T17n0721_正法念處經
大正藏第 17 冊 No. 0721 正法念處經
No. 721
正法念處經敘
夫域中之名四等，道之所生萬殊，名蓋眾名之假，生非有生之實。然則修促共盡，小大同期，而金字絲編、緗交素篆，分途列道、門張戶設，既昧斷惑之境，未接息言之路，詎能探神測妙，苞總無邊？有聖將應，靈因曠遠，志遺髮膚，施單城國。及繁星駐彩，夕馬騰空，出四門以結念，處三夜而圓果，十力在己、八解俱照，智兼一切、慈洽萬方，既而法吼傍震，甘露降灑：鷲山、祗樹之下，鹿苑、連河之地。眾出恒沙，徒繁林竹，反窮迷於升極，啟重昏于鐙炬。雖鵠林興慕，檀薪已然，教義不忘，風聲逾被。壽陵仰丹素之工，清檯寫金玉之質，水骨流暉，園閭加等，遺契余旨，薄傳前載，幽宗絕唱，方備茲辰。使持節大將軍領中書監攝吏部尚書京畿大都督渤海王世子高公，道風虛邁，神衿峻遠，負日月于中衢，擊雷霆于上路，德表生民，作舟梁于夷夏，器含群物，制天淵于廟堂，殊流共委，酌而不竭，異軫同騖，仰以知歸。黃扉南辟，鈴合東啟，則有高士通才、幽人偉器，懱其漢爵之重，鄙其南嶽之遊，曳裾高步，自得門下，俱申前趣之禮，並應卻行之眷。蓋以書奏多方，術呈異等，或披卷而止，或一貫
【現代漢語翻譯】 現代漢語譯本 《正法念處經敘》
大凡世間萬物的名稱有四種類別，真理所產生的現象有萬千不同。名稱不過是眾多名稱的假借，產生也並非真實的有生。既然如此，長短終將一同消逝，大小也會在同一時期結束。然而，用金字書寫、絲線編連，用淺黃色紙張抄寫、白色篆字書寫，分途而立、門戶森嚴，既不能領悟斷除迷惑的境界，也無法接觸止息言語的道路，又怎能探究神妙之處，包容統攝無邊無際的真理呢？
有聖人將要應世，其靈妙的因緣由來已久，立下捨棄身軀毛髮的誓願，佈施整個城池國家。當繁星閃耀光彩，夕陽下的馬匹騰空奔馳之時，他出離四門以結下正念，經歷三個夜晚而圓滿證得佛果。十種力量已在他自身具備，八種解脫也同時照亮了他，智慧遍及一切，慈悲普及四方。於是，佛法的獅子吼聲震動四方，甘露般的法雨降灑人間：在鷲峰山、祗樹給孤獨園，以及鹿野苑、尼連禪河等地，聽法的大眾多如恒河沙數，僧團的繁盛如同茂密的竹林，從而使人們從迷惑中走向覺悟的最高境界，在如燈炬般的光明中開啟重重黑暗。
雖然在拘尸那迦的鵠林中，佛陀涅槃，如同檀香木被火焰燃盡，但佛陀的教義卻未被遺忘，佛法的聲名更加遠播。人們仰慕壽陵的丹青素描之工，在清檯上書寫金玉般的文字，佛法的光輝如流水般傳播，寺廟園林的規模也日益擴大。佛陀遺留下來的教誨和旨意，在以前的記載中只是略有流傳，而深奧的宗旨和絕妙的唱頌，如今才得以完備地呈現出來。
使持節大將軍、領中書監、攝吏部尚書、京畿大都督、渤海王世子高公，他的道德風範虛懷若谷，精神境界崇高深遠，以日月為己任，行走于天地大道之中，以雷霆之勢，匡扶社稷。他的德行堪為百姓的表率，為華夏各族架起溝通的橋樑，他的器度包容萬物，在廟堂之上制定天地的法則。各種流派共同歸附於他，取之不盡，用之不竭；不同的途徑都奔向同一個目標，人們仰望他而知曉歸宿。皇宮南門為他敞開，鈴聲響徹東方，於是有許多品德高尚、才華橫溢的賢士，以及隱居山林的傑出人物，他們不屑於漢朝官爵的尊貴，鄙視前往南嶽遊覽，紛紛來到高公門下，邁著高貴的步伐，感到非常自在，都表達了向前追隨的意願，並回應了高公挽留的盛情。他們呈上各種奏章，展示不同的才能，有的翻閱書卷，有的則能融會貫通。
【English Translation】 English version Preface to the Sutra of the Establishment of Right Mindfulness
Generally speaking, names in the world are of four categories, and the phenomena arising from the Truth are myriad and diverse. Names are merely borrowed from numerous names, and birth is not truly real. Therefore, the short and the long will eventually perish together, and the small and the large will end at the same time. However, writing with golden characters and stringing with silk threads, copying on light yellow paper and writing with white seal characters, standing on separate paths and establishing strict portals, they cannot comprehend the state of severing delusions, nor can they access the path of ceasing speech. How can they explore the mysteries and encompass the boundless Truth?
A sage is about to appear in the world, with a spiritual cause that has been long in the making, vowing to abandon his body and hair, and donating entire cities and countries. When the stars shine brightly and the horses under the setting sun gallop, he leaves the four gates to establish right mindfulness, and after three nights, he perfectly attains Buddhahood. The ten powers are already within him, and the eight liberations illuminate him simultaneously. His wisdom encompasses everything, and his compassion extends to all directions. Thus, the lion's roar of the Dharma shakes the four directions, and the nectar-like Dharma rain descends upon the world: at Vulture Peak Mountain, Jetavana Monastery, Deer Park, and the Nairanjana River, the audience listening to the Dharma is as numerous as the sands of the Ganges, and the Sangha is as flourishing as dense bamboo forests, thereby leading people from delusion to the highest state of enlightenment, and opening up layers of darkness in the light like a torch.
Although the Buddha entered Nirvana in the Sala Grove of Kushinagar, like sandalwood consumed by flames, the Buddha's teachings have not been forgotten, and the fame of the Dharma has spread even further. People admire the craftsmanship of the Danqing sketches of Shouling, and write golden and jade-like words on the Qingtai Terrace. The brilliance of the Dharma spreads like flowing water, and the scale of temples and gardens is also expanding day by day. The teachings and intentions left by the Buddha were only slightly circulated in previous records, but the profound doctrines and exquisite chants are now presented completely.
The Special Envoy General, Director of the Central Secretariat, Acting Minister of the Ministry of Personnel, Grand Governor of the Capital Region, and Prince of Bohai, Gao Gong, his moral character is humble and virtuous, and his spiritual realm is lofty and profound. He takes the sun and moon as his responsibility, walking in the great path of heaven and earth, and with the force of thunder, he supports the country and the people. His virtue is worthy of being a model for the people, building a bridge of communication for all ethnic groups in China. His capacity encompasses all things, and he formulates the laws of heaven and earth in the imperial court. Various schools of thought jointly submit to him, inexhaustible and inexhaustible; different paths all rush to the same goal, and people look up to him and know their destination. The south gate of the palace is opened for him, and the bell rings throughout the east, so there are many virtuous scholars with noble character and outstanding talents, as well as outstanding figures who live in seclusion in the mountains. They disdain the nobility of Han Dynasty official titles and despise traveling to Mount Heng, and they come to Gao Gong's door one after another, walking with noble steps, feeling very comfortable, and expressing their willingness to follow him forward, and responding to Gao Gong's warm invitation to stay. They present various memorials, displaying different talents, some flipping through books, and some can integrate and understand.
獨得，每留神釋典、洞叩玄門，以夫照壁瀉瓶，遺文必舉，非徒九部，寧止十二。逖矣西方，路超百宿，精力苦心，不憚重繭，故能法藏流行，異聞俱湊。爰有舍城妙說時將感通，法螺良藥響授斯在。從善業之本，極身念之際，標品有七、明義者五，至如違俗絕世，托想菩提，眷彼天人，深嗟鬼畜，鑒茲因果，冥心是緣，篤誠修行，又悟前旨，載懷依仰，形殊理一，大覺下臨，昭然獨曉，四攝六通，網羅群智，讚揚妙德，事屬斯文。直以風殊俗舛，詞翰乖絕，傾耳注目，隔若山河，將恐靈教有虧，玄旨多墜。有婆羅門人瞿曇流支，比丘曇林、僧昉等，並鉤深索隱，言通理接，延居第館，四事無違，乃譯明茲典，名「正法念處」。起自興和歲陽玄默，終於武定淵獻之季，條流積廣，合七十卷。微言不昧，弘之在我，大崇覺典，克宣靈蹟。此乃濟四部於法橋，刷六塵于定水，心殷業重，無德而言。雖龍樹不追、馬鳴日遠，申法尊道，夫豈異昔？所以緇素擊節，雅俗傾首，義有存焉，永法三界。云爾。
正法念處經卷第一
元魏婆羅門瞿曇般若流支譯
十善業道品第一
歸命一切諸佛菩薩
如是我聞：
一時，婆伽婆在王舍城游那羅陀婆羅門村。爾時，慧命舍利弗于晨朝時，共眾多比
丘入王舍城，各各行乞。爾時，眾多比丘離慧命舍利弗而行乞食，遂爾往到遮羅迦波離婆阇迦外道所已，共相問訊，彼此歡喜說法語論，迭互相問。
彼遮羅迦波離婆阇迦外道問諸比丘言：「汝之釋迦沙門瞿曇說如是法：『欲為不善，是不可愛，非是可樂，非是可意，於他欲者，亦不隨喜。』我亦如是說：『彼身業是不可愛，非是可樂，非是可意，於他欲者，亦不隨喜。』汝之釋迦沙門瞿曇說：『彼口業是不可愛，非是可樂，非是可意，不隨喜他。』我亦如是說：『彼口業是不可愛，非是可樂，非是可意，不隨喜他。』汝之釋迦沙門瞿曇說：『彼意業是不可愛，非是可樂，非是可意，不隨喜他。』我亦如是說：『彼意業是不可愛，非是可樂，非是可意，不隨喜他。』汝之釋迦沙門瞿曇如是法律，為有何異？何意？何勝？若汝釋迦沙門瞿曇如是法律，與我何異，而汝釋迦沙門瞿曇自說：『我是一切智人。』」彼遮羅迦波離婆阇迦外道如是問已，彼諸比丘新出家故，于比丘法未能善解，心不隨喜，是故不答。爾時，眾多比丘既乞食已，離慧命舍利弗，各各皆到那羅陀村，食訖已住。爾時，慧命舍利弗亦乞食已，同共往到那羅陀村。爾時，眾多比丘往到慧命舍利弗所，具說如上。
爾時，慧命舍利弗語眾多比丘
【現代漢語翻譯】 現代漢語譯本 丘比丘們進入王舍城（Rājagṛha），各自去乞食。當時，許多比丘離開了有智慧的舍利弗（Śāriputra）去乞食，然後一起去拜訪遮羅迦波離婆阇迦（Cara Parivrājaka）外道，互相問候，彼此高興地談論佛法，互相提問。
那位遮羅迦波離婆阇迦外道問那些比丘們：『你們的釋迦（Śākya）沙門瞿曇（Gautama）這樣說法：『想要做不善的事情，這是不可愛的，不是令人愉快的，不是令人滿意的，對於他人想要做不善的事情，也不隨喜。』我也是這樣說：『那身體所造的業是不可愛的，不是令人愉快的，不是令人滿意的，對於他人想要做不善的身業，也不隨喜。』你們的釋迦沙門瞿曇說：『那口所造的業是不可愛的，不是令人愉快的，不是令人滿意的，不隨喜他人。』我也是這樣說：『那口所造的業是不可愛的，不是令人愉快的，不是令人滿意的，不隨喜他人。』你們的釋迦沙門瞿曇說：『那意念所造的業是不可愛的，不是令人愉快的，不是令人滿意的，不隨喜他人。』我也是這樣說：『那意念所造的業是不可愛的，不是令人愉快的，不是令人滿意的，不隨喜他人。』你們的釋迦沙門瞿曇的這種法律，有什麼不同？有什麼意義？有什麼殊勝之處？如果你們的釋迦沙門瞿曇的這種法律，和我沒有什麼不同，而你們的釋迦沙門瞿曇卻自稱：『我是一切智人。』』那位遮羅迦波離婆阇迦外道這樣問完之後，那些比丘因為是新出家，對於比丘的佛法還不能很好地理解，心裡不隨喜，所以沒有回答。當時，許多比丘乞食完畢后，離開了有智慧的舍利弗，各自都到了那羅陀村（Nārada），吃完飯後就住下了。當時，有智慧的舍利弗也乞食完畢，一同前往那羅陀村。當時，許多比丘前往有智慧的舍利弗那裡，詳細地說了以上的事情。
當時，有智慧的舍利弗對比丘們說：
【English Translation】 English version The monks entered Rājagṛha (王舍城), each going to beg for alms. At that time, many monks, having left the wise Śāriputra (舍利弗), went to beg for food, and then together went to visit the heretic Cara Parivrājaka (遮羅迦波離婆阇迦). They greeted each other, happily discussed the Dharma, and asked each other questions.
That Cara Parivrājaka asked the monks: 'Your Śākya (釋迦) ascetic Gautama (瞿曇) speaks of the Dharma thus: 'Wanting to do unwholesome deeds is not lovable, not pleasant, not agreeable, and one does not rejoice in others wanting to do so.' I also say the same: 'That bodily action is not lovable, not pleasant, not agreeable, and one does not rejoice in others wanting to do unwholesome bodily actions.' Your Śākya ascetic Gautama says: 'That verbal action is not lovable, not pleasant, not agreeable, and one does not rejoice in others.' I also say the same: 'That verbal action is not lovable, not pleasant, not agreeable, and one does not rejoice in others.' Your Śākya ascetic Gautama says: 'That mental action is not lovable, not pleasant, not agreeable, and one does not rejoice in others.' I also say the same: 'That mental action is not lovable, not pleasant, not agreeable, and one does not rejoice in others.' What is the difference, meaning, or superiority of this law of your Śākya ascetic Gautama? If this law of your Śākya ascetic Gautama is no different from mine, why does your Śākya ascetic Gautama claim: 'I am all-knowing'?' After that Cara Parivrājaka asked this, those monks, being newly ordained, could not understand the Dharma of the monks well, and their minds did not rejoice, so they did not answer. At that time, many monks, having finished begging for food, left the wise Śāriputra and each went to the village of Nārada (那羅陀), and after eating, they stayed there. At that time, the wise Śāriputra also finished begging for food and went together to the village of Nārada. At that time, many monks went to the wise Śāriputra and explained the above in detail.
At that time, the wise Śāriputra spoke to the monks:
言：「若我，慧命！共汝相隨王舍城內，同四出巷、同三角巷，即共汝等到遮羅迦波離婆阇迦外道所者，我則能以正法破之。然我在於異四出巷、異三角巷而行乞食，故我如是不聞彼難。彼遮羅迦波離婆阇迦外道前所問難，世尊普眼——諸業果報一切現知，今在此處最為尊勝，一切外道見則降伏，為諸聲聞、諸優婆塞、諸天人等，善說一切業果報法——去此不遠，汝可往問。彼當爲汝善說一切業果報法，若天、魔、梵，世間、沙門、婆羅門等所不能說，唯有如來能為汝說。我于彼法未善通達，唯有世尊第一善解業果報法能為汝說。」爾時，眾多比丘向世尊所。
爾時，世尊依晝時法，如須彌山，自光網焰如晝日明；如夜中月，如月清涼；如陂池清，甚深如海，安住不動如須彌山，心無所畏如師子王，一切眾生之所歸依。猶如父母，大悲熏心，一切眾生唯一上親。慈、悲、喜、舍為依止處，以三十七大菩提分勝妙之法莊嚴其身，一切眾生清凈眼觀無有厭足，勝日月光。釋迦王子偈言：
「世尊廣普眼， 無三垢凈眼， 能巧說二諦， 善知三種苦。 如是佛世尊， 已修二種修， 現證於道果， 滅諦智具足。 遠離三界眼， 而說異三界， 知十八界諦， 觀知解脫諦。 十八功德
【現代漢語翻譯】 現代漢語譯本：他說：『慧命（指有智慧的人）！如果我和你一起在王舍城內，同在四通八達的巷子、同在三角形的巷子，一起去遮羅迦波離婆阇迦（Caraka Parivrajaka，古印度外道遊行者）外道那裡，我就可以用正法破斥他們。然而，我是在不同的四通八達的巷子、不同的三角形巷子中乞食，所以我沒有聽到他們的辯難。那些遮羅迦波離婆阇迦外道先前所提出的問題，世尊普眼（指佛陀，具有普遍智慧的眼睛）——對於諸業果報一切都現量知曉，現在就在這裡，最為尊勝，一切外道見到都會降伏，為諸聲聞（Sravaka，聽聞佛法者）、諸優婆塞（Upasaka，在家男居士）、諸天人等，善說一切業果報法——離這裡不遠，你可以去問他。他會為你善說一切業果報法，那些天、魔、梵（Brahma，婆羅門教主神），世間、沙門（Sramana，出家修行者）、婆羅門（Brahmana，婆羅門教祭司）等所不能說的，只有如來（Tathagata，佛陀的稱號之一）能為你宣說。我對於那法還沒有完全通達，只有世尊（Bhagavan，佛陀的稱號之一）最善於理解業果報法，能夠為你宣說。』當時，眾多比丘（Bhiksu，出家男眾）前往世尊所在之處。 當時，世尊依照晝時的常法，如同須彌山（Sumeru，佛教宇宙觀中的聖山），自身的光網火焰如同白晝的太陽一樣明亮；如同夜晚的月亮，如同月亮一樣清涼；如同清澈的池塘，深邃如同大海，安住不動如同須彌山，內心無所畏懼如同獅子王，是一切眾生所歸依之處。猶如父母，大悲之心充滿，是一切眾生唯一的至親。以慈、悲、喜、舍為依止之處，以三十七菩提分（Bodhipaksika-dharmas，通往覺悟的三十七種修行方法）勝妙之法莊嚴自身，一切眾生用清凈的眼睛觀看，沒有厭足的時候，勝過日月的光芒。釋迦王子（Sakya Prince，指佛陀）用偈頌說道： 『世尊具有廣闊普遍的眼睛，沒有三種垢染的清凈眼睛，能夠巧妙地宣說二諦（Two Truths，勝義諦和世俗諦），善於瞭解三種苦（Three Kinds of Suffering，苦苦、壞苦、行苦）。像這樣的佛世尊，已經修習了兩種修行，現證了道果，滅諦（Nirodha，苦滅之真理）的智慧具足。遠離三界（Three Realms，欲界、色界、無色界）的眼睛，而宣說不同於三界的法，知曉十八界（Eighteen Dhatus，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，眼識、耳識、鼻識、舌識、身識、意識六識）的真諦，觀察知曉解脫的真諦。』 十八功德
【English Translation】 English version: He said, 'O wise one! If I were with you in Rajagriha (Rajagrha, ancient city in India), in the same crossroads, in the same triangular alleys, and we went together to the heretics of Caraka Parivrajaka (Caraka Parivrajaka, ancient Indian wandering ascetics), I would be able to refute them with the true Dharma. However, I am begging for food in different crossroads and different triangular alleys, so I have not heard their challenges. The questions previously raised by those Caraka Parivrajaka heretics, the World-Honored One, the All-Seeing Eye (referring to the Buddha, possessing universal wisdom), who knows all the consequences of karma as they are, is now here, most venerable, and all heretics will be subdued upon seeing him. He speaks well of all the laws of karmic retribution for all Sravakas (Sravaka, listeners of the Dharma), Upasakas (Upasaka, lay male devotees), and gods and humans. He is not far from here, you can go and ask him. He will speak well of all the laws of karmic retribution for you, those that gods, demons, Brahma (Brahma, the chief god in Brahmanism), the world, Sramanas (Sramana, renunciates), Brahmanas (Brahmana, priests in Brahmanism), etc., cannot speak of, only the Tathagata (Tathagata, one of the titles of the Buddha) can speak of for you. I have not fully understood that Dharma, only the World-Honored One (Bhagavan, one of the titles of the Buddha) best understands the laws of karmic retribution and can speak of them for you.' At that time, many Bhiksus (Bhiksu, ordained male monks) went to where the World-Honored One was. At that time, the World-Honored One, according to the usual practice of the daytime, was like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), his own light and flames were as bright as the daytime sun; like the moon in the night, as cool as the moon; like a clear pond, as deep as the sea, abiding motionless like Mount Sumeru, his heart fearless like a lion king, the refuge of all beings. Like parents, his heart filled with great compassion, the only close relative of all beings. With loving-kindness, compassion, joy, and equanimity as his refuge, he adorned himself with the wonderful Dharma of the thirty-seven Bodhipaksika-dharmas (Bodhipaksika-dharmas, thirty-seven practices leading to enlightenment), all beings looked upon him with pure eyes, never tiring, surpassing the light of the sun and moon. The Sakya Prince (Sakya Prince, referring to the Buddha) said in verse: 'The World-Honored One has vast and universal eyes, pure eyes without the three defilements, able to skillfully speak of the Two Truths (Two Truths, ultimate truth and conventional truth), and is good at understanding the Three Kinds of Suffering (Three Kinds of Suffering, suffering of suffering, suffering of change, pervasive suffering). Such a Buddha, the World-Honored One, has already cultivated the two kinds of cultivation, has directly realized the fruit of the path, and is complete with the wisdom of Nirodha (Nirodha, the truth of cessation). He is far from the eyes of the Three Realms (Three Realms, the desire realm, the form realm, the formless realm), and speaks of the Dharma that is different from the Three Realms, knows the truth of the Eighteen Dhatus (Eighteen Dhatus, the six sense organs of eye, ear, nose, tongue, body, and mind; the six sense objects of form, sound, smell, taste, touch, and dharma; and the six consciousnesses of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), and observes and knows the truth of liberation.' Eighteen merits
眾， 自功德相應， 解脫九繫縛， 具足十種力。 成就四無畏， 亦成就大悲， 大悲心深潤， 成就三念處。」
爾時，眾多比丘既見世尊，整服一肩，如法叉跪，右膝著地禮世尊足，退在一面，正威儀住，低頭斂容。爾時，眾多比丘推一比丘往近世尊，復更頂禮世尊足已，白言：「世尊！我于晨朝著衣持缽，入王舍城而行乞食。如上所說，次第乃至共彼外道遮羅迦波離婆阇迦問難語說，彼問身業、口業、意業，皆如上說。」
爾時，世尊先觀察已，然後為說。爾時，世尊為彼比丘、那羅陀村諸婆羅門而說法言：「汝諸比丘！我所說法，初、中、后善，義善、語善，法應具足清凈鮮白，梵行開顯，所謂正法念處法門。諦聽，諦聽！善思念之，我為汝說。」
諸比丘言：「如是。世尊！」彼諸比丘於世尊所，至心諦聽。
爾時，世尊為諸比丘，如是說言：「諸比丘！何者正法念處法門？所謂法見法、非法見非法，常念彼處心不生疑，喜樂聞法，供養長宿。彼知身業、口業、意業，業果生滅，不顛倒見，不行異法。諸比丘！身業三種，所謂殺生、偷盜、邪淫。云何殺生？於他眾生，生眾生想，起殺害心，斷其命根，得成殺生。彼有三種，謂上、中、下。所言上者，殺羅漢等
【現代漢語翻譯】 現代漢語譯本： 『眾生，因為與功德相應， 解脫九種束縛，具足十種力量。 成就四種無畏，也成就大悲心， 大悲心深深滋潤，成就三種念處。』
那時，眾多比丘見到世尊，整理好衣服，袒露右肩，如法地叉手跪拜，右膝著地禮拜世尊的腳，退到一旁，端正威儀地站立，低頭收斂容貌。那時，眾多比丘推舉一位比丘走向世尊，再次頂禮世尊的腳后，稟告說：『世尊！我早上穿好衣服，拿著缽，進入王舍城（Rājagṛha）乞食。如上面所說，依次乃至與那些外道遮羅迦波離婆阇迦（Caraka-parivrājakas）辯論，他們問關於身業、口業、意業的問題，都如上面所說。』
那時，世尊先觀察之後，然後為他們說法。那時，世尊為那些比丘、那羅陀村（Nārada）的婆羅門（Brāhmaṇa）說法：『你們這些比丘！我所說的法，初善、中善、后善，意義好、語言好，法應具足清凈鮮白，梵行開顯，就是所謂的正法念處法門。仔細聽，仔細聽！好好思考，我為你們說。』
眾比丘說：『是的，世尊！』那些比丘在世尊那裡，至誠地聽著。
那時，世尊為眾比丘這樣說道：『諸位比丘！什麼是正法念處法門？就是對法見為法，對非法見為非法，常常念及這些地方，心中不生疑惑，喜歡聽聞佛法，供養年長的僧人。他們知道身業、口業、意業，業果的生滅，不顛倒見，不修行其他法門。諸位比丘！身業有三種，就是殺生、偷盜、邪淫。什麼是殺生？對於其他眾生，生起眾生想，產生殺害的心，斷絕他的命根，就成了殺生。殺生有三種，就是上、中、下。所說的上等殺生，就是殺阿羅漢（Arhat）等。』
【English Translation】 English version: 『Beings, because they are in accordance with merit, Are liberated from the nine bonds, possessing the ten powers. Accomplishing the four fearlessnesses, also accomplishing great compassion, Great compassion deeply nourishes, accomplishing the three foundations of mindfulness.』
At that time, many Bhikshus (monks) saw the World-Honored One (世尊), adjusted their robes, bared one shoulder, knelt with their hands clasped in reverence, their right knees touching the ground, and bowed at the feet of the World-Honored One. They then withdrew to one side, standing with proper decorum, heads lowered and faces composed. At that time, many Bhikshus pushed forward one Bhikshu to approach the World-Honored One, and after bowing again at the feet of the World-Honored One, reported: 『World-Honored One! In the morning, I put on my robes, carried my bowl, and entered Rājagṛha (王舍城) to beg for food. As mentioned above, in sequence, I even debated with those heretical Caraka-parivrājakas (遮羅迦波離婆阇迦), who asked about bodily actions, verbal actions, and mental actions, all as described above.』
At that time, the World-Honored One first observed, and then spoke to them. At that time, the World-Honored One spoke to those Bhikshus and the Brāhmaṇas (婆羅門) of Nārada (那羅陀) village, saying: 『You Bhikshus! The Dharma (法) that I teach is good in the beginning, good in the middle, and good in the end, with good meaning and good words. The Dharma should be complete with purity and brightness, revealing the Brahmacharya (梵行), which is the so-called Satipaṭṭhāna (正法念處) Dharma teaching. Listen carefully, listen carefully! Think well, I will speak to you.』
The Bhikshus said: 『Yes, World-Honored One!』 Those Bhikshus listened attentively to the World-Honored One.
At that time, the World-Honored One spoke to the Bhikshus in this way: 『What is the Satipaṭṭhāna Dharma teaching? It is to see the Dharma as Dharma, and the non-Dharma as non-Dharma, constantly mindful of these places, without doubt arising in the mind, delighting in hearing the Dharma, and making offerings to the senior monks. They know the bodily actions, verbal actions, and mental actions, the arising and ceasing of the results of karma, without inverted views, and do not practice other Dharmas. Bhikshus! There are three kinds of bodily actions, namely killing, stealing, and sexual misconduct. What is killing? Towards other beings, having the perception of beings, generating the intention to kill, severing their life force, thus accomplishing killing. There are three types of killing, namely superior, middling, and inferior. The so-called superior killing is killing an Arhat (阿羅漢), etc.』
，墮阿鼻獄；所言中者，殺住道人；所言下者，殺不善人及殺畜生。又復三種，所謂過去、未來、現在。又復三種，所謂貪作、瞋作、癡作。彼貪作者，所謂獵等；彼瞋作者，所謂下性；彼癡作者，外道齋等。又復三種，所謂自作、他教、二作。有五因緣，雖是殺生，無殺罪業，所謂道行無心傷殺蠕、蟻等命；若擲鐵等，無心殺生而斷物命；醫師治病為利益故，與病者藥，因藥命斷，醫無噁心；父母慈心為治故打，因打命終；燃火蟲入，無心殺蟲，蟲入火死。如是五種，雖斷生命，不得殺罪。又復更有三種殺生，所謂教他、自作、二作。
「又修行者內心思惟——隨順正法觀察法行——云何偷盜成就滿足？云何偷盜得果報少？彼見聞知或天眼見：他物他攝、自意盜取，如是偷盜成就滿足。若是王法，為饒益尊父母、病人、緣覺、羅漢、阿那含人、斯陀含人、須陀洹等，若為病急，若為饑急；彼為饒益，如是偷盜，得果報少，盜業不具。又復偷盜得果報少，謂偷盜已，專心懺悔；既懺悔已，后更不作；遮他偷盜，教不盜戒，示其善道，令住善法遠離偷盜。如是盜業不具足滿。何業具足？若人偷盜，彼偷盜人若誑惑他，屏處思量作欺誑事，斗秤治物作惡業行，如是種種，此業具足。云何成業？若他攝物，知已盜取，
【現代漢語翻譯】 現代漢語譯本：墮入阿鼻地獄（Avici Hell，佛教中最底層的地獄）；所說的『中』，是指殺害修行之人；所說的『下』，是指殺害不善良之人以及殺害畜生。又有三種，即過去、未來、現在。又有三種，即因貪婪而造作、因嗔恨而造作、因愚癡而造作。因貪婪而造作者，比如從事狩獵等；因嗔恨而造作者，比如下等人；因愚癡而造作者，比如外道所行的齋戒等。又有三種，即自己造作、教唆他人造作、共同造作。有五種因緣，雖然是殺生，卻沒有殺生的罪業：修行人在修行過程中無意中傷害殺死了蠕蟲、螞蟻等生命；如果投擲鐵器等，無意中殺死了生物；醫生爲了利益病人，給病人藥物，因為藥物導致病人死亡，醫生沒有惡意；父母慈愛爲了管教孩子而打孩子，因為打孩子導致死亡；點燃火時蟲子飛入，無意殺蟲，蟲子入火而死。像這五種情況，雖然斷了生命，卻不會得到殺生的罪過。又有三種殺生，即教唆他人殺生、自己殺生、共同殺生。 修行者內心思考——隨順正法觀察法行——如何才算偷盜成就圓滿？如何偷盜所得的果報少？他見聞得知或者用天眼看到：他人的財物由他人所擁有，自己心生盜意並盜取，這樣的偷盜才算成就圓滿。如果是按照王法，爲了饒益尊敬的父母、病人、緣覺（Pratyekabuddha，獨自覺悟者）、羅漢（Arhat，已證得涅槃的聖者）、阿那含人（Anāgāmin，不還果）、斯陀含人（Sakṛdāgāmin，一來果）、須陀洹（Srotāpanna，入流果）等人，如果是爲了緊急的疾病，如果是爲了緊急的飢餓；他爲了饒益他們，這樣的偷盜，所得的果報少，盜業不完全。又有一種偷盜所得果報少的情況，就是偷盜之後，專心懺悔；懺悔之後，以後不再犯；阻止他人偷盜，教導不偷盜的戒律，指示他們善良的道路，讓他們安住于善良的法遠離偷盜。這樣的盜業不具足圓滿。什麼樣的盜業才算具足？如果有人偷盜，這個偷盜的人如果欺騙迷惑他人，在隱蔽的地方思考做欺騙的事情，在斗、秤等工具上作弊，做惡業的行為，像這樣種種，這種盜業才算具足。如何才算成就盜業？如果是他人擁有的財物，知道是他人所有還去盜取，
【English Translation】 English version: One falls into Avici Hell (the hell of incessant suffering); 『middle』 refers to killing those who practice the Way; 『lower』 refers to killing unkind people and killing animals. There are also three types: past, future, and present. There are also three types: actions motivated by greed, actions motivated by hatred, and actions motivated by delusion. Actions motivated by greed include hunting, etc.; actions motivated by hatred include those of lower nature; actions motivated by delusion include externalist fasts, etc. There are also three types: self-action, instigating others, and joint action. There are five causes and conditions where, although there is killing, there is no karmic offense of killing: a practitioner unintentionally injures and kills worms, ants, and other lives while practicing the Way; if throwing iron objects, unintentionally killing living beings and severing their lives; a doctor treats illness for the benefit of the patient, giving the patient medicine, and the patient dies from the medicine, but the doctor has no malicious intent; parents lovingly discipline their children by hitting them, and the child dies from the hitting; when lighting a fire, insects fly into it, unintentionally killing them, and the insects die in the fire. In these five cases, although life is taken, there is no offense of killing. There are also three types of killing: instructing others to kill, killing oneself, and killing together. Furthermore, a practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the correct Dharma—how is stealing accomplished and complete? How is it that stealing yields little karmic retribution? He sees, hears, and knows, or sees with his heavenly eye: another's property is possessed by another, and one intentionally steals it; such stealing is accomplished and complete. If it is according to the king's law, for the benefit of respected parents, the sick, Pratyekabuddhas (Solitary Buddhas), Arhats (worthy ones who have attained Nirvana), Anāgāmins (non-returners), Sakṛdāgāmins (once-returners), Srotāpannas (stream-enterers), etc., if it is for urgent illness, if it is for urgent hunger; if he does it for their benefit, such stealing yields little karmic retribution, and the act of stealing is not complete. Furthermore, stealing yields little karmic retribution when, after stealing, one sincerely repents; having repented, one does not do it again; one prevents others from stealing, teaches the precepts of not stealing, shows them the good path, and causes them to abide in good Dharma, away from stealing. Such an act of stealing is not fully complete. What act is complete? If a person steals, and that person deceives and deludes others, secretly contemplates doing deceptive things, cheats with scales and measures, and engages in evil actions, in various ways, such an act is complete. How is the act accomplished? If it is another's property, knowing that it belongs to another, one steals it,
如是成業。何業具足？作已隨喜，樂行多作，向他贊說，又復教他善戒者盜，此業具足。如是三業具足不減，余偷盜業，得果報少而不決定。
「又修行者內心思惟——隨順正法觀察法行——云何邪淫？此邪淫人，若於自妻，非道而行，或於他妻，道非道行；若於他作，心生隨喜；若設方便，強教他作。是名邪淫。云何邪淫得果報少？若邪淫已，專心懺悔，不隨喜他，遮他邪淫，示其善道，彼邪淫業不具足滿。離邪淫意，修行善戒，如是邪淫得果報少，不決定受。
「如是三種身不善業，得果報少，果報輕軟。如是外道遮羅迦波離婆阇迦所不能知，非其境界；並天、世間，若魔、若梵、沙門、婆羅門，一切世間、諸天人等所不能知，除我聲聞，從我聞故，知業果報，更無教者。
「又修行者知業果報，云何口業惡不善行？口業四種，所謂妄語、兩舌、惡口、綺語，如是四種。何者妄語？自思惟已，然後於他作不實語，若作咒誓，若在王前，若王等前，妄語言說，令他衰惱，或打、或縛、或令輸物；彼成妄語如是滿足，成妄語業地獄中受。
「復有口業名為兩舌，于和合者、共作業者，破壞語說；如是語者，成就兩舌。云何此語得果報少？破壞語已，心中生悔：『我愚癡故作如是說。』專心懺
【現代漢語翻譯】 現代漢語譯本：像這樣就構成了業。什麼業才算具足呢？做了之後心生隨喜，樂於去做並且多次去做，向他人讚嘆宣說，又教導其他持善戒的人去偷盜，這樣的業才算具足。像這樣三種業具足且沒有減少，其餘的偷盜業，得到的果報就少而且不確定。
『又修行者內心思惟——隨順正法觀察法行——什麼是邪淫？這種邪淫的人，如果是對自己的妻子，用非正常的性行為方式；或者對於別人的妻子，用正常或非正常的性行為方式；如果對於他人作邪淫，心生隨喜；如果設定方便，強迫教唆他人作邪淫。這就叫做邪淫。』什麼樣的邪淫得到的果報少呢？如果邪淫之後，專心懺悔，不隨喜他人邪淫，阻止他人邪淫，向他們展示正確的道路，那他的邪淫業就不具足圓滿。遠離邪淫的想法，修行善良的戒律，這樣的邪淫得到的果報就少，不一定會受到報應。
像這樣三種身體上的不善業，得到的果報就少，果報也輕微。像這樣的道理，外道遮羅迦（Caraka，古印度醫學家）和波離婆阇迦（Parivrajaka，古印度遊行僧）都不能知道，不是他們的境界；包括天界、人間，無論是魔、是梵天、沙門（Sramana，古印度出家修行者）、婆羅門（Brahmana，古印度祭司），一切世間、諸天人等都不能知道，只有我的聲聞（Sravaka，佛陀的弟子），因為聽我所說，才知道業的果報，沒有其他的教導者。
『又修行者知道業的果報，什麼是口業的惡不善行呢？口業有四種，分別是妄語、兩舌、惡口、綺語，就是這四種。』什麼是妄語？自己思考之後，然後對他人說不真實的話，或者發咒發誓，或者在國王面前，或者在類似國王的人面前，說虛假的話，使他人衰敗惱怒，或者被打、或者被捆綁、或者被迫輸送財物；這樣就構成了妄語，像這樣滿足了妄語的條件，就會因為妄語的業在地獄中受苦。
『還有一種口業叫做兩舌，對於和睦相處的人、共同做事的人，說破壞他們關係的話；像這樣說話，就構成了兩舌。』什麼樣的兩舌得到的果報少呢？說了破壞關係的話之後，心中產生後悔：『我因為愚癡才說了這樣的話。』專心懺悔
【English Translation】 English version: Thus, karma is formed. What kind of karma is complete? After performing it, one rejoices, delights in doing it often, praises and speaks of it to others, and also teaches others who uphold good precepts to steal; this karma is complete. Thus, when these three karmas are complete and not diminished, other acts of stealing result in less and uncertain retribution.
『Furthermore, a practitioner contemplates inwardly—observing the practice of Dharma in accordance with the correct Dharma—what is sexual misconduct? This person engaging in sexual misconduct, if it is with his own wife, in an improper manner; or with another's wife, in a proper or improper manner; if he rejoices in the sexual misconduct of others; if he devises means to force or teach others to commit it. This is called sexual misconduct.』 What kind of sexual misconduct results in less retribution? If, after engaging in sexual misconduct, one sincerely repents, does not rejoice in the sexual misconduct of others, prevents others from engaging in sexual misconduct, and shows them the path of goodness, then his karma of sexual misconduct is not complete. Abandoning the intention of sexual misconduct and practicing good precepts, such sexual misconduct results in less retribution and is not certain to be received.
Thus, these three kinds of unwholesome bodily actions result in less retribution, and the retribution is light and mild. Such principles are not known by the non-Buddhist Carakas (Caraka, ancient Indian physician) and Parivrajakas (Parivrajaka, ancient Indian wandering ascetics), it is not within their realm; including the heavens, the world, whether it be Mara, Brahma, Sramanas (Sramana, ancient Indian renunciates), or Brahmanas (Brahmana, ancient Indian priests), all the worlds, gods, and humans cannot know it, except for my Sravakas (Sravaka, Buddha's disciples), because they hear from me, they know the retribution of karma, there is no other teacher.
『Furthermore, a practitioner knows the retribution of karma, what are the evil and unwholesome actions of speech karma? There are four kinds of speech karma, namely, false speech, divisive speech, harsh speech, and idle chatter, these are the four kinds.』 What is false speech? After contemplating it oneself, then speaking untruths to others, whether making oaths or vows, whether before the king, or before those like the king, speaking falsely, causing others to decline and be annoyed, or to be beaten, or bound, or forced to give up possessions; this constitutes false speech, thus fulfilling the conditions for false speech, one will suffer in hell because of the karma of false speech.
『There is also a kind of speech karma called divisive speech, speaking words that destroy the harmony of those who are in harmony, those who work together; speaking in this way constitutes divisive speech.』 What kind of divisive speech results in less retribution? After speaking divisive words, one feels remorse in one's heart: 『I spoke such words because of my foolishness.』 Sincerely repenting
悔，亦遮他人作破壞語，示其善道，業不具足，此業不重。云何此業不具足滿？此破壞語，或以煩惱、或以酒醉，心異分別，向他異說，此業不足。云何名為業道相應成破壞語？若以噁心破壞於他，隨喜讚歎，如是名為業道相應成破壞語。云何此業決定成就破壞語說？作已隨喜，復教他作，隨喜贊說；喜樂貪著，不離於心；常懷噁心，他人所避；不可往返，為他毀呰；不生羞恥，無慚、無愧，不能自知。如是名為破壞語業。
「又修行者觀察業集，云何名為惡口業行？彼見聞知或天眼見：如是惡口能生熱惱，聞不悅耳，不忍他惡，令異人信，若重、若輕，戲笑、瞋心，得無量報、無量種報。彼重惡口，墮于地獄；彼輕惡口，不決定受。如是名為第三口業，彼業具足相應之義，如前所說。
「又修行者知業報法，云何名為第四口業無義綺語？前後相違，不相應說。不決定受，決定如余，如是名為第四口業。
「又修行者觀業報法，云何意業？意業幾種？彼見聞知，意業三種：貪、瞋、邪見。何者為貪？若見他人富者財物，心生希望欲得彼物，是意貪業。複次，意業：若見他人富者財物，心生惡嫉，是意嫉業；若生邪見、生顛倒見，是邪見業。彼有二種，謂失、不信。云何不信？彼人心謂：『無施、無
【現代漢語翻譯】 現代漢語譯本 悔，或者阻止他人說破壞性的話，向他們展示善良的道路，這樣的業力是不完全的，這個業並不重。怎樣才算這個業不完全圓滿呢？這種破壞性的話語，或者因為煩惱，或者因為醉酒，心中有不同的想法，向他人說不同的內容，這樣的業是不完全的。怎樣稱為與業道相應的破壞性話語呢？如果以惡毒的心去破壞他人，隨喜讚歎這種行為，這就稱為與業道相應的破壞性話語。怎樣才算這種業決定成就了破壞性話語呢？做了之後還隨喜，又教他人去做，隨喜讚歎；喜好快樂，貪戀執著，不離於心；常常懷有惡毒的心，他人避之不及；不可往來，被他人詆譭；不生羞恥之心，沒有慚愧之心，不能自我反省。這樣就稱為破壞性話語的業。
『還有修行者觀察業的積聚，怎樣稱為惡口業的行為呢？他通過見聞得知或者通過天眼看到：這樣的惡口能夠產生熱惱，聽起來不悅耳，不能容忍他人的惡行，使其他人相信，無論是重的還是輕的，戲謔的還是嗔恨的，都會得到無量的報應、無量的各種報應。那些重的惡口，會墮入地獄；那些輕的惡口，不一定會受到報應。這樣就稱為第三種口業，這種業的具足相應的意義，如前面所說。
『還有修行者瞭解業報的法則，怎樣稱為第四種口業——無意義的綺語呢？前後矛盾，不相應地說。不一定會受到報應，但決定會像其他情況一樣，這樣就稱為第四種口業。
『還有修行者觀察業報的法則，什麼是意業？意業有幾種？他通過見聞得知，意業有三種：貪（Tanha，渴望），嗔（Dvesha，憎恨），邪見（Mithya Drishti，錯誤的見解）。什麼是貪？如果看到他人富有的財物，心中產生希望想要得到那些東西，這就是意貪業。再次，意業：如果看到他人富有的財物，心中產生惡毒的嫉妒，這就是意嫉業；如果產生邪見、產生顛倒的見解，這就是邪見業。邪見有兩種，即失去和不相信。什麼是不相信？那人心想：『沒有佈施，沒有…』
【English Translation】 English version Repentance, or preventing others from making destructive speech, showing them the path of goodness, the karma is incomplete, and this karma is not heavy. How is this karma not fully complete? This destructive speech, either because of afflictions, or because of drunkenness, with different thoughts in mind, speaking different things to others, this karma is incomplete. What is called destructive speech corresponding to the path of karma? If one destroys others with an evil mind, rejoicing and praising such behavior, this is called destructive speech corresponding to the path of karma. How is this karma definitely accomplished as destructive speech? After doing it, one rejoices, and teaches others to do it, rejoicing and praising; liking pleasure, being greedy and attached, not leaving the mind; always harboring an evil mind, others avoid it; there is no coming and going, being slandered by others; not feeling ashamed, without shame or remorse, unable to know oneself. This is called the karma of destructive speech.
'Furthermore, a practitioner observes the accumulation of karma, what is called the action of harsh speech karma? He knows through seeing and hearing or sees through divine eyes: such harsh speech can generate heat and annoyance, is unpleasant to hear, cannot tolerate the evil of others, makes others believe, whether heavy or light, joking or angry, one will receive immeasurable retribution, immeasurable kinds of retribution. Those with heavy harsh speech will fall into hell; those with light harsh speech will not necessarily receive retribution. This is called the third verbal karma, the meaning of its completeness and correspondence, as mentioned before.
'Furthermore, a practitioner understands the law of karmic retribution, what is called the fourth verbal karma—meaningless frivolous speech? Contradictory before and after, speaking incoherently. One will not necessarily receive retribution, but it will definitely be like other situations, this is called the fourth verbal karma.
'Furthermore, a practitioner observes the law of karmic retribution, what is mental karma? How many kinds of mental karma are there? He knows through seeing and hearing, there are three kinds of mental karma: Greed (Tanha), Hatred (Dvesha), and Wrong View (Mithya Drishti). What is greed? If one sees the wealth of others, and a desire arises in the mind to obtain those things, this is the mental karma of greed. Again, mental karma: if one sees the wealth of others, and a malicious jealousy arises in the mind, this is the mental karma of jealousy; if one generates wrong views, generates inverted views, this is the karma of wrong views. There are two kinds of wrong views, namely loss and disbelief. What is disbelief? That person thinks: 'There is no giving, no...'
祀，無齋、無會，無有善業、無不善業，無業果報。』廣則無量。云何為失？彼人心謂一切苦樂皆是天作，非業果報。如是二種，名為邪見。
「又修行者觀業報法，云何三種身、口、意業，如是十種，樂行多作，彼決定受？此義云何？何者業果於現世受？何者業果於生世受？何者業果於余世受？復於世間何處何生？彼見聞知或天眼見：身業殺生樂行多作，墮于地獄、畜生、餓鬼。若生人中，命則短促。若因貪心獵等殺生，彼人則生豬鹿、雉雞、迦賓阇羅如是等中，獵師圍兵之所殺害，乃至作魚，鉤釣所殺。彼前作業，相似因緣，常在生死；若生人中，命則短促；設得生天，不得好處，多有鐵畏，速為他殺。殺生之報，有下、中、上。偈言：
「『有于藏中死， 有生已命終， 有能行則亡， 有能走便卒。』
「彼殺生者，此業成就勢力果報，謂地獄受，若現在受，若余殘受。
「又修行者觀業果報，云何偷盜樂行多作，報有三種，謂地獄受、若現在受、若余殘受？彼偷盜業樂行多作，墮于地獄、畜生、餓鬼。若生人中則常貧窮；若得財物畏王、水、火、劫賊因緣，具足失奪，不曾得樂。彼偷盜業，得如是等三種果報。
「又修行者觀業果報，云何邪淫樂行多作，得三種果？彼
【現代漢語翻譯】 現代漢語譯本：他們認為：『沒有祭祀，沒有齋戒，沒有集會，沒有善業，也沒有不善業，沒有業的果報。』這種觀點廣泛流傳，沒有止境。什麼是迷失呢？就是那些人心裡認為一切苦樂都是天神所為，不是業的果報。這兩種觀點，就叫做邪見。
『此外，修行者觀察業報之法，什麼是身、口、意三種業，以及由此產生的十種惡行，如果經常做，一定會承受相應的果報？』這是什麼意思呢？哪些業的果報會在現世承受？哪些業的果報會在來世承受？哪些業的果報會在其他世承受？又會在世間的什麼地方、什麼狀態下出生？他們通過見聞得知，或者通過天眼看到：身業方面，如果經常殺生，一定會墮入地獄、畜生、餓鬼道。如果轉生為人，壽命就會很短。如果因為貪心而進行狩獵等殺生行為，那麼這個人就會轉生為豬、鹿、雉雞、迦賓阇羅（Kapiñjalā，一種鳥）等動物，被獵人或軍隊圍捕殺害，甚至變成魚，被魚鉤釣殺。他們前世所造的業，會成為相似的因緣，讓他們常在生死輪迴中；如果轉生為人，壽命就會很短；即使能夠昇天，也得不到好處，經常面臨鐵的威脅，很快就會被他人殺害。殺生的果報，有下、中、上三種。偈語說：
『有的人在胎藏中就死去，有的人剛出生就夭折，有的人能行走時就死亡，有的人能奔跑時就猝死。』
那些殺生的人，這種業會成就其勢力和果報，也就是在地獄中受苦，或者在現世受報，或者在未來的生命中承受殘餘的果報。
此外，修行者觀察業的果報，如果經常偷盜，會得到三種果報，也就是在地獄中受苦，或者在現世受報，或者在未來的生命中承受殘餘的果報。那些經常偷盜的人，會墮入地獄、畜生、餓鬼道。如果轉生為人，就會經常貧窮；即使得到財物，也會因為國王、水災、火災、強盜等原因而失去，無法享受到快樂。那些偷盜的行為，會得到這樣三種果報。
此外，修行者觀察業的果報，如果經常邪淫，會得到三種果報。
【English Translation】 English version: They think: 'There is no sacrifice, no fasting, no assembly, no good deeds, no bad deeds, and no karmic retribution.' This view is widespread and endless. What is the loss? It is that people believe in their hearts that all suffering and happiness are caused by gods, not by karmic retribution. These two views are called wrong views.
Furthermore, practitioners observe the law of karmic retribution. What are the three types of actions of body, speech, and mind, and the ten types of evil deeds that arise from them, that if practiced frequently, one will definitely receive the corresponding retribution? What does this mean? Which karmic retributions will be received in this life? Which karmic retributions will be received in the next life? Which karmic retributions will be received in other lives? And in what place and state will one be born in the world? They know through hearing and seeing, or through divine eyes: In terms of bodily actions, if one frequently commits killing, one will definitely fall into hell, the animal realm, and the realm of hungry ghosts. If one is reborn as a human, one's lifespan will be short. If one hunts and kills out of greed, then that person will be reborn as pigs, deer, pheasants, Kapiñjalā (a type of bird), etc., and will be hunted and killed by hunters or armies, or even become fish and be caught by hooks. The karma created in their previous lives will become similar causes and conditions, causing them to constantly be in the cycle of birth and death; if they are reborn as humans, their lifespan will be short; even if they can be born in heaven, they will not receive any benefits, and will often face the threat of iron and be quickly killed by others. The retribution for killing has three levels: low, medium, and high. The verse says:
'Some die in the womb, some die shortly after birth, some die when they can walk, and some die suddenly when they can run.'
Those who kill, this karma will accomplish its power and retribution, which is to suffer in hell, or to receive retribution in this life, or to bear the remaining retribution in future lives.
Furthermore, practitioners observe the karmic retribution. If one frequently steals, one will receive three types of retribution, which is to suffer in hell, or to receive retribution in this life, or to bear the remaining retribution in future lives. Those who frequently steal will fall into hell, the animal realm, and the realm of hungry ghosts. If they are reborn as humans, they will often be poor; even if they obtain wealth, they will lose it due to kings, floods, fires, robbers, etc., and will not be able to enjoy happiness. Those who steal will receive these three types of retribution.
Furthermore, practitioners observe the karmic retribution. If one frequently commits sexual misconduct, one will receive three types of retribution.
見聞知或天眼見：若彼邪淫樂行多作，墮于地獄、畜生、餓鬼。若生人中，余殘果報，妻不隨順；若得二根，世間所惡。
「彼如是等三種身業、三種果報，非彼外道遮羅迦波離婆阇迦之所能解。廣說身業，則有無量，皆不能解。何以故？彼以癡法熏其心故，唯我能解。我實不見餘人能解，更無有人能見如是業果報法，如我見者。若我弟子修行法者，以從我聞，是故能解。
「又修行者內心思惟——隨順正法觀察法行——云何口業？口業幾種？彼見聞知或天眼見：口業四種，所謂妄語、兩舌、惡口、綺語。若彼妄語樂行多作，墮于地獄、畜生、餓鬼。若生人中，一切眾生不信其語，諸善眾會、善長者眾、剎利等眾及妻子等，不信其語；口常爛臭，齒亦不好，麵皮無色；一切世人妄語枉謗；常生怖畏；親友、兄弟、知識不固；一切所作不得果利，於一切人不得饒益。如是妄語是不可愛，非是可樂，非是可意，成就如是不善業果。
「又修行者內心思惟——隨順正法觀察法行——云何名為第二口業樂行多作，成就果報？彼見聞知或天眼見：如是兩舌樂行多作，墮于地獄、畜生、餓鬼。若生人中，若聾、若啞；口常爛臭；無人信語，眾人所笑；面色不好；不住一處，心動不定；常行惡行。如是名為兩舌業
【現代漢語翻譯】 現代漢語譯本 見聞得知或者用天眼觀察：如果那個人喜歡邪淫並且經常做這種事，就會墮入地獄、畜生、餓鬼道。如果轉生為人，還會受到剩餘的果報，妻子不順從自己；如果生為二根人（陰陽人），會被世人厭惡。
『像這樣三種身業和三種果報，不是那些外道遮羅迦（Caraka，古印度遊行僧）和波離婆阇迦（Parivrajaka，古印度遊行僧）所能理解的。廣泛地說身業，有無量種，他們都不能理解。為什麼呢？因為他們被愚癡的法薰染了內心，只有我才能理解。我實在沒見到其他人能理解，更沒有人能像我一樣見到這樣的業果報應之法。如果我的弟子修行佛法，因為聽從我的教導，所以能夠理解。』
『此外，修行者內心思考——順應正法觀察法行——什麼是口業？口業有幾種？他見聞得知或者用天眼觀察：口業有四種，分別是妄語、兩舌、惡口、綺語。如果那個人喜歡妄語並且經常說謊，就會墮入地獄、畜生、餓鬼道。如果轉生為人，一切眾生都不會相信他的話，各種善的集會、善的長老、剎帝利（Ksatriya，古印度社會階層，指武士和統治者）等以及妻子等，都不會相信他的話；口經常腐爛發臭，牙齒也不好，面色不好；一切世人都會用謊言來誣陷他；經常生活在恐懼之中；親友、兄弟、朋友關係不牢固；一切所作所為都得不到好的結果，對任何人都沒有益處。像這樣的妄語是不可愛的，不是令人快樂的，不是令人滿意的，會帶來這樣的不善業果。』
『此外，修行者內心思考——順應正法觀察法行——什麼叫做第二種口業，喜歡去做並且經常做，會帶來什麼樣的果報？他見聞得知或者用天眼觀察：如果喜歡兩舌並且經常這樣做，就會墮入地獄、畜生、餓鬼道。如果轉生為人，就會變成聾子或者啞巴；口經常腐爛發臭；沒有人相信他的話，被眾人嘲笑；面色不好；不能安穩地待在一個地方，內心動搖不定；經常做壞事。這叫做兩舌業。
【English Translation】 English version Knowing through hearing or seeing with the divine eye: if one delights in and frequently engages in sexual misconduct, they will fall into hell, the animal realm, or the realm of hungry ghosts. If reborn as a human, the remaining karmic consequences will be that their spouse is not obedient; if they are born with two sets of sexual organs, they will be despised by the world.
'These three types of bodily actions and their three types of consequences are not understood by those non-Buddhist Carakas (Caraka, ancient Indian wandering ascetics) and Parivrajakas (Parivrajaka, ancient Indian wandering ascetics). Speaking broadly about bodily actions, there are countless types, and they cannot understand them all. Why? Because their minds are tainted by the Dharma of ignorance, only I can understand. I truly do not see anyone else who can understand, and there is no one else who can see such laws of karmic consequences as I do. If my disciples practice the Dharma, because they have heard it from me, they are able to understand.'
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—what is verbal karma? How many types of verbal karma are there? They know through hearing or seeing with the divine eye: there are four types of verbal karma, namely, false speech, divisive speech, harsh speech, and idle chatter. If one delights in and frequently engages in false speech, they will fall into hell, the animal realm, or the realm of hungry ghosts. If reborn as a human, all beings will not believe their words, and various virtuous assemblies, virtuous elders, Ksatriyas (Ksatriya, ancient Indian social class, referring to warriors and rulers), and even their spouse, will not believe their words; their mouth will constantly be rotten and foul-smelling, their teeth will also be bad, and their complexion will be colorless; all people in the world will falsely accuse them with lies; they will constantly live in fear; their relationships with relatives, brothers, and friends will not be strong; everything they do will not yield good results, and they will not be able to benefit anyone. Such false speech is unlovable, not pleasant, and not desirable, and it brings about such unwholesome karmic consequences.'
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—what is called the second type of verbal karma, delighting in and frequently engaging in it, and what karmic consequences does it bring about? They know through hearing or seeing with the divine eye: if one delights in and frequently engages in divisive speech, they will fall into hell, the animal realm, or the realm of hungry ghosts. If reborn as a human, they will be deaf or mute; their mouth will constantly be rotten and foul-smelling; no one will believe their words, and they will be laughed at by everyone; their complexion will be bad; they will not be able to stay in one place, and their mind will be restless; they will constantly engage in evil deeds. This is called the karma of divisive speech.'
報。
「又修行者內心思惟——隨順正法觀察法行——云何名為第三口業樂行多作，成就業果？彼見聞知或天眼見：如是惡口樂行多作，墮于地獄、畜生、餓鬼。若生人中，處處皆畏，一切人所皆得衰惱；無人安慰，于自妻子不得愛語，猶如野鹿畏一切人；遠善知識、近惡知識。是名惡口三種果報。
「又修行者內心思惟——隨順正法觀察法行——云何綺語樂行多作？彼見聞知或天眼見：若彼綺語樂行多作，墮于地獄、畜生、餓鬼。若生人中，一切不愛，王舍、怨家、兄弟、親家輕弄嫌賤。此是綺語口業果報。
「又修行者內心思惟——隨順正法觀察法行——云何意業三種不善，樂行多作意不善業？彼見聞知或天眼見：若彼貪心，樂行多作意不善業，墮于地獄、畜生、餓鬼。若生人中，雖有財物，則為王、賊及水、火等無理橫失，恒常貧窮。
「又修行者內心思惟——隨順正法觀察法行——云何瞋心樂行多作意不善業？彼見聞知或天眼見：瞋心意業樂行多作意不善業，墮于地獄、畜生、餓鬼。若生人中，則生邊地夷人之中，常畏鐵處，常怖魄處，墮險岸處；彼人之心不曾安隱，常被誹謗，常得如是多種眾惡。
「又修行者內心思惟——隨順正法觀察法行——云何邪見樂行多作意不善業
【現代漢語翻譯】 現代漢語譯本： 報。
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做第三種口業樂於實行且多作，從而成就業果？他通過見聞得知或者通過天眼見到：像這樣樂於實行且多作惡口，會墮入地獄、畜生、餓鬼道。如果轉生為人，會處處感到畏懼，被所有人厭惡和惱害；沒有人安慰，對於自己的妻子兒女也無法說出愛語，就像野鹿一樣害怕所有人；遠離善知識，親近惡知識。這就是惡口的三種果報。』
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做綺語樂於實行且多作？他通過見聞得知或者通過天眼見到：如果樂於實行且多作綺語，會墮入地獄、畜生、餓鬼道。如果轉生為人，不會被任何人喜愛，會被國王、仇家、兄弟、親家輕視、戲弄和厭惡。這就是綺語口業的果報。』
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做意業的三種不善，樂於實行且多作意的不善業？他通過見聞得知或者通過天眼見到：如果貪心，樂於實行且多作意的不善業，會墮入地獄、畜生、餓鬼道。如果轉生為人，即使擁有財物，也會因為國王、盜賊以及水、火等無理的原因而橫遭損失，永遠貧窮。』
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做嗔心樂於實行且多作意的不善業？他通過見聞得知或者通過天眼見到：嗔心意業樂於實行且多作意的不善業，會墮入地獄、畜生、餓鬼道。如果轉生為人，會出生在邊遠地區的少數民族之中，經常害怕鐵器，經常恐懼死亡，墮落在危險的岸邊；這些人的內心不曾安寧，經常被誹謗，經常遭受各種各樣的惡報。』
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做邪見樂於實行且多作意的不善業？』
【English Translation】 English version: Report.
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what is called the third kind of verbal misconduct, delighting in practice and doing it often, thus accomplishing the karmic result? He sees and hears, or sees with his heavenly eye: such harsh speech, delighting in practice and doing it often, leads to falling into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, he will be fearful everywhere, afflicted and troubled by everyone; no one will comfort him, and he will not be able to speak loving words to his own wife and children, like a wild deer fearing everyone; he will be far from good teachers and close to evil teachers. These are the three karmic retributions of harsh speech.'
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what is called frivolous speech, delighting in practice and doing it often? He sees and hears, or sees with his heavenly eye: if he delights in practice and often engages in frivolous speech, he will fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, he will not be loved by anyone, and will be despised, ridiculed, and disliked by kings, enemies, brothers, and relatives. This is the karmic retribution of frivolous speech.'
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what are the three kinds of non-virtuous mental actions, delighting in practice and often engaging in non-virtuous mental karma? He sees and hears, or sees with his heavenly eye: if he is greedy, delighting in practice and often engaging in non-virtuous mental karma, he will fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, even if he has wealth, it will be unreasonably and suddenly lost due to kings, thieves, water, fire, etc., and he will be perpetually poor.'
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what is called anger, delighting in practice and often engaging in non-virtuous mental karma? He sees and hears, or sees with his heavenly eye: anger as a mental action, delighting in practice and often engaging in non-virtuous mental karma, leads to falling into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, he will be born among the barbarians in remote border regions, constantly fearing iron weapons, constantly dreading death, and falling into dangerous places; the minds of these people are never at peace, they are constantly slandered, and constantly receive many such evils.'
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what is called wrong views, delighting in practice and often engaging in non-virtuous mental karma?'
？彼見聞知或天眼見：邪見意業樂行多作，墮于阿鼻地獄等中受一切苦；若墮畜生，于無量世百千萬億億數轉生；餓鬼境界亦復如是。若生人中，如法所說自種性業善業道行，不依法行，于上世來父、祖種性千倍下劣。
「又修行者內心思惟——隨順正法觀察法行，更復思法深細觀察——云何如是十不善法，流轉生死，世間、地獄、餓鬼、畜生？彼見聞知或天眼見：云何殺生？云何樂行？云何多作？謂殺生者，此殺生人，近惡知識。若惡知識近住之人，與彼相隨，喜樂彼人相隨遊戲，共行、共宿，于彼生信，謂有功德，隨彼所作亦與同行。彼人如是近惡知識，彼殺生人、近殺生者，則以種種殺生因緣教令殺生：或外道齋、或屠獵等，如貪味者說殺生事；如怨家者說殺生事；如賊貪物說殺生事；如鬥戰者說殺生事；如貪名者說殺生利。彼人聞已，心則生信，亦隨順行，喜樂殺生。如是喜樂，既殺生已，墮于地獄、餓鬼、畜生，不可愛著，心不樂處，一切善人訾毀之處。以此因故，若生人中，命則短促。如是殺生，近惡知識以為種子。
「云何樂行？彼不善人既殺生已，喜樂歡喜，心意分別，見殺功德。如是分別則有多種：斷他命已，不生懊悔，贊說言善；心不放舍，轉復更作，教他人作；既教他已，說彼殺
【現代漢語翻譯】 現代漢語譯本：他通過見聞知或天眼所見：邪見的意業喜歡實行且經常造作，會墮入阿鼻地獄（Avici Hell，佛教中最底層的地獄）等處，遭受一切痛苦；如果墮入畜生道，會在無量世中轉生百千萬億億次；餓鬼道的情況也同樣如此。如果轉生為人，就會因為不如法行事，違背如法所說的自身種姓業和善業道，導致其種姓比上輩的父祖要低劣千倍。
『此外，修行者內心思維——隨順正法觀察法行，更進一步深入細緻地觀察——為什麼這十不善法會使眾生流轉生死，墮入世間、地獄、餓鬼、畜生道呢？他通過見聞知或天眼所見：什麼是殺生？什麼是喜歡實行殺生？什麼是經常造作殺生？所謂殺生的人，是指那些親近惡知識（不好的朋友或導師）的人。如果有人親近並居住在惡知識附近，與他們相隨，喜歡與他們一起玩樂，共同行動、共同住宿，並且對他們產生信任，認為他們有功德，那麼他就會跟隨他們所做的事情一起去做。這個人因為親近惡知識，那些殺生的人或親近殺生的人，就會用各種殺生的因緣來教唆他殺生：比如以外道齋戒的名義、或者屠宰狩獵等。那些貪圖美味的人會說殺生的事情；那些有仇恨的人會說殺生的事情；那些像盜賊一樣貪圖財物的人會說殺生的事情；那些喜歡爭鬥的人會說殺生的事情；那些貪圖名聲的人會說殺生的利益。這個人聽了之後，心中就會產生信任，並且跟隨他們去做，喜歡殺生。像這樣喜歡殺生，在殺生之後，就會墮入地獄、餓鬼、畜生道，那裡是不可愛的地方，內心不快樂的地方，一切善良的人都會指責的地方。因為這個原因，如果轉生為人，壽命就會很短。像這樣殺生，親近惡知識是其根本原因。』
『什麼是喜歡實行殺生呢？那些不善良的人在殺生之後，感到喜悅和歡喜，內心進行分別，認為殺生有功德。像這樣的分別有很多種：斷了他人的性命之後，不感到懊悔，反而讚歎說做得好；內心不放棄這種行為，反而繼續去做，並且教唆他人去做；在教唆他人之後，說他們殺生
【English Translation】 English version: He sees, hears, knows, or sees with his divine eye: the evil deeds of mind with wrong views are practiced and performed frequently, causing one to fall into Avici Hell (the deepest hell in Buddhism) and suffer all kinds of pain; if one falls into the animal realm, one will be reborn hundreds of thousands of millions of times in countless lifetimes; the realm of hungry ghosts is also the same. If one is born as a human, due to not acting in accordance with the Dharma, violating the self-nature karma and virtuous path as taught by the Dharma, one's lineage will be a thousand times inferior to that of one's ancestors.
'Furthermore, the practitioner contemplates in his mind—observing the practice of Dharma in accordance with the correct Dharma, and further deeply and meticulously observing—why do these ten non-virtuous deeds cause beings to transmigrate in birth and death, falling into the realms of the world, hell, hungry ghosts, and animals? He sees, hears, knows, or sees with his divine eye: what is killing? What is the joy of practicing killing? What is the frequent performance of killing? The so-called killer refers to those who associate with evil friends (bad friends or teachers). If someone associates with and lives near evil friends, follows them, enjoys playing with them, acts and lives with them, and trusts them, believing that they have merit, then he will follow what they do. Because this person associates with evil friends, those who kill or associate with killers will teach him to kill through various causes and conditions of killing: such as in the name of heretical fasts, or slaughtering and hunting. Those who crave delicious flavors will talk about killing; those who have hatred will talk about killing; those who are greedy for wealth like thieves will talk about killing; those who like to fight will talk about killing; those who are greedy for fame will talk about the benefits of killing. After hearing this, this person will develop trust in his heart and follow them, enjoying killing. Like this, enjoying killing, after killing, one will fall into the realms of hell, hungry ghosts, and animals, which are unlovable places, places where the mind is unhappy, and places where all good people will criticize. For this reason, if one is born as a human, one's life will be short. Like this, killing, associating with evil friends is the root cause.'
'What is the joy of practicing killing? Those unkind people, after killing, feel joy and happiness, and discriminate in their minds, thinking that killing has merit. There are many kinds of such discriminations: after taking the lives of others, they do not feel remorse, but praise and say it is good; their minds do not abandon this behavior, but continue to do it, and teach others to do it; after teaching others, they say that they kill'
生種種功德，異異因緣，如前所說。如是名為樂行殺生。
「云何多作？此殺生已，如前行說，近惡知識，習作殺生，多造殺具，作危險處，作圍、毒箭，集養狗等，養殺生鳥，近旃陀羅，造鬥戰具——鎧鉀、刀杖及以𥎞鉾、鬥戰之輪種種器仗——諸殺生具，如是一切皆悉攝取。如是惡人多作殺生，以是因緣，墮于地獄、畜生、餓鬼，受極苦惱殺生之業，有下、中、上；受苦報時，亦下、中、上。
「既作業已，如是不得不受果報。如是如是，自作惡業、自得惡報。若黠慧人，舍惡行善彼世間中。如是殺生，樂行、多作。
「云何偷盜樂行多作？云何樂行多作盜已，墮于地獄？此惡戒人，性自偷盜近惡知識。若惡知識近住之人，與彼相隨，則行偷盜，有下、中、上。何者為下？謂王法等，如前所說。何者為中？非福田所，偷盜彼物，此盜為中。何者為上？佛、法、僧物，微少偷盜，是則為上。彼佛、法、僧，若盜僧物，佛、法能凈；盜佛、法物，僧不能凈。若盜眾僧現食用物，墮大地獄，頭面在下；若取屬僧所常食物，則墮無間阿鼻地獄，寬廣闇等，以重福田，微少偷盜。以有心念，樂行多作，彼少偷盜，墮于地獄、畜生、餓鬼。若復懺悔，不生隨喜，心中生悔，彼不定受。若偷盜人，無量方便而
【現代漢語翻譯】 現代漢語譯本：
生出種種功德，以及種種不同的因緣，就像前面所說的那樣。這叫做樂於實行殺生。
『什麼叫做多作？』這個人做了殺生的行為之後，就像前面所說的那樣，親近惡知識，習慣於做殺生的行為，大量製造殺生工具，製造危險的地方，製造陷阱、毒箭，聚集飼養狗等等，飼養用來殺生的鳥，親近旃陀羅（Candala，賤民），製造戰鬥工具——鎧甲、刀杖以及矛戟、戰鬥輪等等各種武器——各種殺生工具，像這樣的一切都全部獲取。像這樣的惡人大量地做殺生的行為，因為這樣的因緣，墮入地獄、畜生、餓鬼道，承受極大的苦惱。殺生的業，有下、中、上三種；承受苦報的時候，也有下、中、上三種。
已經造作了惡業，像這樣不得不承受果報。像這樣，像這樣，自己造作惡業，自己得到惡報。如果聰明的人，捨棄惡行而行善，就在這世間中得到解脫。像這樣是殺生的樂行、多作。
『什麼叫做偷盜樂行多作？』『什麼叫做樂於實行偷盜並且大量地做，以至於墮入地獄？』這種惡戒之人，天性就喜歡偷盜，並且親近惡知識。如果惡知識經常居住在他的附近，與他相互跟隨，就會去偷盜，偷盜的行為有下、中、上三種。什麼叫做下品？就是偷盜王法等等，就像前面所說的那樣。什麼叫做中品？就是偷盜非福田之物，這種偷盜是中品。什麼叫做上品？就是偷盜佛、法、僧的物品，即使是微少的偷盜，也是上品。對於佛、法、僧來說，如果偷盜僧眾的物品，佛和法能夠使其清凈；如果偷盜佛和法的物品，僧眾不能使其清凈。如果偷盜大眾僧眾現在正在食用的物品，就會墮入大地獄，頭朝下；如果拿取屬於僧眾經常食用的食物，就會墮入無間阿鼻地獄，那裡寬廣黑暗等等，因為對重大的福田，即使是微少的偷盜。因為有心念，樂於實行並且大量地做，即使是微少的偷盜，也會墮入地獄、畜生、餓鬼道。如果再懺悔，不生隨喜之心，心中產生後悔，那麼所受的果報就不一定了。如果偷盜之人，用無量的方法去偷盜
【English Translation】 English version:
Generating various merits and different causes and conditions, as previously described. This is called joyfully practicing killing.
'What is called 'doing much'?' After this killing, as described before, one associates with evil friends, becomes accustomed to killing, manufactures many killing tools, creates dangerous places, makes traps and poisoned arrows, gathers and raises dogs, raises birds for killing, associates with Candalas (Candala, outcastes), manufactures battle equipment—armor, swords, staffs, spears, battle wheels, and various weapons—all kinds of killing tools, all of which are acquired. Such an evil person does much killing, and because of this cause, falls into hell, the animal realm, and the realm of hungry ghosts, enduring extreme suffering. The karma of killing has lower, middle, and upper grades; when receiving the retribution of suffering, it also has lower, middle, and upper grades.
Having created the karma, one inevitably receives the consequences. Thus, thus, one creates evil karma and receives evil retribution. If a wise person abandons evil and practices good, they are liberated in this world. Thus, this is the joyful practice and doing much of killing.
'What is called joyfully practicing and doing much stealing?' 'What is called joyfully practicing and doing much stealing, leading to falling into hell?' This person of evil precepts is by nature a thief and associates with evil friends. If evil friends live nearby and associate with them, they will engage in stealing, which has lower, middle, and upper grades. What is the lower grade? Stealing from royal laws, etc., as described before. What is the middle grade? Stealing from non-fields of merit, this stealing is the middle grade. What is the upper grade? Stealing from the Buddha, Dharma, and Sangha, even a small amount, is the upper grade. Regarding the Buddha, Dharma, and Sangha, if one steals from the Sangha, the Buddha and Dharma can purify it; if one steals from the Buddha and Dharma, the Sangha cannot purify it. If one steals food currently being used by the assembly of monks, one will fall into the great hell, head downwards; if one takes food that belongs to the Sangha for regular consumption, one will fall into the Avici hell, which is vast and dark, etc., because of the great field of merit, even a small amount of stealing. Because of intentional thought, joyfully practicing and doing much, even a small amount of stealing will lead to falling into hell, the animal realm, and the realm of hungry ghosts. If one then repents, does not rejoice in it, and feels remorse in their heart, then the retribution is uncertain. If a thief uses limitless means to steal
行偷盜，以如是故名為偷盜。
「云何樂行偷盜他物？得已歡喜，與賊相隨，心以為樂；既得財物，作衣食已，心生歡喜贊其功德，教他偷盜；教已，贊說。如是名為樂行偷盜。
「云何多作？既偷盜已，多作床敷臥具氈被，食啖餅肉，衣服莊嚴，淫女娛樂，樗蒲博戲，心生喜悅：『我今快樂，一切樂中偷盜為最，以此因緣，我豐床敷、臥具、飲食、衣服莊嚴、淫女、樗蒲，第一勝樂。我今常當作偷盜行，令我后時增長富樂。』如前所說，如是如是，多行偷盜，決定於彼地獄中受。
「云何邪淫樂行多作？此邪淫人，心不觀察淫慾覆蔽。若人先世淫慾處來，所謂鴛鴦、迦賓阇羅、孔雀、鸚鵡、魚雉、鷃鳥、阿修羅等，如是處來於此中生，常與多欲不善知識相隨共行。如是二分喜樂淫慾，心不觀察，心不厭足；不離欲心、不觀察行，隨有欲處往到其所，以欲處來此欲處生，喜行淫慾，故不觀察淫慾所覆。如是邪淫不善之人，觸染勢力，彼彼喜樂；如是邪淫，復更如是，心喜樂行，樂行如是邪淫惡觸。
「云何樂行？如是邪淫雖不常行而常喜樂，心意分別，更于余處心不喜樂如淫慾者。如是樂行邪淫境界。
「云何多作？愚癡凡夫，心不觀察，邪淫覆蔽，他復為說邪淫功德第一勝樂，所謂
【現代漢語翻譯】 現代漢語譯本 如果有人實施偷盜行為，因此被稱為偷盜。 『什麼是樂於實施偷盜他人財物？偷到後感到歡喜，與盜賊結伴，心中以此為樂；得到財物后，用來製作衣食，心中歡喜並讚歎偷盜的功德，教導他人偷盜；教導之後，加以讚揚。這被稱為樂於實施偷盜。』 『什麼是多作？偷盜之後，大量製作床鋪臥具、毛毯被褥，食用餅肉，穿戴華麗的衣服，進行娛樂，玩樗蒲博戲，心中感到喜悅：『我現在很快樂，一切快樂之中偷盜最為快樂，因為這個緣故，我擁有豐厚的床鋪、臥具、飲食、華麗的衣服、、樗蒲，這是第一等的快樂。我現在應當經常從事偷盜行為，使我將來能夠增長財富和快樂。』像前面所說的那樣，如此這般，多次進行偷盜，必定會在地獄中受苦。 『什麼是邪淫樂行多作？這種邪淫之人，內心不觀察，被淫慾所矇蔽。如果有人前世是從淫慾之處而來，比如鴛鴦（Yuanyang）、迦賓阇羅（Jiabinshaluo，鳥名）、孔雀（Kongque）、鸚鵡（Yingwu）、魚（Yu）、雉（Zhi，野雞）、鷃鳥（Yan niao，小鳥）、阿修羅（Asura）等，從這些地方來而生於此世，經常與多欲的不善知識相伴而行。這樣的人對淫慾的喜樂各佔一半，內心不觀察，內心不知滿足；不離開慾望之心，不觀察行為，隨有慾望之處就前往那裡，因為是從慾望之處而來，又生於慾望之處，喜歡進行淫慾，所以不觀察而被淫慾所矇蔽。像這樣邪淫不善之人，被接觸染污的力量所控制，在各種地方感到喜樂；像這樣邪淫，又更加如此，內心喜樂地進行，樂於進行這樣的邪淫惡觸。 『什麼是樂行？像這樣邪淫雖然不經常進行，但經常感到喜樂，內心分別，在其他地方內心不會像對淫慾那樣感到喜樂。這就是樂於進行邪淫的境界。 『什麼是多作？愚癡的凡夫，內心不觀察，被邪淫所矇蔽，別人又為他說邪淫的功德是第一等的快樂，所謂……』
【English Translation】 English version If someone engages in stealing, for this reason it is called stealing. 'What is delighting in stealing the possessions of others? After stealing, feeling joy, associating with thieves, taking pleasure in it in one's heart; after obtaining wealth, using it to make clothes and food, feeling joy in one's heart and praising the merits of stealing, teaching others to steal; after teaching, praising it. This is called delighting in stealing.' 'What is doing it excessively? After stealing, making many beds, bedding, felt blankets, eating cakes and meat, wearing elaborate clothes, engaging in entertainment, playing dice games, feeling joy in one's heart: 'I am happy now, among all pleasures, stealing is the most pleasurable, because of this reason, I have abundant beds, bedding, food, elaborate clothes, entertainment, dice games, the foremost and greatest pleasure. I should constantly engage in stealing, so that I can increase wealth and happiness in the future.' As said before, in this way, repeatedly engaging in stealing, one will definitely suffer in that hell. 'What is excessive and joyful practice of sexual misconduct? This person of sexual misconduct, their mind does not observe, is covered by lust. If a person comes from a place of lust in a previous life, such as mandarin ducks (Yuanyang), Kalavinka birds (Jiabinshaluo), peacocks (Kongque), parrots (Yingwu), fish (Yu), pheasants (Zhi), quail (Yan niao), Asuras (Asura), etc., coming from such places and being born in this world, they often associate and walk together with unwholesome friends who are full of desire. Such a person has equal parts joy and pleasure in sexual desire, their mind does not observe, their mind is not satisfied; they do not leave the mind of desire, do not observe their actions, wherever there is a place of desire, they go there, because they come from a place of desire and are born in a place of desire, they like to engage in sexual desire, so they do not observe and are covered by lust. Such an unwholesome person of sexual misconduct, controlled by the power of contact and defilement, feels joy in various places; such sexual misconduct, again and again, their mind joyfully engages in it, delighting in such evil touches of sexual misconduct.' 'What is joyful practice? Although such sexual misconduct is not constantly practiced, it is constantly delighted in, the mind distinguishes, in other places the mind does not feel as joyful as it does with sexual desire. This is the realm of joyful practice of sexual misconduct.' 'What is doing it excessively? Foolish ordinary people, their minds do not observe, are covered by sexual misconduct, and others tell them that the merits of sexual misconduct are the foremost and greatest pleasure, so-called...'
淫慾，言：『為此事非是不善。』復教多人喜樂淫慾。如是邪淫，愚癡凡夫喜樂多作。如是三種身不善業。「口業四種：妄語、兩舌、惡口、綺語。何者妄語？所謂自心先自作誑，然後誑他。如是妄語，自、他成誑。又彼妄語，五因緣發，所謂瞋、貪、邪法所攝、欲心、怖畏。
「云何瞋心而發妄語？若於王前或大眾中、長者眾中，若善知識、怨家諍鬥，饒益知識，衰惱怨家，是故妄語。云何貪心而發妄語？見他財物，方便欲取，是故妄語。云何邪法所攝妄語？如婆羅門法中所說：『饒益尊故、饒益牛故、畏自死故、為取婦故，如是妄語，皆不得罪。』如是之人，邪法攝語。如是妄語，是愚癡人邪見攝語，此語堅重，于地獄受。是故乃至失命因緣，不應妄語。此妄語者，能為地獄第一種子。言：『為取婦，妄語無罪，是欲心發。』亦是邪法。云何怖畏而發妄語？何處怖畏？為彼饒益，是故妄語，起如是心：『若不妄語，彼則於我多不饒益。』彼人畏死，是故妄語。彼五因緣愚癡之人，作妄語說。如是一切皆住癡法。」
爾時，世尊而說偈言：
「若有何等人， 起一妄語法， 則不畏他世， 無惡不造作。 若人生世間， 口中有大斧， 若以斫自他， 口中惡語出。 如是應實語，
{ "translations": [ "現代漢語譯本：關於淫慾，有人說：『做這件事並沒有什麼不好。』 並且教唆許多人喜歡並沉溺於淫慾。像這樣的邪淫行為，愚癡的凡夫非常喜歡並且經常去做。以上所說的就是三種身體上的不善業。\n\n口業有四種：妄語、兩舌、惡口、綺語。什麼是妄語呢？就是自己的內心先產生欺騙的想法，然後再去欺騙他人。這樣的妄語，使自己和他人受到欺騙。而且，這種妄語的產生有五種原因，分別是：嗔恨、貪婪、被邪法所控制、慾望、恐懼。\n\n怎樣因為嗔恨心而說妄語呢？例如在國王面前，或者在大眾之中，或者在長者之中，或者在善知識和怨家爭鬥的時候，爲了幫助善知識，損害怨家，所以就說妄語。怎樣因為貪心而說妄語呢？看見別人的財物，想方設法想要得到，所以就說妄語。怎樣因為被邪法所控制而說妄語呢？例如婆羅門法中說：『爲了幫助尊敬的人，爲了幫助牛，爲了害怕自己死亡，爲了娶妻子，像這樣的妄語，都沒有罪。』 像這樣的人，是被邪法所控制而說話。這樣的妄語，是愚癡的人被邪見所控制而說的話，這種話罪業深重，會在地獄中受苦。所以即使是失去生命的關頭，也不應該說妄語。這種妄語，能成為墮入地獄的第一顆種子。說：『爲了娶妻子，說妄語沒有罪』，這是因為慾望而產生的，也是邪法。怎樣因為恐懼而說妄語呢？在什麼地方會產生恐懼呢？爲了幫助某人，所以說妄語，產生這樣的想法：『如果不說妄語，那個人就不會幫助我。』 那個人害怕死亡，所以說妄語。這五種原因都是愚癡的人，才會說妄語。像這樣的一切都屬於愚癡的法。\n\n當時，世尊說了這樣的偈語：\n\n『如果有什麼樣的人，\n說了一句妄語，\n那麼他就不害怕來世的果報，\n沒有什麼壞事做不出來。\n如果人生在世間，\n口中就像有一把大斧頭，\n用它來砍自己和他人，\n口中說出惡毒的話語。\n所以應該說真實的話語，』", "English version: Regarding lustful desires, some say: 'There is nothing wrong with doing this.' And they teach many people to enjoy and indulge in lustful desires. Such unwholesome sexual conduct is greatly enjoyed and frequently practiced by foolish ordinary people. These are the three unwholesome actions of the body.\n\nThere are four types of verbal actions: false speech, divisive speech, harsh speech, and idle chatter. What is false speech? It is when one's own mind first generates a deceptive thought, and then deceives others. Such false speech deceives both oneself and others. Moreover, such false speech arises from five causes: anger, greed, being influenced by wrong teachings, desire, and fear.\n\nHow does false speech arise from anger? For example, in the presence of a king, or in a crowd, or among elders, or when virtuous friends and enemies are in conflict, one speaks falsely to benefit virtuous friends and harm enemies. How does false speech arise from greed? Seeing the possessions of others, one tries to find ways to obtain them, and therefore speaks falsely. How does false speech arise from being influenced by wrong teachings? For example, in the teachings of the Brahmins, it is said: 'For the sake of helping someone respected, for the sake of helping a cow, for the sake of avoiding one's own death, for the sake of taking a wife, such false speech is not a sin.' Such a person's speech is influenced by wrong teachings. Such false speech is spoken by foolish people who are influenced by wrong views, and this speech carries heavy consequences, leading to suffering in hell. Therefore, even if it means losing one's life, one should not speak falsely. Such false speech can be the primary seed for falling into hell. Saying, 'Speaking falsely to take a wife is not a sin,' arises from desire and is also a wrong teaching. How does false speech arise from fear? Where does fear arise? It is for the sake of helping someone that one speaks falsely, thinking: 'If I do not speak falsely, that person will not help me.' That person fears death, and therefore speaks falsely. These five causes are why foolish people speak falsely. All of this belongs to foolish teachings.\n\nAt that time, the World Honored One spoke these verses:\n\n'If there is someone,\nWho utters a single lie,\nThen they do not fear the consequences in the next life,\nAnd there is no evil they will not commit.\nIf a person is born into this world,\nWith a large axe in their mouth,\nThey use it to chop themselves and others,\nUttering malicious words.\nTherefore, one should speak truthfully,'" "專有名詞解釋:\n世尊 (World Honored One): 對佛陀的尊稱\n婆羅門 (Brahmin): 古印度社會中的祭司階層，此處指代其教法" ], "english_translations": [ "English version: Regarding lustful desires, some say: 'There is nothing wrong with doing this.' And they teach many people to enjoy and indulge in lustful desires. Such unwholesome sexual conduct is greatly enjoyed and frequently practiced by foolish ordinary people. These are the three unwholesome actions of the body.", "There are four types of verbal actions: false speech, divisive speech, harsh speech, and idle chatter. What is false speech? It is when one's own mind first generates a deceptive thought, and then deceives others. Such false speech deceives both oneself and others. Moreover, such false speech arises from five causes: anger, greed, being influenced by wrong teachings, desire, and fear.", "How does false speech arise from anger? For example, in the presence of a king, or in a crowd, or among elders, or when virtuous friends and enemies are in conflict, one speaks falsely to benefit virtuous friends and harm enemies. How does false speech arise from greed? Seeing the possessions of others, one tries to find ways to obtain them, and therefore speaks falsely. How does false speech arise from being influenced by wrong teachings? For example, in the teachings of the Brahmins (priestly class in ancient India, referring to their teachings here), it is said: 'For the sake of helping someone respected, for the sake of helping a cow, for the sake of avoiding one's own death, for the sake of taking a wife, such false speech is not a sin.' Such a person's speech is influenced by wrong teachings. Such false speech is spoken by foolish people who are influenced by wrong views, and this speech carries heavy consequences, leading to suffering in hell. Therefore, even if it means losing one's life, one should not speak falsely. Such false speech can be the primary seed for falling into hell. Saying, 'Speaking falsely to take a wife is not a sin,' arises from desire and is also a wrong teaching. How does false speech arise from fear? Where does fear arise? It is for the sake of helping someone that one speaks falsely, thinking: 'If I do not speak falsely, that person will not help me.' That person fears death, and therefore speaks falsely. These five causes are why foolish people speak falsely. All of this belongs to foolish teachings.", "At that time, the World Honored One (Shìzūn) spoke these verses:", "'If there is someone,", "Who utters a single lie,", "Then they do not fear the consequences in the next life,", "And there is no evil they will not commit.", "If a person is born into this world,", "With a large axe in their mouth,", "They use it to chop themselves and others,", "Uttering malicious words.", "Therefore, one should speak truthfully,'" ] }
不應斫他人， 雖無乞求者， 應當多少與。 此三種行者， 捨身則生天。
「若如是者，一切因緣，一切所作，莫妄語說。於他妄語心莫隨喜，亦不隨逐妄語者行，莫共同坐。若妄語人共行坐者，他人見之亦謂妄語。如是若與垢業之人共相隨者，則樂垢業。若與彼人共行坐等，雖無垢業，他謂垢業。若如是者，應觀察法：惡知識者，勿與相隨。此惡知識于生死中，最堅繫縛，則墮地獄、畜生、餓鬼，所謂隨逐惡知識行；若善知識相隨行者，則得解脫。廣則無量，此中如是略說妄語。
「又修行者內心思惟——隨順正法觀察法行——云何兩舌？兩舌幾種？彼見聞知或天眼見：兩舌者，多於和合人起破壞意，口中語說。兩舌二種：自作、教他。教他者，怨家、若似怨家所遣破壞。汝破彼人，是他因緣。有他不遣，自作破壞，令他衰惱。又復云何瞋因緣故，於他不愛？與他人惡口說惡語，聞者不愛。
「又修行者內心思惟——隨順正法觀察法行——云何惡口？彼見聞知或天眼見：彼惡口者，貪、瞋、癡發，一切愚癡凡夫之人常行不離。如是惡口有無量種，無量攀緣，無量因緣，無量心發，無量果報。此語能破無量善行；此語能與一切人惡。世間如怨，善人不近，人所不信，此語如毒。如
【現代漢語翻譯】 現代漢語譯本 不應該傷害他人，即使對方沒有乞求，也應該給予一些幫助。這三種修行者，捨棄生命后將會升天。
『如果像這樣，對於一切因緣，一切所作所為，都不要說虛妄的話。對於他人說妄語的行為，內心不要隨喜，也不要跟隨說妄語的人，不要和他們一起坐。如果和說妄語的人一起行動和坐臥，其他人看到也會認為你是說妄語的人。這樣如果和有污垢惡業的人互相跟隨，就會喜歡污垢惡業。如果和那些人一起行動坐臥等，即使沒有污垢惡業，別人也會認為你有污垢惡業。如果像這樣，就應該觀察法：不要和惡知識交往。這種惡知識在生死輪迴中，是最堅固的束縛，會導致墮入地獄、畜生、餓鬼道，這就是跟隨惡知識的後果；如果跟隨善知識，就能得到解脫。廣而言之，道理無量無邊，這裡只是簡略地說說妄語。
『還有，修行者內心思考——隨順正法觀察法行——什麼是兩舌？兩舌有幾種？他通過見聞或者天眼看到：兩舌的人，常常對原本和合的人心生破壞的意圖，並且用語言表達出來。兩舌有兩種：自己做，教唆他人做。教唆他人做，可能是被怨家或者類似怨家的人派遣來破壞。『你去破壞那個人，』這是因為他人的因緣。也有不是他人派遣，自己主動破壞，使他人衰敗惱怒。還有，因為什麼樣的嗔恨因緣，對他人不喜愛？用惡劣的語言對他人說惡語，聽的人會不喜歡。
『還有，修行者內心思考——隨順正法觀察法行——什麼是惡口？他通過見聞或者天眼看到：那些惡口的人，是由於貪、嗔、癡而引發的，一切愚癡凡夫之人常常這樣做，無法擺脫。像這樣的惡口有無量種，無量的攀緣，無量的因緣，無量的心念引發，無量的果報。這種語言能夠破壞無量的善行；這種語言能夠使所有人都厭惡你。在世間就像怨敵一樣，善良的人不接近你，人們不信任你，這種語言就像毒藥一樣。
【English Translation】 English version One should not injure others; even if they do not ask, one should give something, however little. These three kinds of practitioners, upon abandoning their bodies, will be reborn in heaven.
'If this is the case, regarding all conditions and all actions, do not speak falsely. Do not rejoice in your heart at the false speech of others, nor follow those who speak falsely, nor sit with them. If one associates with those who speak falsely, others will also think that one is a liar. Thus, if one associates with those who have defiled karma, one will delight in defiled karma. If one associates with such people, even if one has no defiled karma, others will think that one does. If this is the case, one should observe the Dharma: do not associate with evil teachers (Kalyāṇa-mitta) . Such evil teachers are the strongest bonds in the cycle of birth and death, leading to falling into hell, the animal realm, and the realm of hungry ghosts; this is the consequence of following evil teachers. If one follows good teachers (Kalyāṇa-mitta), one will attain liberation. Broadly speaking, the reasons are limitless; here, I have briefly spoken about false speech.
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—what is divisive speech (Pisuṇā-vācā)? How many kinds of divisive speech are there? He sees, hears, or knows through divine eye (Divyacakṣus): divisive speech is when one often intends to disrupt people who are in harmony, and speaks words to that effect. There are two kinds of divisive speech: doing it oneself and instructing others to do it. Instructing others to do it may be done by enemies or those who resemble enemies, who send someone to cause disruption. 'You go and disrupt that person,' this is due to the condition of others. There are also those who are not sent by others but disrupt on their own, causing others to decline and become annoyed. Furthermore, due to what kind of anger (Krodha) does one dislike others? Speaking harsh words and evil speech to others, which those who hear do not like.
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—what is harsh speech (Pharusa-vācā)? He sees, hears, or knows through divine eye (Divyacakṣus): those who speak harshly are driven by greed (Lobha), hatred (Dveṣa), and delusion (Moha); all ignorant ordinary people constantly engage in this and cannot escape it. Such harsh speech is of countless kinds, with countless attachments, countless causes, countless mental states arising, and countless karmic consequences. This speech can destroy countless good deeds; this speech can make everyone hate you. In the world, you are like an enemy, good people do not approach you, people do not trust you, this speech is like poison.'
是惡口，惡道因緣，是垢言語，正梵行人舍離不行。」
爾時，世尊而說偈言：
「黠慧離惡口， 正語喜樂行， 如是美語人， 則近涅槃住。 常說善妙語， 舍離垢惡語， 垢惡語污人， 能令到地獄。 垢語所污人， 彼人則無善， 惡如師子蛇， 彼不得生天。 一切善語人， 能善安慰他， 諸世間所愛， 後世則生天。 若人不惡語， 舍離於諂曲， 雖人行如天， 彼人善應禮。 實語常行忍， 直心不諂曲， 不惱於他人， 彼建立法幢。 人命不久住， 猶如拍手聲， 人身不如法， 愚癡空過世。 何人不自愛？ 何人不樂樂？ 若人作惡業， 不行自愛因。 妻子及財物， 知識兄弟等， 皆悉不相隨， 唯有善惡業。 善業不善業， 常與相隨行， 如鳥行空中， 影隨常不離。 如人乏資糧， 道行則受苦， 不作善業者， 彼眾生亦然； 如具資糧者， 道行則安樂， 眾生亦如是， 作福善處行。 久時遠行人， 平安得還歸， 諸親友知識， 見之皆歡喜； 作福者亦爾， 此死他處生， 所作諸福德， 如親等見喜。 如是作福德， 和集資
【現代漢語翻譯】 現代漢語譯本： 『這是惡語，是通往惡道的因緣，是污穢的言語，真正的修行人應當捨棄，不去做。』
當時，世尊用偈語說道：
『聰明的人遠離惡語，用正直的言語帶來喜樂，這樣說美好言語的人，就能接近涅槃（Nirvana，解脫）。』 『常說善良美好的話語，捨棄污穢惡毒的言語，污穢惡毒的言語會玷污人，能使人墮入地獄。』 『被污穢言語玷污的人，這個人就沒有善良可言，惡毒如同獅子和毒蛇，這樣的人不能昇天。』 『一切說善良話語的人，能夠很好地安慰他人，被世間眾人所喜愛，死後就能昇天。』 『如果一個人不說惡語，捨棄諂媚和虛偽，即使他的行為像天人一樣，這個人也應該受到尊敬。』 『說實話，常常保持忍耐，心地正直不虛偽，不惱害他人，這樣的人就建立了正法的旗幟。』 『人的生命不會長久停留，就像拍手的聲音一樣短暫，人的身體如果不符合正法，愚蠢地空度一生。』 『什麼人不愛自己呢？什麼人不希望快樂呢？如果有人做惡業，那就是沒有為自愛種下因。』 『妻子和財物，朋友和兄弟等等，最終都不能跟隨你，只有善業和惡業會伴隨你。』 『善業和不善業，常常與你相隨，就像鳥兒在空中飛行，影子總是跟隨不分離。』 『就像一個人缺少了資糧，在道路上行走就會受苦，不做善業的眾生，也是這樣。』 『就像具備了資糧的人，在道路上行走就會安樂，眾生也是這樣，行善積福就能前往好的去處。』 『離家很久的遠行者，平安地回到家，親友和熟人，見到他都非常歡喜。』 『行善積福的人也是這樣，從這裡去世後到其他地方投生，所做的各種福德，就像親友見到他一樣歡喜。』 『像這樣行善積福，聚集資』
【English Translation】 English version: 『This is harsh speech, the cause and condition for evil destinies, defiled language, which the true Brahmacharis (Brahmacharis, those who practice celibacy and religious study) abandon and do not engage in.』
At that time, the World-Honored One spoke in verse, saying:
『The wise are free from harsh speech, they practice right speech with joy. Such a person who speaks beautiful words, dwells near Nirvana (Nirvana, liberation).』 『Always speak good and virtuous words, abandon defiled and evil speech. Defiled and evil speech pollutes people, and can lead them to hell.』 『A person polluted by defiled speech, that person has no goodness. Evil like a lion or a snake, such a person cannot be born in heaven.』 『All those who speak good words, can well comfort others, are loved by all in the world, and will be born in heaven in the afterlife.』 『If a person does not speak harsh words, and abandons flattery and deceit, even if their conduct is like a Deva (Deva, a celestial being), that person should be well respected.』 『Speak truthfully, always practice patience, be upright in heart without flattery, do not trouble others, such a person establishes the banner of Dharma (Dharma, the teachings of the Buddha).』 『Human life does not last long, as brief as the sound of a clap. If the human body does not conform to the Dharma (Dharma, the teachings of the Buddha), one foolishly wastes their life.』 『Who does not love themselves? Who does not desire happiness? If a person creates evil karma (karma, actions and their consequences), they do not plant the cause for self-love.』 『Wife and possessions, friends and siblings, etc., ultimately cannot follow you, only good and evil karma (karma, actions and their consequences) will accompany you.』 『Good karma (karma, actions and their consequences) and bad karma (karma, actions and their consequences), always follow you, like a bird flying in the sky, its shadow always follows and does not separate.』 『Like a person lacking provisions, suffers when traveling on the road, so too are beings who do not perform good deeds.』 『Like a person with provisions, travels on the road with ease, so too are beings who perform meritorious deeds, they go to good places.』 『A traveler who has been away for a long time, returns home safely, relatives and friends, are all delighted to see them.』 『Those who perform meritorious deeds are also like this, they die here and are reborn elsewhere, the merits they have accumulated, are like relatives rejoicing to see them.』 『Thus, performing meritorious deeds, accumulating resources』
未來， 福德於他世， 則得善住處。 福德天所贊， 若人平等行， 此身不可毀， 未來則生天。 觀如是處已， 黠慧者學戒， 得聖見具足， 善行得寂靜。
「又修行者內心思惟——隨順正法觀察法行，觀察第四不善業道綺語口業——云何綺語？綺語幾種？前後語言不相應說，故名綺語；心輕速轉，前後語言相應而說，亦名綺語。從慢心起，自輕因緣，令人不信，即于現身是惡道生，一切世間輕毀之因，無所饒益。垢語綺語，如是第四垢語口業，非善業道，勿作綺語亦莫隨喜，不應受行。若綺語者，則非善人。
「意不善者：貪、瞋、邪見。云何為貪？他所攝物，自心分別，欲得彼物，非正觀察。彼人如是愛樂他物，於他所有，無因、無分而自擾惱，望得彼物，故名意貪不善業道，非是可愛，非是可樂；所得果報，非意相應，非寂靜意，非是安樂。愚癡之人，虛妄生貪，他物叵得，虛妄分別生貪味著，心意動轉常生悕望，心樂欲取，見他財物，自得苦惱，故名為貪。如是意地第一貪心不善業道。
「又修行者內心思惟——隨順正法觀察法行——云何名瞋意地第二不善業道？彼見聞知或天眼見：於他前人無有因緣，起瞋惡意；又復於他若貧、若富，無有因緣而見他已
【現代漢語翻譯】 現代漢語譯本： 未來， 若人修習福德，來世便能獲得良好的住所。 福德之人為天神所讚歎，若人能平等行事， 此身即使壞滅，未來也能往生天界。 智者觀察到這些道理后，應當學習戒律， 獲得聖人的見解，具足智慧，通過善行而證得寂靜。
『此外，修行者內心思維——隨順正法觀察法行，觀察第四不善業道綺語（無意義的言語）口業——什麼是綺語？綺語有幾種？前後語言不連貫，不相應，就叫做綺語；心輕浮快速轉動，即使前後語言相應而說，也叫做綺語。從傲慢心生起，因為自我輕賤的因緣，令人不信任，這在現世就是墮入惡道的因，是受一切世間輕視譭謗的原因，沒有任何益處。污穢的言語就是綺語，這就是第四種污穢的口業，不是善業道，不要說綺語，也不要隨喜綺語，不應該接受和實行。如果一個人說綺語，就不是善人。』
『意不善者：貪（貪婪），瞋（嗔恨），邪見（錯誤的見解）。什麼是貪？對於他人所擁有的東西，內心加以分別，想要得到那些東西，而不是以正確的態度觀察。那人如此貪愛他人的東西，對於他人所有之物，沒有因由，沒有份，卻自己擾亂自己，希望得到那些東西，所以叫做意貪不善業道，這不是可愛，也不是可樂的；所得到的果報，不是內心相應的，不是寂靜的，不是安樂的。愚癡的人，虛妄地生起貪念，他人的東西不可能得到，卻虛妄地分別而生起貪念，貪戀執著，心意動搖轉變，常常生起希望，內心喜歡想要獲取，見到他人的財物，自己卻得到苦惱，所以叫做貪。這就是意地第一種貪心不善業道。』
『此外，修行者內心思維——隨順正法觀察法行——什麼叫做瞋意地第二不善業道？他通過見聞得知，或者通過天眼看到：對於他人，沒有任何因緣，就生起嗔恨的惡意；又或者對於他人，無論是貧窮還是富有，沒有任何因緣，僅僅是見到他們，
【English Translation】 English version: In the future, If one cultivates merit, in the next life, one will obtain a good dwelling place. A person of merit is praised by the gods; if one acts with equanimity, Even if this body is destroyed, one will be reborn in the heavens in the future. Having observed these principles, the wise should learn the precepts, Obtain the views of the saints, be endowed with wisdom, and attain tranquility through good deeds.
'Furthermore, the practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the true Dharma, observing the fourth unwholesome karma of speech, idle talk (meaningless speech)—what is idle talk? How many kinds of idle talk are there? Speech that is incoherent and inconsistent is called idle talk; a mind that is frivolous and quick to change, even if the speech is consistent, is also called idle talk. Arising from arrogance, due to the cause of self-deprecation, causing others to distrust, this in the present life is the cause of falling into evil paths, the cause of being despised and slandered by all the world, without any benefit. Defiled speech is idle talk; this is the fourth defiled karma of speech, not a wholesome path of karma. Do not engage in idle talk, nor rejoice in idle talk; it should not be accepted or practiced. If one engages in idle talk, one is not a good person.'
'Those with unwholesome intentions: greed (tanha), hatred (dosa), and wrong views (micchā diṭṭhi). What is greed? Regarding things possessed by others, discriminating in one's mind, desiring to obtain those things, without observing with the right attitude. That person is so greedy for the things of others, without cause or share in what belongs to others, yet disturbs oneself, hoping to obtain those things, therefore it is called the unwholesome karma of mental greed, which is neither lovely nor delightful; the resulting retribution is not in accordance with the mind, not tranquil, not peaceful. Foolish people, falsely generate greed, the things of others are impossible to obtain, yet falsely discriminating and generating greed, clinging and attached, the mind wavers and changes, constantly generating hope, the mind delights in wanting to acquire, seeing the wealth of others, one obtains suffering for oneself, therefore it is called greed. This is the first unwholesome karma of greed in the realm of the mind.'
'Furthermore, the practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the true Dharma—what is called the second unwholesome karma of hatred in the realm of the mind? He knows through seeing and hearing, or sees through divine eye: towards others, without any cause, he generates hateful malice; or towards others, whether poor or rich, without any cause, merely seeing them,
，意地起發重惡瞋心。以瞋因緣，于地獄受。善法谷等，既成熟已，瞋心如雹，壞善谷等；唯正智眼，對治彼闇。瞋心如火，燒一切戒。瞋則色變，是惡色因。瞋如大斧，能斫法橋，住在心中，如怨入舍；此世、他世，心一正行，瞋能壞破。舍彼瞋心，慈是對治及四聖諦：苦、集、滅、道。行地獄行，瞋為上使，唯有善人、聖聲聞人、聞法義人乃能捨離。
「又修行者內心思惟——隨順正法觀察法行——云何邪見正法障礙，一切惡見，心之黑闇？彼見聞知或天眼見：無始以來行邪見因，墮于地獄、餓鬼、畜生，故名黑闇。樂邪見者，正道障礙，如刀、火、毒、險岸惡處，唯有一切愚癡之人，貪著樂行，以顛倒見，故名邪見。彼有二種：一、信邪因；二、心不信業果報法。信邪因者，作如是知：身等樂、苦皆是天作，非業果報。于業果報心不信者，謂無施等。是名邪見。如是十種不善業道、不饒益業，一切皆以邪見為本。
正法念處經卷第一 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二
元魏婆羅門瞿曇般若流支譯十善業道品之二
「又修行者內心思惟——隨順正法觀察法行——云何如是十善業道對治修行漏、無漏業？彼見聞知或天眼見：以此因緣，世
【現代漢語翻譯】 現代漢語譯本： 意地生起強烈的憎恨之心。因為憎恨的因緣，會在地獄中受苦。善法就像穀物一樣，已經成熟之後，憎恨之心就像冰雹一樣，摧毀這些善的穀物；只有正確的智慧之眼，才能對治這種黑暗。憎恨之心就像火焰，焚燒一切戒律。憎恨會使臉色改變，是醜惡顏色的根源。憎恨就像一把大斧，能夠砍斷通往解脫的法橋，它住在心中，就像仇人進入家中一樣；無論是今生還是來世，只要心中有憎恨，就會破壞一切正當的行為。應當捨棄這種憎恨之心，慈悲是對治它的良藥，以及四聖諦：苦、集、滅、道。憎恨是地獄之行的首要使者，只有善良的人、聖潔的聲聞（Sravaka，聽聞佛法而證悟的弟子）和聽聞佛法真義的人才能捨棄它。
此外，修行者內心思維——隨順正法觀察法行——什麼是邪見對正法的障礙，以及一切惡見，心之黑暗？他們通過見聞知曉或者通過天眼看到：從無始以來，行邪見之因，會墮入地獄、餓鬼、畜生道，所以稱為黑暗。喜歡邪見的人，會障礙正道，就像刀、火、毒藥、危險的岸邊和惡劣的地方一樣，只有一切愚癡的人，才會貪戀並樂於行邪見，因為他們有顛倒的見解，所以稱為邪見。邪見有兩種：一、相信邪惡的因；二、心中不相信業果報應的法則。相信邪惡的因的人，會這樣認為：身體的快樂和痛苦都是天神所作，而不是業力果報。對於業果報應的法則心中不相信的人，認為佈施等行為沒有意義。這就是邪見。像這樣，十種不善業道、不饒益的行業，一切都以邪見為根本。
《正法念處經》卷第一 《大正藏》第17冊 No. 0721 《正法念處經》
《正法念處經》卷第二 元魏婆羅門瞿曇般若流支譯《十善業道品》之二
此外，修行者內心思維——隨順正法觀察法行——如何用這十善業道來對治修行中的有漏和無漏之業？他們通過見聞知曉或者通過天眼看到：因為這個因緣，世間...
【English Translation】 English version: To generate a strong and evil hatred in the mind. Because of the cause of hatred, one suffers in hell. Good Dharma is like grain, once it is ripe, hatred is like hail, destroying the good grain; only the eye of right wisdom can counteract that darkness. Hatred is like fire, burning all precepts. Hatred changes the complexion, it is the cause of an evil complexion. Hatred is like a great axe, able to chop down the bridge of Dharma leading to liberation, dwelling in the heart like an enemy entering a house; in this life and the next, if the mind is not rightly guided, hatred can destroy and break everything. One should abandon that hatred, loving-kindness is the antidote, as well as the Four Noble Truths: suffering, its origin, its cessation, and the path. Hatred is the chief messenger on the path to hell, only good people, holy Sravakas (Sravaka, a disciple who attains enlightenment by hearing the Buddha's teachings), and those who hear the meaning of the Dharma can abandon it.
Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—what is wrong view, an obstacle to the Right Dharma, and all evil views, the darkness of the mind? They know through hearing and seeing or through divine eye: from beginningless time, the cause of practicing wrong views leads to falling into hell, the realm of hungry ghosts, and the animal realm, hence it is called darkness. Those who delight in wrong views obstruct the right path, like knives, fire, poison, dangerous shores, and evil places, only all foolish people greedily cling to and delight in practicing wrong views, because they have inverted views, hence it is called wrong view. There are two kinds of wrong view: one, believing in evil causes; two, not believing in the law of karmic retribution in the mind. Those who believe in evil causes think like this: the pleasure and pain of the body, etc., are all created by gods, not the result of karma. Those who do not believe in the law of karmic retribution in their minds think that acts of giving, etc., are meaningless. This is called wrong view. Like this, the ten unwholesome karmic paths, unbeneficial actions, all have wrong view as their root.
The Sutra on the Establishment of Right Mindfulness, Volume 1 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 2 Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 2 on the Ten Wholesome Karmic Paths
Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—how do these ten wholesome karmic paths counteract the defiled and undefiled karma in practice? They know through hearing and seeing or through divine eye: because of this cause, the world...
間中縛，善法盡滅，所謂縛因：不善業道。善是佛因、是解脫因，所言善者，謂離殺生，攝取世間一切眾生，施與不畏，于現在世，人所讚歎，面色諸根端正美妙，得長命業。若不殺者，則為羅剎、鳩槃茶等，一切惡鬼能殺人者及余惡人能殺人者，于夜闇中擁護彼人，諸天常隨，觀察擁護。身壞命終，則生善道天世界中，受妙果報。若勤精進愿下、中、上三種菩提，隨愿皆得：彼人若愿聲聞菩提，得阿羅漢，入于涅槃；彼人若愿緣覺菩提，得辟支佛；如是若愿無上菩提，得正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
「一切諸法，命為根本，人皆護命，不殺生者，則施其命。若施命者，施一切樂；第一施者，所謂施命。如是思惟：生天之因，最勝戒者，所謂施命。若愿染愛境界勝樂，不殺為因，彼人則生若梵、若魔、若帝釋王。彼人若愿生人中勝，得轉輪王，七寶具足王四天下。若愿大身阿修羅者，捨身得為阿修羅王。彼人若愿大身夜叉，得夜叉王。
「此不殺生最為大業正法種子。行於生死，唯不殺生為歸、為救。入生死闇，不殺為燈。不殺生者，名曰慈悲。正念思惟不殺生善，心常生喜。若遮他殺，他不可遮，則是行舍。彼人如是，行四梵行，以熏身心。
「不
【現代漢語翻譯】 現代漢語譯本： 『間中縛（指被煩惱束縛），善法盡滅，這被稱為『縛因』（束縛之因）：就是不善的業道。善良是成佛的因，是解脫的因。所說的善良，是指遠離殺生，攝取世間一切眾生，施與他們無畏懼，在現在世，被人們讚歎，面色和諸根端正美妙，得到長壽的果報。如果不殺生，那麼羅剎（惡鬼名）、鳩槃茶（守宮神）等一切能殺人的惡鬼以及其他能殺人的惡人，都會在黑夜中擁護這個人，諸天也常常跟隨，觀察和擁護。此人身壞命終后，就會生到善道的天界中，享受美妙的果報。如果勤奮精進，發願求下、中、上三種菩提（覺悟），都能隨愿得到：這個人如果發願求聲聞菩提（小乘覺悟），就能成為阿羅漢，進入涅槃；這個人如果發願求緣覺菩提（中乘覺悟），就能成為辟支佛（獨覺）；如果發願求無上菩提（大乘覺悟），就能得到正遍知（佛的智慧）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（最尊貴的人）、調御丈夫（能調伏眾生的人）、天人師（天和人的導師）、佛、世尊（世間最尊貴的人）。』
『一切諸法，以生命為根本，人們都保護自己的生命，不殺生的人，就是施捨生命。如果施捨生命，就是施捨一切快樂；第一施捨，就是施捨生命。這樣思惟：生天的原因，最殊勝的戒律，就是施捨生命。如果希望得到染愛的境界和殊勝的快樂，不殺生是其原因，這個人就會生到梵天、魔界、帝釋天。這個人如果希望生在人中成為最殊勝的人，就能成為轉輪王，擁有七寶，統治四天下。如果希望得到巨大的阿修羅身，捨棄身體就能成為阿修羅王。這個人如果希望得到巨大的夜叉身，就能成為夜叉王。』
『這不殺生是最偉大的事業，是正法的種子。在生死輪迴中，只有不殺生是歸宿，是救護。進入生死黑暗，不殺生是明燈。不殺生的人，叫做慈悲。以正念思惟不殺生的善，心中常常生起喜悅。如果阻止他人殺生，他人無法阻止，這就是行舍。這個人像這樣，修行四梵行（慈、悲、喜、舍），以此熏習身心。』
『不』
【English Translation】 English version: 'Bound by interims (referring to being bound by afflictions), all good dharmas are extinguished. This is called the 'cause of bondage': the path of unwholesome karma. Goodness is the cause of Buddhahood, the cause of liberation. What is meant by goodness is refraining from killing, embracing all sentient beings in the world, bestowing fearlessness upon them, being praised by people in the present world, having a face and faculties that are upright, beautiful, and wonderful, and obtaining the karma of longevity. If one does not kill, then Rakshasas (a type of demon), Kumbhandas (a type of spirit), and all evil ghosts who can kill people, as well as other evil people who can kill people, will protect that person in the darkness of night. The devas (gods) will constantly follow, observing and protecting. When the body is destroyed and life ends, one will be born in the good realm of the heavens, enjoying wonderful rewards. If one diligently strives and vows to seek the three types of Bodhi (enlightenment) – lower, middle, and upper – one will obtain them according to one's wishes: if that person vows to seek Sravaka Bodhi (the enlightenment of a disciple), one will become an Arhat and enter Nirvana; if that person vows to seek Pratyekabuddha Bodhi (the enlightenment of a solitary Buddha), one will become a Pratyekabuddha; likewise, if one vows to seek Anuttara Bodhi (supreme enlightenment), one will attain perfect and complete knowledge, possess perfect wisdom and conduct, be a Sugata (one who has gone well), a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, a Buddha, a World Honored One.'
'In all dharmas, life is the root. People all protect their own lives. One who does not kill is giving life. If one gives life, one is giving all happiness; the foremost giving is giving life. Thus, contemplate: the cause of being born in the heavens, the most supreme precept, is giving life. If one desires the realm of attachment and love and supreme happiness, not killing is the cause. That person will be born as Brahma, Mara, or Indra. If that person desires to be born among humans as the most supreme, one will become a Chakravartin (wheel-turning king), possessing the seven treasures, ruling the four continents. If one desires a large Asura body, by giving up the body, one can become an Asura king. If that person desires a large Yaksha body, one can become a Yaksha king.'
'This non-killing is the greatest karma, the seed of the true Dharma. In the cycle of birth and death, only non-killing is the refuge, the salvation. Entering the darkness of birth and death, non-killing is the lamp. One who does not kill is called compassionate. Rightly mindful and contemplating the goodness of non-killing, the mind constantly generates joy. If one prevents others from killing, and others cannot prevent it, this is practicing giving. That person, in this way, practices the four Brahmaviharas (loving-kindness, compassion, joy, equanimity), using them to permeate the body and mind.'
'Not'
殺善根不可思議，最為真實，何等何等種種諸愿，如是如是隨愿皆得。譬如世間善巧金師，得好真金，如是如是隨所欲作。彼金如是隨意造作種種莊嚴，若作瓶等、若作人像、若作佛像。如是如是，不殺生者，不缺、不穿、不孔、不虛，如是如是隨愿皆得。隨何等人如是不殺，則近涅槃。彼人常共善知識行，彼人則是善器眾生，善能攝取自他福德。彼人則是世間福田，不行地獄、餓鬼、畜生。此善行人，成就善法，一切所得皆悉堅固，無有王、賊、水、火等畏，皆自食用；人中尊貴，他不能勝，法具足故。是故智者不應殺生。
「又修行者內心思惟——隨順正法觀察法行——云何不盜則得善法？彼見聞知或天眼見：不偷盜者，出大貪網；彼人現在，善人所信，若王、王等，一切皆信，若於王眾、若長者眾、若剎利眾、若沙門眾、婆羅門眾，一切皆信，憐愛愍念，信受其語；所有財物，一切堅固，不失、不壞，無能劫奪，王、賊、水、火諸畏皆離；不須方便，財物易得；得財物已，如法食用；于持戒人、行道之人諸福田中皆能捨施，若世間中所應用處皆悉能與。身壞命終，則生善道天世界中。若愿出世，若梵、若魔、若帝釋王、若轉輪王王四天下七寶具足，隨愿皆得；若樂持戒則得菩提，如前所說。
「又
【現代漢語翻譯】 現代漢語譯本 殺害善根是不可思議的，這是最真實的。無論有怎樣的願望，都能如願以償。比如世間的巧手工匠，得到了上好的真金，就能隨心所欲地製作各種東西。這黃金可以隨意製作成各種裝飾品，可以做成瓶子等等，可以做成人像，可以做成佛像。同樣，不殺生的人，其善根不殘缺、不**、不穿孔、不虛空，所以能夠如願以償。無論什麼人，如果能夠不殺生，就能接近涅槃（Nirvana，佛教術語，指解脫）。這個人常常與善知識同行，這個人是堪能修行的眾生，能夠很好地攝取自己和他人的福德。這個人是世間的福田，不會墮入地獄（Naraka，佛教術語，地獄）、餓鬼（Preta，佛教術語，餓鬼）、畜生（Tiryak，佛教術語，畜生）道。這個行善的人，成就善法，一切所得都非常堅固，沒有國王、盜賊、水、火等災禍的畏懼，都能自己享用；在人群中尊貴，他人無法戰勝，因為具足正法。所以，有智慧的人不應該殺生。 『此外，修行者內心思維——隨順正法觀察法行——怎樣才能不偷盜而獲得善法呢？他通過見聞得知，或者通過天眼看到：不偷盜的人，能夠脫離巨大的貪婪之網；這個人現在，被善人所信任，無論是國王、還是其他王公貴族，都信任他，無論是在王公大臣的集會中、還是在長者的集會中、還是在剎帝利（Kshatriya，印度種姓制度中的第二等級，武士）的集會中、還是在沙門（Shramana，佛教術語，出家修行者）的集會中、還是在婆羅門（Brahmana，印度種姓制度中的第一等級，祭司）的集會中，所有人都信任他，憐愛他，信服他的話語；他所有的財物，一切都非常堅固，不會丟失、不會損壞，沒有人能夠搶奪，遠離國王、盜賊、水、火等各種災禍的畏懼；不需要費力，就能輕易獲得財物；得到財物后，能夠如法地使用；對於持戒的人、修行的人等福田，都能夠佈施，對於世間中需要用到的地方，都能夠給予。身壞命終后，就能往生到善道的天界中。如果希望出世，無論是梵天（Brahma，印度教的創造神）、魔王（Mara，佛教術語，阻礙修行的惡魔）、帝釋天王（Indra，佛教術語，天神之王）、還是轉輪聖王（Chakravartin，佛教術語，統治世界的理想君主）統治四天下七寶具足，都能如願以償；如果樂於持戒，就能獲得菩提（Bodhi，佛教術語，覺悟），就像前面所說的那樣。 『此外，……』
【English Translation】 English version Killing the roots of goodness is inconceivable, and it is the most real. Whatever wishes one may have, one can obtain them as desired. For example, a skilled goldsmith in the world, having obtained good, genuine gold, can make whatever he desires. That gold can be freely crafted into various ornaments, such as making bottles, human figures, or Buddha images. Similarly, those who do not kill, whose roots of goodness are not deficient, not **, not perforated, and not empty, can obtain whatever they desire. Whoever does not kill in this way approaches Nirvana (Nirvana, Buddhist term, referring to liberation). That person always walks with good teachers, and that person is a vessel of good beings, capable of well gathering the merits of themselves and others. That person is a field of blessings in the world, and will not go to hell (Naraka, Buddhist term, hell), hungry ghosts (Preta, Buddhist term, hungry ghosts), or animals (Tiryak, Buddhist term, animals). This virtuous person accomplishes good deeds, and all that they obtain is firm and secure, without fear of kings, thieves, water, fire, etc., and they can all use it themselves; they are honored among people, and others cannot defeat them, because they are complete with the Dharma. Therefore, wise people should not kill. 『Furthermore, a practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—how can one obtain good deeds without stealing? They see and hear, or see with their heavenly eye: those who do not steal escape the great net of greed; that person is now trusted by good people, whether it be kings or other nobles, all trust them, whether in the assembly of kings and ministers, or in the assembly of elders, or in the assembly of Kshatriyas (Kshatriya, the second rank in the Indian caste system, warriors), or in the assembly of Shramanas (Shramana, Buddhist term, renunciates), or in the assembly of Brahmins (Brahmana, the first rank in the Indian caste system, priests), all trust them, love them, and believe their words; all their wealth is firm and secure, not lost, not damaged, and no one can rob it, and they are free from the fears of kings, thieves, water, fire, and other calamities; without needing effort, wealth is easily obtained; having obtained wealth, they can use it lawfully; they can give to the fields of blessings such as those who uphold the precepts and those who practice the Way, and they can give to all places where it is needed in the world. When the body breaks and life ends, they will be reborn in the good paths of the heavenly realms. If they wish to transcend the world, whether it be Brahma (Brahma, the Hindu god of creation), Mara (Mara, Buddhist term, the demon who obstructs practice), Indra (Indra, Buddhist term, the king of the gods), or a Chakravartin (Chakravartin, Buddhist term, the ideal ruler of the world) ruling the four continents with the seven treasures, they can obtain whatever they desire; if they delight in upholding the precepts, they will attain Bodhi (Bodhi, Buddhist term, enlightenment), as previously stated. 『Furthermore, …』
修行者內心思惟——隨順正法觀察法行——云何邪淫舍離，得果？彼見聞知或天眼見：離邪淫人，善業道行，見如是法；善人所贊，一切所信；非婦女中，心不生慮；若王、王等，一切皆信；所有妻妾無能侵奪，隨順供養不違其意；設有衰損，妻妾不嫌，心無妒忌，不生外心；一切世間人所見之，如母姊妹，不為世人之所罵辱。不邪淫者，得如是婦。身壞命終，則生善道天世界中，如前所說。彼天退已，余天子生。若邪淫者欲退未退，彼天女中，余天子生時，彼天女即于現前與余天子共相隨逐，娛樂戲笑；彼欲退天，既見天女與余天子共相隨逐，娛樂戲笑，妒心罥縛，墮于地獄。如是邪淫樂行多作，則為大失。隨何等人能離邪淫，攝大善道，是涅槃器。
「又修行者內心思惟——隨順正法觀察法行——云何一切不善對治，舍離妄語，大善分攝，現得果報？彼見聞知或天眼見：離妄語者，諸世間人，或有眼見，或有耳聞，一切皆信；設復貧窮無財物者，一切世人供養如王。如眾星中光明之月，一切人中實語之人，光明亦爾。一切寶中，實語寶勝。欲度生死一切船中，實語船勝。若欲出離一切惡行，實語離勝。一切燈中，實語燈勝。一切惡道善將導中，實語導勝。一切世間受用物中，實語物勝。一切治病諸藥草中，
【現代漢語翻譯】 現代漢語譯本：修行者內心思考——遵循正法觀察修行——如何捨棄邪淫，獲得果報？他通過見聞或者天眼得知：遠離邪淫的人，行於善業之道，見到這樣的法；被善良的人所讚揚，被所有人所信任；對於非自己妻子的女性，心中不產生邪念；如果他是國王或者地位相當的人，所有人都信任他；他的所有妻妾都不會被侵奪，順從他並供養他，不違揹他的意願；即使他遭遇衰敗，妻妾也不會嫌棄他，心中沒有嫉妒，不產生外心；在世人眼中，他視其他女性如同母親姐妹，不會被世人辱罵。不邪淫的人，會得到這樣的妻子。身死命終之後，就會往生到善道的天界之中，如同之前所說的那樣。那天人退位之後，會轉生為其他天子。如果邪淫的人想要從天界退位但尚未退位，當其他天子出生在天女之中時，那些天女就會立刻與新生的天子一同嬉戲玩樂；那個想要退位的天人，看到天女與新生的天子一同嬉戲玩樂，被嫉妒心束縛，就會墮入地獄。像這樣邪淫，樂於去做，就會有很大的損失。無論什麼人能夠遠離邪淫，就能攝取大的善道，是證得涅槃的器具（涅槃：佛教術語，指解脫生死輪迴的境界）。 修行者內心思考——遵循正法觀察修行——如何對治一切不善，捨棄妄語，攝取大的善業，當下獲得果報？他通過見聞或者天眼得知：遠離妄語的人，世間之人，或者親眼所見，或者親耳所聞，都會信任他；即使他貧窮沒有財物，所有世人也會像對待國王一樣供養他。如同眾星之中光明的月亮，在所有人中，說實話的人，光明也是如此。在一切寶物之中，實話這個寶物最為殊勝。如果想要度過生死的苦海，在一切船隻之中，實話的船隻最為殊勝。如果想要出離一切惡行，實話的遠離最為殊勝。在一切燈火之中，實話的燈火最為殊勝。在一切惡道的善的引導之中，實話的引導最為殊勝。在一切世間受用的物品之中，實話的物品最為殊勝。在一切治療疾病的藥草之中，
【English Translation】 English version: A practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—how can one abandon unwholesome sexual conduct and attain its fruit? He sees, hears, or knows through divine vision: one who abstains from unwholesome sexual conduct walks the path of wholesome karma, seeing such Dharma; praised by virtuous people, trusted by all; towards women who are not his own wife, no lustful thoughts arise; if he is a king or someone of similar status, all trust him; all his wives and concubines will not be violated, they obey and support him, not going against his wishes; even if he faces decline, his wives and concubines will not despise him, having no jealousy in their hearts, and not developing external desires; in the eyes of the world, he sees other women as mothers and sisters, and will not be insulted by the world. One who does not engage in unwholesome sexual conduct will obtain such a wife. After death, he will be reborn in the heavenly realms of the virtuous path, as previously described. After that Deva (Deva: a deity or celestial being) departs, he will be reborn as another Deva. If one who engages in unwholesome sexual conduct wants to depart from the heavenly realm but has not yet departed, when other Devas are born among the heavenly women, those heavenly women will immediately follow and play with the newly born Devas; the Deva who wants to depart, seeing the heavenly women playing with the newly born Devas, bound by jealousy, will fall into hell. Thus, engaging in unwholesome sexual conduct, delighting in it and doing it often, will lead to great loss. Whoever can abstain from unwholesome sexual conduct can gather great wholesome paths and is a vessel for Nirvana (Nirvana: a state of liberation from the cycle of birth and death). A practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—how can one counteract all unwholesome deeds, abandon false speech, gather great wholesome karma, and attain immediate rewards? He sees, hears, or knows through divine vision: one who abstains from false speech, the people of the world, whether they see with their own eyes or hear with their own ears, will all trust him; even if he is poor and has no possessions, all the people of the world will support him as if he were a king. Like the bright moon among the stars, among all people, the one who speaks truthfully, his brightness is also like that. Among all treasures, the treasure of truthful speech is the most supreme. If one wants to cross the sea of birth and death, among all boats, the boat of truthful speech is the most supreme. If one wants to escape all evil deeds, the abandonment of truthful speech is the most supreme. Among all lamps, the lamp of truthful speech is the most supreme. Among all good guides in evil paths, the guide of truthful speech is the most supreme. Among all worldly possessions, the possession of truthful speech is the most supreme. Among all medicinal herbs for curing diseases,
實語藥勝。一切奮迅諸勢力中，實語力勝。一切歸中，實語歸勝。一切知識，實語為勝。若人攝取實語財物，則於世間不曾惡行，不墮貧窮；與天比近，數數往來；何處何處隨彼所生，常為男子，生勝種姓，一切憐愛，信受其語；彼人不為無色夜叉、毗舍遮等之所能殺；行他國土，多有床敷；設有病痛，藥食具足；無心思念，一切皆得；一切世間第一勝樂，皆悉得之。身壞命終，則生善道天世界中最長命處、大神通處、最高勝處。若愿白凈無漏勝道，則得涅槃，如前所說。
「又修行者內心思惟——隨順正法觀察法行——云何遠離兩舌惡業善業道行，現在、未來得業果報？彼見聞知或天眼見：離兩舌人，于現在世受業果報，知識、親友、兄弟、妻子、奴婢、作使，如是等人皆悉堅固無人能壞，王及怨家、惡兄弟等不能破壞；若無財物亦不捨離；設值時儉，若行曠野山中險處，皆悉不捨，常樂不離；若有他人種種方便說破壞語，雖聞不受；王于彼人，好心堅固；水、賊、刀、怨不能令畏，以離兩舌不善業故。如是舍離兩舌功德，身壞命終則生善道天世界中。于天眾中，多有天女之所圍繞，常共相隨、愛念娛樂。彼天女身妙鬘散香涂治莊嚴第一天女，常生歡喜。若舍兩舌愿凈無漏，彼人則得無漏禪道，到于涅槃，如
【現代漢語翻譯】 現代漢語譯本： 實語（真實的語言）比任何藥物都有效。在一切奮迅（努力）的勢力中，實語的力量最為強大。在一切歸宿中，實語是最好的歸宿。在一切知識中，實語最為殊勝。如果有人擁有實語這種財富，那麼他在世間就不會做惡事，不會陷入貧窮；他會接近天神，頻繁往來於天界；無論他轉生到何處，總是會成為男子，出生在高貴的種姓，受到所有人的喜愛和信任；他不會被無色夜叉（無形的惡鬼）、毗舍遮（食人鬼）等所殺害；即使去到其他國家，也會有很多床鋪供他休息；即使生病，也會有充足的藥物和食物；無需思念，一切都能得到；世間一切最美好的快樂，他都能得到。當他身壞命終時，會轉生到善道的天界，在那裡擁有最長的壽命、最大的神通、最高的地位。如果他希望獲得清凈無漏的殊勝之道，那麼他就能證得涅槃，就像前面所說的那樣。
『此外，修行者內心思考——隨順正法觀察法行——如何遠離兩舌（挑撥離間的言語）的惡業，行持善業道，從而在現在和未來獲得善業的果報？他通過見聞或天眼得知：遠離兩舌的人，在現在世會獲得這樣的果報：他的知識、親友、兄弟、妻子、奴婢、僕人等，都會非常忠誠堅固，沒有人能夠破壞他們之間的關係，即使是國王、仇敵或惡兄弟也不能破壞；即使他沒有財物，他們也不會離他而去；即使遇到饑荒，或者行走在荒野山中的險惡之地，他們也不會捨棄他，總是快樂地陪伴在他身邊；如果有其他人用各種方法說壞話，試圖破壞他們之間的關係，他們也不會聽信；國王也會對他非常信任和喜愛；水災、盜賊、刀兵、怨敵都不能讓他感到恐懼，因為他遠離了兩舌這種不善業。像這樣舍離兩舌的功德，使他在身壞命終后，會轉生到善道的天界。在天界中，他會被眾多的天女所圍繞，她們會經常陪伴在他身邊，愛戀他，與他一同娛樂。那些天女擁有美妙的身姿、華麗的頭飾、散發著香氣的身體，她們會用各種香料塗抹身體，進行莊嚴的打扮，她們是最美麗的天女，總是充滿歡喜。如果他捨棄兩舌，希望獲得清凈無漏的果報，那麼他就能證得無漏的禪定之道，最終到達涅槃，就像……』
【English Translation】 English version: Truthful speech is superior to any medicine. Among all vigorous forces, the power of truthful speech is supreme. Among all refuges, truthful speech is the best refuge. Among all knowledge, truthful speech is the most excellent. If a person possesses the wealth of truthful speech, then in this world he will not commit evil deeds, nor will he fall into poverty; he will be close to the gods, frequently traveling to and from the heavenly realms; wherever he is reborn, he will always be a man, born into a noble caste, loved and trusted by all; he will not be killed by colorless Yakshas (formless demons), Pishachas (flesh-eating demons), or others; even if he goes to other countries, there will be many beds for him to rest on; even if he is sick, he will have sufficient medicine and food; without thinking or wishing, he will obtain everything; all the most wonderful pleasures in the world, he will obtain. When his body is destroyed and his life ends, he will be reborn in the good path, in the heavenly realms, in the place of the longest life, the greatest supernatural powers, and the highest excellence. If he desires the pure and undefiled supreme path, then he will attain Nirvana, as previously described.
'Furthermore, the practitioner contemplates inwardly—following the righteous Dharma and observing the conduct of the Dharma—how to avoid the evil karma of divisive speech (double-tongued speech) and practice the path of good karma, so as to obtain the fruits of good karma in the present and future? He sees, hears, and knows, or sees with his divine eye: a person who abstains from divisive speech receives the following karmic rewards in the present life: his knowledge, relatives, friends, brothers, wives, servants, and employees, all such people will be steadfast and firm, and no one will be able to break their bonds, not even the king, enemies, or evil brothers; even if he has no wealth, they will not abandon him; even if he encounters famine, or travels through dangerous places in the wilderness or mountains, they will not abandon him, but will always happily stay by his side; if others use various means to speak destructive words, trying to break their relationships, they will not listen; the king will also have firm trust and affection for him; water, thieves, swords, and enemies cannot cause him fear, because he has abstained from the unwholesome karma of divisive speech. Having abandoned the merits of divisive speech in this way, when his body is destroyed and his life ends, he will be reborn in the good path, in the heavenly realms. In the heavenly realms, he will be surrounded by many heavenly maidens, who will constantly accompany him, love him, and enjoy themselves with him. Those heavenly maidens have beautiful bodies, gorgeous headdresses, and fragrant bodies, they will adorn themselves with various perfumes and ornaments, they are the most beautiful heavenly maidens, always full of joy. If he abandons divisive speech and desires to obtain pure and undefiled rewards, then he will attain the undefiled path of meditation, and ultimately reach Nirvana, just like...'
前所說。
「又修行者內心思惟——隨順正法觀察法行——云何世間不善業道惡口舍離，于現在世得業果報？后何處生？彼見聞知或天眼見：舍離惡口，見勝妙色，真實人信，一切世人皆樂往返；滑語、軟語於一切人，皆悉安慰、不令有怖；一切世人遙遠見之，皆往近赴；多善知識；設無財物，於一念頃令一切人恭敬如奴；若於前世惡業所致得衰惱者，人不捨離；一切財物皆悉易得；此人無有怨家、王、水、刀、火等畏。身壞命終，則生善道天世界中。既生彼已，滑語利益、要略省語、因相應語，得如是語，得大神通，得勝妙體。若愿出道坐禪樂行無漏之法，彼人則得三種菩提，如前所說。
「又修行者內心思惟——隨順正法觀察法行——云何世間不善業道綺語舍離，于現在世得善業報？后何處生？彼見聞知或天眼見：舍離綺語，即于現身世間敬重，善人所念，前後語言不相違反，一切世人愛其語說，無人恐嚇求其過者；善語、正語世所尊重；少語、軟語令人易解；法相應語、不粗獷語、有深因語皆有理趣，於法不違；一切世間見者尊重；資財寶物皆悉牢固，受用稱意；于無德者，說有功德，彼無德者，說其功德。身壞命終，則生善道天世界中。既生彼已，諸天敬愛，有大神通，受天富樂，不可具說。若
【現代漢語翻譯】 現代漢語譯本 前面已經說過了。
『此外，修行者內心思維——隨順正法觀察法行——如何舍離世間不善業道中的惡口，在現世獲得業果報應？死後又會生於何處？他通過見聞得知，或者通過天眼見到：舍離惡口，能見到殊勝美妙的顏色，成為真實可信的人，一切世人都樂於和他交往；用流暢悅耳、溫柔體貼的語言對待所有人，都能使他們感到安慰，不會感到恐懼；一切世人從遙遠的地方見到他，都會主動靠近；能結交很多善知識；即使沒有財物，也能在一念之間讓所有人都像對待奴僕一樣恭敬他；如果前世因惡業導致遭遇衰敗困擾，人們也不會離他而去；一切財物都容易獲得；這個人沒有怨家，也不用畏懼國王、水災、刀兵、火災等災禍。身壞命終之後，就會生於善道的天界之中。既已生於天界，憑藉流暢悅耳的語言所帶來的利益，以及簡要精煉的言語，和因果相應的言語，能獲得這樣的語言能力，獲得大神通，獲得殊勝美妙的身體。如果希望出離世間，通過坐禪修行無漏之法，這個人就能獲得三種菩提，如前所述。
『此外，修行者內心思維——隨順正法觀察法行——如何舍離世間不善業道中的綺語，在現世獲得善業報應？死後又會生於何處？他通過見聞得知，或者通過天眼見到：舍離綺語，就能在現世受到世人的敬重，被善良的人所思念，前後所說的話不會互相矛盾，一切世人都喜愛他所說的話，沒有人會恐嚇他，也沒有人會尋找他的過失；善良的語言、正直的語言受到世人的尊重；簡短的語言、柔和的語言容易讓人理解；與佛法相應的語言、不粗俗的語言、包含深刻因果的語言都具有道理和趣味，不違背佛法；一切世人見到他都表示尊重；資財寶物都非常穩固，能夠如意地享用；對於沒有德行的人，也能說出他的功德，讓沒有德行的人也能宣揚他的功德。身壞命終之後，就會生於善道的天界之中。既已生於天界，諸天都會敬愛他，擁有大神通，享受天界的富樂，這些是無法一一詳盡描述的。』
【English Translation】 English version As previously stated.
『Furthermore, a practitioner contemplates inwardly—observing the Dharma in accordance with the Right Dharma—how can one abandon the evil speech of the unwholesome karma path in the world and receive karmic retribution in the present life? Where will one be born after death? He sees and knows through hearing or through divine vision: by abandoning harsh speech, one sees excellent and wonderful colors, becomes a trustworthy person, and all people are happy to associate with him; using fluent and gentle language towards everyone, one can comfort them and not cause them fear; all people, seeing him from afar, will approach him; one can make many good friends; even without wealth, one can, in an instant, make everyone respect him like a servant; if one suffers decline and distress due to evil karma from a previous life, people will not abandon him; all wealth and possessions are easily obtained; this person has no enemies and no fear of kings, floods, swords, or fire. After the body breaks and life ends, one will be born in the good realm of the heavenly world. Having been born there, through the benefits of fluent speech, concise and essential words, and words corresponding to causes, one obtains such language ability, obtains great supernatural powers, and obtains an excellent and wonderful body. If one wishes to leave the world and practice the unconditioned Dharma through meditation, that person will attain the three kinds of Bodhi, as previously stated.』
『Furthermore, a practitioner contemplates inwardly—observing the Dharma in accordance with the Right Dharma—how can one abandon the idle talk of the unwholesome karma path in the world and receive good karmic retribution in the present life? Where will one be born after death? He sees and knows through hearing or through divine vision: by abandoning frivolous speech, one will be respected by the world in the present life, cherished by good people, one's words will not contradict each other, all people will love what he says, no one will threaten him, and no one will seek his faults; kind words and righteous words are respected by the world; few words and gentle words are easy for people to understand; words corresponding to the Dharma, not coarse words, words with deep causes all have reason and interest, and do not violate the Dharma; all people who see him respect him; wealth and treasures are all secure and can be enjoyed as desired; for those without virtue, one can speak of their merits, and those without virtue can proclaim their merits. After the body breaks and life ends, one will be born in the good realm of the heavenly world. Having been born there, the devas will love and respect him, he will have great supernatural powers, and enjoy the wealth and happiness of the heavens, which cannot be fully described.』
愿凈白無漏禪樂，三種菩提隨所求得，如前所說。
「如是三種身不善業，如是四種口不善業，次第舍離，乃至涅槃。彼善業因，世所稱讚，次得生天，后得涅槃。彼身、口業，實業果報，修行法者內心思惟——隨順正法如是觀察——如實知見。
「又修行者內心思惟——隨順正法觀察法行——云何意地善業道行？彼見聞知或天眼見：意業三種：貪、瞋、邪見不善對治，現在受樂，身壞命終則生善道天世界中。若厭生死，彼人無餘涅槃界入。
「又修行者內心思惟——隨順正法觀察法行——云何離貪不善業道得善業果？彼見聞知或天眼見：彼離貪者，于現在世，一切財物及珍寶等皆悉豐饒，無人侵奪，若王、王等尚不起心，何況復有偷盜、劫奪？若有因緣漏失財物，他人得者，彼則如親，還送歸之；彼人常富，財物不離，常不為他之所破壞。身壞命終，則生善道天世界中。既生彼已，天、阿修羅共相鬥諍，彼阿修羅無能勝者，不可殺害，無能令怖，不畏他人；一切天子皆悉愛樂，心生憐愍；有不可說可愛聲、觸、色、味、香食。若愿出世凈白無漏禪定道果，三種菩提隨愿而得，如前所說。
「又修行者內心思惟——隨順正法觀察法行——云何離瞋不善業道得善業果？彼見聞知或天眼見，彼離
【現代漢語翻譯】 現代漢語譯本：愿清凈潔白、沒有煩惱的禪定之樂，以及三種菩提（聲聞菩提、緣覺菩提、佛菩提）都能隨所愿而獲得，就像前面所說的那樣。
『像這樣，三種身不善業，以及四種口不善業，次第捨棄，直到證得涅槃（Nirvana，解脫）。那些善業的因，為世人所稱讚，其次能得生天，最終證得涅槃。對於這些身、口業的真實業果報應，修行佛法的人應當在內心深思——隨順正法，這樣觀察——如實地知見。
『此外，修行者內心思惟——隨順正法，觀察法行——什麼是意地的善業道行？他通過見聞覺知，或者通過天眼所見：意業有三種：貪（Lobha，貪婪）、瞋（Dvesha，嗔恨）、邪見（Mithya-drishti，錯誤的見解）的不善，通過對治，現在就能感受快樂，身壞命終之後就能生到善道的天界之中。如果厭離生死輪迴，這個人就能進入無餘涅槃界（Parinirvana，完全的涅槃）。』
『此外，修行者內心思惟——隨順正法，觀察法行——如何遠離貪慾的不善業道而獲得善業的果報？他通過見聞覺知，或者通過天眼所見：那些遠離貪慾的人，在現在的世間，一切財物以及珍寶等等都非常豐饒，沒有人會來侵奪，即使是國王、王子等等尚且不會生起貪念，更何況會有偷盜、劫奪的事情發生呢？如果因為某種因緣而遺失了財物，被其他人得到，那麼這個人就會像對待親人一樣，把財物送還給他；這個人常常富有，財物不會離開他，常常不會被他人所破壞。身壞命終之後，就能生到善道的天界之中。既生到那裡之後，天人、阿修羅（Asura，非天）共同互相爭鬥，那些阿修羅沒有能夠戰勝的，不可被殺害，不能令人感到恐怖，不畏懼他人；一切天子都非常喜愛他，心中生起憐憫；有不可說數量的可愛聲音、觸感、顏色、味道、香氣和食物。如果希望獲得出世間的清凈潔白、沒有煩惱的禪定道果，三種菩提都能隨愿而得，就像前面所說的那樣。
『此外，修行者內心思惟——隨順正法，觀察法行——如何遠離嗔恨的不善業道而獲得善業的果報？他通過見聞覺知，或者通過天眼所見，那些遠離
【English Translation】 English version: May the pure, white, and undefiled joy of meditation, and the three Bodhis (Sravaka Bodhi, Pratyekabuddha Bodhi, Buddha Bodhi) be attained as desired, as previously stated.
『Thus, these three unwholesome actions of body, and these four unwholesome actions of speech, are gradually abandoned, until Nirvana (liberation) is attained. Those causes of wholesome actions are praised by the world, and next, one can be born in the heavens, and ultimately attain Nirvana. The practitioner of the Dharma should contemplate deeply on the true karmic consequences of these actions of body and speech—observing in accordance with the Right Dharma—and know and see them as they truly are.』
『Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—what is the practice of the path of wholesome actions in the realm of mind? He sees, hears, knows, or sees with the divine eye: the three unwholesome actions of mind: greed (Lobha), hatred (Dvesha), and wrong views (Mithya-drishti) are counteracted, and one experiences happiness in the present, and after the body is destroyed and life ends, one is born in the heavenly realms of the good path. If one is weary of birth and death, that person enters the realm of Parinirvana (complete Nirvana) without remainder.』
『Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—how does one obtain the fruits of wholesome actions by abandoning the unwholesome path of greed? He sees, hears, knows, or sees with the divine eye: those who are free from greed have abundant wealth and treasures in the present world, and no one will invade or seize them. Even kings and princes do not give rise to greedy thoughts, let alone theft or robbery. If wealth is lost due to some cause, and others obtain it, they will treat him like a relative and return the wealth to him. That person is always wealthy, and his wealth does not leave him, and is not destroyed by others. After the body is destroyed and life ends, one is born in the heavenly realms of the good path. Having been born there, the Devas (gods) and Asuras (demigods) fight each other, and those Asuras are unable to win, cannot be killed, cannot cause fear, and do not fear others. All the Devas love him, and compassion arises in their hearts. There are unspeakable and lovely sounds, sensations, colors, tastes, and fragrant foods. If one wishes to attain the pure, white, and undefiled fruits of meditation that transcend the world, the three Bodhis can be attained as desired, as previously stated.』
『Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—how does one obtain the fruits of wholesome actions by abandoning the unwholesome path of hatred? He sees, hears, knows, or sees with the divine eye, those who are free from
瞋者于現在世業行果報：豐財大富；一切愛念，心意憐愍；第一險隘，怖畏惡處，無能得便；王畏、賊畏、墮險岸畏、水畏、火畏、諂曲等畏，無量諸畏，隘處等畏，皆悉遠離；一切世人第一愛念，一切惡人亦生愛念，一切善人如子、兄弟極生愛念。身壞命終，則生善道天世界中，得大神通，得勝妙體，常得一切可愛妙聲、觸、味、香、色，隨心受用；有歡喜園、勝妙樹林，寶間錯輦，于大林中天婇女眾之所圍繞，一切余天不能起發若身、口、意令其怖者；百千天子心意憐愍，親近愛念，帝釋天王愛念憐愍；天、阿修羅共鬥諍時，不生怯弱，離怖畏心。
「若愿出離煩惱諸垢，出世間道，彼如是處天世間退，生於人中為轉輪王，如是往返經無量世，王四天下七寶具足。所謂女寶：彼女寶身，作栴檀香，口中常出優缽羅香，身觸細軟，如迦陵伽觸。迦陵伽者，海渚中鳥。彼觸勢力，若觸人身，則無疲乏，遠離飢渴、憂悲苦惱；彼渚上人得彼觸力。女寶亦爾，若轉輪王，若見、若觸，皆受快樂；寒時身溫，熱時涼冷，如是觸力，非餘人得；離瞋善業，順行勢力；一切男人見此女寶，心善分別，如母姊妹，一心於王；于王敬重，專心於王，常與樂行；遠離五種婦女過失，謂不貞良、異男子行、妒心惡貪、樂惡處欲、夫
【現代漢語翻譯】 現代漢語譯本 對於不嗔恨的人，在現世的行業行為中會得到這樣的果報：擁有豐厚的財富和大富貴；所有人都愛戴思念他，對他心懷憐憫；在最危險的處境、令人恐懼的惡劣地方，都不會遇到麻煩；遠離國王的畏懼、盜賊的畏懼、墜落懸崖的畏懼、洪水的畏懼、火災的畏懼、諂媚欺騙的畏懼等等，以及無數的畏懼和狹隘之處的畏懼；所有世人都非常愛戴思念他，甚至連惡人也會對他產生愛念，所有善良的人都像對待自己的子女、兄弟一樣極其愛戴思念他。身壞命終之後，會往生到善良的天界，獲得巨大的神通，得到殊勝美妙的身體，經常能夠隨心所欲地享受一切可愛的美妙聲音、觸感、味道、香氣和色彩；擁有令人歡喜的園林、殊勝美妙的樹林，以及用寶物裝飾的車輛，在大森林中被眾多天女圍繞，沒有任何其他天人能夠通過身、口、意來讓他感到恐懼；成百上千的天子都對他心懷憐憫，親近愛戴思念他，帝釋天王（Śakra-devānām-Indra，天界之主）也愛戴憐憫他；在天人和阿修羅（Asura，一種神道生物）共同戰鬥爭執的時候，不會感到膽怯懦弱，遠離恐懼之心。 如果希望脫離煩惱和各種污垢，走上出世間的道路，那麼這個人從天界退下來之後，會轉生到人間成為轉輪王（Cakravartin，統治世界的理想君主），這樣往返經歷無數世，統治四大部洲，擁有七寶具足。這七寶中包括女寶（Strī-ratna，象徵統治者福報的女性）：這位女寶的身體散發著旃檀香（Candana，一種名貴的香木），口中經常散發出優缽羅香（Utpala，藍色蓮花），身體的觸感細膩柔軟，如同迦陵伽鳥（Kāliṅga，海島中的一種鳥）的觸感。迦陵伽鳥的觸感具有神奇的力量，如果觸碰到人的身體，就能消除疲勞，遠離飢渴、憂愁和痛苦；海島上的人們能夠獲得這種觸感的力量。女寶也是如此，如果轉輪王看到她或者觸碰到她，都能感受到快樂；寒冷的時候她的身體溫暖，炎熱的時候她的身體涼爽，這種觸感的力量，不是其他人能夠得到的；這是因為遠離嗔恨的善良行為所產生的順行力量；所有男人看到這位女寶，都會心懷善意，把她當作自己的母親或姐妹一樣看待，一心一意地效忠於國王；對國王敬重，專心侍奉國王，經常給國王帶來快樂；遠離婦女的五種過失，即不貞潔、與別的男子有染、嫉妒心強、貪婪邪惡、喜歡邪淫。
【English Translation】 English version For one who is not filled with anger, in the present life, the karmic results of their actions are as follows: they possess abundant wealth and great riches; everyone loves and cherishes them, and feels compassion towards them; in the most dangerous situations and frightening, evil places, they encounter no trouble; they are far from the fear of kings, the fear of thieves, the fear of falling from cliffs, the fear of floods, the fear of fire, the fear of flattery and deceit, and countless other fears and the fears of narrow places; all people in the world deeply love and cherish them, even evil people develop affection for them, and all good people cherish and love them like their own children or siblings. After the destruction of the body and the end of life, they are reborn in the good heavenly realms, attain great supernatural powers, obtain a supremely wonderful body, and are constantly able to enjoy all the lovely and wonderful sounds, sensations, tastes, fragrances, and colors according to their wishes; they possess delightful gardens, supremely wonderful forests, and carriages adorned with jewels, surrounded by a multitude of celestial maidens in the great forest, and no other celestial beings can cause them fear through body, speech, or mind; hundreds of thousands of celestial sons feel compassion towards them, draw near to them with affection and love, and Śakra-devānām-Indra (帝釋天王, the king of the gods) cherishes and has compassion for them; when the gods and Asuras (阿修羅, a type of demigod) engage in battles and disputes, they do not feel timid or weak, and are free from the fear in their hearts. If one wishes to escape from afflictions and all defilements, and embark on the path of liberation from the world, then such a person, after falling from the heavenly realms, will be reborn in the human world as a Cakravartin (轉輪王, the ideal monarch who rules the world), and in this way, they will go back and forth for countless lifetimes, ruling over the four continents, possessing the seven treasures in full. Among these seven treasures is the Strī-ratna (女寶, the female consort symbolizing the ruler's merit): the body of this female consort emits the fragrance of Candana (旃檀, sandalwood), and her mouth constantly emits the fragrance of Utpala (優缽羅, blue lotus); the touch of her body is delicate and soft, like the touch of the Kāliṅga bird (迦陵伽, a bird found on islands). The touch of the Kāliṅga bird possesses magical power, and if it touches a person's body, it can eliminate fatigue and ward off hunger, thirst, sorrow, and suffering; the people on the island are able to obtain the power of this touch. The Strī-ratna is also like this, if the Cakravartin sees her or touches her, he can experience happiness; when it is cold, her body is warm, and when it is hot, her body is cool, and this power of touch is not obtainable by others; this is due to the power of the virtuous actions of being free from anger; all men who see this female consort will have good intentions, and regard her as their own mother or sister, wholeheartedly devoted to the king; they respect the king, serve the king wholeheartedly, and constantly bring happiness to the king; she is free from the five faults of women, namely, being unchaste, having affairs with other men, being jealous, being greedy and evil, and being fond of illicit desires.
亡命住。如是女寶復有五種功德相應，五者所謂隨夫意轉、多生男子、種姓不劣、喜樂好人、不生妒心。夫共余女娛樂行時，不生妒心。復有三種大勝婦女功德相應，謂不多語；心不邪見；夫若不在不樂聲、觸、諸味香等，心意不動。以是因緣，身壞命終，則生善道天世界中。如是勝妙女寶之食，唯轉輪王乃得之耳。
「又修行者內心思惟——隨順正法觀察法行——云何舍離多垢瞋心，得轉輪王善業果報？彼見聞知或天眼見：舍離瞋他惡不善業，余殘善業，得轉輪王第二寶食，所謂珠寶。此有八種功德具足，謂夜闇中作善光明，如秋滿月遠離雲翳，如是珠寶能于闇中光明遍照，滿百由旬，復于晝時日熱可患，放冷光明除熱清涼；如是珠寶第一功德。又復珠寶第二功德，若行曠野無水之處，兵眾渴乏，能令多有八分相應清凈水流，除一切渴；如是珠寶第二功德。又復珠寶第三功德，若轉輪王憶念水時，如是珠寶隨王意流；如是珠寶第三功德。又復珠寶第四功德，如是珠寶具有八楞，彼一一楞放種種色：青、黃、赤、白、紫、頗梨色；如是珠寶第四功德。又復珠寶第五功德，彼珠寶力百由旬內，人皆離病、心行正直，一切所欲，如業相似，非不得果；如是珠寶第五功德。又復珠寶第六功德，以彼珠寶之勢力故，令彼
【現代漢語翻譯】 現代漢語譯本：流亡在外安身。這樣的女寶還具有五種功德：一是順從丈夫的心意，二是多生男孩，三是出身高貴，四是喜歡善良的人，五是不生嫉妒心。丈夫與其他女子尋歡作樂時，不生嫉妒心。還有三種殊勝的婦女功德：話不多，心中沒有邪見，丈夫不在家時，不貪戀音樂、觸感、美味和香氣等，心意不動搖。因為這些因緣，死後就能投生到好的天界。這樣殊勝美妙的女寶，只有轉輪聖王才能得到。
『此外，修行者內心思考——遵循正法觀察法行——如何捨棄充滿污垢的嗔恨心，獲得轉輪聖王的善業果報？他通過見聞或者天眼看到：捨棄嗔恨他人的惡不善業，剩餘的善業，就能得到轉輪聖王的第二種寶物，也就是珠寶。這珠寶具有八種功德：一是在黑夜中發出光明，就像秋天的滿月遠離雲彩的遮蔽一樣，這珠寶能在黑暗中照亮一百由旬（Yojana，長度單位）的範圍；二是在白天太陽炎熱的時候，放出清涼的光芒消除暑熱；這是珠寶的第一種功德。珠寶的第二種功德是，如果在荒野中行走，沒有水的地方，士兵們口渴，珠寶能涌出很多具有八種功德的清凈水流，解除一切乾渴；這是珠寶的第二種功德。珠寶的第三種功德是，如果轉輪聖王想念水的時候，這珠寶就能隨聖王的心意流水；這是珠寶的第三種功德。珠寶的第四種功德是，這珠寶有八個棱角，每個棱角都放出各種顏色：青色、黃色、紅色、白色、紫色、水晶色；這是珠寶的第四種功德。珠寶的第五種功德是，這珠寶的力量能使一百由旬內的人都遠離疾病、心行正直，一切所求，都如其業力相應，不會得不到結果；這是珠寶的第五種功德。珠寶的第六種功德是，因為這珠寶的力量，使那'
【English Translation】 English version: To dwell in exile. Such a female treasure also possesses five corresponding merits: first, she follows her husband's wishes; second, she bears many sons; third, her lineage is not inferior; fourth, she delights in good people; and fifth, she does not harbor jealousy. She does not become jealous when her husband enjoys himself with other women. Furthermore, she possesses three superior merits of a woman: she does not speak excessively; her mind does not hold perverse views; and when her husband is away, she does not delight in sounds, touch, tastes, or fragrances, and her mind remains unmoved. Because of these causes, upon the destruction of her body and the end of her life, she will be reborn in a good realm, in the heavenly world. Such a supremely wonderful female treasure can only be obtained by a Chakravartin (轉輪聖王, Wheel-Turning King).
『Moreover, a practitioner contemplates inwardly—following the Right Dharma and observing the practice of the Dharma—how to abandon the mind of anger filled with defilements and obtain the good karmic reward of a Chakravartin (轉輪聖王, Wheel-Turning King)? He sees, hears, or perceives through divine vision: by abandoning the evil and unwholesome karma of being angry with others, and with the remaining wholesome karma, he obtains the second treasure of a Chakravartin (轉輪聖王, Wheel-Turning King), which is the jewel. This jewel possesses eight complete merits: first, it creates good light in the darkness of night, like a full autumn moon far from the clouds; this jewel can illuminate a hundred Yojanas (由旬, a unit of distance) in the darkness; second, during the daytime when the sun's heat is troublesome, it emits cool light to remove the heat and provide coolness; this is the first merit of the jewel. The second merit of the jewel is that if one travels in a wilderness where there is no water, and the soldiers are thirsty, it can cause many streams of pure water with eight qualities to flow, removing all thirst; this is the second merit of the jewel. The third merit of the jewel is that if the Chakravartin (轉輪聖王, Wheel-Turning King) thinks of water, the jewel will flow water according to the king's wishes; this is the third merit of the jewel. The fourth merit of the jewel is that this jewel has eight facets, and each facet emits various colors: blue, yellow, red, white, purple, and crystal color; this is the fourth merit of the jewel. The fifth merit of the jewel is that the power of this jewel causes people within a hundred Yojanas (由旬, a unit of distance) to be free from illness, their minds to be upright, and all their desires, according to their karma, will be fulfilled; this is the fifth merit of the jewel. The sixth merit of the jewel is that because of the power of this jewel, it causes that』
惡龍不降惡雨；如是珠寶第六功德。又復珠寶第七功德，于無水處、險岸曠野、無樹草處，是珠能令多有樹木、池水蓮花、叢林青草皆悉具足；如是珠寶第七功德。又復珠寶第八功德，珠寶力故，無人橫死不盡壽者，能令畜生不相殺害、不相憎嫉。相憎嫉者，謂蛇、鼠、狼。如是八種勝大功德具足相應。彼轉輪王離瞋善業所得果報，滿足千子，皆悉勇健人中第一，勝妙身色能壞他軍，隨轉輪王心意轉行；端正可喜如法善人，隨順法行，與轉輪王種姓相似；一切聚落大眾會處，皆悉敬愛，贊其心行。
「又修行者，內心思惟——隨順正法觀察法行——云何離瞋善業修行，得轉輪王第三輪寶出於世間？彼見聞知或天眼見：彼之輪寶有五功德相應具足。所謂千輻：其體皆是閻浮檀金，廣五由旬，如第二日，照明世間；如是輪寶最初功德。又復輪寶第二功德，行無障礙，飛空而去，一日能行百千由旬。又復輪寶第三功德，謂隨王意於何方處憶念欲行，若瞿陀尼、若弗婆提、若郁單越、四天王處，于彼彼處，彼千輻輪飛空而往；輪寶力故，能令四兵象、馬、車、步，皆悉相隨飛空而去。又復輪寶第四功德，若有不臣轉輪王者，彼金輪寶王與相隨，能令降伏。又復輪寶第五功德，彼金輪寶無能為敵，若王、王等見即降伏，皆
【現代漢語翻譯】 現代漢語譯本 惡龍不會降下惡劣的雨水；這就是珠寶的第六種功德。珠寶還有第七種功德，在沒有水的地方、危險的岸邊、荒野、沒有樹木和草的地方，這顆珠寶能使那裡生長出許多樹木、池塘、蓮花、叢林和青草，一切都具備；這就是珠寶的第七種功德。珠寶還有第八種功德，由於珠寶的力量，沒有人會橫死，都能盡享天年，並且能使畜生不互相殘殺、不互相憎恨嫉妒。互相憎恨嫉妒的動物，比如蛇、老鼠、狼。這八種殊勝的功德都具足相應。那位轉輪王遠離嗔恨的善業所得到的果報，是擁有圓滿的一千個兒子，他們都勇猛健壯，是人中第一，擁有殊勝美妙的身色，能夠摧毀敵軍，隨著轉輪王的心意而行動；他們端正可喜，是如法的善人，遵循正法而行，與轉輪王的種姓相似；在一切村落和大眾聚集的地方，都受到人們的敬愛，讚揚他們的心行。
『此外，修行者內心思維——隨順正法觀察法行——如何通過遠離嗔恨的善業修行，得到轉輪王的第三種輪寶出現在世間？他通過見聞或者天眼看到：這種輪寶具有五種功德，相應具足。第一是具有一千個輪輻：輪的本體都是閻浮檀金（Jambudvipa gold，一種黃金），寬度有五個由旬（Yojana，古印度長度單位），像第二天的太陽一樣，照亮世間；這是輪寶最初的功德。輪寶還有第二種功德，就是行走沒有障礙，能夠飛在空中，一天能行走百千由旬。輪寶還有第三種功德，就是隨著轉輪王的心意，無論他憶念想要去哪個地方，無論是瞿陀尼（Godhānī，東勝身洲），還是弗婆提（Pūrvavideha，南贍部洲），還是郁單越（Uttarakuru，北俱盧洲），還是四天王所居住的地方，這千輻輪都能飛到那些地方；由於輪寶的力量，能夠使象兵、馬兵、車兵、步兵這四種軍隊，都跟隨它一起飛在空中。輪寶還有第四種功德，如果有不臣服轉輪王的，這金輪寶會和轉輪王一起去，能夠降伏他們。輪寶還有第五種功德，就是這金輪寶沒有敵人，無論國王還是其他什麼人，見到它就會降伏，都
【English Translation】 English version An evil dragon does not send down evil rain; such is the sixth merit of the jewel. Furthermore, the seventh merit of the jewel is that in places without water, on dangerous shores, in desolate wildernesses, and where there are no trees or grass, this jewel can cause many trees, ponds, lotuses, groves, and green grass to be fully present; such is the seventh merit of the jewel. Furthermore, the eighth merit of the jewel is that, due to the power of the jewel, no one dies an untimely death, and all live out their full lifespan. It can also cause animals not to kill each other or hate and envy each other. Those who hate and envy each other include snakes, rats, and wolves. These eight kinds of supreme and great merits are fully corresponding. The karmic reward obtained by that Chakravartin King (Wheel-Turning King) from the good deeds of being free from anger is the fulfillment of having a thousand sons, all of whom are brave and strong, the best among men, possessing excellent and beautiful bodies capable of destroying enemy armies, acting according to the Chakravartin King's wishes; they are upright and pleasing, righteous and virtuous people, following the Dharma, and similar in lineage to the Chakravartin King; in all villages and places where the masses gather, they are all respected and loved, and their minds and actions are praised.
'Furthermore, a practitioner contemplates inwardly—following the Right Dharma and observing the practice of the Dharma—how, through the practice of good deeds free from anger, does the third kind of wheel-jewel of the Chakravartin King appear in the world? He sees and knows, or sees with his divine eye: this wheel-jewel has five merits that are corresponding and complete. The first is that it has a thousand spokes: its body is all made of Jambudvipa gold (Jambudvipa gold, a type of gold), and its width is five yojanas (Yojana, an ancient Indian unit of length), like the second sun, illuminating the world; this is the initial merit of the wheel-jewel. The wheel-jewel also has a second merit, which is that it travels without obstruction, flying in the sky, and can travel a hundred thousand yojanas in a day. The wheel-jewel also has a third merit, which is that according to the Chakravartin King's intention, wherever he remembers wanting to go, whether it is Godhānī (Godhānī, East Videha), or Pūrvavideha (Pūrvavideha, South Jambudvipa), or Uttarakuru (Uttarakuru, North Kuru), or the places where the Four Heavenly Kings reside, this thousand-spoked wheel can fly to those places; due to the power of the wheel-jewel, it can cause the four types of troops—elephant troops, horse troops, chariot troops, and infantry—to all follow it and fly in the sky. The wheel-jewel also has a fourth merit, which is that if there are those who do not submit to the Chakravartin King, this golden wheel-jewel will go with the king and be able to subdue them. The wheel-jewel also has a fifth merit, which is that this golden wheel-jewel has no enemy; whether it is a king or anyone else, upon seeing it, they will submit, and all
以法力，輪王隨逐，故能使爾。如是輪寶五種功德具足相應。如是已說第三大寶。
「又修行者內心思惟——隨順正法觀察法行——云何離瞋善業修行，得轉輪王第四象寶出於世間？彼見聞知或天眼見：此轉輪王修行法人，隨順法行，得調順象第一調順，能勝他城，七支柱地，所謂四足、尾根、牙等，如是七分皆悉柱地。若有如是七種相者，彼象大力勝余弱像一千倍力，斷則柔軟，色白如雪，如帝釋王、伊羅槃那；自余諸象，聞氣即伏，不敢正看；三處能鬥，所謂水處、陸地、空中；能速疾行，於一日中繞閻浮提能行三匝。彼象調順，以一縷綖系咽牽行，若轉輪王乘行之時，彼象調順與王心同；若轉輪王欲何處行，則不須教速至彼處，平正均行，不震、不掉，行步詳審，身不動搖，次第舉足，不躑、不驟亦不怒力，種種善行；小兒見之，不生怖畏；四出道巷，若重屋上，到彼處行，婦女能捉，手得摩之；若鬥戰時，甚能勇惡，行則調順，綖系不越。如是輪王大龍象寶，是轉輪王十善道中行一業道種子所得，何況具足和合修行十善業道得。如是順法修行法者，以天眼見彼轉輪王第四象寶。
「又修行者內心思惟——隨順正法觀察法行——云何輪王得彼馬寶？彼馬寶者，有何功德和合相應？彼見聞知或天眼見
【現代漢語翻譯】 現代漢語譯本：憑藉佛法的力量，輪王才能隨之行動，因此能夠驅使它。這樣的輪寶具備五種功德，完全相應。以上已經講述了第三大寶。
『此外，修行者內心思考——遵循正法，觀察法行——如何通過遠離嗔恚的善業修行，獲得轉輪王的第四象寶出現在世間？他通過見聞得知，或者通過天眼看到：這位轉輪王是修行法人，遵循正法而行，因此得到調順的象，這是最上等的調順，能夠戰勝其他城池。此象的七個部位能穩固地支撐在地上，即四足、尾根、牙等，這七個部分都能牢牢地支撐在地上。如果具備這七種特徵，那麼這頭象的力量勝過其他弱像一千倍。馴服時則非常溫順，顏色潔白如雪，如同帝釋天王的伊羅槃那（Indra's elephant, Airavata）。其餘的象聞到它的氣息就會立刻伏地，不敢正視。它在三個地方都能戰鬥，即水中、陸地、空中。它能快速行走，一天之內能夠圍繞閻浮提（Jambudvipa）行走三圈。這頭象非常調順，用一根細線繫在咽喉上就能牽著行走。當轉輪王乘坐它出行時，這頭象的調順與國王的心意相同；如果轉輪王想要去哪裡，不需要教導，它就能迅速到達那裡，平穩地行走，不震動、不搖晃，行走時步伐詳審，身體不動搖，依次抬起腳，不猶豫、不急促，也不用蠻力，種種行為都很善良。小孩子見到它，也不會感到害怕。在四通八達的街道小巷，或者在高大的房屋上，它都能行走自如。婦女可以觸控它。如果戰鬥時，它非常勇猛兇惡，行走時則非常調順，用細線牽引也不會越界。這樣的輪王大龍象寶，是轉輪王在十善道中修行一個業道的種子所得到的，更何況是具足和合地修行十善業道所得到的呢。像這樣遵循正法修行的人，以天眼能看到轉輪王的第四象寶。
『此外，修行者內心思考——遵循正法，觀察法行——輪王如何獲得馬寶？這馬寶，具有什麼樣的功德和合相應？他通過見聞得知，或者通過天眼看到。
【English Translation】 English version: By the power of Dharma, the Cakravartin (wheel-turning king) is able to follow it, and thus able to command it. Such a Jewel-Wheel is fully endowed with five kinds of merits. The third great Jewel has been described above.
『Furthermore, a practitioner contemplates inwardly—following the Right Dharma and observing the conduct of Dharma—how, through the practice of good deeds free from anger, does the fourth Elephant Jewel of the Cakravartin appear in the world? He sees and knows through hearing or through divine vision: this Cakravartin is a practitioner of Dharma, following the conduct of Dharma, and thus obtains a tamed elephant, the most superior of tamed elephants, capable of conquering other cities. This elephant's seven parts can firmly support the ground, namely the four feet, the base of the tail, the tusks, etc.; these seven parts can all firmly support the ground. If it possesses these seven characteristics, then this elephant's strength surpasses that of other weaker elephants a thousandfold. When tamed, it is very gentle, its color as white as snow, like Indra's (king of gods) Airavata (Indra's elephant). Other elephants, upon smelling its scent, immediately prostrate themselves, not daring to look directly at it. It can fight in three places, namely in water, on land, and in the air. It can travel swiftly, able to circle Jambudvipa (the continent where humans live) three times in one day. This elephant is very well-tamed; it can be led by pulling a thin thread tied around its throat. When the Cakravartin rides it, this elephant's tameness is in accordance with the king's mind; if the Cakravartin wishes to go anywhere, it does not need to be instructed, it can quickly arrive there, walking smoothly, without shaking or swaying, its gait is deliberate, its body does not move, it lifts its feet in order, without hesitation, without rushing, and without using brute force, its behavior is all virtuous. Even small children, upon seeing it, do not feel fear. It can walk freely in streets and alleys, or on tall buildings. Women can touch it. If it is in battle, it is very brave and fierce, but when walking, it is very well-tamed, and will not cross the line even when led by a thin thread. Such a great Dragon-Elephant Jewel of the Cakravartin is obtained from the seed of practicing one aspect of the ten virtuous paths within the ten virtuous paths; how much more so is it obtained from fully and harmoniously practicing the ten virtuous paths. One who practices Dharma in accordance with the Dharma, with divine vision, can see the fourth Elephant Jewel of the Cakravartin.
『Furthermore, a practitioner contemplates inwardly—following the Right Dharma and observing the conduct of Dharma—how does the Cakravartin obtain the Horse Jewel? What merits does this Horse Jewel possess and correspond to? He sees and knows through hearing or through divine vision.
：馬寶如鵝、拘物頭花如是凈色，普身皆有天旋等相以為莊嚴，是第一相、量、色、形等，眾相相應，第一調順；於一日中繞閻浮提能行三匝，而身不乏。如是輪王得此第五功德馬寶。
「又修行者內心思惟——隨順正法觀察法行——云何轉輪王得主兵寶？彼見聞知或天眼見：彼主兵寶有何功德？所謂輪王憶念思惟，不待教敕而知王意，隨王所須皆悉能辦；遠離非法，依正法行；時方所須，稱王意辦，不苦、不惱，依正法取；如王意念隨心所須，一切所作不違法義，隨王境界所須所作皆能成辦。如是輪王離瞋善業，得主兵寶，恒常修行十善業道，利益一切世間眾生，猶如父母。
「又修行者內心思惟——隨順正法觀察法行——云何輪王得彼第七主藏大臣富長者寶？彼長者寶有何功德？彼見聞知或天眼見：主藏臣寶屬轉輪王，何者功德？能以金剛及因陀羅青色寶珠摩迦羅多及牟瑳羅迦羅婆等種種妙寶，一切坑澗、深山幽谷、險岸惡處、不平之處悉能令滿，不待王敕而寶不盡，何況金銀。此長者寶第一比泥，不誑、不諂、不熱惱他，一切見者清涼愛念。如是輪王富長者寶。
「如是輪王，七寶具足、王四天下，能與龍眾、天眾同坐。天處有二：四天王天、三十三天。帝釋天王分座而坐。如是七種妙寶具
【現代漢語翻譯】 現代漢語譯本：馬寶像鵝一樣，拘物頭花（Kumuda flower）一樣具有潔凈的顏色，全身都有天旋等吉祥的相作為莊嚴，這是第一相、量、色、形等，各種相都相互協調，非常調順；在一日之中環繞閻浮提（Jambudvipa，人世間）能行走三圈，而身體不感到疲乏。這樣的輪王得到這第五種功德馬寶。
『又修行者內心思惟——隨順正法觀察法行——為什麼轉輪王能得到主兵寶？他見聞得知或者用天眼看到：這主兵寶有什麼功德？所謂輪王憶念思惟，不需要教令就能知道國王的心意，隨著國王所需要的都能辦理；遠離非法，依據正法行事；按照時間、地點所需要的，符合國王的心意辦理，不使人痛苦、不使人煩惱，依據正法獲取；如國王意念隨著心意所需要的，一切所作不違反法義，隨著國王境界所需要的所作的都能成就辦理。這樣的輪王遠離嗔恨的善業，得到主兵寶，恒常修行十善業道，利益一切世間眾生，猶如父母。
『又修行者內心思惟——隨順正法觀察法行——為什麼輪王能得到那第七主藏大臣富長者寶？那長者寶有什麼功德？他見聞得知或者用天眼看到：主藏臣寶屬於轉輪王，有什麼功德？能用金剛及因陀羅（Indra）青色寶珠、摩迦羅多（Makarata）及牟瑳羅（Mucchala）、迦羅婆（Karava）等種種妙寶，一切坑澗、深山幽谷、險岸惡處、不平之處都能使之填滿，不需要國王的命令而寶物不會用盡，更何況金銀。這長者寶第一廉潔，不欺騙、不諂媚、不使他人煩惱，一切見到的人都感到清涼愛念。這樣的輪王得到富長者寶。
『這樣的輪王，七寶具足、統治四天下，能與龍眾、天眾同坐。天處有二：四天王天（Cāturmahārājika）、三十三天（Trāyastriṃśa）。帝釋天王（Śakra）分座而坐。這樣七種妙寶具足
【English Translation】 English version: The horse treasure is like a goose, and the Kumuda flower has a pure color. The whole body has auspicious signs such as celestial swirls as adornments. This is the foremost in appearance, size, color, and shape. All aspects are harmonious and extremely well-behaved. In one day, it can travel around Jambudvipa (the human world) three times without fatigue. Such a Chakravarti (wheel-turning king) obtains this fifth meritorious horse treasure.
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the true Dharma—how does the Chakravarti obtain the chief military officer treasure? He sees, hears, and knows, or sees with his divine eye: What are the merits of this chief military officer treasure? It means that the Chakravarti, upon recollection and contemplation, knows the king's intentions without needing instructions, and can accomplish whatever the king needs. He stays away from unlawful conduct, acts according to the true Dharma, and fulfills the king's wishes according to the time and place, without causing suffering or annoyance, obtaining things according to the true Dharma. As the king intends and desires, all actions do not violate the meaning of the Dharma, and whatever is needed within the king's realm can be accomplished. Such a Chakravarti, free from hatred and with virtuous deeds, obtains the chief military officer treasure, constantly cultivating the ten virtuous paths of action, benefiting all beings in the world like parents.
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the true Dharma—how does the Chakravarti obtain the seventh treasurer minister, the wealthy elder treasure? What are the merits of that elder treasure? He sees, hears, and knows, or sees with his divine eye: What are the merits of the treasurer minister treasure belonging to the Chakravarti? He can use diamonds and Indra's blue jewels, Makaratas, Mucchalas, Karavas, and various other wonderful treasures to fill all pits, deep mountain valleys, dangerous shores, and uneven places. Without the king's command, the treasures will not be exhausted, let alone gold and silver. This elder treasure is supremely honest, not deceitful, not flattering, and does not cause trouble to others. All who see him feel cool and loving. Such a Chakravarti obtains the wealthy elder treasure.
'Such a Chakravarti, possessing all seven treasures and ruling the four continents, can sit with the dragon hosts and the heavenly hosts. There are two heavenly realms: the Cāturmahārājika (Heaven of the Four Heavenly Kings) and the Trāyastriṃśa (Heaven of the Thirty-three). Śakra (Indra) shares his seat. Thus, he is complete with these seven wonderful treasures.'
足，得轉輪王。
「又復更有相似七寶、劣前七寶，所謂劍寶、皮寶、床寶、林寶、殿寶、衣寶、履寶。彼轉輪王劍相似寶，有何功德？若有國土起拒逆心，如是劍寶疾走而去，一切國土見劍即伏，不殺一人。如是劍寶有此功德：不罰、不殺，一切國土自然降伏。如是第一劍寶功德。
「云何輪王得彼第二皮相似寶？彼第二寶有何功德？彼皮寶者，海中而生；彼既生已，商人得之將來上王。彼寶功德：廣五由旬、長十由旬，海龍之皮，水雨不爛、風不能動、火不能燒，能卻寒熱，寒時能溫、熱時能涼；何處何處輪王行時——隨王軍眾，彼主兵寶之所將行——能以為屋，悉能容受王及軍眾，一一隔別，妻婦不雜，各不相見；其色鮮白，如日光明。如是第二皮寶功德。
「云何輪王得彼第三床相似寶？彼第三寶有何功德？彼床寶者，柔軟細滑，坐上則凹，起則還平。若坐其上禪念思惟，于解脫中得寂靜心。若坐彼床心念欲事，即得離欲。如是次第，瞋、癡亦爾。即彼床上出小禪屋，諸有婦女雖復于王極生染心，見此床寶心則無染。如是第三床寶功德。
「云何輪王得彼第四林相似寶？彼第四寶有何功德？若王憶念林中游戲，往彼林中。彼林功德、王善業力，如天世間歡喜林中，出生花果、賒居尼
【現代漢語翻譯】 現代漢語譯本： 足，能得到轉輪王（Chakravarti，統治世界的理想君主）的果報。 『此外，還有類似於前述七寶、但略遜一籌的七寶，分別是劍寶、皮寶、床寶、林寶、殿寶、衣寶、履寶。這位轉輪王的劍寶，有什麼功德呢？如果某個國土生起反抗之心，這劍寶便會迅速前往，所有國土見到劍寶便會降伏，不殺一人。這劍寶有這樣的功德：不用懲罰、不用殺戮，一切國土自然降伏。這是第一劍寶的功德。 『輪王如何得到第二皮寶？這第二寶有什麼功德？這皮寶，是從海中產生的；它產生之後，商人得到它並獻給國王。這寶物的功德是：寬五由旬（Yojana，古印度長度單位）、長十由旬，是海龍的皮，水雨不會腐爛、風不能吹動、火不能燒燬，能夠抵禦寒冷和炎熱，寒冷時能變溫暖、炎熱時能變涼爽；無論輪王走到哪裡——跟隨國王的軍隊，由主兵寶所帶領——它都能變成房屋，完全能夠容納國王和軍隊，一一隔開，妻妾互不混雜，各自不見面；它的顏色鮮艷潔白，如同太陽的光明。這是第二皮寶的功德。 『輪王如何得到第三床寶？這第三寶有什麼功德？這床寶，柔軟細滑，坐上去會凹陷，起來后又恢復平整。如果坐在上面禪定思惟，就能在解脫中得到寂靜的心。如果坐在那床上心生情慾，立刻就能遠離慾望。像這樣依次類推，嗔恨、愚癡也是如此。就在那床上出現小小的禪房，即使有婦女對國王極度迷戀，見到這床寶，心中也不會生起染污。這是第三床寶的功德。 『輪王如何得到第四林寶？這第四寶有什麼功德？如果國王想念在林中嬉戲，就前往那片林中。那片林的功德、國王的善業之力，如同天界的歡喜林中一樣，生長出花果、賒居尼（音譯）
【English Translation】 English version: Feet, one obtains the reward of becoming a Chakravarti (an ideal universal ruler). 『Furthermore, there are seven more treasures similar to the previous seven, but slightly inferior, namely the Sword Treasure, the Hide Treasure, the Bed Treasure, the Forest Treasure, the Palace Treasure, the Clothing Treasure, and the Shoe Treasure. What are the merits of this Chakravarti's Sword Treasure? If any kingdom arises with a rebellious mind, this Sword Treasure will swiftly go forth, and all kingdoms, upon seeing the Sword, will submit without killing a single person. The Sword Treasure has this merit: without punishment or killing, all kingdoms will naturally surrender. This is the merit of the first Sword Treasure. 『How does the Chakravarti obtain the second Hide Treasure? What are the merits of this second treasure? This Hide Treasure is born from the sea; after it is born, merchants obtain it and present it to the king. The merits of this treasure are: five yojanas (an ancient Indian unit of distance) wide and ten yojanas long, it is the hide of a sea dragon, which will not rot in water or rain, cannot be moved by the wind, and cannot be burned by fire. It can ward off cold and heat, becoming warm in cold weather and cool in hot weather; wherever the Chakravarti goes—along with the king's army, led by the Chief Military Treasure—it can transform into a dwelling, fully capable of accommodating the king and his army, separated individually, with wives and consorts not intermingling and not seeing each other; its color is bright white, like the light of the sun. This is the merit of the second Hide Treasure. 『How does the Chakravarti obtain the third Bed Treasure? What are the merits of this third treasure? This Bed Treasure is soft and smooth; it sinks when one sits on it and returns to being flat when one gets up. If one sits on it to meditate and contemplate, one can attain a peaceful mind in liberation. If one sits on that bed with thoughts of desire, one can immediately be free from desire. In this way, anger and delusion are also the same. A small meditation chamber appears on that bed, and even if women are extremely infatuated with the king, upon seeing this Bed Treasure, their minds will not give rise to defilement. This is the merit of the third Bed Treasure. 『How does the Chakravarti obtain the fourth Forest Treasure? What are the merits of this fourth treasure? If the king remembers playing in the forest, he goes to that forest. The merits of that forest, the power of the king's good karma, are like those of the Joyful Forest in the heavenly realm, producing flowers and fruits, Shejuni (transliteration)
鳥，蓮花池流於彼濟口，天歌婇女戲笑歌舞，一切天女悉來集會；彼王如天，一切五欲功德相應；于彼林中婦女相隨，娛樂遊行，善業力故。彼修行者，一切觀察。如是第四林寶功德。
「云何輪王得彼第五殿相似寶？彼第五寶有何功德？謂轉輪王在彼殿中夜偃臥時，欲見月者，則有星月于殿中現，見已眼樂，謂之是珠；天女詠歌，聞則無憂，樂眠安睡，睡已善夢，見妙樂事；寒時則有溫風所吹，熱時則有涼冷觸樂；夜有三分，二分則睡，第三分時離睡而起，受行法樂。如是第五功德殿寶，彼轉輪王報得受用。
「何者衣寶？有何功德？縷成緻密，第一柔軟，垢所不污，王既著已，則無寒熱、飢渴、痟瘦、疲倦之極，火不能燒、刀不能割。如是第六衣寶功德。
「又修行者內心思惟——隨順正法觀察法行——轉輪聖王云何得彼第七功德履相似寶？彼第七寶有何功德？彼見聞知或天眼見：履相似寶，王若著之，水行若陸；若遊行時則詳徐涉，若百由旬亦能行去，不損威儀而身不乏。
「如是輪王具足七寶，復有如是相似七寶，隨心食用，四天下處及二天處是王所食；滿足千子，皆悉勇健能破他軍。彼轉輪王是一切人所應敬重。離瞋善業，得如是樂，十善業道之餘勢也。
「又修行者內心
【現代漢語翻譯】 現代漢語譯本 鳥兒在蓮花池邊飛翔，池水流淌到濟口，天上的歌女嬉笑歌舞，所有的天女都來到這裡；那位國王如同天神一般，享受著一切五欲的功德；在林中，有眾多女子相伴，享受著快樂，這都是因為他過去所做的善業的力量。那位修行者，觀察著這一切。這就是第四種林寶的功德。
『輪王如何獲得第五種殿相似寶？這第五種寶有什麼功德？當轉輪王在這殿中夜晚休息時，如果想看月亮，就會有星月在殿中顯現，看到后眼睛感到快樂，認為這就是寶珠；天女歌唱，聽到后就沒有憂愁，快樂地入睡，睡得很安穩，睡醒後會做美夢，夢見美好的事情；寒冷的時候，會有溫暖的風吹拂，炎熱的時候，會有涼爽的風帶來舒適的觸感；夜晚分為三個時段，兩個時段用來睡覺，第三個時段離開睡眠醒來，享受修習佛法的快樂。這就是第五種功德殿寶，是轉輪王因果報應所得的享受。』
『什麼是衣寶？它有什麼功德？用細密的絲線織成，非常柔軟，不會被污垢沾染，國王穿上它之後，就不會感到寒冷、炎熱、飢餓、口渴、消瘦、疲倦，火不能燒燬它，刀也不能割破它。這就是第六種衣寶的功德。』
『修行者內心思考——隨順正法觀察法行——轉輪聖王如何獲得第七種功德履相似寶？這第七種寶有什麼功德？通過見聞得知或者通過天眼看到：履相似寶，國王如果穿上它，就可以在水上行走，也可以在陸地上行走；如果想要慢慢行走，就可以慢慢行走，即使行走一百由旬（yóu xún，古印度長度單位），也不會損傷威儀，身體也不會感到疲乏。』
『就這樣，輪王具有七寶，還有像這樣的七寶，可以隨心所欲地食用，四大部洲和二禪天都是輪王可以食用之處；輪王有一千個兒子，都非常勇猛健壯，能夠擊破敵人的軍隊。這位轉輪王是所有人都應該敬重的人。遠離嗔恨，行持善業，才能得到這樣的快樂，這是修持十善業道所獲得的剩餘果報。』
『修行者內心……』
【English Translation】 English version Birds fly around the lotus pond, the water flows to Jikou, celestial singers laugh, sing, and dance, and all the celestial maidens come here; that king is like a god, enjoying all the merits of the five desires; in that forest, women accompany him, enjoying pleasure, all due to the power of his past good deeds. That practitioner observes all of this. This is the merit of the fourth forest treasure.
'How does a Chakravartin (zhuǎn lún wáng, Wheel-Turning King) obtain the fifth palace-like treasure? What are the merits of this fifth treasure? When the Chakravartin rests in this palace at night, if he wishes to see the moon, stars and the moon will appear in the palace, and his eyes will rejoice upon seeing them, thinking it is a jewel; celestial maidens sing, and upon hearing them, he will have no worries, sleep peacefully, and have good dreams, seeing wonderful things; when it is cold, there will be warm breezes blowing, and when it is hot, there will be cool and refreshing sensations; the night is divided into three parts, two parts are for sleeping, and in the third part, he awakens from sleep and enjoys the bliss of practicing the Dharma. This is the merit of the fifth palace treasure, which the Chakravartin enjoys as a result of his karma.'
'What is the garment treasure? What are its merits? It is woven from fine threads, extremely soft, and cannot be stained by dirt; once the king wears it, he will not feel cold, heat, hunger, thirst, emaciation, or fatigue, fire cannot burn it, and knives cannot cut it. This is the merit of the sixth garment treasure.'
'Furthermore, the practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the true Dharma—how does the Chakravartin obtain the seventh boot-like treasure of merit? What are the merits of this seventh treasure? Through hearing and knowing, or through celestial vision: the boot-like treasure, if the king wears it, he can walk on water or on land; if he wishes to walk slowly, he can walk slowly, and even if he travels a hundred yojanas (yóu xún, ancient Indian unit of distance), his dignity will not be diminished, and his body will not feel tired.'
'Thus, the Chakravartin possesses the seven treasures, and also has similar seven treasures, which he can eat at will, the four continents and the two Dhyana heavens are places where the king can eat; the Chakravartin has a thousand sons, all of whom are brave and strong, and able to defeat enemy armies. This Chakravartin is someone who should be respected by all people. By being free from anger and performing good deeds, one can obtain such happiness, which is the remaining result of practicing the ten virtuous paths.'
'Furthermore, the practitioner inwardly...'
思惟——隨順正法觀察法行——云何如是一切世間無始以來，幽冥黑闇邪見為種，一切結使皆亦如是？又復云何舍離邪見，修行正見而得解脫世間生死？彼見聞知或天眼見：彼修行者隨順正法觀察法行，若舍邪見、修習正見，一切結使不饒益法皆悉斷滅，則得涅槃、遠離生死。離邪見人，五根不障。如是善人，喜樂正法。如是最初聞佛功德，觀于生死五道之中種種苦惱，觀彼五處極大怖畏：天中則有放逸之苦、後退時苦；人中則有農作等苦；地獄之中，他惱害苦；于餓鬼中，飢渴惱苦；于畜生中，相啖食苦。如是五處一一散說則無量種。如是觀已，則于生死起厭離心猶如光明，通達正法生出家心；生此心故，善法流出。若人和合，既生是心，彼地夜叉歡喜讚歎，身毛皆豎，生如是心：『此善男子，如是名字，如是種姓，發心欲斷無始世來貪、瞋、癡等，為欲破壞魔之境界，不樂煩惱染欲境界，心不喜樂欲染心愛。』
「又離邪見，彼善男子有出家心，恒常如是樂修多作，近善知識，樂聞正法，常清凈心，禮拜佛法，善凈寂靜身業，口、意業。彼人如是寂靜口、意。是善行人，彼地夜叉知已歡喜，生如是心：『此善男子善心、凈心，不樂在家，所有舍宅如罩如籠，心不喜樂無始貪慾、瞋恚、愚癡，于魔境界不生喜
【現代漢語翻譯】 現代漢語譯本 思惟——隨順正法觀察法行——怎樣才能理解為一切世間從無始以來，都處在幽暗之中，邪見是其根源，一切煩惱也都是這樣產生的呢？又怎樣才能捨棄邪見，修行正見，從而解脫世間的生死輪迴呢？通過見聞知曉，或者通過天眼觀察：那些修行者遵循正法，觀察法行，如果捨棄邪見，修習正見，一切不利於修行的煩惱都會斷滅，從而證得涅槃，遠離生死。遠離邪見的人，五根不會被矇蔽。這樣的善人，會喜好正法。這樣的人最初聽聞佛的功德，觀察生死五道中的種種苦惱，觀察那五個地方的極大怖畏：天道中有放逸之苦、墮落之苦；人道中有農作等苦；地獄道中，有被他人惱害之苦；餓鬼道中，有飢渴的苦惱；畜生道中，有互相吞食的苦惱。像這樣對五道一一詳細解說，就會發現有無量種苦。像這樣觀察之後，就會對生死輪迴產生厭離之心，就像光明照亮黑暗一樣，通達正法，生起出家修行的心；因為生起了這種心，善法就會源源不斷地涌現。如果有人能夠和合，生起這樣的心，當地的夜叉（Yaksa，守護神）會歡喜讚歎，全身的毛髮都豎立起來，生起這樣的想法：『這位善男子，名叫某某，是某某種姓，他發心要斷除從無始以來就存在的貪、瞋、癡等煩惱，爲了破壞魔（Mara，佛教中障礙修行的惡神）的境界，不喜好煩惱和染欲的境界，他的心不喜好被慾望染污的心念。』 又遠離邪見，這位善男子有了出家修行的心，經常這樣樂於修行，廣泛學習，親近善知識（Kalyanamitra，指引修行的人），樂於聽聞正法，常常保持清凈的心，禮拜佛法，善於清凈身、口、意三業。這個人像這樣清凈口、意。這位善行之人，當地的夜叉知道後會歡喜，生起這樣的想法：『這位善男子心地善良、清凈，不樂於待在家裡，把所有的住宅都看作是牢籠，他的心不喜好無始以來的貪慾、瞋恚、愚癡，對於魔的境界不生起歡喜之心。
【English Translation】 English version Contemplation—Observing the Dharma practice in accordance with the Right Dharma—How can it be understood that all the world from beginningless time has been in darkness, with wrong views as its seed, and all afflictions arise in the same way? And how can one abandon wrong views, cultivate right views, and thereby be liberated from the cycle of birth and death in the world? Through seeing, hearing, and knowing, or through divine vision: those practitioners who follow the Right Dharma and observe the Dharma practice, if they abandon wrong views and cultivate right views, all afflictions that are not conducive to practice will be extinguished, thereby attaining Nirvana and being liberated from birth and death. Those who are free from wrong views, their five senses are not obstructed. Such virtuous people delight in the Right Dharma. Such a person initially hears of the Buddha's merits, observes the various sufferings in the five paths of existence, and observes the great fears in those five places: in the heavens, there is the suffering of indulgence and the suffering of falling; in the human realm, there is the suffering of farming and labor; in the hells, there is the suffering of being harmed by others; in the realm of hungry ghosts, there is the suffering of hunger and thirst; in the realm of animals, there is the suffering of mutual devouring. Explaining each of the five paths in detail reveals countless kinds of suffering. Having observed in this way, one will develop a sense of revulsion towards the cycle of birth and death, like light illuminating darkness, understanding the Right Dharma and giving rise to the mind of renunciation; because this mind arises, virtuous qualities will flow forth continuously. If someone can harmonize and generate such a mind, the local Yaksa (guardian deity) will rejoice and praise, with all the hairs on their body standing on end, giving rise to such thoughts: 'This virtuous man, named so-and-so, of such-and-such lineage, has resolved to cut off the beginningless greed, hatred, delusion, etc., in order to destroy the realm of Mara (the evil deity who obstructs practice in Buddhism), not delighting in the realm of afflictions and defiled desires, his mind does not delight in thoughts defiled by desire.' Furthermore, free from wrong views, this virtuous man has the mind of renunciation, constantly delighting in practice, studying widely, associating with Kalyanamitra (spiritual friend), delighting in hearing the Right Dharma, always maintaining a pure mind, paying homage to the Buddha's teachings, and being skilled in purifying body, speech, and mind. This person thus purifies speech and mind. When the local Yaksa knows of this virtuous practitioner, they will rejoice, giving rise to such thoughts: 'This virtuous man has a kind and pure heart, not delighting in staying at home, regarding all dwellings as cages, his heart does not delight in beginningless greed, hatred, and delusion, and does not give rise to joy in the realm of Mara.'
樂，不樂欲愛，欲共魔戰，欲斷煩惱。』
「又復如是，彼善男子如是觀察生死苦已，出家之心轉轉增上，遠離殺生、偷盜、邪淫、飲酒、妄語，具足受持優婆塞戒。彼地夜叉見如是已，轉復歡喜，次第上聞虛空夜叉，作如是言：『某國某村某聚落中某善男子，如是種姓，如是名字，正信如是，堪能出家，欲剃鬚發，欲被法衣，正信出家，減損魔分，長正法朋，斷魔繫縛，斷貪、瞋、癡。』
「一切使結，邪見為本；出世涅槃，正見為本。隨順正法觀一切法而修行者，最初如是讚歎正見，不嫌、不毀、不賤、不惡，亦教他人令住正見，不讚邪見，嫌賤毀惡，常說邪見、正見相對二業果報，不令眾生住于邪見。一切世間愚癡凡夫根本系縛，所謂邪見；一切眾生以邪見故，墮于地獄、餓鬼、畜生。彼善男子舍離邪見，具足當得無量善法。
「又復如是，彼善男子觀察居家無量苦惱逼迫繫縛，既觀察已，生厭離心，樂欲出家，欲共魔戰。如是正士，彼地夜叉知已歡喜，轉覆上聞虛空夜叉，虛空夜叉向四大王歡喜心說：『某國某村某聚落中某善男子，如是種姓，如是名字，如是正信，堪能出家，欲剃鬚發，欲被法衣，正信出家，減損魔分，長正法朋。』四大天王如是聞已，心生歡喜。
「如是正士聞
【現代漢語翻譯】 『他喜好快樂，不喜好對慾望的愛戀，想要與魔作戰，想要斷除煩惱。』
『又像這樣，那位善男子如此觀察生死的痛苦后，出家的心越來越強烈，遠離殺生、偷盜、邪淫、飲酒、妄語，完全受持優婆塞（Upasaka，在家男居士）戒。當地的地夜叉（Bhumiyaksha，土地神）見到這種情況后，更加歡喜，依次向上稟告虛空夜叉（Akashayaksha，空居天神），這樣說道：『在某國某村某聚落中，有某位善男子，這樣的種姓，這樣的名字，如此正信，堪能出家，想要剃除鬚髮，想要披上法衣，以正信出家，減少魔的力量，增長正法的朋黨，斷除魔的繫縛，斷除貪、瞋、癡。』
『一切煩惱的根源，以邪見為根本；出離世間的涅槃（Nirvana，寂滅），以正見為根本。隨順正法觀察一切法而修行的人，最初這樣讚歎正見，不嫌棄、不譭謗、不輕賤、不厭惡，也教導他人安住于正見，不讚美邪見，嫌棄、輕賤、譭謗、厭惡邪見，常說邪見、正見相對的兩種業的果報，不讓眾生安住于邪見。一切世間愚癡凡夫的根本束縛，就是邪見；一切眾生因為邪見的緣故，墮入地獄、餓鬼、畜生。那位善男子舍離邪見，完全能夠得到無量的善法。
『又像這樣，那位善男子觀察居家有無量的苦惱逼迫束縛，觀察之後，產生厭離之心，喜好想要出家，想要與魔作戰。像這樣的正士，當地的地夜叉知道后歡喜，依次向上稟告虛空夜叉，虛空夜叉向四大天王歡喜地說：『某國某村某聚落中，有某位善男子，這樣的種姓，這樣的名字，如此正信，堪能出家，想要剃除鬚髮，想要披上法衣，以正信出家，減少魔的力量，增長正法的朋黨。』四大天王聽到這些后，心中生起歡喜。
『像這樣的正士聽聞……』
【English Translation】 'He delights in joy, does not delight in the love of desire, wants to fight with Mara (魔，the personification of evil), wants to cut off afflictions.'
'Again, in this way, that good man, having observed the suffering of birth and death in this way, his mind for renunciation grows stronger and stronger, abstaining from killing, stealing, sexual misconduct, drinking alcohol, and lying, fully upholding the Upasaka (優婆塞，layman) precepts. When the local Bhumiyaksha (地夜叉，earth spirit) sees this, he becomes even more delighted and successively reports to the Akashayaksha (虛空夜叉，sky spirit), saying: 'In such and such country, such and such village, such and such settlement, there is such and such good man, of such and such lineage, with such and such name, with such faith, capable of renouncing the household life, wanting to shave his head and beard, wanting to wear the Dharma robes, renouncing the household life with right faith, diminishing the power of Mara, increasing the retinue of the Right Dharma, cutting off the bonds of Mara, cutting off greed, hatred, and delusion.'
'All the bonds of afflictions have wrong view as their root; Nirvana (涅槃，liberation) from the world has right view as its root. Those who cultivate by following the Right Dharma and observing all dharmas, initially praise right view in this way, not disliking, not slandering, not despising, not hating, and also teach others to abide in right view, not praising wrong view, disliking, despising, slandering, and hating it, constantly speaking of the relative karmic consequences of wrong view and right view, not allowing sentient beings to abide in wrong view. The fundamental bondage of all foolish ordinary beings in the world is wrong view; all sentient beings, because of wrong view, fall into hell, the realm of hungry ghosts, and the realm of animals. That good man, abandoning wrong view, will fully attain immeasurable good dharmas.'
'Again, in this way, that good man observes that the household life has immeasurable suffering, oppression, and bondage, and having observed this, he develops a mind of aversion and detachment, delighting in wanting to renounce the household life, wanting to fight with Mara. When the local Bhumiyaksha knows of such a righteous man, he rejoices and successively reports to the Akashayaksha, and the Akashayaksha joyfully says to the Four Great Kings: 'In such and such country, such and such village, such and such settlement, there is such and such good man, of such and such lineage, with such and such name, with such faith, capable of renouncing the household life, wanting to shave his head and beard, wanting to wear the Dharma robes, renouncing the household life with right faith, diminishing the power of Mara, increasing the retinue of the Right Dharma.' When the Four Great Kings hear this, joy arises in their hearts.'
'Such a righteous man hears...'
正法已，厭離欲垢。彼善男子恭敬和上、聖聲聞已，剃除鬚髮被服袈裟，受波羅提木叉戒已。彼地夜叉、虛空夜叉知已歡喜，向四大王說如是言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，舍離邪見修正見業，如法正行，剃除鬚髮被服法衣，受波羅提木叉戒已。一切世間不饒益處、居家隘迮、妻子愛毒皆已舍離，正信出家，在家心業一切舍離，欲共魔戰，欲斷無明。』
「時，四大王聞已歡喜。既歡喜已，向四天王如是說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，舍離邪見修行正見，剃除鬚髮被服法衣，正信出家，某甲比丘，受為弟子。』彼天聞已，心歡喜曰：『魔分損減，正法朋長。』彼四大王既如是說，四天王聞，如是歡喜。
「又復如是彼善男子，乃至塵許惡不善法，見則深畏，能忍不作，心行正直；不樂多語、不修禮家、不共往返、不近惡友；多人聚集憒鬧之處無心欲見，不往惡眾、不往多人集戲之處，不貪美味大器多食；親友、善知識不數往見；于境界中常正念行、常勤精進，如法飲食、如法處行，勤斷魔縛、勤修正見。如是善人，利益一切世間眾生。」
爾時，世尊而說偈言：
「若不殺眾生， 慈心常行忍， 于眾生如父，
【現代漢語翻譯】 現代漢語譯本
正法確立后，（他）厭惡並遠離對慾望的執著。那位善男子恭敬地對待和尚（Upadhyaya，親教師）、聖聲聞（Sravaka，聽聞佛法者）后，剃除了鬚髮，穿上袈裟，受持了波羅提木叉戒（Pratimoksha，別解脫戒）。當地的地夜叉（Bhumi-yaksha，土地神）、虛空夜叉（Akasha-yaksha，空中神）得知后非常歡喜，向四大王（Four Heavenly Kings，佛教的護法神）稟告說：『在閻浮提（Jambudvipa，我們所居住的這個世界）的某個國家、某個村莊、某個聚落中，有位善男子，具有這樣的種姓，這樣的名字，捨棄了邪見，修習正見，如法修行，剃除了鬚髮，穿上了法衣，受持了波羅提木叉戒。他已經捨棄了一切世間無益之處、狹隘的居家生活、以及對妻子兒女的愛慾之毒，以正信出家，捨棄了在家時的一切心念和行為，想要與魔（Mara，佛教中的魔）戰鬥，想要斷除無明（Avidya，對事物真相的迷惑）。』 當時，四大王聽聞后非常歡喜。歡喜之後，向四天王（Four Heavenly Kings，四大王的統領）這樣稟告說：『在閻浮提的某個國家、某個村莊、某個聚落中，有位善男子，具有這樣的種姓，這樣的名字，捨棄了邪見，修習正見，剃除了鬚髮，穿上了法衣，以正信出家，某甲比丘（Bhikshu，出家男子），被（某位和尚）收為弟子。』那些天人聽聞后，心中歡喜地說：『魔的力量減弱了，正法的力量增長了。』四大王這樣稟告，四天王聽聞后，也同樣歡喜。 此外，那位善男子，乃至對於微塵般的惡和不善之法，見到就深深畏懼，能夠忍住不做，心行正直；不喜歡多說話，不經常去拜訪俗家，不與人過多交往，不親近惡友；對於多人聚集喧鬧的地方沒有想見的慾望，不去不好的聚會，不去多人聚集嬉戲的地方，不貪圖美味，不用大器盛裝過多食物；不經常去拜訪親友和善知識；在一切境界中，常常以正念行事，常常勤奮精進，如法飲食，如法處世，勤奮地斷除魔的束縛，勤奮地修習正見。這樣的善人，利益一切世間眾生。 這時，世尊（Buddha，覺悟者）說了這樣的偈語： 『若不殺眾生， 慈心常行忍， 于眾生如父，
【English Translation】 English version
After the True Dharma (Saddharma) has been established, (he) detests and abandons the defilement of desire. That good man, having respectfully treated the Upadhyaya (preceptor) and the Sravakas (listeners of the Dharma), shaves his head and beard, dons the kasaya (robes), and receives the Pratimoksha (rules of discipline). The local Bhumi-yakshas (earth spirits) and Akasha-yakshas (sky spirits), knowing this, rejoice and say to the Four Heavenly Kings (Lokapala): 'In Jambudvipa (the world we live in), in a certain country, a certain village, a certain settlement, there is a good man, of such and such lineage, with such and such a name, who has abandoned wrong views and cultivates right views, practices the Dharma, shaves his head and beard, dons the Dharma robes, and receives the Pratimoksha. He has abandoned all unprofitable places in the world, the narrowness of household life, and the poison of love for wife and children, and has left home with right faith, abandoning all thoughts and actions of household life, desiring to fight with Mara (the demon), desiring to cut off Avidya (ignorance).' At that time, the Four Heavenly Kings, hearing this, rejoice greatly. Having rejoiced, they say to the Four Great Kings (the leaders of the Four Heavenly Kings): 'In Jambudvipa, in a certain country, a certain village, a certain settlement, there is a good man, of such and such lineage, with such and such a name, who has abandoned wrong views and cultivates right views, shaves his head and beard, dons the Dharma robes, and has left home with right faith, a certain Bhikshu (monk), has been accepted as a disciple (by a certain preceptor).' Those devas (gods), hearing this, rejoice in their hearts, saying: 'The power of Mara has diminished, and the strength of the True Dharma has increased.' The Four Heavenly Kings having spoken thus, the Four Great Kings, hearing this, also rejoice. Furthermore, that good man, even for the slightest evil and unwholesome deeds, upon seeing them, is deeply afraid, able to endure and not do them, his conduct is upright; he does not enjoy much talking, does not frequently visit lay households, does not associate excessively with others, does not associate with bad friends; he has no desire to see places where many people gather and are noisy, does not go to bad gatherings, does not go to places where many people gather for amusement, does not crave delicious food, does not use large bowls to eat too much; he does not frequently visit relatives and good friends; in all circumstances, he always acts with right mindfulness, always diligently strives, eats according to the Dharma, lives according to the Dharma, diligently cuts off the bonds of Mara, diligently cultivates right views. Such a good person benefits all sentient beings in the world. At that time, the Buddha (the Awakened One) spoke this verse: 'If one does not kill living beings, Always practices loving-kindness and forbearance, Treats all beings like a father,
彼能觀世間。 舍離於偷盜， 黠慧常攝根， 身業常行善， 能度諸有惡。 乃至畫婦女， 眼尚不欲觀， 破欲堅明慧， 故名得解脫。 觀金土平等， 離愁憂正行， 煩惱蛇不嚙， 彼得無量樂。 利衰心平等， 得失意亦然， 苦樂心不異， 故名為比丘。 不見怨親異， 攝根不放逸， 不為境界傷， 故名婆羅門。 見境界如毒， 勇離如避怨， 彼涅槃不遠， 正遍知所說。 如實見生滅， 正見心不貪， 心不動如山， 彼解脫生死。 栴檀余草等， 美惡食心平； 袈裟絹布等， 彼愛不能縛。 不貪著利養， 知足草為敷， 見利養如火， 如是乃名見。 外境界愛河， 之所不能漂， 諦知自業果， 佛說是比丘。 已過事不憂， 不希望未來， 現得依法行， 彼不污心意。 若不壞法意， 常於法中住， 則不行生死， 彼白法具足。 若人以智火， 燒心中煩惱， 境界如僮僕， 彼人則無苦。 若人根寂靜， 根不得自在， 心不著色等， 離煩惱如佛。 若人能制根， 五根不自在， 色等不能劫， 離煩惱寂滅。 若人心愛念， 有忍者
【現代漢語翻譯】 現代漢語譯本 他能夠觀察世間。 捨棄偷盜的行為，聰慧地守護自己的感官， 身行善業，能夠度脫各種惡行。 乃至描繪婦女的圖畫，眼睛都不想觀看， 破除慾望，堅定明智，所以被稱為得到解脫。 視黃金與泥土平等，遠離憂愁，行為端正， 煩惱之蛇不能咬噬他，他能獲得無量的快樂。 對於利益和衰敗心懷平等，對於得到和失去也一樣， 對於痛苦和快樂心無差異，所以被稱為比丘（Bhiksu，佛教僧侶）。 不見怨恨和親愛有差別，守護感官不放逸， 不被外在境界所傷害，所以被稱為婆羅門（Brahman，指修行者）。 視外在境界如毒藥，勇敢地遠離它們如同躲避仇敵， 他離涅槃（Nirvana，解脫）不遠了，這是正遍知（Sammasambuddha，佛陀的稱號）所說的。 如實地觀察生滅的規律，以正見之心而不貪婪， 心不動搖如山，他就能解脫生死。 視栴檀（Candana，一種香木）和雜草一樣，對於美味和惡劣的食物心懷平等； 對於袈裟（Kasaya，僧侶的法衣）和粗布等，他的愛慾不能束縛他。 不貪圖利養，滿足於以草為座， 視利養如火焰，這樣才可稱為真正的見解。 不被外在境界的愛慾之河所漂流， 如實地知曉自己行為的果報，佛陀說這就是比丘。 對於已經過去的事情不憂慮，不希望未來， 現在得到的一切都依法奉行，他的心意就不會被污染。 如果不破壞對佛法的信念，常常安住在佛法之中， 就不會在生死輪迴中流轉，他具備了圓滿的清凈之法。 如果有人用智慧之火，焚燒心中的煩惱， 視外在境界如奴僕，這個人就沒有痛苦。 如果一個人的感官寂靜，感官不能控制他， 心不執著於色等外境，就能像佛陀一樣遠離煩惱。 如果一個人能夠控制自己的感官，五根（五種感官）不放縱， 色等外境不能劫奪他的心，就能遠離煩惱，達到寂滅。 如果一個人的心懷有愛念，有忍耐力
【English Translation】 English version He is able to observe the world. Abandoning theft, wisely guarding his senses, His bodily actions are always virtuous, able to cross over all evils. Even when drawing women, his eyes do not desire to look, Breaking desire, with firm and clear wisdom, therefore he is called liberated. Viewing gold and earth as equal, free from sorrow, acting righteously, The snake of affliction cannot bite him, he obtains immeasurable joy. With equanimity towards gain and loss, the same with getting and losing, His mind is not different towards suffering and joy, therefore he is called a Bhiksu (Buddhist monk). Seeing no difference between enemy and friend, guarding his senses without negligence, Not wounded by external realms, therefore he is called a Brahman (spiritual seeker). Seeing external realms as poison, bravely departing as if avoiding an enemy, His Nirvana (liberation) is not far, as spoken by the Sammasambuddha (the Perfectly Enlightened One, Buddha). Truly seeing arising and ceasing, with right view and without greed, His mind unmoving like a mountain, he is liberated from birth and death. Treating sandalwood (Candana, a type of fragrant wood) and other grasses as equal, with equanimity towards good and bad food; His love cannot bind him to robes (Kasaya, monastic robes) and silk cloths. Not greedy for gain and offerings, content with grass as a seat, Seeing gain and offerings as fire, only then is it called true seeing. Not drifted by the river of love for external realms, Truly knowing the result of his own actions, the Buddha says this is a Bhiksu. Not worrying about past events, not hoping for the future, Acting according to the Dharma (teachings) in the present, his mind is not defiled. If he does not destroy the intention of the Dharma, always abiding in the Dharma, Then he will not go through birth and death, he is complete with pure Dharma. If a person uses the fire of wisdom to burn the afflictions in his heart, Viewing external realms as servants, that person has no suffering. If a person's senses are tranquil, the senses do not have freedom, His mind is not attached to form, etc., he is free from afflictions like the Buddha. If a person can control his senses, the five senses are not unrestrained, Form, etc., cannot rob him, he is free from afflictions and attains tranquility. If a person's heart cherishes love and has patience
亦然， 見者心惺悟， 彼如月牟尼。 若樂住空閑， 不樂重樓觀， 樂樹下露地， 得名乞比丘。 勇寂調善智， 如實知苦樂， 必到無上處， 永離諸憂愁。 憐愍淳直心， 一切時修禪， 勝負心平等， 如是修得諦。
「離邪見故，得如是法。又修行者內心思惟——隨順正法觀察法行——云何彼人舍離邪見，修行正見，離疑惑心，如是次第修無漏禪，彼地夜叉、虛空夜叉至四大王見聞歡喜？彼見聞知或天眼見：彼四大王、彼四天王到帝釋所，如是說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，善戒正行，無礙樂說辯才相應，常正憶念，乃至少罪深生怖畏，減損魔分，長正法朋。』彼四王等向帝釋王如是說已，帝釋天王如是聞已心大歡喜，三十三天帝釋王眾皆共歡喜。
正法念處經卷第二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三
元魏婆羅門瞿曇般若流支譯
生死品第二
「又修行者內心思惟——隨順正法觀察法行——云何比丘次第舍漏，初舍不善法，次修行善法，正觀思惟修心正住？彼見聞知或天眼見：彼比丘初如是觀根塵相對、迭相因緣
【現代漢語翻譯】 現代漢語譯本： 亦是如此， 見到者內心清醒覺悟，他就像月亮般光明的牟尼（Muni，聖人）。 如果喜歡居住在空曠寂靜的地方，不喜歡居住在高樓大廈里， 喜歡在樹下或露天的地方，這樣的人可以被稱為比丘（Bhiksu，佛教出家修行者）。 勇敢寂靜，調伏身心，具有善良的智慧，如實地瞭解痛苦和快樂， 必定能夠到達無上的境界，永遠脫離各種憂愁。 以憐憫和純真正直的心，時時刻刻修習禪定， 對勝負之心保持平等，像這樣修行才能證得真諦。
『因為遠離邪見，所以能夠獲得這樣的正法。』 進一步，修行者內心思考——隨順正法觀察修行——怎樣才能舍離邪見，修行正見，遠離疑惑之心，像這樣次第修習無漏禪定，使得本地的夜叉（Yaksa，一種守護神）、虛空的夜叉乃至四大天王（Caturmaharajakayikas，佛教的護法神）見聞后都感到歡喜呢？他們見聞得知或者通過天眼看到：四大天王到帝釋（Indra，忉利天之主）那裡，這樣說道：『在閻浮提（Jambudvipa，我們所居住的這個世界）的某個國家、某個村莊、某個聚落中，有某位善男子，他的種姓是這樣，名字是這樣，剃除了鬚髮，穿上了法衣，以正信出家，持守戒律，行為端正，擁有無礙的辯才，並且常常保持正念，哪怕是極小的罪過也深深地感到畏懼，減少了魔的力量，增長了正法的力量。』 四大天王向帝釋天王這樣稟報之後，帝釋天王聽了之後內心非常歡喜，三十三天（Trayastrimsa，欲界六天之一）的帝釋王和他的臣眾都一起感到歡喜。
《正法念處經》卷第二 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三
元魏婆羅門瞿曇般若流支譯
生死品第二
『進一步，修行者內心思考——隨順正法觀察修行——怎樣才能讓比丘次第捨棄煩惱，首先捨棄不善之法，然後修行善良之法，以正確的觀察和思考來修習，使心安住于正道呢？』 他們見聞得知或者通過天眼看到：這位比丘最初這樣觀察根（Indriya，感覺器官）與塵（Visaya，感覺對像）相對，互相之間形成因緣。
【English Translation】 English version: Likewise, The one who sees awakens in their heart, they are like the moon-like Muni (Sage). If one delights in dwelling in empty solitude, and does not delight in multi-storied buildings, Delights in the open ground under trees, such a one is named Bhiksu (Buddhist Monk). Brave, peaceful, disciplined, with virtuous wisdom, truly knowing suffering and joy, Will surely reach the unsurpassed state, forever free from all sorrows. With a heart of compassion and pure honesty, constantly cultivating meditation, Maintaining equanimity towards victory and defeat, thus cultivating one attains the truth.
'Because of abandoning wrong views, one obtains such a Dharma.' Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the correct Dharma—how does one abandon wrong views, cultivate right views, and be free from doubts, thus gradually cultivating the undefiled meditation, so that the local Yaksa (a type of guardian spirit), the Yaksa in the sky, and even the Four Great Kings (Caturmaharajakayikas, the four heavenly kings) rejoice upon seeing and hearing? They know through hearing or seeing with their divine eye: the Four Great Kings go to Indra (the lord of the Trayastrimsa heaven), saying: 'In Jambudvipa (the world we live in), in a certain country, a certain village, a certain settlement, there is a certain good man, whose lineage is such, whose name is such, who has shaved his head and beard, wears the Dharma robes, has left home with right faith, upholds the precepts, acts correctly, possesses unobstructed eloquence, and constantly maintains right mindfulness, deeply fearing even the smallest offense, diminishing the power of Mara (demon), and increasing the strength of the right Dharma.' After the Four Kings have spoken thus to Indra, Indra is greatly pleased upon hearing this, and the gods of the Trayastrimsa heaven all rejoice together.
The Sutra of the Establishment of Right Mindfulness, Volume 2 Taisho Tripitaka Volume 17, No. 0721 The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 3
Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty
Chapter 2: On Birth and Death
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the correct Dharma—how can a Bhiksu gradually abandon defilements, first abandoning unwholesome dharmas, then cultivating wholesome dharmas, rightly observing and contemplating to cultivate, so that the mind dwells rightly? ' They know through hearing or seeing with their divine eye: this Bhiksu initially observes thus, that the root (Indriya, sense organ) is in contact with the dust (Visaya, sense object), and they mutually form conditions.
，一切世界無始以來生死輪轉。彼如是觀：此生因緣，境界大海，皆悉無我，唯有內心境界因緣，世間流轉。如是最初修遠離行，離憒鬧處，樂空閑處、阿蘭若處、山野林中、稻穰𧂐等，樹下露地、冢間處住，則能繫縛心之猿猴。以修習故，心則寂靜，不樂聚落、歌舞戲笑憒鬧之處，亦不樂見長幼婦女，不樂多語。有二犍尼皆壞梵行：一是淫女，二、多言說，皆悉舍離；既舍離已，心一寂靜，彼人之心，能如是住。
「云何正觀？初觀何法？彼人初心，如是觀察十八意行，能起善根、起不善根、起無記根。何等十八？所謂比丘正觀察意：眼見色已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，耳聞聲已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，鼻聞香已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，舌知味已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，身覺觸已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，意知法已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍
【現代漢語翻譯】 現代漢語譯本： 一切世界從無始以來都在生死輪迴中流轉。他這樣觀察：此生的因緣，如同境界的大海，都是無我的，只有內心的境界因緣，才導致世間的流轉。因此，最初要修行遠離之行，離開喧鬧的地方，喜歡空閑的地方、阿蘭若處（Aranya，寂靜處）、山野林中、稻草堆旁等，在樹下露天、墳墓間居住，這樣就能繫縛住心的猿猴。因為修習的緣故，心就能寂靜，不喜歡聚集的村落、歌舞戲笑的喧鬧之處，也不喜歡見到年長的或年幼的婦女，不喜歡多說話。有兩種犍尼（Kanthani，使人失去男子氣概的事物）會破壞梵行（Brahmacharya，清凈的行為）：一是**，二是多說話，都要捨棄離開；捨棄離開后，心就寂靜，這個人就能讓心這樣安住。
『什麼是正觀？最初觀察什麼法？』這個人最初的心，這樣觀察十八種意行，能生起善根、生起不善根、生起無記根。什麼是十八種？所謂比丘（Bhikshu，出家修行的男性佛教徒）正確地觀察意：眼睛看到顏色后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，耳朵聽到聲音后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，鼻子聞到香味后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，舌頭嚐到味道后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，身體感覺到觸覺后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，意識知曉法后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起舍
【English Translation】 English version: All worlds have been transmigrating in the cycle of birth and death since beginningless time. He observes thus: the causes and conditions of this life, like a vast ocean of realms, are all without self; only the causes and conditions of the inner realm of mind lead to the transmigrations of the world. Therefore, one should initially cultivate the practice of detachment, leaving noisy places, delighting in solitary places, Aranya (Aranya, quiet place), mountains, fields, and forests, beside piles of rice straw, under trees in open spaces, dwelling in cemeteries, so that one can bind the monkey of the mind. Through cultivation, the mind becomes tranquil, not delighting in crowded villages, noisy places of singing, dancing, and laughter, nor delighting in seeing older or younger women, nor delighting in much talking. There are two Kanthani (Kanthani, things that cause one to lose masculinity) that destroy Brahmacharya (Brahmacharya, pure conduct): one is **, and the second is much talking; both should be abandoned. Having abandoned them, the mind becomes tranquil, and that person can thus abide in that state of mind.
『What is right contemplation? What dharma should one contemplate first?』 That person, with his initial mind, observes the eighteen mental activities that can give rise to wholesome roots, unwholesome roots, and neutral roots. What are the eighteen? That is, a Bhikshu (Bhikshu, a male Buddhist monastic) correctly observes the mind: when the eye sees a form, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the ear hears a sound, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the nose smells a fragrance, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the tongue tastes a flavor, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the body feels a touch, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the mind knows a dharma, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives
意，得無記報。以如是等十八意行三報因緣，世間生退。
「若彼比丘如是觀察十八意行，得上初地，彼地夜叉見如是已，轉復歡喜，次第傳聞虛空夜叉。彼地夜叉、虛空夜叉，彼二夜叉向四大王歡喜心說。彼四大王向四天王，歡喜說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家；既出家已，離憒鬧處，在寂靜處，今復觀察十八意行，已證彼法。』彼四大王如是說已，四天王聞，轉復增上歡喜心曰：『魔分損減，正法朋長。』彼四天王如是復向三十三天帝釋天王歡喜說言：『閻浮提中，次第乃至某善男子，某甲種姓，名字某甲，剃除鬚髮被服法衣，正信出家，離憒鬧處乃至冢間，如法觀察十八意行，已證彼法，如法正住。』彼四天王向帝釋王如是說已，彼憍尸迦三十三天帝釋王聞，心大歡喜。
「又修行者內心思惟——隨順正法觀察法行——如是比丘已如法觀十八意行得初地已，后復更證何者異地？彼見聞知或天眼見：彼複次第觀察四家，四者所謂慧家、諦家、舍家、出家。云何比丘住于慧家？謂：彼比丘如是觀察自身正法，如是如實分分善知，此身中有地界、水界、火界、風界、空界、識界。
「何者地界？地界二種：一、內；二、外。何者
【現代漢語翻譯】 現代漢語譯本：佛陀說，『意』會產生無記的果報。像這樣，通過十八種『意』的活動，以及三種果報的因緣，世間的生命便會經歷生起和衰退的過程。
『如果那位比丘這樣觀察十八種『意』的活動，證得了初地，那裡的夜叉看到這種情況后，會非常高興，並依次傳遞訊息給虛空夜叉。地夜叉和虛空夜叉，這兩類夜叉會懷著歡喜心向四大天王稟報。四大天王又會向四天王稟報，歡喜地說：『在閻浮提（Jambudvipa，指我們所居住的這個世界）的某個國家、某個村莊、某個聚落中，有一位善男子，具有這樣的種姓，這樣的名字，剃除了鬚髮，穿上了法衣，以正信出家；出家之後，遠離喧鬧的地方，在寂靜的地方，現在又在觀察十八種『意』的活動，已經證得了那個法。』四大天王這樣說完后，四天王聽了，更加歡喜，說道：『魔的力量減弱了，正法的力量增長了。』四天王又向三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）的帝釋天王（Indra，諸天之主）歡喜地說：『在閻浮提中，依次乃至某位善男子，某甲種姓，名字叫某甲，剃除了鬚髮，穿上了法衣，以正信出家，遠離喧鬧的地方乃至墳墓之間，如法地觀察十八種『意』的活動，已經證得了那個法，如法地安住。』四天王向帝釋天王這樣說完后，那位憍尸迦（Kausika，帝釋天的別名）三十三天帝釋天王聽了，心中非常歡喜。
『此外，修行者內心思考——隨順正法，觀察法的執行——像這樣的比丘，已經如法地觀察了十八種『意』的活動，證得了初地之後，後來又會證得什麼樣的不同境界呢？他通過見聞得知，或者通過天眼看到：他會依次觀察四家，這四家分別是慧家、諦家、舍家、出家。什麼是比丘安住于慧家呢？就是說：那位比丘這樣觀察自身正法，如實地、分分明明地善於瞭解，這個身體中有地界（earth element）、水界（water element）、火界（fire element）、風界（wind element）、空界（space element）、識界（consciousness element）。』
『什麼是地界呢？地界有兩種：一是內在的地界；二是外在的地界。什麼是
【English Translation】 English version: The Buddha said, 'Intentions' lead to results that are neither good nor bad (avyākrta). Through these eighteen activities of 'intention' and the causal relationships of the three kinds of results, the world experiences the processes of arising and declining.
'If that Bhiksu (monk) observes these eighteen activities of 'intention' and attains the first ground (bhumi), the Yakshas (spirits) in that place, upon seeing this, will be very happy and will successively transmit the news to the Yakshas in the sky. These Yakshas of the earth and the sky will joyfully report to the Four Great Kings (Caturmaharajakayikas). The Four Great Kings will, with joy, report to the Four Heavenly Kings (Catur Maharajakayikas), saying: 'In Jambudvipa (the world we inhabit), in a certain country, a certain village, a certain settlement, there is a virtuous man, of such and such lineage, with such and such a name, who has shaved his head, donned the Dharma robes, and left home with right faith; having left home, he has distanced himself from noisy places, resides in quiet places, and is now observing the eighteen activities of 'intention', and has attained that Dharma.' After the Four Great Kings have said this, the Four Heavenly Kings, upon hearing it, will be even more joyful, saying: 'The power of Mara (demon) is diminished, and the strength of the Right Dharma is increased.' The Four Heavenly Kings will then joyfully report to Indra (Lord of the Gods) , the King of the Thirty-Three Heavens (Trayastrimsa): 'In Jambudvipa, successively, a certain virtuous man, of such and such lineage, named so and so, has shaved his head, donned the Dharma robes, and left home with right faith, distancing himself from noisy places, even to the graveyards, observing the eighteen activities of 'intention' in accordance with the Dharma, and has attained that Dharma, abiding rightly in accordance with the Dharma.' After the Four Heavenly Kings have reported this to King Indra, that Kausika (another name for Indra), the King of the Thirty-Three Heavens, upon hearing it, will be greatly delighted.
'Furthermore, the practitioner contemplates inwardly—following the Right Dharma, observing the activities of the Dharma—such a Bhiksu, having observed the eighteen activities of 'intention' in accordance with the Dharma and attained the first ground, what different grounds will he attain later? He knows through hearing and seeing, or through his divine eye: he will successively observe the Four Families, which are the Family of Wisdom (Prajna-kula), the Family of Truth (Satya-kula), the Family of Renunciation (Tyaga-kula), and the Family of Leaving Home (Pravrajya-kula). What is it for a Bhiksu to abide in the Family of Wisdom? It means that the Bhiksu observes the Right Dharma within himself, and truly and clearly understands, part by part, that in this body there are the earth element (prthvi-dhatu), the water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayo-dhatu), the space element (akasa-dhatu), and the consciousness element (vijnana-dhatu).'
'What is the earth element? There are two kinds of earth element: internal and external. What is
為內？身中所有諸分名內，是內有覺。彼何者覺？與皮肉等和合則覺，所謂發毛、爪齒等根，堅澀所攝，入內名覺。彼復何者？所謂發毛、爪齒皮肉、筋脈骨髓、脾腎心肺、涕唾等處，生藏、熟藏，小腸大腸、肚胃頭腦，如是身中一切內分，堅澀有覺，名內地界。何者名為外地界耶？所有外地，堅澀不覺，名外地界。若內地界、若外地界，彼一和合，此界唯界。觀此地界：無有作者、無有受者，非無因緣，無常、無樂、無我、無凈。比丘如是觀察慧家則得解脫，一切非我，亦無我所，亦無所我。如是地界如實正知，如實見已，心得離欲。如是比丘則于慧家而得解脫。
「何者水界？水界二種：一、內；二、外。何者為內？所有水數，皆水界相，所謂爛相；體中津潤、涕淚涎唾、腦血脂汁、凝脂髓膽、小便汗等，如是身中，有內水數，覺分所攝，名內水界。何者名為外水界耶？諸外水數濕潤所攝，所謂不覺；不覺所攝，以不覺故，名外水界。若外水界、若內水界，彼一和合，此界唯界。觀此水界，一切非我，亦非我所，亦非所我。如是水界，如實正知，如實見已，心得離欲。如是比丘住于慧家。
「何者火界？火界二種：一、內；二、外。何者為內？身內所有種種分分。若火火攝，是內有覺，所謂身暖而不
【現代漢語翻譯】 現代漢語譯本： 『什麼是內界？』身體中所有組成部分稱為內界，這些內界具有感覺。『什麼是有感覺的？』與面板、肌肉等結合在一起而產生感覺的，例如頭髮、毛髮、指甲、牙齒等根部，屬於堅硬粗澀的性質，歸入內界稱為有感覺。『這些又是什麼呢？』例如頭髮、毛髮、指甲、牙齒、面板、肌肉、筋脈、骨髓、脾臟、腎臟、心臟、肺臟、鼻涕、唾液等處，生藏、熟藏，小腸、大腸、肚、胃、頭、腦，像這樣身體中一切內部組成部分，堅硬粗澀且有感覺，稱為內地界。『什麼是外地界呢？』所有外部的土地，堅硬粗澀且沒有感覺，稱為外地界。無論是內地界還是外地界，它們結合在一起，這個界就只是一個界。觀察這個地界：沒有創造者，沒有承受者，不是沒有因緣，是無常的、無樂的、無我的、不乾淨的。比丘這樣觀察，憑藉智慧就能獲得解脫，明白一切都不是『我』，也不是『我的』，也不是『屬於我的我』。像這樣如實地瞭解地界，如實地觀察之後，內心就能遠離慾望。這樣的比丘就能憑藉智慧獲得解脫。
『什麼是水界？』水界有兩種：一是內在的，二是外在的。『什麼是內在的？』所有水的性質，都是水界的特徵，例如腐爛的性質；身體中的津液、眼淚、鼻涕、唾液、腦髓、血液、脂肪、凝脂、骨髓、膽汁、小便、汗液等，像這樣身體中，有內在的水的性質，屬於感覺的部分，稱為內水界。『什麼是外水界呢？』所有外部水的性質，屬於濕潤的性質，例如沒有感覺的；因為沒有感覺，所以稱為外水界。無論是外水界還是內水界，它們結合在一起，這個界就只是一個界。觀察這個水界，一切都不是『我』，也不是『我的』，也不是『屬於我的我』。像這樣如實地瞭解水界，如實地觀察之後，內心就能遠離慾望。這樣的比丘安住于智慧之中。
『什麼是火界？』火界有兩種：一是內在的，二是外在的。『什麼是內在的？』身體內所有各種各樣的組成部分。如果屬於火的性質，就是內在的且有感覺的，例如身體的溫暖，但不……
【English Translation】 English version: 『What is the inner element of earth (Dhatu)?』 All the parts within the body are called the inner element, and these inner elements have sensation. 『What has sensation?』 That which, combined with skin, flesh, etc., produces sensation, such as hair, body hair, nails, teeth, and other roots, which are hard and rough in nature, and are included in the inner element, is called having sensation. 『What are these?』 Such as hair, body hair, nails, teeth, skin, flesh, tendons, veins, bones, marrow, spleen, kidneys, heart, lungs, mucus, saliva, and other places, the raw stomach, the cooked stomach, the small intestine, the large intestine, the stomach, the head, and the brain. Thus, all the inner parts of the body, which are hard, rough, and have sensation, are called the inner earth element. 『What is the outer earth element?』 All the outer earth, which is hard, rough, and without sensation, is called the outer earth element. Whether it is the inner earth element or the outer earth element, when they combine, this element is just an element. Observe this earth element: there is no creator, no receiver, it is not without cause, it is impermanent, without pleasure, without self, and impure. A Bhikkhu (Buddhist monk) who observes in this way attains liberation through wisdom, understanding that everything is not 『I,』 nor 『mine,』 nor 『belonging to my self.』 Thus, truly knowing the earth element, and having truly seen it, the mind becomes detached from desire. Such a Bhikkhu attains liberation through wisdom.
『What is the water element (Dhatu)?』 There are two kinds of water element: one is internal, and the other is external. 『What is internal?』 All the properties of water are characteristics of the water element, such as the property of decay; the moisture in the body, tears, mucus, saliva, brain fluid, blood, fat, congealed fat, marrow, bile, urine, sweat, etc. Thus, within the body, there are internal water properties, which are part of sensation, and are called the inner water element. 『What is the outer water element?』 All the external water properties, which are of a moist nature, such as those without sensation; because they are without sensation, they are called the outer water element. Whether it is the outer water element or the inner water element, when they combine, this element is just an element. Observe this water element, everything is not 『I,』 nor 『mine,』 nor 『belonging to my self.』 Thus, truly knowing the water element, and having truly seen it, the mind becomes detached from desire. Such a Bhikkhu abides in wisdom.
『What is the fire element (Dhatu)?』 There are two kinds of fire element: one is internal, and the other is external. 『What is internal?』 All the various parts within the body. If it belongs to the nature of fire, it is internal and has sensation, such as the warmth of the body, but not…
燒燃；所謂能消。何者能消？謂啖飲食，得味正樂，迴轉消化。如是身中，內及內分，若火火攝，是內有覺，名內火界。何者名為外火界耶？所有一切外火火數，若暖暖攝，不覺所攝，以不覺故，名外火界。若內火界、若外火界，彼一和合，此界唯界。觀此火界，一切非我，亦非我所，亦非所我。如是火界，如實正知，如實見已，心得離欲。如是火界，非有作者、非有受者。
「何者風界？風界二種：一、內；二、外。何者為內？身中所有，若內內分，風數所攝，若輕輕動，覺分所攝。彼復何者？謂：上行風、若下行風、若傍行風、若產等風，若如針刺、如刀所斫，邪分別風、有旋轉風，如是等風有八十種，動如蟲行。如是等風，如是八十，於八十處分分行風；如是身內分分處處，風數所攝，輕動成熟，有覺所攝，名內風界。何者名為外風界耶？所有外風輕動數攝，和合無覺，名外風界。若內風界、若外風界，彼一和合，此界唯界。觀此風界，一切非我，亦非我所，亦非所我。如是風界，無有作者、無有受者。如是如是，如實正知，如實見已，心得離欲。如是比丘證於慧家。
「何者名為虛空界耶？虛空界者，亦有二種：一、內；二、外。何者為內？謂此身中所有內分，內分虛空，虛空所攝，有覺知處，
【現代漢語翻譯】 現代漢語譯本：燃燒，指的是能夠消滅（煩惱和痛苦）的。什麼能夠消滅呢？指的是食用飲食，獲得美味和快樂，然後經過迴轉消化。像這樣在身體中，內部以及內部的部分，如果是火的性質所包含的，這是內在有感覺的，稱為內火界（身體內部的火元素）。什麼稱為外火界呢？所有一切外部的火的性質，如果是溫暖的性質所包含的，沒有感覺所包含的，因為沒有感覺的緣故，稱為外火界（身體外部的火元素）。無論是內火界還是外火界，它們一旦和合，這個界就只是一個界。觀察這個火界，一切都不是我，也不是我所擁有的，也不是我所是的。像這樣對於火界，如實地正確瞭解，如實地見到之後，內心就能遠離慾望。像這樣的火界，沒有作者，也沒有受者。
什麼是風界（風元素）？風界有兩種：一是內在的，二是外在的。什麼是內在的呢？身體中所有，如果是內部以及內部的部分，風的性質所包含的，如果是輕微的動搖，感覺的部分所包含的。那又是什麼呢？指的是：上行風、下行風、傍行風、生產等風，如果是像針刺一樣、像刀砍一樣，邪分別的風、有旋轉的風，像這樣的風有八十種，動搖就像蟲子爬行。像這樣的風，像這樣的八十種，在八十個地方分別執行；像這樣身體內部各個地方，風的性質所包含的，輕微動搖成熟，有感覺所包含的，稱為內風界。什麼稱為外風界呢？所有外部的風輕微動搖的性質所包含的，和合沒有感覺，稱為外風界。無論是內風界還是外風界，它們一旦和合，這個界就只是一個界。觀察這個風界，一切都不是我，也不是我所擁有的，也不是我所是的。像這樣的風界，沒有作者，也沒有受者。像這樣像這樣，如實地正確瞭解，如實地見到之後，內心就能遠離慾望。像這樣的比丘（佛教修行者）證悟于智慧之家。
什麼是虛空界（空間元素）？虛空界也有兩種：一是內在的，二是外在的。什麼是內在的呢？指的是這個身體中所有內部的部分，內部部分的虛空，虛空所包含的，有感覺知覺的地方。
【English Translation】 English version: Burning; what is called 'that which can eliminate'. What can eliminate? It refers to consuming food and drink, obtaining delicious flavors and pleasure, and then undergoing digestion. In this way, within the body, internally and in its internal parts, if it is contained by the nature of fire, this is internal and has sensation, and is called the Inner Fire Element (internal fire element of the body). What is called the Outer Fire Element? All external fire qualities, if contained by the nature of warmth, are not contained by sensation; because of the lack of sensation, it is called the Outer Fire Element (external fire element of the body). Whether it is the Inner Fire Element or the Outer Fire Element, once they combine, this element is merely an element. Observing this Fire Element, everything is not 'I', nor 'mine', nor 'what I am'. Thus, regarding the Fire Element, having truly and correctly understood, having truly seen it, the mind can become detached from desire. Such a Fire Element has no creator and no receiver.
What is the Wind Element (air element)? There are two types of Wind Element: one internal, and one external. What is internal? Everything within the body, if it is internal and in its internal parts, contained by the nature of wind, if it is a slight movement, contained by the part of sensation. What is that again? It refers to: the upward-moving wind, the downward-moving wind, the sideways-moving wind, the winds related to childbirth, if it is like being pierced by a needle, like being cut by a knife, the winds of wrong discrimination, the winds that rotate; such winds are of eighty types, moving like insects crawling. Such winds, these eighty types, separately operate in eighty places; in this way, within the body, in various places, contained by the nature of wind, slightly moving and maturing, contained by sensation, is called the Inner Wind Element. What is called the Outer Wind Element? All external winds contained by the nature of slight movement, combined without sensation, is called the Outer Wind Element. Whether it is the Inner Wind Element or the Outer Wind Element, once they combine, this element is merely an element. Observing this Wind Element, everything is not 'I', nor 'mine', nor 'what I am'. Such a Wind Element has no creator and no receiver. Thus, thus, having truly and correctly understood, having truly seen it, the mind can become detached from desire. Such a Bhikkhu (Buddhist practitioner) attains enlightenment in the house of wisdom.
What is called the Space Element (space element)? There are also two types of Space Element: one internal, and one external. What is internal? It refers to all the internal parts within this body, the space of the internal parts, contained by space, a place where there is sensation and perception.
不普、不遍，色動轉處，飲食眾味轉下消化，開張之處；又咽喉中、耳中、眼中、鼻中虛空、舌處虛空、口內等空，口中舌動行處虛空，此等名為內虛空界。何者名為外虛空界？所有虛空覺處不攝，不一切滿、不一切遍，所謂樹枝條葉間空，一切窟中諸所有空，山谷河澗，如是等中所有虛空，若外孔穴，如是名為外虛空界。若內色中攝虛空界、若外色中攝虛空界，彼一和合，此界唯界。觀此空界，一切非我，亦非我所，亦非所我、如是如是觀虛空界，如實正知，如實見已，心得離欲。如是觀已，則不放逸，此虛空界一切非我，亦非我所，亦非所我，無有作者、無有受者。如是知已，心得離欲。
「何者識界？謂：十二入內外和合，眼識見物，意識了別；如是耳、鼻、舌、身、意識，如是識界，意是根本，皆意識知。」
爾時，世尊而說偈言：
「行法意在前， 意有力速疾， 先意動轉已， 則能說能行。 抖擻諸惡業， 則能知退生； 諦知業果報， 則得不死處。 能制一切根， 樂利益眾生， 諸根調寂靜， 是安隱比丘。 乘駕六根輦， 能殺欲心怨， 勇智行蘭若， 能到寂靜處。 阿蘭若知足， 臥地心安隱， 能抖擻惡法， 如風散重云。
【現代漢語翻譯】 現代漢語譯本 『什麼叫做內虛空界？』不是普遍存在、無所不在的，是色身活動、轉移之處，是飲食各種味道向下消化，以及身體開張的地方；還有咽喉中、耳中、眼中、鼻中的空隙，舌頭所處的空隙，口內的空間等等，口中舌頭活動的地方，這些都叫做內虛空界。 『什麼叫做外虛空界？』所有虛空感覺之處不包括在內，不是完全充滿、不是無所不在的，例如樹枝樹葉間的空隙，一切洞穴中的所有空間，山谷河澗，像這些地方的所有虛空，以及外面的孔穴，這些叫做外虛空界。無論是內色中包含的虛空界，還是外色中包含的虛空界，它們合在一起，這個界就只是一個界。觀察這個空界，一切都不是我，也不是我所擁有的，也不是屬於我的，像這樣觀察虛空界，如實地正確瞭解，如實地見到之後，內心就能遠離慾望。像這樣觀察之後，就不會放縱自己，這個虛空界一切都不是我，也不是我所擁有的，也不是屬於我的，沒有創造者，也沒有接受者。像這樣瞭解之後，內心就能遠離慾望。 『什麼叫做識界（Vijñāna-dhātu，意識的領域）？』就是十二入（Dvādaśa āyatana，眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）內外結合，眼識看到物體，意識進行分辨；像這樣耳、鼻、舌、身、意識，這些就是識界，意是根本，都是通過意識來了解。』 這時，世尊用偈語說道： 『行為法則，意念領先，意念強大而迅速，先有意念的活動，然後才能說話和行動。 抖落各種惡業，就能知道脫離惡道，明白業的果報，就能得到不死之處（Amrita，涅槃）。 能夠控制一切根（Indriya，感覺器官），樂於利益眾生，諸根調伏而寂靜，就是安穩的比丘（Bhikshu，出家人）。 乘坐駕馭六根的車，能夠殺死慾望之心的怨敵，勇敢而有智慧地在蘭若（Araṇya，寂靜處）修行，就能到達寂靜之處。 在蘭若知足常樂，睡在地上內心安穩，能夠抖落惡法，就像風吹散厚重的雲彩。』
【English Translation】 English version 'What is called the internal space element (Ākāśa-dhātu)?' It is not universal, not all-pervading, it is the place where the physical body moves and changes, where food and various tastes are digested downwards, and where the body opens up; also the spaces in the throat, in the ears, in the eyes, in the nose, the space where the tongue is located, the space inside the mouth, etc., the space where the tongue moves in the mouth, these are called internal space element. 'What is called the external space element?' All places where space is felt are not included, it is not completely full, not all-pervading, such as the space between branches and leaves of trees, all the spaces in all caves, mountain valleys and river ravines, all the spaces in these places, and external holes, these are called external space element. Whether it is the space element contained in the internal form, or the space element contained in the external form, they are combined together, this element is only one element. Observing this space element, everything is not me, nor is it what I own, nor does it belong to me, observing the space element in this way, truly and correctly understanding, after truly seeing it, the mind can be free from desire. After observing in this way, one will not indulge oneself, this space element is not me, nor is it what I own, nor does it belong to me, there is no creator, and there is no receiver. After understanding in this way, the mind can be free from desire.' 'What is called the consciousness element (Vijñāna-dhātu)?' It is the combination of the twelve entrances (Dvādaśa āyatana) inside and outside, the eye consciousness sees objects, and the mind consciousness distinguishes; like this, the ear, nose, tongue, body, and mind consciousness, these are the consciousness element, the mind is the root, and all are understood through the mind consciousness.' At that time, the World Honored One (Bhagavān) spoke in verse: 'The law of action, the mind leads, the mind is powerful and swift, first there is the activity of the mind, then one can speak and act. Shake off all kinds of evil deeds, then one can know to escape from evil paths, understand the retribution of karma, then one can obtain the place of immortality (Amrita, Nirvana). Being able to control all the senses (Indriya), being happy to benefit all beings, the senses are subdued and quiet, that is a peaceful Bhikshu (monk). Riding and driving the chariot of the six senses, one can kill the enemy of the mind of desire, bravely and wisely practicing in the Araṇya (secluded place), one can reach the place of tranquility. Being content and happy in the Araṇya, sleeping on the ground with a peaceful mind, being able to shake off evil dharmas, like the wind blowing away heavy clouds.'
身業口業善， 喜樂行善行， 諦見行恭敬， 能破壞魔軍。 欲等不能縛， 心善而不貪， 多有慈悲意， 出道住比丘。 境界是縛因， 若不愛色等， 彼至勝寂靜， 到不苦惱處。
「又修行者內心思惟——隨順正法觀察法行，如是思惟：比丘觀察十八意行，成就初地，諦知六界，得第二地；復念何法得第三地？彼見聞知或天眼見：如實諦知五受根故，得第三地。云何諦知樂受欲生？彼如實知如是次第知苦受生、知喜受生、知憂受生、知舍受生，有樂皆知，知觸因緣而生樂受。知樂受已，彼如實知：『我知樂受。』若彼比丘知觸因緣而生樂受，於樂受觸，不生貪樂。知樂受觸，生樂受已，則樂受滅；彼樂受滅，則如實知：『我樂受滅。』彼如是念：『我苦受生，因緣而生。』彼知苦受如樂受生，彼如是知，如說樂受觸緣生等，此苦受中。如是廣說：云何比丘知于喜受？共觸因緣生於喜受。云何比丘知于憂受？共觸因緣生於憂受。若隨順觀彼喜受已，喜受則滅；見其滅已，離喜受欲：『若我喜受初生則滅，見其滅已，如實知受，心得離欲。』如是憂受，如是廣說，舍亦如是。
「彼如是知，得第三地。彼地夜叉知已歡喜，次第上聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞
【現代漢語翻譯】 身業、口業皆為善行，歡喜快樂地行持善行， 以真諦之見行事，恭敬待人，能摧毀魔的軍隊。 慾望等無法束縛他，內心善良而不貪婪， 懷有廣大的慈悲之心，是證悟解脫的比丘（bhikkhu，佛教僧侶）。 境界是束縛的原因，若不貪愛色等， 他們便能達到殊勝的寂靜，到達沒有痛苦煩惱的地方。
『此外，修行者內心思維——隨順正法觀察法行，如此思維：比丘觀察十八意行，成就初地（first stage of enlightenment），如實知曉六界（six elements），得第二地（second stage of enlightenment）；又念何法得第三地（third stage of enlightenment）？他見聞知曉或以天眼見：如實諦知五受根（five sense faculties）的緣故，得第三地。如何如實知曉樂受（pleasant feeling）因慾望而生？他如實知曉如此次第知苦受（painful feeling）生、知喜受（joyful feeling）生、知憂受（sorrowful feeling）生、知舍受（neutral feeling）生，所有樂受皆知，知觸（contact）因緣而生樂受。知樂受后，他如實知曉：『我知道樂受。』若那位比丘知曉觸因緣而生樂受，對於樂受的觸，不生貪愛。知樂受觸，生樂受后，則樂受滅；他樂受滅，則如實知曉：『我的樂受滅了。』他如此念：『我的苦受生，因緣而生。』他知苦受如樂受生，他如是知，如說樂受觸緣生等，此苦受中。如是廣說：云何比丘知于喜受？共觸因緣生於喜受。云何比丘知于憂受？共觸因緣生於憂受。若隨順觀彼喜受已，喜受則滅；見其滅已，離喜受欲：『若我喜受初生則滅，見其滅已，如實知受，心得離欲。』如是憂受，如是廣說，舍亦如是。
『他如是知，得第三地。彼地夜叉（earth Yaksha，地神）知曉后歡喜，次第上聞虛空夜叉（sky Yaksha，空神），虛空夜叉聞四大王（Four Heavenly Kings，四大天王），彼四大王聞
【English Translation】 Good in bodily action, good in verbal action, Joyfully and happily performing good deeds, Seeing the truth and acting with reverence, Able to destroy the army of Mara (demon, tempter). Desires and the like cannot bind him, with a kind heart and without greed, Possessing great compassion, a bhikkhu (Buddhist monk) who dwells on the path to liberation. Sensory realms are the cause of bondage, if one does not love forms and the like, They will reach supreme peace, arriving at a place free from suffering and distress.
『Furthermore, the practitioner contemplates within their mind—observing the practice of the Dharma in accordance with the true Dharma, thinking thus: a bhikkhu observes the eighteen mental activities, attains the first stage of enlightenment (first stage of enlightenment), truly knowing the six elements (six elements), attains the second stage of enlightenment (second stage of enlightenment); and further contemplates, by what Dharma does one attain the third stage of enlightenment (third stage of enlightenment)? They know through hearing or seeing, or through divine vision: because of truly knowing the five sense faculties (five sense faculties), they attain the third stage. How does one truly know that pleasant feeling (pleasant feeling) arises from desire? They truly know, in this order, knowing that painful feeling (painful feeling) arises, knowing that joyful feeling (joyful feeling) arises, knowing that sorrowful feeling (sorrowful feeling) arises, knowing that neutral feeling (neutral feeling) arises, knowing all pleasant feelings, knowing that pleasant feeling arises from the condition of contact (contact). Having known pleasant feeling, they truly know: 『I know pleasant feeling.』 If that bhikkhu knows that pleasant feeling arises from the condition of contact, they do not generate craving for the contact of pleasant feeling. Knowing the contact of pleasant feeling, after pleasant feeling arises, then pleasant feeling ceases; when that pleasant feeling ceases, they truly know: 『My pleasant feeling has ceased.』 They think thus: 『My painful feeling arises, arising from conditions.』 They know painful feeling as pleasant feeling arises, they know thus, as it is said that pleasant feeling arises from the condition of contact, and so on, so it is with this painful feeling. Thus, speaking broadly: how does a bhikkhu know joyful feeling? Joyful feeling arises from the condition of contact. How does a bhikkhu know sorrowful feeling? Sorrowful feeling arises from the condition of contact. If, in accordance with observation, that joyful feeling has ceased, then joyful feeling ceases; seeing its cessation, they are free from desire for joyful feeling: 『If my joyful feeling arises and then ceases, seeing its cessation, truly knowing feeling, the mind becomes free from desire.』 So it is with sorrowful feeling, thus speaking broadly, and so it is with neutral feeling.
『They know thus, attaining the third stage. The earth Yaksha (earth Yaksha) knowing this, rejoices, and in order, it is heard above by the sky Yaksha (sky Yaksha), the sky Yaksha hears the Four Heavenly Kings (Four Heavenly Kings), those Four Heavenly Kings hear
四天王，彼四天王向憍尸迦帝釋王說：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，得第三地。欲共魔戰，減損魔分，長正法朋。』彼既聞已，轉復歡喜。彼憍尸迦帝釋天王，即乘大象，其象名曰堙羅槃那，從大神通第一天眾，到炎摩天歡喜說言：『閻浮提中，次第乃至某善男子，廣說乃至得第三地。欲共魔戰，損減魔分，長正法朋。』彼炎摩天從帝釋王如是聞已，轉復歡喜。
「又修行者內心思惟——隨順正法觀察法行——云何比丘得第三地，次第更修得第四地？彼見聞知或天眼見：比丘欲得第四地者，如是觀察：『以觸因緣，我樂受生；若彼樂因、樂因緣滅，寂靜失沒，則無樂受。以觸因緣，我苦受生。』如是舍離苦觸、苦受、苦集、苦等諸苦因緣。
「彼如是知觸因緣受：『我受唸唸，共觸而生，因觸而生。』彼於樂受心不生喜、不生喜樂、不讚彼受，亦不多作、不生味著，如是苦受不能逼迮，不惱不亂，如是行舍，憶念正知。如是三受，自余諸心皆悉無染，一切舍離。如是舍者，清凈鮮白。
「彼比丘如是心念：『我今此舍，如是清凈，如是鮮白，我今云何得虛空處？』彼人如是悕望欲得虛空處行：『如彼處心我云何得？我已證舍，究竟
【現代漢語翻譯】 現代漢語譯本 四天王（Catummaharajika，四大天王），他們向憍尸迦帝釋王（Sakka，天神之王）稟告：『在閻浮提（Jambudvipa，人世間）的某個國家、某個村莊、某個聚落中，有位善男子，具有這樣的種姓，這樣的名字，剃除了鬚髮，穿上了法衣，以正信出家，證得了第三地（Third Stage of Realization，指阿那含果）。他想要與魔（Mara，佛教中的惡魔）戰鬥，削弱魔的力量，增長正法的同伴。』 憍尸迦帝釋王聽聞后，非常歡喜。這位憍尸迦帝釋天王，立即乘坐著大象，這隻大象名叫堙羅槃那（Erapatha，帝釋天的坐騎），帶領著具有大神通的第一天眾，前往炎摩天（Yama，夜摩天），歡喜地說道：『在閻浮提中，次第乃至某位善男子，（內容如前所述）證得了第三地。他想要與魔戰鬥，削減魔的力量，增長正法的同伴。』 炎摩天從帝釋王那裡聽到這些，也感到非常歡喜。
『此外，修行者內心思惟——隨順正法觀察法行——什麼樣的比丘能夠證得第三地，然後次第修習證得第四地（Fourth Stage of Realization，指阿羅漢果）？他通過見聞得知，或者通過天眼看到：比丘想要證得第四地，應當這樣觀察：『因為觸（Sparsa，感覺）的因緣，我產生了樂受（Sukha，快樂的感受）；如果那樂的因、樂的因緣滅盡，寂靜消失，那麼就不會有樂受。因為觸的因緣，我產生了苦受（Dukkha，痛苦的感受）。』 這樣舍離痛苦的觸、痛苦的感受、痛苦的集起、以及所有痛苦的因緣。
『他這樣了知觸是感受的因緣：『我的感受唸唸之間，都是與觸一同生起，因為觸而生起。』 他對於樂受，心中不生歡喜、不生喜樂、不讚嘆這種感受，也不多加造作、不產生貪戀執著，這樣苦受就不能逼迫他，不惱亂他。像這樣行舍（Upekkha，舍），憶念正知。像這樣，對於三種感受（樂受、苦受、不苦不樂受），以及其餘所有的心，都完全沒有染著，全部舍離。像這樣舍離的人，內心清凈鮮白。
『那位比丘這樣想：『我現在這種舍，如此清凈，如此鮮白，我現在要如何才能證得虛空處（Akasanjayatana，空無邊處定）？』 那個人這樣希望想要證得虛空處行：『我如何才能得到像那樣的心境？我已經證得了舍，究竟了。』
【English Translation】 English version The Four Great Kings (Catummaharajika), they said to Sakka, the King of the Gods (Sakka, King of Devas): 'In Jambudvipa (Jambudvipa, the human world), in a certain country, a certain village, a certain settlement, there is a virtuous man, with such a lineage, such a name, who has shaved his head and beard, donned the robes, and left home with right faith, attaining the Third Stage of Realization (Third Stage of Realization, Anagami). He wants to fight with Mara (Mara, the demon in Buddhism), diminish Mara's power, and increase the companions of the right Dharma.' Sakka, the King of the Gods, was very happy to hear this. This Sakka, King of the Gods, immediately rode the elephant, whose name is Erapatha (Erapatha, Indra's mount), leading the first heavenly host with great supernatural powers, and went to Yama (Yama, the heaven of Yama), saying joyfully: 'In Jambudvipa, in order, a certain virtuous man, (as described above) has attained the Third Stage of Realization. He wants to fight with Mara, reduce Mara's power, and increase the companions of the right Dharma.' Yama was very happy to hear this from Sakka, the King of the Gods.
'Furthermore, the practitioner contemplates inwardly - observing the Dharma practice in accordance with the right Dharma - how does a bhikkhu attain the Third Stage of Realization, and then gradually cultivate to attain the Fourth Stage of Realization (Fourth Stage of Realization, Arhat)? He knows through hearing and seeing, or sees through the divine eye: a bhikkhu who wants to attain the Fourth Stage of Realization should observe in this way: 'Because of the condition of contact (Sparsa, sensation), I generate pleasant feeling (Sukha, pleasant sensation); if that cause of pleasure, the condition of pleasure, ceases, becomes tranquil and disappears, then there will be no pleasant feeling. Because of the condition of contact, I generate painful feeling (Dukkha, painful sensation).' Thus, he abandons painful contact, painful feeling, the arising of pain, and all the causes of pain.
'He thus knows that contact is the condition for feeling: 'My feelings, moment by moment, arise together with contact, and arise because of contact.' He does not generate joy, does not generate joyful pleasure, does not praise that feeling, nor does he create it much, nor does he generate attachment to pleasant feeling; in this way, painful feeling cannot oppress him, does not disturb or confuse him. In this way, he practices equanimity (Upekkha, equanimity), mindful and with right knowledge. In this way, for the three feelings (pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling), and all other minds, there is no defilement at all, and he abandons them all. Such a person who abandons is pure and bright.
'That bhikkhu thinks: 'My equanimity now, is so pure, so bright, how can I now attain the sphere of infinite space (Akasanjayatana, the sphere of infinite space)?' That person hopes and desires to attain the practice of the sphere of infinite space: 'How can I attain a state of mind like that? I have already attained equanimity, ultimately.'
堅固。我今此舍畢竟喜樂，常攝不離，我以此舍取虛空處。又我此舍，如是清凈，如是鮮白，用取識處、無所有處，用取非想非非想處，我悕彼處，如是正行。』彼人如是正行非想非非想處，作如是念：『我今此舍，依于彼處，如彼處法，令我得之。我以此舍，喜樂彼處，用取彼處，正行非想非非想處。』
「譬如世間善巧金師若其弟子，以生色金置於火中，以筒吹之，以手執鉗並㧌並吹，極令善調。彼生色金，調柔真凈、光色明好，隨所須用，一切造作皆可讚嘆，一切方土隨所至處，無說過者；磨之無垢，不雜、不澀，第一柔軟，所作皆妙，光明凈勝映蔽余寶。然此巧師若其弟子，知彼真金善巧能治，知是真寶；如是知已，隨所憶念：『欲作何等，令見之者皆生歡喜？』即以作鈴，若莊嚴身，若不見處、若眼見處；若作耳鐺用莊嚴耳；若作瓔珞用莊嚴咽；若以莊嚴供養經論；若作指環，環有印文用莊嚴指；若作金鬘、若作髻冠以莊嚴髻。何處何處用以莊嚴，彼彼如是相應善成。
「如是有智善戒比丘生如是心：『我今此舍，如是清凈，如是鮮白，如是正行，取虛空處，我則相應。我依此舍，繫念彼處，喜樂彼處，用取彼處。我以此舍，行虛空處，如是識處、無所有處，如是非想非非想處。』如是憶念：
【現代漢語翻譯】 現代漢語譯本： 『堅固。我現在捨棄一切，得到徹底的喜樂，常常專注於此而不離散。我用這種捨棄來獲取虛空處（ākāśānantyāyatana，超越色蘊，專注于無限虛空的禪定境界）。我又這樣捨棄，如此清凈，如此鮮明，用以獲取識處（vijñānānantyāyatana，超越虛空，專注于無限意識的禪定境界）、無所有處（ākiñcanyāyatana，超越意識，專注於一無所有的禪定境界），用以獲取非想非非想處（nevasaññānāsaññāyatana，既非有想也非無想的禪定境界）。我希望到達那些境界，如此正確地修行。』那個人如此正確地修行非想非非想處，這樣想：『我現在捨棄一切，依賴於那個境界，如那個境界的法則，讓我得到它。我用這種捨棄，喜樂於那個境界，用以獲取那個境界，正確地修行非想非非想處。』
『譬如世間善於冶金的金匠或他的弟子，把未提煉的金子放在火中，用管子吹風，用手拿鉗子夾住並不斷吹煉，使其達到極好的狀態。那未提煉的金子，經過調煉變得柔軟、純凈、光亮、色澤美好，無論需要用來做什麼，一切製造都值得讚歎，無論到哪個地方，都沒有比它更好的；磨礪之後沒有瑕疵，不混雜、不粗糙，非常柔軟，所製作的都精妙，光明清凈勝過其他寶物。然而這位巧匠或他的弟子，知道那真金善於加工，知道那是真正的寶物；這樣知道后，隨心所想：『要做成什麼，才能讓見到的人都心生歡喜呢？』於是就用它做鈴鐺，或者裝飾身體，或者裝飾看不見的地方、或者裝飾看得見的地方；或者做耳環用來裝飾耳朵；或者做瓔珞用來裝飾脖子；或者用它來莊嚴供養經論；或者做戒指，戒指上有印章用來裝飾手指；或者做金項鍊、或者做髮髻冠用來裝飾髮髻。在什麼地方用它來裝飾，就在那個地方相應地成就美好。』
『如同有智慧、持守戒律的比丘生起這樣的心念：『我現在捨棄一切，如此清凈，如此鮮明，如此正確地修行，獲取虛空處，我就與它相應。我依靠這種捨棄，繫念那個境界，喜樂那個境界，用以獲取那個境界。我用這種捨棄，修行虛空處，以及識處、無所有處，以及非想非非想處。』如此憶念：
【English Translation】 English version: 'Firm. I now abandon this completely, attaining ultimate joy, constantly focusing on it without distraction. I use this abandonment to attain the Sphere of Infinite Space (ākāśānantyāyatana, a meditative state transcending the realm of form, focusing on infinite space). And I abandon in this way, so pure, so bright, to attain the Sphere of Infinite Consciousness (vijñānānantyāyatana, transcending space, focusing on infinite consciousness), the Sphere of Nothingness (ākiñcanyāyatana, transcending consciousness, focusing on nothingness), to attain the Sphere of Neither Perception nor Non-Perception (nevasaññānāsaññāyatana, a meditative state that is neither perception nor non-perception). I aspire to reach those realms, practicing correctly in this way.' That person, practicing correctly in the Sphere of Neither Perception nor Non-Perception, thinks thus: 'I now abandon this completely, relying on that realm, according to the law of that realm, may I attain it. I use this abandonment, rejoicing in that realm, to attain that realm, practicing correctly in the Sphere of Neither Perception nor Non-Perception.'
'It is like a skilled goldsmith or his apprentice in the world, placing unrefined gold in the fire, blowing on it with a tube, holding it with tongs and repeatedly blowing, bringing it to a perfect state. That unrefined gold, after being refined, becomes soft, pure, bright, and beautiful in color, whatever it is needed for, all creations are praiseworthy, wherever it goes, there is nothing better than it; after polishing, it is without blemish, unmixed, not rough, extremely soft, all that is made is exquisite, its light is pure and surpasses other treasures. However, this skilled craftsman or his apprentice, knowing that the true gold is good for processing, knowing that it is a true treasure; knowing this, according to what he thinks: 'What should I make, so that those who see it will be delighted?' Then he uses it to make bells, or to adorn the body, or to adorn unseen places, or to adorn visible places; or to make earrings to adorn the ears; or to make necklaces to adorn the neck; or to use it to adorn and offer to scriptures; or to make rings, rings with seals to adorn the fingers; or to make gold necklaces, or to make hair crowns to adorn the hair. Wherever it is used to adorn, in that place it is correspondingly well accomplished.'
'Likewise, a wise and virtuous Bhikkhu generates such a thought: 'I now abandon this completely, so pure, so bright, practicing correctly in this way, attaining the Sphere of Infinite Space, I am then in accordance with it. I rely on this abandonment, focusing on that realm, rejoicing in that realm, to attain that realm. I use this abandonment, practicing in the Sphere of Infinite Space, as well as the Sphere of Infinite Consciousness, the Sphere of Nothingness, as well as the Sphere of Neither Perception nor Non-Perception.' Thus he remembers:
『我今此舍，云何得常不動不壞、不念念滅？』彼思惟已，次復攀緣四無色處。彼舍非常，非是無常，非動不動，非常無常。彼如是知：『彼虛空處，如是識處、無所有處，如是非想非非想處，緣于彼處，非常無常。』則于彼處心不喜樂，知不寂靜無常動轉。
「彼復觀受，知受欲生；知受生已，知受欲滅；知受滅已，知眼觸生，如是次第知耳觸生，知鼻觸生，知舌、身、意觸受之生。彼既如是證知受已，復於此受更深觀察：『眼觸生受、欲生、已生，及此受住，我悉知之，知我受滅、欲滅、已滅。又復知我耳觸生受，我眼觸受已滅、已沒、已厭、已棄，更不復來，此受滅已，次第復觀耳觸生受：緣苦、緣樂、不苦不樂。』耳觸生受，如是如是隨順觀察，如是知已，則于耳受不生喜樂，知彼受已，離欲解脫。
「耳觸生受，如是滅已，觀鼻生受，知鼻生受，鼻觸因緣：『我此受生，樂緣生樂，苦緣生苦，不苦不樂因緣故生不苦不樂。』如是如是隨順觀察，鼻觸生受，如實正知，受則滅沒，知受滅沒。彼既滅已，知鼻緣生苦受、樂受、不苦不樂受：『我若后時，鼻緣生受，如是觀察亦如是生，生已覆滅。』
「彼既滅已，觀舌生受，后時生受，亦有三種，如前所說；次第乃至觀意生受，亦有三種。彼
【現代漢語翻譯】 現代漢語譯本：『我現在所處的這個地方，如何才能達到恒常不動、不壞滅、不隨念頭生滅的狀態呢？』他這樣思考後，接著又攀緣於四無色處（four formless realms）。他發現這些地方既不是恒常的，也不是無常的，既不是動的，也不是不動的，不是恒常也不是無常。他這樣認識到：『那虛空處（sphere of unbounded space），那識處（sphere of consciousness），那無所有處（sphere of nothingness），那非想非非想處（sphere of neither perception nor non-perception），緣于這些地方，都不是恒常的，而是無常的。』因此，他對這些地方不生歡喜，知道它們是不寂靜的，是無常變動的。
『他又觀察感受，知道感受想要生起；知道感受生起之後，知道感受想要滅去；知道感受滅去之後，知道眼觸（eye contact）生起，像這樣依次知道耳觸（ear contact）生起，知道鼻觸（nose contact）生起，知道舌觸（tongue contact）、身觸（body contact）、意觸（mind contact）所生的感受。他既然這樣證知感受之後，又對這個感受進行更深入的觀察：『眼觸所生的感受，想要生起、已經生起，以及這個感受的持續，我都完全知道，知道我的感受滅去、想要滅去、已經滅去。我又知道我的耳觸所生的感受，我的眼觸所生的感受已經滅去、已經消失、已經厭離、已經拋棄，不再復來，這個感受滅去之後，依次又觀察耳觸所生的感受：緣于苦、緣於樂、不苦不樂。』耳觸所生的感受，像這樣隨順地觀察，像這樣知道之後，就對耳觸所生的感受不生歡喜，知道這個感受之後，就脫離慾望而解脫。
『耳觸所生的感受，像這樣滅去之後，觀察鼻觸所生的感受，知道鼻觸所生的感受，鼻觸是因緣：『我這個感受生起，樂的因緣生起樂的感受，苦的因緣生起苦的感受，不苦不樂的因緣生起不苦不樂的感受。』像這樣隨順地觀察，鼻觸所生的感受，如實地正確知道，感受就滅去消失，知道感受滅去消失。他既然滅去之後，知道鼻觸所生苦的感受、樂的感受、不苦不樂的感受：『我如果以後，鼻觸所生的感受，像這樣觀察也像這樣生起，生起之後又滅去。』
『他既然滅去之後，觀察舌觸所生的感受，以後所生的感受，也有三種，如前面所說；依次乃至觀察意觸所生的感受，也有三種。』
【English Translation】 English version: 'How can I, in this present dwelling, attain a state that is constant, unmoving, imperishable, and free from the arising and ceasing of thoughts?' Having pondered thus, he then clings to the four Ārūpāyatana (formless realms). He finds that these abodes are neither permanent nor impermanent, neither moving nor unmoving, neither constant nor inconstant. He knows thus: 'That Ākāśānantyāyatana (sphere of unbounded space), that Vijñānānantyāyatana (sphere of consciousness), that Ākiñcanyāyatana (sphere of nothingness), that Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception), clinging to these abodes, are not permanent but impermanent.' Therefore, he does not rejoice in these abodes, knowing them to be unpeaceful, impermanent, and inconstant.
'He further observes feeling (Vedanā), knowing the desire for feeling to arise; knowing that after feeling has arisen, he knows the desire for feeling to cease; knowing that after feeling has ceased, he knows eye contact (cakṣu-sparśa) arises, and in this order, he knows ear contact (śrotra-sparśa) arises, he knows nose contact (ghrāṇa-sparśa) arises, he knows the arising of feeling from tongue contact (jihvā-sparśa), body contact (kāya-sparśa), and mind contact (mana-sparśa). Having thus realized feeling, he further observes this feeling more deeply: 'The feeling arising from eye contact, the desire to arise, having arisen, and the duration of this feeling, I fully know it, knowing my feeling ceases, the desire to cease, having ceased. And I also know the feeling arising from my ear contact, my feeling arising from eye contact has ceased, has vanished, has been renounced, has been abandoned, and will not come again. After this feeling has ceased, in order, he observes the feeling arising from ear contact: conditioned by suffering, conditioned by pleasure, neither conditioned by suffering nor pleasure.' The feeling arising from ear contact, in this way, he observes accordingly, having known thus, then he does not rejoice in the feeling arising from ear contact, knowing this feeling, he is liberated from desire.
'After the feeling arising from ear contact has ceased in this way, he observes the feeling arising from nose contact, knowing the feeling arising from nose contact, nose contact is the condition: 'This feeling of mine arises, the condition of pleasure arises the feeling of pleasure, the condition of suffering arises the feeling of suffering, the condition of neither suffering nor pleasure arises the feeling of neither suffering nor pleasure.' In this way, he observes accordingly, the feeling arising from nose contact, truly and correctly knowing, the feeling then ceases and vanishes, knowing the feeling ceases and vanishes. After it has ceased, he knows the feeling of suffering, the feeling of pleasure, the feeling of neither suffering nor pleasure arising from nose contact: 'If I later, the feeling arising from nose contact, observing in this way also arises in this way, having arisen, then ceases again.'
'After it has ceased, he observes the feeling arising from tongue contact, the feeling arising later, there are also three kinds, as mentioned before; in order, even observing the feeling arising from mind contact, there are also three kinds.'
既如是如實知受，得第四地，勤發精進，欲脫魔縛。彼地夜叉知已歡喜，如是復向虛空夜叉歡喜心說，虛空夜叉向四大王亦如是說，彼四大王向四天王亦如是說，彼四天王向帝釋王亦如是說。彼帝釋王向炎摩天，如是說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，持戒精勤，如是次第如實知受，得第四地。如我今者向天所說，魔分損減，正法朋長。』彼炎摩天見帝釋王乘彼白象堙羅槃那，彼炎摩天如是見已，心生歡喜，向帝釋王如是說言：『汝今，帝釋！閻浮提人，隨順法行，能生愛念，是汝所應。』
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘舍魔縛已，觀察舍受？彼見聞知或天眼見：彼比丘如是諦觀察受，眼識因緣，生不善受；彼受欲起第二善緣，不善受滅，善受得生；彼記緣滅，記受則滅，無記受生；如是次第耳觸生受、鼻觸生受、舌觸生受、身觸生受、意觸生受，如是知受，善法滿足，煩惱微薄。
「彼如是修，復細觀受。彼觀法受，法受共障，如燈光明，日光能障；如是二受，障亦如是，善受既生，障不善受，應如是知。譬如燈明，第二燈明不能相障。又思量受：『若以何受共何等受，畢竟相障？』彼見善受，共不善受畢
【現代漢語翻譯】 現代漢語譯本： 『如果他像這樣如實地瞭解感受，證得第四地，勤奮精進，想要脫離魔的束縛。那裡的夜叉（Yaksa，一種守護神）知道後會很高興，這樣又向虛空夜叉歡喜地述說，虛空夜叉向四大天王也這樣說，那四大天王向四天王也這樣說，那四天王向帝釋王（Śakra，眾神之王）也這樣說。那帝釋王向炎摩天（Yama，夜摩天，天界之一）這樣說：『在閻浮提（Jambudvīpa，我們所居住的娑婆世界）中，某個國家某個村莊某個聚落中，某個善男子，這樣的種姓，這樣的名字，剃除了鬚髮，穿上了法衣，以正信出家，持戒精勤，像這樣次第如實地瞭解感受，證得第四地。就像我現在向天神們所說，魔的力量減弱，正法的力量增長。』那炎摩天看見帝釋王乘坐著那頭白象堙羅槃那（Airāvana，帝釋天的坐騎），那炎摩天這樣看見后，心中生起歡喜，向帝釋王這樣說：『您現在，帝釋！閻浮提的人，隨順佛法修行，能夠生起愛念，這是您應該做的。』
『此外，修行者內心思考——隨順正法觀察法行——那比丘如何捨棄魔的束縛后，觀察舍受（Upekṣā-vedanā，不苦不樂的感受）？他見聞覺知或者用天眼看見：那比丘這樣仔細地觀察感受，眼識因緣，產生不善的感受；那感受想要生起第二個善的因緣，不善的感受滅除，善的感受得以產生；那記憶的因緣滅除，記憶的感受就滅除，無記的感受產生；像這樣次第地耳觸生受、鼻觸生受、舌觸生受、身觸生受、意觸生受，像這樣瞭解感受，善法滿足，煩惱微薄。
『他像這樣修行，又仔細地觀察感受。他觀察法受（Dharma-vedanā，與法相關的感受），法受共同的障礙，就像燈的光明，陽光能夠遮蔽；像這樣兩種感受，障礙也是這樣，善的感受既然產生，就障礙不善的感受，應該這樣瞭解。譬如燈的光明，第二盞燈的光明不能互相障礙。又思量感受：『如果用什麼樣的感受和什麼樣的感受，最終互相障礙？』他看見善的感受，和不善的感受最終互相障礙。
【English Translation】 English version: 『If he thus truly knows feeling, attains the fourth ground, diligently exerts himself, and desires to escape the bonds of Māra (the personification of evil). The Yaksha (a type of guardian spirit) in that ground, knowing this, rejoices and tells the Yakshas in space with a joyful heart. The Yakshas in space tell the Four Great Kings in the same way. The Four Great Kings tell the Four Heavenly Kings in the same way. The Four Heavenly Kings tell Śakra (the king of the gods) in the same way. Śakra tells Yama (a celestial deity) in this way: 『In Jambudvīpa (the continent where we live), in a certain country, a certain village, a certain settlement, a certain good man, of such and such a lineage, with such and such a name, has shaved his head and beard, donned the Dharma robes, left home with right faith, diligently observes the precepts, and in this order truly knows feeling, attaining the fourth ground. Just as I now tell the gods, the power of Māra is diminished, and the strength of the true Dharma is increased.』 When Yama sees Śakra riding on the white elephant Airāvana (Śakra's mount), Yama, having seen this, rejoices in his heart and says to Śakra: 『Now, Śakra! The people of Jambudvīpa, following the Dharma, are able to generate loving-kindness, which is what you should do.』
『Furthermore, the practitioner contemplates inwardly—following the right Dharma and observing the Dharma practices—how does that Bhikshu (monk) observe equanimity (Upekṣā-vedanā) after having abandoned the bonds of Māra? He sees, hears, knows, or sees with his divine eye: that Bhikshu observes feeling in this way, due to the condition of eye-consciousness, unwholesome feeling arises; that feeling desires to give rise to a second wholesome condition, unwholesome feeling ceases, and wholesome feeling arises; when the condition of memory ceases, the feeling of memory ceases, and neutral feeling arises; in this order, feeling arises from ear-contact, feeling arises from nose-contact, feeling arises from tongue-contact, feeling arises from body-contact, feeling arises from mind-contact. Knowing feeling in this way, wholesome qualities are fulfilled, and afflictions are diminished.
『He cultivates in this way and further observes feeling in detail. He observes Dharma-feeling (Dharma-vedanā), the common obstacle to Dharma-feeling, just as the light of a lamp can be obscured by sunlight; in the same way, these two feelings, the obstacle is also like this, once wholesome feeling arises, it obstructs unwholesome feeling, one should know it in this way. For example, the light of a lamp, the light of a second lamp cannot obstruct each other. He also contemplates feeling: 『With what kind of feeling and what kind of feeling, do they ultimately obstruct each other?』 He sees that wholesome feeling and unwholesome feeling ultimately obstruct each other.
竟相障，譬如燈明、星宿光明，二不相障。
「又彼比丘思量觀察：何受何受，何者何者，如是能壞？彼如是觀無漏緣受、壞漏緣受，譬如火光能障雪光。又何者受？何者受勝？如是復起如是觀察：彼不善受障于善受，后時復起。譬如晝日覆月光明，彼月光明于夜闇中無能障覆。
「又彼比丘正思量受：『多受和合，一受能障，勝彼多受。』觀彼多受，是世間受；彼一受者，是出世間無漏心受，此受為勝能障漏受。譬如夜中眾多星宿，一月光明能障眾星。
「又彼比丘隨順觀察彼微細受：何者多受？謂眼耳鼻舌身所起，此是漏受。何者善發？彼觀世間有漏受多，復非無漏，世間無力，如夜闇中星宿光明，于有月時不能善照。又彼比丘觀察彼受：『我此受者幾許時住？』彼觀我受生滅相住，譬如電光。
「又彼比丘如是觀察：此義云何？眼受因緣生鼻受不？彼正觀察意根攀緣，其受則壞一切根受；譬如牛馬駝驢水牛各各壞相，非一因緣。如是如是，五根所起，無始以來喜樂攀緣，非一境界，壞相境界境界根壞，譬如牛馬駝驢豬等。彼比丘如是觀受，得微細智。彼比丘能于彼智，樂修多作，觀樂受已，隨順觀受；隨順觀盡，如是憶念：『我此受者，眼耳鼻舌身意所起，生從何來，滅何所至？』彼
【現代漢語翻譯】 現代漢語譯本： 『竟相障』（互相障礙），譬如燈的光明和星宿的光明，二者互不相障礙。
『又彼比丘思量觀察：何種感受能壞何種感受，哪一種感受能勝過哪一種感受？』他這樣觀察：無漏的因緣所生的感受，能壞滅有漏的因緣所生的感受，譬如火光能遮蔽雪光。『又哪一種感受更勝一籌？』他再次升起這樣的觀察：不善的感受會障礙善良的感受，並且在之後再次生起。譬如白天的日光遮蓋了月亮的光明，而月亮的光明在黑夜中則沒有東西能夠遮蔽。
『又彼比丘如理思量感受：多種感受聚合在一起，一種感受能夠障礙，並且勝過多種感受。』觀察那些眾多的感受，是世間的感受；那一種感受，是出世間的無漏心所生的感受，這種感受最為殊勝，能夠障礙有漏的感受。譬如夜晚眾多的星宿，一輪月亮的光明就能遮蔽眾星。
『又彼比丘隨順觀察那些微細的感受：哪些是眾多的感受？』是指眼、耳、鼻、舌、身所產生的感受，這些是有漏的感受。『哪些是善妙的生髮？』他觀察到世間有漏的感受眾多，但並非沒有無漏的感受，只是世間感受的力量微弱，如同黑夜中星宿的光明，在有月亮的時候就不能很好地照亮。又彼比丘觀察那些感受：『我的這些感受能持續多久？』他觀察到自己的感受有生起、滅去、持續存在的現象，譬如閃電的光芒。
『又彼比丘這樣觀察：這個道理是什麼呢？眼根所生的感受，會成為鼻根產生感受的因緣嗎？』他如理觀察到，當意根攀緣時，其感受會破壞一切根的感受；譬如牛、馬、駱駝、驢、水牛各自有不同的破壞方式，並非由單一的因緣造成。像這樣，五根所產生的感受，從無始以來就喜好攀緣，並非單一的境界，破壞的現象和境界，以及境界和根的破壞，就像牛、馬、駱駝、驢、豬等。彼比丘這樣觀察感受，獲得微細的智慧。彼比丘能夠對於這種智慧，樂於修習，多多實踐，觀察樂受之後，隨順地觀察感受；隨順地觀察感受的止息，這樣憶念：『我的這些感受，是眼、耳、鼻、舌、身、意所產生的，從哪裡生起，又到哪裡滅去？』
【English Translation】 English version: 『Competing Obstructions』 are like the light of a lamp and the light of stars, which do not obstruct each other.
『Furthermore, that Bhikshu contemplates and observes: Which feeling can destroy which feeling, and which feeling is superior to which feeling?』 He observes thus: the feeling arising from undefiled conditions destroys the feeling arising from defiled conditions, just as the light of fire can obscure the light of snow. 『And which feeling is superior?』 He again raises this observation: unwholesome feelings obstruct wholesome feelings, and arise again later. For example, the daylight covers the moonlight, but the moonlight in the dark night cannot be covered by anything.
『Furthermore, that Bhikshu rightly contemplates feelings: When many feelings come together, one feeling can obstruct and surpass those many feelings.』 Observing those many feelings, they are worldly feelings; that one feeling is the undefiled feeling arising from the supramundane mind, and this feeling is the most superior, capable of obstructing defiled feelings. For example, in the night, among many stars, the light of one moon can obscure the many stars.
『Furthermore, that Bhikshu observes those subtle feelings accordingly: Which are the many feelings?』 These refer to the feelings arising from the eyes, ears, nose, tongue, and body, which are defiled feelings. 『Which are the wholesome arising?』 He observes that worldly defiled feelings are numerous, but not without undefiled feelings. However, the power of worldly feelings is weak, like the light of stars in the dark night, which cannot illuminate well when there is a moon. Furthermore, that Bhikshu observes those feelings: 『How long will these feelings of mine last?』 He observes that his feelings have the characteristics of arising, ceasing, and abiding, like the flash of lightning.
『Furthermore, that Bhikshu observes thus: What is the meaning of this? Does the feeling arising from the eye become the condition for the feeling arising from the nose?』 He rightly observes that when the mind-organ clings, its feeling will destroy the feelings of all the organs; for example, cows, horses, camels, donkeys, and water buffaloes each have different ways of destroying things, not caused by a single condition. In this way, the feelings arising from the five organs, since beginningless time, have liked to cling, not to a single realm, and the phenomena of destruction and realms, and the destruction of realms and organs, are like cows, horses, camels, donkeys, pigs, etc. That Bhikshu observes feelings in this way and obtains subtle wisdom. That Bhikshu is able to delight in practicing and cultivating this wisdom, and after observing pleasant feelings, observes feelings accordingly; observing the cessation of feelings accordingly, he remembers thus: 『These feelings of mine, arising from the eyes, ears, nose, tongue, body, and mind, where do they arise from, and where do they cease to?』
比丘隨順觀察，見受盡滅，思惟道理；如是觀已，則知眼受生無處來，滅無所至：『我此眼受，本無今有，已有還無。我此眼者，無有來處，如海中水；滅無所至，如河下行到于大海。我此眼受，本無今有，已有還無，因緣而生，耳鼻舌身意受皆爾。』
「譬如陶師若其弟子，因輪泥團、人功勢力，緣水、緣杖而生於瓶。如是瓶者，非有處來，滅無所至，而此瓶者因緣而生。如是如是，因眼緣色，緣明緣空，緣于憶念而生眼受，所謂苦、樂、不苦不樂，猶如彼瓶，若好因緣則生好瓶，若惡因緣則生惡瓶。如是如是，若緣善緣，生善眼受，耳、鼻、舌、身、意等皆爾；若合善受，次第順行則到涅槃；若不善因緣，不善眼受生緣欲、瞋、癡，于生死中墮于地獄、畜生、餓鬼惡道境界。
「彼比丘一切所有善行善果，隨順縛思觀察彼受無所依止，非有作者、非有因起、非無因起亦非聚集，非常、非色、非不念念、非顛倒法。比丘如是見此受陰則滅有愛，共喜樂生，垢惡之愛一切生死皆見無常，則于出道樂修多作。
「彼比丘如是修已，一切結斷，遠離諸使。何者為結？所謂愛結、障礙結、無明結、見結、生結、慢結，斷此諸結。何者為使？謂：欲染使及有染使、見使、障礙使、慢使、無明使、思量結疑結
【現代漢語翻譯】 現代漢語譯本：比丘通過如理作意，隨順觀察，見到感受的生起和滅盡，並思惟其中的道理。像這樣觀察之後，便知眼受的生起沒有來處，滅去也沒有去處：『我的這個眼受，本來沒有現在才有，已經有了還會消失。我的這個眼，沒有來處，就像海中的水一樣；滅去也沒有去處，就像河流向下流淌最終到達大海。我的這個眼受，本來沒有現在才有，已經有了還會消失，是因緣和合而生起的，耳受、鼻受、舌受、身受、意受也是如此。』 『譬如陶師或其弟子，憑藉陶輪、泥團、人工和力量，以及水和木棒等條件，才能製造出瓶子。這個瓶子，不是從某個地方而來，滅去也不是到某個地方而去，而是因緣和合而生起的。像這樣，由於眼和色塵（Rupa，視覺對像）的因緣，以及光明、空間和憶念等條件，才產生眼受，也就是苦受、樂受、不苦不樂受。就像那個瓶子，如果因緣好，就能產生好的瓶子，如果因緣不好，就會產生不好的瓶子。像這樣，如果因緣是善的，就會產生善的眼受，耳受、鼻受、舌受、身受、意受等也是如此；如果與善受相應，次第順行，就能到達涅槃（Nirvana，解脫）。如果是不善的因緣，就會產生不善的眼受，進而產生貪慾（Raga）、嗔恚（Dosa）、愚癡（Moha），在生死輪迴中墮入地獄（Naraka）、畜生（Tiryak）、餓鬼（Preta）等惡道境界。』 『那位比丘對於一切所有的善行善果，隨順於束縛的思惟，觀察這些感受沒有所依止，不是由作者所造，不是有因而起，也不是無因而起，也不是聚集而生，不是常恒的，不是色法，不是念念相續，也不是顛倒之法。比丘像這樣見到這個受陰（Vedana-skandha，感受蘊），就能滅除對有的貪愛，共同生起喜樂，對於污垢和罪惡的貪愛以及一切生死都視為無常，因此樂於修習出離之道。』 『那位比丘像這樣修習之後，一切結縛都斷除，遠離各種煩惱。什麼是結縛（Samyojana）呢？就是愛結（Raga-samyojana，貪愛之結）、障礙結（Patigha-samyojana，嗔恚之結）、無明結（Avijja-samyojana，無明之結）、見結（Ditthi-samyojana，邪見之結）、生結（Bhava-samyojana，有之結）、慢結（Mana-samyojana，我慢之結），斷除這些結縛。什麼是煩惱（Anusaya）呢？就是欲染使（Kamaraga-anusaya，對欲的貪染）、有染使（Bhavaraga-anusaya，對存在的貪染）、見使（Ditthi-anusaya，邪見）、障礙使（Patigha-anusaya，嗔恚）、慢使（Mana-anusaya，我慢）、無明使（Avijja-anusaya，無明）、思量結（Vicikiccha-samyojana，疑之結）。』
【English Translation】 English version: A Bhikkhu, observing in accordance with the Dharma, sees the cessation of feeling and contemplates its meaning. Having contemplated thus, he knows that the arising of eye-feeling has no source from which it comes, and its ceasing has no destination to which it goes: 'This eye-feeling of mine, originally non-existent, now exists; having existed, it ceases again. This eye of mine has no place from which it comes, like water in the ocean; its ceasing has no destination to which it goes, like a river flowing downwards to the great sea. This eye-feeling of mine, originally non-existent, now exists; having existed, it ceases again, arising from conditions. So it is with ear-feeling, nose-feeling, tongue-feeling, body-feeling, and mind-feeling.' 'For example, a potter or his apprentice, relying on the wheel, a lump of clay, human effort and power, and the conditions of water and a stick, produces a pot. This pot does not come from anywhere, nor does its ceasing go anywhere, but this pot arises from conditions. Just so, relying on the eye and form (Rupa, visual object), the conditions of light, space, and memory, eye-feeling arises, namely, painful, pleasant, or neither-painful-nor-pleasant feeling. Like that pot, if the conditions are good, a good pot arises; if the conditions are bad, a bad pot arises. Just so, if the conditions are good, good eye-feeling arises, and so it is with ear, nose, tongue, body, and mind. If associated with good feeling, proceeding in due order, one reaches Nirvana (Nirvana, liberation). If the conditions are bad, bad eye-feeling arises, giving rise to desire (Raga), aversion (Dosa), and delusion (Moha), and in the cycle of birth and death, one falls into the realms of hell (Naraka), animals (Tiryak), hungry ghosts (Preta), and other evil destinies.' 'That Bhikkhu, with regard to all good deeds and good results, observing in accordance with the fetters of thought, sees that feeling has no support, is not made by an agent, does not arise from a cause, nor does it arise without a cause, nor does it arise from aggregation, is not permanent, is not form, is not continuous from moment to moment, and is not a perverted phenomenon. The Bhikkhu, seeing this feeling aggregate (Vedana-skandha, aggregate of feeling) thus, extinguishes craving for existence, and joy and happiness arise together. All defiled and evil craving and all birth and death are seen as impermanent, and thus one delights in cultivating the path of liberation.' 'That Bhikkhu, having cultivated thus, cuts off all fetters and abandons all latent tendencies. What are the fetters (Samyojana)? They are the fetter of desire (Raga-samyojana, fetter of lust), the fetter of aversion (Patigha-samyojana, fetter of aversion), the fetter of ignorance (Avijja-samyojana, fetter of ignorance), the fetter of views (Ditthi-samyojana, fetter of views), the fetter of existence (Bhava-samyojana, fetter of existence), and the fetter of conceit (Mana-samyojana, fetter of conceit). These fetters are cut off. What are the latent tendencies (Anusaya)? They are the latent tendency to lust (Kamaraga-anusaya, latent tendency to sensual lust), the latent tendency to existence (Bhavaraga-anusaya, latent tendency to existence), the latent tendency to views (Ditthi-anusaya, latent tendency to views), the latent tendency to aversion (Patigha-anusaya, latent tendency to aversion), the latent tendency to conceit (Mana-anusaya, latent tendency to conceit), the latent tendency to ignorance (Avijja-anusaya, latent tendency to ignorance), and the fetter of doubt (Vicikiccha-samyojana, fetter of doubt).'
妒結嫉結疑使。以此因緣，三有流轉，行於三地，輪轉三惡，三時隨行，於三品中隨三受熏，隨三生轉生死因緣。「又修行者內心思惟——隨順正法觀察法行——云何彼比丘覺知如是眼之因緣？彼如是觀：眼者何因、何緣而生？彼見聞知或天眼見：業為眼因，眼因業生，如是轉行。譬如世間尼居陀子，從子出生尼居陀樹，樹復生子，因緣繫縛。如是如是，知因業生，業復轉生，若生則有老死憂悲啼哭苦惱。如是業因，愛罥所縛，一切愚癡凡夫之人生死海中，如是輪轉。以此因緣，一切愛想，若不作業，以無業故則無有愛；以無愛故則無有受。彼因緣者，譬如炷爐，油火因緣則有燈焰唸唸出生。比丘如是觀察受因，諦觀業因、業法業力，生一切受；爐者喻身，油者喻根，炷者喻受，欲瞋癡火唸唸生焰喻唸唸智，明喻智慧。
「彼修行者，如是見知一切三界皆有此受，譬如金師若其弟子，得好真金則能造成妙莊嚴具。如是如是，彼巧作師喻修行者，彼真金者喻善攀緣。若善攀緣則有善業，得涅槃道；不善攀緣得不善業。」
爾時，世尊而說偈言：
「諦知因與緣， 決定微細義， 喜樂解脫流， 愛所不能使。 眾生隨業流， 一切業中生， 業果繫縛已， 有中隘處行。 若離不善業，
【現代漢語翻譯】 現代漢語譯本 嫉妒、結黨、猜疑，這些煩惱導致眾生在三有（欲有、色有、無色有）中流轉，在三地（欲界、色界、無色界）中輪迴，於三惡道（地獄、餓鬼、畜生）中輾轉，在過去、現在、未來三時中隨業而行，在善、惡、無記三品中感受苦、樂、舍三種感受的薰染，隨著三種生命形態（過去生、現在生、未來生）而流轉生死，這就是生死的因緣。 『此外，修行者內心思維——隨順正法觀察法行——那位比丘如何覺知眼睛的因緣呢？他這樣觀察：眼睛是由什麼原因、什麼條件產生的？他通過見聞或者天眼得知：業是眼睛的因，眼睛因業而生，如此循環運轉。譬如世間的尼居陀子（榕樹的種子），從種子出生尼居陀樹，樹又生出種子，因緣相互繫縛。像這樣，知道眼睛因業而生，業又轉而生出果報，如果生出果報，就會有衰老、死亡、憂愁、悲傷、啼哭、苦惱。像這樣，業因被愛慾的羅網所束縛，一切愚癡凡夫就在生死苦海中如此輪轉。因為這個因緣，一切愛慾和妄想才會產生，如果不造業，因為沒有業，就沒有愛；因為沒有愛，就沒有感受。這個因緣，譬如燈爐，因為有油和火的因緣，才會有燈焰唸唸不斷地產生。比丘這樣觀察感受的因，仔細觀察業的因、業的法則、業的力量，產生一切感受；燈爐比喻身體，油比喻六根，燈炷比喻感受，貪慾、嗔恨、愚癡之火唸唸生起燈焰比喻唸唸生起的智慧，光明比喻智慧。 『那位修行者，像這樣見知一切三界（欲界、色界、無色界）都存在這種感受，譬如金匠或者他的弟子，得到好的真金就能造成精妙的莊嚴器具。像這樣，那位巧匠比喻修行者，那真金比喻善於攀緣。如果善於攀緣，就會有善業，從而證得涅槃之道；不善於攀緣，就會有不善業。』 這時，世尊用偈語說道： 『如實知曉因和緣， 決定領悟微細的含義， 喜悅和解脫之流， 不會被愛慾所驅使。 眾生隨著業力流轉， 一切都從業力中產生， 業的果報束縛眾生， 在有（存在）的狹隘之處行走。 如果遠離不善業，
【English Translation】 English version Jealousy, attachment, and doubt are the causes. Because of these causes, beings transmigrate in the three realms of existence (desire realm, form realm, formless realm), wander in the three planes of existence (desire realm, form realm, formless realm), revolve in the three evil destinies (hell, hungry ghosts, animals), follow their deeds in the three times (past, present, future), are influenced by the three kinds of feelings (pleasant, unpleasant, neutral) in the three categories (wholesome, unwholesome, neutral), and transmigrate in the cycle of birth and death according to the three kinds of lives (past life, present life, future life). This is the causal condition of birth and death. 『Furthermore, a practitioner contemplates in their mind—observing the practice of the Dharma in accordance with the Right Dharma—how does that Bhikkhu (monk) understand the causal condition of the eye in this way? He observes thus: what is the cause, what is the condition for the arising of the eye? He sees and knows through hearing or through divine eye: karma is the cause of the eye, the eye arises from karma, and thus it circulates. For example, in the world, the Nigrodha (banyan) seed gives birth to the Nigrodha tree, and the tree in turn produces seeds, bound by causal conditions. Just so, knowing that the eye arises from karma, and karma in turn gives rise to consequences, and if consequences arise, there will be old age, death, sorrow, grief, weeping, suffering, and distress. Thus, the cause of karma is bound by the snare of love, and all ignorant ordinary people revolve in the sea of birth and death in this way. Because of this causal condition, all desires and thoughts arise. If one does not perform actions, then because there is no karma, there is no love; because there is no love, there is no feeling. That causal condition is like a lamp; because of the causal condition of oil and fire, there is a flame of the lamp arising moment by moment. A Bhikkhu observes the cause of feeling in this way, carefully observing the cause of karma, the law of karma, the power of karma, which gives rise to all feelings; the lamp is like the body, the oil is like the senses, the wick is like feeling, and the fire of desire, hatred, and delusion arising moment by moment is like the wisdom arising moment by moment, and the light is like wisdom.』 『That practitioner, seeing and knowing in this way that all three realms (desire realm, form realm, formless realm) have this feeling, is like a goldsmith or his disciple who, having obtained good genuine gold, can create exquisite ornaments. Just so, that skillful craftsman is like the practitioner, and that genuine gold is like skillful clinging. If one is skillful in clinging, there will be wholesome karma, and one will attain the path of Nirvana (liberation); if one is not skillful in clinging, one will have unwholesome karma.』 At that time, the World Honored One spoke in verse: 『Truly knowing cause and condition, Definitely understanding the subtle meaning, The stream of joy and liberation, Cannot be driven by love. Beings flow with karma, All arise from karma, The fruit of karma binds, They walk in the narrow places of existence. If one departs from unwholesome karma,
常喜樂善業， 如是修行者， 如無垢月光。 彼能燒惡業， 如火焚乾草， 三界之光明， 解脫諸惡法。 若人悕解脫， 心不樂生死， 生死不能縛， 如鳥飛虛空。 諦知受所從， 善知受果報， 則得於解脫。 彼諦知三界， 苦樂不能動， 善惡不經心， 見世間如焰。 彼修者普愛， 意常不錯謬， 恒樂於法行， 心樂比丘法， 如是名比丘。 不樂數見親， 樂見於善人， 出家離舍垢， 如是名比丘。 寂靜于諸根， 不貪著境界， 行視一尋地， 如是名比丘。 不行他罵家， 一向不販賣， 不樂四出巷， 如是名比丘。 不樂觀歌舞， 不樂饒人處， 樂住于冢間， 如是名比丘。 唯取當日食， 不取明日食， 食二分便罷， 如是名比丘。 舍離妙好服， 喜樂塵土衣， 食行俱相應， 如是名比丘。 若不作世業， 不望世業果， 不苦求所須， 如是名比丘。 解脫于欲瞋， 舍離癡心泥， 惡法不能污， 如是名比丘。 已過一切結， 舍離一切使， 解脫一切縛， 如是名比丘。 游八分聖道， 趣向涅槃城， 離惡意煩惱， 如是
【現代漢語翻譯】 現代漢語譯本 經常喜悅行善業， 這樣的修行者，就像沒有瑕疵的月光。 他能夠焚燒惡業，如同火焚燒乾燥的草， 是三界的光明，能解脫各種惡法。 如果有人希望解脫，內心不貪戀生死， 那麼生死就不能束縛他，如同鳥兒飛翔在虛空。 如實知曉感受的來源，善於瞭解感受的果報， 就能獲得解脫。他如實知曉三界， 苦樂不能動搖他，善惡不放在心上， 看世間如火焰一般虛幻。這樣的修行者普遍慈愛， 心意常常沒有錯謬，恒常喜樂於佛法修行， 內心喜愛比丘（bhiksu）的修行方式，這樣的人稱為比丘（bhiksu）。 不喜歡經常見到親屬，喜歡見到善人， 出家離開世俗的塵垢，這樣的人稱為比丘（bhiksu）。 諸根寂靜，不貪著外在境界， 行走時目光注視身前一尋（約八尺）之地，這樣的人稱為比丘（bhiksu）。 不去受人辱罵的家庭，一向不做買賣， 不喜歡在四通八達的巷子里遊蕩，這樣的人稱為比丘（bhiksu）。 不觀看歌舞表演，不喜歡在熱鬧擁擠的地方， 喜歡住在墳墓之間，這樣的人稱為比丘（bhiksu）。 只取當天的食物，不儲存明天的食物， 吃到八分飽就停止，這樣的人稱為比丘（bhiksu）。 捨棄美妙華麗的衣服，喜歡穿著沾滿塵土的衣服， 飲食和行為都與修行相應，這樣的人稱為比丘（bhiksu）。 如果不做世俗的行業，不期望世俗行業的結果， 不為生活所需而辛苦追求，這樣的人稱為比丘（bhiksu）。 解脫于貪慾和嗔恨，捨棄愚癡的心， 不被惡法所污染，這樣的人稱為比丘（bhiksu）。 已經超越一切煩惱結縛，捨棄一切潛在的煩惱習性， 解脫於一切束縛，這樣的人稱為比丘（bhiksu）。 行走在八正道（arya astangika marga），趣向涅槃（nirvana）之城， 遠離惡意和煩惱，這樣的人
【English Translation】 English version Always joyful in virtuous deeds, Such a practitioner is like the light of a flawless moon. He can burn away evil karma, like fire burning dry grass, He is the light of the three realms, liberating from all evil dharmas. If a person desires liberation, and his heart does not delight in birth and death, Then birth and death cannot bind him, like a bird flying in the empty sky. Truly knowing the source of feelings, and well understanding the consequences of feelings, Then one attains liberation. He truly knows the three realms, Suffering and joy cannot move him, good and evil do not concern him, Seeing the world as a flame. Such a practitioner has universal love, His mind is always without error, constantly delighting in the practice of Dharma, His heart delights in the practice of a bhiksu (monk), such a one is called a bhiksu (monk). He does not like to see relatives often, but likes to see virtuous people, Having left home, he is free from the defilements of the household, such a one is called a bhiksu (monk). His senses are tranquil, he is not attached to external realms, Walking, he keeps his gaze within a 'xun' (approximately eight feet) of the ground, such a one is called a bhiksu (monk). He does not go to homes where he is reviled, he never engages in trade, He does not delight in wandering in crossroads, such a one is called a bhiksu (monk). He does not watch singing and dancing, he does not delight in crowded places, He delights in dwelling among the tombs, such a one is called a bhiksu (monk). He only takes food for the day, he does not take food for tomorrow, He stops eating when he is two-thirds full, such a one is called a bhiksu (monk). He abandons fine and beautiful clothes, he delights in wearing dusty robes, His eating and conduct are in accordance with practice, such a one is called a bhiksu (monk). If he does not engage in worldly affairs, and does not expect the results of worldly affairs, He does not laboriously seek what he needs, such a one is called a bhiksu (monk). Liberated from desire and anger, abandoning the mud of delusion, He is not defiled by evil dharmas, such a one is called a bhiksu (monk). He has passed beyond all fetters, abandoned all latent tendencies, Liberated from all bonds, such a one is called a bhiksu (monk). He walks the Noble Eightfold Path (arya astangika marga), heading towards the city of Nirvana (nirvana), Free from malice and afflictions, such a one
名比丘。 堅意寂靜根， 舍離欲淤泥， 常一意正住， 如是名比丘。 若已得地智， 寂靜心諦見， 知諸地善惡， 如是名比丘。 漏法無漏法， 皆因緣而生， 一切種種知， 如是名比丘。 正直修梵行， 寂靜離懈怠， 早起凈恭敬， 如是名比丘。 樂修于定慧， 復樂於四禪， 亦樂阿蘭若， 如是名比丘。 如鳥飛虛空， 影則常相隨， 若意順正法， 如是名比丘。 能殺諸煩惱， 平等善意觀， 善知出入息， 如是名比丘。 若能次第知， 諦見所修法， 善知道非道， 如是名比丘。 得樂心不喜， 遇苦則不憂， 憂喜心平等， 如是名比丘。 若諦知老死， 天修羅禮敬， 知眾生善惡， 如是名比丘。 衣缽常知足， 不聚積財寶， 少欲而梵行， 如是名比丘。 一食而離垢， 不貪著諸味， 能捨于利養， 如是名比丘。 行舍心悲心， 舍離妒嫉惡， 已燒一切過， 如是名比丘。
「彼比丘內心思惟——隨順正法，如是觀受；既觀受已，得微細智，更深觀察，眼觸生受，攀緣順行，如是觀眼第二攀緣，相與共滅：『我眼觸受，攀緣已滅，聲共攀緣，我
【現代漢語翻譯】 現代漢語譯本 名比丘（Bhikkhu，佛教僧侶）。 堅守意念，寂靜諸根，捨棄貪慾的污泥，常常一心端正安住，這樣的人才叫做比丘。 如果已經獲得了對『地』（四大元素之一，代表物質）的智慧，內心寂靜，如實地觀察，瞭解各種『地』的善與惡，這樣的人才叫做比丘。 對於有『漏』（煩惱）之法和無『漏』（無煩惱）之法，都知道它們都是因緣而生，並且對一切種種法都了知，這樣的人才叫做比丘。 正直地修持清凈的梵行，內心寂靜，遠離懈怠，早起精進，以清凈心恭敬修行，這樣的人才叫做比丘。 喜歡修習禪定和智慧，又喜歡修習四禪，也喜歡居住在寂靜的阿蘭若（Arañña，森林或僻靜處），這樣的人才叫做比丘。 如同鳥兒飛翔在虛空中，影子總是跟隨其後，如果心意順應正法，這樣的人才叫做比丘。 能夠斷除各種煩惱，以平等和善良的心意來觀察一切，善於瞭解呼吸的出入，這樣的人才叫做比丘。 如果能夠次第地瞭解，如實地觀察所修習的法，善於分辨什麼是正道，什麼不是正道，這樣的人才叫做比丘。 獲得快樂時內心不歡喜，遇到痛苦時內心不憂愁，對於憂愁和喜悅，內心保持平等，這樣的人才叫做比丘。 如果如實地了知老和死，天（Deva，天神）和阿修羅（Asura，一種神）都會禮敬他，瞭解眾生的善與惡，這樣的人才叫做比丘。 對於衣服和缽（佛教僧侶的食器）常常知足，不積聚財寶，少欲知足而修持梵行，這樣的人才叫做比丘。 一日一食而遠離垢染，不貪著各種美味，能夠捨棄名聞利養，這樣的人才叫做比丘。 以行舍心和慈悲心對待眾生，捨棄嫉妒和邪惡，已經燒盡一切過失，這樣的人才叫做比丘。 這位比丘內心思維——隨順正法，像這樣觀察感受；已經觀察感受后，得到微細的智慧，更深入地觀察，眼睛接觸外境而生起感受，攀緣順著感受而行，像這樣觀察眼睛，第二種攀緣，相互一起滅去：『我的眼睛接觸外境而生起的感受，攀緣已經滅去，聲音一起攀緣，我』
【English Translation】 English version A Bhikkhu (Buddhist monk) . Firm in intention, with tranquil senses, abandoning the mud of desires, constantly dwelling with a focused mind, such a one is called a Bhikkhu. If one has attained wisdom regarding the 'earth' (one of the four elements, representing matter), with a tranquil mind, seeing truthfully, knowing the good and bad of all 'earth' elements, such a one is called a Bhikkhu. Regarding 'leaky' (with defilements) and 'unleaky' (without defilements) phenomena, knowing that they all arise from conditions, and understanding all kinds of phenomena, such a one is called a Bhikkhu. Uprightly practicing pure conduct (Brahmacharya), tranquil, free from laziness, rising early with pure reverence, such a one is called a Bhikkhu. Delighting in the cultivation of meditation and wisdom, also delighting in the four 'Jhanas' (levels of meditation), and delighting in dwelling in secluded 'Arañña' (forest or secluded place), such a one is called a Bhikkhu. Just as a bird flies in the sky, its shadow always follows, if the mind accords with the 'Dhamma' (righteous law), such a one is called a Bhikkhu. Able to kill all afflictions, observing with equanimity and good intention, knowing well the in-breath and out-breath, such a one is called a Bhikkhu. If one can know in sequence, truthfully seeing the practices cultivated, knowing well what is the right path and what is not the right path, such a one is called a Bhikkhu. Not rejoicing when gaining pleasure, not sorrowing when encountering suffering, maintaining equanimity towards sorrow and joy, such a one is called a Bhikkhu. If one truthfully knows old age and death, 'Devas' (gods) and 'Asuras' (a type of deity) will pay homage, knowing the good and bad of beings, such a one is called a Bhikkhu. Always content with robes and alms bowl (a Buddhist monk's food vessel), not accumulating wealth, with few desires and practicing pure conduct, such a one is called a Bhikkhu. Eating one meal a day and free from defilements, not craving various flavors, able to abandon fame and gain, such a one is called a Bhikkhu. Treating beings with equanimity and compassion, abandoning jealousy and evil, having burned away all faults, such a one is called a Bhikkhu. That Bhikkhu contemplates inwardly - in accordance with the Dhamma, thus observing feelings; having observed feelings, attains subtle wisdom, observing more deeply, feelings arise from eye contact, clinging follows the feelings, thus observing the eye, the second clinging, together they cease: 'My feelings arising from eye contact, the clinging has ceased, sound clings together, I'
生愛受，若不愛受生，心莫共滅。』彼比丘以不愁繩繫縛彼心在攀緣柱，彼受滅已，彼聲攀緣共耳受滅。
「鼻緣于香而生鼻受，彼比丘復觀鼻受，如是思惟：『我鼻共香而生鼻受，若善不善，若記無記；我此鼻受，心莫共滅。』彼比丘若觀心壞，如是攀緣，數數習行，修取調心，善法熏心，無漏善法爾時不動。
「舌攀緣味，此之攀緣，若善不善，若記無記。彼比丘證攀緣已，次觀察受若苦、若樂、不苦不樂。如是觀已，思惟憶念：『我此心者，為壞不壞？』又復觀察彼味攀緣所生之受，能破壞心。如是觀已，以不愁繩繫縛彼心在攀緣柱，如行修取，心若如是，舌受味愛所不能劫。
「又彼比丘觀彼身觸，如是身觸，共彼觸受縛攀緣柱，若善不善，若記無記。觀彼觸受：若心動壞復以縛于攀緣柱已，而調伏之，不復破壞。
「又彼比丘次觀察意：意縛法受，若善不善，若記無記，見受意壞。彼比丘以不愁繩繫縛彼心在攀緣柱而調伏之，則不破壞。
「彼比丘觀六境界身入受已，諦知五受，得不盡處；彼以智燈，觀眼觸受，覺何者受？彼觀意識：緣生此受，意縛心取，一切世間愚癡凡夫，以分別火而自燒燃。此無受者，唯行聚生、唯行聚滅，因緣所縛。眼觸生受隨順觀已，隨順而行，
【現代漢語翻譯】 現代漢語譯本： 『因愛而產生感受，如果不愛，感受就不會產生，心不要和感受一同滅亡。』那位比丘用不憂愁的繩索將心繫縛在攀緣柱上，當感受滅盡時，聲音的攀緣與耳朵的感受一同滅亡。
『鼻子因攀緣香氣而產生鼻子的感受，那位比丘再次觀察鼻子的感受，這樣思惟：『我的鼻子與香氣共同產生鼻子的感受，無論是善的、不善的，有記的、無記的；我的這個鼻子的感受，心不要和它一同滅亡。』那位比丘如果觀察到心將要壞滅，就像這樣攀緣，數數習行，修習並攝取調伏其心，用善法熏習其心，無漏的善法在此時就不會動搖。
舌頭攀緣味道，這種攀緣，無論是善的、不善的，有記的、無記的。那位比丘證得攀緣之後，接著觀察感受，無論是苦的、樂的、不苦不樂的。像這樣觀察之後，思惟憶念：『我的這個心，是會壞滅還是不會壞滅？』又再次觀察由味道攀緣所產生的感受，能夠破壞心。像這樣觀察之後，用不憂愁的繩索將心繫縛在攀緣柱上，像這樣修行攝取，心如果像這樣，舌頭對味道的愛戀就不能劫奪它。
又那位比丘觀察身體的觸覺，像這樣的身體觸覺，與觸覺的感受共同繫縛在攀緣柱上，無論是善的、不善的，有記的、無記的。觀察觸覺的感受：如果心動搖將要壞滅，再次用繩索繫縛在攀緣柱上之後，就調伏它，不再讓它破壞。
又那位比丘接著觀察意：意念繫縛於法的感受，無論是善的、不善的，有記的、無記的，見到感受使意念壞滅。那位比丘用不憂愁的繩索將心繫縛在攀緣柱上而調伏它，那麼意念就不會壞滅。
那位比丘觀察六種境界進入身體產生感受之後，如實地知道五種感受，證得不盡之處；他用智慧之燈，觀察眼睛接觸外境所產生的感受，覺知到是什麼樣的感受？他觀察到意識：因緣而產生這種感受，意念繫縛心而攝取，一切世間愚癡的凡夫，用分別的火焰而自己燒燃自己。這裡沒有感受者，只有行蘊的生起、只有行蘊的滅去，被因緣所繫縛。眼睛接觸外境所產生的感受，隨順地觀察之後，隨順地修行。
【English Translation】 English version: 'Affection arises from sensation; if there is no affection, sensation will not arise; let the mind not perish together with sensation.' That Bhikkhu, with a rope of non-sorrow, binds his mind to the post of clinging; when that sensation has ceased, the clinging to sound ceases together with the ear's sensation.
'The nose, conditioned by fragrance, gives rise to nasal sensation. That Bhikkhu again contemplates nasal sensation, thinking thus: 'My nose, together with fragrance, gives rise to nasal sensation, whether good or bad, whether marked or unmarked; let my mind not perish together with this nasal sensation.' If that Bhikkhu observes that the mind is about to be destroyed, he clings in this way, repeatedly practicing, cultivating and taking hold of the mind, perfuming the mind with good Dhamma, so that the taintless good Dhamma will not be moved at that time.
The tongue clings to taste; this clinging, whether good or bad, whether marked or unmarked. That Bhikkhu, having attained clinging, then observes sensation, whether painful, pleasant, or neither painful nor pleasant. Having observed thus, he thinks and remembers: 'Is this mind of mine to be destroyed or not?' And again, he observes the sensation arising from the clinging to taste, which can destroy the mind. Having observed thus, with a rope of non-sorrow, he binds his mind to the post of clinging; practicing and taking hold in this way, if the mind is thus, the tongue's affection for taste cannot rob it.
And that Bhikkhu observes the body's touch; such bodily touch, together with the sensation of touch, is bound to the post of clinging, whether good or bad, whether marked or unmarked. Observing the sensation of touch: if the mind is agitated and about to be destroyed, having again bound it to the post of clinging, he subdues it, so that it is no longer destroyed.
And that Bhikkhu then observes the mind: the mind is bound to the sensation of Dhamma, whether good or bad, whether marked or unmarked, seeing that sensation destroys the mind. That Bhikkhu, with a rope of non-sorrow, binds his mind to the post of clinging and subdues it, so that it is not destroyed.
That Bhikkhu, having observed the six sense spheres entering the body and giving rise to sensation, truly knows the five sensations, attaining the place of non-exhaustion; with the lamp of wisdom, he observes the sensation arising from eye-contact, perceiving what kind of sensation it is. He observes consciousness: conditioned by causes, this sensation arises, the mind is bound and takes hold, all the foolish ordinary people of the world burn themselves with the fire of discrimination. Here there is no experiencer of sensation, only the arising of aggregates of actions, only the cessation of aggregates of actions, bound by conditions. Having observed the sensation arising from eye-contact in accordance with the Dhamma, he practices in accordance with the Dhamma.
彼不能取，心不動轉，不死不亂。
「又彼比丘觀察耳受。何者耳受？誰覺此受？彼見意識隨順繫縛：如此耳受，意共繫縛，依止彼意，此無作者亦無受者，因緣而生。如是耳受，非有作者、非有受者，唯有行聚因緣勢力，若生若滅。
「又彼比丘觀察鼻受，誰覺此受？彼觀察受：意識共縛，攀緣彼意，依止彼意，因彼因緣，隨順而生，唯有行聚，非有作者、非有受者，相續轉縛。觀鼻受已，離於受者。
「又彼比丘次觀舌受，誰覺舌受？觀察此受，意識繫縛：如是舌受，依止彼意，彼縛攀緣，彼因緣生，非有作者、非有受者，更無別物，唯有行聚因緣力生。
「又彼比丘觀身觸受，誰覺此受？此何誰受？如是觀察意識繫縛：如此身受，非有作者、非有受者，更無別物，唯有行聚因緣力轉。
「又彼比丘觀察意受，誰覺意受？觀察意受：意緣於法而生意識，三和合觸，觸共受生。譬如種種無量香物，眾多和合則生善香，此善香生，非是一因。此亦如是因緣和合，生一切受，非有作者、非有受者。譬如莖葉須馞等緣，蓮華名生，彼非一因。如是依眼，緣色、緣空、緣念、緣明，生眼觸受，依眼而生。如是受者，不從一生，非一物生，非一合生，非一相生，非聚集生，非應化生。彼比丘如
【現代漢語翻譯】 現代漢語譯本 他不能被獲取，心也不會動搖轉變，不會死亡也不會混亂。
『此外，那位比丘觀察耳受（Śrotra-vedanā，聽覺感受）。什麼是耳受？誰覺知這種感受？他看到意識隨著順應和束縛：像這樣的耳受，與意識共同束縛，依賴於那個意識，這裡沒有作者也沒有受者，而是因緣和合而生。像這樣的耳受，不是有作者，也不是有受者，只有行蘊（Saṃskāra-skandha，由各種心理活動組成的集合）因緣勢力，生起和滅去。
『此外，那位比丘觀察鼻受（Ghrāṇa-vedanā，嗅覺感受），誰覺知這種感受？他觀察感受：意識共同束縛，攀緣那個意識，依賴那個意識，因為那個因緣，隨著順應而生起，只有行蘊，沒有作者，也沒有受者，相續不斷地運轉和束縛。觀察鼻受之後，就脫離了受者的概念。
『此外，那位比丘接著觀察舌受（Jihvā-vedanā，味覺感受），誰覺知舌受？觀察這種感受，意識束縛：像這樣的舌受，依賴於那個意識，那個意識束縛和攀緣，那個因緣生起，沒有作者，也沒有受者，更沒有其他別的東西，只有行蘊因緣力量生起。
『此外，那位比丘觀察身觸受（Kāya-vedanā，身體觸覺感受），誰覺知這種感受？這感受是誰的？像這樣觀察意識束縛：像這樣的身受，沒有作者，也沒有受者，更沒有其他別的東西，只有行蘊因緣力量運轉。
『此外，那位比丘觀察意受（Mano-vedanā，思想感受），誰覺知意受？觀察意受：意識緣於法（Dharma，事物、現象）而生起意識，三者和合產生觸（Sparśa，感官與對像接觸），觸共同產生感受。譬如種種無量香物，眾多和合就產生美好的香味，這美好的香味產生，不是單一的原因。這也像這樣因緣和合，產生一切感受，沒有作者，也沒有受者。譬如莖、葉、須、馞等因緣，蓮花的名字產生，它不是單一的原因。像這樣依賴眼（Akṣa，視覺器官），緣於色（Rūpa，顏色和形狀）、緣于空（Śūnyatā，空性）、緣于念（Smṛti，記憶）、緣于明（Āloka，光明），產生眼觸受（Cakṣu-sparśa-vedanā，視覺接觸感受），依賴眼而生。像這樣的受者，不是從一生而來，不是從一物而生，不是從一合而生，不是從一相而生，不是從一聚集而生，不是從應化而生。那位比丘像這樣
【English Translation】 English version It cannot be taken, the mind does not waver or change, does not die and is not confused.
『Furthermore, that Bhikkhu observes ear-reception (Śrotra-vedanā, auditory sensation). What is ear-reception? Who is aware of this sensation? He sees that consciousness follows along with attachment and bondage: such ear-reception is bound together with consciousness, relying on that consciousness, here there is no creator and no receiver, but arises from conditions. Such ear-reception is neither created nor received, but only the power of the aggregate of formations (Saṃskāra-skandha, aggregate of mental formations) due to conditions, arising and ceasing.
『Furthermore, that Bhikkhu observes nose-reception (Ghrāṇa-vedanā, olfactory sensation), who is aware of this sensation? He observes the sensation: consciousness is bound together, clinging to that consciousness, relying on that consciousness, because of that condition, arising in accordance, only the aggregate of formations, there is no creator, and no receiver, continuously turning and binding. Having observed nose-reception, he is detached from the concept of a receiver.
『Furthermore, that Bhikkhu then observes tongue-reception (Jihvā-vedanā, gustatory sensation), who is aware of tongue-reception? Observing this sensation, consciousness is bound: such tongue-reception relies on that consciousness, that consciousness binds and clings, that condition arises, there is no creator, and no receiver, there is nothing else separate, only the aggregate of formations arises from the power of conditions.
『Furthermore, that Bhikkhu observes body-touch-reception (Kāya-vedanā, tactile sensation), who is aware of this sensation? Whose is this sensation? Observing in this way, consciousness is bound: such body-reception has no creator, and no receiver, there is nothing else separate, only the aggregate of formations turns by the power of conditions.
『Furthermore, that Bhikkhu observes mind-reception (Mano-vedanā, mental sensation), who is aware of mind-reception? Observing mind-reception: consciousness arises from the mind being conditioned by phenomena (Dharma, things, phenomena), the three coming together produce contact (Sparśa, sensory contact), contact jointly produces sensation. For example, various immeasurable fragrant substances, many combining together produce a pleasant fragrance, this pleasant fragrance arises, not from a single cause. It is also like this, conditions combining together, produce all sensations, there is no creator, and no receiver. For example, stems, leaves, filaments, and fragrance, etc., are conditions, the name 'lotus' arises, it is not from a single cause. Like this, relying on the eye (Akṣa, visual organ), conditioned by form (Rūpa, color and shape), conditioned by emptiness (Śūnyatā, emptiness), conditioned by mindfulness (Smṛti, memory), conditioned by light (Āloka, light), eye-contact-reception (Cakṣu-sparśa-vedanā, visual contact sensation) arises, arising dependent on the eye. Such a receiver does not come from one birth, does not arise from one thing, does not arise from one combination, does not arise from one characteristic, does not arise from one gathering, does not arise from transformation. That Bhikkhu like this
是如是諦求此受，如是如是生白凈法，如甘蔗汁，器中火煎，彼初離垢，名頗尼多；次第二煎則漸微重，名曰巨呂；更第三煎，其色則白，名白石蜜。此甘蔗汁，如是如是煎復更煎，離垢漸重，乃至色白。比丘如是緣器智火，以煎相續心甘蔗汁，初始禪觀，如頗尼多；次復第二，則如巨呂；次復第三，如白石蜜。如是比丘心相續法，以智火煎，則成無漏鮮白之法，離垢不雜，出世法生，出於生死，鮮白離垢，猶如洗衣。
「又彼比丘更以異法，微細觀受：眼觸生受，有粗有細，垢重不輕，與癡相隨，某眾生受，彼某甲受，勝故能壞，余殘少在，彼不依止。如是耳受、鼻受、舌受、身受、意受，彼比丘如是修已，受觀成就，魔軍欲壞。彼地夜叉轉復歡喜，如是上聞虛空夜叉；彼地夜叉、虛空夜叉聞四大王；彼地夜叉、虛空夜叉、彼四大王聞四天王；彼地夜叉、虛空夜叉及四大王，並四天王向帝釋說。時，帝釋王即乘白象堙羅槃那，向炎摩天歡喜心說，具足如前。彼炎摩天聞帝釋說，心生歡喜，以種種色天寶妙鬘莊嚴之具香莊嚴身，乘種種乘，可愛聲觸味色香等，種種可愛不可說樂，心大歡喜。「炎摩天眾向兜率天四萬由旬，七寶殿舍勝妙光明種種宮室，意分別城一萬由旬，名無漏樂菩薩坊巷，彌勒世尊住在彼處，
【現代漢語翻譯】 現代漢語譯本： 像這樣如實地尋求這種感受，像這樣像這樣地生起清凈的法，就像甘蔗汁在器皿中用火煎熬一樣，最初離開污垢，叫做『頗尼多』（初煎的糖）；第二次煎熬就逐漸變得濃稠，叫做『巨呂』（二煎的糖）；再第三次煎熬，它的顏色就變白了，叫做『白石蜜』（三煎的糖）。這甘蔗汁，像這樣像這樣地煎了又煎，離開污垢，逐漸變得濃稠，乃至顏色變白。比丘也是這樣，憑藉緣起智慧之火，用煎熬相續的心的甘蔗汁，最初的禪觀，就像『頗尼多』；其次再第二次，就像『巨呂』；其次再第三次，就像『白石蜜』。像這樣，比丘相續的心法，用智慧之火煎熬，就成為無漏鮮白的法，離開污垢不雜染，出世間的法就生起了，脫離了生死，鮮白而離開污垢，就像洗過的衣服一樣。 『此外，那位比丘更用不同的方法，細微地觀察感受：眼觸所生的感受，有粗有細，污垢沉重而不輕盈，與愚癡相隨，是某個眾生的感受，是某個人的感受，因為殊勝的緣故能夠破壞它，剩餘的殘餘很少，他不再依止它。像這樣，耳受、鼻受、舌受、身受、意受，那位比丘像這樣修習之後，對感受的觀察就成就了，魔軍想要破壞它。那地夜叉（守護大地的神）轉而更加歡喜，這樣向上稟告虛空夜叉（居住在空中的神）；那地夜叉、虛空夜叉稟告四大王（四大天王）；那地夜叉、虛空夜叉、那四大王稟告四天王（四大天王）；那地夜叉、虛空夜叉以及四大王，連同四天王向帝釋（忉利天主）稟告。當時，帝釋王就乘坐白象堙羅槃那（帝釋的坐騎），向炎摩天（夜摩天）歡喜地說，完全像前面所說的那樣。那炎摩天聽到帝釋所說，心中生起歡喜，用各種顏色的天寶妙鬘莊嚴之具香莊嚴身體，乘坐各種各樣的車乘，可愛聲音、觸覺、味道、顏色、香氣等等，種種可愛不可說的快樂，心中非常歡喜。「炎摩天眾向兜率天（欲界第四天）四萬由旬，七寶殿舍勝妙光明種種宮室，意分別城一萬由旬，名叫無漏樂菩薩坊巷，彌勒世尊（未來佛）住在那裡。
【English Translation】 English version: Thus, truthfully seeking this feeling, thus and thus generating pure Dharma, just like sugarcane juice being boiled in a vessel with fire. Initially, when it separates from impurities, it is called 'Phanita' (初煎的糖); the second boiling makes it gradually thicker, called 'Gula' (二煎的糖); and the third boiling turns its color white, called 'White Rock Candy' (三煎的糖). This sugarcane juice, boiled again and again in this way, separates from impurities and gradually becomes thicker, until it turns white. A Bhikkhu (比丘), in the same way, uses the fire of wisdom arising from conditions to boil the sugarcane juice of the continuous mind. The initial meditation is like 'Phanita'; the second time, it is like 'Gula'; and the third time, it is like 'White Rock Candy'. Thus, the Bhikkhu's continuous mind-Dharma, boiled with the fire of wisdom, becomes a pure, undefiled Dharma free from outflows. The supramundane Dharma arises, transcending birth and death, pure and undefiled, like washed clothes. Furthermore, that Bhikkhu observes feelings subtly using different methods: feelings arising from eye contact, which are coarse and subtle, heavy with defilements and not light, accompanied by ignorance, are the feelings of a certain being, the feelings of a certain person. Because of their superiority, they can destroy it, leaving only a few remnants, which he does not cling to. Similarly, with ear-feelings, nose-feelings, tongue-feelings, body-feelings, and mind-feelings, when that Bhikkhu has cultivated in this way, his observation of feelings is accomplished, and the army of Mara (魔) desires to destroy it. The Earth Yaksha (地夜叉, earth-dwelling spirit) rejoices and reports this upwards to the Space Yaksha (虛空夜叉, space-dwelling spirit); the Earth Yaksha and Space Yaksha report to the Four Great Kings (四大王, Four Heavenly Kings); the Earth Yaksha, Space Yaksha, and the Four Great Kings report to the Four Heavenly Kings (四天王, Four Heavenly Kings); the Earth Yaksha, Space Yaksha, the Four Great Kings, and the Four Heavenly Kings report to Indra (帝釋, ruler of the Trāyastriṃśa Heaven). At that time, King Indra, riding his white elephant Erawana (堙羅槃那, Indra's mount), joyfully tells Yama (炎摩天, ruler of the Yama Heaven), just as described before. When Yama hears what Indra says, he rejoices in his heart, adorns his body with various colored heavenly jewels and fragrant ornaments, rides various vehicles, and experiences various delightful and indescribable pleasures of sound, touch, taste, color, and fragrance. His heart is filled with great joy. The Yama Heaven extends 40,000 yojanas (由旬, ancient Indian unit of distance) towards the Tuṣita Heaven (兜率天, the fourth heaven of the desire realm), with magnificent and radiant palaces made of seven treasures, and a city of intentional distinction spanning 10,000 yojanas, called the 'Lane of Joy Without Outflows for Bodhisattvas,' where the World-Honored Maitreya (彌勒世尊, the future Buddha) resides.
有諸菩薩五百人俱。彼炎摩天到世尊所，心大歡喜，正天衣服在於一肩，右膝著地合掌禮已，合掌于額而作是言：『天今當知：閻浮提中業地之處，依閻浮提某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，持戒修行，恭敬尊長，獲得第四求無漏善，諦見受地，破壞魔眾，堅牢善作正法橋樑，開顯白法，令彼魔分無有威力，天朋增長，有大勢力。如我今者向天所說。』
「彌勒世尊如是聞已，向炎摩天如是說言：『天朋有力，魔分劣弱，正法朋長，煩惱縛緩，魔軍戰動，我聞歡喜。』
正法念處經卷第三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四
元魏婆羅門瞿曇般若流支譯生死品之二
「又修行者內心思惟——隨順正法觀察法行。彼比丘受陰地分，略如六天之所知見，又復云何得第五地？又彼比丘已諦見受，彼六天眾既作業已，觀想陰相分別思量：『何者地中我共彼想行於白法？』正思惟已，一分中行，觀察彼想行白法相，初如是法，分分善知，云何緣于有見、有對，生不可見、無對之想？彼比丘更廣觀想，彼想攀緣十一種色，所謂長、短、方、圓、三角、團及青、黃、赤、白、紫等。
「依彼長相則起長
【現代漢語翻譯】 現代漢語譯本：有五百位菩薩聚集在一起。這時，炎摩天（Yama Deva，掌管地獄之神）來到世尊（Lord Buddha）處，心中非常歡喜，整理好天衣，使其偏袒一肩，右膝著地，合掌行禮后，又將雙手合掌置於額前，說道：『天（您）現在應當知道：在閻浮提（Jambudvipa，我們所居住的娑婆世界）的業地之處，在閻浮提的某個國家、某個村莊、某個聚落中，有某位善男子，具有這樣的種姓，這樣的名字，剃除了鬚髮，披上了法衣，以正信出家，持戒修行，恭敬尊長，獲得了第四禪定，尋求無漏的善法，如實地觀察受蘊，摧毀了魔眾，以堅固的善行作為正法的橋樑，開顯清凈的佛法，使那些屬於魔的部分沒有威力，天人的同伴增長，具有強大的勢力。就像我現在向天（您）所說的一樣。』 彌勒世尊（Maitreya Buddha，未來佛）聽了這些話后，對炎摩天這樣說道：『天人的同伴有力，魔的部分衰弱，正法的同伴增長，煩惱的束縛鬆緩，魔軍戰慄動搖，我聽了感到歡喜。』 《正法念處經》卷第三 《正法念處經》卷第四 元魏婆羅門瞿曇般若流支（Gotama Prajnaruchi）譯《生死品》之二 『此外，修行者內心思維——隨順正法觀察法行。那位比丘對受陰（feeling aggregate）的理解，大致如同六慾天（Six Desire Realms）所知見的那樣，又如何能獲得第五地（Fifth Stage of Practice）呢？而且那位比丘已經如實地觀察了受，那六慾天眾既然已經造作了善業，就觀想陰的相狀，分別思量：『在哪個地中，我與他共同修行清凈的佛法？』經過正確的思維后，在一部分中修行，觀察那個想蘊（perception aggregate）修行清凈佛法的相狀，最初像這樣的佛法，一點一滴地善加了解，如何從緣于有見、有對的色法，生起不可見、無對的想呢？那位比丘更加廣泛地觀想，那個想攀緣十一種色法，也就是長、短、方、圓、三角、團以及青、黃、赤、白、紫等。
【English Translation】 English version: Accompanied by five hundred Bodhisattvas. Then, Yama Deva (Lord of Death) came to the World Honored One (Lord Buddha), his heart filled with great joy. He adjusted his celestial garments, baring one shoulder, knelt on his right knee, and, after bowing with palms together, placed his palms together at his forehead and said: 'O Deva (You) should now know: In the realm of karma in Jambudvipa (the world we inhabit), in a certain country, a certain village, a certain settlement in Jambudvipa, there is a certain virtuous man, with such and such lineage, such and such name, who has shaved his head and beard, donned the Dharma robes, left home with right faith, upholds the precepts and cultivates practice, reveres elders, attains the fourth dhyana (meditative absorption), seeks undefiled goodness, truly observes the feeling aggregate, destroys the hosts of demons, uses steadfast good deeds as a bridge to the Right Dharma, reveals the pure Dharma, so that those belonging to the demonic realm have no power, and the companions of the Devas increase, possessing great strength. Just as I am now speaking to Deva (You).' Having heard these words, Maitreya Buddha (the Future Buddha) said to Yama Deva: 'The companions of the Devas are powerful, the demonic realm is weak, the companions of the Right Dharma increase, the bonds of affliction loosen, the demonic armies tremble and shake, and I am delighted to hear this.' The Sutra on the Establishment of Right Mindfulness, Volume Three The Sutra on the Establishment of Right Mindfulness, Volume Four Translated by the Brahman Gotama Prajnaruchi of the Yuan Wei Dynasty, Chapter Two on the States of Existence 'Furthermore, the practitioner contemplates inwardly—observing the Dharma practices in accordance with the Right Dharma. That Bhikshu's (monk) understanding of the feeling aggregate is roughly the same as that known and seen by the Six Desire Realms, so how can he attain the Fifth Stage (of Practice)? Moreover, that Bhikshu has already truly observed feeling, and since those beings of the Six Desire Realms have already created good karma, they contemplate the characteristics of the aggregates, separately pondering: 'In which realm do I and he together cultivate the pure Dharma?' After correct contemplation, they practice in one part, observing the characteristics of that perception aggregate cultivating the pure Dharma. Initially, like this Dharma, they gradually come to understand it well, how can the thought of the invisible and non-resistant arise from that which is conditioned by visible and resistant forms? That Bhikshu contemplates even more broadly, that perception clings to eleven types of form, namely long, short, square, round, triangular, circular, and blue, yellow, red, white, purple, etc.'
想。如是世間，愚癡少智，無邊生死，業果退生，愛離、寒熱、飢渴之患，為他作使，若奴僕等，迭互相食，如是和集，虛妄不實，一切所有不饒益事，如是無量不可堪忍；無量百千億那由他一切所作身口意起作苦惱業，以為莊嚴，虛妄誑詐，愚癡凡夫，恒常如是。人中則有農作等苦，迭相欺誑、斗秤不平、言訟諍斗、治生求利、參承王等，入海遠行、種種斗諍、田作放牧；生夷人中，喜生邪見、根不具足、離聞正法，生無佛處無善因緣，雖得無難，心常喜樂飲酒、淫、盜、貪慾、瞋恚、妄語、兩舌、惡口、綺語；如是之人，是長生死，緣彼長相，則起長想。
「又復天中長生死相，緣彼相想，如是天中，不得境界，喜樂境界、聲味色香、貪慾瞋癡，種種放逸、習近婦女、歡喜園中種雜莊嚴，寶間宮殿、樹林水池有妙蓮花，遊戲快樂，天諸花香、種種味食、舞食遊行，貪著喜樂，天栴檀末，若散若涂，曼陀羅花、天歌音聲心生喜樂，離於正法，是長生死。若生天中，有如是事，緣彼長相，則生長想。
「又復餓鬼長生死相，緣彼相想，惡業行故，飢渴乏瘦、雨火墮身、咽則如針、脅狀山巖、如空破甕，以妒嫉故，以刀劍等迭相斫割，在黑闇處墮墜險岸，疾走往趣河渠陂池，閻魔羅人手執刀杖，若利钁等斫
【現代漢語翻譯】 現代漢語譯本：
想。像這樣的世間，愚癡缺少智慧，無邊無際的生死輪迴，因業力果報而退步墮落，遭受愛別離、寒冷暑熱、飢餓乾渴的苦難，為他人所驅使，如同奴僕一般，互相殘食。這樣的聚合，虛妄不實，一切所有都不能帶來利益，如此無量難以忍受；無量百千億那由他的身口意所造作的苦惱之業，以此作為莊嚴，虛妄欺騙，愚癡凡夫，總是這樣。在人間則有耕作等苦，互相欺騙，使用不公平的斗秤，發生訴訟爭鬥，爲了生活而追求利益，侍奉國王等等，出海遠行，各種各樣的爭鬥，田間勞作放牧；出生在邊遠地區的人中，喜歡產生邪見，根器不完備，遠離聽聞正法，出生在沒有佛的地方，沒有好的因緣，即使得到沒有災難的環境，內心總是喜歡飲酒、淫慾、偷盜、貪慾、嗔恚、妄語、兩舌、惡口、綺語；像這樣的人，是增長生死的因，因為這些增長的現象，就產生增長的妄想。 又，天道中增長生死的現象，因為這些現象而產生妄想。像這樣的天道中，無法獲得真正的境界，卻貪戀喜樂的境界、聲音味道顏色香氣，貪慾嗔恚愚癡，各種各樣的放縱，親近婦女，在歡喜園中種植各種各樣的裝飾，佈滿寶物的宮殿，樹林水池中有美妙的蓮花，遊戲享樂，天上的各種花香，各種美味食物，歌舞飲食，貪戀執著于喜樂，天上的栴檀（candana）香末，或散佈或塗抹，曼陀羅花（mandala），天上的歌聲樂音使內心產生喜樂，遠離正法，這是增長生死的因。如果生在天道中，有這樣的事情，因為這些增長的現象，就產生增長的妄想。 又，餓鬼道中增長生死的現象，因為這些現象而產生妄想。因為惡業的行為，遭受飢餓乾渴的折磨，身體瘦弱，雨水變成火焰落在身上，咽喉細得像針一樣，肋骨像山巖一樣，身體像破裂的空甕，因為嫉妒的緣故，用刀劍等互相砍殺，在黑暗的地方墮落到危險的岸邊，快速地奔向河流池塘，閻魔羅（Yamaraja）的人手持刀杖，或者鋒利的鋤頭等砍殺。
【English Translation】 English version:
Thoughts. Like this world, foolish and lacking wisdom, endless cycles of birth and death, regressing due to karmic consequences, suffering from separation from loved ones, cold and heat, hunger and thirst, being driven by others, like servants, devouring each other. Such aggregations are false and unreal, and everything is unprofitable, so immeasurable and unbearable; immeasurable hundreds of thousands of billions of nayutas of painful karma created by body, speech, and mind, used as adornments, false and deceitful, foolish ordinary people are always like this. In the human realm, there are the sufferings of farming, mutual deception, using unfair scales, lawsuits and disputes, seeking profit for livelihood, serving kings, etc., going to sea on long voyages, all kinds of struggles, field work and grazing; born among barbarians, delighting in heretical views, with incomplete faculties, far from hearing the true Dharma, born in places without Buddhas and without good causes, even if they obtain a trouble-free environment, their minds always delight in drinking, lust, theft, greed, anger, lying, divisive speech, harsh speech, and frivolous speech; such people are increasing the causes of birth and death, and because of these increasing phenomena, they generate increasing delusions. Furthermore, the phenomena of increasing birth and death in the heavens, because of these phenomena, generate delusions. Like this in the heavens, one cannot obtain true realms, but craves the realms of joy and pleasure, sounds, tastes, colors, and fragrances, greed, anger, and delusion, all kinds of indulgence, associating with women, planting various decorations in pleasure gardens, palaces filled with treasures, forests and ponds with beautiful lotuses, playing and enjoying, various heavenly flower fragrances, various delicious foods, dancing and feasting, clinging to joy and pleasure, heavenly candana powder, scattered or smeared, mandala flowers, heavenly songs and music causing joy in the heart, being far from the true Dharma, this is increasing the causes of birth and death. If one is born in the heavens and has such things, because of these increasing phenomena, one generates increasing delusions. Furthermore, the phenomena of increasing birth and death in the realm of hungry ghosts, because of these phenomena, generate delusions. Because of evil deeds, suffering from hunger and thirst, the body is emaciated, rain turns into fire falling on the body, the throat is as thin as a needle, the ribs are like mountain cliffs, the body is like a broken empty urn, because of jealousy, they cut each other with swords, etc., falling into dangerous shores in dark places, running quickly towards rivers and ponds, the Yamaraja people holding knives and staffs, or sharp hoes, etc., chopping.
打斫之，受大苦惱；食人唾吐是等惡食，無量百千不可堪忍，受種種苦；眼中淚出、頭髮蓬亂覆身蓋面，有百千蟲周遍其體，擔負惡身饒一切病，長行生死；常有鐵烏爪嘴火燃，攫啄其眼；口如燒樹，迭互相食；於三十六百千億數爾許由旬曠野中行，無主無導，飢渴所逼，其身火燃，入黑闇處。如是餓鬼，邪見所誑，離聞正法，是長生死。
「緣彼相想，又復畜生迭互相食，非理淫慾，不知所應；若生水中，水中而行，心燥常饑，常畏他取，黿龜慳獸及水獺等，魚則堤彌，堤彌宜羅，有名甕魚、金毗羅魚、那迦羅魚、名大口魚，蛤䗍等蟲，常一切時大者食小，常畏網等，遮障而取；又陸地行，獐鹿水牛、豬象牛馬驢及牦牛、麋熊犀等，種種苦縛，刀刃所殺，有病老死，迭相惱害，百千苦惱；如空中行，烏鳥獯狐、鵝及孔雀、鸜鵒雞雉、鳩鴿水雁、青鳥護澤、百舌鸛雀，命命他養，是等諸鳥如是無量，復有異鳥，殺縛飢渴，迭相食啖、寒熱苦惱之所逼切。如是畜生，水陸空行三處皆畏，是長生死，緣彼相想。
「如活地獄、黑繩地獄、合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄、阿鼻地獄，第一苦惱，不可思議，無量百千畏火刀等，墮諸惡池、身份血洋、入刀葉林、入大火中、墮在灰河、行火
【現代漢語翻譯】 現代漢語譯本 遭受鞭打和砍削，承受巨大的痛苦和煩惱；吃別人吐的唾沫等污穢的食物，無數百千種難以忍受，遭受各種各樣的痛苦；眼中流淚，頭髮蓬亂，遮蓋身體和麵部，有成百上千的蟲子遍佈全身，揹負著充滿疾病的醜陋身體，長久地在生死輪迴中流轉；經常有鐵烏鴉，爪子和嘴巴燃燒著火焰，抓取啄食它們的眼睛；口中如同燃燒的樹木，互相吞食；在三十六百千億那由他由旬的曠野中行走，沒有主人，沒有引導，被飢餓和乾渴所逼迫，身體燃燒著火焰，進入黑暗之處。這樣的餓鬼，被邪見所迷惑，遠離聽聞正法，是長久的生死輪迴。
因為執著于這些現象，又比如畜生道中，互相吞食，進行不正當的淫慾行為，不知道什麼是應該做的；如果生在水中，就在水中行走，內心焦躁，經常飢餓，經常害怕被其他動物捕食，比如黿（yuán，大鱉）、烏龜等吝嗇的動物以及水獺等，魚類則有堤彌（tí mí，一種大魚），堤彌宜羅（tí mí yí luó，更大的魚），有名為甕魚、金毗羅魚（jīn pí luó yú，鱷魚）、那迦羅魚（nà jiā luó yú，鯨魚）的魚，還有大口魚，蛤蜊、蝎子等蟲子，經常都是大的吃小的，經常害怕漁網等，被阻礙和捕捉；又比如在陸地上行走的動物，獐（zhāng，一種鹿）、鹿、水牛、豬、象、牛、馬、驢以及牦牛、麋（mí，一種鹿）、熊、犀牛等，遭受各種各樣的束縛，被刀刃所殺害，有疾病、衰老和死亡，互相惱害，承受成百上千的痛苦和煩惱；又比如在空中飛行的動物，烏鴉、鳥、獯狐（xūn hú，一種野獸）、鵝以及孔雀、鸜鵒（qú yù，八哥）、雞、雉（zhì，野雞）、鳩（jiū，鴿子）、鴿子、水雁、青鳥護澤、百舌鳥、鸛（guàn，一種大型涉禽）雀，依靠其他生命來養活自己，這些鳥類如此無量無邊，還有其他的鳥類，遭受殺戮、束縛、飢餓和乾渴，互相吞食，被寒冷和炎熱的痛苦所逼迫。這樣的畜生，在水裡、陸地、空中三個地方都充滿畏懼，這是長久的生死輪迴，因為執著于這些現象。
比如活地獄、黑繩地獄、合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄、阿鼻地獄，是第一等的痛苦和煩惱，不可思議，無數百千種對火焰和刀刃等的恐懼，墮入各種惡臭的池塘、充滿身體碎片的血海、進入刀葉林、進入大火中、墮落在灰河、行走在火...
【English Translation】 English version They are beaten and cut, enduring great suffering and distress; they eat the spittle and vomit of others, such foul food, countless hundreds and thousands of unbearable things, enduring all kinds of suffering; tears flow from their eyes, their hair is disheveled, covering their bodies and faces, hundreds and thousands of insects cover their bodies, they bear the burden of a foul body full of disease, constantly wandering in the cycle of birth and death; often there are iron crows with claws and beaks burning with flames, seizing and pecking at their eyes; their mouths are like burning trees, devouring each other; they walk in a wilderness of thirty-six hundred thousand billion nayutas of yojanas, without a master, without guidance, driven by hunger and thirst, their bodies burning with flames, entering dark places. Such hungry ghosts, deluded by wrong views, far from hearing the true Dharma, are in a long cycle of birth and death.
Because of attachment to these phenomena, and also in the animal realm, they devour each other, engage in improper sexual conduct, not knowing what should be done; if born in water, they walk in water, their hearts are restless, constantly hungry, constantly afraid of being taken by other animals, such as turtles (yuán, large turtles), tortoises, and stingy animals such as otters, fish such as the Timi (tí mí, a large fish), Timi-ngila (tí mí yí luó, an even larger fish), fish named Weng fish, Kumbhira fish (jīn pí luó yú, crocodiles), Nakara fish (nà jiā luó yú, whales), and fish with large mouths, clams, scorpions, and other insects, constantly the large eat the small, constantly fearing nets and other things, being obstructed and captured; and also animals that walk on land, such as roe deer (zhāng, a type of deer), deer, water buffalo, pigs, elephants, cattle, horses, donkeys, yaks, elk (mí, a type of deer), bears, rhinoceroses, etc., enduring all kinds of bondage, being killed by blades, having disease, old age, and death, harming each other, enduring hundreds and thousands of sufferings and distresses; and also animals that fly in the air, such as crows, birds, Xun foxes (xūn hú, a type of wild beast), geese, peacocks, mynas (qú yù, starlings), chickens, pheasants (zhì, wild chickens), doves (jiū, pigeons), pigeons, wild geese, bluebirds protecting the marshes, mockingbirds, storks (guàn, a type of large wading bird), sparrows, relying on other lives to feed themselves, these birds are so immeasurable, and there are other birds, suffering killing, bondage, hunger, and thirst, devouring each other, being oppressed by the suffering of cold and heat. Such animals, in water, on land, and in the air, are all fearful, this is a long cycle of birth and death, because of attachment to these phenomena.
For example, the Living Hell, the Black Rope Hell, the Crushing Hell, the Crying Hell, the Great Crying Hell, the Burning Hell, the Great Burning Hell, the Avici Hell, are the foremost sufferings and distresses, inconceivable, countless hundreds and thousands of fears of flames and blades, falling into various foul ponds, seas of blood filled with fragments of bodies, entering forests of sword leaves, entering great fires, falling into rivers of ash, walking in fire...
燃地、受火燒苦，堅䩕相似無量種惡苦惱所逼，不可忍耐。如是地獄，是長生死，緣彼相想。
「彼比丘慧聚觀察：彼見有對，緣彼長色業果因緣，緣於四諦；觀察眾生種種諸行，百千由旬，如是道行，分分思量，觀察因緣，厭離生死。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘，分分思量觀彼短相？彼見聞知或天眼見：彼比丘欲動魔軍，云何分分思量觀察短生死相？受戒頭陀，精勤佈施、持戒智行、恭敬尊長、直心歡喜；如是正見敬重父母、見佛聞法、恭敬供養、不諂曲行、不慢不誑、近善知識、守信正行、直心起業、嚴身口意。如是之人，生死則短。
「緣彼相想，若生天中則有放逸：歡喜園中、間錯寶輦，種種樹林、水池蓮花，有好栴檀、勝妙瓔珞莊嚴端正，有劫波樹、河流泉林、遊食快樂。舍如是樂，受持禁戒、飲食遊行，如是種種禪思讀誦，樂見善人，教他讀誦，舍施調順，正行梵行，寂靜諸根，少語樂法，如法飲食。若天如是，生死則短。」
爾時，世尊而說偈言：
「種種諸苦惱， 飢渴口焦乾， 火炎燒其身， 如被燒枯樹； 彼苦不可數， 若一念靜根， 暫依佛法僧， 彼人生死短。
「比丘如是緣于相想。
「常怖畏撾打
【現代漢語翻譯】 現代漢語譯本：燃燒的土地，遭受火焰焚燒的痛苦，堅硬粗糙，種種無量的惡苦惱所逼迫，令人無法忍受。這樣的地獄，是長久的生死輪迴，因為執著于這些景象而產生。
那位比丘以智慧聚集觀察：他看到有形之物，因為執著于長久的色相，以及業果的因緣，並以此來理解四聖諦（苦、集、滅、道）；觀察眾生種種的行為，遠至百千由旬（古印度長度單位），像這樣修行，一點點地思量，觀察因緣，從而厭離生死。
此外，修行者內心思維——隨順正法觀察修行——那麼，那位比丘如何一點點地思量觀察那短暫的景象呢？他通過見聞得知，或者通過天眼看到：那位比丘想要動搖魔軍，如何一點點地思量觀察短暫生死的景象呢？接受戒律，修持頭陀行（苦行），精勤佈施、持戒，以智慧行事，恭敬長輩，以正直的心歡喜；像這樣具有正見，敬重父母，見佛聞法，恭敬供養，不諂媚彎曲，不傲慢不欺騙，親近善知識，遵守信用，行為端正，以正直的心開始事業，莊嚴身口意。像這樣的人，生死輪迴就會短暫。
因為執著于這些景象，如果生到天界，就會有放逸：在歡喜園中，有交錯的寶輦，種種的樹林，水池蓮花，有好的栴檀（檀香），勝妙的瓔珞莊嚴端正，有劫波樹（能滿足人們願望的樹），河流泉林，遊玩享樂。捨棄這樣的快樂，受持禁戒，飲食有節制，像這樣種種禪思讀誦，樂於見到善人，教他人讀誦，捨棄施捨，調伏順從，行為端正，修持梵行（清凈的行為），寂靜諸根，少說話而喜愛佛法，如法飲食。如果天人能夠這樣，生死輪迴就會短暫。
這時，世尊說偈語道：
『種種諸多的苦惱，飢餓口渴，口舌乾燥，火焰焚燒他的身體，如同被燒焦的枯樹；那些痛苦無法計數，如果一念之間清凈諸根，暫時依靠佛法僧三寶，那個人生死輪迴就會短暫。
比丘應當像這樣執著于這些景象。
常常怖畏撾打（敲打）。』
【English Translation】 English version: The burning ground, suffering the pain of being burned by fire, hard and rough, oppressed by countless kinds of evil suffering and distress, unbearable. Such a hell is a long cycle of birth and death, arising from attachment to these appearances.
That Bhikkhu (Buddhist monk) gathers wisdom to observe: he sees tangible things, because of attachment to lasting forms, and the causal conditions of karmic results, and uses this to understand the Four Noble Truths (suffering, origin, cessation, path); observing the various actions of sentient beings, extending to hundreds of thousands of yojanas (ancient Indian unit of distance), practicing in this way, contemplating little by little, observing the causes and conditions, thereby becoming weary of birth and death.
Furthermore, the practitioner contemplates inwardly—observing practice in accordance with the Dharma (Buddhist teachings)—how does that Bhikkhu contemplate and observe those transient appearances little by little? He knows through hearing and seeing, or sees through divine eye: how does that Bhikkhu, wishing to shake the armies of Mara (demon), contemplate and observe the appearances of short birth and death little by little? Receiving precepts, practicing Dhuta (ascetic practices), diligently giving, upholding precepts, acting with wisdom, respecting elders, rejoicing with an upright heart; having such right view, respecting parents, seeing the Buddha and hearing the Dharma, reverently making offerings, not being flattering or deceitful, not being arrogant or deceptive, associating with good teachers, keeping faith, acting uprightly, starting endeavors with an upright heart, adorning body, speech, and mind. For such a person, the cycle of birth and death will be short.
Because of attachment to these appearances, if one is born in the heavens, there will be indulgence: in the Joyful Garden, there are interwoven jeweled carriages, various forests, ponds with lotuses, good Chandana (sandalwood), exquisite and beautiful ornaments adorning uprightness, Kalpa trees (wish-fulfilling trees), rivers, springs, and forests, enjoying leisure and pleasure. Abandoning such pleasures, upholding prohibitions, being moderate in eating and drinking, engaging in various kinds of meditation and recitation, delighting in seeing virtuous people, teaching others to recite, abandoning giving, taming and submitting, acting uprightly, practicing Brahmacharya (pure conduct), quieting the senses, speaking little and delighting in the Dharma, eating in accordance with the Dharma. If a Deva (god) can be like this, the cycle of birth and death will be short.
At that time, the World-Honored One spoke in verse:
『Various kinds of suffering and distress, hunger and thirst, the mouth parched and dry, flames burning his body, like a scorched and withered tree; those sufferings are countless, if in a single moment one purifies the senses, temporarily relying on the Triple Gem (Buddha, Dharma, Sangha), that person's cycle of birth and death will be short.
Bhikkhus should be attached to these appearances in this way.
Always fearing beating.』
， 若雨及寒熱， 迭互相食啖， 如是等眾苦； 彼苦不可數， 若一念靜心， 暫依佛法僧， 畜生生死短。
「比丘如是緣于相想。
「在活黑繩合、 叫喚大叫喚、 阿鼻等地獄， 種種極苦逼； 彼苦不可數， 能於一念中， 寂靜心取戒， 地獄生死短。
「比丘如是緣于相想。彼比丘如是思惟生死短相。何者四楞？彼正觀察：郁單越人，於一切物無我所心，決定上行；彼人如是四楞生死。比丘如是緣于相想。
「何者是圓？地獄、畜生、餓鬼等中無智輪轉，非自心行，是圓生死。比丘如是緣于相想。
「何者三角？若人行善、不善、無記種種雜業，地獄、天、人諸處雜生。彼不善業，生地獄中；善業，天中；雜業，人中。若行三業，於三處生，如是名為三角生死。比丘如是緣于相想。
「何者是團？四大天王、三十三天、夜摩、化樂、他化自在，業相似生，于天中退，復生天中；於人中退，復生人中；非難處地，是團生死。比丘如是緣于相想。
「何者是青？不善業攝地獄之人，入闇地獄，是青生死。比丘如是緣于相想。
「何者是黃？黃色業攝生餓鬼中，互相加惡，迭共破壞，如是餓鬼是黃生死。比丘如是緣于相想。
【現代漢語翻譯】 若遇到下雨以及寒冷和炎熱， 互相交替侵蝕吞噬，像這樣的種種苦難； 那些苦難數不勝數，如果能在一念之間， 暫時依靠佛法僧（Buddha, Dharma, Sangha，佛教三寶）， 畜生道的生死就變得短暫。 比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 在活地獄、黑繩地獄、合大地獄、叫喚地獄、大叫喚地獄、 阿鼻地獄（Avici，八大地獄中最下層）等地獄中， 遭受種種極端的痛苦逼迫； 那些痛苦數不勝數，如果能在一念之間， 以寂靜的心受持戒律， 地獄道的生死就變得短暫。 比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。這位比丘（bhiksu，佛教出家男眾）應當這樣思維生死短暫的相狀。什麼是四楞？他正確地觀察到：郁單越（Uttarakuru，北俱盧洲）的人，對於一切事物沒有『我所』之心，決定向上提升；這些人就是四楞生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是圓？地獄、畜生、餓鬼等道中的眾生，沒有智慧而輪轉，不能自主，這就是圓生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是三角？如果有人行善、不善、無記種種混雜的業，就會在地獄、天界、人間等處混雜地轉生。那些不善的業，使他生在地獄中；善業，使他生在天界中；混雜的業，使他生在人間。如果行三種業，就在三處轉生，這叫做三角生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是團？四大天王天（Catummaharajika，欲界第一天）、三十三天（Trāyastriṃśa，欲界第二天）、夜摩天（Yama，欲界第三天）、兜率天（Tusita，欲界第四天）、化樂天（Nirmanarati，欲界第五天）、他化自在天（Paranirmita-vasavartin，欲界第六天），因為相似的業而生在一起，從天界退墮后，又再生到天界中；從人間退墮后，又再生到人間；不是在苦難的地方，這叫做團生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是青？被不善業所牽引的地獄眾生，進入黑暗的地獄，這就是青生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是黃？被黃色業所牽引而生到餓鬼道中的眾生，互相加害，互相破壞，這樣的餓鬼就是黃生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。
【English Translation】 If rain, cold, and heat occur, Devouring each other alternately, such are the various sufferings; Those sufferings are countless, if in a single moment of thought, One temporarily relies on the Buddha, Dharma, and Sangha (the Triple Gem of Buddhism), the cycle of birth and death in the animal realm becomes short. A bhiksu (Buddhist monk) should thus contemplate based on appearances. In the Sañjīva (Reviving Hell), Kālasūtra (Black Rope Hell), Sanghata (Crushing Hell), Raurava (Screaming Hell), Mahāraurava (Great Screaming Hell), Avici (Hell of Incessant Suffering) and other hells, Oppressed by various extreme sufferings; Those sufferings are countless, if in a single moment of thought, One takes precepts with a peaceful mind, the cycle of birth and death in hell becomes short. A bhiksu (Buddhist monk) should thus contemplate based on appearances. That bhiksu (Buddhist monk) should thus contemplate the short aspect of birth and death. What are the four edges? He correctly observes: the people of Uttarakuru (Northern Kurus), having no sense of 'mine' towards anything, are determined to ascend; such people are the four-edged birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is the circle? In hells, animal realms, hungry ghost realms, etc., beings revolve without wisdom, not acting according to their own minds; this is circular birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is the triangle? If a person performs good, bad, and neutral mixed deeds, they will be born in mixed states in hells, heavens, and the human realm. Those bad deeds cause them to be born in hells; good deeds, in heavens; mixed deeds, in the human realm. If they perform three types of deeds, they are born in three places; this is called triangular birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is the sphere? The Four Heavenly Kings (Catummaharajika, the first heaven of the desire realm), the Thirty-three Heavens (Trāyastriṃśa, the second heaven of the desire realm), the Yama Heaven (Yama, the third heaven of the desire realm), the Tusita Heaven (Tusita, the fourth heaven of the desire realm), the Nirmanarati Heaven (Nirmanarati, the fifth heaven of the desire realm), the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the sixth heaven of the desire realm), are born together due to similar karma, and after falling from the heavens, are born again in the heavens; after falling from the human realm, are born again in the human realm; not in places of suffering, this is spherical birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is blue? Beings in hell, drawn by unwholesome karma, enter dark hells; this is blue birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is yellow? Beings born in the hungry ghost realm, drawn by yellow karma, harm each other and destroy each other; such hungry ghosts are yellow birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances.
「何者是赤？赤業所攝生畜生中，迭相食血，于血生愛，是赤生死。比丘如是緣于相想。
「何者是白？白色業攝生於天中，彼人白業，善道寶價，買天人生；天欲退時，余天語言：『汝善道去人世界中。』人中欲死，親友知識、妻子啼哭，淚出覆面而作是言：『甚可愛愍，今舍我去，當好處生，生於人中。』如是天人是白生死。比丘如是緣于相想。
「彼比丘如是思惟：既得人身，若不行善、修施戒智，彼人自誑，流轉地獄、畜生、餓鬼曠野中行；如是愚癡凡夫之人，具足聚集如是業道。彼比丘諦觀察受，觀察想陰攀緣而行，諦見諦求，因眼緣色而生眼識，三和合觸，修多作想。歷別觀察，見色好惡，若近若遠、若長若短、若方若圓，若白、三角，是色形相；歷別觀察，彼諸相想，觀想因緣、觀陰界入，因緣相想；歷別觀察，若惡業報，分分正證，因相應緣，覺因相應，然後舍離。若有利益、若不利益，各各異相，知過去想：『我於此業，已得善報，已得惡報，如前所說。』如是知想，若有想者，猶須憶念；彼憶念者，緣彼想生，如燈光明，因燈緣燈，因緣于燈故有光明。如是如是，因想緣想，以想勢力，故有憶念，彼比丘得第五地。
「比丘如是知想觸已，于彼天樂，不生貪樂；于地獄
【現代漢語翻譯】 「什麼是『赤』（Red）？『赤』是由『赤業』（Red Karma）所攝持的眾生，他們是畜生道的眾生，互相吞食對方的血肉，並且對血肉產生貪愛，這就是『赤生死』（Red Cycle of Birth and Death）。比丘（Bhikkhu，佛教僧侶）應當如此觀察因緣和合的現象。 「什麼是『白』（White）？『白』是由『白色業』（White Karma）所攝持的眾生，他們是天道的眾生。這些天人因為『白業』的緣故，以善業作為珍寶和代價，購買了天人的生命。當這些天人將要從天道退墮時，其他天人會對他們說：『你因為善業的緣故，應當去人間世界。』當這些人在人間將要死亡時，親友、知識、妻子會啼哭，眼淚覆蓋他們的面龐，並且這樣說：『多麼令人憐憫啊，現在就要捨棄我們而去了，應當去好的地方投生，投生到人間。』這樣的天人就是『白生死』（White Cycle of Birth and Death）。比丘應當如此觀察因緣和合的現象。 「那位比丘應當這樣思維：既然已經得到了人身，如果不行善、不修佈施、持戒和智慧，那麼這個人就是在欺騙自己，將會流轉于地獄、畜生、餓鬼等曠野之中。像這樣愚癡的凡夫之人，具足聚集了這樣的惡業之道。那位比丘應當仔細觀察感受，觀察想陰（Saṅkhāra-khandha，行蘊）的攀緣而行，仔細地觀察和尋求真諦。因為眼睛和色塵（Rūpa，顏色、形狀）的因緣而生起眼識（Eye Consciousness），眼、色、識三者和合而產生觸（Contact），進而產生種種想法。詳細地分辨和觀察，看到顏色的好壞，或近或遠，或長或短，或方或圓，或是白色、三角形，這些都是色的形狀和相貌。詳細地分辨和觀察這些相想，觀察想的因緣，觀察陰、界、入（Skandha, Dhātu, Āyatana，五蘊、十八界、十二入）的因緣相想。詳細地分辨和觀察，如果是惡業的果報，就應當分分地如實證知，因為因相應和緣相應，覺知因相應，然後舍離它。如果有利益，或者沒有利益，各自有不同的相貌，知道過去的想：『我因為這個業，已經得到了善報，已經得到了惡報，就像前面所說的那樣。』像這樣知道想，如果還有想存在，仍然需要憶念；那些憶念，是緣于那些想而生起的，就像燈的光明，因為燈而緣于燈，因為燈的因緣所以有光明。像這樣，因為想而緣于想，以想的力量，所以有憶念，那位比丘就能夠證得第五地（Fifth Stage of Realization）。 「比丘像這樣知道想和觸之後，對於天上的快樂，不會生起貪愛；對於地獄
【English Translation】 「What is 『Red』? 『Red』 refers to beings governed by 『Red Karma,』 who are beings in the animal realm, mutually devouring each other's flesh and blood, and developing attachment to blood. This is the 『Red Cycle of Birth and Death.』 A Bhikkhu (Buddhist monk) should contemplate the arising of phenomena in this way. 「What is 『White』? 『White』 refers to beings governed by 『White Karma,』 who are beings in the heavenly realms. These heavenly beings, due to their 『White Karma,』 use good deeds as treasures and prices to purchase heavenly lives. When these heavenly beings are about to fall from the heavens, other heavenly beings will say to them: 『Due to your good deeds, you should go to the human world.』 When these people in the human world are about to die, relatives, friends, and spouses will weep, tears covering their faces, and say: 『How pitiful, now you are leaving us, you should be reborn in a good place, reborn in the human world.』 Such heavenly beings are in the 『White Cycle of Birth and Death.』 A Bhikkhu should contemplate the arising of phenomena in this way. 「That Bhikkhu should think in this way: Having obtained a human body, if one does not perform good deeds, does not practice giving, morality, and wisdom, then that person is deceiving themselves and will transmigrate in the wilderness of hells, animals, and hungry ghosts. Such foolish ordinary people fully gather such paths of evil karma. That Bhikkhu should carefully observe feelings, observe the clinging of the Saṅkhāra-khandha (aggregate of mental formations), carefully observing and seeking the truth. Because of the condition of the eye and Rūpa (form, color), eye consciousness arises. The combination of eye, form, and consciousness produces contact, which in turn produces various thoughts. Distinguishing and observing in detail, seeing the goodness or badness of colors, whether near or far, long or short, square or round, or white, triangular, these are the shapes and appearances of form. Distinguishing and observing these perceptions in detail, observing the causes and conditions of perception, observing the conditioned perceptions of the Skandha, Dhātu, and Āyatana (aggregates, elements, and sense bases). Distinguishing and observing in detail, if it is the retribution of evil karma, one should truly realize it part by part, because the cause corresponds to the condition, being aware that the cause corresponds, and then abandoning it. If there is benefit or no benefit, each has different appearances, knowing the past thoughts: 『Because of this karma, I have already received good retribution, I have already received bad retribution, as mentioned before.』 Knowing thoughts in this way, if there are still thoughts, one still needs to remember; those memories arise from those thoughts, like the light of a lamp, because of the lamp and conditioned by the lamp, because of the condition of the lamp, there is light. In this way, because of thought and conditioned by thought, with the power of thought, there is memory, and that Bhikkhu can attain the Fifth Stage of Realization. 「After the Bhikkhu knows thought and contact in this way, he will not develop greed for heavenly pleasures; towards hells
苦，不生怖畏；彼平等見，想如真金。彼想比丘，破如是想，異法觀想，解脫彼想，復觀餘人虛妄不實：『我今觀察，何因何緣，何因緣想？』彼觀察想，因緣和合，生如是想；若因緣滅，彼想則滅，如彼月珠。譬如月珠，緣月緣珠，則清水生，想亦如是因緣而生。如是想者，非無因緣，非有作者、非有受者，非自然生。比丘如是諦觀想陰。彼既如是諦觀想已，諦知生滅，復微細觀：如河激流，想亦如是，善想生已，余因緣力轉為不善；不善想生，余因緣力轉為善想；彼心猿猴，初始破壞，無記為記。彼觀樂想，不生貪樂，無漏樂中生於樂想；樂中苦想，如是知樂。云何而見？善陰界入若生若滅，不喜樂受、不樂想滅、不取想滅，然後行生，非住非滅，心不悕望，識生住滅。比丘如是諦知此陰，是故不住魔之境界，貪慾瞋癡所不能縛，無有常、樂、凈、我等見，無明不能于生死中以色聲香味觸愛罥之所繫縛，不失憶念，彼憶念生能盡諸漏、能到涅槃。」
爾時，世尊而說偈言：
「若何等比丘， 親近懈怠人， 不常勤精進， 如是非比丘。 若不樂床敷， 佛說是比丘， 若意樂懈怠， 彼不應善法。 煩惱根唯一， 所謂懈怠是， 若有一懈怠， 彼人不得法。 非唯有法服，
【現代漢語翻譯】 現代漢語譯本 對於苦，不產生恐懼；他以平等之心看待一切，視萬物如真金一般。這位有見地的比丘（bhiksu，佛教術語，指男性出家人），破除這種固有的觀念，以不同的角度去觀察事物，從而從這種觀念中解脫出來，進而觀察其他人虛妄不實的想法：『我現在觀察，是什麼原因，什麼條件，導致了這種想法的產生？』他觀察到，想法是因緣和合而產生的；如果因緣消滅，那麼想法也會隨之消滅，就像月珠一樣。譬如月珠，藉助月光和珠子的作用，就能產生清水，想法也是這樣，因緣和合而生。這樣的想法，不是沒有原因，不是有創造者，不是有接受者，也不是自然產生的。比丘（bhiksu）就這樣如實地觀察想陰（samjna-skandha，佛教術語，五蘊之一，指感受和認知）。 他既然這樣如實地觀察了想陰（samjna-skandha），如實地瞭解了它的生滅，又進一步細微地觀察：就像河流的激流一樣，想法也是這樣，好的想法產生后，由於其他因緣的作用，會轉變為不好的想法；不好的想法產生后，由於其他因緣的作用，會轉變為好的想法；他的心就像猿猴一樣，最初是破壞性的，無記變為有記。他觀察到快樂的想法，不產生貪婪的快樂，在無漏的快樂中產生快樂的想法；在快樂中看到痛苦的想法，這樣就瞭解了快樂的本質。應該如何看待呢？善的陰、界、入（ayatana，佛教術語，指感覺器官和感覺對像）的生滅，不喜好快樂的感受，不執著于快樂的想法的滅，不執取想法的滅，然後行為產生，非住非滅，心不希望，識生住滅。比丘（bhiksu）就這樣如實地瞭解這個陰（skandha，佛教術語，指構成個體經驗的五個要素），所以不住在魔的境界，不被貪慾、嗔恚、愚癡所束縛，沒有常、樂、凈、我等錯誤的見解，無明不能在生死中用色、聲、香、味、觸、愛的羅網來束縛他，不失去憶念，他的憶念產生能斷盡一切煩惱，能到達涅槃（nirvana，佛教術語，指解脫和寂滅）。』 當時，世尊（Buddha，佛教術語，指佛陀）說了偈語： 『如果什麼樣的比丘（bhiksu），親近懈怠的人，不經常勤奮精進，就像這樣的非比丘（bhiksu）。如果不喜歡床鋪，佛（Buddha）說這是比丘（bhiksu），如果內心喜歡懈怠，他就不應該修習善法。 煩惱的根源只有一個，那就是懈怠，如果一個人懈怠，他就無法獲得佛法。不僅僅是有法衣，
【English Translation】 English version He does not generate fear and dread towards suffering; he sees with equanimity, regarding everything as true gold. That insightful bhiksu (bhiksu, Buddhist term for a male monastic), breaks such notions, contemplates different aspects, liberating himself from those notions, and further observes the false and unreal thoughts of others: 'I now observe, what is the cause, what is the condition, what is the causal condition for the arising of such thoughts?' He observes that thoughts arise from the combination of causes and conditions; if the causes and conditions cease, then the thoughts also cease, like a moon-pearl. For example, a moon-pearl, relying on the moon and the pearl, produces clear water, thoughts are also born from causes and conditions in the same way. Such thoughts are not without cause, not created by someone, not received by someone, nor do they arise naturally. The bhiksu (bhiksu) thus truly contemplates the samjna-skandha (samjna-skandha, Buddhist term, one of the five aggregates, referring to perception and cognition). Having thus truly contemplated the samjna-skandha (samjna-skandha), truly understanding its arising and ceasing, he further contemplates with subtlety: like the rushing currents of a river, thoughts are also like that, when good thoughts arise, due to the power of other causes and conditions, they transform into unwholesome thoughts; when unwholesome thoughts arise, due to the power of other causes and conditions, they transform into wholesome thoughts; his mind is like a monkey, initially destructive, turning the unmarked into marked. He observes pleasant thoughts, not generating greedy pleasure, generating pleasant thoughts in the pleasure of non-outflow; seeing the thought of suffering in pleasure, thus knowing the essence of pleasure. How should one see it? The arising and ceasing of wholesome aggregates, realms, and entrances (ayatana, Buddhist term, referring to sense organs and sense objects), not delighting in pleasant feelings, not clinging to the cessation of pleasant thoughts, not grasping the cessation of thoughts, then actions arise, neither abiding nor ceasing, the mind does not hope, consciousness arises, abides, and ceases. The bhiksu (bhiksu) thus truly understands this aggregate (skandha, Buddhist term, referring to the five elements that constitute individual experience), therefore not dwelling in the realm of Mara, not bound by greed, hatred, and delusion, without views of permanence, pleasure, purity, self, etc., ignorance cannot bind him in samsara with the nets of form, sound, smell, taste, touch, and love, not losing mindfulness, his mindfulness arising can exhaust all defilements, can reach nirvana (nirvana, Buddhist term, referring to liberation and extinction).' At that time, the Buddha (Buddha, Buddhist term, referring to the enlightened one) spoke in verse: 'If what kind of bhiksu (bhiksu), associates with lazy people, does not constantly diligently strive, like such a non-bhiksu (bhiksu). If he does not delight in bedding, the Buddha (Buddha) says this is a bhiksu (bhiksu), if his mind delights in laziness, he should not cultivate wholesome dharma. The root of afflictions is only one, that is laziness, if one is lazy, he cannot attain the Dharma. It is not only having the Dharma robe,
而得名比丘， 若無讀誦心、 無禪無漏盡， 唯有比丘形， 如是非比丘。 但喜林中游， 不樂道境界， 貪意樂酒色， 如是非比丘。 若能絕魔縛， 復能斷惡業， 佛說彼比丘， 不妄食僧食。 寧食蛇毒菵， 及以洋銅等， 終不破禁戒， 而食僧飲食。 如是則不應， 食所不應食， 若食煩惱者， 則是地獄人。 若人舍煩惱， 如蛇窟中出， 彼比丘應食， 非樂見婦女。 以自身為質， 而心喜樂惡， 此人污僧寶， 云何是比丘？ 若貪愛利養， 喜樂於境界， 見婦女生染， 非道非俗人。 若能燒煩惱， 如火焚樹林， 名善婆羅門， 不貪著飲食。 常樂行聚落， 喜數數洗浴， 愚癡誑自他， 悉沒于道法。 靜心空閑處， 常行禪不捨， 得名婆羅門， 入善道境界。 好處阿蘭若， 非其人不住， 離欲人能止， 悲喜樂欲者。 若喜多言語， 愛樂於境界， 不向涅槃城， 不生不死處。 近王極美食， 常飲酒喜瞋， 唯名字比丘， 妄語誑檀越。 若詐設方便， 數到王門所， 衰惱他俗人， 損敗空閑者。 若人舍妻子， 而依
【現代漢語翻譯】 現代漢語譯本 被稱為比丘（Bhikkhu，佛教僧侶）， 如果內心沒有讀誦佛經的心，沒有禪定，也沒有斷盡煩惱， 僅僅只有比丘的外形，這樣的人不是真正的比丘。 只是喜歡在林中游蕩，不喜歡修道的境界， 貪戀酒色，這樣的人不是真正的比丘。 如果能夠斷絕魔的束縛，又能斷除惡業， 佛說這樣的比丘，才不會白白地食用僧眾的供養。 寧願吃含有蛇毒的食物，以及滾燙的銅水等， 終究不應爲了食用僧眾的飲食而破戒。 像這樣就不應該，食用不應該食用的東西， 如果食用后增長煩惱，這樣的人就是地獄之人。 如果有人捨棄煩惱，就像從蛇窟中出來一樣， 這樣的比丘才應該接受供養，而不是喜歡看婦女。 以自身作為抵押，內心卻喜歡作惡， 這樣的人玷污了僧寶，怎麼能算是比丘呢？ 如果貪愛名利供養，喜歡享樂於外在的境界， 見到婦女就心生染著，既不是修道人也不是世俗人。 如果能夠像火燒樹林一樣焚燒煩惱， 才能被稱為善婆羅門（Brahman，古印度教祭司），不貪著飲食。 經常喜歡在村落中行走，喜歡頻繁地洗浴， 這樣愚癡的人欺騙自己也欺騙他人，完全迷失在道法之中。 如果能在清凈空閑的地方，經常禪修不放棄， 才能被稱為婆羅門，進入善良的道之境界。 好的阿蘭若（Aranya，寂靜處），不是適合的人不能居住， 只有遠離慾望的人才能安住，那些有悲傷、喜悅、快樂和慾望的人不能安住。 如果喜歡多說話，喜愛享樂外在的境界， 就不能走向涅槃（Nirvana，寂滅）之城，不能到達不生不死的境界。 親近國王，享用極好的美食，經常飲酒，喜歡發怒， 只是名字上是比丘，用妄語欺騙施主。 如果虛假地設定方便，頻繁地出入王宮， 使其他在家俗人感到衰敗惱怒，損害破壞清凈的修行人。 如果有人捨棄妻子，而依靠...
【English Translation】 English version Being named a Bhikkhu (Buddhist monk), If there is no mind for reciting scriptures, no meditation, and no exhaustion of defilements, Merely having the form of a Bhikkhu, such a person is not a true Bhikkhu. Only delighting in wandering in the forest, not enjoying the realm of the Path, Greedy for sensual pleasures and alcohol, such a person is not a true Bhikkhu. If one can sever the bonds of Mara (demon), and also cut off evil karma, The Buddha said that such a Bhikkhu does not eat the Sangha's (monastic community) food in vain. Rather eat snake venom, and molten copper, etc., Ultimately, one should not break the precepts in order to eat the Sangha's food. Like this, one should not eat what should not be eaten, If one eats and increases afflictions, such a person is a person of hell. If someone abandons afflictions, like coming out of a snake pit, That Bhikkhu should receive offerings, not delighting in seeing women. Using oneself as collateral, but the mind delights in evil, This person defiles the Sangha Jewel, how can he be a Bhikkhu? If greedy for profit and offerings, delighting in external realms, Seeing women and developing attachment, neither a practitioner nor a layperson. If one can burn away afflictions, like fire burning a forest, One is called a good Brahman (priest in ancient India), not greedy for food. Often delighting in walking in villages, liking to bathe frequently, Such a foolish person deceives himself and others, completely lost in the Dharma. If one can be in a quiet and secluded place, constantly meditating without giving up, One can be called a Brahman, entering the realm of the good Path. A good Aranya (secluded place), is not a place where unsuitable people can reside, Only those who are free from desire can dwell there, not those with sorrow, joy, pleasure, and desire. If one likes to talk a lot, loves external realms, One cannot go to the city of Nirvana (liberation), cannot reach the place of no birth and no death. Close to the king, enjoying excellent food, often drinking alcohol, liking to be angry, Only in name is one a Bhikkhu, deceiving donors with false words. If falsely setting up expedients, frequently going in and out of the king's palace, Causing other laypeople to feel weakened and annoyed, harming and destroying pure practitioners. If someone abandons his wife and children, and relies on...
寂靜林， 猶有繫戀意， 如吐已還食。
「彼比丘，此過寂靜，諦觀諸陰，如實諦見，勤修解脫，咨問尊長：『若道、非道？』諦知見故，八分聖道，求解脫城，常勤行道，平等正見，心無垢染，其心寂靜，于所行道樂修多作。彼比丘，如是善法無漏業道和合修行，減損魔眾，長正法朋。彼地夜叉如是知已，轉覆上聞虛空夜叉；虛空夜叉次第復向四大王說；彼四大王乃至炎摩、兜率陀天彌勒世尊，如前所說。兜率陀處有一菩薩極大歡喜，向化應天如是說言：『閻浮提中某善男子，剃除鬚髮被服法衣，如前所說。』彼化應天，轉復歡喜，如前所說。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘得第五地？彼見聞知或天眼見：觀十色入。十者所謂眼入、色入、耳入、聲入、鼻入、香入、舌入、味入、身入、觸入。云何觀察此十色入？眼入因緣、色入因緣，我此想生。彼如是觀：以眼因緣、色因緣故而生眼識，三和合觸，觸共受想思等俱生。彼比丘若受知受、若思知思、若想知想，如此色長、如此色短，此色可愛、此不可愛，此色可見、此不可見，此色有對、此色無對，如是乃至此意名色，有十一種。
「如是分別，三和合觸，觸共受想思等俱生，知彼眼觸，生受想思。彼義云何？
【現代漢語翻譯】 現代漢語譯本 寂靜的森林啊， 仍然殘留著依戀之情， 就像吐出的食物又想吃回去一樣。
『那位比丘，認為這裡過於寂靜，於是仔細觀察諸陰（五蘊，即色、受、想、行、識），如實地觀察，勤奮地修行以求解脫，並向尊長請教：『什麼是正道，什麼不是正道？』因為如實知見，所以修習八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），爲了求解脫之城，常常勤奮地修行，以平等正直的見解，使內心沒有污垢染著，使他的心寂靜下來，對於所修行的道路樂於修習和多加實踐。那位比丘，像這樣善法、無漏的業道和合修行，減損魔眾的力量，增長正法的朋黨。那地夜叉（守護地面的神）知道這些后，又向上稟告虛空夜叉（守護天空的神）；虛空夜叉依次又向四大天王（持國天、增長天、廣目天、多聞天）稟告；四大天王乃至向炎摩天（夜摩天）、兜率陀天（彌勒菩薩的凈土）的彌勒世尊（未來佛）稟告，就像前面所說的那樣。在兜率陀天有一位菩薩（指彌勒菩薩）非常歡喜，向化應天（兜率天中的變化天）這樣說道：『在閻浮提（我們所居住的這個世界）中，某位善男子，剃除了鬚髮，穿上了法衣，就像前面所說的那樣。』那些化應天，更加歡喜，就像前面所說的那樣。
『還有修行者內心思考——隨順正法觀察法行——那麼那位比丘如何才能證得第五地？他通過見聞覺知或者通過天眼見到：觀察十色入（十種產生認識的處所）。這十種是：眼入（眼根）、色入（色塵）、耳入（耳根）、聲入（聲塵）、鼻入（鼻根）、香入（香塵）、舌入（舌根）、味入（味塵）、身入（身根）、觸入（觸塵）。如何觀察這十色入呢？眼入的因緣、色入的因緣，使我產生了這種想法。他這樣觀察：因為眼入的因緣、色入的因緣，所以產生了眼識，三者和合而產生觸，觸與受、想、思等同時產生。那位比丘如果感受就知是感受、如果思惟就知是思惟、如果想像就知是想像，如此的色是長的、如此的色是短的，此色是可愛的、此色是不可愛的，此色是可見的、此色是不可見的，此色是有對的、此色是無對的，像這樣乃至此意名色，有十一種。
『像這樣分別，三者和合而產生觸，觸與受、想、思等同時產生，知道那眼觸，產生受、想、思。這其中的含義是什麼呢？』
【English Translation】 English version The silent forest, Still has clinging intentions, Like spitting out food and wanting to eat it again.
『That Bhikkhu (Buddhist monk), considering this too quiet, attentively observes the Skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), truly seeing them as they are, diligently cultivates liberation, and asks the elders: 『What is the right path, and what is not the right path?』 Because of truly knowing and seeing, he practices the Eightfold Noble Path (Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), seeking the city of liberation, constantly diligently practicing the path, with equal and upright views, his heart without defilement, his heart is quiet, and he delights in practicing and repeatedly cultivating the path he is on. That Bhikkhu, like this, with good Dharma (teachings), undefiled Karma (actions) paths harmoniously cultivating, diminishes the forces of Mara (the demon), and increases the friends of the Right Dharma. That Bhumi Yaksha (earth spirit), knowing this, further reports upwards to the Akasha Yaksha (sky spirit); the Akasha Yaksha in turn reports to the Four Great Kings (Dhritarashtra, Virudhaka, Virupaksha, Vaisravana); those Four Great Kings even to the Yama Deva (Yama Heaven), Tushita Heaven (the pure land of Maitreya Bodhisattva), to Maitreya Buddha (the future Buddha), as previously described. In the Tushita Heaven, there is a Bodhisattva (referring to Maitreya Bodhisattva) who is greatly delighted, saying to the Parinirmita-vasavartin Devas (the gods of the Heaven of Freely Enjoying Things Created by Others): 『In Jambudvipa (the world we live in), a certain good man, has shaved his head and beard, and wears the Dharma robes, as previously described.』 Those Parinirmita-vasavartin Devas, are even more delighted, as previously described.』
『Furthermore, a practitioner contemplates inwardly—observing the Dharma practices in accordance with the Right Dharma—how does that Bhikkhu attain the fifth stage? He sees, hears, knows, or sees with the divine eye: observing the ten sense bases (the ten places where perception arises). These ten are: eye-base (eye sense), form-base (form object), ear-base (ear sense), sound-base (sound object), nose-base (nose sense), smell-base (smell object), tongue-base (tongue sense), taste-base (taste object), body-base (body sense), touch-base (touch object). How to observe these ten sense bases? The condition of the eye-base, the condition of the form-base, causes this thought to arise in me. He observes thus: because of the condition of the eye-base, the condition of the form-base, eye-consciousness arises, the three combine to produce contact, and contact arises together with feeling, perception, thought, and so on. That Bhikkhu, if feeling, knows it is feeling; if thinking, knows it is thinking; if perceiving, knows it is perceiving; such a form is long, such a form is short, this form is lovely, this form is unlovely, this form is visible, this form is invisible, this form is resistant, this form is non-resistant, and so on, even to this mind-and-form, there are eleven kinds.』
『Thus distinguishing, the three combine to produce contact, and contact arises together with feeling, perception, thought, and so on, knowing that eye-contact produces feeling, perception, thought. What is the meaning of this?』
覺知名受，受知時節，是名想義、是名意轉，此等法生，有異異相、有異異體；異義則如十大地法，如是異相，是思異相。念慧解脫，受想思觸，欲進三昧，此一攀緣，有異異相。如是受想、如是想相，有異非一，譬如日光，一緣異體。如是如是，異自體受，異自體思，諦知眼觸，生受想思。彼正觀察，眼如是空，無物不堅。比丘如是實見彼眼，諦知于道，遠離邪見，正見現前；彼舍如是共癡濁行，不凈眼想、不真實想，諦觀此眼，唯是肉摶，脂膿血淚不凈物合，如是知已，則能斷欲。彼於此眼知無常已，則見無常；彼知此眼唯有肉摶在骨匡已，心得離欲；復知此眼筋纏縛已，知此眼入，自他迭互，各不相應，此物不堅，一切無我。
「以要言之，如是眼者，唯是苦物。既觀知已，離眼入欲。既觀眼入，如是知已，次復觀色：如是色者，有愛不愛，是無記法，不實分別，此有何堅、何凈、何常、何我、何樂？如是觀色，思惟知已，知一切色皆悉無堅，唯有分別；此色如是，有愛不愛，此愛不愛，體不可得，此唯世間若愛若憎分別攝取，若愛若憎，如是憶念。
「又彼比丘既如是觀眼色入已，觀耳聲入，彼觀察聲云何而生？根塵相對而生此聲。彼如是觀：以耳因緣、念因緣故，而生耳識，三和合觸，觸共受
【現代漢語翻譯】 現代漢語譯本：覺知感受，感受知曉其時節，這被稱為想的意義，被稱為意的轉變。這些法產生時，有不同的相狀，有不同的自體；不同的意義就像十大地法一樣，像這樣不同的相狀，是思的不同相狀。念、慧、解脫，感受、想、思、觸，以及欲、進、三昧，這唯一的攀緣，有不同的相狀。像這樣感受和想，像這樣想的相狀，是不同的而不是單一的，譬如日光，唯一的緣卻有不同的自體。像這樣，不同的自體感受，不同的自體思，如實地知曉眼觸，產生感受、想、思。他正確地觀察，眼是空性的，沒有實在和堅固的東西。比丘像這樣真實地見到這隻眼，如實地知曉于道，遠離邪見，正見顯現於前；他捨棄像這樣共同的愚癡和污濁的行為，不凈的眼想、不真實的想，如實地觀察這隻眼，僅僅是由肉團組成，由脂肪、膿、血、淚等不凈之物組合而成，像這樣知曉之後，就能斷除慾望。他對於這隻眼知曉其無常之後，就能見到無常；他知曉這隻眼僅僅是由肉團包裹在骨骼之中后，內心得以遠離慾望；進一步知曉這隻眼被筋纏繞束縛后，知曉這眼入，自己和他人相互交替，各自不相應，這東西不堅固，一切都是無我的。
『總而言之，像這樣的眼，僅僅是痛苦之物。既然觀察知曉之後，就遠離眼入的慾望。既然觀察眼入，像這樣知曉之後，接下來再觀察色：像這樣的色，有可愛和不可愛，這是無記法，不真實的分別，這裡有什麼堅固、什麼清凈、什麼常恒、什麼自我、什麼快樂呢？像這樣觀察色，思維知曉之後，知曉一切色都是不堅固的，僅僅是分別；這色是這樣的，有可愛和不可愛，這可愛和不可愛，其體性是不可得的，這僅僅是世間若愛若憎的分別攝取，若愛若憎，像這樣憶念。
『此外，那位比丘既然像這樣觀察眼色入之後，觀察耳聲入，他觀察聲音是如何產生的呢？是根和塵相對而產生這聲音。他像這樣觀察：因為耳朵的因緣、唸的因緣，而產生耳識，三者和合而產生觸，觸共同產生感受。
【English Translation】 English version: Knowing the feeling, knowing the time of the feeling, this is called the meaning of thought, this is called the transformation of intention. When these dharmas arise, they have different appearances and different entities; different meanings are like the ten great earth dharmas, and such different appearances are the different appearances of thought. Mindfulness, wisdom, liberation, feeling, thought, volition, touch, desire, progress, and samadhi, this one clinging has different appearances. Like this, feeling and thought, like this, the appearance of thought, are different and not one, like sunlight, one condition with different entities. Like this, different self-entity feelings, different self-entity thoughts, truly knowing eye-contact, give rise to feeling, thought, and volition. He correctly observes that the eye is empty, without anything real or solid. The Bhikshu truly sees this eye in this way, truly knowing the path, staying away from wrong views, and right view appears before him; he abandons such common ignorant and turbid actions, impure eye-thoughts, and unreal thoughts, truly observing this eye, which is only composed of a lump of flesh, combined with impure things such as fat, pus, blood, and tears. Having known this, he can cut off desire. After he knows that this eye is impermanent, he sees impermanence; after he knows that this eye is only a lump of flesh wrapped in bones, his mind is able to stay away from desire; further knowing that this eye is bound by tendons, knowing that this eye-entry, self and others alternate with each other, each not corresponding, this thing is not solid, everything is without self (Anatta).
'In short, such an eye is only a thing of suffering. Having observed and known this, one is free from the desire for eye-entry. Having observed the eye-entry, and knowing this, one then observes form: such form has love and non-love, which is an unrecordable (avyākrta) dharma, an unreal distinction. What is solid, what is pure, what is permanent, what is self, what is happiness in this? Having observed form in this way, and having thought and known, one knows that all forms are not solid, but only distinctions; this form is like this, with love and non-love, this love and non-love, its nature is unattainable, this is only the worldly distinction of love and hate, if love or hate, one remembers it in this way.
'Furthermore, after that Bhikshu has observed the eye and form entries in this way, he observes the ear and sound entries. How does he observe how sound arises? This sound arises from the contact of the root and the object. He observes in this way: because of the condition of the ear and the condition of mindfulness, ear-consciousness arises, and the three combine to produce touch, and touch jointly produces feeling.'
想思等俱生，知觸共彼受想思生，若以知觸共思而生，覺知思想，所謂長相、遠等因緣，得聞其聲厚粗細業，若愛不愛。彼比丘知如是聲，思知想知，分分思量，以意識知、思知受知，憶念思量。彼耳聲入，思量簡擇，然後覺知如是聲者非有自體，無愛不愛，唯有分別此聲如是有愛不愛。如是聲者，非有自體、非常非物，破壞不堅，無樂、無我亦無我所，唯貪瞋癡愛不愛聲。如是正觀聲耳入已，若聞聲時則不迷惑，不生喜樂，不取不著，不謂有堅；如是觀察耳聲入已，不樂耳識，離耳識欲：耳識非我，我非耳識，觸、受、想、思皆亦如是。
「又彼比丘觀鼻香入：以鼻因緣、以香因緣、念因緣故而生鼻識。若近若遠，若愛不愛，若香若臭，風和合來，因風而聞，鼻為內入，香為外入，三和合觸，觸共受想思等俱生。知彼相已，如是觀察鼻香入相，知內觸相，則知觸相、思相平等，于如是法，一相攀緣，異因緣用。異者所謂有異異相、有異異體，異相則如十大地法，如前所說。此一切法，如是異相，非是一相、一因緣作。彼比丘如是諦知彼鼻香入，如是諦求：此如是物有何物堅？有何物常？何物不壞？此入無常，苦空無我。彼人如是知鼻香入，一切非我，非是我所，如是正知，唯有分別。此鼻香入，如是唯縛愚癡
【現代漢語翻譯】 現代漢語譯本：想（saṃjñā，認知）、思（cetanā，意志）、等（其他心所）一起產生，知（jñāna，智慧）觸（sparśa，感覺）與它們共同生起受（vedanā，感受）、想、思。如果以知觸與思共同產生，就會覺知思想，也就是所謂的長相、遠等因緣，從而聽聞聲音的厚薄粗細等性質，以及喜愛或不喜愛的情感。那位比丘知道這樣的聲音，思量、認知、想像，細緻地思量，用意識認知、用思量認知、用感受認知，憶念思量。聲音進入耳朵，經過思量簡擇，然後覺知這樣的聲音並沒有自體，沒有喜愛或不喜愛，只有對這個聲音進行分別，判斷它是否引起喜愛或不喜愛。這樣的聲音，沒有自體，不是常恒不變的事物，容易破壞不堅固，沒有快樂、沒有自我，也不是我所擁有的，只有貪（rāga，貪慾）、瞋（dveṣa，嗔恨）、癡（moha，愚癡）以及喜愛或不喜愛的情感與聲音相伴隨。像這樣正確地觀察聲音進入耳朵的過程，如果聽到聲音時就不會迷惑，不會產生喜悅或快樂，不執取不貪著，不認為它是堅實的；像這樣觀察耳朵與聲音的相互作用，就不會貪戀耳識，遠離對耳識的慾望：耳識不是我，我不是耳識，觸、受、想、思也都是這樣。
又那位比丘觀察鼻子與香氣的作用：因為鼻子這個因緣、因為香氣這個因緣、因爲念（smṛti，正念）這個因緣，而產生鼻識。無論是近是遠，無論是喜愛還是不喜愛，無論是香還是臭，風將氣味帶來，因為風的作用而聞到，鼻子是內在的入口，香氣是外在的入口，三者和合產生觸，觸與受、想、思等一起產生。瞭解了這些現象之後，像這樣觀察鼻子與香氣的相互作用，瞭解內在的觸的現象，就能瞭解觸的現象、思的現象是平等的，對於這樣的法，以一種現象為攀緣，以不同的因緣發揮作用。不同之處在於，有不同的現象、有不同的本體，不同的現象就像十大地法（mahā-bhūmi，地、水、火、風、空、識、根、境、受、業），如前面所說。所有這些法，都是不同的現象，不是一種現象、一種因緣所能產生的。那位比丘像這樣如實地瞭解鼻子與香氣的相互作用，像這樣如實地探求：這個事物有什麼是堅固的？有什麼是常恒的？有什麼是不壞的？這個入口是無常的，是苦的、空的、無我的。這個人像這樣瞭解鼻子與香氣的相互作用，一切都不是我，不是我所擁有的，像這樣正確地瞭解，只有分別。鼻子與香氣的相互作用，只是束縛愚癡。
【English Translation】 English version: 'Saṃjñā' (perception), 'cetanā' (volition), and other 'citta-saṃskāras' (mental formations) arise together; 'jñāna-sparśa' (cognitive contact) co-arises with them, giving rise to 'vedanā' (feeling), 'saṃjñā', and 'cetanā'. If 'jñāna-sparśa' arises together with 'cetanā', then one becomes aware of thoughts, such as the conditions of length, distance, and so on, and hears the sound's thickness, coarseness, fineness, and actions, whether loved or unloved. That 'bhikṣu' (monk) knows such a sound, contemplates, cognizes, imagines, and meticulously reflects, cognizing with consciousness, cognizing with thought, cognizing with feeling, remembering and contemplating. The sound enters the ear, is contemplated and discerned, and then one becomes aware that such a sound has no inherent self, neither loved nor unloved, but only a distinction of whether this sound is loved or unloved. Such a sound has no inherent self, is neither permanent nor a thing, is destructible and not solid, without pleasure, without self, and not belonging to self; only 'rāga' (greed), 'dveṣa' (hatred), 'moha' (delusion), and loved or unloved sounds exist. Observing the entry of sound into the ear in this way, one is not confused when hearing sounds, does not generate joy or pleasure, does not grasp or cling, and does not consider it solid; observing the entry of ear and sound in this way, one does not delight in ear-consciousness, and is detached from desire for ear-consciousness: ear-consciousness is not me, I am not ear-consciousness, and so too are contact, feeling, perception, and thought.
Furthermore, that 'bhikṣu' observes the entry of nose and scent: because of the condition of the nose, because of the condition of the scent, and because of the condition of 'smṛti' (mindfulness), nose-consciousness arises. Whether near or far, whether loved or unloved, whether fragrant or foul, the wind brings the scent, and one hears because of the wind; the nose is the internal entry, the scent is the external entry, and the three combine to produce contact, and contact arises together with feeling, perception, thought, and so on. Having understood these phenomena, observing the interaction of nose and scent in this way, understanding the phenomenon of internal contact, one can understand that the phenomena of contact and thought are equal, and for such 'dharmas' (teachings), one phenomenon is the object of clinging, and different conditions are used. The difference lies in having different phenomena and different entities; different phenomena are like the ten great earth 'dharmas' (earth, water, fire, wind, space, consciousness, root, object, feeling, action), as mentioned earlier. All these 'dharmas' are different phenomena, not produced by one phenomenon or one condition. That 'bhikṣu' truly understands the interaction of nose and scent in this way, and truly seeks in this way: what in this thing is solid? What is permanent? What is indestructible? This entry is impermanent, suffering, empty, and without self. That person understands the interaction of nose and scent in this way, that everything is not me, not belonging to me, and understands correctly in this way, only distinguishing. The interaction of nose and scent only binds delusion.
凡夫非黠慧者。比丘如是一種觀察。
「又彼比丘觀舌味入：彼念等緣而生舌識，三和合觸，觸共受想思等俱生。彼隨順覺，名為受相，知是想相，對是觸相，想是思相，想緣于相。彼如是法，各各自相，復平等相，異因緣生。如是一切共成一事，譬如因筒、因鉗、因糠、因水、因瓫，金師因緣作一指環，若作手釧，如是法者非一相成；此舌味入，亦復如是。又彼比丘諦觀舌入及以味入，如是觀已，彼舌味入無有少法常、樂、我、凈，一切種種深細思惟，不得一法。如是如是，一相相應。彼于舌入味、入、離、染，一切眾生沉沒此海，喜樂味海，迭相障礙，是故復於人、天、地獄、畜生、餓鬼五道大海，如是繫縛。比丘如是于舌味入，雖欲解脫：『舌入非我，我非舌入，非常、非物亦非不動、非不破壞、非舌味入。』比丘如是得離染欲。
「又彼比丘觀身觸入，身觸因緣而生身識，三和合觸，觸共受想思等俱生，如前所說眼根入等，此身觸入，應如是知。
「又修行者內心思惟——隨順正法觀察法行——云何比丘如是觀察十色入已，觀察法入？彼見聞知或天眼見：彼法入中攝三種法，謂數緣滅、非數緣滅，及以虛空所有無法，皆法入攝。如是觀已，彼虛空者亦是法入。數緣滅者，此法名智，無量種
【現代漢語翻譯】 現代漢語譯本： 凡夫不是有智慧的人。比丘應當這樣觀察。
『此外，那位比丘觀察舌味入（舌根與味塵的相互作用）：他憶念等緣而生起舌識，三者和合產生觸覺，觸覺與感受、想法、思慮等同時產生。他隨順覺察，稱之為感受之相，知曉這是想法之相，對應的是觸覺之相，想法是思慮之相，想法緣于各種相。這些法，各自具有各自的特性，又具有平等的共性，由不同的因緣而生。像這樣一切共同構成一件事，譬如憑藉筒、鉗、糠、水、瓫等，金匠因緣和合製作一枚指環，或者製作手鐲，像這樣的法不是由單一因素構成；這舌味入也是如此。』此外，那位比丘仔細觀察舌入和味入，這樣觀察之後，他發現舌味入中沒有絲毫的常、樂、我、凈的性質，即使進行各種深刻細緻的思考，也找不到一種這樣的性質。像這樣，一切都與無常相應。他對舌入和味入產生遠離和厭離之心，一切眾生都沉溺於這個苦海，喜好味覺之海，相互阻礙，因此又在人、天、地獄、畜生、餓鬼五道大海中輪迴，像這樣被束縛。比丘像這樣對於舌味入，想要解脫：『舌入不是我，我不是舌入，不是常，不是實體，也不是不動的，不是不破壞的，不是舌味入。』比丘像這樣得以遠離貪慾。
『此外，那位比丘觀察身觸入（身體與觸覺的相互作用），身體和觸覺因緣而生起身識，三者和合產生觸覺，觸覺與感受、想法、思慮等同時產生，如同前面所說的眼根入等，這身觸入，應當這樣理解。』
『此外，修行者內心思考——隨順正法觀察法行——比丘如何這樣觀察十色入（眼、耳、鼻、舌、身、色、聲、香、味、觸）之後，觀察法入（意識的對象）？他通過見聞知或天眼見：這法入中包含三種法，即數緣滅（通過修行證得的涅槃）、非數緣滅（非通過修行證得的涅槃），以及虛空所有無法，都屬於法入所攝。這樣觀察之後，他發現虛空也是法入。數緣滅，這種法被稱為智慧，具有無量種特性。
【English Translation】 English version: The ordinary person is not wise. A Bhikkhu should observe in this way.
『Furthermore, that Bhikkhu observes the tongue-taste base (the interaction of the tongue and taste objects): He recollects and conditions arise, giving rise to tongue-consciousness, the three coming together is contact, contact is accompanied by feeling, perception, thought, and so on. He discerns accordingly, calling it the aspect of feeling, knowing it is the aspect of perception, corresponding to the aspect of contact, perception is the aspect of thought, perception is conditioned by various aspects. These dharmas, each has its own characteristics, and also have equal commonalities, arising from different conditions. Like this, everything together constitutes one thing, for example, relying on a tube, tongs, chaff, water, a pot, a goldsmith creates a finger ring due to conditions coming together, or makes a bracelet, such dharmas are not composed of a single factor; this tongue-taste base is also like this.』 Furthermore, that Bhikkhu carefully observes the tongue base and the taste base, after observing in this way, he finds that there is not the slightest characteristic of permanence, pleasure, self, or purity in the tongue-taste base, even with various deep and detailed thoughts, he cannot find such a characteristic. Like this, everything is in accordance with impermanence. He develops detachment and aversion towards the tongue base and taste base, all beings are immersed in this sea of suffering, delighting in the sea of taste, hindering each other, therefore they revolve in the five paths of existence: humans, gods, hell beings, animals, and hungry ghosts, like this they are bound. A Bhikkhu, like this, regarding the tongue-taste base, wants to be liberated: 『The tongue base is not me, I am not the tongue base, it is not permanent, not a substance, not unmoving, not indestructible, not the tongue-taste base.』 A Bhikkhu, like this, is able to be detached from desire.
『Furthermore, that Bhikkhu observes the body-touch base (the interaction of the body and tactile objects), the body and touch are conditions for the arising of body-consciousness, the three coming together is contact, contact is accompanied by feeling, perception, thought, and so on, just as the eye-sense base and so on were described earlier, this body-touch base, should be understood in this way.』
『Furthermore, the practitioner contemplates inwardly—observing the practice of dharma in accordance with the true dharma—how does a Bhikkhu, after observing the ten sense bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) in this way, observe the dharma base (objects of consciousness)? He sees, hears, knows, or sees with the divine eye: This dharma base includes three kinds of dharmas, namely cessation through conditions (Nirvana attained through practice), cessation not through conditions (Nirvana not attained through practice), and all non-existent things in space, all are included in the dharma base. After observing in this way, he finds that space is also the dharma base. Cessation through conditions, this dharma is called wisdom, possessing limitless characteristics.
種證已，順行數緣，作已證斷煩惱，令彼煩惱盡滅失壞，一切無漏。非數緣者，彼非數緣名智非受，非知非覺又亦非疑。餘人之識有百千生，一切皆失。眼耳鼻舌身意等識，彼已破壞，不復更生，如是名為非數緣滅。此非數緣，第三虛空，知此三法，不生是常，非三世攝，此非今生亦非已生，又非當生。
「又彼比丘，法入二種，各各分別，謂色、無色。所言色者，謂十色入。云何眼識非見非對，見對見色？如是耳識非見非對，云何取聲？如是鼻識非見非對，云何取香？如是舌識非見非對，云何取味？如是身識非見非對，云何取觸？云何如是彼外五入、此內五入，非見非對，與彼見對？云何相得？彼比丘如是觀察：眼識生時，二種攀緣，乃至意識皆有二種，如是識生，如印印物，彼不似印，印軟物堅，則不能印；印堅物軟，印則文生。如是如是，識非見對，緣取見對，一切法中，第三印生，不相似物，不相似生；如是諸法，不相似物，不相似生，是初居致。第二居致，二法相似，還相似生，所謂白縷，產生白衣。第三居致，二不相應，不相應生，如燧火生，木之與火，不相應見。第四居致，見從稀物而生稠物，如乳生酪，乳稀酪稠，彼法如是，則不相應。如是如是不相似法，謂眼識等，異因異緣，眼識等生。」
【現代漢語翻譯】 現代漢語譯本： 已證得的『種證』（一種證悟狀態），順著因緣的順序修行，在已經證得后斷除煩惱，使那些煩惱完全滅盡、消失毀壞，一切都達到無漏的境界。對於非數緣滅（Nirodha-asamapatti，非擇滅），這種非數緣滅被稱為智，不是感受，不是知曉，不是覺察，也不是疑惑。其他人的意識，即使經歷成百上千次生死輪迴，一切都會消失。眼識、耳識、鼻識、舌識、身識、意識等等，這些識已經被破壞，不再重新產生，這就被稱為非數緣滅。這種非數緣滅，加上第三種虛空（ākāśa，空間），瞭解這三種法，就不會再生，是常住不變的，不被過去、現在、未來三世所包含，這種非數緣滅不是現在才產生，也不是已經產生，也不是將要產生。
『此外，那位比丘，將法門歸納為兩種，各自加以區分，即色（rūpa，物質）和無色（arūpa，精神）。所說的色，指的是十種色入（ayatana，處）。為什麼說眼識不是見，也不是對（障礙），而是見對見色呢？同樣，耳識不是見，也不是對，如何獲取聲音呢？同樣，鼻識不是見，也不是對，如何獲取香氣呢？同樣，舌識不是見，也不是對，如何獲取味道呢？同樣，身識不是見，也不是對，如何獲取觸覺呢？為什麼說外面的五種色入（眼、耳、鼻、舌、身）和裡面的五種色入（色、聲、香、味、觸），不是見，也不是對，卻與見對（產生作用）呢？它們是如何相互獲得的呢？那位比丘這樣觀察：眼識產生時，有兩種攀緣（因緣條件），乃至意識都有兩種攀緣，就像識的產生，如同用印章蓋在物體上一樣，但它並不完全像印章，如果用印章蓋在柔軟的物體上，而印章是堅硬的，就無法蓋上；如果用印章蓋在堅硬的物體上，而印章是柔軟的，蓋上的印記就會模糊。像這樣，識不是見對，卻能通過因緣獲取見對，在一切法中，產生第三種印記，不相似的物體，產生不相似的結果；像這樣，各種法，不相似的物體，產生不相似的結果，這是第一種情況。第二種情況，兩種法相似，產生相似的結果，比如用白色的絲線，織成白色的衣服。第三種情況，兩種法不相應，產生不相應的結果，比如燧石生火，木頭和火，看起來並不相應。第四種情況，看到從稀疏的物體產生稠密的物體，比如牛奶產生奶酪，牛奶稀疏而奶酪稠密，這種法就是這樣，它們並不相應。像這樣，不相似的法，比如眼識等等，不同的因，不同的緣，產生眼識等等。』
【English Translation】 English version: Having attained 『Jhana-siddhi』 (a state of meditative accomplishment), practicing in accordance with the order of conditions, having eradicated defilements after attainment, causing those defilements to be completely extinguished, destroyed, and ruined, everything reaches the state of being without outflows (anāsrava). Regarding Nirodha-asamapatti (cessation attainment), this Nirodha-asamapatti is called wisdom, it is not feeling, not knowing, not perceiving, and not doubting. The consciousness of other people, even if they experience hundreds of thousands of lives, everything will disappear. Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, etc., these consciousnesses have been destroyed and will not arise again, this is called Nirodha-asamapatti. This Nirodha-asamapatti, together with the third kind of space (ākāśa), understanding these three dharmas, one will not be reborn, it is permanent and unchanging, not included in the three times of past, present, and future, this Nirodha-asamapatti is not produced now, nor has it been produced, nor will it be produced.
'Furthermore, that bhikkhu (monk), categorizes the dharmas into two types, distinguishing them separately, namely rūpa (form, matter) and arūpa (formless, mental). What is called rūpa refers to the ten āyatanas (sense bases). Why is it said that eye-consciousness is not seeing, nor an obstacle, but sees and confronts seeing form? Similarly, ear-consciousness is not seeing, nor an obstacle, how does it grasp sound? Similarly, nose-consciousness is not seeing, nor an obstacle, how does it grasp fragrance? Similarly, tongue-consciousness is not seeing, nor an obstacle, how does it grasp taste? Similarly, body-consciousness is not seeing, nor an obstacle, how does it grasp touch? Why is it said that the five external āyatanas (eye, ear, nose, tongue, body) and the five internal āyatanas (form, sound, smell, taste, touch) are not seeing, nor obstacles, yet they interact with seeing and obstacles? How do they obtain each other? That bhikkhu observes thus: When eye-consciousness arises, there are two kinds of conditions, and even mind-consciousness has two kinds of conditions, just as the arising of consciousness is like stamping a seal on an object, but it is not exactly like a seal. If a seal is stamped on a soft object and the seal is hard, it cannot be stamped; if a seal is stamped on a hard object and the seal is soft, the imprint will be blurred. In this way, consciousness is not seeing and confronting, but it can grasp seeing and confronting through conditions. In all dharmas, a third kind of imprint arises, dissimilar objects produce dissimilar results; in this way, various dharmas, dissimilar objects produce dissimilar results, this is the first situation. The second situation, two similar dharmas produce similar results, such as using white thread to weave white clothes. The third situation, two dharmas are not corresponding, producing non-corresponding results, such as fire produced from flint, wood and fire do not appear to correspond. The fourth situation, seeing dense objects arise from sparse objects, such as cheese produced from milk, milk is sparse and cheese is dense, this dharma is like this, they are not corresponding. In this way, dissimilar dharmas, such as eye-consciousness, etc., different causes, different conditions, produce eye-consciousness, etc.'
爾時，世尊而說偈言：
「若樂覺知法， 在林而行禪， 正覺知諦相， 則得無上處。 常樂行慈心， 勤於法境界， 諦知于身相， 則名真比丘。 若人正觀察， 欲恚不能壞， 彼得言比丘； 異此非比丘。 愍一切眾生， 舍一切貪戀， 解脫一切縛， 則名真比丘。 若人調御心， 境界不能壞， 無垢如真金， 名知足比丘。 若人愛不愛， 不垢污心意， 當知彼行善， 舍離一切過； 威儀不可嫌， 法行調諸根， 勇猛清凈意， 如是名比丘。 若人常喜樂， 知諸論中義， 不貪著飲食， 名寂意比丘。 林行阿蘭若， 冢間草為敷， 若以此為樂， 如是名比丘。 諦知罪業過， 善達諸業果， 深識因與緣， 是離惡比丘。 破生死曠野， 壞惡調諸根， 復能善知友， 名寂意比丘。 于譽心不喜， 毀訾心不憂， 如大海之深， 是修行比丘。 堅意隱他惡， 不餐軟滑語， 時語善恭敬， 名寂靜比丘。 知欲界業因， 亦知色界因， 無色亦諦知， 是知論比丘。 不喜世俗語， 常樂斷諸過， 于境界如毒， 佛說是比丘。 若人慾
【現代漢語翻譯】 現代漢語譯本： 那時，世尊用偈語說道： 『如果喜愛覺悟之法，在樹林中修行禪定， 正確覺知真諦的相狀，就能得到無上的境界。 常常喜樂於行慈悲之心，勤奮于佛法的境界， 如實知曉自身之相，這樣的人才可稱為真正的比丘（bhiksu，佛教出家男眾）。 如果有人能正確地觀察，貪慾和嗔恚不能擾亂他， 他才能被稱為比丘；否則就不是比丘。 憐憫一切眾生，捨棄一切貪戀， 解脫一切束縛，這樣的人才可稱為真正的比丘。 如果有人調伏自己的心，外在境界不能擾亂他， 像真金一樣沒有瑕疵，可稱為知足的比丘。 如果有人對於喜愛和不喜愛，都不讓其玷污自己的心意， 應當知道他正在行善，捨棄一切過錯； 威儀沒有可令人嫌棄之處，以佛法調伏諸根， 勇猛精進且心意清凈，這樣的人才可稱為比丘。 如果有人常常喜悅快樂，通曉各種論議中的含義， 不貪著于飲食，可稱為寂靜心意的比丘。 在樹林中修行，住在阿蘭若（aranya，寂靜處），用草來鋪設床鋪， 如果以這些為樂，這樣的人才可稱為比丘。 如實知曉罪業的過患，善於通達各種業的果報， 深刻認識因和緣，這就是遠離罪惡的比丘。 破除生死輪迴的曠野，斷除惡行調伏諸根， 並且能夠善於結交益友，可稱為寂靜心意的比丘。 對於讚譽內心不歡喜，對於譭謗內心不憂愁， 像大海一樣深沉，這是修行的比丘。 堅定心意隱藏他人的惡行，不貪圖柔順諂媚的言語， 適時說話且善於恭敬，可稱為寂靜的比丘。 知曉欲界（kama-dhatu，眾生因慾望而生存的世界）的業因，也知曉**的業因， 對於無色界（arupa-dhatu，沒有物質存在的精神世界）也能如實知曉，這就是通曉論議的比丘。 不喜愛世俗的言語，常常喜樂於斷除各種過錯， 對於外在境界如同毒藥一般遠離，佛陀說這就是比丘。 如果有人想要...
【English Translation】 English version: At that time, the World Honored One spoke in verse, saying: 『If one delights in the Dharma of awakening, and practices meditation in the forest, Correctly perceiving the characteristics of the Truth, one will attain the unsurpassed state. Always rejoicing in practicing loving-kindness, diligently engaging in the realm of the Dharma, Truly knowing the nature of the body, such a one is called a true bhiksu (bhiksu, Buddhist monk). If one observes correctly, greed and hatred cannot corrupt him, He can be called a bhiksu; otherwise, he is not a bhiksu. Having compassion for all beings, abandoning all attachments, Liberated from all bonds, such a one is called a true bhiksu. If one subdues his mind, external realms cannot corrupt him, Being as stainless as pure gold, he is called a contented bhiksu. If one's mind is not defiled by love or hate, Know that he is practicing goodness, abandoning all faults; His demeanor is irreproachable, he cultivates his senses with the Dharma, Courageous, diligent, and with a pure mind, such a one is called a bhiksu. If one is always joyful, understanding the meaning of various treatises, Not being attached to food, he is called a bhiksu of tranquil mind. Practicing in the forest, dwelling in aranya (aranya, a quiet place), using grass as bedding, If one delights in these, such a one is called a bhiksu. Truly knowing the faults of sinful deeds, being skilled in understanding the consequences of various actions, Deeply understanding cause and condition, this is a bhiksu who is free from evil. Breaking through the wilderness of birth and death, destroying evil and subduing the senses, And being able to befriend virtuous companions, he is called a bhiksu of tranquil mind. Not rejoicing in praise, nor being saddened by criticism, Being as deep as the ocean, this is a bhiksu who is practicing. Firmly concealing the faults of others, not indulging in flattering words, Speaking at the right time and being respectful, he is called a bhiksu of tranquility. Knowing the karmic causes of the desire realm (kama-dhatu, the world where beings live because of desires), and also knowing the karmic causes of **, Also truly knowing the formless realm (arupa-dhatu, the spiritual world without material existence), this is a bhiksu who understands treatises. Not delighting in worldly speech, always rejoicing in cutting off various faults, Regarding external realms as poison, the Buddha said this is a bhiksu. If one wants to...
如泥， 意常如是行， 黠慧開心意， 解脫生死縛。 若人禪誦業， 遠離於懈怠， 利益諸眾生， 名蘭若比丘。 若能答問難， 辯才調諸根， 當知是法師， 不爾如草等。 若身行意行， 一切不疲倦， 僧所有事業， 一切皆能作， 而不求財物， 不為富樂名， 唯利益僧意， 解脫一切縛。 持戒不悕天， 亦不求名利， 持戒為涅槃， 是寂靜比丘。 常舍離眾惡， 但樂行善行， 不近惡知識， 是佛法比丘。 常以慈修心， 恭敬質直意， 學句不缺者， 去涅槃不遠。 常畏老病死， 不悕樂世間， 修禪不放逸， 去涅槃不遠。 若人以無常， 自他空無我， 修禪上上智， 去涅槃不遠。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘得五地已，得第六地？彼見聞知或天眼見：彼比丘解四居致，此法雲何？有相似因得相似果；不相似因不相似果；因不相似果不相似；有半相似半不相似。云何名為有相似因得相似果？譬如稻因還生於稻；如是如是，內相似者善業相似，如是得果，謂天人中；是初居致。云何名為不相似因不相似果？譬如甜乳而生酢酪，不可愛樂；如是如是，內不相似
【現代漢語翻譯】 現代漢語譯本 心如泥土般柔順，意念常常如此行持。 聰明智慧，心懷喜悅，解脫生死的束縛。 如果有人精進禪修和誦經，遠離懈怠， 利益一切眾生，這樣的人被稱為蘭若比丘（Aranya Bhikshu，住在寂靜處的比丘）。 如果能夠回答各種難題，具備雄辯的口才來調伏諸根， 應當知道這是法師（Dharma Master），否則就像野草一樣。 如果身行和意行，一切都不感到疲倦， 對於僧團的所有事業，一切都能夠去做， 而不追求財物，不爲了富裕和名聲， 只爲了利益僧團，這樣就能解脫一切束縛。 持戒不是爲了期望昇天，也不爲了追求名利， 持戒是爲了涅槃（Nirvana，寂滅），這是寂靜的比丘。 常常捨棄各種惡行，只喜歡行持善行， 不接近惡知識，這就是佛法的比丘。 常常以慈悲修習內心，以恭敬和正直的心意待人， 學習佛法語句沒有缺失的人，離涅槃不遠了。 常常畏懼衰老、疾病和死亡，不貪戀世間的快樂， 修習禪定不放逸，離涅槃不遠了。 如果有人以無常（Anitya，一切事物都在變化）、 自身和他人皆是空無我（Anatta，沒有永恒不變的自我）的智慧， 修習禪定達到最高的智慧，離涅槃不遠了。
『此外，修行者內心思維——隨順正法觀察法行——如何這位比丘獲得五地之後，獲得第六地？他通過見聞覺知或者天眼觀察到：這位比丘理解四種居致（四種因果關係），這法是什麼呢？有相似的因得到相似的果；不相似的因得到不相似的果；因不相似果相似；有半相似半不相似。什麼叫做有相似的因得到相似的果呢？譬如稻子的因還生出稻子；像這樣，內在相似的善業，也會得到相似的果報，比如在天界和人間；這是第一種居致。什麼叫做不相似的因得到不相似的果呢？譬如甜美的乳汁卻產生酸澀的酪，令人不喜愛；像這樣，內在不相似的』
【English Translation】 English version The mind is as pliable as mud, and the intention constantly acts in this way. Intelligent and wise, with a joyful heart, one is liberated from the bonds of birth and death. If one diligently practices meditation and recitation, staying away from laziness, And benefits all sentient beings, such a person is called an Aranya Bhikshu (a monk dwelling in a secluded place). If one can answer difficult questions and has the eloquence to subdue the senses, One should know that this is a Dharma Master; otherwise, one is like grass. If one's actions of body and mind are tireless, And one can do all the work of the Sangha (monastic community), Without seeking wealth, not for riches and fame, But only for the benefit of the Sangha, one can be liberated from all bonds. Upholding precepts not in the hope of heaven, nor seeking fame and profit, Upholding precepts for Nirvana (liberation), this is a peaceful Bhikshu. Constantly abandoning all evil deeds, only delighting in performing good deeds, Not associating with bad company, this is a Bhikshu of the Buddha's Dharma. Constantly cultivating the mind with loving-kindness, with respect and honesty, Learning the phrases of the Dharma without omission, one is not far from Nirvana. Constantly fearing old age, sickness, and death, not desiring worldly pleasures, Practicing meditation without negligence, one is not far from Nirvana. If one uses impermanence (Anitya, the nature of change), Self and others as empty and without self (Anatta, no permanent self), Cultivating meditation with supreme wisdom, one is not far from Nirvana.
『Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the correct Dharma—how does this Bhikshu, having attained the fifth stage, attain the sixth stage? He sees, hears, knows, or sees with the divine eye: this Bhikshu understands the four conditions (four types of cause and effect), what is this Dharma? There is a similar cause that yields a similar effect; a dissimilar cause yields a dissimilar effect; a cause is dissimilar, but the effect is similar; there is half similar and half dissimilar. What is called a similar cause yielding a similar effect? For example, the cause of rice still produces rice; just like that, internal similar good karma will also yield similar results, such as in the heavens and among humans; this is the first condition. What is called a dissimilar cause yielding a dissimilar effect? For example, sweet milk produces sour cheese, which is not pleasing; just like that, internal dissimilar』
謂於此世愛染聲觸味色香等，而得地獄不可愛果、不可樂果，猶如酢酪；第二居致。云何名為因不相似果不相似？譬如青等，合生異色，色不相似；如是如是，內不相似謂業果報皆不相似，非其業果，所謂邪見：外道齋法，殺羊悕天，而墮地獄；第三居致。云何名為有半相似半不相似？譬如白縷以成白衣，縷細衣粗，是不相似；如是如是，內半相似、半不相似，細不善業得大地獄不善粗報；第四居致。
「又彼比丘思惟觀已，不取業果，更復思惟，觀異業果，于有中行，猶如輪轉，有四居致。有業未到，眾人共作而能逼惱；此初居致。有業已到，方能逼惱；第二居致。有業若到、若其未到，皆能逼惱；第三居致。有業非到亦非未到，第四居致。有業未到，眾人共作，能逼惱者，如世間法，星雖未到，國土得殃；若出世間，眼識未到，業海能逼，所謂欲心憂悲等逼；此初居致。有業已到，方能逼者，如世間法，火到乃燒，刀至方割；若出世間，不善業到，地獄、畜生、餓鬼逼惱；第二居致。有業若到、若其未到能逼惱者，如世間法，咒毒勢力，若到、未到悉能逼惱；若出世間，人慾死時，有悕望相未到地獄；第三居致。有業非到、非未到者，譬如世間種種藥子，非到生力，非未到生；若出世間，亦復如是，羅漢比
【現代漢語翻譯】 現代漢語譯本： 關於在此世貪愛聲音、觸覺、味道、顏色、氣味等，卻得到地獄中不可愛的果報、不可喜樂的果報，就像酸腐的乳酪一樣；這是第二種情況。什麼叫做因不相似果也不相似呢？譬如青色等混合產生不同的顏色，這些顏色不相似；像這樣，內在的不相似是指業和果報都不相似，不是那種業所對應的果報，例如邪見：外道進行齋戒，宰殺羊來希望昇天，結果卻墮入地獄；這是第三種情況。什麼叫做有半相似半不相似呢？譬如用白色的絲線織成白色的衣服，絲線細而衣服粗，這是不相似的；像這樣，內在的半相似、半不相似，是指細微的不善業得到大地獄中粗重的、不善的果報；這是第四種情況。 此外，那位比丘思考觀察后，不執取（之前的）業果，更進一步思考，觀察不同的業果，在有（輪迴）中執行，就像輪子轉動一樣，有四種情況。有業還沒有成熟，眾人共同造作卻能帶來逼迫惱害；這是第一種情況。有業已經成熟，才能帶來逼迫惱害；這是第二種情況。有業無論成熟與否，都能帶來逼迫惱害；這是第三種情況。有業既沒有成熟也沒有不成熟，這是第四種情況。有業還沒有成熟，眾人共同造作，能帶來逼迫惱害者，就像世間法中，星象雖然還沒有應驗，國家卻遭受災殃；如果從出世間的角度來說，眼識還沒有成熟，業海就能帶來逼迫，例如慾望、憂愁、悲傷等帶來的逼迫；這是第一種情況。有業已經成熟，才能帶來逼迫惱害者，就像世間法中，火燒到才能燃燒，刀碰到才能割傷；如果從出世間的角度來說，不善業成熟，地獄、畜生、餓鬼就會帶來逼迫惱害；這是第二種情況。有業無論成熟與否都能帶來逼迫惱害者，就像世間法中，咒語和毒藥的力量，無論是否應驗都能帶來逼迫惱害；如果從出世間的角度來說，人在臨死的時候，有希望的念頭，雖然還沒有墮入地獄；這是第三種情況。有業既沒有成熟也沒有不成熟，譬如世間各種各樣的藥材種子，不是成熟才產生力量，也不是沒有成熟就不產生力量；如果從出世間的角度來說也是這樣，阿羅漢比丘...
【English Translation】 English version: Regarding attachment to sounds, touch, tastes, colors, and smells in this world, one obtains the undesirable and unpleasant consequences of hell, like sour cheese; this is the second situation. What is meant by 'cause dissimilar, effect dissimilar'? For example, blue and other colors combine to produce different colors, which are dissimilar; likewise, internal dissimilarity refers to karma and its results being dissimilar, not the results corresponding to that karma, such as wrong views: heretics perform fasts and sacrifices, killing sheep in the hope of being born in heaven, but instead fall into hell; this is the third situation. What is meant by 'half similar, half dissimilar'? For example, white threads are used to make white clothing, the threads are fine while the clothing is coarse, which is dissimilar; likewise, internal half similarity and half dissimilarity refers to subtle unwholesome karma resulting in gross, unwholesome consequences in the great hells; this is the fourth situation. Furthermore, that Bhikshu, having contemplated and observed, does not grasp the (previous) karmic results, but further contemplates and observes different karmic results, moving within existence (samsara) like a turning wheel, there are four situations. There is karma that has not yet ripened, but which, when done collectively by many, can bring about oppression and affliction; this is the first situation. There is karma that only brings about oppression and affliction when it has ripened; this is the second situation. There is karma that can bring about oppression and affliction whether it has ripened or not; this is the third situation. There is karma that is neither ripened nor unripened, this is the fourth situation. There is karma that has not yet ripened, but which, when done collectively by many, can bring about oppression and affliction, like in worldly affairs, even though the stars have not yet aligned, the country suffers calamity; if from a transcendent perspective, even though eye-consciousness has not yet ripened, the ocean of karma can bring about oppression, such as the oppression brought about by desire, sorrow, grief, etc.; this is the first situation. There is karma that only brings about oppression and affliction when it has ripened, like in worldly affairs, fire only burns when it reaches, a knife only cuts when it touches; if from a transcendent perspective, when unwholesome karma ripens, hells, animals, and hungry ghosts bring about oppression and affliction; this is the second situation. There is karma that can bring about oppression and affliction whether it has ripened or not, like in worldly affairs, the power of spells and poisons, whether they have taken effect or not, can bring about oppression and affliction; if from a transcendent perspective, when a person is dying, there are hopeful thoughts, even though they have not yet fallen into hell; this is the third situation. There is karma that is neither ripened nor unripened, like in worldly affairs, various kinds of medicinal seeds, they do not produce power only when ripened, nor do they not produce power when unripened; if from a transcendent perspective, it is also like this, an Arhat Bhikshu...
丘決定受業，量如須彌，彼阿羅漢，若入涅槃、若未涅槃，此業不能逼阿羅漢；第四居致。
「有業現受而非生受；此初居致。有業生受而非現受：第二居致。有業生受亦現世受；第三居致。有非現受亦非生受；第四居致。
「何業現受而非生受？若世間者，如犯王法，王法與罰，此業現受而非生受；出世間者，修行佈施善人所贊，此業現受非他世受；此初居致。何業生受而非現受？若世間者入火得火；出世間者此世行善、若行不善，異世得果，此可現見；第二居致。何業生受亦現世受？若世間者，所謂現受，生世亦受；出世間者亦復如是；第三居致。何業非現亦非生受？若世間者，如不語戒、不語佈施；出世間者，謂無記業，非現世受、非生世受；第四居致。
「彼比丘如是一廂處坐，如是觀察無量種枝業果報羅網，遍滿地獄、餓鬼、畜生、人、天之中，如是見已，隨順法行。◎
「◎又修行者內心思惟——隨順正法觀察法行——云何比丘知業果報？謂知此業，知此業果，知善不善，知此眾產生就身惡行、成就口惡行、成就意惡行，譭謗賢聖、邪見所攝，彼人以是業因緣故，身壞命終，或墮地獄、或墮畜生、或墮餓鬼；若有眾產生就身善行、成就口善行、成就意善行，讚歎賢聖、正見所攝
，彼人以是業因緣故，身壞命終則生善道天世界中。「彼比丘如是觀察自業報法，彼比丘如是觀已，魔界眾生不與共行，終到涅槃；如是法行，修厭離行，勤行善道，終盡生死；攝取他人，令度生死如自度已，及諸檀越。彼比丘知業報法，觀察地獄、餓鬼、畜生、人、天諸趣業報法數，譬如清凈毗琉璃珠，為莊嚴故，以繩穿之。隨彼繩色若青、若黃、赤白紫等，如彼色見。如是業珠，報繩穿之。彼比丘於是業中皆見聞知或天眼見，清凈明瞭。
「又彼比丘若見、若聞知業報法，猶如彼珠。譬如有珠，其色極白，普清無瑕、清凈任穿、已善修治，普門殊勝，一切世人之所讚歎，任王、王等所應畜用；如是功德相應凈珠，唯王、王等知此功德清凈珠價，取此珠已，著莊嚴上。如是如是，彼比丘十善業道凈分寶珠，普白善凈、離過無瑕、清凈任穿、對治法分、有大勢力、是答難法，乃是法師法鉆所穿，善巧修治，如是如是，愿施戒智；如是如是，修治十善業道珠已，隨愿所取轉輪聖王、若取天王、若取魔王、若取梵王，修無漏禪，三昧自在；如是如是，彼正法珠善修治已，名為普門，此普門者謂天人門。彼正法珠，名為普門，世間城中既得出已，入涅槃門，一切世人所讚歎者，謂正見人學人所贊，任王、王等所應用者
【現代漢語翻譯】 現代漢語譯本： 『那個人因為這種業的因緣，身死命終后就會生到善道的天界之中。』那位比丘這樣觀察自己的業報之法，那位比丘這樣觀察之後，魔界的眾生不能與他同行，最終到達涅槃；像這樣依法修行，修習厭離之行，勤奮地行持善道，最終了結生死；攝受其他人，讓他們像自己一樣度脫生死，以及所有的施主。那位比丘知道業報之法，觀察地獄、餓鬼、畜生、人、天等各道的業報之法，譬如一顆清凈的毗琉璃珠（一種寶石），爲了莊嚴的緣故，用繩子穿起來。隨著那繩子的顏色，無論是青色、黃色、紅色、白色、紫色等，都能如實地看到那些顏色。就像這樣，業的珠子，用報應的繩子穿起來。那位比丘對於這些業，都能見到、聽到、知道，或者用天眼見到，清凈而明瞭。
『還有，那位比丘如果見到、聽到、知道業報之法，就像那顆珠子一樣。譬如有一顆珠子，它的顏色極其潔白，普遍清澈沒有瑕疵、清凈可以隨意穿孔、已經很好地修飾整治過，普遍殊勝，一切世人都讚歎它，可以任由國王、王等應該畜養使用；像這樣與功德相應的清凈珠子，只有國王、王等才知道這顆功德清凈珠子的價值，取了這顆珠子之後，戴在莊嚴的飾品上。像這樣像這樣，那位比丘的十善業道清凈寶珠，普遍潔白善良清凈、遠離過失沒有瑕疵、清凈可以隨意穿孔、是對治煩惱的法門、有很大的勢力、是回答難題的法門，乃是用法師的法鉆所穿，善巧地修飾整治過，像這樣像這樣，願力、佈施、持戒、智慧；像這樣像這樣，修飾整治十善業道的珠子之後，可以隨心所欲地取得轉輪聖王、或者取得天王、或者取得魔王、或者取得梵王，修習無漏禪定，三昧自在；像這樣像這樣，那顆正法珠子很好地修飾整治之後，名為普門，這普門指的是天人門。那顆正法珠子，名為普門，在世間城中既然已經得到之後，就能進入涅槃門，一切世人所讚歎的，指的是正見之人、學人所讚歎，可以任由國王、王等應用的』
【English Translation】 English version: 'That person, due to the karmic causes and conditions of these actions, after their body breaks down and their life ends, will be reborn in the good realms of the heavens.' That Bhikshu observes the law of their own karmic retribution in this way. Having observed in this way, the beings of the realm of Mara (the demon realm) cannot walk together with them, and they ultimately reach Nirvana. Practicing the Dharma in this way, cultivating the practice of renunciation, diligently practicing the path of goodness, they ultimately exhaust birth and death. They gather others, enabling them to cross over birth and death as they have crossed over themselves, as well as all the donors. That Bhikshu knows the law of karmic retribution, observing the karmic retribution of beings in the realms of hell, hungry ghosts, animals, humans, and heavens. It is like a pure Vaidurya (beryl) gem, pierced with a string for the sake of adornment. Depending on the color of the string, whether it is blue, yellow, red, white, purple, etc., the color is seen accordingly. In the same way, the jewel of karma is strung with the string of retribution. That Bhikshu sees, hears, and knows all these karmas, or sees them with the divine eye, clearly and distinctly.
'Furthermore, that Bhikshu, if they see, hear, and know the law of karmic retribution, it is like that jewel. For example, there is a jewel, its color extremely white, universally clear without flaws, pure and easily pierced, well-repaired and refined, universally excellent, praised by all the people of the world, suitable for kings and royalty to possess and use. Such a pure jewel corresponding to merit, only kings and royalty know the value of this pure jewel of merit. Having taken this jewel, they place it on an adornment. In this way, in this way, that Bhikshu's pure jewel of the ten wholesome karmic paths, universally white, good, and pure, free from faults and without flaws, pure and easily pierced, is the aspect of the Dharma that counteracts afflictions, possesses great power, is the Dharma for answering difficult questions, and is pierced by the Dharma drill of a Dharma master, skillfully repaired and refined. In this way, in this way, aspiration, giving, discipline, and wisdom. In this way, in this way, having repaired and refined the jewel of the ten wholesome karmic paths, one can obtain a Chakravartin (universal monarch) according to their wish, or obtain a Deva King, or obtain a Mara King, or obtain a Brahma King, cultivating non-outflow meditation, with Samadhi (concentration)自在(at ease). In this way, in this way, that jewel of the True Dharma, having been well-repaired and refined, is called the Universal Gate. This Universal Gate refers to the gate of gods and humans. That jewel of the True Dharma, called the Universal Gate, having been obtained in the city of the world, can enter the gate of Nirvana, praised by all the people of the world, referring to those with Right View and those who are learning, suitable for kings and royalty to use.'
，入正法道心王所應。若人信彼毗琉璃珠，一切功德皆悉具足，如是寶珠與正法珠相似相對。
「又彼比丘觀業報法，猶如彼珠。譬如有珠，其珠有瑕，不普清凈，非一切門而不鮮白，不任鉆穿、不任修治，一切人見則不讚嘆，非王、王等所應畜用。如是如是，彼外道法，是相似法，如有瑕珠，所言瑕者謂：身見瑕、戒取疑瑕，非一切門，唯是地獄、餓鬼、畜生三趣之門，非是好法；又亦不與無漏相應，不任鉆穿、非答難法，非是法師法鉆所穿，非王、王等所應畜用。八富伽羅正法道行是心之王，彼外道珠，非其所應。如是等法相似相對，非法瑕珠若系人咽，如是之人彼相似珠用系咽已，在於地獄、餓鬼、畜生無始以來生死流轉。彼比丘如是觀察珠、相似珠，譬如世間有琉璃珠似毗琉璃，有人見之謂毗琉璃，愚癡凡夫亦復如是。
「彼比丘如是諦知法、非法已，得第七地。彼地夜叉見彼比丘清凈持戒得第七地，轉復歡喜，如是傳聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞四天王，彼四天王如是傳聞三十三天，三十三天如是復向帝釋王說，彼帝釋王次第復向炎摩天說，彼炎摩天展轉復聞兜率陀天，兜率陀天如是具白彌勒世尊，彌勒世尊告化應天，彼化應天覆向他化自在天說，作如是言：『閻浮提中某善男
【現代漢語翻譯】 現代漢語譯本：進入正法之道，這是心王所應遵循的。如果有人相信那毗琉璃珠（一種寶石），一切功德都完全具備，這樣的寶珠與正法之珠相似相對。
『還有，那位比丘觀察業報之法，就像那珠子一樣。譬如有一顆珠子，它有瑕疵，不完全清凈，並非所有方面都潔白無瑕，不能用來鉆孔、不能用來修飾，所有人見了都不會讚歎，不是國王或地位相當的人應該擁有的。就像這樣，外道之法，是相似之法，就像有瑕疵的珠子，所說的瑕疵是指：身見之瑕、戒律執取之疑，並非通向所有道路，只是通向地獄、餓鬼、畜生這三惡道的道路，不是好的法；而且也不與無漏相應，不能用來鉆孔、不能用來解答難題，不是法師的法鉆所能穿透的，不是國王或地位相當的人應該擁有的。八種補特伽羅（指須陀洹、斯陀含、阿那含、阿羅漢四向四果）的正法之道是心之王，那外道之珠，不是他們所應擁有的。像這樣的法相似相對，非法的瑕疵之珠如果繫在人的咽喉上，這樣的人用那相似的珠子繫住咽喉之後，就會在地獄、餓鬼、畜生中無始以來生死流轉。那位比丘這樣觀察珠子、相似的珠子，譬如世間有琉璃珠（一種玻璃）像毗琉璃珠，有人見了認為它是毗琉璃珠，愚癡的凡夫也是這樣。』
『那位比丘這樣如實地知曉法、非法之後，證得第七地。那裡的夜叉（一種神）見到那位比丘清凈持戒證得第七地，更加歡喜，這樣傳聞到虛空夜叉，虛空夜叉傳聞到四大天王，那四大天王傳聞到四天王，那四天王這樣傳聞到三十三天（忉利天），三十三天這樣又向帝釋王（忉利天主）說，那帝釋王依次又向炎摩天（夜摩天）說，那炎摩天輾轉又聽到兜率陀天（兜率天），兜率陀天這樣完全稟告彌勒世尊（未來佛），彌勒世尊告訴化應天（化樂天），那化應天又向他化自在天（他化自在天）說，這樣說道：『在閻浮提（我們所居住的這個世界）中，某位善男子』
【English Translation】 English version: Entering the path of the true Dharma is what the mind-king should follow. If someone believes in that Vaidurya bead (a type of gem), all merits are fully possessed; such a precious bead is similar and corresponds to the true Dharma bead.
'Furthermore, that Bhikshu (monk) observes the law of karmic retribution, just like that bead. For example, if there is a bead that has flaws, is not completely pure, is not flawless in all aspects, cannot be used for drilling, cannot be used for repairing, everyone who sees it will not praise it, and it is not something that a king or someone of equal status should possess. Just like that, the Dharma of the heretics is a similar Dharma, like a flawed bead. The so-called flaws refer to: the flaw of self-view, the doubt of clinging to precepts. It does not lead to all paths, but only to the paths of hell, hungry ghosts, and animals, these three evil realms; moreover, it does not correspond to the un-leaked (free from defilements), cannot be used for drilling, cannot be used to answer difficult questions, cannot be penetrated by the Dharma drill of a Dharma master, and is not something that a king or someone of equal status should possess. The path of the true Dharma of the eight Puggalas (referring to the four paths and four fruits of Stream-enterer, Once-returner, Non-returner, and Arhat) is the mind-king, and that heretical bead is not what they should possess. Such similar and corresponding Dharmas, if the flawed bead of non-Dharma is tied to a person's throat, such a person, after tying that similar bead to their throat, will transmigrate in the cycle of birth and death in hell, hungry ghosts, and animals since beginningless time. That Bhikshu observes the bead and the similar bead in this way, just as in the world there is a crystal bead (a type of glass) that resembles a Vaidurya bead, and someone who sees it thinks it is a Vaidurya bead; foolish ordinary people are also like this.'
'That Bhikshu, having truly known Dharma and non-Dharma in this way, attains the seventh Bhumi (stage of Bodhisattva). The Yaksha (a type of spirit) there, seeing that Bhikshu purely upholding the precepts and attaining the seventh Bhumi, becomes even more joyful, and this is transmitted to the empty-space Yakshas, the empty-space Yakshas transmit it to the Four Great Kings, the Four Great Kings transmit it to the Four Heavenly Kings, the Four Heavenly Kings transmit it to the Thirty-three Heavens (Trayastrimsa Heaven), the Thirty-three Heavens then tell King Indra (Lord of Trayastrimsa Heaven), King Indra in turn tells Yama Heaven (Yama Heaven), Yama Heaven in turn hears of Tushita Heaven (Tushita Heaven), Tushita Heaven completely reports to Maitreya Buddha (Future Buddha), Maitreya Buddha tells the Nirmāṇarati Heaven (Nirmanarati Heaven), the Nirmāṇarati Heaven then tells the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven), saying thus: 'In Jambudvipa (the world we live in), a certain good man'
子，如是次第，如前所說。』
「又修行者內心思惟——隨順正法觀察法行——云何比丘觀業報法，第十一者名為無作，是色所攝？一切法中與色相應，若人受戒，一發戒已，若睡若悶、失心癲狂，如是善法相續轉行，譬如河流流常不斷。如是之人，若睡若悶、失心癲狂，如是無作，常流不斷。無作名色，不可見對。彼復云何色業所攝？此無作色乃是一切善法之柱。此如是等十一種色。◎
正法念處經卷第四 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五
元魏婆羅門瞿曇般若流支譯生死品之三
「◎又彼比丘如是觀察：云何眾生有種種色、種種形相，有種種道、種種依止？又彼觀察有種種心、種種依止、種種信解、有種種業，此如是等種種諸色、種種形相、種種諸道、種種依止，譬如黠慧善巧畫師、若其弟子觀察善平堅滑好地，得此地已，種種彩色、種種雜雜、若好若丑隨心所作，如彼形相。心業畫師、若其弟子亦復如是，善平堅滑業果報地、生死地界，隨其解作種種形相、種種諸道、種種依止；心業畫師，業作眾生。
「又諸彩色取白作白、取赤作赤、取黃作黃，若取鴿色則為鴿色，取黑作黑。心業畫師亦復如是，緣白取白，于天人中則成白
【現代漢語翻譯】 現代漢語譯本 『兒子，這樣的次第，就像前面所說的那樣。』 『此外，修行者內心思維——隨順正法觀察法行——什麼是比丘觀察業報法，第十一種名為『無作』（avijñapti-karma，指無表業），是色所攝？一切法中與色相應，如果有人受戒，一旦發戒之後，即使是睡覺、昏迷、失去理智、癲狂，這樣的善法也會相續不斷地執行，譬如河流一樣流動而不停止。像這樣的人，無論是睡覺、昏迷、失去理智、癲狂，這樣的『無作』，也會持續不斷地流淌。『無作』名為色，不可見，也無法對治。那麼，它又是如何被色業所攝的呢？這『無作』之色乃是一切善法的支柱。這就是以上所說的十一種色。』 《正法念處經》卷第四 大正藏第 17 冊 No. 0721 《正法念處經》 《正法念處經》卷第五 元魏婆羅門瞿曇般若流支譯《生死品》之三 『此外，那位比丘這樣觀察：為什麼眾生會有種種的顏色、種種的形狀，有種種的道路、種種的依靠？他又觀察到有種種的心、種種的依靠、種種的信念理解、有種種的業，這些種種的顏色、種種的形狀、種種的道路、種種的依靠，譬如一位聰慧且技藝精湛的畫師，或者他的弟子，觀察到一塊平整、堅實、光滑的好地，得到這塊地之後，用種種的顏色、種種的混合，無論是好的還是醜的，都隨心所欲地創作，就像他所畫的形狀一樣。心業畫師，或者他的弟子也是如此，在平整、堅實、光滑的業果報之地、生死地界上，隨著他的理解而創作出種種的形狀、種種的道路、種種的依靠；心業畫師，用業來創造眾生。 『此外，各種顏色取白色就畫成白色，取紅色就畫成紅色，取黃色就畫成黃色，如果取鴿子的顏色就畫成鴿子的顏色，取黑色就畫成黑色。心業畫師也是如此，緣于白色就取白色，在天人之中就成為白色。
【English Translation】 English version 'Son, such is the order, as described before.' 'Furthermore, the practitioner contemplates inwardly—observing the Dharma practices in accordance with the Correct Dharma—what is it that a Bhikshu observes regarding the laws of karmic retribution, the eleventh of which is called 'Avijñapti-karma' (unmanifested karma), which is included in the category of 'rupa' (form)? Among all dharmas, it is associated with 'rupa'. If a person takes vows, once the vows are initiated, even if they are sleeping, unconscious, mentally disturbed, or insane, such wholesome dharmas will continue to flow uninterruptedly, like a river that constantly flows. Such a person, whether sleeping, unconscious, mentally disturbed, or insane, such 'Avijñapti-karma' will continue to flow uninterruptedly. 'Avijñapti-karma' is named 'rupa', it is invisible and cannot be confronted. How then is it included in the category of karmic 'rupa'? This 'Avijñapti-rupa' is the pillar of all wholesome dharmas. These are the eleven types of 'rupa' mentioned above.' The Sutra on the Establishment of Right Mindfulness, Volume 4 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness The Sutra on the Establishment of Right Mindfulness, Volume 5 Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter 3 on the Cycle of Birth and Death 'Moreover, that Bhikshu observes thus: Why do sentient beings have various colors, various forms, various paths, and various supports? He also observes that there are various minds, various supports, various beliefs and understandings, and various karmas. These various colors, various forms, various paths, and various supports are like a clever and skillful painter, or his disciple, who observes a good, flat, firm, smooth ground. Having obtained this ground, he creates various colors, various mixtures, whether good or bad, according to his mind, just like the shapes he paints. The mind-karma painter, or his disciple, is also like this, on the flat, firm, smooth ground of karmic retribution, the realm of birth and death, he creates various shapes, various paths, and various supports according to his understanding; the mind-karma painter creates sentient beings through karma. 'Furthermore, various colors take white to make white, take red to make red, take yellow to make yellow, if taking the color of a pigeon, then it becomes the color of a pigeon, taking black to make black. The mind-karma painter is also like this, based on white, he takes white, and in the realm of gods and humans, it becomes white.'
色。何義名白？欲等漏垢所不染污，故名白色。又復如是：心業畫師取赤彩色，于天人中能作赤色。何義名赤？所謂愛聲味觸香色，畫觀察衣。又復如是：心業畫師取黃彩色，于畜生道能作黃色。何義名黃？彼此迭互飲血啖肉、貪慾瞋癡、更相殺害，故名黃色。又復如是：心業畫師取鴿彩色，攀緣觀察，于餓鬼道作垢鴿色。何義名鴿？彼身猶如火燒林樹，飢渴所惱種種苦逼；心業畫師嫉心所秉、癡闇所覆。又復如是：心業畫師取黑彩色，于地獄中畫作黑色。何義名黑？以黑業故，生地獄中，有黑鐵壁，被燃被縛得黑色身，作種種病、飢渴苦身、無量苦逼，皆是自業，非他所作。
「又彼比丘觀察如是三界五道五種彩色生死畫衣，於三地住，謂：欲界地，色、無色地。心業畫師習近淫慾、攀緣欲界種種色畫，緣色依止。有二十種離欲四禪以為畫筆，依十六地是所畫處，畫作色界，離緣色界三摩跋提、緣無色界，畫為四處。心業畫師廣畫如是三界大衣。
「又彼比丘觀察如是心業畫師，更復異法，畫作眾生。心如畫師、身如彩器、貪慾瞋癡以為堅牢；攀緣之心猶如梯蹬，根如畫筆，外諸境界聲觸味色及諸香等，如種種彩；生死如地、智如光明、勤發精進如手相似、眾生如畫、神通如彼無量形服，有無量種業果
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，形態）。什麼意義上稱為白（Śveta）？因為不被慾望等污垢所染污，所以稱為白色。又像這樣：心業畫師（Citta-karma-citrakara，以心為業的畫師）取紅色顏料，在天人（Deva-manuṣya）中能畫出紅色。什麼意義上稱為赤（Rakta）？就是貪愛聲、味、觸、香、色，描繪觀察衣物。又像這樣：心業畫師取黃色顏料，在畜生道（Tiryak-yoni）能畫出黃色。什麼意義上稱為黃（Pīta）？彼此互相飲血吃肉、貪慾瞋恚愚癡、互相殘殺，所以稱為黃色。又像這樣：心業畫師取鴿色顏料，攀緣觀察，在餓鬼道（Preta-yoni）畫出污穢的鴿色。什麼意義上稱為鴿（Kapota）？他們的身體猶如被火燒過的林木，被飢餓乾渴所惱，種種痛苦逼迫；心業畫師被嫉妒心所控制、被愚癡黑暗所覆蓋。又像這樣：心業畫師取黑色顏料，在地獄（Naraka）中畫出黑色。什麼意義上稱為黑（Kṛṣṇa）？因為黑業的緣故，生在地獄中，有黑鐵墻壁，被燃燒被捆綁得到黑色的身體，遭受種種疾病、飢渴的痛苦，無量的痛苦逼迫，這些都是自己的業力所致，不是他人所為。
『此外，那位比丘（Bhikṣu）觀察三界（Trailokya：欲界、色界、無色界）五道（Pañca-gati：地獄、餓鬼、畜生、人、天）五種顏色的生死畫衣，住在三地，即：欲界地（Kāmadhātu-bhūmi），色界（Rūpadhātu），無色界地（Arūpadhātu-bhūmi）。心業畫師習慣於接近淫慾、攀緣欲界的種種色畫，緣於色而依止。有二十種離欲的四禪（Dhyāna）作為畫筆，依靠十六地（Ṣoḍaśa-bhūmi）作為繪畫的場所，畫作，離開緣三摩跋提（Samāpatti，等至）、緣無**，畫為四處。心業畫師廣泛地畫出這樣的三界大衣。
『此外，那位比丘觀察這樣的心業畫師，更進一步用不同的方法，畫作眾生。心如畫師、身體如顏料容器、貪慾瞋恚愚癡作為堅固的基礎；攀緣的心猶如梯子，根（Indriya，六根）如畫筆，外在的各種境界，如聲、觸、味、色以及各種香等，如各種顏料；生死如大地、智慧如光明、勤奮精進如手相似、眾生如畫、神通如那些無量的形貌服飾，有無量種的業果。
【English Translation】 English version Rūpa (Form). What is the meaning of calling it Śveta (White)? It is called white because it is not defiled by desires and other impurities. Furthermore, the Citta-karma-citrakara (Mind-karma-painter), taking red color, can create red color among Deva-manuṣya (gods and humans). What is the meaning of calling it Rakta (Red)? It is the love for sound, taste, touch, fragrance, and form, depicting and observing clothing. Furthermore, the Citta-karma-citrakara, taking yellow color, can create yellow color in Tiryak-yoni (the animal realm). What is the meaning of calling it Pīta (Yellow)? They drink blood and eat meat, with greed, hatred, and delusion, killing each other, hence it is called yellow. Furthermore, the Citta-karma-citrakara, taking pigeon-colored paint, clinging and observing, paints a dirty pigeon color in the Preta-yoni (hungry ghost realm). What is the meaning of calling it Kapota (Pigeon)? Their bodies are like forests and trees burned by fire, tormented by hunger and thirst, oppressed by various sufferings; the Citta-karma-citrakara is controlled by jealousy, covered by ignorance and darkness. Furthermore, the Citta-karma-citrakara, taking black color, paints black in Naraka (hell). What is the meaning of calling it Kṛṣṇa (Black)? Because of black karma, they are born in hell, with black iron walls, being burned and bound, obtaining black bodies, suffering from various diseases, hunger, and thirst, oppressed by immeasurable suffering, all of which are caused by their own karma, not done by others.
『Moreover, that Bhikṣu (monk) observes the Saṃsāra (cycle of rebirth) robe painted with the five colors of the Trailokya (three realms: desire realm, form realm, formless realm) and Pañca-gati (five paths: hell, hungry ghosts, animals, humans, gods), dwelling in the three Bhūmi (planes), namely: Kāmadhātu-bhūmi (desire realm), Rūpadhātu (form realm), and Arūpadhātu-bhūmi (formless realm). The Citta-karma-citrakara is accustomed to approaching lustful desires, clinging to various colored paintings of the desire realm, relying on form. There are twenty kinds of desire-free four Dhyāna (meditations) as painting brushes, relying on the Ṣoḍaśa-bhūmi (sixteen planes) as the place for painting, painting , leaving the ** Samāpatti (attainment), relying on no , painting as four places. The Citta-karma-citrakara extensively paints such a great robe of the three realms.
『Moreover, that Bhikṣu observes such a Citta-karma-citrakara, further using different methods, painting sentient beings. The mind is like a painter, the body is like a paint container, greed, hatred, and delusion are like a solid foundation; the clinging mind is like a ladder, the Indriya (sense organs) are like painting brushes, the external realms, such as sound, touch, taste, form, and various fragrances, are like various colors; Saṃsāra (cycle of rebirth) is like the earth, wisdom is like light, diligent effort is like a hand, sentient beings are like paintings, supernatural powers are like those immeasurable forms and garments, with immeasurable kinds of karmic results.
報生，如畫成就。
「又彼比丘依禪觀察，心業畫師有異種法。如彼畫師不生疲倦，善治彩色，各各明凈，善識好筆，畫作好色。心業畫師亦復如是不生疲倦，若修禪定，善治禪彩，攀緣明凈，如彩光明修道之師，如善好筆，知禪上下；如善識知，有取有舍，如不疲倦，如是禪定，心業畫師畫彼禪地，如彼好色。又彼如是，心業畫師若有疲倦則畫不善，地獄、餓鬼、畜生道處同業因緣。鐵杵為筆不善彩色，畫非器人，所謂地獄、餓鬼、畜生，如是等色，非好色畫，廣說如前。
「又彼比丘次復觀察心之猿猴，如見猿猴；如彼猿猴躁擾不停，種種樹枝花果林等，山谷巖窟回曲之處，行不障礙。心之猿猴亦復如是，五道差別如種種林，地獄、畜生、餓鬼諸道猶如彼樹，眾生無量如種種枝；愛如花葉：分別愛聲諸香味等以為眾果；行三界山，身則如窟，行不障礙是心猿猴。此心猿猴常行地獄、餓鬼、畜生生死之地。
「又彼比丘依禪觀察心之伎兒，如見伎兒。如彼伎兒取諸樂器，於戲場地作種種戲。心之伎兒亦復如是，種種業化以為衣服；戲場地者，謂五道地；種種裝飾、種種因緣、種種樂器，謂自境界。伎兒戲者，生死戲也；心為伎兒，種種戲者，無始無終長生死也。
「又彼比丘依禪觀察心彌
【現代漢語翻譯】 現代漢語譯本：報生，就像繪畫的成就一樣。
『此外，那位比丘通過禪定觀察，心的作用就像畫師一樣，具有各種不同的方法。就像那位畫師不知疲倦，擅長調配色彩，使各種顏色都鮮明純凈，善於識別好的畫筆，從而畫出美好的色彩。心的作用也像畫師一樣，不知疲倦，如果修習禪定，就善於調配禪定的色彩，攀緣明凈的境界，就像色彩光明，是修道的導師；又像好的畫筆，知道禪定的上下；又像善於識別，知道有所取捨；就像不知疲倦一樣，如此禪定，心的作用就像畫師一樣描繪禪定的境界，就像美好的色彩。此外，心的作用就像畫師一樣，如果感到疲倦，就會畫出不好的東西，地獄、餓鬼、畜生道等處就是由共同的業力因緣所致。用鐵杵當畫筆，使用不好的色彩，畫出不適合教化的人，也就是地獄、餓鬼、畜生道的眾生，這些色彩不是好的繪畫，詳細的解說如前所述。
『此外，那位比丘接著觀察心的作用就像猿猴一樣，就像看見猿猴一樣；就像猿猴躁動不安，不停地在各種樹枝、花果林等，山谷巖窟回曲之處活動，行動沒有阻礙。心的作用也像猿猴一樣，五道輪迴的差別就像各種各樣的樹林，地獄、畜生、餓鬼等道就像那些樹木，無量眾生就像各種各樣的樹枝；愛就像花葉：分別愛戀聲音、香味等，把它們當作各種果實；在三界山中活動，身體就像洞窟，行動沒有阻礙，這就是心的猿猴。這顆心就像猿猴一樣，常常在地獄、餓鬼、畜生等生死之地活動。
『此外，那位比丘通過禪定觀察心的作用就像藝人一樣，就像看見藝人一樣。就像藝人拿起各種樂器，在戲臺上表演各種各樣的戲。心的作用也像藝人一樣，用各種業力變化作為衣服；戲臺就是五道輪迴之地；各種裝飾、各種因緣、各種樂器，就是各自的境界。藝人表演的戲，就是生死的戲；心就像藝人，各種各樣的戲，就是無始無終的漫長生死輪迴。
『此外，那位比丘通過禪定觀察心就像……』
【English Translation】 English version: Birth is like the accomplishment of a painting.
『Furthermore, that Bhikshu (Buddhist monk) observes through Dhyana (meditation), the mind's activity is like a painter, possessing various methods. Just as that painter does not grow weary, is skilled in preparing colors, making each color clear and pure, and is good at recognizing fine brushes, thereby painting beautiful colors. The mind's activity is also like a painter, not growing weary. If one practices Dhyana, one is skilled in preparing the colors of Dhyana, clinging to clear and pure states, like bright colors, being a guide in cultivation; also like a fine brush, knowing the ups and downs of Dhyana; also like being skilled in recognizing, knowing what to take and what to discard; just as not growing weary, so too with Dhyana, the mind's activity is like a painter depicting the realm of Dhyana, like beautiful colors. Moreover, the mind's activity is like a painter, if feeling weary, it will paint poorly, the realms of hell, hungry ghosts, and animals are due to shared karmic causes and conditions. Using an iron pestle as a brush, using poor colors, painting those who are not fit to be taught, namely the beings in hell, hungry ghosts, and animals, these colors are not good paintings, as explained in detail earlier.』
『Furthermore, that Bhikshu then observes the mind's activity like a monkey, just as seeing a monkey; just as a monkey is restless and constantly moves among various branches, flower and fruit forests, mountain valleys, rocky caves, and winding places, its movements are unimpeded. The mind's activity is also like a monkey, the differences of the five paths are like various forests, the paths of hell, animals, and hungry ghosts are like those trees, the countless beings are like various branches; love is like flowers and leaves: discriminating and loving sounds, smells, tastes, etc., taking them as various fruits; moving in the mountains of the three realms, the body is like a cave, its movements are unimpeded, this is the mind's monkey. This mind, like a monkey, constantly moves in the lands of birth and death, such as hell, hungry ghosts, and animals.』
『Furthermore, that Bhikshu observes through Dhyana the mind's activity like a performer, just as seeing a performer. Just as a performer takes up various musical instruments and performs various plays on the stage. The mind's activity is also like a performer, using various karmic transformations as clothing; the stage is the land of the five paths; various decorations, various causes and conditions, various musical instruments, are their respective realms. The play performed by the performer is the play of birth and death; the mind is like the performer, the various plays are the endless cycle of birth and death without beginning or end.』
『Furthermore, that Bhikshu observes through Dhyana the mind like a...』
泥魚，如見彌泥。如彌泥魚在於河中，若諸河水急速亂波、深而流疾，難可得行，能漂無量種種樹木，勢力暴疾，不可遮障。山澗河水迅速急惡，彼彌泥魚能入能出、能行能住。心之彌泥亦復如是，于欲界河急疾波亂，能出能入、能行能住。地獄有河，其河名曰鞞多羅泥，彼河極深，濤波涌迅無時暫停，甚可怖畏，急疾亂流，善不善業以為流水，難可得行，一切世間愚癡凡夫所不能渡。此五道河，無量劫中常漂眾生，境界疾流迅速不斷，勢力暴惡不可遮障，無常相續，力勢所牽不可約截。愛河急惡，心彌泥魚能行此河，若入若出，出者天、人，入者地獄、餓鬼、畜生。心彌泥魚在愛河中，如是入出。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘修禪念住、知業報法，觀察一切眾生之心常自在行，為心所使、為心所縛？如是觀察，彼見聞知或天眼見：一切眾生心業自在，依心業行，為心所使。
「又復觀察，云何眾生縛在生死，無始無終，無量轉行？彼見聞知或天眼見：以心染故，眾生繫縛；以心凈故，眾生解脫。如是心者，無量種種攀緣壞相、自體壞相、同業壞相。心有五種，謂五道中自在秉執與結使心和合相應，常在生死，離第一依，謂虛空等三無為法。五根壞相有五種心，無量無邊愛
【現代漢語翻譯】 現代漢語譯本：泥魚，就像看見了彌泥（Mined），就像彌泥魚在河中，如果各條河水急速翻滾，水流又深又急，難以通行，能漂走無數種樹木，勢力迅猛，不可阻擋。山澗河水迅速兇猛，那彌泥魚能進能出，能行能止。心就像彌泥一樣，在欲界之河中急速翻滾，能出能入，能行能止。地獄裡有一條河，名字叫做鞞多羅泥（Vaitarani River），那條河極深，波濤洶涌迅猛，沒有停歇的時候，非常可怕，水流湍急，以善與不善的業作為流水，難以通行，一切世間的愚癡凡夫都無法渡過。這五道之河，在無量劫中常常漂流眾生，境界的流動迅速而不斷，勢力兇猛不可阻擋，無常相續，被力量牽引無法停止。愛河兇猛，心就像彌泥魚一樣能在這條河中行走，或入或出，出者為天、人，入者為地獄、餓鬼、畜生。心就像彌泥魚一樣在愛河中，這樣出入。 『還有修行者內心思考——隨順正法觀察法行——那位比丘如何修禪念住、瞭解業報之法，觀察一切眾生的心常常自在而行，被心所驅使、被心所束縛？這樣觀察，他見聞得知或者用天眼看到：一切眾生的心業是自在的，依靠心業而行，被心所驅使。 『又進一步觀察，眾生如何被束縛在生死之中，無始無終，無量次地輪迴？他見聞得知或者用天眼看到：因為心的染污，眾生被束縛；因為心的清凈，眾生解脫。這樣的心，有無數種攀緣的壞相、自體的壞相、同業的壞相。心有五種，即在五道中自在執取並與結使心和合相應，常在生死之中，遠離第一依，即虛空等三種無為法。五根的壞相有五種心，無量無邊的愛。
【English Translation】 English version: A mud fish, like seeing Mined (Mined). Like a Mined fish in a river, if the rivers are rapidly turbulent, the water is deep and swift, making it difficult to travel, and it can drift countless kinds of trees, its power is swift and unstoppable. The mountain stream river is swift and fierce, and the Mined fish can enter and exit, move and stop. The mind is like Mined, rapidly turbulent in the river of desire realm, able to enter and exit, move and stop. There is a river in hell called Vaitarani River (Vaitarani River). That river is extremely deep, with surging and swift waves that never stop, making it very frightening. The rapid currents use good and bad karma as flowing water, making it difficult to travel. All foolish ordinary people in the world cannot cross it. This river of the five paths constantly drifts sentient beings for countless kalpas. The flow of realms is rapid and continuous, its power is fierce and unstoppable, impermanence continues, and it is pulled by force and cannot be stopped. The river of love is fierce, and the mind, like a Mined fish, can walk in this river, either entering or exiting. Those who exit are gods and humans, and those who enter are hells, hungry ghosts, and animals. The mind is like a Mined fish in the river of love, entering and exiting in this way. 『Furthermore, a practitioner contemplates inwardly—observing the Dharma practices in accordance with the correct Dharma—how does that Bhikshu cultivate meditative mindfulness, understand the law of karmic retribution, and observe that the minds of all sentient beings constantly act freely, being driven and bound by the mind? Observing in this way, he sees and knows, or sees with his divine eye, that the karmic actions of all sentient beings are free, acting according to their karmic actions, being driven by the mind.』 『Moreover, he further observes, how are sentient beings bound in Samsara (cycle of birth and death), without beginning or end, transmigrating countless times? He sees and knows, or sees with his divine eye, that sentient beings are bound because of the defilement of the mind; sentient beings are liberated because of the purity of the mind. Such a mind has countless kinds of destructive aspects of clinging, destructive aspects of self-nature, and destructive aspects of shared karma. There are five kinds of minds, namely, those that freely grasp in the five paths and are in harmony and correspondence with the afflictive minds, constantly in Samsara, far from the first reliance, namely, the three unconditioned dharmas such as space. The destructive aspects of the five roots have five kinds of minds, immeasurable and boundless love.』
心依止種種壞相。以要言之，此是染分。云何方便得離染分三煩惱根？有三對治，過去未來一切諸佛正遍知說如是正道：欲以不凈，瞋以慈心，癡以因緣。
「彼于身中如是觀欲，如是比丘緣身行已，分分觀身，從足爪等乃至於頭，分分觀察：『此粗身份，何者是我？何者我所？』自身分中如是足爪，離身觀察：『爪非是身，足指非身，何者是身？何者是我？何者我所？足掌非身，何處起心，謂是我所？此內踝者，非是我身。此足跟者亦非我身，踹非我身，膝非我身，圓非我身，陰非我身，此髑髏者亦非我身，糞門之處亦非我身；如是背處四十五骨，皆非我身；頭非我身，面中之骨亦非我身，頭中之骨亦非我身。』彼比丘如是觀察，于分分中不見有身，一一分分皆不見身，又復不見如是分分。復觀眼耳鼻舌身意，皆不見身。又復觀察我中無我，彼如是等唯是微塵，如是分分觀察彼身，猶如芥子，乃至微塵。又復分分觀察諸大：『何者是我，何者地界？』如是次第：『何者是我，何者水界？何者是我，何者火界？何者是我，何者風界？』彼如是觀：『界非是我，我非是界；非別有我，非別有界；非異界我，別更有物。』如是皆以第一義諦，譬如無量多樹和合，則見於林，樹非是林，異樹無林，是第一義；離樹之外
【現代漢語翻譯】 現代漢語譯本 心依附於各種各樣的壞滅之相。總而言之，這就是染污的部分。用什麼方法可以脫離染污的三種煩惱根源呢？有三種對治方法，過去未來一切諸佛正遍知都宣說了這樣的正道：用不凈觀對治貪慾，用慈悲心對治嗔恚，用因緣觀對治愚癡。
『他這樣在自身中觀想貪慾，這樣的比丘依身而行，一部分一部分地觀察身體，從腳趾甲等一直到頭部，一部分一部分地觀察：『這粗大的身體部分，哪些是『我』？哪些是『我所』？』在自身的部分中，像腳趾甲這樣，離開身體來觀察：『腳趾甲不是身體，腳趾不是身體，哪些是身體？哪些是『我』？哪些是『我所』？』腳掌不是身體，哪裡生起了認為是『我所』的心呢？這內踝不是我的身體。這腳後跟也不是我的身體，小腿不是我的身體，膝蓋不是我的身體，圓形的（部分）不是我的身體，陰部不是我的身體，這頭蓋骨也不是我的身體，排泄糞便的地方也不是我的身體；像背部這四十五塊骨頭，都不是我的身體；頭不是我的身體，面部的骨頭也不是我的身體，頭部的骨頭也不是我的身體。』那位比丘這樣觀察，在各個部分中都看不到有身體，每一個部分都看不到身體，而且也看不到像這樣的各個部分。又觀察眼、耳、鼻、舌、身、意，都看不到身體。又觀察『我』之中沒有『我』，他所看到的這些都只是微塵，像這樣一部分一部分地觀察他的身體，就像芥菜籽，乃至微塵。又一部分一部分地觀察各種大種：『哪些是『我』，哪些是地界（Dhatu，組成物質世界的元素）？』像這樣依次觀察：『哪些是『我』，哪些是水界（Dhatu）？哪些是『我』，哪些是火界（Dhatu）？哪些是『我』，哪些是風界（Dhatu）？』他這樣觀察：『界不是『我』，『我』不是界；沒有另外的『我』，沒有另外的界；不是離開了界之外，另外還有『我』。』像這樣都是用第一義諦（Paramārtha-satya，最高的真理）來觀察，譬如無數的樹木和合在一起，就看到了森林，樹不是森林，離開了樹就沒有森林，這是第一義；離開了樹之外
【English Translation】 English version The mind clings to various aspects of decay. In short, this is the defiled aspect. What means are there to escape from the three roots of affliction that constitute the defiled aspect? There are three antidotes, as the Fully Enlightened Ones (Samyak-saṃbuddha) of the past and future have declared as the right path: use impurity to counter desire, loving-kindness (mettā) to counter anger, and dependent origination (pratītyasamutpāda) to counter delusion.
『He thus contemplates desire within the body. Such a bhikkhu, proceeding with mindfulness of the body, observes the body part by part, from the toenails up to the head, observing part by part: 『Which of these coarse body parts is 『I』? Which is 『mine』?』 Among the parts of his own body, like the toenails, observing them apart from the body: 『The toenails are not the body, the toes are not the body, which is the body? Which is 『I』? Which is 『mine』?』 The soles of the feet are not the body, where does the thought arise, claiming 『mine』? This inner ankle is not my body. This heel is also not my body, the calf is not my body, the knee is not my body, the round (part) is not my body, the genitals are not my body, this skull is also not my body, the place of the anus is also not my body; like the forty-five bones of the back, none of them are my body; the head is not my body, the bones of the face are also not my body, the bones of the head are also not my body.』 That bhikkhu observes in this way, seeing no body in any of the parts, seeing no body in each and every part, and also not seeing such parts. He further observes the eye, ear, nose, tongue, body, and mind, seeing no body. He further observes that there is no 『I』 within 『I』, what he sees are only particles, observing his body part by part like mustard seeds, even down to particles. He further observes the great elements (Mahābhūta) part by part: 『Which is 『I』, which is the earth element (Dhatu)?』 In this order: 『Which is 『I』, which is the water element (Dhatu)? Which is 『I』, which is the fire element (Dhatu)? Which is 『I』, which is the wind element (Dhatu)?』 He observes thus: 『The element is not 『I』, 『I』 am not the element; there is no separate 『I』, there is no separate element; there is no 『I』 apart from the element, no other thing.』 Thus, all are observed with the ultimate truth (Paramārtha-satya). For example, when countless trees come together, one sees a forest, the tree is not the forest, without the trees there is no forest, this is the ultimate truth; apart from the trees
，無別名林。又復觀樹，離彼根莖枝葉等外，別更無樹；第一義諦無如是樹，依世諦故有林有樹。身亦如是，足等和合，唯有名字，依世諦故，得言有身。彼比丘知身法已，離於身欲；離身份欲，得離一切根受界欲；既離欲已，彼喜欲愛不能繫縛。如是勤觀欲心對治。
「又彼比丘云何勤觀瞋心對治？彼住慈心，常勤觀察：惡行眾生，所謂五道生死退生，常有怖畏，如死無異。比丘觀之，如母悲子：『彼諸眾生如是苦惱，云何可瞋？我若瞋之，則是瘡上覆更與瘡。如是眾生本性苦惱，不應瞋之。』瞋是第二最大煩惱，如是勤觀瞋心對治。
「又彼比丘，云何次第勤觀第三最大煩惱？癡覆眾生，身不善行、口不善行、意不善行，身壞命終墮于惡道，生地獄中。彼若離癡，修行正見，身行善行、口行善行、意行善行，諦知善法及不善法。如是諦知法、非法心，則滅第三最大煩惱，如是勤觀癡心對治。
「又彼比丘如是勤觀三種煩惱、三種對治，彼三種滅已，一切煩惱結使皆滅，如斷樹根，皮莖枝葉、花果緣等，一切悉干。如是能斷此三煩惱，一切煩惱皆悉斷滅。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘第七地中修第八地，得第八地？彼見聞知或天眼見：彼比丘最初如是如實觀
【現代漢語翻譯】 現代漢語譯本：沒有其他名字的樹林。又進一步觀察樹木，如果脫離了根、莖、枝、葉等部分，就沒有另外的樹木存在；從第一義諦（Paramārtha-satya， ultimate truth）的角度來看，沒有這樣的『樹』，只是依世俗諦（saṃvṛti-satya，conventional truth）的緣故，才說有樹林和樹木。身體也是這樣，手、腳等聚合在一起，只是一個名稱而已，依世俗諦的緣故，才能說有身體。那位比丘瞭解了身和法的真相后，就脫離了對身體的慾望；脫離了對身體各部分的慾望，就能脫離一切根、受、界的慾望；既然脫離了慾望，那些喜、欲、愛就不能束縛他。這樣精勤地觀察，是爲了對治貪慾之心。 又那位比丘如何精勤地觀察以對治嗔恨之心呢？他安住在慈心之中，經常勤奮地觀察：作惡的眾生，也就是在五道（gati， realms of existence）中生死輪迴、退步墮落的眾生，常常處於恐懼之中，和死亡沒有區別。比丘觀察他們，就像母親悲憫自己的孩子一樣：『這些眾生如此苦惱，怎麼可以對他們生起嗔恨之心呢？我如果對他們生起嗔恨，就好像在傷口上再加一層傷。這些眾生本來就處在苦惱之中，不應該對他們生起嗔恨。』嗔恨是第二大煩惱，這樣精勤地觀察，是爲了對治嗔恨之心。 又那位比丘，如何次第精勤地觀察第三大煩惱呢？被愚癡（moha， delusion）覆蓋的眾生，以身體造作惡業、以口造作惡業、以意念造作惡業，身壞命終后墮入惡道，生在地獄之中。如果他脫離了愚癡，修行正見，以身體行善業、以口行善業、以意念行善業，如實地知曉善法和不善法。這樣如實地知曉法和非法的心，就能滅除第三大煩惱，這樣精勤地觀察，是爲了對治愚癡之心。 又那位比丘這樣精勤地觀察三種煩惱、三種對治，當這三種煩惱滅除后，一切煩惱的結縛和習氣都滅除了，就像砍斷樹的根，樹皮、樹幹、樹枝、樹葉、花果等賴以生存的條件，一切都枯萎了。這樣能夠斷除這三種煩惱，一切煩惱就都斷滅了。 又修行者內心思維——隨順正法觀察法行——那位比丘如何在第七地中修行第八地，從而證得第八地呢？他通過見聞覺知或者天眼看到：那位比丘最初這樣如實地觀察。
【English Translation】 English version: There is no forest that is named differently from its trees. Furthermore, observing a tree, apart from its roots, stems, branches, leaves, etc., there is no separate tree; according to the ultimate truth (Paramārtha-satya), there is no such 'tree,' but according to conventional truth (saṃvṛti-satya), there is a forest and there are trees. The body is also like this: the aggregation of feet, etc., is merely a name; according to conventional truth, it can be said that there is a body. That Bhikṣu (monk) knowing the nature of body and Dharma (teachings), departs from desire for the body; departing from desire for the parts of the body, he is able to depart from all desires of the senses, sensations, and realms; having departed from desire, those joys, desires, and attachments cannot bind him. Such diligent observation is to counteract the mind of desire. Furthermore, how does that Bhikṣu diligently observe to counteract the mind of anger? He dwells in loving-kindness (mettā), constantly and diligently observing: evil-doing beings, that is, beings in the five realms of existence (gati), who are constantly in the cycle of birth and death, constantly have fear, no different from death. The Bhikṣu observes them, like a mother grieving for her child: 'These beings are so afflicted, how can I be angry with them? If I am angry with them, it is like adding another wound on top of a wound. These beings are inherently afflicted, I should not be angry with them.' Anger is the second greatest affliction; such diligent observation is to counteract the mind of anger. Furthermore, how does that Bhikṣu diligently observe in sequence to counteract the third greatest affliction? Beings covered by delusion (moha), perform evil deeds with their body, evil deeds with their speech, evil deeds with their mind; when the body breaks and life ends, they fall into evil realms, born in hell. If he departs from delusion, cultivates right view, performs good deeds with his body, good deeds with his speech, good deeds with his mind, truly knowing good Dharma and non-good Dharma. Thus, truly knowing the mind of Dharma and non-Dharma, he then extinguishes the third greatest affliction; such diligent observation is to counteract the mind of delusion. Furthermore, that Bhikṣu diligently observes these three afflictions and three counteractions; when these three are extinguished, all the bonds and habits of affliction are extinguished, like cutting off the root of a tree, the bark, stem, branches, leaves, flowers, fruits, and other conditions for survival, all wither away. Thus, being able to cut off these three afflictions, all afflictions are completely extinguished. Furthermore, the practitioner internally contemplates—observing the practice of Dharma in accordance with the right Dharma—how does that Bhikṣu cultivate the eighth stage in the seventh stage, thereby attaining the eighth stage? He sees, hears, knows, or sees with divine eye: that Bhikṣu initially observes thus in accordance with reality.
眼，云何世間愚癡凡夫眼見色已，或貪、或瞋、或生於癡？彼諸凡夫，若見知識、若見婦女，心則生貪；若復異見則生於瞋；見他具足貪、瞋所覆，以眼於色不如實見，癡蔽於心。愚癡凡夫唯有分別，眼見於色，若貪、若瞋、若癡所覆；愛誑之人，自意分別此我、我所，如是染著；譬如狗咬離肉之骨，涎汁和合，望得其髓。如是貪狗，齒間血出得其味已，謂是骨汁，不知自血有如是味。以貪味故，不覺次第自食其舌，復貪其味，以貪覆故，謂骨汁味。愚癡凡夫亦復如是虛妄分別，眼識見色，貪著喜樂，思量分別以色枯骨著眼口中，境界如齒，如是咬之，染意如涎，愛血流出貪愛血味，謂色為美，於色得味，猶如彼狗。凡夫愚癡，眼識見彼如骨之色，虛妄分別，如狗咬骨。如是觀察：眼見於色，猶如枯骨。如是一切愚癡凡夫，虛妄分別之所誑惑。
「又彼比丘如是思惟：云何比丘于愛生畏、厭離生死、舍一切欲？譬如龍象至年六十，其力盛壯，善調像人革斗捉取，縛其五處，置牢檻中，然後乃多與歡喜摶，及以甘蔗、甘蔗酒等種種美味，以諸樂器、歌聲樂之，望使不愁、不憶林樂。若忘林樂，得與凡象同共止住，極令調善，系屬他人。彼象雖復如是將息，如是供養，不能令其心離憂悶，然其不忘林間之樂，自在游
【現代漢語翻譯】 現代漢語譯本： 『眼』，為什麼世間的愚癡凡夫用眼睛看到事物后，會產生貪婪、嗔恨或愚癡呢？那些凡夫，如果看到認識的人或女人，心中就會產生貪婪；如果看到不喜歡的，就會產生嗔恨；看到別人被貪婪和嗔恨所覆蓋，因為他們的眼睛不能如實地看待事物，愚癡矇蔽了他們的心。愚癡的凡夫只有分別心，眼睛看到事物后，就被貪婪、嗔恨或愚癡所覆蓋；被愛慾迷惑的人，按照自己的想法分別『這是我』、『這是我的』，就這樣被染污執著；就像狗咬一塊沒有肉的骨頭，口水混合著，希望得到骨髓。這隻貪婪的狗，牙齒間流出血，嚐到味道后，以為是骨髓的汁液，不知道那是自己的血。因為它貪戀那個味道，不知不覺地逐漸咬自己的舌頭，還貪戀那個味道，因為被貪婪矇蔽，以為是骨髓的味道。愚癡的凡夫也是這樣虛妄分別，眼睛看到事物，貪戀喜悅，思量分別，把事物當成枯骨放在眼睛和口中，境界就像牙齒一樣，就這樣咬著，染污的意念就像口水，愛慾的血流出來，貪戀血的味道，以為事物是美好的，從事物中得到味道，就像那隻狗一樣。凡夫愚癡，眼睛看到像骨頭一樣的事物，虛妄分別，就像狗咬骨頭一樣。這樣觀察：眼睛看到的事物，就像枯骨一樣。像這樣，一切愚癡的凡夫，都被虛妄分別所迷惑。
『還有，那位比丘這樣思考：比丘如何對愛慾產生畏懼，厭離生死，捨棄一切慾望呢？就像一頭六十歲的大象，力氣正盛，馴象師用皮革做的工具抓住它，把它捆綁在五個地方，關在牢固的籠子里，然後才給它很多喜歡的食物，以及甘蔗、甘蔗酒等各種美味，用各種樂器和歌聲來娛樂它，希望它不要憂愁，不要回憶森林的快樂。如果它忘記了森林的快樂，就可以像普通的像一樣共同生活，被馴服得很好，被別人控制。那頭象即使這樣休息，這樣被供養，也不能讓它的心遠離憂悶，它仍然不會忘記在森林裡的快樂，自在地遊蕩。
【English Translation】 English version: 『Eye,』 why do foolish ordinary beings in the world, upon seeing forms with their eyes, become greedy, hateful, or deluded? Those ordinary beings, if they see acquaintances or women, greed arises in their minds; if they see something different, hatred arises; seeing others covered by greed and hatred, because their eyes do not see things as they truly are, delusion obscures their minds. Foolish ordinary beings only have discrimination; upon seeing forms with their eyes, they are covered by greed, hatred, or delusion; those deluded by love and desire, according to their own thoughts, discriminate 『this is me,』 『this is mine,』 and thus become defiled and attached; like a dog biting a bone without meat, saliva mixes with it, hoping to get marrow. This greedy dog, blood flowing from its teeth, tasting the flavor, thinks it is the juice of the bone, not knowing it is its own blood. Because it craves that flavor, it unknowingly gradually bites its own tongue, still craving that flavor, because it is obscured by greed, thinking it is the taste of bone juice. Foolish ordinary beings are also like this, falsely discriminating; eye consciousness seeing forms, craving joy and pleasure, contemplating and discriminating, putting forms like dry bones into their eyes and mouths, the realm is like teeth, biting like this, defiled intention is like saliva, the blood of love and desire flows out, craving the taste of blood, thinking forms are beautiful, obtaining taste from forms, just like that dog. Ordinary beings are foolish; eye consciousness seeing forms like bones, falsely discriminating, like a dog biting a bone. Observing like this: seeing forms with the eyes is like dry bones. Like this, all foolish ordinary beings are deluded by false discrimination.
『Furthermore, that Bhikshu thinks like this: How does a Bhikshu develop fear of desire, aversion to birth and death, and abandon all desires? It is like a dragon elephant reaching sixty years of age, its strength at its peak, a skilled elephant trainer using leather tools to seize it, binding it in five places, placing it in a strong cage, and then giving it many favorite foods, as well as sugarcane, sugarcane wine, and various delicacies, entertaining it with various musical instruments and songs, hoping it will not be sad, not remember the joy of the forest. If it forgets the joy of the forest, it can live together like ordinary elephants, be well tamed, and be controlled by others. Even if that elephant rests like this, is offered like this, it cannot make its mind free from sorrow; it still will not forget the joy in the forest, wandering freely.
行，不忘山曲樹林花果、眾鳥音聲、河傍處樂；思惟念已，絕縛而去，憶彼樂故，于調像人不生忌難，壞其牢檻，去向林中，心不顧念——多多蹇荼、美歡喜摶及以甘蔗、甘蔗酒飲、琴樂歌聲，心不可調、心不可誑，不忘林樂，不樂凡象共行共住，還向林中。修行比丘亦復如是，無始以來流轉世間，五縛所縛。何等為五？所謂愛聲、觸、味、香、色。誰為善調？所謂眼、耳、鼻、舌、身、意，如是六識。何者牢檻？所謂喜樂妻子眷屬、止住之處、僕使富樂，染著煩惱之所遮障，多歡喜摶及甘蔗酒、種種美味諸飲食者。分別之心為歡喜摶，淫慾為飲食，心愛網以為作樂歌笑等聲。邪見凡夫猶如凡象，共同住者謂有身見、戒取、疑網，口中甜者所謂喜樂邪見言說，系屬他者屬欲瞋癡；善調之象謂修行者，一切染癡以為供養，憶念出離則名為山，禪三摩提以為山窟，生正道心此名為花，涅槃為果，眾鳥聲者所謂法師，智慧為河，河濟口者所謂一心，言地分者謂四梵行——慈、悲、喜、舍。彼修行者猶如壯象，隨順思量禪定之樂，趣僧伽藍為還林去。比丘如是修行道者，猶如壯象；若不爾者，如狗無異。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘於八地處修第九地，得第九地？彼見聞知或天眼見：一切
【現代漢語翻譯】 現代漢語譯本： 行進時，不忘山間的彎曲小路、樹林花果、各種鳥的鳴叫聲、以及河邊的快樂；經過這樣的思索和回憶，便掙脫束縛離去，因為懷念那裡的快樂，所以對於馴像人不再感到畏懼和為難，摧毀了牢籠，回到森林中去，心中不再留戀——多多蹇荼（一種食物）、美妙的歡喜團以及甘蔗、甘蔗酒的飲用、琴瑟歌唱的音樂，心是難以調伏的、心是不可欺騙的，因為它不會忘記森林的快樂，不喜愛與普通的像一起行走和居住，最終還是回到森林中去。修行中的比丘也是這樣，從無始以來就在世間流轉，被五種束縛所捆綁。什麼是五種束縛呢？就是對聲音、觸覺、味道、香氣、顏色的貪愛。誰是善於調伏者呢？就是眼、耳、鼻、舌、身、意這六識。什麼是牢籠呢？就是對喜樂、妻子眷屬、居住的地方、僕人使喚、富裕快樂的貪戀，被染著煩惱所遮蔽和障礙，還有那令人歡喜的食物和甘蔗酒、各種美味的飲食。分別之心就是歡喜團，淫慾就是飲食，對世俗的愛戀就像是作樂歌笑的聲音。持有邪見的凡夫就像是普通的象，與他們共同居住的就是有身見、戒禁取見、疑網，口中的甜味就是指喜愛邪見的言論，被他人所控制就是被慾望、嗔恨、愚癡所控制；善於調伏的像是指修行者，把一切染污和愚癡都作為供養，憶念出離就叫做山，禪定三摩地就是山洞，生起正道的信心就叫做花，涅槃就是果實，各種鳥的鳴叫聲是指說法之法師，智慧就是河流，能夠渡過河流到達彼岸是指一心不亂，所說的地是指四梵行——慈、悲、喜、舍。那些修行者就像是強壯的象，隨順思量禪定的快樂，前往僧伽藍就像是回到森林中去。比丘如果這樣修行正道，就像是強壯的象；如果不是這樣，就和狗沒有什麼區別。
又修行者內心思惟——隨順正法觀察法行——怎麼樣比丘在八地處修第九地，得第九地？他見聞知或天眼見：一切 English version: While walking, it does not forget the mountain paths, the trees, forests, flowers, and fruits, the sounds of various birds, and the joy by the river; after such contemplation and recollection, it breaks free from its bonds and departs, because it remembers the joy there, so it no longer feels fear or difficulty towards the elephant trainers, destroys the cage, and returns to the forest, no longer longing for—Doda Kanjata (a type of food), wonderful joy-balls, as well as sugarcane, sugarcane wine, and the music of zithers and songs. The mind is difficult to tame, the mind cannot be deceived, because it does not forget the joy of the forest, and does not like to walk and live with ordinary elephants, and ultimately returns to the forest. A practicing Bhikkhu is also like this, wandering in the world since beginningless time, bound by five bonds. What are the five bonds? They are the attachment to sounds, touch, tastes, smells, and sights. Who is the good tamer? It is the six consciousnesses of eye, ear, nose, tongue, body, and mind. What is the cage? It is the attachment to joy, wife, children, relatives, the place of residence, servants, wealth, and happiness, obscured and hindered by defilements and afflictions, as well as those delightful foods and sugarcane wine, and various delicious foods. The discriminating mind is the joy-ball, lust is the food, and worldly love is like the sounds of music, singing, and laughter. Ordinary people with wrong views are like ordinary elephants, and living with them means having the view of a self, adherence to precepts, and the net of doubt. The sweetness in the mouth refers to the love of wrong views and speech, being controlled by others means being controlled by desire, hatred, and ignorance; the well-tamed elephant refers to the practitioner, offering all defilements and ignorance as offerings, remembering liberation is called the mountain, meditative samadhi is the mountain cave, generating the mind of the right path is called the flower, Nirvana is the fruit, the sounds of various birds refer to the Dharma masters who preach the Dharma, wisdom is the river, being able to cross the river to the other shore refers to being single-minded, the so-called ground refers to the four Brahmaviharas—loving-kindness, compassion, joy, and equanimity. Those practitioners are like strong elephants, following and contemplating the joy of meditation, going to the Sangharama is like returning to the forest. If a Bhikkhu practices the right path in this way, he is like a strong elephant; if not, he is no different from a dog.
Furthermore, the practitioner contemplates inwardly—following the right Dharma and observing the practice of the Dharma—how does a Bhikkhu cultivate the ninth ground in the eight grounds and attain the ninth ground? He sees, hears, knows, or sees with the divine eye: everything
【English Translation】 English version: While walking, it does not forget the mountain paths, the trees, forests, flowers, and fruits, the sounds of various birds, and the joy by the river; after such contemplation and recollection, it breaks free from its bonds and departs, because it remembers the joy there, so it no longer feels fear or difficulty towards the elephant trainers, destroys the cage, and returns to the forest, no longer longing for—Doda Kanjata (a type of food), wonderful joy-balls, as well as sugarcane, sugarcane wine, and the music of zithers and songs. The mind is difficult to tame, the mind cannot be deceived, because it does not forget the joy of the forest, and does not like to walk and live with ordinary elephants, and ultimately returns to the forest. A practicing Bhikkhu is also like this, wandering in the world since beginningless time, bound by five bonds. What are the five bonds? They are the attachment to sounds, touch, tastes, smells, and sights. Who is the good tamer? It is the six consciousnesses of eye, ear, nose, tongue, body, and mind. What is the cage? It is the attachment to joy, wife, children, relatives, the place of residence, servants, wealth, and happiness, obscured and hindered by defilements and afflictions, as well as those delightful foods and sugarcane wine, and various delicious foods. The discriminating mind is the joy-ball, lust is the food, and worldly love is like the sounds of music, singing, and laughter. Ordinary people with wrong views are like ordinary elephants, and living with them means having the view of a self, adherence to precepts, and the net of doubt. The sweetness in the mouth refers to the love of wrong views and speech, being controlled by others means being controlled by desire, hatred, and ignorance; the well-tamed elephant refers to the practitioner, offering all defilements and ignorance as offerings, remembering liberation is called the mountain, meditative samadhi is the mountain cave, generating the mind of the right path is called the flower, Nirvana is the fruit, the sounds of various birds refer to the Dharma masters who preach the Dharma, wisdom is the river, being able to cross the river to the other shore refers to being single-minded, the so-called ground refers to the four Brahmaviharas—loving-kindness, compassion, joy, and equanimity. Those practitioners are like strong elephants, following and contemplating the joy of meditation, going to the Sangharama is like returning to the forest. If a Bhikkhu practices the right path in this way, he is like a strong elephant; if not, he is no different from a dog.
Furthermore, the practitioner contemplates inwardly—following the right Dharma and observing the practice of the Dharma—how does a Bhikkhu cultivate the ninth ground in the eight grounds and attain the ninth ground? He sees, hears, knows, or sees with the divine eye: everything
三界皆是無常、苦、空、無我、不凈等器，觀一切欲亦復如是。譬如林中極大山崖險峻之處，有大高樹名佉殊梨，有無量刺，于彼樹頭少有果實而復難得，若取彼果，多有諸過，恐此樹果墮在險處，復畏失命；樹腹有孔，孔坎脆爛，欲上彼樹，復畏孔壞危人之命，彼樹極高，墮樹尚死，況墜高崖險惡之處。愚癡凡人盲無智目，貪著眾味，望見彼果，不看峻崖樹腹爛孔。彼愚癡人貪其果味而上彼樹，未到果所，即便墜墮，即爾命終。更有餘人，少知方便或有命業，則不墮墜，少得果味，多受苦惱。如是如是，彼修行比丘觀五道林，中間有孔、極大險崖謂一切病，佉殊梨樹所謂欲心，無量刺者所謂無量百千煩惱，求彼苦果所謂苦也，樹頭果者一切欲意，諸愛聲觸味色香等難可得者，是欲果也。所謂入海、若有刀畏、親近於王、作賊治生如是等苦，乃得所欲；如彼得苦、多諸過者貪慾瞋癡，墮高崖者謂墮地獄、畜生、餓鬼，即命終者法命盡也，樹爛孔者皆空無物、一切不堅，癡人往者所謂愚癡邪見人也；有如是等無量諸過，復有多過，如是欲果，味少過多。彼比丘如是觀於一切欲心，不生分別。「又彼比丘觀察欲心猶如火焰、猶如燈焰，明色可愛，其觸甚熱，飛蟲癡故，見彼明焰，貪著愛樂，入中即死。愚癡凡夫亦復如是，
【現代漢語翻譯】 現代漢語譯本 三界（Traidhātu，欲界、色界、無色界）都是無常、苦、空、無我、不凈的，觀察一切慾望也應如此。譬如在森林中，有一處極其險峻的山崖，那裡有一棵高大的樹，名叫佉殊梨（Khajūrī，棗椰樹），樹上長滿了刺。這樹頂上只有少量的果實，而且很難得到。如果去摘取那些果實，會有很多的過患，恐怕果實會掉落在危險的地方，又害怕因此喪命；樹幹內部有孔洞，孔洞脆弱腐爛，想要爬上那棵樹，又害怕孔洞崩壞危及性命，那樹非常高大，即使從樹上掉下來也會喪命，更何況是墜落到高崖險惡之處。愚癡的凡人，盲昧而沒有智慧，貪戀各種滋味，遠遠望見那樹上的果實，卻不看那險峻的山崖和樹幹上腐爛的孔洞。那些愚癡的人貪圖果實的美味而爬上那棵樹，還沒到達果實所在的地方，就立即墜落下來，因此喪命。還有一些人，稍微知道一些方法，或者命不該絕，雖然沒有墜落，但即使少量得到果實的滋味，也要承受很多的苦惱。 就像這樣，修行中的比丘觀察五道（Gati，地獄、餓鬼、畜生、人、天）的森林，中間有孔洞、極其險峻的山崖，指的是一切疾病；佉殊梨樹指的是慾望之心；無數的刺指的是無數的百千種煩惱；追求那痛苦的果實指的是苦難；樹頂上的果實指的是一切慾望，各種令人喜愛的聲音、觸感、味道、顏色、香氣等難以得到的東西，就是慾望的果實。就像進入大海、面臨刀劍的威脅、親近國王、做盜賊來謀生等等的苦難，才能得到所想要的；就像得到苦果一樣，會產生貪慾、嗔恨、愚癡；墜落高崖指的是墮入地獄、畜生、餓鬼道；立即喪命指的是法身慧命的終結；樹幹上腐爛的孔洞指的是一切皆空無物、一切都不堅固，愚癡的人前往指的是愚癡邪見之人。有如此等等無數的過患，還有更多的過患，就像慾望的果實，味道很少，過患卻很多。那位比丘這樣觀察一切慾望之心，不生起分別之念。 『此外，那位比丘觀察慾望之心，就像火焰、就像燈焰，明亮而顏色可愛，但觸碰起來卻非常灼熱，飛蟲因為愚癡的緣故，看見那明亮的火焰，貪戀喜愛，進入其中就立即死去。愚癡的凡夫也是這樣。』
【English Translation】 English version All realms of existence (Traidhātu, the three realms of desire, form, and formlessness) are impermanent, suffering, empty, without self, and impure. Observe all desires in the same way. For example, in a forest, there is an extremely steep cliff, and on it stands a tall tree called Khajūrī (date palm), covered with countless thorns. At the top of this tree, there are only a few fruits, and they are very difficult to obtain. If one tries to pick those fruits, there will be many dangers. One might fear that the fruits will fall into a dangerous place, and one might also fear losing one's life. The trunk of the tree has holes, and these holes are fragile and rotten. If one tries to climb the tree, one might fear that the holes will collapse and endanger one's life. The tree is very tall, and even falling from the tree would be fatal, let alone falling from the steep and dangerous cliff. Foolish ordinary people, blind and without wisdom, are greedy for various flavors. They see the fruits on the tree from afar but do not see the steep cliff and the rotten holes in the trunk. Those foolish people, greedy for the taste of the fruits, climb the tree, but before they reach the fruits, they immediately fall and die. There are also some people who know a little about the methods, or whose lives are not destined to end, who do not fall, but even if they obtain a small amount of the taste of the fruits, they must endure much suffering. Just like that, a meditating Bhikkhu (monk) observes the forest of the five destinies (Gati, the realms of hell, hungry ghosts, animals, humans, and gods), with holes in the middle and extremely steep cliffs, referring to all diseases; the Khajūrī tree refers to the mind of desire; the countless thorns refer to countless hundreds of thousands of afflictions; seeking the painful fruits refers to suffering; the fruits at the top of the tree refer to all desires, various pleasing sounds, sensations, tastes, colors, fragrances, etc., which are difficult to obtain, are the fruits of desire. Just like entering the sea, facing the threat of swords, being close to the king, making a living as a thief, and so on, one must endure suffering to obtain what one wants; just like obtaining bitter fruits, greed, hatred, and delusion arise; falling from the high cliff refers to falling into the realms of hell, animals, and hungry ghosts; immediate death refers to the end of the Dharma body and wisdom life; the rotten holes in the trunk refer to everything being empty and without substance, everything being impermanent. The foolish people who go there refer to foolish people with wrong views. There are countless dangers like these, and even more dangers, just like the fruits of desire, with little taste but many dangers. That Bhikkhu observes all desires in this way, without giving rise to discrimination. 『Furthermore, that Bhikkhu observes the mind of desire, like a flame, like the flame of a lamp, bright and with a lovely color, but very hot to the touch. Insects, because of their foolishness, see the bright flame, are greedy and fond of it, and die as soon as they enter it. Foolish ordinary people are also like this.』
欲瞋癡覆，於一切欲，心生愛著，如彼飛蟲，見燈明色，若入欲燈則墮地獄、畜生、餓鬼，如彼飛蟲入燈而死。彼比丘如是觀察，心得離欲。
「又彼比丘內心思惟——隨順正法觀察法行——又此世間一切眾生何縛所縛，輪轉生死？彼見聞知或天眼見：二縛所縛，繫在世間。何等為二？一者食縛，二者觸縛。食縛有四：一者摶食；二者思食；三者禪食；四者觸食。何者摶食？謂四：人處、欲界六天、八大地獄、鬼中一分。二、思食者，所謂魚中。三、禪食者，所謂行禪色界天等。四、觸食者，所謂諸鳥。何者為觸？觸者謂欲，有執手者或有笑者、有眼見者，如是皆為欲觸所誑。如是一切愚癡凡夫，謂欲界中，人及餓鬼、畜生、地獄，此等習欲，故名欲界；又無色界三摩跋提，攀緣為食；以此二縛，常在世間，不得離欲，常為一切結使所縛。
「又彼比丘如實觀眼：眼識見色，若生樂觸則攀緣樂，非樂報業。又如實觀，如是如是眼識見色，是惡意處，若眼觸生，攀緣于苦，是樂報業。彼如實知：何者名為眼識見色，攀緣於樂，非樂報業？於此法中隨順觀察眼見色已，不善思惟、觀察攀緣，憶念味著而生樂心，現在雖樂，后得苦報，成就地獄、餓鬼、畜生。何業現在得不樂報，后得樂報？眼識見色而生眼觸，
【現代漢語翻譯】 現代漢語譯本：如果被嗔恚和愚癡所矇蔽，對於一切慾望，內心產生強烈的愛戀和執著，就像那些飛蟲，看見燈光的美麗顏色，如果飛入慾望之燈，就會墜入地獄、畜生、餓鬼道中，就像那些飛蟲飛入燈火中而死去。那位比丘應該這樣觀察，才能使自己的心遠離慾望。
『此外，那位比丘內心思考——遵循正確的佛法觀察行為——那麼這個世間的一切眾生被什麼束縛，在生死輪迴中流轉呢？他通過見聞得知，或者通過天眼看到：是被兩種束縛所束縛，從而被繫縛在這個世間。這兩種束縛是什麼呢？一是食物的束縛，二是觸覺的束縛。食物的束縛有四種：一是摶食（段食），二是思食，三是禪食，四是觸食。什麼是摶食呢？指的是四種：人道、欲界六天、八大地獄、以及一部分餓鬼。二是思食，指的是魚類。三是禪食，指的是行禪的天人等。四是觸食，指的是各種鳥類。什麼是觸呢？觸指的是慾望，包括牽手、微笑、眼神接觸等，這些都是被慾望的觸覺所迷惑。像這樣，一切愚癡的凡夫，在欲界中，包括人、餓鬼、畜生、地獄，他們習慣於慾望，所以稱為欲界；又因為沒有**三摩跋提（Samadhi，專注），攀緣外物為食物；因為這兩種束縛，常常滯留在世間，不能脫離慾望，常常被一切煩惱所束縛。
『此外，那位比丘如實地觀察眼睛：眼睛的意識看到顏色，如果產生快樂的感受，就攀緣快樂，這是非快樂的果報之業。又如實地觀察，像這樣眼睛的意識看到顏色，是產生惡意的地方，如果眼睛的觸覺產生，攀緣于痛苦，這是快樂的果報之業。他如實地知道：什麼叫做眼睛的意識看到顏色，攀緣于快樂，是非快樂的果報之業呢？在這種情況下，隨順觀察眼睛看到顏色之後，不善於思考、觀察和攀緣，憶念和貪戀味道而產生快樂的心情，現在雖然快樂，以後卻會得到痛苦的果報，最終會墮入地獄、餓鬼、畜生道。什麼樣的業現在得到不快樂的果報，以後卻得到快樂的果報呢？眼睛的意識看到顏色而產生眼睛的觸覺，
【English Translation】 English version: If one is covered by anger and ignorance, and develops strong love and attachment to all desires, it is like those flying insects that see the beautiful colors of a lamp. If they enter the lamp of desire, they will fall into hell, the animal realm, and the realm of hungry ghosts, just like those flying insects that die when they fly into the fire. That Bhikkhu (Buddhist monk) should observe in this way, so that his mind can be detached from desires.
'Furthermore, that Bhikkhu contemplates inwardly—observing conduct in accordance with the correct Dharma (Buddhist teachings)—then what binds all sentient beings in this world, causing them to transmigrate in the cycle of birth and death? He knows through hearing and seeing, or through his divine eye, that they are bound by two fetters, thus being tied to this world. What are these two fetters? One is the fetter of food, and the other is the fetter of touch. The fetter of food has four types: first, coarse food (physical food); second, food of thought; third, food of meditation; fourth, food of contact. What is coarse food? It refers to four realms: the human realm, the six heavens of the desire realm, the eight great hells, and a portion of the hungry ghosts. Second, food of thought, refers to fish. Third, food of meditation, refers to those in the heavens of meditative absorption, etc. Fourth, food of contact, refers to various birds. What is touch? Touch refers to desire, including holding hands, smiling, eye contact, etc., all of which are deluded by the touch of desire. Like this, all ignorant ordinary beings, in the desire realm, including humans, hungry ghosts, animals, and those in hell, are accustomed to desires, hence it is called the desire realm; and because they lack **Samadhi (concentration), they cling to external objects as food; because of these two fetters, they constantly remain in the world, unable to escape desire, and are constantly bound by all afflictions.
'Furthermore, that Bhikkhu truly observes the eye: the consciousness of the eye sees colors, and if it generates a pleasant feeling, it clings to pleasure, which is the karma of non-pleasant retribution. And truly observes, in this way, the consciousness of the eye sees colors, which is the place where evil arises, and if the touch of the eye arises, it clings to suffering, which is the karma of pleasant retribution. He truly knows: what is called the consciousness of the eye seeing colors, clinging to pleasure, which is the karma of non-pleasant retribution? In this situation, following the observation after the eye sees colors, not skillfully thinking, observing, and clinging, remembering and craving the taste, and generating a joyful mind, although it is pleasant now, it will receive painful retribution later, and will eventually fall into hell, the realm of hungry ghosts, and the animal realm. What kind of karma receives unpleasant retribution now, but pleasant retribution later? The consciousness of the eye sees colors and generates the touch of the eye,
心善思惟、觀察攀緣，于現在世心不樂著，現在不樂，非苦報業，轉生人天受勝妙樂，終到涅槃。如是耳、鼻、舌、身、意識皆亦如是。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘眼識見色心行於舍？謂：彼比丘眼見色已，心不喜樂、非不喜樂、不貪不惡，心不悕望、非不悕望，亦不憶念、非不憶念，亦非不善觀察覆障，如是行舍，是名舍處，非苦樂處。又彼比丘得第十地六地處行，謂阿那含初禪地中乃至四禪，得登彼地。彼觀諸法出沒生滅，常勤修行八分聖道，欲覺欲到解脫之門。彼比丘如是精勤，魔宮隱蔽，彼地夜叉見已歡喜，即以上聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞四天王，彼四天王如是復聞三十三天，三十三天聞焰摩天，彼焰摩天聞兜率天，彼兜率天聞化樂天，彼化樂天覆向他化自在天說，彼自在天覆向梵天如是說言：『閻浮提中某善男子，廣說如前，乃至八地攝於六地。』彼既聞已，甚大歡喜。梵迦夷天，出禪樂行，既實聞已，轉復歡喜。」爾時，世尊而說偈言：
「若善若不善， 業果皆決定， 自作業自食， 皆為業所縛。 如是煩惱地， 初甜而後苦， 舍境界如毒， 以不饒益故。 智不屬煩惱， 屬於智境界， 此世若後世， 一切
【現代漢語翻譯】 現代漢語譯本： 心懷善念，通過思維和觀察來擺脫攀緣，對於現在世間的事物，內心不再執著。現在不執著，就不會有苦報的業力，從而可以轉生到人天，享受殊勝美妙的快樂，最終達到涅槃（Nirvana，解脫）。耳朵、鼻子、舌頭、身體和意識也是同樣的道理。
『此外，修行者內心思考——遵循正法，觀察法行——那麼這位比丘如何通過眼識見到色塵而達到舍（Upeksha，舍）的狀態呢？這位比丘在眼睛看到色塵之後，內心既不喜好也不厭惡，既不貪戀也不憎恨，內心既不希望得到也不拒絕失去，既不回憶也不忘記，也不用不善的觀察來掩蓋真相。像這樣行舍，就叫做舍處，而不是苦樂的感受之處。』這位比丘證得了第十地中的六地處行，也就是阿那含（Anagami，不還者）在初禪地中乃至四禪的境界，登上了這些境界。他觀察諸法的生起和滅去，經常勤奮地修行八正道，渴望覺悟，渴望到達解脫之門。這位比丘如此精進，以至於魔宮都隱蔽起來。那些地方的夜叉（Yaksa，夜叉）見到這種情況，都非常歡喜，立刻將此事向上稟報給虛空夜叉，虛空夜叉又稟報給四大王，四大王又稟報給四天王，四天王又稟報給三十三天，三十三天稟報給焰摩天，焰摩天稟報給兜率天，兜率天稟報給化樂天，化樂天又向他化自在天稟報，他化自在天又向梵天這樣稟報說：『在閻浮提（Jambudvipa，南贍部洲）中，某位善男子』，（以下內容與前面所說相同），『乃至八地包含於六地之中。』他們聽聞之後，都非常歡喜。梵迦夷天（Brahma-kayika Devas，梵身天），從禪定的快樂中出來，聽到這個真實的訊息后，更加歡喜。』當時，世尊說了這樣的偈語：
『無論是善業還是不善業，其果報都是確定的， 自己造的業，自己承受果報，都被業力所束縛。 像煩惱這樣的境界， 開始是甜美的，最終卻是痛苦的， 捨棄這些境界，就像捨棄毒藥一樣， 因為它不會帶來利益。 智慧不屬於煩惱， 而是屬於智慧的境界， 無論是在今生還是來世， 一切都會更好。』
【English Translation】 English version: With a mind of kindness, contemplate and observe to relinquish clinging. In the present world, the mind is no longer attached. Without attachment in the present, there will be no karmic retribution of suffering. One can then be reborn in the realms of humans and gods, enjoying supreme and wonderful bliss, ultimately reaching Nirvana (Nirvana, liberation). The same principle applies to the ears, nose, tongue, body, and consciousness.
『Furthermore, the practitioner contemplates inwardly—following the right Dharma, observing the practice of the Dharma—how does that Bhikkhu (Bhikkhu, monk) through eye-consciousness, seeing forms, achieve the state of Upeksha (Upeksha, equanimity)? This Bhikkhu, having seen forms with the eye, the mind neither delights nor dislikes, neither craves nor hates, the mind neither hopes to gain nor fears to lose, neither remembers nor forgets, nor uses unwholesome observation to conceal the truth. Practicing equanimity in this way is called the place of equanimity, not a place of pleasure or pain.』 This Bhikkhu attains the practice of the six realms within the tenth ground, that is, the Anagami (Anagami, non-returner) in the first Dhyana (Dhyana, meditation) ground up to the fourth Dhyana, ascending to these grounds. He observes the arising and ceasing of all Dharmas, constantly diligently practicing the Noble Eightfold Path, longing for enlightenment, longing to reach the gate of liberation. This Bhikkhu is so diligent that the palace of Mara (Mara, demon) is concealed. The Yakshas (Yaksa, spirits) in those places, seeing this, are very joyful, and immediately report this upwards to the aerial Yakshas, the aerial Yakshas report to the Four Great Kings, the Four Great Kings report to the Four Heavenly Kings, the Four Heavenly Kings report to the Thirty-three Gods, the Thirty-three Gods report to the Yama Gods, the Yama Gods report to the Tushita Gods, the Tushita Gods report to the Nirmanarati Gods, the Nirmanarati Gods report to the Paranirmitavasavartin Gods, the Paranirmitavasavartin Gods report to the Brahma-kayika Devas (Brahma-kayika Devas, Brahma-body gods), saying: 『In Jambudvipa (Jambudvipa, the continent of Jambu), a certain virtuous man』 (the following is the same as what was said before), 『even the eight grounds are contained within the six grounds.』 Having heard this, they are very joyful. The Brahma-kayika Devas, emerging from the joy of Dhyana, are even more joyful upon hearing this true news.』 At that time, the World-Honored One spoke this verse:
『Whether good or bad, The karmic results are determined, One reaps what one sows, All are bound by karma. Such is the realm of afflictions, Sweet at first, but bitter later, Abandon these realms like poison, For they bring no benefit. Wisdom does not belong to afflictions, But belongs to the realm of wisdom, Whether in this life or the next, All will be better.『
時受樂。 智常燒煩惱， 如火能焚草， 煩惱覆智梵， 故佛說三寶。 若樂智境界， 寂靜如牟尼； 若煩惱蛇嚙， 彼人一切失。 若人知二諦， 勇猛諦知見， 彼行第一道， 舍離生死處。 若人樂生死， 喜樂煩惱怨， 彼人常被縛， 流轉有隘處。 若人有出意， 常行寂靜行， 死生天眾中， 到梵世界處。 若不愛慾等， 供養佛法僧， 彼人捨生死， 如風吹乾草。 若不為心使， 而能使於心， 則能除煩惱， 如日出無闇。 心怨最第一， 更無如是怨， 心常燒眾生， 如放燒時樹。 若心自在行， 愚癡不調根， 彼苦不寂靜， 去涅槃太遠。 知苦及苦報， 復能知苦因， 則脫一切縛， 普離諸煩惱。 智為第一明， 癡為第一闇， 取如是光明， 是名黠慧人。 癡為第一惡， 黠慧人能捨， 若令癡自在， 寂靜難可得。 若欲自安隱， 寧觸入大火， 毒蛇同處住， 終不近煩惱。 智第一甘露， 第一安隱藏， 智為第一親， 智為第一寶。 如是之智火， 常燒煩惱山， 燒煩惱山者， 則到安樂處。 若人無智慧， 如盲入闇處，
【現代漢語翻譯】 現代漢語譯本 時時感受快樂。 智慧常常焚燒煩惱，就像火能焚燒草一樣。 煩惱覆蓋智慧和梵行，所以佛陀宣說了三寶（佛、法、僧）。 如果喜愛智慧的境界，就能像牟尼（聖人）一樣寂靜；如果被煩惱之蛇咬傷，那人就會失去一切。 如果有人瞭解二諦（世俗諦和勝義諦），勇敢而真實地知見，他就能行走在第一道（解脫之道）上，舍離生死之處。 如果有人喜愛生死，喜歡煩惱怨敵，那人常常被束縛，在充滿苦難的地方流轉。 如果有人有出離之心，常常修行寂靜之行，死後就能在天眾之中，到達梵世界之處。 如果不貪愛慾望等，供養佛、法、僧三寶，那人就能捨離生死，就像風吹走乾燥的草一樣。 如果不被心所驅使，而能駕馭自己的心，就能去除煩惱，就像太陽出來就沒有黑暗一樣。 心是第一怨敵，沒有比這更厲害的怨敵了，心常常焚燒眾生，就像放火焚燒樹木一樣。 如果心隨心所欲地放縱，愚癡而不調伏其根，那他的痛苦就不會平息，離涅槃（寂滅）太遠。 如果知道苦以及苦的果報，又能知道苦的原因，就能脫離一切束縛，完全遠離各種煩惱。 智慧是第一光明，愚癡是第一黑暗，獲取這樣的光明，就叫做有智慧的人。 愚癡是第一罪惡，有智慧的人能夠捨棄它，如果讓愚癡放縱，寂靜就難以獲得。 如果想要自己安穩，寧願觸碰進入大火，與毒蛇同處，也終究不接近煩惱。 智慧是第一甘露，是第一安全的隱藏之處，智慧是第一親友，智慧是第一珍寶。 像這樣的智慧之火，常常焚燒煩惱之山，焚燒煩惱之山的人，就能到達安樂之處。 如果人沒有智慧，就像盲人進入黑暗之處。
【English Translation】 English version Constantly experiencing joy. Wisdom constantly burns away afflictions, just as fire can burn grass. Afflictions cover wisdom and Brahma-conduct, therefore the Buddha speaks of the Three Jewels (Buddha, Dharma, Sangha). If one delights in the realm of wisdom, one can be as tranquil as a Muni (sage); if bitten by the snake of afflictions, that person loses everything. If one understands the Two Truths (conventional truth and ultimate truth), bravely and truly seeing, one walks the foremost path (the path to liberation), abandoning the place of birth and death. If one delights in birth and death, rejoicing in the enemy of afflictions, that person is constantly bound, transmigrating in places full of suffering. If one has the intention to renounce, constantly practicing tranquil conduct, after death, among the heavenly hosts, one reaches the place of the Brahma world. If one does not crave desires, etc., offering to the Buddha, Dharma, and Sangha, that person abandons birth and death, like wind blowing away dry grass. If one is not driven by the mind, but can control one's own mind, one can remove afflictions, just as when the sun rises, there is no darkness. The mind is the foremost enemy, there is no enemy like it, the mind constantly burns sentient beings, like setting fire to trees. If the mind acts freely, foolishly not taming its roots, that person's suffering will not be pacified, too far from Nirvana (extinction). If one knows suffering and the retribution of suffering, and also knows the cause of suffering, one is freed from all bonds, completely separated from all afflictions. Wisdom is the foremost light, ignorance is the foremost darkness, obtaining such light is called a wise person. Ignorance is the foremost evil, a wise person can abandon it, if ignorance is allowed to run free, tranquility is difficult to attain. If one wants to be secure, rather touch and enter a great fire, dwell with poisonous snakes, but never approach afflictions. Wisdom is the foremost nectar, the foremost safe hiding place, wisdom is the foremost relative, wisdom is the foremost treasure. Such a fire of wisdom constantly burns the mountain of afflictions, the one who burns the mountain of afflictions reaches the place of peace and joy. If a person has no wisdom, it is like a blind person entering a dark place.
則不厭生死， 非法諍斗籠。 若人常念法， 善得於人身， 不為心所誑， 應受善人供。
「彼比丘如是知法、非法，依法正行，如是凈心，則能破壞無量百千高大生山，無有餘氣，更不復生，離煩惱刀，近於涅槃。◎
◎正法念處經地獄品第三之一
「又彼比丘隨順思惟業果報法，觀法、非法，云何惡業無量種種，皆因於心，相續流轉？如河浚流漂諸眾生，令墮惡業果報之地，在於地獄受極苦惱。彼比丘觀善不善，諦意思量：此諸眾生云何如是為心所誑、為愛所誑，墮活、黑繩、合喚、大喚、熱及大熱、阿鼻惡處地獄中生？彼諸地獄各有別處，皆有官人，如業相似，各各證知，彼地獄處名為何等？眾生何業到何地獄？墮在何處？彼比丘若見聞知或天眼見：有大地獄名活地獄，復有別處。別處有幾？名為何等？處有十六：一名屎泥；二名刀輪；三名甕熟；四名多苦；五名闇冥；六名不喜；七名極苦；八名眾病；九名兩鐵；十名惡杖；十一名為黑色鼠狼；十二名為異異迴轉；十三名苦逼；十四名為缽頭摩鬘；十五名陂池；十六名為空中受苦；此名十六活地獄處。何業生彼活地獄處？彼比丘若見聞知或天眼見：若有殺生，樂行多作此業普遍，殺業究竟，和合相應，墮活地獄根本之處
【現代漢語翻譯】 現代漢語譯本 不厭惡生死，不陷入非法的爭鬥牢籠。 如果有人經常思念佛法，就能很好地獲得人身，不被自己的心所迷惑，應當接受善人的供養。
『那位比丘如果這樣瞭解什麼是法、什麼是非法，依照正法修行，像這樣清凈自己的心，就能摧毀無量百千高大的生死之山，不留一絲殘餘，不再重新產生，遠離煩惱之刀，接近涅槃（Nirvana）。』
《正法念處經》地獄品第三之一
『此外，那位比丘隨順地思惟業果報應的法則，觀察什麼是法、什麼是非法，什麼樣的惡業是無量種種，都是因為心的作用，相續不斷地流轉？就像河流的急流漂流著各種眾生，使他們墮落到惡業果報之地，在地獄中遭受極大的苦惱。那位比丘觀察善與不善，仔細地思量：這些眾生為什麼會這樣被自己的心所迷惑、被愛慾所迷惑，墮落到活地獄（Jīva-naraka）、黑繩地獄（Kālasūtra-naraka）、合喚地獄（Saṃghāta-naraka）、大喚地獄（Raurava-naraka）、熱地獄（Tapana-naraka）以及大熱地獄（Pratāpana-naraka）、阿鼻地獄（Avīci-naraka）這些惡劣的地方中？這些地獄各有不同的處所，都有獄官，根據眾生所造的業力，各自知曉，這些地獄的名稱是什麼？眾生因為什麼業而墮入哪個地獄？墮落在什麼地方？那位比丘如果通過見聞得知，或者通過天眼看到：有大地獄名為活地獄，還有其他的處所。這些處所有多少？名稱是什麼？活地獄有十六個處所：第一個叫做屎泥地獄（Gūtha-niraya）；第二個叫做刀輪地獄（Kṣuracakra-niraya）；第三個叫做甕熟地獄（Kumbhīpāka-niraya）；第四個叫做多苦地獄（Bahuduḥkha-niraya）；第五個叫做闇冥地獄（Andhakāra-niraya）；第六個叫做不喜地獄（Aprīti-niraya）；第七個叫做極苦地獄（Atiduḥkha-niraya）；第八個叫做眾病地獄（Nānāroga-niraya）；第九個叫做兩鐵地獄（Dvyayas-niraya）；第十個叫做惡杖地獄（Asidanda-niraya）；第十一個叫做黑色鼠狼地獄（Kālakulisaka-niraya）；第十二個叫做異異迴轉地獄（Nānāvarta-niraya）；第十三個叫做苦逼地獄（Duḥkhotpidana-niraya）；第十四個叫做缽頭摩鬘地獄（Padumamālā-niraya）；第十五個叫做陂池地獄（Vetraṇī-niraya）；第十六個叫做空中受苦地獄（Antarikṣa-duḥkha-niraya）；這些就是十六個活地獄的處所。因為什麼業而生到這些活地獄中？那位比丘如果通過見聞得知，或者通過天眼看到：如果有人殺生，喜歡經常做這種普遍的殺生之業，殺業究竟完成，和合相應，就會墮落到活地獄的根本之處。』
【English Translation】 English version Then one will not be weary of birth and death, nor trapped in the cage of unlawful strife. If one constantly contemplates the Dharma, one will be able to obtain a human body, not be deceived by one's mind, and should receive offerings from virtuous people.
'That Bhikṣu (Buddhist monk) who thus knows what is Dharma and what is not, and practices righteously according to the Dharma, and thus purifies his mind, will be able to destroy the immeasurable hundreds of thousands of high and great mountains of birth, without any remaining trace, and will not be reborn again, will be far from the knife of afflictions, and close to Nirvana (Nirvana).'
The Sutra on the Establishment of Right Mindfulness, Chapter Three, Part One: On Hell
'Furthermore, that Bhikṣu contemplates in accordance with the law of karmic retribution, observing what is Dharma and what is not Dharma. How are the immeasurable varieties of evil karma all due to the mind, continuously flowing and transmigrating? Like a rushing river carrying all beings, causing them to fall into the land of evil karmic retribution, suffering extreme torment in hell. That Bhikṣu observes good and evil, carefully contemplating: Why are these beings so deluded by their minds, deluded by their desires, falling into the Jīva-naraka (Living Hell), Kālasūtra-naraka (Black Rope Hell), Saṃghāta-naraka (Crushing Hell), Raurava-naraka (Howling Hell), Tapana-naraka (Burning Hell), and Pratāpana-naraka (Great Burning Hell), and Avīci-naraka (Hell of Incessant Suffering), being born in these evil places? These hells each have different locations, each with its own officials, who, according to the similar karma, each know and understand, what are the names of these hells? What karma causes beings to fall into which hell? Where do they fall? That Bhikṣu, if he knows through hearing or seeing, or sees through divine vision: there is a great hell called the Living Hell, and there are other places. How many other places are there? What are their names? There are sixteen places: the first is called Gūtha-niraya (Excrement Hell); the second is called Kṣuracakra-niraya (Razor Wheel Hell); the third is called Kumbhīpāka-niraya (Cauldron-Cooking Hell); the fourth is called Bahuduḥkha-niraya (Hell of Much Suffering); the fifth is called Andhakāra-niraya (Dark Hell); the sixth is called Aprīti-niraya (Hell of Displeasure); the seventh is called Atiduḥkha-niraya (Hell of Extreme Suffering); the eighth is called Nānāroga-niraya (Hell of Various Diseases); the ninth is called Dvyayas-niraya (Hell of Two Irons); the tenth is called Asidanda-niraya (Hell of Evil Staff); the eleventh is called Kālakulisaka-niraya (Hell of Black Weasels); the twelfth is called Nānāvarta-niraya (Hell of Various Revolutions); the thirteenth is called Duḥkhotpidana-niraya (Hell of Suffering Oppression); the fourteenth is called Padumamālā-niraya (Hell of Lotus Garlands); the fifteenth is called Vetraṇī-niraya (River Vetraṇī Hell); the sixteenth is called Antarikṣa-duḥkha-niraya (Hell of Suffering in the Sky); these are the sixteen places of the Living Hell. What karma causes one to be born in these places of the Living Hell? That Bhikṣu, if he knows through hearing or seeing, or sees through divine vision: if there are those who kill living beings, who enjoy frequently engaging in this widespread act of killing, if the act of killing is completely accomplished, harmoniously corresponding, they will fall into the fundamental place of the Living Hell.'
。殺生之業有上中下，地獄受苦亦上中下。彼地獄業何者為上？彼殺生者，若殺善人、若受戒人、若善行人，有他眾生、有眾生想、有殺生心，斷其命根，此業究竟，心不生悔，向他贊說而復更作，復教他殺、勸殺隨喜、讚歎殺生，若使他殺；如是癡人，自作教他，罪業成就，命終生於活地獄中。如此人中若五十年，彼四天王為一日夜，彼數亦爾，三十日夜以為一月，亦十二月以為一歲；彼四天王若五十年，活大地獄為一日夜。以惡業時有下中上，活地獄命亦下中上，有中間死，隨業種子多少輕重，活地獄中或一處受、或二處受、或三處受、或四處受、或五處受、或六處受，如是乃至十六處受，乃至惡業未壞未爛、業氣未盡，彼地獄中五百年命，依天年數，不依人中。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘觀活地獄知別處業？心業畫師，自業畫作業果地分，種種異心，別處受苦，有百千億那由他數怖畏惡事，無有相似不可譬類。分分觀察活地獄處，眾生何業生屎泥處？彼見聞知或天眼見：以何惡業不善種子，生屎泥處？所謂殺生。若欲心殺，謂令鳥殺：放鷹、放雕。復有異殺，若圍殺鹿、若獵殺鹿而不懺悔，業業普遍，殺業究竟和集相應，如前所說。彼人以是惡業因緣，身壞命終生彼地獄
【現代漢語翻譯】 現代漢語譯本：殺生之業有上、中、下之分，在地獄中所受的苦難也有上、中、下之別。那麼，地獄之業中，哪一種最為嚴重呢？如果殺生者殺害的是善人、受戒之人、行善之人，並且在殺害其他眾生時，心中認為確是眾生，懷有殺生之心，斷絕其命根，此種惡業便算究竟完成。事後心中沒有絲毫悔意，還向他人炫耀贊說，並且再次犯下同樣的罪行，甚至教唆他人殺生、勸誘他人殺生、隨喜讚歎殺生，或者指使他人去殺生；像這樣愚癡的人，自己作惡，又教唆他人作惡，罪業便算成就。此人命終之後，便會墮入活地獄之中。人間五十年，相當於四天王的一日一夜，時間以此類推，三十日夜為一月，十二月為一年。四天王的五十年，相當於活大地獄的一日一夜。由於惡業有下、中、上之分，活地獄的壽命也有下、中、上之別，甚至有中途死亡的情況。根據個人業力種子的多少輕重，在活地獄中可能在一處受苦，也可能在兩處、三處、四處、五處、六處，乃至十六處同時受苦，直到惡業消磨殆盡，業力之氣完全消散為止。在活地獄中的五百年壽命，是按照天上的年數計算，而不是按照人間的年數計算。
『此外，修行者內心應當思惟——隨順正法，觀察法行——那麼，比丘如何觀察活地獄，從而瞭解不同之處的業報呢？心就像一位畫師，用自身的業力描繪出業果的景象，在不同的地方承受痛苦。那裡有成百上千億那由他（Niyuta，數量單位，表示極大的數）之多的恐怖惡事，沒有相似之處，無法用比喻來形容。仔細觀察活地獄的各個地方，眾生是因為什麼樣的惡業而生於屎泥之中呢？通過見聞或者天眼觀察，便會知道：是因為什麼樣的惡業和不善的種子，導致他們生於屎泥之中？那就是殺生。如果是心懷惡意地殺生，比如爲了讓鳥類殺生而放鷹、放雕。還有其他的殺生方式，比如圍獵殺鹿，或者獵殺鹿之後不懺悔，各種殺業普遍存在，殺業究竟完成，各種因素和合相應，就像前面所說的那樣。這些人因為這些惡業的因緣，身壞命終之後，便會墮入那樣的地獄之中。』
【English Translation】 English version: The karma of killing has superior, middling, and inferior aspects, and the suffering in hell also has superior, middling, and inferior distinctions. Among the karmas leading to hell, which is the most severe? If the killer slays a virtuous person, a person who has taken vows, or a person who practices virtue; and when killing other beings, has the thought that they are indeed beings, harbors the intention to kill, and severs their life force, this evil karma is considered complete. Afterwards, there is no remorse in the heart, and they even boast and praise it to others, and commit the same crime again. They even instigate others to kill, encourage others to kill, rejoice in and praise killing, or order others to kill. Such foolish people, committing evil themselves and instigating others to commit evil, their sinful karma is accomplished. After death, such a person will fall into the Living Hell (活地獄). Fifty years in the human realm is equivalent to one day and night for the Four Heavenly Kings (四天王), and time is calculated proportionally: thirty days and nights make a month, and twelve months make a year. Fifty years of the Four Heavenly Kings is equivalent to one day and night in the Great Living Hell (活大地獄). Because evil karma has inferior, middling, and superior aspects, the lifespan in the Living Hell also has inferior, middling, and superior distinctions, and there may even be instances of dying prematurely. According to the amount and severity of individual karma seeds, one may suffer in one place in the Living Hell, or in two, three, four, five, six, or even sixteen places simultaneously, until the evil karma is completely exhausted and the force of the karma is completely dissipated. The five hundred years of life in the Living Hell are calculated according to the years of the heavens, not according to the years of the human realm.
『Furthermore, a practitioner should contemplate inwardly—following the Right Dharma (正法) and observing the practice of the Dharma (法行)—how does a Bhikshu (比丘, Buddhist monk) observe the Living Hell and understand the karmic retribution in different places? The mind is like a painter, using one's own karma to depict the scene of karmic consequences, enduring suffering in different places. There are hundreds of thousands of millions of Niyutas (那由他, a unit of measurement representing an extremely large number) of terrifying evil events, with no similarities and impossible to describe with metaphors. Observing carefully the various places in the Living Hell, what kind of evil karma causes beings to be born in excrement and mud? Through hearing or observing with the divine eye (天眼), one will know: what kind of evil karma and unwholesome seeds cause them to be born in excrement and mud? It is killing. If it is killing with malicious intent, such as releasing hawks and eagles to kill for the sake of birds killing. There are also other ways of killing, such as hunting deer in an enclosure, or hunting deer without repentance. Various killing karmas are prevalent, the killing karma is completely accomplished, and various factors come together in accordance, as mentioned earlier. These people, due to the causes and conditions of these evil karmas, after the destruction of their bodies and the end of their lives, will fall into such hells.』
，在一分處受種種苦，謂屎泥處，燒屎極熱，其味甚苦，赤銅和屎，屎中有蟲，蟲金剛嘴，遍覆屎上。彼諸罪人，食如是屎，蟲入身內，先食其唇，次食其舌、次食其龂、次食其咽、次食其心、次食其肺、次食其肚、次食其脾、次食其胃、次食小腸、次食大腸、次食熟藏、次食筋脈一切脈分、次食肉血。彼人如是彼地獄中受極苦惱，如人中數，乃經無量百千年歲。諸殺生人，造作惡業，若圍殺鹿、若獵殺鹿，養殺鳥雀若鷹鵰等，令彼殺已，奪取自食。彼業果報，如是殺已，彼人取食，以是惡業之勢力故。彼糞屎中多有諸蟲，蟲金剛嘴，入其身內如是食之。善不善果，自業相似。若彼罪人惡業盡者，彼人於此屎泥之處地獄得脫，彼心業畫，畫文盡已，彼人如是得脫彼處；若其人業后報未熟，生畜生中，受飛鳥身，余鳥所殺；若受鹿身，為圍所殺，如彼前世殺鳥、殺鹿。彼人果報地獄中受，余殘之業，生畜生中；若后氣業，生於天中、若生人中，彼業因緣，生則短命。
「又彼比丘觀活地獄，第二別處名刀輪處。彼業果報，眾生何業生於彼處？彼見聞知：若心貪物，如是因緣而殺眾生，欲得命因，以刀殺生。彼人如是以此因緣而不懺悔，復教他殺，業業普遍，如前所說。彼人以是惡業因緣，身壞命終墮彼地獄，生刀
【現代漢語翻譯】 現代漢語譯本：在糞屎地獄中，罪人遭受種種痛苦，那裡遍佈屎泥，燃燒的糞便極其酷熱，味道苦澀難耐。赤紅的銅與糞便混合在一起，糞便中還有蟲子，這些蟲子長著金剛石般堅硬的嘴，遍佈在糞便之上。那些罪人被迫食用這樣的糞便，蟲子鉆入他們的身體，首先啃食他們的嘴唇，然後是舌頭、牙齦、咽喉、心臟、肺、肚子、脾臟、胃、小腸、大腸、熟藏（消化系統）、筋脈以及所有的脈絡，最後啃食肌肉和血液。這些罪人在地獄中遭受極度的痛苦，時間之長，相當於人間無數百千年的歲月。那些殺生的人，造作惡業，無論是圍獵殺鹿，還是獵殺鹿，或者飼養鳥雀如鷹隼等，讓它們去殺戮，然後奪取獵物來食用。這樣的業報是，他們如此殺生之後，又取食獵物，因為這種惡業的力量，糞屎中會滋生大量的蟲子，這些蟲子長著金剛石般堅硬的嘴，鉆入他們的身體，像上述那樣啃食他們。善與不善的果報，都與自己的業力相似。如果罪人的惡業消盡，他們就能從這糞屎地獄中脫身，就像心業所畫的圖案消失一樣，他們就能脫離那個地方；如果他們的業報尚未成熟，就會轉生到畜生道中，變成飛鳥，被其他鳥類所殺；或者轉生為鹿，被圍獵所殺，就像他們前世殺鳥、殺鹿一樣。他們在地獄中承受果報，剩餘的惡業，則在畜生道中償還；如果還有善業，可能會轉生到天界，或者轉生到人間，但因為惡業的因緣，即使轉生為人，也會短命。 又一位比丘觀察活地獄，第二個特殊之處名為刀輪地獄。什麼樣的業報會導致眾生轉生到那裡呢？他看到並瞭解到：如果內心貪婪財物，因此而殺害眾生，爲了獲取生命所需的物品，而用刀殺生。這個人因為這樣的因緣而不懺悔，甚至教唆他人殺生，惡業普遍蔓延，就像前面所說的那樣。這個人因為這種惡業的因緣，身壞命終后墮入刀輪地獄。
【English Translation】 English version: In the excrement hell, beings suffer various torments. It is filled with excrement and mud, and the burning excrement is extremely hot with a terribly bitter taste. Red copper is mixed with the excrement, which is also filled with worms. These worms have diamond-hard mouths and cover the excrement. Those sinners are forced to eat such excrement, and the worms enter their bodies, first eating their lips, then their tongues, then their gums, then their throats, then their hearts, then their lungs, then their bellies, then their spleens, then their stomachs, then their small intestines, then their large intestines, then their 'shou cang' (digestive system), then their tendons and all their veins, and finally their flesh and blood. These sinners suffer extreme torment in that hell for a time equivalent to countless hundreds of thousands of years in the human realm. Those who kill living beings, creating evil karma, whether by surrounding and killing deer, or hunting and killing deer, or raising birds such as hawks and eagles to kill, and then taking their prey to eat. The karmic retribution for this is that after killing in this way, they take the prey to eat. Because of the power of this evil karma, the excrement is filled with many worms, and these worms with diamond-hard mouths enter their bodies and eat them as described above. Good and bad results are similar to one's own karma. If the sinner's evil karma is exhausted, they can escape from this excrement hell, just as the pattern drawn by mental karma disappears, they can escape from that place. If their karmic retribution has not yet matured, they will be reborn in the animal realm, becoming birds, killed by other birds; or reborn as deer, killed by hunters, just as they killed birds and deer in their previous lives. They endure the karmic retribution in hell, and the remaining evil karma is repaid in the animal realm; if there is still good karma, they may be reborn in the heavens, or reborn in the human realm, but because of the causes and conditions of evil karma, even if they are reborn as humans, they will have short lives. Furthermore, a Bhiksu observes the living hell, the second special place called the 'Knife Wheel Hell' (Dao Lun Chu). What kind of karmic retribution causes beings to be born in that place? He sees and understands: if the mind is greedy for possessions, and therefore kills living beings, in order to obtain the necessities of life, and kills living beings with knives. This person, because of such causes and conditions, does not repent, and even instigates others to kill, evil karma spreads universally, as described earlier. This person, because of the causes and conditions of this evil karma, after the destruction of the body and the end of life, falls into the Knife Wheel Hell.
輪處。彼處火燃，周圍鐵壁高十由旬。彼地獄處，大火常燃。人間之火于彼處火如雲相似。彼地獄處常有鐵火速著其身，彼熱鐵火割彼人身，碎如芥子，散燒劈裂，一切雨鐵譬如此間閻浮提中夏月水雨。彼處十方遍雨熱鐵，多與苦惱。彼地獄人，雖被劈裂而常不死，以是惡業之果報故，如是割身，尋割尋生。彼刀輪處有刀葉林，其刃極利，復有兩刃，刃頭下向，遙望彼林，青而有汁，與水相似；彼諸罪人飢渴惱急，同業苦者唱喚走赴，既入彼林，以業因故，周遍雨刀，劈其身體。又復彼人貪自命故，食養眾生，則是誑他。彼業果報如是如是，心業畫師畫地獄衣，如是地獄不善業畫，如是如是地獄受苦，彼業所攝。彼于地獄，如是無量百千年歲常被劈裂，乃至惡業未壞未爛、業氣未盡，心業畫師畫文不滅，廣說如前。
「又彼比丘觀活地獄，第三別處名甕熟處。彼業果報，眾生何業生於彼處？彼見聞知：彼殺生人，若殺駱駝，若殺豬羊，若殺眾鳥、若馬若兔、若羆若熊有毛畜生，為食其肉，欲令毛脫，活燒活煮，若置湯中。彼人以是惡業因緣，身壞命終墮活地獄，生甕熟處。惡業種子，相似果報，置鐵甕中煎煮極熱，猶如熟豆。如是無量百千年歲，在彼地獄大火煮之，心業畫師所畫之衣破壞爛盡，彼地獄處爾乃得
【現代漢語翻譯】 現代漢語譯本： 刀輪處。那個地方火焰燃燒，周圍鐵壁高達十由旬（古印度長度單位，約合120-160公里）。那個地獄之處，大火經常燃燒。人間的火焰與那裡的火焰相比，就像雲朵一般。那個地獄之處經常有鐵火迅速附著在罪人的身上，那熾熱的鐵火切割罪人的身體，碎裂如芥子，四處飛散燃燒劈裂，一切如雨點般的鐵塊，就像這閻浮提（佛教宇宙觀中的一個大陸）中夏天的雨水一樣。那個地方十方遍佈降落熾熱的鐵塊，帶來無盡的苦惱。那些地獄中的人，即使被劈裂也常常不會死去，因為這是惡業的果報，這樣切割身體，隨即切割隨即又會重生。那個刀輪處有刀葉林，刀刃極其鋒利，而且是雙刃，刀刃頭朝下。遠遠望去，那片樹林青翠欲滴，好像充滿了汁液，與水相似；那些罪人們飢渴難耐，被惱怒和焦急所折磨，與同樣受苦的人一同呼喊著跑向那片樹林，一旦進入那片樹林，因為業力的緣故，就會四處降下刀雨，劈開他們的身體。而且那些人貪圖自己的性命，卻以供養眾生為名，實際上是欺騙他人。他們的業力果報就是這樣，心業畫師描繪著地獄的景象，這些地獄都是由不善之業所畫，所以才會遭受這樣的地獄之苦，都是被業力所牽引。他們在那個地獄中，這樣無量百千年歲常常被劈裂，直到惡業消亡殆盡，業力之氣消散，心業畫師所畫的圖案才會消失，詳細的描述就像之前所說的那樣。
還有，那位比丘觀察活地獄，第三個特別的地方叫做甕熟處。眾生因為什麼樣的業力果報會生到那個地方呢？他看到並且知道：那些殺生的人，如果殺駱駝，如果殺豬羊，如果殺各種鳥類，如果殺馬、殺兔子，如果殺熊、殺狗等有毛的畜生，爲了吃它們的肉，用火燒或者用開水燙讓它們的毛脫落，活活地燒煮，或者放在沸水中。這些人因為這些惡業的因緣，身死命終之後就會墮入活地獄，生到甕熟處。惡業的種子，結出相似的果報，被放置在鐵甕中煎煮，極其滾燙，就像煮熟的豆子一樣。就這樣無量百千年歲，在那個地獄中被大火煎煮，心業畫師所畫的衣服被破壞殆盡，那個地獄的苦難才能結束。
【English Translation】 English version: The Wheel of Knives. There, fire blazes, surrounded by iron walls ten yojanas (an ancient Indian unit of distance, approximately 120-160 kilometers) high. In that hellish place, great fires constantly burn. The fires of the human world are like clouds compared to the fires there. In that hellish place, iron fire constantly and swiftly attaches to their bodies, and that hot iron fire cuts their bodies, shattering them like mustard seeds, scattering, burning, and splitting them. All the iron rain is like the water rain in the summer months in this Jambudvipa (one of the continents in Buddhist cosmology). In that place, hot iron rains down in all ten directions, bringing much suffering. The people in that hell, though split apart, do not die, because of the karmic retribution of their evil deeds. Thus, their bodies are cut, and as they are cut, they are reborn. In that Wheel of Knives place, there is a forest of knife-leaves, with extremely sharp blades, and double-edged blades, with the blade-heads pointing downwards. Looking at that forest from afar, it appears green and juicy, like water. Those sinners, tormented by hunger and thirst, cry out and rush towards that forest with others who share their suffering. Once they enter that forest, due to their karma, knives rain down all around, splitting their bodies. Moreover, those people, greedy for their own lives, falsely claim to nourish sentient beings, but in reality, they deceive others. Their karmic retribution is thus. The mind-karma painter paints the garments of hell; these hells are painted by unwholesome karma. Thus, they suffer in hell, drawn by their karma. In that hell, they are constantly split apart for countless hundreds of thousands of years, until their evil karma is destroyed and exhausted, their karmic energy is depleted, and the patterns painted by the mind-karma painter disappear, as described in detail before.
Furthermore, that Bhikshu observes the Living Hell, the third special place called the Cauldron-Boiling Place. What karma causes beings to be born in that place? He sees and knows: those who kill living beings, whether they kill camels, pigs, sheep, various birds, horses, rabbits, bears, or hairy animals, to eat their flesh, burning or scalding them to remove their hair, boiling them alive, or placing them in boiling water. These people, because of these evil karmic causes, fall into the Living Hell after death, and are born in the Cauldron-Boiling Place. The seeds of evil karma bear similar fruit. They are placed in iron cauldrons and boiled intensely, like cooked beans. Thus, for countless hundreds of thousands of years, they are boiled in the great fire of that hell, until the garments painted by the mind-karma painter are destroyed and exhausted, and the suffering of that hell comes to an end.
脫。次受殘業，次受氣業，如前所說，乃至若生天、人之中，命則短促。彼修行者于內法中隨順正法觀察法行，作是思惟：『彼比丘如是觀察活大地獄甕熟處已，當云何耶？』彼見聞知或天眼見：彼比丘第一勇猛，能破魔軍，度生死海，能以戒水滅欲心火，能以慈水滅瞋心火，能以甚深因緣燈明除癡心闇；如是比丘則能速渡生死大海。
「又彼比丘觀活地獄，第四別處名多苦處。眾生何業生於彼處？業因種子，相似果報。若人種種苦逼眾生，然彼眾生命猶不盡，所謂：木壓令其受苦，若以繩懸，若以火頭若燒，若柱若系其髻而以懸之，若以煙燻令受苦惱；若於道上牽令疾走，若置地上棘刺之中令受苦惱；若撲著地，若高險處推之令墮，若以針刺，若以繩縛，若令象蹈；若擲在空，下未至地以刀承之，令受苦惱；若著沙上、若以石鎮，若以杖打，若挾其頭，若令小兒詳打戲弄，眾苦惱之；若置熱處，若置冰中，若以水漬，若以沉水，若以衣水掩面漫口，若繫著樹、若懸樹枝，令受苦惱；若在險岸臨峻怖魄；若送與怨，令其種種方便苦治；若拔其陰，若挾其指，若拔其毛，若轉鐵輪以劈其頭，令受苦惱；若洋白镴鉛錫銅等灌其身體，若割其鼻，若以利鐵、若尖木等貫其糞門陰密之處，令受苦惱；若以水淋，若以繩系
【現代漢語翻譯】 現代漢語譯本： 脫離（地獄）。接下來承受殘餘的惡業，再接下來承受由嗔怒產生的惡業，就像前面所說的那樣，乃至如果投生到天界或人間，壽命也會很短促。那位修行者在內在的佛法中，隨順正法觀察修習佛法，這樣思惟：『那位比丘如此觀察活大地獄的沸騰之處后，應當怎麼做呢？』他見聞得知，或者用天眼看到：那位比丘最為勇猛，能夠摧毀魔軍，渡過生死苦海，能夠用戒律之水熄滅慾望之火，能夠用慈悲之水熄滅嗔恨之火，能夠用甚深因緣的燈光碟機除愚癡的黑暗；這樣的比丘就能迅速渡過生死大海。 此外，那位比丘觀察活地獄，第四個特別之處名為多苦處。眾生因為什麼業而生於那個地方呢？是由於惡業的因和種子，導致相似的果報。如果有人用各種各樣的苦難逼迫眾生，然而那些眾生的生命卻沒有終結，例如：用木頭壓迫使其受苦，或者用繩子懸掛，或者用火燒，或者用柱子捆綁，或者抓住頭髮懸掛起來，或者用煙燻使其受苦惱；或者在道路上牽拉使其快速奔跑，或者放置在佈滿荊棘的地上使其受苦惱；或者摔在地上，或者從高處險峻的地方推下去，或者用針刺，或者用繩子捆綁，或者讓大象踩踏；或者拋向空中，在未落到地面時用刀承接，使其受苦惱；或者放在沙子上，或者用石頭鎮壓，或者用棍子打，或者夾住頭部，或者讓小孩子隨意毆打戲弄，用各種苦難折磨他；或者放置在炎熱的地方，或者放置在冰冷的地方，或者用水浸泡，或者沉入水中，或者用濕衣服摀住臉和嘴，或者綁在樹上，或者懸掛在樹枝上，使其受苦惱；或者在危險的岸邊，面臨著陡峭的懸崖感到恐懼；或者送給仇人，讓仇人用各種各樣的方法折磨他；或者拔掉他的生殖器，或者夾住他的手指，或者拔掉他的毛髮，或者轉動鐵輪劈開他的頭，使其受苦惱；或者用熔化的白镴（一種錫鉛合金），鉛，錫，銅等灌注他的身體，或者割掉他的鼻子，或者用鋒利的鐵器，或者尖銳的木頭等貫穿他的肛門和陰部，使其受苦惱；或者用水淋，或者用繩子捆綁。
【English Translation】 English version: Escaping (from hell). Next, they receive the remaining karmic consequences, and then they receive the karmic consequences arising from anger, as described earlier, even if they are reborn in the heavens or among humans, their lifespan will be short. That practitioner, within the inner Dharma, observes the practice of Dharma in accordance with the Right Dharma, thinking thus: 'What should that Bhikshu do after observing the boiling place of the Living Great Hell?' He sees and hears, or sees with his divine eye: that Bhikshu is the most courageous, able to destroy the armies of Mara (demon), cross the sea of birth and death, able to extinguish the fire of desire with the water of precepts, able to extinguish the fire of hatred with the water of compassion, able to dispel the darkness of ignorance with the light of profound causes and conditions; such a Bhikshu can quickly cross the great sea of birth and death. Furthermore, that Bhikshu observes the Living Hell, the fourth special place called the Place of Many Sufferings. What karma causes beings to be born in that place? It is due to the causes and seeds of evil karma, leading to similar karmic consequences. If someone oppresses beings with various kinds of suffering, yet those beings' lives do not end, for example: pressing them with wood to cause suffering, or hanging them with ropes, or burning them with fire, or binding them to pillars, or hanging them by their hair, or smoking them to cause suffering; or pulling them along the road to make them run quickly, or placing them on thorny ground to cause suffering; or throwing them to the ground, or pushing them off high and dangerous places, or piercing them with needles, or binding them with ropes, or having elephants trample them; or throwing them into the air, catching them with knives before they hit the ground, causing them suffering; or placing them on sand, or pressing them with stones, or hitting them with sticks, or clamping their heads, or letting children beat and play with them at will, tormenting them with various sufferings; or placing them in hot places, or placing them in cold places, or soaking them in water, or submerging them in water, or covering their faces and mouths with wet clothes, or tying them to trees, or hanging them from branches, causing them suffering; or placing them on dangerous shores, facing steep cliffs and feeling fear; or sending them to enemies, allowing the enemies to torment them with various means; or pulling out their genitals, or clamping their fingers, or pulling out their hair, or turning iron wheels to split their heads, causing them suffering; or pouring molten white pewter (a tin-lead alloy), lead, tin, copper, etc., onto their bodies, or cutting off their noses, or piercing their anus and genitals with sharp iron tools or pointed wood, causing them suffering; or drenching them with water, or binding them with ropes.
塊上挽曳，若以燈須周匝遍炙，若拔其發，若以惡蟲令唼食之，若捩其皮，若牽若推、若急速疾抖擻其身，若置鑊中湯火煮之，令受苦惱；若以磚打，若以鹽等涂其身體；若以塵土、若以麨等掩其口面；若以㰆筒置糞門中，鼓㰆吹之；若以利刀劈其足指；若以氣吹，不使出聲；若以浮石急揩其身，若割手足，若驅長行，若遮所須；若系其咽，黃藍花中來去曳之；若以種種雜雜脂膩而灌其口；若以金寶種種財物，若打若壓、若作樂具、若打射等，若打令腫，腫上覆打；若以繩懸推令極高，然後墮地，令受苦惱。此如是等無量種種諸苦惱事，觸惱眾生。彼人以是惡業因緣，身壞命終墮活地獄，名多苦處。惡業相似，得相似果。如是地獄，十千億種不可具說，此極苦惱，具說如上。彼一切苦，自業自受，地獄地處。心業畫師愛筆所畫，不善分別，為種種彩所愛妻子，以為彩器執著因緣，以為堅牢，身自作業，自得苦報，非父母作，乃至惡業未壞未爛、業氣未盡，於一切時，常受不息。彼處退已，若於前世過去久遠有善業熟，則不墮于畜生、餓鬼；若生人中同業之處，受余殘業，常為王罰，若打若縛，斗諍怖畏，為一切人之所誣抂，常受重苦；善友知識、妻子眷屬、親舊主人之所憎惡。
「又彼比丘觀活地獄，第五別處
名闇暝處。彼業果報，眾生何業生於彼處？彼見聞知：眾生邪見，顛倒業果，所謂方時外道齋中，掩羊口鼻如是屠殺；置龜磚上，上覆與磚壓之令死。彼人以是惡業因緣，身壞命終墮活地獄，生闇暝處，闇火所燒。以惡業故，有大力風吹金剛山，合磨令碎猶如散沙，間無暫樂；彼處罪人各不相見，熱風所吹，如利刀割，令身份散，餓渴身燃，努力唱喚而聲不出，如掩羊口、如磚壓龜，常被大火之所燒燃，常被鎮壓。如是無量百千年歲，常處闇暝，乃至無有微少光明如針頭處，然自身毛而自燒身，常一切時遍身火起，受如是苦乃至業盡，皆是心之猿猴所作。彼心猿猴，行於使山，使山幻堅慢心高峰之所止宿，惡見山巖是其行處，游慢樹林瞋山窟中是其住處，妒心功德以為眾果，愛河所漂、不善業沒，乃至惡業爛壞離散，闇地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中常被繫縛，余殘業果，壽命短促。◎
正法念處經卷第五 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六
元魏婆羅門瞿曇般若流支譯地獄品之二
「◎又彼比丘觀活地獄，第六別處名不喜處。彼業果報，眾生何業生於彼處？彼見聞知：行惡之人，心常憶念欲殺眾生，
{ "translations": [ "現代漢語譯本\n\n名曰闇暝處（黑暗之處）。彼處是何業的果報，眾生因何業而生於彼處？彼（比丘）見聞知曉：眾生因邪見，顛倒的業果，例如在外道齋戒中，摀住羊的口鼻進行屠殺；將烏龜放在磚上，再用磚壓在上面使其死亡。這些人因為這些惡業的因緣，身壞命終后墮入活地獄，生於黑暗之處，被黑暗之火所焚燒。因為惡業的緣故，有大力之風吹動金剛山，使其合攏磨碎，如同散沙一般，期間沒有絲毫快樂；彼處的罪人各自不能相見，被熱風吹拂，如同利刀割裂，使身體分散，飢餓乾渴，身體燃燒，努力呼喊卻發不出聲音，如同摀住羊的口鼻、用磚壓烏龜一樣，常常被大火焚燒，常常被鎮壓。這樣無量百千年歲，常常處於黑暗之中，乃至沒有一絲一毫的光明，如同針尖一般，點燃自身的毛髮來焚燒自身，常常一切時候全身燃起火焰，承受這樣的痛苦直到業力消盡，這一切都是心中那隻猿猴所作。那隻心猿，行走于使山（煩惱之山），使山是幻化的堅固的慢心高峰所止宿之處，惡見的山巖是其行走之處，遊蕩在慢心的樹林中，瞋恨的山窟是其居住之處，以嫉妒功德作為眾多的果實，被愛慾之河所漂流、被不善之業所淹沒，乃至惡業腐爛壞散，才能從黑暗地獄之處得以解脫。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生之道；如果生於人中，也常常被束縛，剩餘的業果會導致壽命短促。\n\n正法念處經卷第五\n大正藏第 17 冊 No. 0721 正法念處經\n\n正法念處經卷第六\n\n元魏婆羅門瞿曇般若流支譯地獄品之二\n\n『◎又彼比丘觀活地獄，第六別處名不喜處。彼業果報，眾生何業生於彼處？彼見聞知：行惡之人，心常憶念欲殺眾生，』", "English version\n\nIt is called the Dark Place. What karma results in that place, and what karma causes beings to be born there? He (the Bhiksu) sees and knows: beings, due to wrong views and inverted karmic results, such as in the heretical fasts, covering the mouths and noses of sheep to slaughter them; placing turtles on bricks and pressing them to death with bricks on top. These people, due to these evil karmic causes, fall into the Living Hell after their bodies break and their lives end, born in the Dark Place, burned by the dark fire. Because of evil karma, a powerful wind blows the Vajra Mountain, causing it to close and grind, like scattered sand, with no joy in between; the sinners there cannot see each other, blown by the hot wind, like sharp knives cutting, causing the body to disperse, hungry and thirsty, the body burning, trying hard to shout but unable to make a sound, like covering the mouths and noses of sheep, like pressing turtles with bricks, constantly burned by great fires, constantly suppressed. For countless hundreds of thousands of years, they are constantly in darkness, without even a tiny bit of light, like the tip of a needle, burning their own hair to burn themselves, constantly flames rising all over their bodies, enduring such suffering until the karma is exhausted, all of which is done by the monkey of the mind. That mind monkey walks on the Mount of Messengers (mountain of afflictions), the Mount of Messengers is the dwelling place of the illusory, firm, arrogant peak of the mind, the rocky cliffs of evil views are its walking places, wandering in the forests of arrogance, the caves of anger are its dwelling places, using jealousy of merit as many fruits, drifting in the river of love, submerged by unwholesome karma, until the evil karma rots and disintegrates, then they can be liberated from the dark hell. If in a previous life, a long time ago, good karma matures, they will not be born in the realms of hungry ghosts or animals; if born among humans, they are often bound, and the remaining karmic results lead to a short lifespan.\n\nThe Sutra on the Establishment of Right Mindfulness, Volume 5\nT17 No. 0721 The Sutra on the Establishment of Right Mindfulness\n\nThe Sutra on the Establishment of Right Mindfulness, Volume 6\n\nTranslated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Two on Hells\n\n'◎ Furthermore, that Bhiksu observes the Living Hell, the sixth separate place called the Unpleasant Place. What karma results in that place, and what karma causes beings to be born there? He sees and knows: evil-doers, whose minds constantly remember wanting to kill beings,'" ], "english_translations": [ "English version\n\nIt is called the 'Dark Place' (名闇暝處). What karma results in that place, and what karma causes beings to be born there? He (the Bhiksu) sees and knows: beings, due to wrong views and inverted karmic results, such as in the heretical fasts, covering the mouths and noses of sheep to slaughter them; placing turtles on bricks and pressing them to death with bricks on top. These people, because of these evil karmic causes, fall into the 'Living Hell' (活地獄) after their bodies break and their lives end, born in the 'Dark Place' (闇暝處), burned by the dark fire. Because of evil karma, a powerful wind blows the 'Vajra Mountain' (金剛山), causing it to close and grind, like scattered sand, with no joy in between; the sinners there cannot see each other, blown by the hot wind, like sharp knives cutting, causing the body to disperse, hungry and thirsty, the body burning, trying hard to shout but unable to make a sound, like covering the mouths and noses of sheep, like pressing turtles with bricks, constantly burned by great fires, constantly suppressed. For countless hundreds of thousands of years, they are constantly in darkness, without even a tiny bit of light, like the tip of a needle, burning their own hair to burn themselves, constantly flames rising all over their bodies, enduring such suffering until the karma is exhausted, all of which is done by the monkey of the mind. That mind monkey walks on the 'Mount of Messengers' (使山) (mountain of afflictions), the 'Mount of Messengers' (使山) is the dwelling place of the illusory, firm, arrogant peak of the mind, the rocky cliffs of evil views are its walking places, wandering in the forests of arrogance, the caves of anger are its dwelling places, using jealousy of merit as many fruits, drifting in the river of love, submerged by unwholesome karma, until the evil karma rots and disintegrates, then they can be liberated from the dark hell. If in a previous life, a long time ago, good karma matures, they will not be born in the realms of hungry ghosts or animals; if born among humans, they are often bound, and the remaining karmic results lead to a short lifespan.\n\nThe Sutra on the Establishment of Right Mindfulness, Volume 5\nT17 No. 0721 The Sutra on the Establishment of Right Mindfulness\n\nThe Sutra on the Establishment of Right Mindfulness, Volume 6\n\nTranslated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Two on Hells\n\n'◎ Furthermore, that Bhiksu observes the 'Living Hell' (活地獄), the sixth separate place called the 'Unpleasant Place' (不喜處). What karma results in that place, and what karma causes beings to be born there? He sees and knows: evil-doers, whose minds constantly remember wanting to kill beings,'" "" ] }
為獵殺故，遊行林野、吹貝打鼓種種方便作大惡聲，聲甚可畏，林行眾生——鹿鳥師子虎豹熊羆猿猴等畜——遊行無畏，行惡業者為欲殺故，作彼畏聲，為獵殺故，遊行林野；為欲奉王、若奉王等。彼人以是惡業因緣，身壞命終墮活地獄，生不喜處。如彼業因相似受果，如作業時令他眾生心不生喜，墮在地獄，入火炎中，熱炎嘴鳥極大惡聲，獯狐烏鷲狗犬野干食其耳根，令心不喜；彼有惡聲，最為極惡，不可愛樂、心不喜聞，一切聲中最可怖畏；金剛嘴蟲，入其骨里、行其骨中、啖食其耳；如是乃至惡業未盡。心彌泥魚愛河中行，瞋心旋轉浚波漂流，生死山中常所止宿，欲瞋癡分，貪少味欲，為鉤所釣，常行邪見深水之處，於三界中若退若生，以為身滑，常渴聲、觸、味、色、香等如是罪業，作時喜笑，得殃報時號哭而受。」爾時，世尊而說偈言：
「癡心彌泥魚， 住于愛舍宅， 作業時喜笑， 受苦時號哭。
「若其惡業彼處受盡爾乃得出，復生餓鬼、畜生之中。若其前世過去久遠有少善業，若生人中，常懷愁苦，於一切時聞不吉聲，心不曾喜，所謂常聞不饒益事：妻子死亡、財物散失、眷屬有殃、若殺若縛、常懷悲惱、心初不喜。彼不善業，因果相似。
「又彼比丘觀活地獄，第七別處名
【現代漢語翻譯】 現代漢語譯本：爲了獵殺的緣故，在林野中吹響貝號、敲打鼓等各種方式製造巨大的惡劣聲音，聲音非常可怕，使得在森林中行走的眾生——鹿、鳥、獅子、老虎、豹子、熊、羆、猿猴等動物——感到恐懼。那些造作惡業的人爲了殺戮，製造那些令人畏懼的聲音，爲了獵殺，在林野中進行；爲了進奉國王，或者進奉與國王地位相等的人。這些人因為這些惡業的因緣，身死命終后墮入活地獄，生於不喜悅的地方。就像那惡業的因緣相似地承受果報，就像造業時令其他眾生心中不生歡喜一樣，墮入地獄，進入火焰之中，熱炎嘴鳥發出極大的惡劣聲音，獯狐、烏鷲、狗、犬、野乾等啃食他們的耳根，使他們內心不喜；那裡有惡劣的聲音，最為惡劣，不可喜愛，內心不喜聽聞，一切聲音中最令人恐怖畏懼；金剛嘴蟲，進入他們的骨頭裡，在骨頭中行走，啃食他們的耳朵；像這樣直到惡業消盡。他們的心就像彌泥魚在愛河中游動，嗔恨心旋轉，被浚波漂流，在生死山中常常止宿，被慾望、嗔恨、愚癡所分割，貪圖少許的滋味，被鉤子所釣，常常行走在邪見深水之處，在三界中或退或生，把身體當作光滑的，常常渴求聲、觸、味、色、香等。像這樣的罪業，造作時歡喜嬉笑，得到災殃報應時號哭著承受。」當時，世尊說了這樣的偈語： 『愚癡的心就像彌泥魚，住在愛慾的舍宅里，造作惡業時歡喜嬉笑，承受痛苦時號哭。』 『如果惡業在那裡受盡才能出來，又會轉生到餓鬼、畜生之中。如果前世過去很久有少許善業，如果生在人中，常常懷有愁苦，在一切時候聽到不吉利的聲音，心中不曾歡喜，就是常常聽到不饒益的事情：妻子死亡、財物散失、眷屬有災殃、或者被殺或者被捆綁，常常懷有悲傷惱怒，心中從不歡喜。這些不善的業，因果是相似的。』 『還有，那位比丘觀察活地獄，第七個特別的地方叫做……』
【English Translation】 English version: For the sake of hunting, in forests and fields, blowing conch shells, beating drums, and using various means to create great and evil sounds, sounds that are very frightening, causing the beings walking in the forest—deer, birds, lions, tigers, leopards, bears, brown bears, monkeys, and other animals—to feel fear. Those who commit evil deeds, for the sake of killing, create those frightening sounds, hunting in forests and fields; to offer to the king, or to those equal to the king in status. These people, due to the causes and conditions of these evil deeds, after their bodies break and their lives end, fall into the Living Hell, born in an unpleasant place. Just as the causes and conditions of those evil deeds are similarly received as retribution, just as causing other beings to not feel joy in their hearts when committing the deeds, they fall into hell, entering into the flames, where the Hot Flame-Mouthed Birds make extremely evil sounds, and the Xun foxes, vultures, dogs, wild dogs, and jackals gnaw at their ear roots, causing them to feel displeasure in their hearts; there are evil sounds there, the most evil, unlovable, and unpleasant to hear, the most terrifying and frightening of all sounds; the Diamond-Mouthed Worms enter their bones, walk within their bones, and devour their ears; like this until the evil karma is exhausted. Their hearts are like the Mi Ni fish swimming in the River of Love, the mind of anger rotates, being drifted by the Jun waves, constantly dwelling in the Mountain of Birth and Death, being divided by desire, anger, and ignorance, greedy for a little taste of desire, being hooked by hooks, constantly walking in the deep waters of wrong views, either retreating or being born in the Three Realms, regarding the body as slippery, constantly thirsting for sounds, touches, tastes, colors, and smells. Like these sinful deeds, they rejoice and laugh when committing them, and cry and wail when receiving the retribution of disaster.' At that time, the World Honored One spoke this verse: 'The foolish mind is like the Mi Ni fish, dwelling in the house of love and desire, rejoicing and laughing when committing evil deeds, and crying and wailing when enduring suffering.' 'If the evil karma is exhausted there, then they can come out, and will be reborn among the hungry ghosts and animals. If in the past, long ago, they had a little good karma, if they are born among humans, they will constantly harbor sorrow and suffering, and at all times hear inauspicious sounds, and their hearts will never rejoice, that is, they will constantly hear unprofitable things: the death of their wives and children, the loss of their wealth, calamities befalling their relatives, or being killed or bound, constantly harboring sadness and annoyance, and their hearts will never rejoice. These unwholesome karmas, the causes and effects are similar.' 'Furthermore, that Bhikshu observes the Living Hell, the seventh special place is called...'
極苦處。眾生何業生於彼處？彼見聞知：行惡業者作惡業時，深厚結使、極深怨惡，多殺眾生而行放逸。彼人以是惡業因緣，身壞命終墮活地獄，生極苦處，受熱鐵火極重苦惱，墮險崖下，鐵鉤炎鬘；如是受苦，常不休息，日夜不停。
「又彼比丘諦知業果，求涅槃城，諦知世間生死苦惱，觀察黑繩大地獄處。如是黑繩大地獄處，有何異處？彼見聞知：黑繩地獄，有處名曰等喚受苦，彼處惡燒，受苦無間。眾生何業生於彼處？彼見聞知：若人說法依惡見論，以因譬喻，一切不實；不顧一切投崖自殺；無正善戒。彼人以是惡業因緣，身壞命終墮在黑繩大地獄中，生等喚處受大苦惱，彼受極苦：舉在險崖，無量由旬，熱炎黑繩束縛系已，然後推之墮利鐵刀熱地之上，鐵炎牙狗之所啖食，一切身份，分分分離；唱聲吼喚，無有救者、無有護者、無所歸訴、無有安慰令離苦者。自心所誑，在生死輪，常恒疾轉，癡闇盲冥，身如普燒黑林相似彼地獄地；見閻羅人，苦切偈語責疏之言：
「『汝邪見愚癡， 癡罥所縛人， 今墮此地獄， 在於大苦海， 惡見燒福盡， 人中最凡鄙， 汝畏地獄縛， 此是汝舍宅。 若屬邪見者， 彼人非黠慧， 一切地獄行， 怨家心所誑。 心
【現代漢語翻譯】 現代漢語譯本 極苦之處。眾生因何種業而生於彼處？他見聞得知：那些行惡業的人，在作惡業時，深厚的煩惱和極深的怨恨，大量殺害眾生且放縱自己。這些人因為這些惡業的因緣，身死命終后墮入活地獄，生於極苦之處，遭受熱鐵和火焰的極重苦惱，從險峻的懸崖下墜落，被鐵鉤和火焰纏繞；這樣受苦，常常沒有休息，日夜不停。
『此外，那位比丘如實地知曉業果，尋求涅槃之城，如實地知曉世間的生死苦惱，觀察黑繩大地獄之處。這黑繩大地獄之處，有什麼特別之處呢？』他見聞得知：黑繩地獄中，有一處名叫等喚受苦，那裡的惡火燃燒，受苦沒有間斷。眾生因何種業而生於彼處？他見聞得知：如果有人說法時依據錯誤的見解，用不真實的因緣和譬喻；不顧一切地跳崖自殺；沒有正確的善戒。這些人因為這些惡業的因緣，身死命終后墮入黑繩大地獄中，生於等喚之處遭受巨大的苦惱，他們遭受極大的痛苦：被舉到險峻的懸崖上，高有無量由旬（yóu xún，古印度長度單位），用熾熱的黑色繩索捆綁之後，然後被推到鋒利的鐵刀和熾熱的地面上，被鐵焰牙齒的狗啃食，全身的各個部分，被一塊一塊地分離；他們發出聲音吼叫，沒有救助者、沒有保護者、無處可以歸訴、沒有安慰使他們脫離痛苦的人。他們被自己的心所欺騙，在生死輪迴中，常常快速地旋轉，在愚癡和黑暗中盲目，身體如同被普遍燃燒的黑色森林，與那地獄之地相似；他們見到閻羅（yán luó，掌管地獄之王）之人，用嚴厲的偈語責備他們：
『你邪見愚癡，被愚癡的羅網所束縛的人啊，現在墮入這地獄，身處巨大的苦海之中，惡見燒盡了你的福報，你是人中最凡庸卑賤的，你畏懼地獄的束縛，這裡就是你的住所。如果屬於邪見之人，那人就不是聰明有智慧的，一切地獄之行，都是被怨恨之心所欺騙。』 心
【English Translation】 English version In places of extreme suffering. What karma causes beings to be born in such places? He sees, hears, and knows: those who commit evil deeds, when doing so, have deep attachments and extremely deep resentment, killing many beings and indulging in recklessness. Because of these evil deeds, when these people's bodies break and their lives end, they fall into the living hell, born in places of extreme suffering, enduring the extreme suffering of hot iron and fire, falling from dangerous cliffs, entangled by iron hooks and flames; suffering in this way, they never rest, day and night without ceasing.
Furthermore, that Bhiksu (bǐ qiū, Buddhist monk) truly knows the results of karma, seeks the city of Nirvana (niè pán, a state of perfect peace), truly knows the suffering of birth and death in the world, and observes the place of the Great Black Rope Hell. What is unique about this Great Black Rope Hell? He sees, hears, and knows: in the Black Rope Hell, there is a place called 'Equal Cries of Suffering,' where evil fires burn, and suffering is continuous. What karma causes beings to be born in that place? He sees, hears, and knows: if someone preaches the Dharma (dá mó, the teachings of Buddha) based on evil views, using false causes and metaphors; recklessly commits suicide by jumping off a cliff; and lacks proper good precepts. Because of these evil deeds, when these people's bodies break and their lives end, they fall into the Great Black Rope Hell, born in the place of 'Equal Cries,' enduring great suffering. They endure extreme pain: being lifted onto a dangerous cliff, immeasurable yojanas (yóu xún, ancient Indian unit of distance) high, bound by hot black ropes, and then pushed onto sharp iron knives and hot ground, devoured by iron-flame-toothed dogs, with every part of their body separated piece by piece; they cry out and roar, with no saviors, no protectors, nowhere to turn, and no one to comfort them and relieve their suffering. Deceived by their own minds, they constantly spin rapidly in the wheel of birth and death, blind in ignorance and darkness, their bodies like a universally burning black forest, similar to that hellish place; they see the people of Yama (yán luó, the lord of death), who rebuke them with harsh verses:
'You are foolish with wrong views, people bound by the net of ignorance, now fallen into this hell, in a great sea of suffering, evil views have burned away your blessings, you are the most ordinary and lowly among people, you fear the bonds of hell, this is your dwelling. If you belong to wrong views, that person is not clever or wise, all the actions of hell are deceived by the heart of resentment.' Heart
是第一怨， 此怨最為惡， 此怨能縛人， 送到閻羅處。 心常馳諸境， 不曾行正法， 迷謬正法道， 送在地獄殺。 心不可調御， 甚於大猛火， 速行不可調， 牽人到地獄。 心第一難調， 此火甚於火， 難調速疾行， 地獄中地獄。 若人心自在， 則行於地獄； 若人能制心， 則不受苦惱。 欲為第一火， 癡為第一闇， 瞋為第一怨， 此三秉世間。 汝前作惡時， 自心思惟作， 汝本癡心作， 今受此惡報。 心好偷他物， 竊行他婦女， 常殺害眾生， 自心之所誑； 如是業自在， 將汝到此處， 是汝本惡業， 何故爾呻喚？ 若人作惡已， 后懊惱則癡， 彼不得果報， 如下種咸地。 欲者少味利， 受苦報則多， 癡人貪著欲， 彼從闇入闇。 癡人作諸惡， 為饒益妻子， 獨受地獄苦， 自業之所誑。 若為妻子故， 造作諸惡業， 則到此地獄， 今受此苦惱。 非妻子非物， 非知識能救， 人中欲死時， 無能救護者。 若人染欲心， 為愛之所誑， 而共相隨行，
【現代漢語翻譯】 現代漢語譯本 這是第一種怨恨，這種怨恨最為惡毒，它能束縛人，將人送到閻羅（Yama，冥界之主）那裡。 心總是追逐各種外境，不曾奉行正確的佛法，因為迷惑而偏離正法之道，最終被送到地獄遭受殺戮。 心難以調伏控制，比猛烈的火焰還要可怕，它快速遊走難以駕馭，牽引人墮入地獄。 心是最難調伏的，這種心火比世間的火更甚，難以調伏且行動迅速，最終導致墮入地獄中的地獄。 如果人的心能夠自在放縱，那麼就會走向地獄；如果人能夠控制自己的心，就不會遭受痛苦煩惱。 慾望是第一把火，愚癡是第一重黑暗，嗔恨是第一種怨恨，這三者掌控著世間。 你之前作惡的時候，都是自己經過思考後做出的，你原本就是因為愚癡的心才去作惡，所以現在才會受到這樣的惡報。 你的心喜歡偷盜他人的財物，暗地裡與他人的婦女茍合，經常殺害眾生，這些都是被你自己的心所迷惑導致的。 像這樣由業力所主宰，將你帶到這個地方，這是你原本所造的惡業，為何現在還要呻吟呼叫呢？ 如果有人作惡之後，才感到懊惱後悔，那就是愚癡，他將無法得到善報，就像把種子撒在鹽堿地裡一樣。 慾望所帶來的利益很少，但所要承受的痛苦報應卻很多，愚癡的人貪戀執著于慾望，他們將從黑暗走向更深的黑暗。 愚癡的人爲了供養妻兒而造作各種惡業，最終獨自承受地獄的痛苦，這是被自己的業力所欺騙。 如果爲了妻子兒女的緣故，而造作各種惡業，那麼就會墮落到這個地獄，現在承受這些痛苦煩惱。 不是妻子兒女，不是財物，也不是朋友能夠救你的，人在臨死的時候，沒有任何人能夠救護你。 如果有人被染污的慾望所控制，被愛慾所迷惑，
【English Translation】 English version This is the first resentment, this resentment is the most evil, it can bind people and send them to Yama (the lord of the underworld). The mind always chases after various external environments, never practicing the correct Dharma. Because of delusion and deviation from the path of the correct Dharma, one is eventually sent to hell to be killed. The mind is difficult to tame and control, even more terrifying than a raging fire. It moves quickly and is difficult to control, dragging people into hell. The mind is the most difficult to tame, this fire of the mind is even worse than the fire in the world. It is difficult to tame and acts quickly, ultimately leading to falling into the hell of hell. If a person's mind can be free and unrestrained, then they will go to hell; if a person can control their mind, they will not suffer pain and affliction. Desire is the first fire, ignorance is the first darkness, and anger is the first resentment. These three control the world. When you did evil before, you did it after thinking about it yourself. You originally did evil because of your ignorant mind, so now you will receive such evil retribution. Your mind likes to steal other people's property, secretly commit adultery with other people's wives, and often kill living beings. These are all caused by being deceived by your own mind. Like this, being dominated by karma, bringing you to this place, this is the evil karma you originally created, why are you still groaning and calling now? If someone feels regret and remorse after doing evil, that is ignorance. They will not be able to receive good rewards, just like scattering seeds on saline-alkali land. The benefits brought by desire are few, but the painful retribution to be endured is many. Ignorant people are greedy and attached to desire, they will go from darkness to deeper darkness. Ignorant people create various evil deeds to support their wives and children, and ultimately suffer the pain of hell alone. This is being deceived by their own karma. If for the sake of wives and children, one creates various evil deeds, then one will fall into this hell and now suffer these painful afflictions. It is not wives and children, not wealth, nor friends who can save you. When a person is about to die, no one can protect you. If someone is controlled by polluted desires, deceived by love and lust,
今得如是苦。 本為境界劫， 已為愛所誑， 自作此惡業， 今何故呻喚？』
「于彼等喚受苦惱處如是受苦，閻魔羅人如是治罪，彼地獄人如是受苦，如是無量百千年歲受第一苦，如是乃至惡業離散、破壞爛盡，爾乃得脫。若於前世過去久遠，有善業熟，若生人中，不善業故，在於邊地——陀毗羅國、婆婆羅國、海畔境界、辛頭境界、洲潬境界——為人抄劫掠其財物，于極苦惱貧處為奴；若作門兵，身體癃殘；一切身份，鄙劣不具；飢渴燒惱、寒熱沖逼，如箭射埵，受極苦惱；常被誣枉，為諸小兒木石磚等之所打擲；為一切人之所嫌賤；無妻、無子；一切人中最為凡賤，受第一苦；餘業果報，與因相似，因緣相似，如本所作，后如是受。若彼比丘如是觀察地獄黑闇極苦惱業，于生死中得離欲縛。
「又修行者觀彼比丘常勤精進、諦見業果、善行正行，厭離世間一切生死，斷絕第一堅牢魔縛，不肯住于魔之境界，于煩惱地不樂共住，心不喜樂染著垢愛。彼地夜叉見彼比丘有如是等功德相應，轉覆上聞虛空夜叉，如前所說，次第乃至大梵身天，廣說如上。
「又彼比丘觀察黑繩之大地獄，復有異處，彼見有處名曰旃荼黑繩地獄。眾生何業生於彼處？彼見：有人床臥敷具、病所須藥，非
【現代漢語翻譯】 現代漢語譯本：現在遭受這樣的痛苦。 原本是因為境界的劫難，已經被愛慾所迷惑。 自己造作了這樣的惡業，現在又為何呻吟呼喚？』
『那些眾生在呼喚受苦的地方這樣受苦，閻魔羅人（Yamaraja，冥界之王）這樣懲治罪人，那些地獄眾生這樣受苦，這樣無量百千年歲遭受第一種苦，這樣直到惡業消散、破壞、腐爛殆盡，才能脫離。如果在前世過去很久遠的時候，有善業成熟，或許會生在人間，但因為不善業的緣故，會處在邊地——陀毗羅國（Dravida，南印度地區）、婆婆羅國（Barbara，指非雅利安人居住的地區）、海邊境地、辛頭境地（Sindhu，印度河流域）、洲潬境地——被人抄家劫掠財物，在極其痛苦貧困的地方為奴；或者做看門人，身體殘疾；一切身體部分，卑賤不全；飢渴燒灼惱亂、寒冷炎熱衝擊逼迫，如同箭射中目標，遭受極大的痛苦；常常被誣陷冤枉，被小孩子們用木頭、石頭、磚頭等打擲；被所有的人嫌棄鄙視；沒有妻子、沒有兒子；在所有的人中最卑賤，遭受第一種苦；其餘的業報，與所造的因相似，因緣也相似，如同原本所做的那樣，後來就那樣承受。如果那位比丘這樣觀察地獄的黑暗和極度痛苦的業報，就能在生死輪迴中脫離慾望的束縛。
『此外，修行者觀察那位比丘常常勤奮精進、如實地見到業的果報、善於修行正行，厭惡遠離世間的一切生死，斷絕第一層堅固的魔的束縛，不肯停留在魔的境界，對於煩惱之地不樂意共同居住，內心不喜歡染著污垢和愛慾。那些地夜叉（Bhumi-yaksha，土地神）見到那位比丘有像這樣的功德相應，轉而向上稟告虛空夜叉（Akasha-yaksha，虛空神），像前面所說的那樣，依次乃至大梵身天（Mahabrahma-kayika-deva，色界天頂層的天神），廣泛地宣說如上內容。
『此外，那位比丘觀察黑繩大地獄，還有不同的地方，他看到有一個地方名叫旃荼黑繩地獄（Candaka-kalasutra-naraka，極其殘酷的黑繩地獄）。眾生因為什麼業而生到那個地方？他看到：有人對於床鋪臥具、病人所需要的藥物，不肯佈施給需要的人，自己卻獨自享用；或者偷盜佛塔、僧眾的財物，或者偷盜父母、師長、有德之人的財物，或者偷盜國王的財物，或者偷盜他人的財物，用這些財物來供養自己，或者自己受用，或者贈送給妻子兒女，或者贈送給親戚朋友，或者贈送給其他的人，或者埋藏起來，或者用來做生意，或者用來購買田地、房屋、奴婢、牛羊、雞豬等；或者用這些財物來建造佛塔、僧房、水井、橋樑、道路、園林、池塘等；或者用這些財物來供養沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司）、貧窮的人、孤獨的人、生病的人、年老的人、殘疾的人、乞丐等；或者用這些財物來祭祀天神、龍神、夜叉、羅剎（Rakshasa，惡鬼）等；或者用這些財物來做其他的事情。因為這樣的惡業，死後墮入旃荼黑繩地獄。
【English Translation】 English version: 'Now I am experiencing such suffering. Originally, it was a kalpa (aeon) of realms, already deceived by love. I created this evil karma myself, so why am I now groaning and lamenting?'
'Those beings suffer in places where they cry out in pain, Yamaraja (冥界之王) punishes them in this way, and those hell beings suffer in this way. Thus, for countless hundreds and thousands of years, they endure the first kind of suffering, until the evil karma is scattered, destroyed, and completely decayed, and then they are released. If, in a distant past life, good karma has ripened, they may be born among humans, but due to unwholesome karma, they will be in a border region—Dravida (南印度地區), Barbara (指非雅利安人居住的地區), a coastal area, Sindhu (印度河流域), or a river island—where people will plunder their wealth, and they will be enslaved in extremely painful and impoverished conditions; or they will be gatekeepers with crippled bodies; all their body parts will be inferior and incomplete; they will be tormented by hunger and thirst, and assailed by cold and heat, like being struck by arrows, enduring extreme suffering; they will often be falsely accused and wronged, and beaten by children with wood, stones, and bricks; they will be despised by everyone; without wife or children; the most base among all people, enduring the first kind of suffering; the remaining karmic retribution will be similar to the cause, the conditions will be similar, as they originally acted, so they will later suffer. If that Bhikshu (比丘) observes the darkness and extremely painful karma of hell in this way, he will be liberated from the bonds of desire in samsara (生死輪迴).'
'Furthermore, the practitioner observes that Bhikshu (比丘) who is constantly diligent and energetic, truly seeing the results of karma, practicing good conduct and right conduct, detesting and renouncing all birth and death in the world, severing the first firm bond of Mara (魔), unwilling to dwell in the realm of Mara (魔), not delighting in dwelling in the realm of afflictions, and whose mind does not rejoice in attachment, defilement, and love. Those Bhumi-yakshas (土地神) see that Bhikshu (比丘) possessing such corresponding merits, and in turn report upwards to the Akasha-yakshas (虛空神), as previously described, in sequence up to the Mahabrahma-kayika-devas (色界天頂層的天神), extensively proclaiming as above.'
'Furthermore, that Bhikshu (比丘) observes the great hell of the Black Rope, and there is another place, where he sees a place called Candaka-kalasutra-naraka (極其殘酷的黑繩地獄). What karma causes beings to be born in that place? He sees that some people are unwilling to give away bedding, medicine needed for illness, to those in need, but enjoy them alone; or they steal from stupas (佛塔), the Sangha (僧眾), or from their parents, teachers, virtuous people, kings, or others, and use these things to support themselves, or enjoy them, or give them to their wives and children, or to relatives and friends, or to others, or bury them, or use them for business, or to buy fields, houses, slaves, cattle, sheep, chickens, pigs, etc.; or they use these things to build stupas (佛塔), monasteries, wells, bridges, roads, gardens, ponds, etc.; or they use these things to support Shramanas (出家修行者), Brahmanas (祭司), the poor, the lonely, the sick, the elderly, the disabled, beggars, etc.; or they use these things to worship gods, dragons, yakshas, Rakshasas (惡鬼), etc.; or they use these things for other things. Because of such evil karma, after death, they fall into Candaka-kalasutra-naraka (極其殘酷的黑繩地獄).'
已所應而多食用；俗人愚癡覆藏惡業，若自殺羊、若他教殺，如婆羅門外道所誑。彼人以是惡業因緣，身壞命終墮于惡處黑繩地獄，生旃荼處，受大苦惱，所謂：惡鳥——若烏、若鷲、若惡豬等，拔其眼根；彼地獄主，若以杵枷、若以大斧、若以惡火，極怒急瞋，種種苦逼。既生如是地獄之中，復受種種極重苦惱，所謂：挑眼、若拔其舌，一切身份，分分皆拔；飲熱銅汁；三奇熱鐵，遍刺其身；削躄其足，烏鳥所食；一切病集，啼哭號啕，無主無伴；閻魔羅人瞋怒極打。如是黑繩地獄之處，乃至無量百千年歲，惡業壞爛爾乃得脫。若於前世過去久遠善業未熟，則生餓鬼、畜生之中；若生人中，瘺脊目盲、壽命短促，人中死已，復入惡道。如是眾生業鎖所縛，行善業者則得善報，作惡業者則得惡報，業果所縛，常在生死。
「又彼比丘觀察黑繩大地獄處，名畏鷲處，眾生何業生於彼處？彼見：有人貪物因緣，而殺他人，若縛、若餓、若奪飲食。彼人以是惡業因緣，身壞命終墮于惡道黑繩地獄，生畏鷲處，受大苦惱。彼地獄處，鐵地火燃普皆水色，十千由旬周遍炎起，有鐵蒺䔧彼地獄人怒杖急打，晝夜常走；火炎刀枷挽弓弩箭，隨後走逐；鐵錐尋刺，恒常急走；閻魔羅人手執鐵刀鐵枷鐵箭，皆悉炎燃，斫打射之；唯
【現代漢語翻譯】 現代漢語譯本：'因為應該適量食用卻過量食用；普通人愚昧無知，掩蓋自己的惡業，或者自己殺羊，或者教唆他人殺羊，就像被婆羅門外道所欺騙一樣。這些人因為這些惡業的因緣，身死命終后墮入惡道黑繩地獄，生在旃荼之處，遭受巨大的痛苦，比如：惡鳥——烏鴉、鷲、惡豬等，拔掉他們的眼根；地獄的獄卒，用杵、枷、大斧、惡火，極其憤怒地逼迫他們，用各種各樣的痛苦折磨。既已生在這樣的地獄之中，又遭受各種各樣極其嚴重的痛苦，比如：挖眼、拔舌，身體的各個部分，都被一點一點地拔掉；喝熱銅汁；用三奇熱的鐵，遍刺全身；削掉他們的腳，被烏鴉等鳥類吃掉；各種疾病纏身，啼哭號叫，無依無靠；閻魔羅人憤怒地毆打他們。像這樣的黑繩地獄之處，乃至無量百千年歲，惡業腐爛才能得以脫離。如果前世過去很久的善業還沒有成熟，就會生在餓鬼、畜生之中；如果生在人中，就會是駝背、眼睛瞎、壽命短促，在人中死去後，又會進入惡道。像這樣的眾生被業的鎖鏈所束縛，行善業的人就會得到善報，作惡業的人就會得到惡報，被業果所束縛，永遠在生死輪迴之中。' '此外，那位比丘觀察黑繩大地獄之處，名為畏鷲處，眾生因為什麼業而生在那裡呢？他看到：有人因為貪圖財物，而殺害他人，或者捆綁、或者餓死、或者奪取飲食。這些人因為這些惡業的因緣，身死命終后墮入惡道黑繩地獄，生在畏鷲處，遭受巨大的痛苦。那個地獄之處，鐵地燃燒著火焰，普遍呈現水色，十千由旬的範圍內都燃燒起來，有鐵蒺藜，地獄中的人被獄卒用憤怒的杖鞭打，日夜不停地奔跑；火焰、刀枷、挽弓弩箭，在後面追趕；鐵錐尋找機會刺他們，讓他們恒常急速奔跑；閻魔羅人手執鐵刀、鐵枷、鐵箭，全都燃燒著火焰，砍打射擊他們；只有'
【English Translation】 English version: 'Because of eating excessively what should be eaten in moderation; common people are ignorant and conceal their evil deeds, either killing sheep themselves or instructing others to kill them, as deceived by Brahmanical heretics. Those people, due to the causes and conditions of these evil deeds, fall into the evil realm of the Black Rope Hell (Kālasūtra Naraka) after their bodies break and their lives end, being born in the place of Caṇḍa, suffering great torment, such as: evil birds—crows, vultures, evil pigs, etc.—pluck out their eye roots; the hell wardens, with pestles, yokes, large axes, and evil fire, extremely angrily and urgently torment them with various kinds of suffering. Having been born in such a hell, they again suffer various extremely severe torments, such as: gouging out eyes, pulling out tongues, every part of their bodies being pulled out piece by piece; drinking hot copper juice; piercing their bodies all over with three strangely hot irons; cutting off their feet, which are eaten by crows and other birds; all diseases gather, they weep and wail, without a master or companion; the Yama (Yamarāja) people strike them extremely angrily. In such a place of the Black Rope Hell, even for immeasurable hundreds of thousands of years, they can only escape after their evil karma has decayed. If the good karma from the distant past has not yet ripened, they will be born among hungry ghosts (pretas) and animals; if born among humans, they will be hunchbacked, blind, and have short lifespans, and after dying among humans, they will again enter the evil paths. Such beings are bound by the chains of karma; those who perform good deeds will receive good rewards, and those who commit evil deeds will receive evil retribution, bound by the fruits of karma, constantly in the cycle of birth and death.' 'Furthermore, that Bhikṣu observes the place of the Black Rope Great Hell, called the Fearful Vulture Place, and what karma causes beings to be born in that place? He sees: some people, due to greed for possessions, kill others, either binding them, starving them, or seizing their food and drink. Those people, due to the causes and conditions of these evil deeds, fall into the evil realm of the Black Rope Hell after their bodies break and their lives end, being born in the Fearful Vulture Place, suffering great torment. In that hellish place, the iron ground burns with flames, universally appearing water-colored, with flames rising throughout ten thousand yojanas (a unit of distance); there are iron caltrops, and the hell inmates are beaten urgently with angry staffs by the hell wardens, running constantly day and night; flames, knife-yokes, drawn bows and arrows pursue them from behind; iron awls seek opportunities to stab them, causing them to run constantly and rapidly; the Yama (Yamarāja) people hold iron knives, iron yokes, and iron arrows, all burning with flames, chopping, striking, and shooting them; only'
行彼處，飢渴所逼，命常欲斷，無救無歸，氣息欲絕，有命而已，他人所秉，具受眾苦。」爾時，世尊而說偈言：
「多人共相隨， 造作不善業， 后惡業熟時， 有生獨受果。 火刀怨毒等， 雖害猶可忍， 若自造惡業， 后苦過於是。 親眷皆分離， 唯業不相舍， 善惡未來世， 一切時隨逐。 隨花何處去， 其香亦隨逐； 若作善惡業， 隨逐亦如是。 眾鳥依樹林， 旦去暮還集， 眾生亦如是， 后時還合會。 毀滅他勝事， 自取而陵他， 隨作何惡業， 彼人癡所誑。 若不趣涅槃， 復不向天處， 彼癡第一因， 從闇復入闇。
「彼人如是自作惡業，受地獄苦，乃經無量百千年歲地獄流轉，乃至惡業破壞爛盡爾乃得脫。然後復生畜生、餓鬼；若生人中，為放牧人，若放駱駝、若放余畜、若放牛驢、若放草馬，當象、當狗常驅驢駝，處處治生以自存活；若作圍兵、圍兵主師，貧窮短命。鄙惡作業，余殘業因，相似果報。
「又彼比丘觀察黑繩大地獄處，普遍觀察十六別處，如活地獄。
「又彼比丘觀活地獄、黑繩地獄，既觀察已，知業報法，一切惡業果報堅䩕有：作而集、集而不作、作而不集。作而集者則決
【現代漢語翻譯】 現代漢語譯本：行於彼處，受飢渴逼迫，生命隨時可能斷絕，沒有救助，沒有歸宿，氣息奄奄一息，僅存一絲生命，受他人支配，完全承受各種痛苦。』當時，世尊以偈語說道： 『許多人一起，共同造作不善的惡業，等到惡業成熟時，有的眾生獨自承受果報。 火、刀、怨恨、毒藥等等，即使帶來傷害尚可忍受，如果自己造作惡業，後來的痛苦超過這些。 親人眷屬都會分離，只有業力不會捨棄你，善業惡業在未來世，一切時都會跟隨你。 就像花朵無論飄向何處，它的香味也會跟隨它；如果造作善業或惡業，業力的跟隨也是如此。 眾鳥依傍樹林，早晨離去傍晚歸來，眾生也是這樣，以後還會再次聚合。 毀滅他人美好的事物，掠奪他人來抬高自己，無論造作什麼惡業，那個人都是被愚癡所迷惑。 如果不趣向涅槃（Nirvana，解脫），又不向往天界，這種愚癡是第一因，從黑暗又進入黑暗。 那人像這樣自己造作惡業，承受地獄的痛苦，經歷無量百千年在地獄中流轉，直到惡業破壞殆盡才能脫離。然後又轉生為畜生、餓鬼；如果轉生為人，就成為放牧人，或者放駱駝，或者放其他牲畜，或者放牛驢，或者放草馬，當大象、當狗，經常驅趕驢和駱駝，到處謀生來維持生活；或者成為圍兵、圍兵的頭領，貧窮短命。卑賤惡劣的作業，是剩餘惡業的因，導致相似的果報。 此外，那位比丘觀察黑繩大地獄（Kālasūtra Naraka，又稱黑繩地獄，八熱地獄之一）的景象，普遍觀察十六個別處，如同活地獄一般。 此外，那位比丘觀察活地獄、黑繩地獄，觀察完畢后，瞭解業報之法，一切惡業的果報都是堅固確實的：有作而集、集而不作、作而不集。作而集者，必定會遭受果報。
【English Translation】 English version: 'Walking in that place, oppressed by hunger and thirst, life constantly threatened, without help, without refuge, breath about to cease, only life remaining, controlled by others, fully enduring all kinds of suffering.' At that time, the World Honored One spoke in verse: 'Many people together, jointly creating unwholesome karma, when the evil karma ripens, some beings alone bear the consequences. Fire, knives, resentment, poison, etc., even if they cause harm, can still be endured, but if one creates evil karma, the subsequent suffering exceeds these. Relatives and family will all be separated, only karma will not abandon you, good and evil karma in future lives, will follow you at all times. Just as a flower, no matter where it drifts, its fragrance will follow it; if one creates good or evil karma, the following of karma is also like this. Birds rely on the forest, leaving in the morning and returning in the evening, beings are also like this, they will gather again later. Destroying the good things of others, plundering others to elevate oneself, no matter what evil karma is created, that person is deluded by ignorance. If one does not strive for Nirvana (Nirvana, liberation), nor aspire to the heavens, this ignorance is the primary cause, entering from darkness into darkness again. That person, like this, creates evil karma himself, endures the suffering of hell, experiences countless hundreds of thousands of years of transmigration in hell, until the evil karma is destroyed and exhausted, then he can escape. Then he is reborn as animals, hungry ghosts; if he is reborn as a human, he becomes a shepherd, or herds camels, or herds other livestock, or herds cattle and donkeys, or herds grass-fed horses, becoming elephants, becoming dogs, constantly driving donkeys and camels, making a living everywhere to sustain life; or becoming besiegers, leaders of besiegers, poor and short-lived. Humble and evil deeds are the cause of remaining karma, leading to similar retributions. Furthermore, that Bhiksu (Buddhist monk) observes the scene of the Kālasūtra Naraka (Kālasūtra Naraka, also known as the Black Rope Hell, one of the eight hot hells), universally observing the sixteen separate places, like a living hell. Furthermore, that Bhiksu observes the Living Hell, the Black Rope Hell, having observed them, understands the law of karmic retribution, the consequences of all evil karma are firm and real: there is karma created and accumulated, accumulated but not created, created but not accumulated. Those who create and accumulate will surely suffer the consequences.
定受；集不作者不決定受；作不集者不決定受。彼見聞知三種惡業及業果報，如實知已，重生厭離，觀察業繩迭相縛處；又復觀察無量種業，又復觀察無量種心動轉攀緣。彼比丘如是觀察，見諸眾生心自在已，又復觀察余諸地獄，彼見聞知：第三地獄名合地獄。眾生何業而生於彼？所謂作集惡不善業，燒煮眾生。彼見聞知：眾生三種作集惡業，生合地獄，受惡果報，所謂殺生、偷盜、邪行。如是三種惡不善業，生合地獄。彼上惡業，則生如是根本地獄，中、下惡業則生別處，有上中下三種苦受。又作業時，心力異故，彼中受命有上中下。又作業時，心力攀緣有上中下，于彼受苦有上中下。三種業定，身業三種，口、意三種，謂上中下；又復三種，謂：欲界生、色界中生、無色界生；又復三種，所謂過去、現在、未來；又復三種，所謂現受、生受、后受；又復三種，謂：善、不善及以無記；又復三種：現縛、中縛、異生處縛；又復三種，人非人縛、非人人縛、自處自縛，所謂舍人還得人身。作地獄業，是業勢力相似所作，業相似生。
「如得解脫神通比丘，又復三種：一者作，二者不作，三者縛作。所言作者，初作沙門；言縛作者，后相續縛；言不作者，乃至獲得阿羅漢果。又復作者，作沙門已，作沙門行。又縛
【現代漢語翻譯】 現代漢語譯本：決定受：如果業已積累但未造作，則不決定受；如果業已造作但未積累，則不決定受。那位比丘見到並聽聞知曉這三種惡業以及業的果報，如實知曉后，重新生起厭離之心，觀察業的繩索相互纏繞之處；又進一步觀察無量種業，又進一步觀察無量種心的動轉和攀緣。那位比丘如此觀察，見到諸眾生的心已得自在後，又進一步觀察其餘的地獄。他見到並聽聞知曉：第三地獄名為合地獄。眾生因何種業而生於彼處？是因為造作和積累了惡的不善業，燒煮眾生。他見到並聽聞知曉：眾生三種造作和積累的惡業，導致他們生於合地獄，承受惡果報，這三種惡業是殺生、偷盜、邪行。正是這三種惡的不善業，導致他們生於合地獄。其中，最重的惡業導致他們生於這樣的根本地獄，中等和下等的惡業則導致他們生於其他地方，承受上、中、下三種不同的苦受。此外，由於作業時心力的不同，他們在其中所受的壽命也有上、中、下之分。又由於作業時心力的攀緣有上、中、下之分，他們在那裡所受的痛苦也有上、中、下之分。三種業是確定的，身業有三種，口業和意業也各有三種，即上、中、下；又有三種，即欲界生、色界中生、無色界生；又有三種，即過去、現在、未來；又有三種，即現受、生受、后受；又有三種，即善、不善以及無記；又有三種：現縛、中縛、異生處縛；又有三種，人非人縛、非人人縛、自處自縛，即捨棄人身又獲得人身。造作地獄業，是由於業的勢力相似所致，業相似則果報也相似。 『如得解脫神通的比丘，又有三種：一是作，二是未作，三是縛作。所謂『作者』，是指最初出家為沙門（shā mén）；所謂『縛作者』，是指後來相續被束縛；所謂『不作者』，是指乃至獲得阿羅漢果（ā luó hàn guǒ）。又，所謂『作者』，是指已經出家為沙門，並實踐沙門之行。又，所謂『縛作』
【English Translation】 English version: Determined reception: if karma has been accumulated but not enacted, reception is not determined; if karma has been enacted but not accumulated, reception is not determined. That Bhikshu (Buddhist monk) sees, hears, and knows these three kinds of evil karma and their karmic consequences, and having truly understood them, he is reborn with aversion, observing where the ropes of karma are intertwined; furthermore, he observes countless kinds of karma, and also observes countless kinds of mental movements and attachments. That Bhikshu, having observed in this way and seen that the minds of all beings are free, further observes the other hells. He sees, hears, and knows: the third hell is called Samghata Hell (Crushing Hell). What karma causes beings to be born there? It is the making and accumulating of evil and unwholesome karma, which burns and cooks beings. He sees, hears, and knows: beings who make and accumulate three kinds of evil karma are born in Samghata Hell, suffering evil consequences, namely killing, stealing, and sexual misconduct. It is these three kinds of evil and unwholesome karma that cause them to be born in Samghata Hell. The heaviest of these evil karmas causes them to be born in such a fundamental hell, while medium and lesser evil karmas cause them to be born in other places, suffering three kinds of suffering: superior, medium, and inferior. Furthermore, because of the difference in mental strength at the time of action, the lifespan they receive therein is also superior, medium, and inferior. Also, because the mental attachment at the time of action is superior, medium, and inferior, the suffering they endure there is also superior, medium, and inferior. Three kinds of karma are determined: three kinds of bodily karma, three kinds of verbal karma, and three kinds of mental karma, namely superior, medium, and inferior; and again three kinds, namely birth in the desire realm (kāma-dhātu), birth in the form realm (rūpa-dhātu), and birth in the formless realm (arūpa-dhātu); and again three kinds, namely past, present, and future; and again three kinds, namely presently received, received at birth, and received later; and again three kinds, namely good, unwholesome, and neutral; and again three kinds: present bondage, intermediate bondage, and bondage in a different place of birth; and again three kinds, bondage of human and non-human, bondage of non-human and non-non-human, self-bondage in one's own place, namely abandoning human form and regaining human form. Creating hellish karma is due to the similarity of the power of the karma created, and similar karma leads to similar rebirths. 『A Bhikshu (Buddhist monk) who has attained liberation and supernatural powers also has three aspects: one is 'doing', the second is 'not doing', and the third is 'binding and doing'. The term 'doing' refers to initially becoming a Shramana (ascetic); the term 'binding and doing' refers to being subsequently bound continuously; the term 'not doing' refers to not doing until attaining the fruit of Arhat (enlightened being). Furthermore, the term 'doing' refers to having become a Shramana and practicing the conduct of a Shramana. Also, the term 'binding and doing'
作者，此處退已，于異處生。又復三種：一者禪縛，二者非禪縛，三、無報縛。彼禪縛者如初禪地、二禪縛地，非第三禪、非第四禪；非禪縛者謂施戒等；無報縛者謂阿羅漢，諸漏既盡，決定受業，不得果報。彼比丘觀世間海業網繫縛，迭互因生行業果報，非有作者、非有受者、非無因緣，唯有業力。
「彼比丘如是思惟，破壞魔軍，修集善法，更復勝上觀合地獄業因果報。云何眾生生於根本合大地獄？彼見：有人殺、盜、邪行，樂行多作；如是之業，普遍究竟，樂行多作，是業則生根本地獄並及別處。彼人於是根本地獄受大苦惱，作業如前，若人偷盜及作邪行，是人皆名邪行之人。云何名邪？如是異作，復異分別。若人邪行尊者之妻，彼人生於合大地獄受大苦惱，所謂苦者：鐵炎嘴鷲取其腸已，掛在樹頭而啖食之；彼有大河名饒鐵鉤，彼有鐵鉤皆悉火燃，閻魔羅人執地獄人擲彼河中墮鐵鉤上。又彼河中有熱炎刀，罪人于彼受大苦惱，彼苦無比，無有譬喻，所謂彼處受燃鉤苦，謂以燃鉤，鉤打其身；閻魔羅人取地獄人置彼河中，按令使沒，彼地獄人迭互相沈；既相沈已，唱喚號哭。河中非水，熱赤銅汁，漂彼罪人猶如漂木，流轉不停，如是漂燒受大苦惱。彼鐵鉤河既燒漂已，彼地獄人，或有身如日初出者；有身
【現代漢語翻譯】 現代漢語譯本：作者，從這裡退隱后，會在其他地方出生。又分為三種情況：第一種是禪定束縛，第二種是非禪定束縛，第三種是無報束縛。禪定束縛指的是如初禪天、二禪天這些地方，而不是第三禪天、第四禪天；非禪定束縛指的是佈施、持戒等等；無報束縛指的是阿羅漢，他們的各種煩惱已經斷盡，即使過去有業，也決定不會再承受果報。那位比丘觀察世間，看到業就像一張網一樣互相牽連束縛，彼此之間互相因生，產生行業果報，其中沒有創造者，也沒有承受者，也不是沒有原因，只有業的力量在起作用。
那位比丘這樣思維，摧毀魔的軍隊，修習各種善法，更進一步觀察合大地獄的業因果報。眾生是如何生到根本合大地獄的呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事並且大量去做；這樣的惡業，普遍而徹底，喜歡做並且大量去做，這種業就會使人墮入根本地獄以及其他地獄。那個人在根本地獄中遭受巨大的痛苦，所造的業和之前一樣，如果有人偷盜或者邪淫，這個人就被稱為邪淫之人。什麼叫做邪淫呢？就是以不同的方式去做，並且有不同的想法。如果有人和別人的妻子邪淫，那個人就會生到合大地獄中遭受巨大的痛苦，所受的痛苦是：鐵嘴的鷲鳥用鐵炎的嘴取出他的腸子，掛在樹頭上吃掉；那裡有一條大河叫做饒鐵鉤河，河裡有燃燒的鐵鉤，閻魔羅人抓住地獄中的人，扔到河裡，掉在鐵鉤上。河裡還有熾熱的刀，罪人在那裡遭受巨大的痛苦，那種痛苦是無法比擬的，沒有可以比喻的，在那裡遭受燃燒的鐵鉤的痛苦，用燃燒的鐵鉤鉤打他的身體；閻魔羅人把地獄中的人放在河裡，按壓使他沉沒，那些地獄中的人互相沉沒；沉沒之後，他們哭喊號叫。河裡不是水，而是熾熱的銅汁，漂浮著罪人就像漂浮著木頭一樣，不停地流轉，像這樣漂浮燃燒遭受巨大的痛苦。在鐵鉤河裡被燒漂之後，那些地獄中的人，有的身體像初升的太陽一樣；有的身體
【English Translation】 English version: The author, having retreated from here, is born in another place. Again, there are three types: first, those bound by meditation (dhyana-bandhana), second, those not bound by meditation (adhyana-bandhana), and third, those without retribution (apratigha-bandhana). Those bound by meditation refer to places like the first dhyana (初禪地) and second dhyana (二禪地) realms, not the third (第三禪) or fourth dhyana (第四禪); those not bound by meditation refer to practices like giving (施) and moral discipline (戒); those without retribution refer to Arhats (阿羅漢), whose outflows (漏) are exhausted, and even if they have karma (業), they will definitely not receive its retribution (果報). That Bhikshu (比丘) observes the world, seeing the net of karma (業網) binding beings, with actions and their results arising from mutual causes, without a creator, without a receiver, and not without causes, but only the power of karma (業力).
That Bhikshu, thinking in this way, destroys the army of Mara (魔軍), cultivates good dharmas (善法), and further observes the karmic causes and results of the combined great hells (合大地獄). How do beings come to be born in the fundamental combined great hells (根本合大地獄)? He sees that some people kill, steal, and engage in sexual misconduct (邪行), enjoying and frequently engaging in these actions; such karma (業), pervasive and thorough, enjoyed and frequently engaged in, causes birth in the fundamental hells and other hells as well. That person in the fundamental hells suffers great torment, performing actions as before. If someone steals or engages in sexual misconduct, that person is called a person of sexual misconduct (邪行之人). What is called sexual misconduct (邪行)? It is acting differently and having different thoughts. If someone engages in sexual misconduct with the wife of another, that person is born in the combined great hells and suffers great torment, the torment being: iron-beaked vultures (鐵炎嘴鷲) take out his intestines with their iron beaks and hang them on the tree to eat; there is a great river there called the River of Iron Hooks (饒鐵鉤河), with burning iron hooks, and the Yamaraloka (閻魔羅人) people seize the hell beings and throw them into the river, where they fall onto the iron hooks. Also in that river are hot, burning knives (熱炎刀), and the sinners there suffer great torment, torment that is incomparable and without analogy, suffering the torment of burning hooks, being struck on their bodies with burning hooks; the Yamaraloka people place the hell beings in the river and press them down to make them sink, and those hell beings sink each other; having sunk, they cry out and wail. The river is not water, but hot, red copper liquid (熱赤銅汁), floating the sinners like floating wood, ceaselessly flowing, burning and suffering great torment. Having been burned and floated in the River of Iron Hooks, some of those hell beings have bodies like the newly risen sun; some bodies
沉沒如重石者；有著河岸不沒入者；或有罪人身如水衣；有為炎嘴鐵鷲食之如食魚者；或有身洋，其身猶如生酥塊者；有以鐵磚而打之者；或有身破百千分數如沙摶者；有在河中如洋銅者；有以熱灰燒其身者；有以炎鉗鉗其身已置熱灰中，復以鐵鉗連劖刺者；有擘其身猶如細縷，挽而打者；有挽其頭，令頭在下，在上打者；有置鑊中湯火煮之如熱豆者；有在鑊中迭互上下速翻覆者。有置在鑊偏近一廂，舉手向天而號哭者，有共相近而號哭者，久受大苦無主無救。彼中多有炎嘴鷲鳥、野干狗等，在熱地上，不殺而食；屏處受苦，各不相見。種種因緣、種種受苦，彼受無量百千種苦，自心所誑，十不善本邪行所得，緣殺生得，緣偷盜得。
「又復如是：閻魔羅人以鐵炎杵，筑彼罪人，罪人怖走，四向顧望，望有歸救，作如是言：『何人救我？我何所歸？』四向走望，如是行已，炎杵筑已，置炎燃河、若炎燃樹、山巖石間、窟穴等中極險惡處，受種種苦，謂著樹頭，復推令墮在鐵鉤地，彼身瘡裂如是千到、若百千到。
「又復如是：閻魔羅人取地獄人，置刀葉林——刀葉甚多、火炎熾燃，而此罪人見彼樹頭有好端正嚴飾婦女，如是見已，極生愛染。如是婦女妙鬘莊嚴、末香坌身、涂香涂身，如是身形第一嚴飾，
【現代漢語翻譯】 現代漢語譯本： 有的像沉重的石頭一樣沉沒；有的河岸沒有讓他們沉沒；有罪人的身體像水做的衣服；有的被火焰嘴的鐵鷲吃掉，就像吃魚一樣；有的身體像海洋一樣，他們的身體就像生的酥油塊；有的人用鐵磚打他們；有的人身體破碎成成百上千份，像沙土捏成的團；有的人在河裡像熔化的銅一樣；有的人被熱灰燒身；有的人用燃燒的鉗子夾住身體，放在熱灰中，再用鐵鉗連續刺穿；有的人身體被劈開，像細絲一樣，拉扯著打；有的人拉著他們的頭，讓頭朝下，在上面打；有的人被放在鍋里，用沸騰的湯煮，像煮熱豆子一樣；有的人在鍋里互相上下快速翻滾。有的人被放在鍋邊靠近一側，舉起手向天空號哭，有的人互相靠近著號哭，長期遭受巨大的痛苦，沒有主人，沒有救助。那裡有很多火焰嘴的鷲鳥、野狗等，在熱地上，不殺死他們就吃；在隱蔽的地方受苦，各自不能相見。種種因緣、種種受苦，他們遭受無量百千種痛苦，都是被自己的心欺騙，由十不善的根本邪行所得，由殺生所得，由偷盜所得。
又像這樣：閻魔羅人（Yamaraja，地獄之主）用鐵製的燃燒的杵，擊打那些罪人，罪人害怕逃跑，四處張望，希望有人來救助，這樣說道：『誰來救我？我該歸向哪裡？』四處逃跑張望，這樣做了之後，被燃燒的杵擊打，被放置在燃燒的河流、燃燒的樹木、山巖石縫、洞穴等極其險惡的地方，遭受種種痛苦，比如被掛在樹頭上，又被推下去，落在鐵鉤地上，他們的身體被撕裂成千上萬次。
又像這樣：閻魔羅人抓住地獄中的人，放在刀葉林中——刀葉非常多，火焰熾熱燃燒，而這些罪人看到那些樹上有美好端正、裝飾華麗的婦女，這樣看到之後，極度產生愛慕之情。這些婦女用美妙的花鬘裝飾，用末香塗抹身體，用涂香塗抹身體，這樣的身形是第一等的華麗裝飾。
【English Translation】 English version: Some sink like heavy stones; some are not submerged by the riverbanks; some sinners have bodies like garments of water; some are eaten by iron vultures with flaming beaks, as if eating fish; some have bodies like oceans, their bodies like lumps of fresh ghee; some are beaten with iron bricks; some have their bodies broken into hundreds and thousands of pieces, like clumps of sand; some are in the river like molten copper; some have their bodies burned with hot ashes; some have their bodies seized with flaming tongs and placed in hot ashes, then repeatedly pierced with iron tongs; some have their bodies split like fine threads, pulled and beaten; some have their heads pulled down, so that the head is below, and beaten above; some are placed in cauldrons and boiled in hot liquid like hot beans; some are in cauldrons, rapidly turning over and over. Some are placed near one side of the cauldron, raising their hands to the sky and wailing; some are close to each other and wailing, enduring great suffering for a long time without a master or savior. There are many vultures with flaming beaks, jackals, and dogs there, on the hot ground, eating without killing; suffering in secluded places, unable to see each other. Through various causes and conditions, various sufferings, they endure countless hundreds and thousands of kinds of suffering, deceived by their own minds, obtained from the root evil deeds of the ten non-virtues, obtained from killing, obtained from stealing.
Again, it is like this: the Yamarajas (Yamaraja, Lord of Death) strike those sinners with iron flaming pestles, and the sinners, terrified, flee, looking in all directions, hoping for rescue, saying thus: 'Who will save me? Where shall I turn?' Fleeing and looking in all directions, having done this, they are struck by the flaming pestles and placed in flaming rivers, flaming trees, mountain rock crevices, caves, and other extremely dangerous places, enduring various sufferings, such as being hung on the tops of trees and then pushed down to fall on iron hook grounds, their bodies torn apart thousands or hundreds of thousands of times.
Again, it is like this: the Yamarajas seize the people in hell and place them in a forest of knife-leaves—the knife-leaves are very numerous, and the flames are blazing, and these sinners see beautiful and well-adorned women on the tops of those trees, and having seen this, they develop extreme attachment. These women are adorned with beautiful garlands, their bodies smeared with powdered perfume, their bodies smeared with scented unguents, such that their forms are adorned in the most excellent way.
身極柔軟、指爪纖長、熙怡含笑，以種種寶莊嚴其身，種種欲媚，一切愚癡凡夫之人見則牽心。彼地獄人既見如是端正婦女在樹上已，生如是心：『是我人中本所見者，是我本時先所有者。』彼地獄人自業所誑故如是見；如是見已，即上彼樹，樹葉如刀，割其身肉；既割肉已，次割其筋；既割筋已，次割其骨；既割骨已，次劈其髓。如是劈割一切處已，乃得上樹，欲近婦女，心轉專念，自心所誑，在彼樹上如是受苦。既上樹已，見彼婦女覆在于地。彼人見已，然彼婦女以欲媚眼上看彼人，美聲語喚，先以甜語作如是言：『念汝因緣，我到此處，汝今何故不來近我？何不抱我？』如是地獄，業化所作。罪人見已，欲心熾盛，刀葉樹頭次第復下。彼人既下，刀葉向上——炎火熾燃、利如剃刀，如是利刀先割其肉，次斷其筋，次割其骨，次割其脈，次割其髓，遍體作瘡。彼地獄人如是被割、如是被劈，脈脈斷已，看彼婦女，欲愛燒心；既如是看，炎嘴鷲鳥即啄其眼，火燃刀葉先割其耳，如是被割，唱聲吼喚；刀葉炎燃次割其舌，次割其鼻，如是遍割一切身份，欲愛牽心。如是到地，既到地已，而彼婦女覆在樹頭，彼人見已，而覆上樹，如前所說。彼業力故，如是無量百千年歲，如是無量百千億歲，自心所誑，彼地獄中如是轉
【現代漢語翻譯】 現代漢語譯本： 他們的身體極其柔軟，手指和腳趾纖細修長，面容和藹可親，笑容滿面，用各種珍寶裝飾自身，散發出各種誘人的魅力。所有愚癡的凡夫俗子見到她們，都會心神盪漾。那些地獄中的罪人，一旦見到如此端莊美麗的女子在樹上，便會產生這樣的想法：『這正是我在人間時所見到的，是我原本就擁有的。』這些地獄中的罪人因為自身業力的迷惑，才會產生這樣的錯覺。產生這樣的錯覺后，他們便會爬上那棵樹，樹葉鋒利如刀，切割他們的身體。先是切割他們的肉，然後切割他們的筋，接著切割他們的骨頭，最後劈開他們的骨髓。就這樣切割身體的各個部位后，他們才得以爬上樹，想要接近那女子，心中更加專注，完全被自己的心所迷惑，在那樹上承受著這樣的痛苦。 當他們爬上樹后，卻發現那女子又出現在地上。他們看到后，那女子用充滿魅惑的眼神看著他們，用甜美的聲音呼喚他們，先是用甜言蜜語說道：『因為與你的緣分，我才來到這裡，你為何不來靠近我呢？為何不擁抱我呢？』這都是地獄中業力所幻化出來的景象。罪人看到后，慾望之心更加熾盛，便從刀葉樹的頂端開始往下爬。當他們往下爬時，刀葉便會向上——火焰燃燒，鋒利如剃刀，就這樣鋒利的刀先割他們的肉，然後割斷他們的筋，接著割他們的骨頭，最後割他們的脈，劈開他們的骨髓，全身佈滿瘡痍。這些地獄中的罪人就這樣被切割、被劈開，經脈斷裂，卻仍然看著那女子，慾望之火焚燒著他們的內心。當他們這樣看著時，炎嘴的鷲鳥便會啄食他們的眼睛，燃燒著火焰的刀葉先割他們的耳朵，就這樣被切割著，他們發出慘叫聲。燃燒著火焰的刀葉接著割他們的舌頭，然後割他們的鼻子，就這樣遍割他們身體的各個部位，慾望牽引著他們的內心。就這樣他們到達地面，到達地面后，那女子又出現在樹頂，他們看到后，又再次爬上樹，就像之前所說的那樣。因為業力的緣故，他們就這樣無量百千年歲，就這樣無量百千億歲，被自己的心所迷惑，在這地獄中不斷地輪迴。
【English Translation】 English version: Their bodies are extremely soft, their fingers and toes are slender and long, their faces are kind and smiling, adorned with various treasures, exuding various alluring charms. All foolish and ignorant ordinary people who see them will have their hearts stirred. Those hell beings, once they see such a beautiful woman on the tree, will have such thoughts: 'This is exactly what I saw in the human realm, what I originally possessed.' These hell beings are deluded by their own karma, and that's why they see it that way. Having such a delusion, they climb up that tree, the leaves of which are as sharp as knives, cutting their bodies. First, they cut their flesh, then they cut their tendons, then they cut their bones, and finally they split their marrow. After cutting all parts of their bodies in this way, they manage to climb the tree, wanting to approach the woman, their hearts becoming more focused, completely deluded by their own minds, enduring such suffering on that tree. When they climb the tree, they find that the woman has reappeared on the ground. When they see her, the woman looks at them with seductive eyes, calling them with a sweet voice, first saying with sweet words: 'Because of my connection with you, I have come here, why don't you come closer to me? Why don't you embrace me?' These are all illusions created by karma in hell. When the sinners see this, their desires become even more intense, and they begin to climb down from the top of the knife-leaf tree. As they climb down, the knife-leaves point upwards—flames burning, sharp as razors, and these sharp knives first cut their flesh, then cut their tendons, then cut their bones, and finally cut their veins, splitting their marrow, covering their entire bodies with sores. These hell beings are cut and split in this way, their meridians broken, but they still look at the woman, the fire of desire burning in their hearts. As they look like this, vultures with flaming beaks peck at their eyes, and the flaming knife-leaves first cut their ears, and they are cut in this way, uttering screams. The flaming knife-leaves then cut their tongues, and then cut their noses, cutting all parts of their bodies in this way, desire pulling at their hearts. In this way, they reach the ground, and after reaching the ground, the woman reappears at the top of the tree, and when they see her, they climb the tree again, as described before. Because of the power of karma, they continue in this way for countless hundreds of thousands of years, countless hundreds of thousands of billions of years, deluded by their own minds, constantly revolving in this hell.
行。彼地獄人如是被燒，何因故燒？邪欲為因。彼人如是猶不捨欲，無始來心，如是轉行，在於地獄、餓鬼、畜生。眾生之心不可調順，在地獄中猶故如是，當知是心不可信也。
「又復如是合大地獄，彼中有山名為鷲遍，彼地獄人燒身飢渴走赴彼山，而彼山中處處皆有炎嘴鐵鷲，壯身大肚，而彼鐵鷲，身內肚中有地獄人名為火人。彼地獄人望救、望歸，故赴彼山；既到彼山，彼鐵鷲鳥先破其頭，開髑髏骨而取其腦，復挑其眼；彼地獄人號哭唱喚，然無救者；既破其頭，飲腦盡已，擲頭異處；彼地獄人無頭無眼，而復走向闇冥地獄，罪業力故。復有鐵鷲，其身極大，彼鷲腹中悉有火人，來向罪人，到即吞之。彼地獄人入鷲腹中，即為火人；本侵他妻罪業所致。
「彼殺生因，樂行多作，乃經無量百千年歲，常被燒燃，而復不死。彼邪行因，樂行多作，則見婦女在刀葉林。彼偷盜因，樂行多作，入異地獄在於一處，彼處是河，其河名曰無邊彼岸，熱沸銅汁滿彼河中。地獄罪人見河彼岸，多有種種第一凈食、佉陀尼食、蒲阇尼食，有好敷具、有好樹林，林有邃影，復有陂池、河流清水。彼地獄人如是見已，即發大聲，迭相招喚，作如是言：『汝來，汝來！我今得樂。今有種種佉陀尼食、蒲阇尼食，有好敷具。
【現代漢語翻譯】 現代漢語譯本：那些地獄中的人如此被燒，是什麼原因導致被燒呢？是因為邪欲。那些人即使這樣也不捨棄慾望，從無始以來，他們的心就是這樣運轉，以至於在地獄、餓鬼、畜生道中輪迴。眾生的心難以調伏，即使在地獄中仍然如此，應當知道這顆心是不可信任的。
「又有一種叫做合大地獄（Samghata-naraka）的地獄，其中有一座山名為鷲遍（Vulture-covered），那些地獄中的人被燒灼，飢渴難耐，便跑向那座山，而那座山中到處都有長著火焰嘴的鐵鷲，身軀強壯，肚子很大，而且那些鐵鷲的身體和肚子里還有名為火人的地獄人。那些地獄中的人希望得到救助，希望能夠回去，所以奔向那座山；到達那座山後，那些鐵鷲鳥先啄破他們的頭，打開頭蓋骨取出腦髓，再挖出他們的眼睛；那些地獄中的人號哭呼喊，但是沒有人來救他們；啄破他們的頭，喝光腦髓后，就把頭扔到別處；那些地獄中的人沒有頭，沒有眼睛，卻又走向黑暗的地獄，這是罪業的力量所致。又有鐵鷲，身體非常巨大，那些鷲的腹中全部都是火人，它們向罪人飛來，來到后就吞掉他們。那些地獄中的人進入鷲的腹中，立刻就變成了火人；這是因為生前侵犯他人妻子的罪業所導致的。
「那些因為殺生，喜歡去做，並且大量造作殺業的人，要經過無量百千年的時間，常常被燒灼，卻又不會死去。那些因為邪淫，喜歡去做，並且大量造作邪淫的人，會看到婦女在刀葉林中。那些因為偷盜，喜歡去做，並且大量造作偷盜行為的人，會進入另外的地獄，待在一個地方，那個地方是一條河，那條河的名字叫做無邊彼岸（Ananta-para），熱騰騰的銅汁充滿了那條河。地獄的罪人看到河的對岸，有很多種種第一等的乾淨食物，包括佉陀尼食（khadani-bhojana，硬性食物）、蒲阇尼食（bhojani-bhojana，軟性食物），有很好的臥具，有很好的樹林，樹林有陰涼的樹蔭，還有水池、河流和清澈的水。那些地獄中的人這樣看到后，就發出巨大的聲音，互相招喚，這樣說道：『你來，你來！我現在可以得到快樂了。現在有種種佉陀尼食、蒲阇尼食，有很好的臥具。』
【English Translation】 English version: Those beings in hell are burned in this way. What is the cause of this burning? It is caused by perverse desire. Even in this state, those beings do not abandon their desires. From beginningless time, their minds have been operating in this way, causing them to transmigrate in hells, among hungry ghosts, and as animals. The minds of sentient beings are difficult to tame. Even in hell, it is still like this. One should know that this mind is not to be trusted.
'Furthermore, there is a hell called Samghata-naraka (Combined Great Hell). In it, there is a mountain called Vulture-covered. The beings in that hell, burned and parched with thirst, run towards that mountain. In that mountain, everywhere there are iron vultures with flaming beaks, strong bodies, and large bellies. Moreover, within the bodies and bellies of those iron vultures are hell beings called fire-people. Those hell beings hope for rescue and hope to return, so they rush towards that mountain. Having reached that mountain, those iron vultures first peck open their heads, open their skulls to take out their brains, and then gouge out their eyes. Those hell beings cry out and scream, but there is no one to save them. Having pecked open their heads and drunk all their brains, they throw their heads elsewhere. Those hell beings, without heads and without eyes, then walk towards the dark hell, due to the power of their sinful karma. There are also iron vultures with extremely large bodies. The bellies of those vultures are all filled with fire-people. They fly towards the sinners and swallow them as soon as they arrive. Those hell beings, upon entering the vultures' bellies, immediately become fire-people. This is caused by the sinful karma of having violated others' wives in their previous lives.'
'Those who kill, enjoy doing it, and create a great deal of killing karma, will constantly be burned for countless hundreds of thousands of years, yet they will not die. Those who commit sexual misconduct, enjoy doing it, and create a great deal of sexual misconduct karma, will see women in a forest of sword-leaves. Those who steal, enjoy doing it, and create a great deal of stealing karma, will enter another hell and stay in one place. That place is a river, and the name of that river is Ananta-para (Boundless Shore). Hot, boiling copper liquid fills that river. The sinners in hell see the other shore of the river, where there are many kinds of first-rate clean foods, including khadani-bhojana (hard foods) and bhojani-bhojana (soft foods), good bedding, and good forests. The forests have cool shade, and there are ponds, rivers, and clear water. Having seen this, those hell beings make a loud noise, calling out to each other, saying, 'Come, come! I can now obtain happiness. Now there are all kinds of khadani-bhojana and bhojani-bhojana, and good bedding.'
』如前所說。彼地獄人如是唱喚，餘地獄人既聞聲已，皆共馳走，謂有能救、謂有可歸，和集一處，迭相問言：『我今當於何處得樂？何救何歸？』復有異人，不喚而來，指示之言：『汝今看此無邊彼岸、大河彼岸，如是多有佉陀尼食、蒲阇尼食、敷具樹林、蔭影清涼。』如前所說。彼地獄人，如是一切迭相和集，俱走往赴無邊彼岸、大河彼岸。如是河中熱白镴汁、熱鉛錫汁沫覆其上。彼地獄人既如是走，墮在彼河；既墮彼已，其身有如生酥塊者，有消洋者，有炎嘴烏食啖之者，有熱炎口惡魚食者，有身份散而消洋者。彼地獄人在彼河中，如是一切如是受苦，是彼惡業因緣勢力作集所致，如是受苦。彼地獄人，如是無量百千年歲，燒煮熟爛、分散消洋，乃至作集惡業破壞、無氣腐爛，彼地獄中，爾乃得脫。
「彼地獄中閻魔羅人，責疏罪人而說偈言：
「『妻子罥所縛， 將來地獄舍， 何故為心誑， 造作彼惡業？ 汝本為妻子、 知識親眷等， 造作諸惡業， 非是黠慧人。 汝實不自愛， 今到地獄處， 何故為兒子， 作惡業至此？ 若為妻子誑， 造作諸惡業， 後心不生悔， 彼人入地獄。 汝獨地獄燒， 為惡業所食， 妻子兄弟等
【現代漢語翻譯】 現代漢語譯本： 如前文所說。那些地獄中的人這樣呼喊，其他的地獄眾生聽到聲音后，都一起奔跑，以為有人能夠拯救他們，以為有地方可以歸依，聚集在一處，互相詢問說：『我現在應當在哪裡得到快樂？什麼才是救助？哪裡才是歸宿？』又有其他人，沒有被呼喚也來了，指示他們說：『你們看那無邊的彼岸、大河的彼岸，那裡有很多佉陀尼食（khadani-食，硬的食物）、蒲阇尼食（bhojani-食，軟的食物）、具備樹林、蔭影清涼。』如前文所說。那些地獄眾生，像這樣全部聚集在一起，一起奔向無邊的彼岸、大河的彼岸。像這樣，河中充滿熱的白镴汁、熱的鉛錫汁沫覆蓋在上面。那些地獄眾生這樣奔跑，就墮入那條河中；已經墮入河中后，他們的身體有的像生的酥油塊一樣，有的被融化，有的被炎嘴烏鴉吃掉，有的被熱炎口的惡魚吃掉，有的身體分散而被融化。那些地獄眾生在那條河中，像這樣全部承受痛苦，這是他們過去所作惡業的因緣勢力所導致的，像這樣受苦。那些地獄眾生，像這樣無量百千年歲，被燒煮熟爛、分散融化，直到所作的惡業消盡、氣息斷絕腐爛，他們才能從那個地獄中脫離。 在那地獄中，閻魔羅人（Yamaraja，地獄之王）責備罪人，並用偈頌說道： 『被妻子兒女的羅網所束縛，將來要到地獄的住所，為什麼被心所迷惑，造作那些惡業？你本來爲了妻子、朋友親眷等等，造作各種惡業，這不是聰明人的做法。你實在是不愛惜自己，現在到了地獄這個地方，為什麼爲了兒子，造作惡業到這種地步？如果被妻子所迷惑，造作各種惡業，之後心中不生後悔，那個人就要墮入地獄。你獨自在地獄中被焚燒，被惡業所吞噬，妻子兄弟等等』
【English Translation】 English version: As previously stated. Those beings in hell cry out in this way, and the other hell beings, hearing the sound, all rush together, thinking there is someone who can save them, thinking there is a place to take refuge. They gather in one place and ask each other: 'Where can I find happiness now? What is salvation? Where is refuge?' Then others, unbidden, come and point out: 'Look at that boundless shore, the shore of the great river. There are many khadani-food (hard food), bhojani-food (soft food), groves of trees, and cool shade.' As previously stated. Those hell beings, all gathered together in this way, rush towards the boundless shore, the shore of the great river. In this way, the river is filled with hot molten tin, and hot molten lead and tin froth covers it. As those hell beings run, they fall into that river; once fallen in, their bodies are like lumps of raw ghee, some are dissolved, some are eaten by crows with flaming beaks, some are eaten by evil fish with hot, flaming mouths, and some are scattered and dissolved. Those hell beings in that river, all suffer in this way, due to the power of the causes and conditions of their past evil deeds, and they suffer in this way. Those hell beings, for countless hundreds and thousands of years, are burned, cooked, and dissolved, until the evil deeds they have accumulated are exhausted, their breath is cut off, and they rot, only then can they escape from that hell. In that hell, Yamaraja (the King of Hell) rebukes the sinners and speaks in verses: 'Bound by the nets of wives and children, you will come to the abode of hell. Why were you deluded by your mind, creating those evil deeds? You originally created various evil deeds for the sake of your wives, friends, relatives, and so on; this is not the act of a wise person. You truly do not cherish yourself, now that you have come to this place of hell. Why did you create evil deeds to this extent for the sake of your sons? If you are deluded by your wives, creating various evil deeds, and later do not feel remorse in your heart, that person will fall into hell. You alone are burned in hell, consumed by evil deeds, wives, brothers, and so on.'
， 親眷不能救。 若為癡所誑， 而不作善業， 后則不得樂， 汝今徒悔恨。 若隨順欲瞋， 癡心第一誑， 為妻子樂故， 一切向下行。 自業自與果， 眾生業至此， 作善業生天， 作惡來此處。』
「如是彼處閻魔羅人，如是多多責地獄人，如是如是責疏之言：『若汝自身造作惡業，今欲令誰食如是食？若自作善，還自得善；若作不善，自得不善；不作不得，作則不失。汝本作業，今得此報。』彼地獄人如是久在合大地獄，乃經無量百千年中常被燒煮，乃至惡業未壞未爛、業氣未盡，如是殺生、偷盜、邪行，樂行多作，所得果報，於一切時與苦不止；若惡業盡，彼地獄中爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中貧窮短命，得下劣妻，設得好者，共異人通；若或無妻，得凡鄙身，為他所使。彼業勢力余殘果報，得如是等如是惡業，能誑惑人令入地獄。
「又彼比丘知業果報，次復觀察合大地獄十六別處，何等十六？一名大量受苦惱處；二名割刳處；三名脈脈斷處；四名惡見處；五名團處；六名多苦惱處；七名忍苦處；八名朱誅朱誅處；九名何何奚處；十名淚火出處；十一名一切根滅處；十二名無彼岸受苦處；十三名缽
【現代漢語翻譯】 現代漢語譯本： 親眷不能救。 如果被愚癡所迷惑，而不去做善事， 以後就得不到快樂，你現在徒勞地後悔。 如果順從慾望和嗔恨，愚癡之心是最大的欺騙， 爲了妻子兒女的快樂，一切都向下墮落。 自己的業自己承受果報，眾生的業力導致此地， 做善業的昇天，作惡業的來到此處。』
『像這樣，那裡的閻魔羅人（Yamaraja，冥界之王），這樣多多地責備地獄中的人，像這樣這樣地責備疏遠之言：『如果你們自己造作惡業，現在想讓誰來替你承受這樣的果報？如果自己做善事，還是自己得到善報；如果作不善的事，自己得到不善的果報；不作就沒有得到，作了就不會失去。你們原本所作的業，現在得到這樣的報應。』那些地獄中的人像這樣長久地待在合大地獄中，經歷了無量百千年中常常被燒煮，直到惡業沒有壞滅、沒有腐爛、業的氣息沒有消盡，像這樣殺生、偷盜、邪淫，喜歡做而且多做，所得到的果報，在一切時候都帶來無止境的痛苦；如果惡業消盡，那些地獄中的人才能夠脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生之道；如果生到人中，就會貧窮短命，得到低劣的妻子，即使得到好的妻子，也會和別人私通；如果或者沒有妻子，得到凡庸卑賤的身體，被他人所役使。那些業力的剩餘果報，得到像這樣等等的惡業，能夠迷惑人，使人進入地獄。
『還有那位比丘知道業的果報，接著又觀察合大地獄的十六個不同之處，哪十六個？一名大量受苦惱處；二名割刳處；三名脈脈斷處；四名惡見處；五名團處；六名多苦惱處；七名忍苦處；八名朱誅朱誅處；九名何何奚處；十名淚火出處；十一名一切根滅處；十二名無彼岸受苦處；十三名缽
【English Translation】 English version: Relatives cannot save you. If deluded by ignorance, and not performing good deeds, Later, you will not obtain happiness, and now you regret in vain. If you follow desire and anger, ignorance is the greatest deception, For the sake of the happiness of wife and children, everything goes downward. One's own karma gives its own result, beings' karma leads to this place, Those who do good deeds are born in heaven, those who do evil come to this place.』
『Thus, the Yamaraja (冥界之王, King of the Underworld) people there, in this way, repeatedly rebuke the people in hell, in this way, in this way, rebuke with estranged words: 『If you yourselves create evil karma, who do you want to eat such food now? If you do good deeds yourself, you will still receive good; if you do bad deeds, you will receive bad; if you do not do, you will not receive; if you do, you will not lose. The karma you originally created, you now receive this retribution.』 Those hell beings remain in the Combined Great Hell for a long time, constantly being burned and boiled for countless hundreds of thousands of years, until the evil karma has not decayed, has not rotted, and the breath of karma has not been exhausted. Like this, killing, stealing, and sexual misconduct, liking to do and doing much, the resulting retribution, at all times brings endless suffering; if the evil karma is exhausted, those hell beings can then escape. If in a previous life, in the distant past, there was good karma that ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans, they will be poor and short-lived, obtaining an inferior wife, and even if they obtain a good wife, she will have affairs with others; if they have no wife, they will obtain a vulgar and lowly body, being used by others. The remaining retribution of those karmic forces, obtaining such evil karma, can deceive people, causing them to enter hell.』
『Furthermore, that Bhikshu (比丘, Buddhist monk) knows the retribution of karma, and then observes the sixteen different places of the Combined Great Hell, what are the sixteen? First is the place of greatly receiving suffering; second is the place of cutting and gouging; third is the place of severing veins; fourth is the place of evil views; fifth is the place of lumps; sixth is the place of much suffering; seventh is the place of enduring suffering; eighth is the place of Zhu Zhu Zhu Zhu; ninth is the place of He He Xi; tenth is the place where tears and fire come out; eleventh is the place where all roots are extinguished; twelfth is the place of suffering without a shore; thirteenth is the bowl
頭摩處；十四名大缽頭摩處；十五名火盆處；十六名鐵火末處。合大地獄有如是等十六別處，眾生何業生於彼處？彼比丘思惟觀察：若人三種惡不善業，所謂殺生、偷盜、邪行，樂行多作，彼決定受合大地獄，受苦惱處。
「眾生何業生初大量受苦惱處？彼見：有人不應行淫、不正觀察、樂邪欲行，生彼大量受苦惱處地獄之中，受大苦惱，所謂：炎熱鋒利鐵𥎞刺令穿徹，以彼鐵𥎞從下刺之，背上而出；又復刺之，腹上而出；又復刺之，腰中而出；又復刺之，肩上而出；又復刺之，從脅而出；又復刺之，從咽而出；又復刺之，從口而出；復破髑髏而從其出；又復刺之，從耳而出。彼地獄人如是被𥎞，一切身份皆悉穿破，受大苦惱，若燒若煮一切身份。彼受如是諸苦惱已，又復更與極重苦惱，所謂：復以熱炎鐵鉗，挾拔其卵；若鐵鷲鳥，挽拔其卵而食之者。如是乃至所作集業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，為第三人，謂內官等，彼不善業餘殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知復有異處名割刳處，是合地獄第二別處。眾生何業生於彼處？彼見：有人殺、盜、邪
【現代漢語翻譯】 現代漢語譯本：頭摩處（Tauma）：十四名大缽頭摩處（Mahāpaduma）：十五名火盆處：十六名鐵火末處。合大地獄有如是等十六別處，眾生何業生於彼處？彼比丘思惟觀察：若人三種惡不善業，所謂殺生、偷盜、邪行，樂行多作，彼決定受合大地獄，受苦惱處。 『眾生何業生初大量受苦惱處？彼見：有人不應行淫、不正觀察、樂邪欲行，生彼大量受苦惱處地獄之中，受大苦惱，所謂：炎熱鋒利鐵𥎞刺令穿徹，以彼鐵𥎞從下刺之，背上而出；又復刺之，腹上而出；又復刺之，腰中而出；又復刺之，肩上而出；又復刺之，從脅而出；又復刺之，從咽而出；又復刺之，從口而出；復破髑髏而從其出；又復刺之，從耳而出。彼地獄人如是被𥎞，一切身份皆悉穿破，受大苦惱，若燒若煮一切身份。彼受如是諸苦惱已，又復更與極重苦惱，所謂：復以熱炎鐵鉗，挾拔其卵；若鐵鷲鳥，挽拔其卵而食之者。如是乃至所作集業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，為第三人，謂內官等，彼不善業餘殘果報。 『又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知復有異處名割刳處，是合地獄第二別處。眾生何業生於彼處？彼見：有人殺、盜、邪
【English Translation】 English version: Tauma; fourteenth is Mahāpaduma (Great Lotus); fifteenth is the Fire Basin Place; sixteenth is the Iron Fire Powder Place. The combined great hells have these sixteen separate places. What karma causes beings to be born in those places? That bhikkhu (monk) contemplates: If a person delights in and frequently commits three evil unwholesome deeds, namely killing, stealing, and sexual misconduct, they are destined to suffer in the combined great hells, places of suffering. 『What karma causes beings to be born in the first place of great suffering? He sees: Someone who engages in improper sexual conduct, improper observation, and delights in evil desires is born in that hell, a place of great suffering, where they endure great torment. Specifically, they are pierced through by hot, sharp iron skewers. These iron skewers pierce them from below, exiting through their back; then they are pierced again, exiting through their abdomen; then they are pierced again, exiting through their waist; then they are pierced again, exiting through their shoulders; then they are pierced again, exiting through their ribs; then they are pierced again, exiting through their throat; then they are pierced again, exiting through their mouth, shattering their skull and exiting through it; then they are pierced again, exiting through their ears. The beings in that hell are pierced in this way, with every part of their body completely pierced, enduring great suffering, being burned and boiled in every part of their body. After enduring such suffering, they are subjected to even more severe torment, namely, their testicles are extracted with hot, flaming iron tongs; or iron vultures pluck out their testicles and devour them. Thus, until the accumulated karma they have created is not destroyed or decayed, and the energy of their karma is not exhausted, suffering continues without ceasing at all times. When the evil karma is exhausted, they are then released from that hell. If, in a previous life, a long time ago, good karma has ripened, they are not born in the realm of hungry ghosts or animals; if they are born among humans in a place of similar karma, they become a third gender, such as eunuchs, as a remaining consequence of their unwholesome karma. 『Furthermore, that bhikkhu (monk), knowing the results of karma, next contemplates what other places exist in the combined great hells. He sees and knows that there is another place called the Slicing and Gutting Place, which is the second separate place in the combined hells. What karma causes beings to be born in that place? He sees: Someone who kills, steals, and engages in sexual misconduct…
行，樂行多作，墮合地獄，生割刳處。殺生、偷盜業及果報，如前所說。何者邪行？謂：于婦女不應行處，口中行淫。彼人以是惡業因緣，身壞命終墮于惡處合大地獄，生割刳處，受大苦惱，所謂苦者：閻魔羅人以熱鐵釘，釘其口中，從頭而出，出已急拔。又釘其口，耳中而出；復以鐵缽盛熱銅汁，瀉其口中，銅汁熱炎燒燃其唇，次燒其舌；既燒舌已，次燒其眼，如是燒咽，次燒其心，次燒其肚，如是次第，乃至糞門，從下而出。如是邪行，樂行多作，惡業果報在於地獄，如是如是種種受苦，乃經無量百千億歲，常被燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，口中常臭如爛氣臭，如是熏他一切所惡，是彼惡業余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為脈脈斷處，是合地獄第三別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄脈脈斷處。殺生、偷盜業及果報，如前所說。何者邪行？謂：于婦女非道行淫，彼不隨順，自力強逼。彼人以是惡業因緣，身壞命終墮于惡處合大地獄脈脈斷處，受大苦惱，所謂：熱筒盛熱銅汁
【現代漢語翻譯】 現代漢語譯本 行邪淫，喜歡作惡，就會墮入合大地獄，遭受生割刳剖之苦。殺生、偷盜的業及其果報，如前文所說。什麼是邪淫呢？就是在婦女不應該行淫的地方，比如口中行淫。這個人因為這些惡業的因緣，身死命終后墮入惡處，即合大地獄，遭受生割刳剖之苦，承受巨大的痛苦。所謂的痛苦是：閻魔羅人（Yamaraja，地獄之主）用燒紅的鐵釘，釘他的口中，從頭頂穿出，穿出后立即拔掉。又釘他的口，從耳朵中穿出；又用鐵缽盛滿滾燙的銅汁，傾倒在他的口中，銅汁的熱焰燒灼他的嘴唇，然後燒灼他的舌頭；燒灼舌頭之後，接著燒灼他的眼睛，這樣燒灼咽喉，然後燒灼他的心臟，然後燒灼他的肚子，這樣依次往下，直到肛門，從下面流出。像這樣行邪淫，喜歡作惡，惡業的果報就在地獄之中，像這樣這樣遭受各種痛苦，要經歷無量百千億年， постоянно被燒煮，直到惡業沒有消滅、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，他才能從那個地獄處脫離。如果在前世過去很久以前有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣受報的地方，口中常常發出像腐爛氣味一樣的臭味，這樣薰染他人，一切人都厭惡他，這是他惡業剩餘的果報。
此外，那位比丘瞭解了業的果報，接著又觀察合大地獄，還有什麼地方？他看到並知道：還有不同的地方，那個地方名叫脈脈斷處，是合大地獄的第三個特殊之處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，喜歡作惡，就會墮入合大地獄的脈脈斷處。殺生、偷盜的業及其果報，如前文所說。什麼是邪淫呢？就是在婦女非正常途徑行淫，不順從婦女的意願，用自己的力量強行逼迫。這個人因為這些惡業的因緣，身死命終后墮入惡處，即合大地獄的脈脈斷處，遭受巨大的痛苦，所謂的痛苦是：用燒紅的筒子盛滿滾燙的銅汁
【English Translation】 English version Practicing unrighteous conduct, delighting in evil deeds, one falls into the Combined Great Hell, where they are subjected to being cut and disemboweled alive. The karma and consequences of killing and stealing are as previously described. What is unrighteous conduct? It is engaging in sexual activity in places where it should not be done with women, such as in the mouth. Due to the causes and conditions of these evil deeds, that person, upon the destruction of their body and the end of their life, falls into an evil realm, the Combined Great Hell, where they are subjected to being cut and disemboweled alive, enduring great suffering. The suffering is such that the Yamaraja (地獄之主) people drive hot iron nails into their mouths, piercing through to the top of their heads, and then quickly pull them out. They then nail their mouths again, piercing through their ears. Furthermore, they fill iron bowls with hot molten copper and pour it into their mouths. The heat of the molten copper burns their lips, then burns their tongues. After burning their tongues, it then burns their eyes, and so it burns their throats, then burns their hearts, then burns their stomachs, in such order, even down to their anal openings, flowing out from below. Such is the karma of unrighteous conduct, delighting in evil deeds, the consequences of which are in hell. In this way, they endure various sufferings for countless hundreds of thousands of millions of years, constantly being burned and cooked, until the evil karma is not destroyed, not decayed, and the energy of the karma is not exhausted. At all times, the suffering does not cease. If the evil karma is exhausted, then they are released from that hellish place. If, in a previous life, long ago, good karma ripens, they will not be born into the realms of hungry ghosts or animals. If they are born among humans, in a place where they experience similar consequences, their mouths will constantly emit a foul odor like the stench of decay, which is offensive to everyone. This is the remaining consequence of their evil karma.
Furthermore, that Bhiksu (比丘) knowing the consequences of karma, then observes the Combined Great Hell, asking what other places exist there? He sees and knows that there are different places. That place is called the 'Pulse Severing Place,' which is the third distinct place within the Combined Great Hell. What karma causes beings to be born in that place? He sees that there are people who kill, steal, and engage in unrighteous conduct, delighting in evil deeds, and they fall into the 'Pulse Severing Place' of the Combined Great Hell. The karma and consequences of killing and stealing are as previously described. What is unrighteous conduct? It is engaging in sexual activity with women in an unnatural way, not complying with the woman's wishes, but forcibly coercing her with one's own strength. Due to the causes and conditions of these evil deeds, that person, upon the destruction of their body and the end of their life, falls into an evil realm, the 'Pulse Severing Place' of the Combined Great Hell, enduring great suffering. The suffering is such that hot molten copper is poured into them from a hot tube.
，置口令滿，唱聲吼喚作如是言：『我今孤獨。』如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中，所得妻婦貪愛他人，彼人見之，不能遮障，是彼惡業余殘果報。彼作集業果報不失，猶故須受。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名惡見處，是合地獄第四別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄生惡見處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人取他兒子，強逼邪行，自既力多，令彼啼哭。彼人以是惡業因緣，身壞命終墮于惡處合大地獄，生惡見處，受大苦惱，所謂自見己之兒子：以惡業故，見自兒子在地獄中，于彼兒子生重愛心，如本人中。如是見已，閻魔羅人若以鐵杖、若以鐵錐刺其陰中，若以鐵鉤釘其陰中。既見自子如是苦事，自生大苦，愛心悲絕不可堪忍。此愛心苦，於火燒苦十六分中不及其一。彼人如是心苦逼已，復受身苦，所謂：彼處閻魔羅人之所執持，頭面在下，熱炎鐵缽盛熱銅汁，灌其糞門入其身內、燒其熟藏；燒熟藏已，次燒大腸；燒大腸已，次燒小腸；燒小腸已，次燒其胃；既燒胃
【現代漢語翻譯】 現代漢語譯本：被置於口令已滿之處，發出如是吼叫：『我現在是孤獨的。』這樣經過無量百千年，直到惡業沒有壞滅、沒有腐爛、業力沒有窮盡，在所有時間裡痛苦都不會停止；如果惡業窮盡，他才能從那個地獄處脫離。如果他在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生道；如果生在人中，所娶的妻子貪愛他人，他看見了，卻不能阻止，這是他惡業剩餘的果報。他所造作的業和果報不會消失，仍然需要承受。
『此外，那位比丘知道業的果報，接著觀察合大地獄，還有什麼地方？他看見並知道：還有另一個地方名叫惡見處（指因惡見而受苦之處），是合大地獄的第四個特別之處。眾生因為什麼業而生於那個地方？他看見：有人殺生、偷盜、邪淫，喜歡做這些惡事，墮入合大地獄，生於惡見處。殺生、偷盜的業和果報，如前面所說。什麼是邪淫？就是說：有人抓取別人的兒子，強迫與其進行邪淫，自己仗著力氣大，讓那孩子啼哭。那人因為這個惡業的因緣，身死命終后墮入惡處合大地獄，生於惡見處，遭受巨大的苦惱，就是看見自己的兒子：因為惡業的緣故，看見自己的兒子在地獄中，對那個兒子產生強烈的愛心，如同在人間一樣。這樣看見之後，閻魔羅人（地獄的獄卒）或者用鐵杖、或者用鐵錐刺他的陰部，或者用鐵鉤釘他的陰部。他既然看見自己的兒子遭受這樣的苦事，自己也產生巨大的痛苦，愛心悲絕，無法忍受。這種愛心的痛苦，與火燒的痛苦相比，十六分之一都比不上。那人這樣被內心的痛苦逼迫之後，又遭受身體的痛苦，就是：在那裡被閻魔羅人抓住，頭朝下，用盛滿滾燙銅汁的熾熱鐵缽，從他的糞門灌入他的身體內部，燒他的內臟；燒完內臟之後，接著燒大腸；燒完大腸之後，接著燒小腸；燒完小腸之後，接著燒他的胃；燒完胃
【English Translation】 English version: Placed where the command is full, they roar and cry out, saying: 'I am alone now.' Thus, for immeasurable hundreds of thousands of years, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, suffering will not cease at any time; if the evil karma is exhausted, then they can escape from that hellish place. If in a previous life, long ago, good karma has ripened, they will not be born in the realms of hungry ghosts or animals; if born among humans, the wife they obtain will be greedy for others, and they will see it but be unable to prevent it, which is the remaining karmic retribution of their evil deeds. The karma they have accumulated and its consequences will not disappear; they must still endure them.
Furthermore, that Bhikshu, knowing the consequences of karma, then observes the combined great hells, asking what other places exist. He sees and knows: there is another place called 'Place of Evil Views' (referring to the suffering caused by evil views), which is the fourth special place in the combined great hells. What karma causes beings to be born in that place? He sees: some people kill, steal, and engage in sexual misconduct, enjoying and frequently committing these evil deeds, and they fall into the combined great hells, being born in the Place of Evil Views. The karma and consequences of killing and stealing are as described earlier. What is sexual misconduct? It means: some people seize the sons of others, forcibly engaging in sexual misconduct with them, relying on their superior strength to make the children cry. Because of this evil karma, that person, after death, falls into the evil Place of Evil Views in the combined great hells, suffering great torment, namely, seeing their own sons: because of their evil karma, they see their own sons in hell, and they develop a strong affection for those sons, just as they would in the human realm. Having seen this, the Yamarajas (jailers of hell) either pierce their genitals with iron rods or iron awls, or nail their genitals with iron hooks. Since they see their own sons suffering such torment, they themselves also experience great pain, their love and grief unbearable. This pain of love is not even one-sixteenth as great as the pain of being burned by fire. After that person is tormented by such inner pain, they also suffer physical pain, namely: there, they are seized by the Yamarajas, their heads facing down, and hot copper liquid is poured from a hot iron bowl into their anus, entering their body and burning their internal organs; after burning the internal organs, then the large intestine is burned; after burning the large intestine, then the small intestine is burned; after burning the small intestine, then their stomach is burned; after burning the stomach
已，如是次第：次燒其咽；既燒咽已，次燒其喉；既燒喉已；次燒舌根；燒舌根已，次燒其舌；既燒舌已，次燒其龂；既燒龂已，次燒其頭；既燒頭已，次燒其腦；如是燒已，在下而出。彼邪行人受如是苦，如是無量百千年中，以業化故，見自兒子，自身心苦，具受如是身、心二苦，如是無量百千年中，常受大苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中則無兒息，雖有不凈，不成種子，世人皆言：『此人不男。』一切嫌賤，是彼惡業余殘果報。◎
「◎又彼比丘知業果報，次復觀察合大地獄，為當更有異處以不？彼見聞知：復有異處名為團處，急團相似，是合地獄第五別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄，生於團處。殺生、偷盜及以果報，如前所說。何者邪行？所謂：有人若見牸牛、若草馬等淫道處已，心生分別：『此如是處，與人婦女不應有異。』如是念已，即便生於人婦女想而行淫慾。彼人以是惡業因緣，身壞命終，墮于惡處合大地獄，生於團處，受大苦惱，所謂：見彼若牛、若馬惡業因故，地獄中見，自心分別，如前憶念人婦女想，若本牸牛、若本草馬見已即生
【現代漢語翻譯】 現代漢語譯本：
已如是次第：先燒他的咽喉；燒完咽喉后，接著燒他的喉嚨；燒完喉嚨后；接著燒他的舌根；燒完舌根后，接著燒他的舌頭；燒完舌頭后，接著燒他的牙齦；燒完牙齦后，接著燒他的頭部；燒完頭部后，接著燒他的腦髓；這樣燒完后，從下而出。那些邪見之人遭受這樣的痛苦，這樣無量百千年中，因為業力的變化，看到自己的兒子，自身心都痛苦，完全承受這樣的身、心兩種痛苦，這樣無量百千年中，常常遭受巨大的痛苦，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在一切時候痛苦都不會停止；如果惡業耗盡，他才能從那個地獄處脫離。如果他在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，就沒有兒子，即使有不凈之物，也不能成為種子，世人都說：『這個人沒有生育能力。』所有人都嫌棄輕賤他，這是他惡業剩餘的果報。
『又，那位比丘知道業的果報，接著又觀察合大地獄，想知道是否還有其他地方？他看到並知道：還有其他地方名為團處，像急速旋轉的團一樣，是合地獄的第五個特殊之處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，就會墮入合地獄，生到團處。殺生、偷盜以及它們的果報，就像前面所說的那樣。什麼是邪淫？就是說：如果有人看到母牛、草馬等的淫道之處后，心中產生分別：『這個地方，和人類婦女的那個地方應該沒有什麼不同。』這樣想了之後，就產生了對人類婦女的想法而行淫慾。那個人因為這個惡業的因緣，身死命終后，墮入惡處合大地獄，生到團處，遭受巨大的苦惱，就是說：因為過去對牛、馬的惡業，在地獄中看到，自己心中分別，像之前憶念人類婦女的想法一樣，如果看到原本的母牛、原本的草馬，立刻就產生淫慾。』 English version:
Thus, in this order: first, burn his throat; after burning his throat, then burn his larynx; after burning his larynx; then burn the root of his tongue; after burning the root of his tongue, then burn his tongue; after burning his tongue, then burn his gums; after burning his gums, then burn his head; after burning his head, then burn his brain; after burning in this way, it comes out from below. Those with wrong views suffer such pain, for countless hundreds of thousands of years, due to the transformation of karma, seeing their own sons, their own minds and bodies in pain, fully enduring such physical and mental suffering, for countless hundreds of thousands of years, constantly enduring great suffering, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, at all times the suffering does not cease; if the evil karma is exhausted, then he can escape from that hell. If in a previous life, long ago, good karma has ripened, he will not be born into the realm of hungry ghosts or animals; if born among humans, he will have no offspring, even if there is impurity, it will not become seed, and people will say: 'This man is infertile.' Everyone despises and belittles him, this is the remaining karmic retribution of his evil deeds.
'Furthermore, that Bhiksu (Buddhist monk) knowing the karmic retributions, then observes the combined great hells, wondering if there are other places? He sees and knows: there is another place called Tuan Chu (團處, whirling place), resembling a rapidly spinning ball, which is the fifth special place of the combined hells. What karma causes beings to be born in that place? He sees: someone who kills, steals, commits sexual misconduct, enjoys doing these evil deeds, and frequently does these evil deeds, will fall into the combined hells and be born in Tuan Chu (團處, whirling place). Killing, stealing, and their retributions are as described before. What is sexual misconduct? It means: if someone sees the sexual organs of a cow, a grass horse, etc., and then discriminates in his mind: 'This place should be no different from the sexual organs of a human woman.' After thinking this way, he then generates the thought of a human woman and engages in sexual desire. That person, due to the cause of this evil karma, after his body is destroyed and his life ends, falls into the evil place of the combined great hells, is born in Tuan Chu (團處, whirling place), and suffers great torment, that is to say: because of the past evil karma towards cows and horses, he sees them in hell, and his mind discriminates, like the previous recollection of the thought of a human woman, if he sees the original cow, the original grass horse, he immediately generates sexual desire.'
【English Translation】 Thus, in this order: first, burn his throat; after burning his throat, then burn his larynx; after burning his larynx; then burn the root of his tongue; after burning the root of his tongue, then burn his tongue; after burning his tongue, then burn his gums; after burning his gums, then burn his head; after burning his head, then burn his brain; after burning in this way, it comes out from below. Those with wrong views suffer such pain, for countless hundreds of thousands of years, due to the transformation of karma, seeing their own sons, their own minds and bodies in pain, fully enduring such physical and mental suffering, for countless hundreds of thousands of years, constantly enduring great suffering, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, at all times the suffering does not cease; if the evil karma is exhausted, then he can escape from that hell. If in a previous life, long ago, good karma has ripened, he will not be born into the realm of hungry ghosts or animals; if born among humans, he will have no offspring, even if there is impurity, it will not become seed, and people will say: 'This man is infertile.' Everyone despises and belittles him, this is the remaining karmic retribution of his evil deeds. 'Furthermore, that Bhiksu (Buddhist monk) knowing the karmic retributions, then observes the combined great hells, wondering if there are other places? He sees and knows: there is another place called Tuan Chu (團處, whirling place), resembling a rapidly spinning ball, which is the fifth special place of the combined hells. What karma causes beings to be born in that place? He sees: someone who kills, steals, commits sexual misconduct, enjoys doing these evil deeds, and frequently does these evil deeds, will fall into the combined hells and be born in Tuan Chu (團處, whirling place). Killing, stealing, and their retributions are as described before. What is sexual misconduct? It means: if someone sees the sexual organs of a cow, a grass horse, etc., and then discriminates in his mind: 'This place should be no different from the sexual organs of a human woman.' After thinking this way, he then generates the thought of a human woman and engages in sexual desire. That person, due to the cause of this evil karma, after his body is destroyed and his life ends, falls into the evil place of the combined great hells, is born in Tuan Chu (團處, whirling place), and suffers great torment, that is to say: because of the past evil karma towards cows and horses, he sees them in hell, and his mind discriminates, like the previous recollection of the thought of a human woman, if he sees the original cow, the original grass horse, he immediately generates sexual desire.'
人婦女想，欲心熾盛，即便走向如是牛馬。有鐵炎火滿牛馬內，彼人既近牛馬根門，惡業因故，入彼根門，即入其腹，滿中熱火，彼處受苦，乃經無量百千年中常被燒煮，其身熟爛不能出聲。于彼腹中闇處苦逼，乃至惡業未壞未爛、業氣未盡，於一切時常被燒燃；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則生無禮非仁之國，以己之妻令他侵近，不生妒忌，邪行業因余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，為當更有異處以不？彼見聞知：復有異處名多苦惱，是合地獄第六別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄多苦惱處。殺生、偷盜業及果報，如前所說；何者邪行？謂：男行男。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄多苦惱處，受大苦惱。作集業力，于地獄中見本男子，熱炎頭髮，一切身體皆悉熱炎，其身堅䩕猶如金剛，來抱其身。既被抱已，一切身份皆悉解散，猶如沙摶；死已復活，以本不善惡業因故。于彼炎人，極生怖畏，走避而去，墮于險岸，下未至地，在於空中有炎嘴烏，分分攫斫，令如芥子，尋復還合，然後到地。既到地已，彼地復有炎口野干而啖食之，唯有骨在，復還生肉。
【現代漢語翻譯】 現代漢語譯本：如果一個女人慾念熾盛，她會走向牛或馬。這些牛馬的體內充滿了鐵製的火焰，當這個女人接近它們的生殖器官時，由於她所造的惡業，她會進入這些動物的生殖器官，然後進入它們的腹中，那裡充滿了熱火。她在那裡遭受痛苦，在無數的百千年里不斷被燒煮，身體熟爛，無法發出聲音。她在黑暗的腹中遭受痛苦的逼迫，直到惡業沒有消壞、業氣沒有耗盡，她都會一直被燒燃。如果惡業消盡，她才能從這個地獄中脫身。如果她在前世過去很久以前積累了善業，她就不會轉生到餓鬼或畜生道。如果她轉生為人，並且在同業的地方，她會出生在一個沒有禮義和仁愛的國家，她會允許自己的妻子被他人侵犯，而不會產生嫉妒之心，這是因為她過去邪淫行為所導致的剩餘果報。
『此外，那位比丘瞭解了業的果報，然後進一步觀察合大地獄，想知道是否還有其他地方。他看到並瞭解到：還有另一個地方叫做多苦惱，是合大地獄的第六個特殊之處。眾生因為什麼樣的業而生於彼處呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，因此墮入合大地獄的多苦惱之處。殺生、偷盜的業及其果報，如前所述；什麼是邪淫呢？就是男人與男人發生性行為。這個人因為這種惡業的因緣，身壞命終后墮入惡處——合大地獄的多苦惱之處，遭受巨大的苦惱。由於他所積累的業力，他在地獄中看到一個原本的男子，他的頭髮和整個身體都燃燒著火焰，他的身體堅硬如金剛，前來擁抱他。被擁抱之後，他的一切身體部分都解散了，就像一堆沙子；死後又復活，這是因為他過去所造的不善惡業。對於那個燃燒的人，他極度恐懼，逃避而去，掉入一個危險的懸崖，在下落到地面之前，在空中有一隻長著火焰嘴的烏鴉，將他一點點地啄食，讓他變得像芥菜籽一樣細小，然後又重新合攏，最後才落到地面。到達地面后，那裡又有一隻長著火焰嘴的野干來吞食他，只剩下骨頭，然後又重新長出肉。』
【English Translation】 English version: If a woman's desire is intense, she might approach oxen or horses. These oxen and horses are filled with iron flames inside. When that woman approaches the root of these animals, due to her evil karma, she enters their root and then their bellies, which are filled with hot fire. She suffers there, constantly being burned and cooked for countless hundreds of thousands of years, her body cooked and rotten, unable to make a sound. She suffers the oppression of darkness in that belly, constantly being burned until her evil karma is not destroyed or decayed, and her karmic energy is not exhausted. If her evil karma is exhausted, she can then escape from that hell. If she has accumulated good karma in the distant past, she will not be reborn in the realm of hungry ghosts or animals. If she is reborn as a human, and in a place of similar karma, she will be born in a country without propriety or benevolence, allowing her own wife to be violated by others without jealousy, a remaining karmic consequence of her past evil deeds of sexual misconduct.
'Furthermore, that Bhikshu, knowing the retribution of karma, then further observes the Samghata Great Hell, wondering if there are other places. He sees and knows: there is another place called Much Suffering, which is the sixth special place of the Samghata Great Hell. What karma causes beings to be born in that place? He sees: some people kill, steal, and engage in sexual misconduct, enjoying and frequently doing these evil deeds, and therefore fall into the Much Suffering place of the Samghata Great Hell. The karma of killing, stealing, and their retributions are as previously described; what is sexual misconduct? It refers to men engaging in sexual acts with men. Because of this evil karma, that person, after the destruction of his body and the end of his life, falls into an evil place—the Much Suffering place of the Samghata Great Hell, suffering great torment. Due to the power of accumulated karma, in that hell, he sees the original man, his hair and entire body burning with flames, his body hard and firm like diamond, coming to embrace him. Once embraced, all parts of his body are scattered, like a pile of sand; after death, he is resurrected, because of the evil karma he created in the past. He is extremely frightened of that burning man, fleeing and falling into a dangerous cliff. Before reaching the ground, in the air, there is a crow with a flaming beak, pecking him bit by bit, making him as small as mustard seeds, then reassembling him, and finally he falls to the ground. After reaching the ground, there is a jackal with a flaming mouth that devours him, leaving only bones, and then flesh grows back again.'
既生肉已，閻魔羅人取置炎鼎而復煮之，如是無量百千年歲，煮之食之、分之散之，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，于多苦處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，失無量妻，不得一妻，究竟如是。設自有妻，則厭離之，喜樂他人；邪行業因余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，為當更有異處以不？彼見聞知：復有異處名忍苦處，是合地獄第七別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄，生忍苦處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人破他軍國，得婦女已，若或自行、若自取已給與他人，若依道行、若不依道。彼人以是惡業因緣，身壞命終墮于惡處合大地獄，生忍苦處，受大苦惱，所謂苦者：閻魔羅人懸之在樹，頭面在下，足在於上，下燃大火燒一切身，從面而起。彼地獄火，熱勢甚熾，彼罪人身，危脆衃軟，眼最軟故，燒盡無餘，彼罪人身燒盡復生。彼人如是受極苦惱，堅䩕叵耐。彼人如是地獄中生，彼人如是受大苦惱，唱聲吼喚、呻號啼哭，唱喚口開，彼地獄火從口而入，火既入已，先燒其心；既燒心已，次燒其肺，如是次第至生、熟藏，根及糞門；如是燒已，
【現代漢語翻譯】 現代漢語譯本： 既然身體已經產生，閻魔羅人（Yamaraja，掌管地獄的冥王）就把罪人抓去放在炎熱的鼎中重新烹煮，這樣經過無量百千年，不斷地烹煮、食用、分割、散佈，直到罪惡的業力沒有消壞、腐爛，業的氣息沒有窮盡，在任何時候都持續遭受痛苦。如果罪惡的業力消盡，才能從極度痛苦的地方得到解脫。如果前世過去很久遠的時候有善業成熟，就不會投生到餓鬼、畜生道中；如果投生到人中相同業力的地方，會失去無數的妻子，甚至連一個妻子都得不到，最終都是這樣。即使自己有妻子，也會厭惡離棄她，喜歡和別的女人在一起；這是邪淫行為的業因所導致的剩餘的果報。
『此外，那位比丘瞭解業的果報，接著又觀察合大地獄（Samghata-naraka，眾合地獄），想知道是否還有其他不同的地方。他看到並瞭解到：還有另一個地方叫做忍苦處，是合大地獄的第七個別處。眾生因為什麼樣的業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，就會墮入合大地獄，生到忍苦處。殺生、偷盜的業以及果報，就像前面所說的那樣。什麼是邪淫呢？就是說：有人攻破他人的軍隊和國家，得到婦女之後，自己享用，或者搶來之後送給別人，無論是否符合正道。這個人因為這種罪惡的業因，身死命終之後就會墮入惡處合大地獄，生到忍苦處，遭受巨大的苦惱，所受的苦惱是：閻魔羅人把罪人倒掛在樹上，頭在下面，腳在上面，下面點燃大火焚燒全身，從臉部開始燒起。那地獄的火，熱力非常猛烈，罪人的身體，脆弱而柔軟，眼睛最柔軟，所以最先被燒盡，燒盡之後又會復生。罪人就這樣遭受極度的苦惱，堅硬而難以忍受。罪人就這樣在地獄中出生，罪人就這樣遭受巨大的苦惱，發出聲音吼叫、呻吟號哭，張開口叫喊，地獄的火就從口中進入，火進入之後，先燒他的心臟；燒完心臟之後，接著燒他的肺，就這樣依次燒到生藏、熟藏，以及生殖器和肛門；就這樣焚燒之後，』
【English Translation】 English version: Once the body has been born, the Yamarajas (Yamaraja, the lord of the underworld) seize the being and place them in a fiery cauldron to be cooked again. Thus, for countless hundreds of thousands of years, they are cooked, eaten, divided, and scattered. Until the evil karma is not destroyed or decayed, and the karmic energy is not exhausted, suffering continues at all times. If the evil karma is exhausted, then they are released from that place of great suffering. If, in a past life, good karma has ripened from a long time ago, they will not be born into the realms of hungry ghosts or animals. If they are born among humans in a place of similar karma, they will lose countless wives, and not even gain one wife, ultimately being in such a state. Even if they have a wife, they will despise and abandon her, delighting in other women; this is the remaining karmic consequence of the cause of improper sexual conduct.
'Furthermore, that Bhikshu (Buddhist monk) understands the results of karma, and then observes the Samghata-naraka (Crushing Hell), wondering if there are other different places. He sees and knows that there is another place called the Place of Enduring Suffering, which is the seventh separate place within the Samghata-naraka. What karma causes beings to be born in that place? He sees that those who kill, steal, and engage in improper sexual conduct, delighting in and frequently committing these evil deeds, fall into the Samghata-naraka and are born in the Place of Enduring Suffering. The karma and consequences of killing and stealing are as previously described. What is improper sexual conduct? It is when someone conquers another's army and country, and after obtaining women, either enjoys them themselves, or seizes them and gives them to others, whether in accordance with the Dharma or not. Because of this evil karmic cause, that person, after their body breaks and their life ends, falls into the evil realm of the Samghata-naraka, and is born in the Place of Enduring Suffering, enduring great suffering. The suffering is as follows: the Yamarajas hang the being upside down on a tree, with their head down and feet up, and ignite a great fire below to burn their entire body, starting from the face. That hellfire is extremely fierce, and the body of the sinner is fragile and soft, with the eyes being the softest, so they are burned away first, and then they are reborn. The sinner thus endures extreme suffering, which is hard and unbearable. The sinner is thus born in hell, and the sinner thus endures great suffering, uttering sounds of roaring, groaning, and weeping. When they open their mouth to cry out, the hellfire enters through their mouth, and once the fire enters, it first burns their heart; after burning the heart, it then burns their lungs, and so on in order to the raw and cooked organs, as well as the genitals and anus; after burning in this way,'
次燒其足。既受如是被燒苦已，復有烏來啖食其身。彼受如是二種大苦，唱聲吼喚，而燒不止。如是無量百千年歲，于地獄中受極苦惱。如是苦惱，無異相似。如是無量百千年歲，乃至惡業未爛未壞、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，設得好婦端正無雙，則為官軍破壞劫奪，惡業力故，唱喚號哭，懊惱心碎。彼人如是地獄人中，二時、二處受大苦惱，唱喚號哭、懊惱等苦，邪行業因余殘果報。◎
正法念處經卷第六 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第七
元魏婆羅門瞿曇般若流支譯地獄品之三
「◎又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為朱誅朱誅，是合地獄第八別處；殺生、偷盜、邪行，樂行多作，墮合地獄朱誅朱誅。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，墮合地獄，朱誅朱誅地獄處生。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人不善觀察，若羊若驢，以無人女，是故淫之，彼人于佛不生敬重，或在浮圖、或近浮圖。彼人以是惡業因緣，身壞命終墮于惡處合大地獄
【現代漢語翻譯】 現代漢語譯本
他的腳會被燒焦。在承受了這樣被燒的痛苦之後，又會有烏鴉來啄食他的身體。他承受著這兩種巨大的痛苦，發出叫喊和吼叫，但燃燒不會停止。就這樣，在無量百千年的時間裡，他在地獄中遭受極度的苦惱。這樣的苦惱，沒有其他可以相比或類似的。就這樣無量百千年的時間，直到惡業沒有腐爛沒有壞滅、業力之氣沒有消盡，在所有的時間裡痛苦都不會停止；如果惡業消盡，他才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中同樣受業報的地方，即使得到美貌無比的妻子，也會被官兵破壞劫奪，因為惡業的力量，他會唱喚號哭，懊惱心碎。這個人就這樣在地獄和人中，在兩個時間、兩個地方遭受巨大的苦惱，唱喚號哭、懊惱等痛苦，這是邪惡行業所導致的剩餘果報。 ◎又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為朱誅朱誅（地獄名），是合地獄第八別處；殺生、偷盜、邪行，樂行多作，墮合地獄朱誅朱誅。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，墮合地獄，朱誅朱誅地獄處生。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人不善觀察，若羊若驢，以無人女，是故淫之，彼人于佛不生敬重，或在浮圖（佛塔）、或近浮圖。彼人以是惡業因緣，身壞命終墮于惡處合大地獄。
【English Translation】 English version
His feet are burned. After suffering such burning pain, crows come to devour his body. He endures these two great sufferings, crying out and roaring, but the burning does not stop. Thus, for immeasurable hundreds of thousands of years, he suffers extreme torment in hell. Such torment is incomparable and dissimilar to any other. For such immeasurable hundreds of thousands of years, until the evil karma has not decayed or been destroyed, and the energy of the karma has not been exhausted, the pain will not cease at any time; if the evil karma is exhausted, he will then be able to escape from that hellish place. If in a previous life, long ago, good karma has ripened, he will not be born into the realms of hungry ghosts or animals; if he is born among humans in a place where he receives the same karmic retribution, even if he obtains a wife of unparalleled beauty, she will be destroyed and plundered by soldiers, because of the power of evil karma, he will cry out and wail, his heart broken with remorse. This person, in this way, in hell and among humans, at two times and in two places, suffers great torment, crying out and wailing, and the pain of remorse, which are the remaining karmic consequences of evil deeds. ◎ Furthermore, that Bhiksu (Buddhist monk) knowing the karmic consequences, further observes the Samghata (Crushing) Great Hell, where else is there? He sees and knows: there is another place, that place is called Juju Juju (name of a hell), it is the eighth separate place in the Samghata Hell; those who delight in and frequently commit killing, stealing, and sexual misconduct, fall into the Juju Juju Samghata Hell. What karma causes beings to be born in that place? He sees and knows: if people delight in and frequently commit killing, stealing, and sexual misconduct, they fall into the Juju Juju hellish place of the Samghata Hell. The karma and consequences of killing and stealing have been described previously. What is sexual misconduct? It is when someone does not observe properly, and engages in sexual relations with a female animal such as a sheep or a donkey, as if she were a woman without a husband. That person does not generate respect for the Buddha, whether at a stupa (Buddhist shrine) or near a stupa. Because of this evil karma, when his body is destroyed and his life ends, he falls into the evil realm of the Samghata Great Hell.
，朱誅朱誅地獄處生，受大苦惱，所謂：鐵蟻常所唼食，一切身份受大苦惱。彼地獄火滿其腹內，彼地獄人內外燒煮，自種惡業，得此惡報。如是無量百千年歲，常有惡蟲朱誅朱誅，在地獄中啖食其肉，復飲其血；既飲血已，次斷其筋；既斷筋已，次破其骨；既破骨已，次飲其髓；既飲髓已，食大小腸。彼地獄人如是燒已、如是炙已、如是食已，唱喚號哭種種浪語，悲號大哭，如是乃至不可愛樂不善惡業，食受未盡，如是無量百千年歲，常被燒煮炙熟食之，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，多有怨對，雖在王舍而不得力，生常貧窮、資生乏少又不長命。是彼邪行惡業勢力，在於人中受余殘果報。
「又彼比丘知業果報。次復觀察合大地獄，復有何處？彼見聞知：復有異處名何何奚，是合地獄第九別處。是何業報作集之業，普遍究竟，墮合地獄何何奚處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，墮合地獄何何奚處。殺生、偷盜業及果報，如前所說。何者邪行？邊地夷人于姊妹等不應行處，而行淫慾；彼國法爾，生處過惡。彼人以是惡業因緣，身壞命終生合地獄何何奚處，受大苦惱，所謂
【現代漢語翻譯】 現代漢語譯本：朱誅朱誅地獄中的眾生，遭受巨大的痛苦，例如：鐵蟻不斷地啃食他們，全身各處都承受著巨大的苦惱。地獄之火充滿他們的腹內，這些地獄中的人從內到外都被燒煮，這是他們自己種下的惡業，所得到的惡報。就這樣經過無量百千年的時間，總有惡蟲朱誅朱誅，在地獄中啃食他們的肉，又喝他們的血；喝完血后，接著咬斷他們的筋；咬斷筋后，接著破壞他們的骨頭；破壞骨頭后，接著吸食他們的骨髓；吸食完骨髓后，吃他們的大小腸。這些地獄中的人就這樣被燒、被烤、被吃，他們唱叫號哭，發出各種胡言亂語，悲傷地大哭，直到這種令人厭惡的不善惡業的果報沒有受盡，就這樣無量百千年的時間，一直被燒煮、烤熟、吃掉，直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，這些地獄中的眾生才能得以脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在與自己有相同業力的地方，多有怨恨和敵對，即使身在王舍城（Rājagṛha，古印度摩揭陀國的首都），也得不到助力，一生常常貧窮、生活物資缺乏，而且壽命不長。這就是他們邪惡行為的惡業勢力，在人中承受剩餘的果報。 還有，那位比丘知道業的果報。接著又觀察合大地獄，還有什麼地方？他看到並知道：還有另外一個地方名叫何何奚（Hohokhī），是合大地獄的第九個特殊之處。是什麼樣的業報所造作和聚集的業，普遍而徹底地，導致眾生墮入合大地獄的何何奚處？他看到並知道：如果有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，就會墮入合大地獄的何何奚處。殺生、偷盜的業和果報，如前面所說。什麼是邪淫？邊遠地區的野蠻人，對自己的姐妹等不應該發生性關係的人，而行淫慾；那是他們國家的風俗習慣，是他們出生地的過錯。這些人因為這種惡業的因緣，身死命終后，就會生到合大地獄的何何奚處，遭受巨大的痛苦，例如：
【English Translation】 English version: The beings in the Zhuzhu Zhuzhu hell suffer great torment, such as: iron ants constantly gnawing at them, with every part of their bodies enduring immense suffering. The fires of hell fill their bellies, and these hell beings are cooked from the inside out. This is the evil retribution they reap from the evil deeds they have sown. Thus, for countless hundreds of thousands of years, evil insects, Zhuzhu Zhuzhu, constantly devour their flesh in hell, and drink their blood. After drinking their blood, they then sever their tendons; after severing their tendons, they then break their bones; after breaking their bones, they then drink their marrow; after drinking their marrow, they eat their large and small intestines. These hell beings are thus burned, roasted, and eaten. They sing, shout, and cry, uttering all sorts of nonsense, weeping bitterly, until the retribution for these detestable, unwholesome, evil deeds is not exhausted. Thus, for countless hundreds of thousands of years, they are constantly burned, roasted, and eaten, until the evil deeds are not destroyed, not decayed, and the energy of the karma is not exhausted. At all times, the suffering does not cease. If the evil deeds are exhausted, these hell beings can then escape from that hell. If, in a past life, long ago, good deeds have ripened, they will not be born into the realms of hungry ghosts or animals. If they are born among humans, in places with similar karma, there will be much resentment and hostility. Even if they are in Rājagṛha (capital of Magadha in ancient India), they will not receive help, and will often be poor, lack resources, and have short lives. This is the power of their evil deeds of wrong conduct, receiving the remaining retribution among humans. Furthermore, that Bhikshu knows the retribution of karma. Then he observes the combined great hells, what other places are there? He sees and knows: there is another place called Hohokhī, which is the ninth special place in the combined great hells. What kind of karma, created and accumulated, universally and thoroughly, causes beings to fall into the Hohokhī place of the combined great hells? He sees and knows: if people kill, steal, and engage in sexual misconduct, delighting in doing these evil deeds, frequently doing these evil deeds, they will fall into the Hohokhī place of the combined great hells. The karma and retribution of killing and stealing are as described earlier. What is sexual misconduct? Barbarians in remote regions engage in sexual relations with their sisters and others with whom sexual relations are inappropriate. That is the custom of their country, the fault of their birthplace. Because of this evil karma, when these people die, they will be born into the Hohokhī place of the combined great hells, suffering great torment, such as:
：彼處地獄之中常被燒煮，閻魔羅人之所撾打，苦毒吼喚，其聲遍滿五千由旬。彼地獄人未到地獄，在中有中聞彼吼聲。吼聲極惡，不可得聞。彼顛倒故，聞彼啼哭則是歌聲、拍手等聲，種種話聲，惡業力故，聞之愛樂，生如是心：『令我到彼如是聲處。』如是念已，速生彼處。何因緣有？取因緣有。彼中有中，何處何處發心悕取，則生彼。心取彼心已，則生彼處；既生彼處，即于生時得地獄苦，即聞地獄自體惡聲，急惡苦惱無異相似，不可譬喻，受大苦惱。既聞惡聲，心重破壞，受大苦惱，所謂：鐵山名烏丘山，其山炎燃，其炎極高五千由旬在虛空界。彼有鐵樹，樹有鐵烏，烏身炎然滿彼樹上。彼山火然，間無空處，惡業力故，常有炎火熾燃不滅。以惡業故，見蓮花林遍滿彼山，彼地獄人既見蓮花，迭互相喚，作如是言：『汝來，汝來！如是山上多有冷林潤膩之林，今可共往。』閻魔羅人打地獄人，上雨刀石，罪人畏故，走赴彼山，望得救免，望主望歸。如是罪人既到彼山，而彼山上熱炎遍滿，多有炎烏，鐵嘴甚利，彼地獄人如是見已，彼烏疾來向地獄人。彼地獄人有炎烏來破其頭者，復有烏來取其腦者，復有烏來取其眼者，復有烏來取其鼻者，復有烏來取其頰者，復有烏來取其皮者，復有烏來取其脅者，復有烏來
【現代漢語翻譯】 現代漢語譯本：在那地獄之中，罪人經常被燒煮，被閻魔羅人（Yamaraja，地獄之主）鞭打，痛苦地吼叫，那聲音遍佈五千由旬（yojana，古印度長度單位）。那些即將墮入地獄的人，在『中有』（antarabhava，死亡和投生之間的過渡期）階段就能聽到這種吼叫聲。這吼叫聲極其惡劣，令人難以忍受。但由於他們過去的顛倒妄想，聽到這些哭喊聲反而覺得像是歌聲、拍手聲等，各種悅耳的聲音。因為惡業的力量，他們反而喜愛這些聲音，心中生起這樣的念頭：『讓我到那個發出這種聲音的地方去。』一旦產生這樣的念頭，他們就會迅速地投生到那個地方。這是什麼因緣造成的呢？是『取』（upadana，執取）的因緣造成的。在『中有』階段，他們的心在哪裡生起渴望和執取，就會投生到哪裡。心執取了那個地方，就會投生到那裡；一旦投生到那個地方，在出生的那一刻就立即遭受地獄的痛苦，立即聽到地獄本身發出的惡劣聲音，那種急迫的痛苦和煩惱是無法形容和比擬的，承受著巨大的苦惱。 聽到這些惡劣的聲音后，他們的心更加崩潰，承受著巨大的苦惱。那裡有一座鐵山，名叫烏丘山（Uccu-parvata），山上燃燒著火焰，火焰高達五千由旬，直衝虛空。山上還有鐵樹，樹上有鐵烏鴉，烏鴉身上燃燒著火焰，遍佈整棵樹。整座山都燃燒著火焰，沒有一絲空隙，由於惡業的力量，那裡總是燃燒著永不熄滅的火焰。由於惡業的緣故，他們看到蓮花林遍佈山間。那些地獄中的罪人看到蓮花，互相呼喚，這樣說道：『你來，你來！這座山上有很多涼爽潤澤的樹林，我們現在可以一起去。』閻魔羅人鞭打著地獄中的罪人，天上降下刀和石頭，罪人們因為恐懼，奔向那座山，希望得到救免，希望得到庇護和歸宿。當這些罪人到達那座山時，山上卻遍佈著熾熱的火焰，還有許多鐵嘴極其鋒利的燃燒著的烏鴉。地獄中的罪人看到這些景象，那些烏鴉迅速飛來，撲向他們。有的燃燒著的烏鴉啄破他們的頭，有的烏鴉啄食他們的腦髓，有的烏鴉啄食他們的眼睛，有的烏鴉啄食他們的鼻子，有的烏鴉啄食他們的臉頰，有的烏鴉啄食他們的面板，有的烏鴉啄食他們的肋骨。
【English Translation】 English version: In that hell, beings are constantly burned and cooked, beaten by the Yamarajas (Lords of Death), and their cries of agony fill five thousand yojanas (ancient Indian unit of distance). Those hell-bound beings, while still in the 'antarabhava' (intermediate state between death and rebirth), hear these cries. The cries are extremely dreadful and unbearable. However, due to their past delusions, they perceive these cries as songs, clapping, and other pleasant sounds. Because of the power of their evil karma, they find these sounds delightful and develop the thought: 'Let me go to the place where these sounds originate.' Once this thought arises, they quickly take rebirth in that place. What is the cause of this? It is caused by 'upadana' (clinging). In the 'antarbhava' state, wherever their minds arise with desire and clinging, they will be reborn there. When the mind clings to that place, they are reborn there; once reborn there, they immediately experience the suffering of hell at the moment of birth, and immediately hear the dreadful sounds of hell itself. This urgent suffering and affliction are indescribable and incomparable, and they endure immense torment. After hearing these dreadful sounds, their minds collapse even further, and they endure immense torment. There is an iron mountain there, named Uccu-parvata (Uccu Mountain), which is ablaze with flames that reach five thousand yojanas into the sky. There are also iron trees on the mountain, with iron crows on them, their bodies ablaze, covering the entire tree. The entire mountain is ablaze, with no empty space, and due to the power of evil karma, there are always flames burning that never extinguish. Due to evil karma, they see lotus groves covering the mountain. The beings in hell, upon seeing the lotuses, call out to each other, saying: 'Come, come! There are many cool and refreshing forests on this mountain; let us go together now.' The Yamarajas beat the beings in hell, and a rain of knives and stones falls from the sky. The beings, out of fear, run towards the mountain, hoping to be saved, hoping for refuge and a place to return to. When these beings reach the mountain, it is covered with scorching flames, and there are many burning crows with extremely sharp iron beaks. When the beings in hell see this, the crows quickly fly towards them. Some burning crows peck at and break their heads, some peck at and take their brains, some peck at and take their eyes, some peck at and take their noses, some peck at and take their cheeks, some peck at and take their skin, some peck at and take their ribs.
取其足者，復有烏來取其舌者，復有烏來取其項者，復有烏來取頭皮者，復有烏來取其喉者，復有烏來取其心者，復有烏來取其肺者，復有烏來取小大腸者，復有烏來取其腹皮，復有烏來取其臍下陰密處者，復有烏來取其髀者，復有烏來取其踹者，復有烏來取足跟皮，復有烏來取足下皮，復有烏來取其足指，復有烏來分分食之，復有烏來分分取肋，復有烏來取脅骨者，復有烏來唯取其手一廂之骨，復有烏來一切身份具足取者，復有烏來取其髓者，如是眾烏食地獄人，分分皆食，罪業力故，食已還生。于彼炎烏、閻魔羅人生怖畏故，烏丘山中處處馳走，望救望歸，上烏丘山；上彼山已，以惡業故，炎火遍滿來覆其身，如是無量百千年歲燒而復生，是彼作集惡業力故，受大苦惱。若覆上到烏丘山頂，山頭復有火炎極高五千由旬，彼炎吹舉在空而燒，如燒飛蟲。如是無量百千年歲受大苦惱，而常不死，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若彼殺生、偷盜、邪行，樂行多作，惡業受盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，一切身份皆悉爛臭，得惡癩病，若得癡病，多有怨對，恒常貧窮，生惡國土；彼作集業，余殘果報。
「又彼比丘知業果報，次復
【現代漢語翻譯】 現代漢語譯本 取走他們腳的烏鴉，還有來取走他們舌頭的烏鴉，還有來取走他們脖子的烏鴉，還有來取走他們頭皮的烏鴉，還有來取走他們喉嚨的烏鴉，還有來取走他們心臟的烏鴉，還有來取走他們肺的烏鴉，還有來取走他們大小腸的烏鴉，還有來取走他們腹部面板的烏鴉，還有來取走他們肚臍下隱秘部位的烏鴉，還有來取走他們大腿的烏鴉，還有來取走他們小腿的烏鴉，還有來取走他們腳後跟面板的烏鴉，還有來取走他們腳底面板的烏鴉，還有來取走他們腳趾的烏鴉，這些烏鴉將他們分屍而食，還有烏鴉一塊塊地取走他們的肋骨，還有烏鴉取走他們的脅骨，還有烏鴉只取走他們一隻手的骨頭，還有烏鴉將他們全身的各個部分都取走，還有烏鴉取走他們的骨髓。這些烏鴉就這樣吞食地獄中的人，將他們分屍而食，因為罪業的力量，吃完之後他們又復活了。因為害怕那些燃燒的烏鴉和閻魔羅人（Yamarola，地獄的獄卒），他們就在烏丘山（烏鴉聚集的山）中到處奔跑，希望得到救助，希望能夠逃脫，爬上烏丘山；但當他們爬上那座山後，因為惡業的緣故，熊熊的火焰遍佈而來覆蓋他們的身體，就這樣無量百千年歲地燃燒又復活，這是他們造作積累的惡業的力量，使他們遭受巨大的痛苦。如果他們爬到烏丘山頂，山頂上還有高達五千由旬（Yojana，古印度長度單位）的火焰，那火焰將他們吹到空中焚燒，就像焚燒飛蟲一樣。就這樣無量百千年歲地遭受巨大的痛苦，卻總是死不了，直到惡業消滅殆盡，業力之氣消散為止，在任何時候痛苦都不會停止；如果他們過去殺生、偷盜、邪淫，喜歡做這些惡事，惡業受盡之後，才能從地獄中脫身。如果在前世過去很久遠的時候有善業成熟，就不會墮入餓鬼、畜生道；如果轉生為人，也會生在同樣充滿惡業的地方，全身都會腐爛發臭，得惡性癩病，或者得癡呆病，有很多怨家仇敵，總是貧窮，生在惡劣的國土；這些都是他們造作積累的惡業所剩下的果報。 『此外，比丘（Bhikkhu，佛教出家修行者）明白業報的道理，接下來又……』
【English Translation】 English version Some crows come and take their feet, some crows come and take their tongues, some crows come and take their necks, some crows come and take their scalps, some crows come and take their throats, some crows come and take their hearts, some crows come and take their lungs, some crows come and take their small and large intestines, some crows come and take the skin of their bellies, some crows come and take their secret parts below the navel, some crows come and take their thighs, some crows come and take their shanks, some crows come and take the skin of their heels, some crows come and take the skin of the soles of their feet, some crows come and take their toes, and these crows divide them up and eat them. Some crows take their ribs piece by piece, some crows take their costal bones, some crows only take the bones of one side of their hands, some crows take all the parts of their bodies completely, and some crows take their marrow. Thus, these crows eat the people in hell, eating them piece by piece. Because of the power of their sinful karma, they are reborn after being eaten. Fearing those burning crows and the Yamarola (Yamarola, the wardens of hell), they run everywhere in Ukkusa Mountain (Ukkusa, the mountain of crows), hoping for rescue, hoping to escape, and climb Ukkusa Mountain. But when they climb that mountain, because of their evil karma, raging flames spread and cover their bodies. Thus, they are burned and reborn for countless hundreds of thousands of years. This is the power of the evil karma they have created and accumulated, causing them to suffer great pain. If they climb to the top of Ukkusa Mountain, there are flames five thousand Yojana (Yojana, an ancient Indian unit of length) high on the top of the mountain, and those flames blow them up into the sky and burn them, like burning flying insects. Thus, they suffer great pain for countless hundreds of thousands of years, but they never die, until their evil karma is completely destroyed and exhausted, and the energy of their karma is gone. At all times, their suffering does not cease. If they have killed, stolen, or engaged in sexual misconduct in the past, and enjoyed doing these evil deeds, they can only escape from hell after their evil karma is exhausted. If they have accumulated good karma in the distant past, they will not be reborn in the realms of hungry ghosts or animals. If they are reborn as humans, they will be born in places filled with similar evil karma, their bodies will rot and stink, they will suffer from severe leprosy, or they will suffer from dementia, have many enemies, always be poor, and be born in evil lands. These are the remaining consequences of the evil karma they have created and accumulated. 『Furthermore, the Bhikkhu (Bhikkhu, a Buddhist monastic) understands the results of karma, and then...』
觀察合大地獄，復有何處？彼見聞知：復有異處名淚火出，是合地獄第十別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄淚火出處。殺生、偷盜業及果報，如前所說。何者邪行？若比丘尼先共餘人行不凈行，毀破禁戒，若人重犯彼比丘尼，彼人以是惡業因緣，身壞命終墮于惡處——合大地獄淚火出處，受大苦惱，所謂彼處相似受苦，彼苦堅䩕不愛業作，所謂：大火普炎所燒，眼出火淚，彼淚是火即燒其身，彼地獄人受如是等種種苦惱。又復更受余諸苦惱：閻魔羅人劈其眼眶，佉陀羅炭置眼令滿，劈其眼骨猶如劈竹。彼地獄處如是惡畏。復以鐵鉤、鐵杵、鐵枷鉤割打筑，令身份散；以熱鐵鉗劈其糞門，洋熱白镴內之令滿，如是內燒；復有大火外燒其身，內外二種如是極燒，受第一苦，急惡苦惱，受如是等無量種種眾苦具足。
「閻魔羅人說偈責言：
「『內滿熱白镴， 外以大火燒， 極燒受大苦， 地獄惡業人。 若業生苦果， 受惡苦惱報， 彼於三界中， 不可得譬喻。 三種業三果， 於三界中生， 三過三心起， 三處苦報熟。 彼如是業報， 於三界中生， 因緣和合作， 如是異法起。 如心如是行， 如是如是
【現代漢語翻譯】 現代漢語譯本 觀察合大地獄，還有什麼地方？他看見並知道：還有另一個地方叫做淚火出，是合大地獄的第十個特殊之處。什麼樣的眾生會因為什麼業而生在那裡？他看見：有人殺生、偷盜、邪淫，喜歡做這些惡事，就會墮入合大地獄的淚火出處。殺生、偷盜的業及其果報，就像前面所說的那樣。什麼是邪淫呢？如果比丘尼 पहले（bhikṣuṇī，佛教女出家人） पहले（xiān，先前）和別人行不凈的行為，毀壞了戒律，如果有人再侵犯這位比丘尼，這個人因為這個惡業的因緣，身死命終后就會墮入惡處——合大地獄的淚火出處，遭受巨大的痛苦，在那裡所受的痛苦非常相似，這種痛苦非常堅硬難以忍受，都是因為不喜愛善業而造作惡業所致。那裡有大火普遍燃燒，眼睛裡流出火一樣的眼淚，這些眼淚就是火，會燒灼他們的身體，這些地獄中的人會遭受這樣等等各種各樣的痛苦。而且還會遭受其他的痛苦：閻魔羅人（Yamaro，地獄的統治者）劈開他們的眼眶，用佉陀羅炭（Khara charcoal，一種炭）填滿眼睛，劈開他們的眼骨，就像劈竹子一樣。那個地獄的地方就是這樣令人恐懼。又用鐵鉤、鐵杵、鐵枷鉤割、擊打、捶筑，使他們的身體分散；用熱鐵鉗子劈開他們的糞門，把滾燙的白镴（bái là，一種錫合金）灌進去，讓裡面充滿，這樣從內部燃燒；又有大火從外面燒他們的身體，內外兩種火焰這樣極度地燒灼，遭受第一等的痛苦，急速而劇烈的苦惱，遭受這樣等等無量種種的痛苦。 閻魔羅人說偈語責備他們： 『裡面灌滿熱白镴，外面用大火燒，極度燒灼遭受大苦，地獄中的惡業之人。如果業產生痛苦的果報，就要承受惡劣痛苦的報應，這種痛苦在三界（triloka，欲界、色界、無色界）之中，是無法找到比喻的。三種業產生三種果報，在三界中產生，三種過失由三種心而起，在三個地方苦報成熟。這樣的業報，在三界中產生，因緣和合共同作用，這樣不同的法就產生了。心怎樣想，就怎樣行動，就這樣這樣…』
【English Translation】 English version Observing the Saṃghāta Hell (合大地獄), what other places are there? He sees and knows: there is another place called Tear-Fire Emission (淚火出), which is the tenth special place of the Saṃghāta Hell. What kind of beings are born there due to what karma? He sees: those who kill, steal, and engage in sexual misconduct, enjoying and frequently committing these evil deeds, fall into the Tear-Fire Emission place of the Saṃghāta Hell. The karma of killing, stealing, and their consequences are as previously described. What is sexual misconduct? If a Bhikṣuṇī (比丘尼, Buddhist nun) has previously engaged in impure conduct with others, violating the precepts, and if someone then violates that Bhikṣuṇī, that person, due to the cause of this evil karma, will fall into an evil place after death—the Tear-Fire Emission place of the Saṃghāta Hell, suffering great torment. The suffering experienced there is very similar, this suffering is very hard and unbearable, all caused by not liking good deeds and creating evil deeds. There, great fires universally burn, and fiery tears flow from the eyes. These tears are fire, which burns their bodies. These hell beings suffer such various torments. Moreover, they suffer other torments: the Yamaro (閻魔羅人, ruler of hell) split open their eye sockets, fill their eyes with Khara charcoal (佉陀羅炭, a type of charcoal), and split open their eye bones as if splitting bamboo. That hellish place is so terrifying. Furthermore, they use iron hooks, iron pestles, and iron shackles to hook, cut, strike, and pound, causing their bodies to be scattered; they use hot iron tongs to split open their anal openings, pouring molten white lead (白镴, a type of tin alloy) inside to fill them up, burning them from within; and there are great fires burning their bodies from the outside. These two kinds of flames, internal and external, burn them extremely, causing them to suffer the first level of torment, rapid and intense suffering, enduring such countless various sufferings. The Yamaro speaks verses to rebuke them: 'Inside filled with hot white lead, outside burned by great fires, extremely burned, suffering great torment, evil karma people of hell. If karma produces painful consequences, one must endure evil and painful retribution. This suffering in the Triloka (三界, the three realms: desire realm, form realm, and formless realm) cannot be compared. Three kinds of karma produce three kinds of consequences, arising in the three realms. Three faults arise from three minds, and the bitter retribution matures in three places. Such karmic retribution arises in the three realms, causes and conditions come together and work together, and thus different dharmas arise. As the mind thinks, so it acts, thus and thus...'
轉， 善人行善行， 惡人造惡業。 心自在作業， 業自在復有， 此心業所起， 如是愛所誑。 噁心作業惡， 彼人來至此， 若在地獄煮， 彼人愛所誑。 非異人作惡， 異人受苦報， 自業自得果， 眾生皆如是。 汝自心所作， 一切如是誑， 今為大火燒， 何故爾呻喚？』
「閻魔羅人如是責疏地獄人言：『汝自作業，今者自受不可得脫，如是一切業果所縛，彼一切業此中受報。』閻魔羅人如是責之彼地獄人。閻魔羅人如是無量百千年中，如是燒煮地獄罪人，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常有癖病在其腹中，若身焦枯，形貌醜陋，若守門戶，身體狀貌如燒樹林；作集業力余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為一切根滅，是合地獄第十一處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄一切根滅地獄處生。殺生、偷盜業及果報，如前所說；今說邪行，樂行多作。若人多欲，或於口中、若糞門中——非婦女根——
【現代漢語翻譯】 現代漢語譯本 轉， 善人行善事，惡人造惡業。 心隨其意而造業，業力積聚終有果報， 此心所造之業，皆因愛慾所迷惑。 惡念生惡業，此人終將墮入地獄， 在地獄中受煎熬，皆因被愛慾所迷惑。 並非他人作惡，他人受苦果， 自作之業，自食其果，眾生皆是如此。 你自己的心所造作，一切都是虛妄的迷惑， 如今被大火焚燒，為何還要呻吟哀嚎？』
「閻魔羅人（Yamarola，掌管地獄的獄卒）如此責備疏地獄（a type of hell）中的罪人說：『你自作惡業，如今自受其果，無法逃脫，一切都被業果所束縛，所有惡業都要在此受報。』閻魔羅人如此責備那些地獄罪人。閻魔羅人在無量百千年中，如此燒煮地獄罪人，直到他們所造作的惡不善業完全消散，業力之氣完全耗盡，才會停止給予痛苦；如果惡業消盡，他們才能從地獄中解脫。如果在前世過去很久以前有善業成熟，就不會轉生到餓鬼、畜生道；如果轉生到人道，也會在同業之處，常常患有腹中癖病，或者身體焦枯，形貌醜陋，或者只能守著門戶，身體狀貌如同被燒燬的樹林；這些都是作惡業力所剩餘的果報。
「此外，那位比丘（bhikkhu，佛教僧侶）瞭解業果報應，再次觀察合大地獄，還有什麼地方？他看到並瞭解到：還有另一個地方，那個地方名為一切根滅（Sarvarmūlacheda，地獄名），是合大地獄的第十一處。眾生因何種惡業而生於彼處？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，因此墮入合大地獄的一切根滅地獄處受苦。殺生、偷盜的惡業及其果報，如前所述；現在來說邪淫，喜歡做這些惡事。如果有人貪慾強烈，或者在口中、或者在糞門中——而非婦女的根——
【English Translation】 English version Turning, The virtuous perform good deeds, the wicked create evil karma. The mind freely creates karma, and karma accumulates to bring about consequences. The karma created by this mind is all due to the delusion of desire. Evil thoughts create evil deeds, and that person will eventually fall into hell. Suffering torment in hell is all due to being deluded by desire. It is not that others commit evil and others receive the suffering retribution, One's own karma bears its own fruit; all beings are like this. What your own mind has created is all a delusion. Now you are being burned by great fire, why do you groan and wail?'
The Yamarola (jailers of hell) thus rebuke the beings in the Sru Hell (a type of hell), saying, 'You created your own karma, and now you receive the consequences. There is no escape. All are bound by karmic consequences, and all evil karma will be repaid here.' The Yamarola thus rebuke those hell beings. The Yamarola, for countless hundreds of thousands of years, thus burn and cook the hellish sinners, until the evil and unwholesome karma they have accumulated is completely dissipated, the energy of karma is completely exhausted, and the suffering will not cease at all times; if the evil karma is exhausted, they will be released from that hell. If in a previous life, long ago, good karma has matured, they will not be reborn in the realms of hungry ghosts or animals; if they are reborn in the human realm, they will often suffer from chronic illnesses in their abdomen, or their bodies will be withered, their appearance will be ugly, or they will only be able to guard the gate, their bodies and appearance like burnt forests; these are the remaining retributions of the karma they have accumulated.
Furthermore, that bhikkhu (Buddhist monk) understands the retribution of karma and observes again what other places there are in the combined great hells. He sees and knows that there is another place, which is called Sarvarmūlacheda (All Roots Extinguished, name of a hell), which is the eleventh place in the combined great hells. What kind of karma causes beings to be born in that place? He sees that some people kill, steal, and engage in sexual misconduct, enjoying and frequently engaging in these evil deeds, and therefore fall into the Sarvarmūlacheda hell of the combined great hells to suffer. The evil karma of killing, stealing, and their retributions have been described before; now let us talk about sexual misconduct, enjoying and frequently engaging in these evil deeds. If a person has strong desires, whether in the mouth or in the anus—rather than in a woman's genitals—
淫彼婦女。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄一切根滅別異處生，受大苦惱，所謂：以火置口令滿，以熱鐵缽盛赤銅汁。鐵叉擘口，打刺令寬置熱銅汁；彼處復有熱鐵黑蟲，蟲體炎燃，彼十一處皆悉火燃，以為炎鬘，在中燒之，雖燒猶活，如是常燒；熱炎鐵蟻唼食其眼，熱白镴汁置耳令滿，炎熱利刀割截其鼻，復以利刀次割其舌，雨熱利刀燒割其身。一切諸根受大苦惱、受極苦惱，得不樂報，彼地獄人無異相似，不可譬類，今說少分，譬如以燈取況于日，如是地獄受苦亦爾，非有比類。天上樂勝亦無譬喻，彼地獄人受地獄苦亦復如是，無有譬喻。何以故？天上樂勝，地獄苦重，如是苦樂，今說少分。彼地獄處所受苦惱，堅䩕尤重，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道。若生人中同業之處，妻不貞良，他人共通，喚謀他人而共殺之：若告官人，誣枉令殺；若以惡毒和藥而殺；若待其睡以刀等殺。是彼作集惡業勢力余殘果報，作集業力果報未盡，不可得脫，會必受之。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名無彼岸受苦惱處，是合地獄第十二處。眾生何業
【現代漢語翻譯】 現代漢語譯本 如果有人姦淫別人的妻子，這個人因為這種惡業的因緣，身死命終後會墮入惡處——合大地獄中一個名為『一切根滅別異處』的地方，遭受巨大的苦惱。具體來說，就是用火灌滿他的嘴，用燒熱的鐵缽盛滿滾燙的銅汁。用鐵叉撐開他的嘴，用帶刺的器具打刺使其張大，然後灌入熱銅汁。那個地方還有燃燒著火焰的鐵蟲，這十一處地方都被火焰燃燒，形成火焰的環繞，在其中焚燒他，即使被燒仍然活著，就這樣不停地燒。熾熱的鐵蟻啃食他的眼睛，用滾燙的錫汁灌滿他的耳朵，用鋒利的熱刀割斷他的鼻子，接著再割斷他的舌頭，降下熱刀雨燒割他的身體。一切諸根都遭受巨大的苦惱、極度的苦惱，得到不快樂的報應。那個地獄中的人所受的苦難是獨一無二的，無法比擬，現在說的只是少部分，就像用燈光來比擬太陽一樣，地獄所受的痛苦也是如此，沒有可以相比的。天上極樂的殊勝也無法比喻，地獄之人所受的地獄之苦也是一樣，沒有可以比喻的。為什麼呢？因為天上的快樂殊勝，地獄的痛苦深重，這些苦樂，現在說的只是少部分。那個地獄處所遭受的苦惱，堅固而沉重，直到所造作的惡不善業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在任何時候都會不停地給予痛苦；如果惡業耗盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中。如果生到人中，也會在同業之處，遇到妻子不貞良，被他人共同姦淫，或者被他人合謀殺害；或者被誣告給官府，被冤枉處死；或者被用惡毒的藥物毒殺；或者在他睡覺的時候用刀等殺害。這是他所造作的惡業勢力所殘留的果報，所造作的業力果報沒有耗盡，就無法逃脫，一定會承受這些果報。
『還有，那位比丘知道業的果報，接著又觀察合大地獄，還有什麼地方？他看到並知道：還有一個地方名叫『無彼岸受苦惱處』，是合大地獄的第十二處。眾生因為什麼業
【English Translation】 English version If someone commits adultery with another's wife, that person, due to this evil karma, will, after death, fall into an evil realm—specifically, a place in the combined great hell called 'the place where all roots are extinguished and separated,' suffering great torment. Specifically, fire is poured into his mouth until it is full, and a hot iron bowl is filled with molten copper. An iron fork is used to pry open his mouth, and thorny instruments are used to widen it before pouring in the hot copper. In that place, there are also hot iron black insects, their bodies ablaze. All eleven of these places are consumed by flames, forming a fiery halo, burning him within. Though burned, he remains alive, constantly being burned in this way. Hot, fiery iron ants devour his eyes, and molten tin is poured into his ears until they are full. A sharp, hot knife cuts off his nose, and then his tongue is cut off. A rain of hot knives burns and cuts his body. All his senses endure great suffering, extreme torment, and receive unpleasant retribution. The suffering of those in that hell is unique and incomparable. What is described now is only a small portion, like comparing the light of a lamp to the sun. The suffering in that hell is also beyond comparison. The supreme bliss of the heavens is also beyond comparison, and the suffering of those in hell is likewise incomparable. Why? Because the happiness of the heavens is supreme, and the suffering of hell is profound. What is being described now is only a small portion of these joys and sufferings. The torment suffered in that hellish place is firm and heavy, until the evil and unwholesome karma that has been accumulated is not destroyed, not decayed, and the energy of the karma is not exhausted. At all times, it will continuously inflict suffering. Only when the evil karma is exhausted can one escape from that hellish place. If, in a distant past life, good karma has ripened, one will not be born into the realms of hungry ghosts or animals. If born among humans, one will find oneself in circumstances of similar karma, such as having an unfaithful wife who is shared by others, or being conspired against and killed by others; or being falsely accused to officials and unjustly executed; or being poisoned with harmful drugs; or being killed with knives or other weapons while asleep. These are the remaining consequences of the power of the evil karma he has accumulated. The retribution for the accumulated karma is not exhausted, so one cannot escape and will inevitably suffer these consequences.
『Furthermore, that Bhikshu (Buddhist monk) knowing the results of karma, then observes the combined great hell, what other places are there? He sees and knows: there is another place called 'the shoreless place of suffering,' which is the twelfth place in the combined great hell. What karma do beings
生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄生無彼岸受苦惱處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人起淫慾心，憶念自妻，淫他婦女。彼人以是惡業因緣，身壞命終墮于惡處合大地獄，生無彼岸受苦惱處，受大苦惱，作集業力，受如是苦，所謂：彼處受火燒苦、受刀割苦、受熱灰苦、受諸病苦，如是彼岸則不可得、無安慰者。如是所說，受諸苦惱不可譬喻，如說受苦。彼地獄人自心所誑，如是受苦。如是無量百千年中常被燒炙、若煮若打，乃至集作惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則常貧窮，曠野惡處、山中險處為夷人奴，常有病苦。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名缽頭摩，是合地獄第十三處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行作集，墮合地獄缽頭摩處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：沙門自知，沙門本在俗時，先共婦女曾行欲來，得欲滋味，雖為比丘，心猶憶念，夜臥夢中見彼婦女，于淫慾味不善觀察，即共行欲。彼人覺已，心即味著非梵行事，思量憶念心生隨喜，向他
【現代漢語翻譯】 現代漢語譯本 生於彼處？彼見：有人殺生、偷盜、邪淫，喜歡做這些惡事，死後墮入合大地獄，生在沒有彼岸、充滿苦惱的地方。殺生、偷盜的業及其果報，就像前面所說的那樣。什麼是邪淫呢？就是說：有人心生淫慾，思念自己的妻子，卻去和別的婦女發生關係。這個人因為這些惡業的因緣，身死命終后墮入惡處，也就是合大地獄，生在沒有彼岸、充滿苦惱的地方，遭受巨大的苦惱，因為之前所造的惡業，承受這樣的痛苦，比如：在那裡遭受火燒的痛苦、刀割的痛苦、熱灰的痛苦、各種疾病的痛苦，這樣一來，就沒有彼岸可以到達，也沒有人可以安慰。就像所說的那樣，所受的各種苦惱無法用言語來形容，就像所說的那樣受苦。那些地獄中的人被自己的心所欺騙，就這樣受苦。這樣無量百千年中常常被燒烤、被煮、被打，直到所造的惡不善業沒有消滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。如果前世過去很久以前有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣受業報的地方，就會常常貧窮，在荒野惡劣的地方、山中危險的地方做邊遠地區的人的奴隸，常常有疾病的痛苦。
『還有，那位比丘知道業的果報，接著又觀察合大地獄，還有什麼地方？他看到並知道：還有另外一個地方名叫缽頭摩（Paduma，蓮花），是合大地獄的第十三處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，造作這些惡業，死後墮入合大地獄的缽頭摩處。殺生、偷盜的業及其果報，就像前面所說的那樣。什麼是邪淫呢？就是說：沙門自己知道，沙門原本在俗家的時候，曾經和婦女發生過性關係，得到了性慾的滋味，即使已經做了比丘，心中仍然思念，夜晚睡覺做夢時夢見那些婦女，對於淫慾的滋味沒有好好地觀察，就和她們發生了性關係。這個人醒來后，心中就貪戀著非清凈的行為，思量憶念，心中生起隨喜，向他人…
【English Translation】 English version Born in that place? He sees: Some people kill, steal, and engage in sexual misconduct, enjoying and frequently committing these acts, and after death, they fall into the combined great hells, born in a place without a shore, suffering torment. The karma and consequences of killing and stealing are as previously described. What is sexual misconduct? It means: Someone arises with lustful thoughts, remembering his own wife, yet engaging in sexual relations with other women. Because of these evil karmic causes, that person, after the body breaks and life ends, falls into an evil place, the combined great hells, born in a place without a shore, suffering torment, enduring great suffering, accumulating karmic forces, and experiencing such suffering, such as: suffering the pain of being burned by fire, cut by knives, exposed to hot ashes, and afflicted by various diseases. Thus, no shore can be reached, and there is no comforter. As described, the various torments suffered are beyond comparison, as described in the suffering. Those hell beings are deceived by their own minds and suffer in this way. Thus, for countless hundreds of thousands of years, they are constantly burned, boiled, and beaten, until the accumulated evil and unwholesome karma is not destroyed or decayed, and the karmic energy is not exhausted. At all times, the suffering does not cease; if the evil karma is exhausted, then they can escape from that hellish place. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans in a place of similar karmic retribution, they will often be poor, living in desolate and evil places, in dangerous mountain areas as slaves to barbarian peoples, constantly suffering from illness.
『Furthermore, that Bhikshu, knowing the karmic consequences, then observes the combined great hells, what other places are there? He sees and knows: There is another place called Paduma (Lotus), which is the thirteenth place in the combined great hells. What karma causes beings to be born in that place? He sees: Some people kill, steal, and engage in sexual misconduct, accumulating these evil deeds, and after death, they fall into the Paduma place of the combined great hells. The karma and consequences of killing and stealing are as previously described. What is sexual misconduct? It means: A Shramana (ascetic) knows himself, that when he was a layman, he had sexual relations with women, enjoying the taste of sexual desire. Even though he is now a Bhikshu (monk), his mind still remembers, and in his dreams at night, he sees those women, not properly contemplating the taste of sexual desire, and engages in sexual relations with them. After waking up, his mind clings to non-brahmachari (non-celibate) activities, contemplating and remembering, his mind arises with joy, and he tells others…
贊說淫慾功德，喜笑心樂，樂行多作彼彼喜樂。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄缽頭摩處，受大苦惱，所謂苦者：彼地獄處一切皆作缽頭摩色，與缽頭摩色相相似，彼處如是普皆赤色，有赤光明；閻魔羅人取地獄人鑊中煮之，若置鐵函鐵杵搗之。若脫彼處，彼人遠見缽頭摩花在清池中。彼地獄人若於函鑊二苦得脫，于彼清池缽頭摩花，望救望歸，疾走往赴，生如是心：『我往彼處，應得安樂。』彼地獄人飢渴苦惱，望缽頭摩，彼人如是若百過走、若千過走，所走之道多饒鐵鉤傷破其足；既破足已，敷心在地，彼地鐵鉤傷破其心，若揹著地鐵鉤破背，若傍著地鐵鉤破脅，若其坐者鐵鉤上入，彼人如是迭相唱喚，若燒若煮、飢渴身干，迭相唱喚、號哭懊惱；一切罪人如是齊心看缽頭摩，閻魔羅人在其背後，執大利刀，若斧若枷，割斫打之。彼地獄人種種方便求救求歸，到缽頭摩；到已即上望涼冷故，彼缽頭摩如佉陀羅，大火遍滿、金剛堅葉，罪人既上，樹葉鉤卷。彼惡業人以惡業故，在合地獄缽頭摩處，如是無量百千億歲，以惡業故，煮而不死，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業
【現代漢語翻譯】 現代漢語譯本 讚美淫慾的功德，心中充滿喜悅，喜歡並經常進行那些令人快樂的行為。這個人因為這種惡業的因緣，身死命終后墮入惡處——合大地獄的缽頭摩（Padma，蓮花）處，遭受巨大的苦惱。所謂的苦惱是：那個地獄處的一切都呈現缽頭摩的顏色，與缽頭摩的顏色相似，那個地方到處都是紅色，有紅色的光芒；閻魔羅（Yama-rāja，冥王）的人把地獄中的人放在鑊（huò，大鍋）中煮，或者放在鐵函中用鐵杵搗。如果從那裡逃脫，那個人遠遠地看見缽頭摩花在清澈的池塘中。那個地獄中的人如果從函和鑊的兩種痛苦中逃脫，就朝著清澈池塘中的缽頭摩花，希望得到救助和歸宿，快速地跑過去，心中想著：『我到那個地方，應該能夠得到安樂。』那個地獄中的人飢渴難耐，渴望著缽頭摩，那個人就這樣跑了一百次、一千次，所跑的道路上有很多鐵鉤，劃破了他的腳；腳被劃破之後，他把心貼在地上，那些鐵鉤劃破了他的心，如果背部貼著地，鐵鉤就劃破他的背，如果側身貼著地，鐵鉤就劃破他的脅部，如果坐著，鐵鉤就從下面進入身體，那個人就這樣互相呼喊，被燒煮、飢渴難耐，身體乾枯，互相呼喊、號哭懊惱；所有的罪人都齊心協力地看著缽頭摩，閻魔羅的人在他們的背後，拿著鋒利的大刀，或者斧頭，或者枷鎖，砍殺他們。那個地獄中的人想盡各種辦法尋求救助和歸宿，到達缽頭摩；到達之後就往上爬，希望得到涼爽，那個缽頭摩像佉陀羅（khadira，一種樹木），到處都是大火，葉子像金剛一樣堅硬，罪人爬上去之後，樹葉就鉤捲起來。那個作惡業的人因為惡業的緣故，在合大地獄的缽頭摩處，這樣無量百千億歲，因為惡業的緣故，被煮而不死，直到所作所集的惡不善業沒有壞滅、沒有腐爛、業氣沒有消盡，在所有的時間裡痛苦都不會停止；如果惡業消盡，那個地獄處才能得以脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，也是遭受同樣的果報。
【English Translation】 English version Praising the merits of lust, with joy and happiness in their hearts, they delight in and frequently engage in those pleasurable activities. Due to this cause and condition of evil karma, that person, upon the destruction of their body and the end of their life, falls into an evil realm—the Padma (Lotus) realm of the combined great hells, enduring immense suffering. The suffering is such that everything in that hellish place appears in the color of the Padma, resembling the color of the Padma. That place is entirely red, with red light; the Yama-rāja's (Lord of Death) people take the hell beings and boil them in cauldrons, or pound them in iron boxes with iron pestles. If they escape from that place, those people see from afar Padma flowers in a clear pond. If those hell beings escape from the two sufferings of the box and the cauldron, they look towards the Padma flowers in the clear pond, hoping for rescue and refuge, and run quickly towards them, thinking: 'If I go to that place, I should find peace.' Those hell beings, tormented by hunger and thirst, long for the Padma. That person runs like this a hundred times, a thousand times, but the path they run is full of iron hooks that tear their feet; once their feet are torn, they lay their hearts on the ground, and those iron hooks tear their hearts. If their backs touch the ground, the iron hooks tear their backs; if their sides touch the ground, the iron hooks tear their sides; if they sit down, the iron hooks enter from below. Those people cry out to each other in turn, being burned and boiled, hungry and thirsty, their bodies withered, crying out and lamenting in distress; all the sinners look at the Padma with one mind, while the Yama-rāja's people behind them, holding sharp great knives, or axes, or yokes, cut and strike them. Those hell beings seek rescue and refuge in every possible way, reaching the Padma; upon reaching it, they climb up, hoping for coolness, but that Padma is like a Khadira (Acacia catechu) tree, filled with great fire, its leaves as hard as diamonds, and when the sinners climb up, the leaves hook and curl around them. That person who committed evil deeds, due to their evil karma, remains in the Padma realm of the combined great hells for countless hundreds of thousands of millions of years, being boiled but not dying due to their evil karma, until the evil and unwholesome karma they have accumulated has not decayed, has not rotted, and the energy of their karma has not been exhausted, their suffering will not cease at any time; if their evil karma is exhausted, they will then be able to escape from that hellish place. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans, they will suffer the same karmic consequences.
之處，彼人則得雄雌等眼看視不正，無戒貧窮，壽命短促，作集業力之所致也。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名為摩訶缽頭摩處，是合地獄第十四處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄，生於摩訶缽頭摩處。殺生、偷盜業及果報，如前所說。何者邪行？實非沙門，自謂沙門，而戒有缺。何以故？雖行梵行，不求涅槃。如貝聲行、笑涅槃行，如是念言：『我此梵行，愿生天中，若生余處，天相似處，令我生彼天世界中、天女眾中。』如是沙門如是梵行，非梵行愿，乃是愛行、生死因行、愛因緣行、是垢染行。如是梵行，于病老死憂悲啼哭，椎胸拍頭憂苦懊惱，如是等惡，不得解脫。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄大缽頭摩地獄處生，受大苦惱，所謂：有河名曰灰波，廣五由旬、長百由旬，常流不息，無針孔處灰不遍滿。彼地獄人在彼河中，受極堅䩕第一苦惱，既墮彼河，身則分散、骨則為石、發為水衣、肉則為泥，河中水者熱白镴汁，地獄罪人身散還合為河中魚，彼河所漂；漂已則熟，右廂左廂，有炎嘴烏而啖食之，若望歸救走離彼河。閻魔羅人以鐵炎𥎞，𥎞置河中。彼若欲出，足則爛熟，筋熟、髀熟、腨熟、髖
【現代漢語翻譯】 現代漢語譯本：如果有人這樣做，那個人就會像雄性和雌性一樣，眼睛不正地看東西，沒有戒律，貧窮，壽命短促，這是由他所造的業力導致的。
『此外，那位比丘瞭解業的果報，然後進一步觀察合大地獄，還有什麼地方？他看到並知道：還有一個地方叫做摩訶缽頭摩處（Mahāpaduma，大蓮花地獄），是合大地獄的第十四處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，就會墮入合大地獄，生到摩訶缽頭摩處。殺生、偷盜的業和果報，就像前面所說的那樣。什麼是邪淫呢？實際上不是沙門（Śrāmaṇa，出家修行者），卻自稱是沙門，而且戒律有缺失。為什麼呢？雖然修行梵行（brahmacarya，清凈行），卻不追求涅槃（Nirvāṇa，寂滅）。就像貝聲行、笑涅槃行一樣，這樣想：『我修這個梵行，希望能夠生到天界，如果生到其他地方，也要生到像天界一樣的地方，讓我生到那個天界世界中、天女眾中。』像這樣的沙門，像這樣的梵行，不是真正的梵行願望，而是愛慾之行、生死之因行、愛慾因緣之行，是污垢染著的行為。像這樣的梵行，對於疾病、衰老、死亡、憂愁、悲傷、哭泣、捶胸頓足、痛苦懊惱等等惡事，無法解脫。那個人因為這些惡業因緣，身壞命終后墮入惡處——合大地獄的大缽頭摩地獄處，遭受巨大的苦惱，也就是：有一條河叫做灰波，寬五由旬（Yojana，印度長度單位）、長一百由旬，不停地流動，沒有針孔大小的地方沒有灰燼覆蓋。那個地獄中的人在那條河中，遭受極其堅硬的第一種苦惱，一旦墮入那條河，身體就會分散、骨頭變成石頭、頭髮變成水衣、肉變成泥土，河中的水是滾燙的白镴汁，地獄罪人身體分散后又重新組合成河中的魚，被那條河漂流；漂流之後就被煮熟，左右兩邊，有長著火焰嘴的烏鴉來吞食它們，如果希望逃離那條河尋求救助。 閻魔羅人（Yamarāja，閻魔王）用鐵製的火焰矛，將他們刺入河中。如果他們想要出來，腳就會被燒爛，筋被燒熟，大腿被燒熟，小腿被燒熟，髖骨
【English Translation】 English version: If someone does this, that person will, like males and females, look at things with improper eyes, be without precepts, be poor, and have a short lifespan, which is caused by the karmic force they have accumulated.
『Furthermore, that Bhikṣu (比丘, Buddhist monk) understands the retribution of karma, and then further observes the combined great hells. What other places are there? He sees and knows: there is another place called Mahāpaduma (摩訶缽頭摩處, Great Lotus Hell), which is the fourteenth place of the combined great hells. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, enjoy doing these evil deeds, and frequently do these evil deeds, and they will fall into the combined great hells and be born in Mahāpaduma. The karma and retribution of killing and stealing are as described earlier. What is sexual misconduct? In reality, they are not Śrāmaṇas (沙門, ascetic), but they claim to be Śrāmaṇas, and their precepts are deficient. Why? Although they practice brahmacarya (梵行, pure conduct), they do not seek Nirvāṇa (涅槃, liberation). Like the conch-shell sound practice, the laughing Nirvāṇa practice, they think like this: 『I cultivate this brahmacarya, hoping to be born in the heavens. If I am born in other places, I want to be born in places similar to the heavens, let me be born in that heavenly world, among the heavenly women.』 Such Śrāmaṇas, such brahmacarya, are not true brahmacarya aspirations, but rather desires, the cause of birth and death, the cause of desire, and defiled conduct. Such brahmacarya cannot be liberated from sickness, old age, death, sorrow, grief, weeping, beating the chest, and suffering and distress. That person, due to these evil karmic causes, after the body breaks and life ends, falls into an evil place—the Great Paduma Hell of the combined great hells, suffering great distress, namely: there is a river called Ash Wave, five yojanas (由旬, ancient Indian unit of distance) wide and one hundred yojanas long, constantly flowing, with no place the size of a needle hole not covered with ashes. The people in that hell, in that river, suffer extremely hard first suffering. Once they fall into that river, their bodies are scattered, their bones become stones, their hair becomes water clothing, and their flesh becomes mud. The water in the river is hot molten tin. The sinners in hell, after their bodies are scattered, are reassembled into fish in the river, drifting in that river; after drifting, they are cooked, and on the right and left sides, there are crows with flaming beaks eating them. If they hope to escape that river and seek help, The Yamarāja (閻魔羅人, King Yama)'s people use iron flaming spears to stab them into the river. If they want to come out, their feet will be burned, their tendons will be cooked, their thighs will be cooked, their calves will be cooked, their hips
熟，髖骨亦熟、髖皮亦熟、髖肉亦熟，背肉墮落背肉亦熟，頭肉墮落頭肉亦熟，頭骨墮落頭骨亦熟，髑髏墮落髑髏亦熟。彼地獄人如是河中，如是如是燒煮炙等，如是無量百千年歲，彼地獄人彼惡河中受極苦惱，爾乃得脫。雖脫彼處而復更見有清陂池，池有開敷缽頭摩花，彼地獄人望救望歸求安隱樂，走向彼處缽頭摩林。彼鐵蓮花觸如利刀，彼地獄人身若觸之，彼鐵蓮花削割斬斫，身體碎壞，稍墮漸落；閻魔羅人多與苦惱，逼令速上蓮花林上，彼蓮花林滿中熾火，其花鐵葉，罪人既上葉則卷合，彼地獄人在其葉內熾火燒然，如是無量百千年歲，以惡業故。彼中有烏而食其眼、拔其舌根、割截其耳、分散其身；如是烏者，自業果報。彼地獄人于彼摩訶缽頭摩處地獄之中，常被燒煮，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則患疾病、常饑常渴，復多瞋恚，是彼惡業余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名火盆處，是合地獄第十五處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄生火盆處。殺生、偷盜業及果報，如前所說
【現代漢語翻譯】 現代漢語譯本： 熟爛，髖骨也熟爛、髖部的面板也熟爛、髖部的肉也熟爛，背部的肉腐爛掉落，背部的肉也熟爛，頭部的肉腐爛掉落，頭部的骨頭也熟爛，頭顱腐爛掉落，頭顱也熟爛。那些地獄中的人在這樣的河中，像這樣被燒煮、炙烤等等，像這樣無量百千年歲，那些地獄中的人在那惡河中遭受極大的苦惱，然後才能脫離。即使脫離了那個地方，又再次看到有清澈的池塘，池塘里有盛開的缽頭摩花（padma，蓮花），那些地獄中的人希望得到救助、希望迴歸、尋求安穩快樂，走向那缽頭摩林。那些鐵蓮花觸碰起來像鋒利的刀，那些地獄中的人的身體如果觸碰到它，那些鐵蓮花就會削割斬斫，身體碎裂損壞，一點點地墜落；閻魔羅人（Yamaraja，閻魔王）多加苦惱，逼迫他們快速登上蓮花林上，那蓮花林中充滿熾熱的火焰，那些花是鐵的葉子，罪人登上後葉子就卷合起來，那些地獄中的人在葉子內被熾熱的火焰燃燒，像這樣無量百千年歲，因為惡業的緣故。其中有烏鴉來吃他們的眼睛、拔他們的舌根、割截他們的耳朵、分散他們的身體；像這樣的烏鴉，是他們自己業力的果報。那些地獄中的人在那摩訶缽頭摩（Mahapadma，大蓮花）地獄之中，常常被燒煮，直到所作所集的惡不善業沒有壞滅腐爛、業的氣息沒有消盡，在一切時候給予的痛苦都不會停止；如果惡業消盡，那些地獄之處才能脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中同樣業力的地方，就會患疾病、常常飢餓口渴，又多有嗔恚，這是那些惡業剩餘的果報。
又那位比丘知道業的果報，接著又觀察合大地獄，還有什麼地方？他看到聽到了解到：還有另外一個地方名叫火盆處，是合大地獄的第十五處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡行，墮入合大地獄，生到火盆處。殺生、偷盜的業以及果報，如前面所說。
【English Translation】 English version: Rotten, the hip bones are also rotten, the skin of the hips is also rotten, the flesh of the hips is also rotten, the flesh of the back decays and falls off, the flesh of the back is also rotten, the flesh of the head decays and falls off, the bones of the head are also rotten, the skull decays and falls off, the skull is also rotten. Those hell beings in such a river, like this, are boiled, roasted, and so on, for immeasurable hundreds of thousands of years. Those hell beings in that evil river suffer extreme torment, and then they can escape. Even if they escape from that place, they see again a clear pond, in which there are blooming Padma (padma, lotus) flowers. Those hell beings, hoping for rescue, hoping to return, seeking peace and happiness, walk towards that Padma forest. Those iron lotus flowers feel like sharp knives to the touch. If the bodies of those hell beings touch them, those iron lotus flowers will slice, cut, and chop, their bodies will be shattered and damaged, and they will gradually fall. The Yamaraja (Yamaraja, the King of Death) inflicts much suffering, forcing them to quickly climb onto the lotus flower forest. That lotus flower forest is full of blazing fire, and its flowers are iron leaves. Once the sinners climb onto the leaves, the leaves curl up and close, and those hell beings are burned by the blazing fire inside the leaves, for immeasurable hundreds of thousands of years, because of their evil karma. Among them, there are crows that eat their eyes, pull out their tongues, cut off their ears, and scatter their bodies; such crows are the result of their own karma. Those hell beings in that Mahapadma (Mahapadma, Great Lotus) hell are constantly boiled, until the evil and unwholesome karma they have accumulated has not decayed or rotted, and the energy of their karma has not been exhausted, the suffering given at all times will not cease; if the evil karma is exhausted, then they can escape from those hellish places. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place with similar karma, they will suffer from illnesses, constant hunger and thirst, and much anger. These are the remaining consequences of those evil deeds.
Furthermore, that Bhikshu (bhikkhu, Buddhist monk) knows the results of karma, and then observes the combined great hells, what other places are there? He sees, hears, and understands: there is another place called the Fire Pit, which is the fifteenth place in the combined great hells. What karma causes beings to be born in that place? He sees: some people kill, steal, and engage in sexual misconduct, enjoying and frequently committing these evil deeds, and they fall into the combined great hells and are born in the Fire Pit. The karma and consequences of killing and stealing are as described earlier.
。何者邪行？實非沙門，自謂沙門。作沙門已，憶念在家白衣身時，習近婦女喜笑舞戲。彼人如是不善觀察，憶念喜樂，心生分別，數數如是思惟分別：非善思惟，非是正念證法思惟，非滅苦集正法思惟，非學思惟——于學思惟不作不行，非正憶念調心思惟，非唸佛法眾僧思惟，非念死相，非於生死離欲思惟，非見少罪如微塵許怖畏思惟；不應多取敷具醫藥、看病飲食、資具因緣，彼如是人而便多取敷具醫藥、隨病飲食、資具因緣。彼人如是多取臥具病藥飲食資具因緣，彼人以是惡業因緣，身壞命終墮于惡處——合大地獄生火盆處，受大苦惱，所謂苦者：彼火盆處熱炎遍滿，無毛頭處無炎無熱而不遍者，彼地獄處地獄人身狀如燈樹，彼燈熱炎合為一炎。彼地獄人呻號吼喚，吼喚口開，滿口熱炎。彼地獄人極受大苦，轉復唱喚、呻號啼哭，火炎入耳；既入耳故，轉復呻號、唱聲吼喚，炎復入眼；既入眼故，轉復呻號、唱聲吼喚。彼人如是普身炎燃，熱炎鐵衣復燒其舌。既破戒已，食他飲食，故燒其舌；以犯禁戒不善觀察，看他婦女，故燒其眼；以不護戒，共他婦女歌笑相喚，以愛染心聽其聲故，熱白镴汁滿其耳中；以犯禁戒取僧香薰，故割其鼻，以火燒之。彼人如是五根犯戒墮地獄中，本業相似，受苦果報，惡業行故。
彼地獄中如是無量百千年歲，常被燒煮，多有炎鬘處處普遍滿合地獄，名火盆處。乃至集作惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，得侏儒身，目盲耳聾，貧窮少死，常患飢渴，是彼惡業余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為鐵末火處，是合地獄第十六處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，墮合地獄鐵末火處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人實非沙門，自謂沙門，若聞婦女歌舞戲笑莊嚴具聲，既聞聲已，不善觀察，心生愛染，聞彼歌笑舞戲等聲，漏失不凈，心適味著。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄鐵末火處，受大苦惱，所謂：熱鐵四角地獄，周圍鐵壁五百由旬，常有鐵火熾燃不息燒地獄人，自業所作，從上雨火不曾暫停，如是雨鐵、如是雨火。以雨鐵故，彼地獄人一切身份分散為末；以雨火故，常煮常燒；常受如是二種雨苦。彼地獄人如是受苦，唯地獄人受如是苦，除是以外無可譬喻。彼人如是所受苦惱，堅䩕急惡，如是惡苦一切皆畏，不愛不樂，自業所作
【現代漢語翻譯】 現代漢語譯本：在那地獄中，無數百千年歲，總是被燒煮，到處都有火焰瀰漫，遍佈整個地獄，名為火盆之處。直到所積聚的惡業、不善業沒有消滅、沒有腐爛，業力之氣沒有窮盡，在任何時候都遭受痛苦不止；如果惡業消盡，才能從那地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生道；如果生在人中，在同樣受業報的地方，會得到侏儒之身，眼睛瞎、耳朵聾，貧窮短命，經常遭受飢餓乾渴，這是那惡業殘餘的果報。
『此外，那位比丘知道業的果報，接著又觀察合大地獄，還有什麼地方？他看見並知道：還有另外一個地方，那個地方名為鐵末火處，是合大地獄的第十六處。眾生因為什麼業而生於那個地方？他看見並知道：如果有人殺生、偷盜、邪淫，喜歡做並且經常做，就會墮入合大地獄的鐵末火處。殺生、偷盜的業以及果報，如前面所說。什麼是邪淫？就是說：有的人實際上不是沙門（Śrāmaṇa，出家修行者），卻自稱是沙門，如果聽到婦女歌舞、嬉笑、裝飾的聲音，聽到這些聲音后，不善於觀察，心中產生愛戀染著，聽到那些歌笑、舞蹈嬉戲等聲音，漏失不凈之物，心中感到很滿足。那人因為這種惡業的因緣，身死命終后墮入惡處——合大地獄的鐵末火處，遭受巨大的苦惱，就是說：在熱鐵四角的地域里，周圍是五百由旬（Yojana，長度單位）的鐵壁，經常有鐵火熾盛燃燒不停止，燒著地獄中的人，這是他們自己所造的業，從上面降下火雨，不曾停歇，像這樣降下鐵雨、像這樣降下火雨。因為降下鐵雨的緣故，那些地獄中的人一切身體都分散成粉末；因為降下火雨的緣故，經常被煮燒；經常遭受像這樣的兩種雨的痛苦。那些地獄中的人像這樣受苦，只有地獄中的人才會遭受像這樣的痛苦，除了這些以外沒有可以比喻的。那人像這樣所遭受的苦惱，堅硬、急迫、惡劣，像這樣的惡苦一切眾生都畏懼，不喜愛也不快樂，這是他們自己所造的業。』
【English Translation】 English version: In that hell, for countless hundreds of thousands of years, they are constantly boiled and burned. Flames are everywhere, filling the entire hell, a place called the Fire Pit. Until the accumulated evil and unwholesome karma are not destroyed, not decayed, and the energy of karma is not exhausted, they constantly suffer without ceasing. If the evil karma is exhausted, then they can escape from that hell. If in a previous life, long ago, good karma has matured, they will not be born in the realm of hungry ghosts or animals. If born among humans, in a place of similar karmic retribution, they will have a dwarfish body, be blind and deaf, poor and short-lived, constantly suffering from hunger and thirst. This is the remaining karmic retribution of that evil karma.
'Furthermore, that Bhikṣu (比丘，Buddhist monk) knows the results of karma and then observes the Great Combined Hell. What other places are there? He sees and knows: there is another place called the Iron Dust Fire Pit, the sixteenth place in the Great Combined Hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, and engage in sexual misconduct, enjoying and frequently doing these things, they will fall into the Iron Dust Fire Pit of the Great Combined Hell. The karma of killing and stealing, and their results, are as previously described. What is sexual misconduct? It means: someone who is not actually a Śrāmaṇa (沙門，wandering ascetic or religious mendicant), but claims to be a Śrāmaṇa. If they hear the sounds of women singing, dancing, laughing, and adorned with ornaments, and upon hearing these sounds, they do not observe properly, and their minds become attached and defiled, hearing those sounds of singing, laughing, dancing, and playing, they leak impure substances and their minds are pleased and attached. That person, due to the cause of this evil karma, after their body breaks and life ends, falls into an evil place—the Iron Dust Fire Pit of the Great Combined Hell, suffering great torment. That is to say, in a hot iron four-cornered region, surrounded by iron walls of five hundred Yojana (由旬，an ancient Indian unit of distance), there is constantly blazing iron fire that never ceases, burning the people in hell. This is their own karma, and rain of fire falls from above without stopping, like rain of iron, like rain of fire. Because of the rain of iron, all the body parts of those hell beings are scattered into dust. Because of the rain of fire, they are constantly boiled and burned. They constantly suffer such two kinds of rain-related torments. Those hell beings suffer in this way, and only hell beings suffer such torment. There is no other analogy for it. The suffering endured by that person is firm, urgent, and evil. All beings fear such evil suffering, not liking it or enjoying it. This is their own karma.'
。如是受苦乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常在大河渡人之處，常生怖畏，若身常病，若當象等，雖有惡命而常畏死，是彼惡業余殘果報。
「又彼比丘觀察如是合大地獄一一別處，唯十六處，更不見有第十七處。合大地獄十六別處，多眾常滿，如是觀察實業法報。彼比丘如是觀察彼諸眾生種種惡業自在果報，厭離生死。
「又修行者內心思惟——隨順正法觀察法行，如此比丘諦觀察已，通達業果，如是諦知三大地獄並別處所及業果報。觀察知已，攀緣通達，不樂有中住魔境界。彼地夜叉見彼比丘如是精進，即覆上聞虛空夜叉，虛空夜叉聞四大王，如前所說，次第乃至無量光天，乃至說言：『閻浮提中某國某村，如是次第剃除鬚髮被服法衣，正信出家，彼比丘如是乃至得第九地。』無量光天聞已歡喜，迭相告言：『天等當知！魔分損減，正法朋長。』
「又彼比丘如是觀察三地獄已，次復觀察第四叫喚之大地獄。眾生何業生於彼中？彼見聞知：所謂有人殺生、偷盜、邪行、飲酒，樂行多作，如是四業普遍究竟，作而復集，身壞命終則生如是叫喚大地獄。殺、盜、邪行
【現代漢語翻譯】 現代漢語譯本：像這樣承受痛苦，乃至所造作的聚集的惡業不善業沒有毀壞、沒有腐爛、業力之氣沒有窮盡，在任何時候痛苦都不會停止；如果惡業窮盡，他才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中相同業力的地方，常常在大河邊渡人的地方，常常心生怖畏，或者身體常常生病，或者被大象等等威脅，即使有茍延殘喘的生命也常常畏懼死亡，這是他惡業剩餘的果報。
『此外，那位比丘觀察像這樣聚合的大地獄的每一個不同的地方，只有十六處，再也看不到有第十七處。聚合的大地獄這十六個不同的地方，常常充滿著眾多的受苦者，像這樣觀察真實的業力法則的果報。那位比丘像這樣觀察那些眾生種種惡業所帶來的果報，厭惡離開生死輪迴。
『此外，修行者內心思維——隨順正法觀察法行，這位比丘如此仔細觀察后，通達業果，像這樣仔細地瞭解三大地獄以及各個處所和業力果報。觀察瞭解后，攀緣通達，不樂於在有中停留，不住在魔的境界中。那裡的地夜叉看到那位比丘如此精進，就又向上稟告虛空夜叉，虛空夜叉稟告四大天王，像前面所說的那樣，依次乃至無量光天（Abhasvara Devas），乃至說：『在閻浮提（Jambudvipa）中的某個國家某個村莊，像這樣次第剃除鬚髮、披上法衣，以正信出家，那位比丘像這樣乃至得到第九地。』無量光天聽了后歡喜，互相告知說：『天人們應當知道！魔的力量減弱，正法的力量增長。』
『此外，那位比丘像這樣觀察了三大地獄后，接著又觀察第四個叫喚大地獄（Raurava）。眾生因為什麼業而生到那裡呢？他看到並且知道：所謂有人殺生、偷盜、邪淫、飲酒，喜歡做並且大量地做，像這樣的四種惡業普遍而究竟，做了又不斷地積累，身壞命終后就生到像這樣的叫喚大地獄。殺生、偷盜、邪淫
【English Translation】 English version: Thus, enduring suffering, until the accumulated evil and unwholesome karma is not destroyed, not decayed, and the energy of karma is not exhausted, suffering will not cease at any time. If the evil karma is exhausted, then he can escape from that hellish place. If in a previous life, a long time ago, good karma ripens, he will not be born into the realms of hungry ghosts or animals. If born among humans in a place of similar karma, often near a river crossing, he will constantly feel fear, or be constantly ill, or be threatened by elephants, etc. Even with a wretched life, he will constantly fear death; this is the remaining karmic retribution of his evil deeds.
『Furthermore, that Bhikkhu observes each separate place of the combined great hells in this way, only sixteen places, and sees no seventeenth place. The sixteen separate places of the combined great hells are constantly filled with many beings. Thus, he observes the retribution of the true law of karma. That Bhikkhu, observing in this way the various evil deeds and their resulting retributions of those beings, becomes weary of birth and death.
『Furthermore, the practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the Right Dharma. After this Bhikkhu has carefully observed, he understands the results of karma. Thus, he carefully understands the three great hells and their separate locations and the retributions of karma. Having observed and understood, he grasps and comprehends, not delighting in dwelling in existence, not dwelling in the realm of Mara (demon). When the earth Yaksha (earth spirit) there sees that Bhikkhu is so diligent, he reports it upwards to the sky Yaksha (sky spirit), and the sky Yaksha reports it to the Four Great Kings, as previously described, in order up to the Abhasvara Devas (gods of radiant light), even saying: 『In such and such a country and such and such a village in Jambudvipa (the continent where humans live), in such a sequence, having shaved his head and beard, and wearing the Dharma robes, he has left home with right faith. That Bhikkhu, in this way, even attains the ninth ground.』 The Abhasvara Devas, hearing this, rejoice and tell each other: 『The Devas should know! The power of Mara is diminishing, and the strength of the Right Dharma is increasing.』
『Furthermore, after that Bhikkhu has observed the three hells in this way, he then observes the fourth great hell of Raurava (the howling hell). What karma causes beings to be born there? He sees and knows: namely, some people kill, steal, engage in sexual misconduct, and drink alcohol, delighting in doing and doing much of it. Such four evil deeds are pervasive and ultimate, done and accumulated repeatedly. After the body is destroyed and life ends, they are born into such a great hell of Raurava. Killing, stealing, sexual misconduct
業及果報如前所說，今說飲酒樂行多作，則生叫喚大地獄中。若人以酒與會僧眾，若與戒人——出家比丘、若寂靜人、寂滅心人、禪定樂者，與其酒故，心則濁亂。彼人以是惡業因緣，身壞命終墮于惡處——叫喚大地獄，彼中惡熱，受大苦惱。受何等苦？謂：以鐵鉗強擘其口，洋赤銅汁灌口令飲，初燒其唇；既燒唇已，次燒其齒；既燒齒已，次燒其舌；既燒舌已，次燒其咽；如是燒咽，次燒其肚，如是次第燒其小腸；燒小腸已，復燒大腸，如是生藏，次燒熟藏；燒熟藏已，從下而出。如是彼人酒不善業，得如是報，號啼吼喚，呼嗟大哭。
「彼人如是唱喚吼已，閻魔羅人為責疏之，而說偈言：
「『已作不善業， 今受苦惱果， 自癡心所作， 后則被燒煮； 如是不善業， 已噁心所作， 今受莫呻喚， 何用呼嗟為？ 若人作惡業， 皆得惡果報， 若欲自樂者， 如是莫近惡。 若作少惡業， 地獄多受苦， 癡心自在故， 得脫猶作惡。 惡業不可信， 令人到地獄， 少火能燒山， 及一切林樹。 癡人唸作惡， 不喜樂善法， 見惡行果報， 皆從因緣生。 云何不樂法？ 何故不捨惡？ 若人離惡業，
【現代漢語翻譯】 現代漢語譯本 業和果報如前面所說的那樣，現在說如果喜歡飲酒並且經常這樣做，就會生到叫喚大地獄中。如果有人用酒供養僧眾，或者供養持戒的人——出家的比丘（bhiksu，佛教出家男眾）、或者清凈的人、或者內心寂滅的人、或者喜愛禪定的人，因為供養酒的緣故，使他們的心變得渾濁散亂。這個人因為這種惡業的因緣，身死命終後會墮落到惡處——叫喚大地獄，在那裡遭受極度的酷熱，承受巨大的苦惱。承受什麼樣的苦惱呢？就是：用鐵鉗強行撬開他的嘴，用滾燙的赤銅汁灌進他的口中讓他飲用，首先燒灼他的嘴唇；燒灼嘴唇之後，接著燒灼他的牙齒；燒灼牙齒之後，接著燒灼他的舌頭；燒灼舌頭之後，接著燒灼他的咽喉；這樣燒灼咽喉，接著燒灼他的肚子，這樣依次燒灼他的小腸；燒灼小腸之後，又燒灼他的大腸，這樣燒灼生的內臟，接著燒灼熟的內臟；燒灼熟的內臟之後，從下身排出。像這樣，這個人因為飲酒的不善業，得到這樣的果報，號叫啼哭，呼喊哀嘆。 『這個人這樣唱叫吼叫之後，閻魔羅人（Yamaraja，地獄之主）會責備他，並用偈頌說道：』 『已經做了不善的業，現在承受痛苦的果報， 這是自己愚癡的心所造作的，以後就會被燒煮； 像這樣不善的業，是惡毒的心所造作的， 現在承受痛苦不要呻吟呼叫，呼喊哀嘆又有什麼用呢？ 如果有人造作惡業，都會得到惡的果報， 如果想要自己快樂，就不要接近惡行。 如果造作少許的惡業，在地獄裡也會遭受極大的痛苦， 因為愚癡的心任意妄為，即使有機會脫離惡道仍然作惡。 惡業是不可信任的，會使人墮入地獄， 小小的火星也能燒燬山林和一切樹木。 愚癡的人只想作惡，不喜歡行善， 所見到的惡行果報，都是從因緣而生的。 為什麼不喜歡佛法呢？為什麼不捨棄惡行呢？ 如果有人遠離惡業，』
【English Translation】 English version As previously explained, karma and its consequences lead to rebirth in the Great Hell of Screaming for those who indulge in drinking and make it a frequent practice. If someone offers alcohol to the Sangha (community of monks), or to those who uphold precepts—ordained bhikshus (bhiksu, Buddhist monks), those who are tranquil, those with extinguished minds, or those who delight in meditation—their minds become turbid and disturbed because of the alcohol. Due to this cause of evil karma, such a person, upon the disintegration of their body and the end of their life, falls into an evil realm—the Great Hell of Screaming, where they endure extreme heat and suffer immense torment. What kind of suffering do they endure? It is this: their mouths are forcibly pried open with iron pincers, and molten red-hot copper is poured into their mouths for them to drink, first burning their lips; after burning their lips, then burning their teeth; after burning their teeth, then burning their tongue; after burning their tongue, then burning their throat; after burning their throat, then burning their stomach; in this way, successively burning their small intestine; after burning their small intestine, then burning their large intestine; in this way, burning the raw organs, then burning the cooked organs; after burning the cooked organs, it exits from below. Thus, this person, due to the unwholesome karma of drinking alcohol, receives such retribution, screaming and crying, calling out and lamenting. 『After this person cries out and screams, the Yamaraja (Yamaraja, the lord of hell) rebukes them, saying in verse:』 『Having committed unwholesome deeds, now you suffer the consequences of pain, This is created by your own deluded mind, and later you will be burned and boiled; Such unwholesome deeds are created by a malicious mind, Now endure the suffering without moaning, what use is there in lamenting? If someone commits evil deeds, they will receive evil consequences, If you wish for your own happiness, then do not approach evil. If you commit even a small amount of evil, you will suffer greatly in hell, Because your deluded mind is unrestrained, even when you have the chance to escape, you still commit evil. Evil karma is untrustworthy, leading people to hell, A small fire can burn mountains and all the forests and trees. Deluded people only think of doing evil, and do not delight in wholesome practices, Seeing the consequences of evil actions, all arise from causes and conditions. Why not delight in the Dharma? Why not abandon evil? If someone abandons evil deeds,』
則不見地獄； 若人自心癡， 不知惡業果， 彼人受此惡， 汝今如是受。 惡業生地獄， 為惡業所燒， 惡不到涅槃， 怨不過惡業。 本惡業所誑， 今為惡業燒， 若不作惡業， 終不受苦惱。 若人能制愛， 此道寂靜勝， 如是舍愛人， 則近涅槃住。 已造惡業竟， 不曾修行善， 如是惡業燒， 心勿行惡業。 行惡業之人， 無處得安樂， 若欲自樂者， 應當喜樂法。 若人喜樂惡， 受苦中之苦， 若不能忍苦， 不應作惡業。 善人行善易， 惡人行善難； 惡人造惡易， 善人作惡難。』
「彼地獄中閻魔羅人，如是責疏地獄人已，設種種苦，所謂二山：山甚堅䩕，鐵炎火燃，兩相作勢，一時俱來，拶(嗟末反)地獄人，拶已磨之，其身散盡，無物可見；如是磨已，而復還生，復以二山如前拶磨，如是如是，生已復拶、生已復磨。如是無量百千年歲惡業未盡，彼地獄處若得脫已，走向余處望救望歸，思得解脫。閻魔羅人即復執之，令頭在下，置鐵鑊中，彼人如是在鐵鑊中頭面在下，經百千年湯火煮之，如是惡業猶故不盡。彼鑊湯處若得脫已，走向余處望救望歸，欲求安樂。
【現代漢語翻譯】 現代漢語譯本 那麼就不會看見地獄； 如果有人內心愚癡，不知道惡業的果報， 那個人就會承受這些惡果，你現在就是這樣承受的。 惡業產生地獄，被惡業所焚燒， 作惡不能到達涅槃（Nirvana，解脫），怨恨比不過惡業。 原本被惡業所迷惑，現在被惡業焚燒， 如果不造作惡業，最終就不會遭受苦惱。 如果有人能夠控制貪愛，這條道路寂靜殊勝， 像這樣捨棄貪愛的人，就接近涅槃而住。 已經造作惡業完畢，不曾修行善業， 像這樣被惡業焚燒，內心不要再造作惡業。 造作惡業的人，沒有地方可以得到安樂， 如果想要自己快樂，應當歡喜信樂佛法。 如果有人歡喜作惡，就會承受痛苦中的痛苦， 如果不能忍受痛苦，就不應該造作惡業。 善人行善容易，惡人行善困難； 惡人造惡容易，善人作惡困難。
『在那地獄中，閻魔羅人（Yamaraja，地獄之主）這樣責備疏遠地獄罪人之後，設定種種苦難，就是所謂的兩座山：山非常堅硬，鐵的火焰燃燒著，兩座山相對形成夾擊之勢，同時夾過來，擠壓地獄罪人，擠壓之後磨碎他們，他們的身體散盡，什麼都看不見；這樣磨碎之後，又恢復還生，再次用兩座山像之前那樣擠壓磨碎，像這樣，這樣，生了又擠壓、生了又磨碎。像這樣無量百千年歲，惡業還沒有完結，那些地獄罪人如果從那個地方脫離出來，就走向其他地方，希望得到救助，希望能夠回去，想要得到解脫。閻魔羅人立即又抓住他們，讓他們頭朝下，放置在鐵鍋中，那些罪人像這樣在鐵鍋中頭面朝下，經過百千年用沸湯煮，像這樣惡業仍然沒有完結。那些罪人如果從沸湯中脫離出來，就走向其他地方，希望得到救助，希望能夠回去，想要尋求安樂。
【English Translation】 English version Then one will not see hell; If a person's own mind is foolish, not knowing the consequences of evil deeds, That person will suffer these evil consequences, as you are suffering now. Evil deeds generate hell, being burned by evil deeds, Evil cannot lead to Nirvana (liberation), resentment is no match for evil deeds. Originally deluded by evil deeds, now burned by evil deeds, If one does not commit evil deeds, one will ultimately not suffer. If one can control craving, this path is peaceful and supreme, Such a person who abandons craving dwells near Nirvana. Having completed the creation of evil deeds, never having cultivated good deeds, Thus burned by evil deeds, the mind should not engage in evil deeds. A person who commits evil deeds has nowhere to find peace and happiness, If one desires one's own happiness, one should rejoice in the Dharma (teachings). If one rejoices in doing evil, one will suffer the suffering of sufferings, If one cannot endure suffering, one should not commit evil deeds. It is easy for a good person to do good, difficult for an evil person to do good; It is easy for an evil person to do evil, difficult for a good person to do evil.'
'In that hell, the Yamaraja (Lord of Death) rebukes and alienates the hell inmates in this way, then inflicts various sufferings, namely the so-called two mountains: the mountains are extremely hard, with iron flames burning, the two mountains form a crushing posture against each other, coming together at the same time, squeezing the hell inmates, crushing and grinding them, their bodies are scattered, and nothing can be seen; after being ground like this, they are restored to life, and the two mountains are used again to squeeze and grind them as before, like this, like this, born and then squeezed, born and then ground. Like this, for immeasurable hundreds of thousands of years, the evil karma has not yet ended, and if those hell inmates escape from that place, they go to other places, hoping to be rescued, hoping to return, wanting to be liberated. The Yamaraja immediately seizes them again, making them head downwards, placing them in an iron cauldron, and those inmates are in the iron cauldron with their heads and faces downwards, being boiled in boiling water for hundreds of thousands of years, and like this, the evil karma is still not exhausted. If those inmates escape from the boiling cauldron, they go to other places, hoping to be rescued, hoping to return, wanting to seek peace and happiness.'
彼人面前有大鐵烏，其身炎燃，即執其身，攫斫分散，脈脈節節為百千分，分散食之，分分分散，如是無量百千年歲，而彼惡業猶故不盡。彼鐵烏處若得脫已，望救望歸，走向余處，飢渴苦惱，遠見清水若陂池等，疾走往赴。彼處唯有熱白镴汁滿彼池等，彼欲澡洗，即便入中；既入彼處，以惡業故，即有大黿取而沈之，熱白镴汁煮令極熟，如是無量百千年歲，乃至不善惡業破壞無氣盡已，如是大黿爾乃放之。既得脫已，彼人苦惱，望救望歸，走向余處，面前現見閻魔羅人手執鐵𥎞，其𥎞炎燃，以如是𥎞而𥎞其頭，即便穿徹，或有被刺破背出者，或有被刺破脅出者，或有被刺破頭出者，彼地獄人受大苦惱，唱聲吼喚，餘地獄人罪業力故，聞其吼喚謂是歌聲，皆共走趣望救望歸。閻魔羅人即復執之，鐵𥎞刀斧皆悉炎燃穿刺割斫。如是無量百千年歲，乃至作集惡業破壞無氣爛盡，彼地獄處爾乃得脫。望救望歸，走向余處，遠見有村，屋舍具足，多有河池，專心直進疾走往赴，欲入彼村；彼村一切皆悉炎燃，有金剛口利牙黑蟲，身皆炎燃處處遍滿。既入村已，門即密閉，彼地獄人為金剛口利牙黑蟲之所啖食。如是無量百千年歲，乃至作集惡業破壞、無氣爛盡，得出如是苦惱大海。若於前世過去久遠有善業熟，不生餓鬼、畜生之
道；若生人中同業之處，心則忽忘，貧窮無物，常在道巷、四出巷中賣鄙惡物，治生求利。為諸小兒佯笑戲弄，口齒色惡，腳足劈裂，常患飢渴之所逼切，無有妻子，無父無母兄弟姊妹，此是飲酒與酒惡業，余殘果報。如是戒人與酒罪業則墮如是叫喚大地獄，受苦果報，應如是知。
「又彼比丘知業果報，復觀叫喚之大地獄，有何別處？彼見聞知：叫喚地獄有別異處，名大吼處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒樂行多作，墮彼地獄生大吼處。殺、盜、邪行業及果報，如前所說。何者飲酒？所謂：以酒與齋戒人、清凈之人。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄大吼處生，受大苦惱，所謂苦者：熱白镴汁先置口中，以本持酒與齋戒人、與清凈人惡業所致故，以炎燃鐵缽盛之置其口中，大苦逼惱，發聲大吼。如是吼聲，餘地獄中則不如是。彼諸罪人生大悲苦，唱聲吼喚，大吼之聲遍滿虛空。閻魔羅人本性自瞋，彼地獄人罪業力故，閻魔羅人聞其吼聲，倍更瞋怒。諸飲酒人不護諸惡，一切不善不生慚愧。若與酒者，是則與人一切不善，以飲酒故，心不專正、不護善法，心則錯亂；彼亂心人不識好惡，一切不善不生慚愧；若人與酒則與其因，以有因故，能為不善。如相似因，相似得
【現代漢語翻譯】 現代漢語譯本：如果（罪人）轉生為人，在共同造業的地方，心識就會突然遺忘（前世之事），變得貧窮困苦，一無所有，常常在道路和小巷中，靠出賣低劣的物品來謀生求利。被小孩子們嘲笑戲弄，牙齒和嘴唇顏色難看，腳和足部開裂，經常遭受飢餓和乾渴的逼迫，沒有妻子，也沒有父母、兄弟姐妹。這些都是因為飲酒以及與酒相關的惡業所導致的，是剩餘的果報。像這樣，勸誡人們遠離與酒相關的罪業，否則就會墮入叫喚大地獄，遭受痛苦的果報，應當這樣瞭解。
『此外，那位比丘瞭解了業的果報，又觀察叫喚大地獄，有什麼特別的地方？他看到並瞭解到：叫喚地獄有一個特別的地方，名叫大吼處。眾生因為什麼業而生於那個地方呢？他看到：有人殺生、偷盜、邪淫、飲酒，喜歡作惡多端，就會墮入那個地獄，生於大吼處。殺生、偷盜、邪淫的行業以及果報，如前面所說。什麼是飲酒呢？就是用酒來供養持齋戒的人、清凈的人。那個人因為這種惡業的因緣，身死命終后墮入惡處——叫喚地獄的大吼處，遭受巨大的苦惱，所謂的苦惱是：滾燙的白镴汁先倒入他的口中，這是因為他之前用酒供養持齋戒的人、清凈的人的惡業所導致的，用燃燒著火焰的鐵缽盛著（镴汁）放在他的口中，巨大的痛苦逼迫著他，讓他發出巨大的吼叫聲。這樣的吼叫聲，在其他的地獄中是沒有的。那些罪人產生巨大的悲傷和痛苦，發出吼叫聲，大吼的聲音遍滿虛空。閻魔羅人（Yama，掌管地獄的獄卒）本性就容易發怒，加上地獄中的罪人罪業的力量，閻魔羅人聽到他們的吼叫聲，更加憤怒。那些飲酒的人不守護各種惡行，對一切不善之事不生慚愧之心。如果有人給別人酒喝，那就是把一切不善的東西都給了那個人，因為飲酒的緣故，心不能專一正直，不能守護善法，心就會錯亂；那些心智錯亂的人不能分辨好壞，對一切不善之事不生慚愧之心；如果有人給別人酒喝，那就是給了他作惡的因，因為有了這個因，就能做出不善之事。就像相似的因，得到相似的果。』
【English Translation】 English version: If (the sinner) is reborn as a human, in a place where they share the same karma, their mind will suddenly forget (the past life), becoming poor and destitute, possessing nothing. They will often be in roads and alleys, selling inferior goods to make a living. They will be mocked and ridiculed by children, their teeth and lips will be unsightly, their feet will be cracked, and they will constantly suffer from hunger and thirst. They will have no wife, no parents, no siblings. These are all caused by drinking alcohol and related evil deeds, the remaining karmic retribution. Thus, one should admonish people to stay away from the sins related to alcohol, otherwise they will fall into the Great Hell of Screaming and suffer painful consequences. This is what should be understood.
'Furthermore, that Bhikshu (monk) understands the karmic consequences and observes the Great Hell of Screaming, asking what is special about it? He sees and understands that the Hell of Screaming has a special place called the Place of Great Roaring. What karma causes beings to be born in that place? He sees that those who commit killing, stealing, sexual misconduct, and drinking alcohol, enjoying doing evil deeds, will fall into that hell and be born in the Place of Great Roaring. The actions of killing, stealing, and sexual misconduct, as well as their karmic consequences, are as described earlier. What is drinking alcohol? It is using alcohol to offer to those who observe precepts and are pure. That person, due to this evil karma, after death falls into an evil place—the Place of Great Roaring in the Hell of Screaming, suffering great torment. The torment is that molten white lead is first poured into their mouth. This is because of the evil karma of previously offering alcohol to those who observe precepts and are pure. A burning iron bowl filled with (molten lead) is placed in their mouth, causing great pain and forcing them to roar loudly. Such roaring is not found in other hells. Those sinners experience great sorrow and pain, uttering screams, and the sound of their great roaring fills the void. The Yamarajas (Yama, the jailers who govern hell) are naturally prone to anger, and due to the power of the sinners' karma, the Yamarajas, hearing their roars, become even more enraged. Those who drink alcohol do not guard against various evils and feel no shame for all unwholesome deeds. If someone gives alcohol to others, it is as if they are giving them all unwholesome things. Because of drinking alcohol, the mind cannot be focused and upright, and one cannot guard against good deeds; the mind becomes confused. Those with confused minds cannot distinguish between good and bad and feel no shame for all unwholesome deeds. If someone gives alcohol to others, it is as if they are giving them the cause for evil. Because there is this cause, one can commit unwholesome deeds. Like similar causes, similar results are obtained.'
果。以此因緣，久受大苦，種種苦惱、無量苦惱。何故名曰大吼地獄？以受無量種種苦惱，發聲大吼，是故名曰大吼地獄。如是眾生在如是處，乃至不善惡業破壞、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生則愚鈍，心不黠慧，則多忘失，少時不憶。如是闇鈍愚癡之人，無有資財，人不敬愛，貧窮無物，雖復求財而不可得，若得微病即便命終，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見：如是叫喚地獄有十六處，何等十六？一名大吼；二名普聲；三名發火流；四名火末蟲；五名熱鐵火杵；六名雨炎火石；七名殺殺；八名鐵林曠野；九名普闇；十名閻魔羅遮約曠野；十一名劍林；十二名大劍林；十三名芭蕉煙林；十四名有煙火林；十五名火雲霧；十六名分別苦。此十六處叫喚地獄所有別處。眾生何業報生彼處？彼比丘如是已觀叫喚地獄大吼處已，次觀第二，名普聲處。彼見：有人殺生、偷盜、邪行、飲酒樂行多作，彼人則墮叫喚地獄，生普聲處。殺、盜、邪行業及果報，如前所說。何者飲酒？若人飲酒樂行多作，若於他人初受戒者與酒令飲。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄普聲處生，受大苦惱
【現代漢語翻譯】 現代漢語譯本：因此因緣，長久遭受巨大的痛苦，各種各樣的苦惱，無量的苦惱。為什麼叫做大吼地獄呢？因為遭受無量種種的苦惱，發出大聲的吼叫，所以叫做大吼地獄。像這樣的眾生在這樣的地方，直到不善的惡業消磨殆盡，氣息斷絕腐爛，才能從那地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中同樣業力的地方，生下來就愚笨遲鈍，心不聰慧，常常忘記事情，小時候的事情也記不住。像這樣愚昧遲鈍愚癡的人，沒有資財，人不敬愛，貧窮沒有東西，即使求財也求不到，如果得了小病就會喪命，這是惡業殘留的果報。
『還有，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有哪些地方？他看到：像這樣的叫喚地獄有十六個地方，哪十六個呢？第一個叫做大吼；第二個叫做普聲；第三個叫做發火流；第四個叫做火末蟲；第五個叫做熱鐵火杵；第六個叫做雨炎火石；第七個叫做殺殺；第八個叫做鐵林曠野；第九個叫做普闇；第十個叫做閻魔羅遮約曠野（Yamarajadhvaja-vyavakara，閻魔王的旗幟和審判）；第十一個叫做劍林；第十二個叫做大劍林；第十三個叫做芭蕉煙林；第十四個叫做有煙火林；第十五個叫做火雲霧；第十六個叫做分別苦。這十六個地方是叫喚地獄所有的不同之處。眾生因為什麼業報而生到這些地方呢？那位比丘像這樣觀察了叫喚地獄的大吼處之後，接著觀察第二個，叫做普聲處。他看到：有人殺生、偷盜、邪淫、飲酒，喜歡這樣做而且做得很多，這個人就會墮入叫喚地獄，生到普聲處。殺生、偷盜、邪淫的行業以及果報，像前面所說的那樣。什麼是飲酒呢？如果有人飲酒，喜歡這樣做而且做得很多，如果有人給初次受戒的人酒喝。這個人因為這樣的惡業因緣，身死命終后墮入惡處——叫喚地獄的普聲處，遭受巨大的苦惱。』
【English Translation】 English version: Due to this cause and condition, they endure great suffering for a long time, various kinds of suffering, immeasurable suffering. Why is it called the Great Howling Hell? Because they endure immeasurable kinds of suffering and emit loud howls, therefore it is called the Great Howling Hell. Such beings in such places, until their unwholesome and evil karma is destroyed, their breath is exhausted and they rot away, only then can they escape from that hellish place. If in a previous life, in the distant past, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place of similar karma, they will be born dull and slow, their minds will not be clever and wise, they will often forget things, and will not remember things from their childhood. Such ignorant, dull, and foolish people have no wealth, are not respected or loved by others, are poor and have nothing, and even if they seek wealth, they cannot obtain it, and if they get a minor illness, they will die. This is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhikshu (monk) knowing the results of karma, again observes the Great Howling Hell, what other places are there? He sees: such Howling Hells have sixteen places, what are the sixteen? The first is called Great Howling; the second is called Universal Sound; the third is called Emitting Fire Streams; the fourth is called Fire-Dust Insects; the fifth is called Hot Iron Fire Pestles; the sixth is called Raining Flames and Fire Stones; the seventh is called Killing Killing; the eighth is called Iron Forest Wilderness; the ninth is called Universal Darkness; the tenth is called Yamarajadhvaja-vyavakara Wilderness (Yamaraja's banner and judgment); the eleventh is called Sword Forest; the twelfth is called Great Sword Forest; the thirteenth is called Banana Smoke Forest; the fourteenth is called Smoky Fire Forest; the fifteenth is called Fire Cloud Mist; the sixteenth is called Differentiated Suffering. These sixteen places are all different places within the Howling Hell. What karmic retribution causes beings to be born in these places? That Bhikshu, having observed the Great Howling place of the Howling Hell in this way, then observes the second place, called Universal Sound. He sees: someone who kills, steals, engages in sexual misconduct, and drinks alcohol, enjoys doing these things and does them often, that person will fall into the Howling Hell and be born in the Universal Sound place. The actions of killing, stealing, and sexual misconduct, and their karmic results, are as described before. What is drinking alcohol? If someone drinks alcohol, enjoys doing this and does it often, if someone gives alcohol to someone who has just taken vows. That person, due to this evil karmic cause, after their body breaks and their life ends, falls into an evil place—the Universal Sound place of the Howling Hell, and endures great suffering.'
，所謂杵筑：彼地獄人發聲吼喚，其聲遍滿彼地獄處、若鐵圍山、一切諸河、四天下處、閻浮提等，在彼處者彼吼聲出，一切消盡，彼人啼哭悲號吼聲自業相似。彼地獄人如是吼喚，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則生曠野少水國土。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：喚大地獄復有異處，名發火流，是彼地獄第三別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒樂行多作，彼人則墮叫喚地獄發火流處。殺、盜、邪行業及果報，如前所說。何者飲酒？于優婆塞五戒人邊說酒功德，作如是言：『酒亦是戒？』令其飲酒。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄發火流處，受大苦惱，所謂雨火，彼地獄人常被燒煮，炎燃頭髮，乃至腳足有熱鐵狗啖食其足，炎嘴鐵鷲破其髑髏而飲其腦，熱鐵野干食其身中，如是常燒、如是常食。
「彼人自作不善惡業，悲苦號哭，說偈傷恨，向閻羅人而作是言：
「『汝何無悲心？ 復何不寂靜？ 我是悲心器， 於我何無悲？』
「閻魔羅人答罪人曰：
「『汝為癡所覆，
【現代漢語翻譯】 現代漢語譯本： 所謂杵筑（一種地獄）：彼地獄中的人發出吼叫，那聲音遍佈整個地獄，如同鐵圍山（圍繞世界的山）一般，傳遍所有河流、四大天下（佛教宇宙觀中的四個大陸）之處、閻浮提（我們所居住的南贍部洲）等地，在那裡的人聽到這吼聲，一切都消散殆盡，那些人啼哭悲號，吼叫的聲音與他們自身的業力相似。那些地獄中的人如此吼叫，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，他們才能從地獄中解脫。如果在前世過去很久遠的時候有善業成熟，就不會轉生到餓鬼、畜生道中；如果轉生到人間，在與他們業力相似的地方，就會出生在曠野少水的國家。
『此外，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並知道：叫喚大地獄還有不同的地方，名叫發火流，這是叫喚地獄的第三個特殊之處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫、飲酒作樂，做了很多這樣的事情，這些人就會墮入叫喚地獄的發火流處。殺生、偷盜、邪淫的行業以及果報，如前面所說。什麼是飲酒呢？在優婆塞（在家男居士）受持五戒的人面前說飲酒的功德，說這樣的話：『飲酒也是一種戒律嗎？』引誘他們飲酒。這些人因為這種惡業的因緣，身死命終后墮入惡處——叫喚地獄的發火流處，遭受巨大的苦惱，比如降下火雨，那些地獄中的人經常被燒煮，火焰燃燒他們的頭髮，甚至到腳，有熱鐵狗啃食他們的腳，噴火的鐵鷲啄破他們的頭顱飲用他們的腦髓，熱鐵野干（豺狼）吞食他們的身體，就這樣一直被燒、一直被吃。
『那些人因為自己所造的不善惡業，悲傷痛苦地號哭，吟唱偈頌傷心悔恨，對著閻羅（地獄之主）之人這樣說：
『你為何沒有悲憫之心？又為何不能寂靜？我是悲憫的對象，為何你對我沒有悲憫？』
『閻魔羅（閻羅）之人回答罪人說：
『你被愚癡所矇蔽，』
【English Translation】 English version: So-called Chutuka (a type of hell): The people in that hell emit roars, and that sound pervades the entire hell, like Mount Chakravada (mountains surrounding the world), spreading throughout all rivers, the four great continents (the four continents in Buddhist cosmology), Jambudvipa (the continent we live on), and other places. Those who are there hear this roar, and everything dissipates. Those people weep and wail, and the sound of their roaring is similar to their own karma. Those hell beings roar like this until their evil karma has not been destroyed, has not decayed, and the energy of their karma has not been exhausted. At all times, suffering does not cease. If their evil karma is exhausted, then they can be liberated from that hell. If in a previous life, a long time ago, good karma has matured, they will not be reborn into the realms of hungry ghosts or animals. If they are reborn among humans, in a place similar to their karma, they will be born in a country with wilderness and little water.
『Furthermore, that Bhiksu (monk) understands the retribution of karma and observes the great hell of calling out, what other places are there? He sees and knows: the great hell of calling out has different places, called the Flow of Emitted Fire, which is the third special place in the hell of calling out. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, and indulge in drinking and pleasure, doing many such things. These people will fall into the Flow of Emitted Fire in the hell of calling out. The actions of killing, stealing, and sexual misconduct, as well as their retributions, are as described earlier. What is drinking? Speaking of the merits of drinking in front of Upasakas (male lay practitioners) who observe the five precepts, saying things like, 『Is drinking also a precept?』 and enticing them to drink. These people, due to the causes and conditions of this evil karma, fall into an evil place after death—the Flow of Emitted Fire in the hell of calling out, suffering great torment, such as raining fire. Those hell beings are constantly being burned and cooked, flames burning their hair, even to their feet. There are hot iron dogs devouring their feet, fire-breathing iron vultures pecking open their skulls and drinking their brains, and hot iron jackals eating their bodies. They are constantly being burned and constantly being eaten like this.
『Those people, because of the unwholesome and evil karma they have created, weep in sorrow and pain, chanting verses of regret and resentment, saying to the person of Yama (the lord of hell):
『Why do you have no compassion? And why can't you be silent? I am an object of compassion, why do you have no compassion for me?』
『The person of Yama (the lord of hell) answers the sinners:
『You are covered by ignorance,』
自作多惡業， 今受極重苦， 非我造此因。 癡人不學戒， 作集多惡業， 既有多惡業， 今得如是果。 是汝之所作， 非是我因緣， 若人作惡業， 彼業則是因。 已為愛罥誑， 作惡不善業， 今受惡業報， 何故瞋恨我？ 不作不受殃， 非謂惡無因， 若人意作惡， 彼人則自受。 莫喜樂飲酒， 酒為毒中毒； 常喜樂飲酒， 能殺害善法。 若常樂飲酒， 彼人非正意， 意動法叵得， 故應常舍酒。 酒為失中失， 是智者所說， 如是莫樂酒， 自失令他失。 常喜樂飲酒， 得不愛惡法， 如是得言惡， 故應舍飲酒。 財盡人中鄙， 第一懈怠本， 飲酒則有過， 如是應舍酒。 酒能熾燃欲， 瞋心亦如是， 癡亦因酒盛， 是故應舍酒。』
「如是地獄發火流處，是地獄人自業所得，乃至作集惡業破壞、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人則生一種國土無酒之處，一切資具無色無味，不知色味，是本惡業余殘果報。
正法念處經卷第七 大正藏第 17 冊
【現代漢語翻譯】 現代漢語譯本 自己造作了許多惡業，現在承受極其深重的痛苦，但這並非是我造成的因果。 愚癡的人不學習戒律，造作積聚了許多惡業，既然已經有了許多惡業，現在就得到這樣的果報。 這是你自己所作的，不是我的因緣所致。如果有人造作惡業，那麼這個惡業就是原因。 已經被愛慾的羅網所欺騙，造作了惡劣不善的業，現在承受惡業的報應，為何要對我瞋恨呢？ 不作惡就不會承受災殃，但並非說惡沒有原因。如果有人心裡想著作惡，那麼這個人就會自己承受惡果。 不要喜歡飲酒作樂，酒是毒藥中的毒藥；經常喜歡飲酒，能夠殺害善良的法。 如果經常喜歡飲酒，這個人就沒有正確的意念，意念動搖就無法獲得正法，所以應該經常捨棄酒。 酒是喪失理智的根源，這是智者所說的。因此不要喜歡飲酒，自己迷失也使他人迷失。 經常喜歡飲酒，會得到不喜愛的不良惡習，這樣就會得到惡名，所以應該捨棄飲酒。 錢財耗盡，在人群中被人鄙視，是第一等的懈怠之本。飲酒就會有過失，因此應該捨棄酒。 酒能夠熾盛燃燒慾望，瞋恨心也是這樣，愚癡也因為酒而更加嚴重，所以應該捨棄酒。 像這樣的地獄火焰流淌之處，是地獄中的人自己惡業所得的果報，乃至造作積聚的惡業破壞、沒有氣息、腐爛殆盡，他們才能從地獄中脫離出來。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生在人中同樣業力的地方，那麼這個人就會生在一種沒有酒的國土，一切資生用具都沒有顏色和味道，不知道顏色和味道，這是過去惡業剩餘的果報。 《正法念處經》卷第七 《大正藏》第17冊
【English Translation】 English version Having created many evil deeds myself, I now endure extremely heavy suffering, but I did not create this cause. Foolish people do not learn the precepts, accumulating many evil deeds. Having accumulated many evil deeds, I now receive such a result. This is what you have done, not caused by my circumstances. If someone commits evil deeds, then that karma is the cause. Having been deceived by the snare of love and desire, I committed evil and unwholesome deeds. Now I receive the retribution of evil deeds, why do you hate me? If you do not act, you will not suffer calamity, but it is not that evil has no cause. If someone intends to do evil in their mind, then that person will suffer the consequences themselves. Do not delight in drinking alcohol, alcohol is the most poisonous of poisons; constantly delighting in drinking alcohol can destroy good qualities. If one constantly delights in drinking alcohol, that person does not have right intention. If the mind is disturbed, the Dharma cannot be attained, therefore one should always abandon alcohol. Alcohol is the loss of all losses, as the wise have said. Therefore, do not delight in alcohol, losing yourself and causing others to lose themselves. Constantly delighting in drinking alcohol leads to unwholesome and undesirable habits. Thus, one gains a bad reputation, so one should abandon drinking alcohol. Exhausting wealth and being despised among people is the root of all laziness. Drinking alcohol leads to faults, therefore one should abandon alcohol. Alcohol can ignite desires, and so can anger. Delusion also increases because of alcohol, therefore one should abandon alcohol. 'Such a place where the fires of hell flow is the result of the karma of the beings in hell, until the accumulated evil deeds are destroyed, without breath, and completely decayed, then they can escape from that hell. If in a past life, long ago, good karma ripens, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place of similar karma, then that person will be born in a land without alcohol, where all necessities have no color or taste, and they do not know color or taste, this is the remaining retribution of past evil deeds.' The Sutra on the Establishment of Right Mindfulness, Volume 7 Taisho Tripitaka, Volume 17
No. 0721 正法念處經
正法念處經卷第八
元魏婆羅門瞿曇般若流支譯地獄品之四
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名火末蟲，是彼地獄第四別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄火末蟲處，業及果報如前所說；復賣酒者，加益水等而取酒價，如是賣酒，有偷盜過。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄火末蟲處，受大苦惱，所謂苦者：四百四病。何等名為四百四病？百一風病，百一黃病，百一冷病，百一雜病。彼地獄人相似因果。若閻浮提處、郁單越處、瞿耶尼處、弗婆提處，如是四處，隨若干人一病之力，於一日夜能令皆死。彼地獄處具有如是四百四病，而復更有餘諸苦惱，所謂苦者：彼地獄人自身蟲生，破其皮肉脂血骨髓而飲食之，受如是苦，唱聲大喚，孤獨無救。而復于彼閻魔羅人極生怖畏，復為大火之所燒煮，其身炎燃受種種苦，乃至作集惡業壞散、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮苦惱，是其前世賣酒惡業，余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復
【現代漢語翻譯】 現代漢語譯本
正法念處經 卷第八
元魏婆羅門瞿曇般若流支譯 地獄品之四
『此外，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看見並得知：還有一處名為火末蟲的地獄，是叫喚地獄的第四個特別之處。什麼樣的眾生會生於彼處呢？他看見：如果有人殺生、偷盜、邪淫，喜歡做這些惡事，並且大量地做，那麼這個人就會墮入叫喚地獄的火末蟲處，其業和果報如前所述。還有賣酒的人，在酒中摻水等，卻按原價出售，這樣的賣酒行為，有偷盜的過失。這個人因為這樣的惡業因緣，身死命終後會墮入惡處——叫喚地獄的火末蟲處，遭受巨大的苦惱，所謂的苦惱是：四百四病。什麼叫做四百四病呢？一百零一種風病，一百零一種黃病，一百零一種冷病，一百零一種雜病。那些地獄中的人遭受相似的因果報應。如果在閻浮提（Jambudvipa，我們所居住的大陸）、郁單越（Uttarakuru，四大部洲之一，位於北方）、瞿耶尼（Godaniya，四大部洲之一，位於西方）、弗婆提（Purvavideha，四大部洲之一，位於東方）這四個地方，隨便哪一種病的力量，在一日一夜之間就能讓許多人死亡。那個地獄之處具有這樣的四百四病，而且還有其他的各種苦惱，所謂的苦惱是：那個地獄中的人自身生出蟲子，咬破他們的皮肉、脂肪、血液、骨髓來吃，遭受這樣的痛苦，他們大聲呼叫，孤獨無助。而且他們還極其害怕閻魔羅人（Yamaraja，地獄之主），又被大火燒煮，身體燃燒，遭受種種痛苦，直到所造的惡業消散、身體壞爛、氣息斷絕而死，才能從那個地獄處脫離。如果在前世過去很久遠的時候，有善業成熟，就不會生於餓鬼、畜生道；如果生於人中，也會在相似的境遇中，貧窮困苦，這是他們前世賣酒的惡業所留下的殘餘果報。
『此外，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看見並得知：復 English version
No. 0721 The Sutra on the Establishment of Right Mindfulness
Volume VIII of the Sutra on the Establishment of Right Mindfulness
Translated by the Brahman Gotama Prajnaruchi of the Yuan Wei Dynasty Chapter Four on the Hells
'Furthermore, that Bhikshu, knowing the karmic consequences, again observes the Great Hell of Calling Out, what other places are there? He sees and knows: there is another place called the Hell of Fire-Dust Insects, which is the fourth distinct place in that Hell of Calling Out. What kind of beings are born in that place? He sees: if there are people who kill, steal, engage in sexual misconduct, delight in doing these evil deeds, and do them extensively, then those people will fall into the Hell of Calling Out, in the place of Fire-Dust Insects, their karma and consequences being as described before. Furthermore, those who sell alcohol, adding water and the like while charging the original price, such selling of alcohol involves the transgression of theft. Those people, due to such evil karmic causes, after their bodies break and their lives end, fall into evil places—the Hell of Calling Out, in the place of Fire-Dust Insects, suffering great torment, the so-called torment being: four hundred and four diseases. What are these four hundred and four diseases? One hundred and one wind diseases, one hundred and one bile diseases, one hundred and one cold diseases, and one hundred and one mixed diseases. Those hell beings experience similar causes and consequences. If in Jambudvipa (Jambudvipa, the continent we live on), Uttarakuru (Uttarakuru, one of the four great continents, located in the north), Godaniya (Godaniya, one of the four great continents, located in the west), or Purvavideha (Purvavideha, one of the four great continents, located in the east), in any of these four places, the power of just one disease can cause many people to die in a single day and night. That hellish place possesses such four hundred and four diseases, and furthermore, there are other various torments, the so-called torment being: insects grow from the bodies of those hell beings, breaking their skin, flesh, fat, blood, bones, and marrow to eat, suffering such pain, they cry out loudly, alone and without help. Moreover, they are extremely fearful of the Yamaraja (Yamaraja, the lord of hell), and are also boiled by great fires, their bodies burning, suffering various torments, until the evil karma they have accumulated is exhausted, their bodies decay, their breath ceases, and they die, only then can they escape from that hellish place. If in a past life, long ago, good karma has ripened, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, they will be in similar circumstances, poor and suffering, which is the remaining karmic consequence of their evil deeds of selling alcohol in a past life.
'Furthermore, that Bhikshu, knowing the karmic consequences, again observes the Great Hell of Calling Out, what other places are there? He sees and knows: again
【English Translation】 Modern Chinese Translation
The Sutra on the Establishment of Right Mindfulness, Volume VIII
Translated by the Brahman Gotama Prajnaruchi of the Yuan Wei Dynasty, Chapter Four on Hells
'Furthermore, that Bhikshu, understanding the karmic consequences, again observes the Great Hell of Calling Out, what other places are there? He sees and knows: there is another place called the Hell of Fire-Dust Insects, which is the fourth distinct place in the Hell of Calling Out. What kind of beings are born in that place? He sees: if there are people who kill, steal, engage in sexual misconduct, delight in doing these evil deeds, and do them extensively, then those people will fall into the Hell of Calling Out, in the place of Fire-Dust Insects, their karma and consequences being as described before. Furthermore, those who sell alcohol, adding water and the like while charging the original price, such selling of alcohol involves the transgression of theft. Those people, due to such evil karmic causes, after their bodies break and their lives end, fall into evil places—the Hell of Calling Out, in the place of Fire-Dust Insects, suffering great torment, the so-called torment being: four hundred and four diseases. What are these four hundred and four diseases? One hundred and one wind diseases, one hundred and one bile diseases, one hundred and one cold diseases, and one hundred and one mixed diseases. Those hell beings experience similar causes and consequences. If in Jambudvipa (Jambudvipa, the continent we live on), Uttarakuru (Uttarakuru, one of the four great continents, located in the north), Godaniya (Godaniya, one of the four great continents, located in the west), or Purvavideha (Purvavideha, one of the four great continents, located in the east), in any of these four places, the power of just one disease can cause many people to die in a single day and night. That hellish place possesses such four hundred and four diseases, and furthermore, there are other various torments, the so-called torment being: insects grow from the bodies of those hell beings, breaking their skin, flesh, fat, blood, bones, and marrow to eat, suffering such pain, they cry out loudly, alone and without help. Moreover, they are extremely fearful of the Yamaraja (Yamaraja, the lord of hell), and are also boiled by great fires, their bodies burning, suffering various torments, until the evil karma they have accumulated is exhausted, their bodies decay, their breath ceases, and they die, only then can they escape from that hellish place. If in a past life, long ago, good karma has ripened, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, they will be in similar circumstances, poor and suffering, which is the remaining karmic consequence of their evil deeds of selling alcohol in a past life.'
'Furthermore, that Bhikshu, understanding the karmic consequences, again observes the Great Hell of Calling Out, what other places are there? He sees and knows: again
有異處，彼處名為熱鐵火杵，是彼地獄第五別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄熱鐵火杵別異處生。業及果報如前所說。今復說酒：若人以酒，誑與畜生——師子虎熊，鸜鵒、命命是等鳥獸，令其醉已，則無有力，不能得去，然後捉取，若殺、不殺。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄熱鐵火杵別異處生，受大苦惱。熱炎鐵杵是惡業作，筑令碎末如沙相似，一切身份皆悉散壞，彼受大苦，唱聲號哭，遞相向走；如是走時熱炎鐵杵隨後打筑，普受大苦。閻魔羅人復更執之以利鐵刀削其身體，削已復割，割已復克，克已復劈。乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，得風血病，是彼惡業余殘果報；生惡國土，無有醫藥瞻病使人，貧窮困苦，復生惡國，多有種種惡草刺棘，在於多熱少水之處，常懷怖畏，是彼惡業余殘勢力。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為雨炎火石，是彼地獄第六別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄雨炎火石別異處
【現代漢語翻譯】 現代漢語譯本： 還有一處特別的地方，那個地方叫做熱鐵火杵（用燒熱的鐵製成的杵），是叫喚地獄的第五個特殊場所。什麼樣的眾生會因為什麼業而生到那個地方呢？他看到：如果有人殺生、偷盜、邪淫，並且喜歡做這些惡事，那麼這個人就會墮入叫喚地獄的熱鐵火杵這個特殊場所。他的業和果報就像之前說的那樣。現在再來說說關於酒的罪業：如果有人用酒欺騙獅子、老虎、熊，或者鸜鵒（一種鳥）、命命鳥（傳說中的鳥）等鳥獸，讓它們喝醉，使它們失去力量，無法逃脫，然後捉住它們，無論殺不殺。這個人因為這種惡業的因緣，死後就會墮入惡道——叫喚地獄的熱鐵火杵這個特殊場所，遭受巨大的痛苦。熾熱的鐵杵是由惡業造成的，用來捶打罪人，把他們打成像沙子一樣細碎，全身的各個部分都被打散破壞。他們遭受巨大的痛苦，發出號叫哭喊的聲音，互相奔跑逃竄；在他們逃跑的時候，熾熱的鐵杵會跟在後面捶打，讓他們普遍遭受巨大的痛苦。閻魔羅人（地獄的獄卒）還會用鋒利的鐵刀削他們的身體，削了之後再割，割了之後再刻，刻了之後再劈。直到他們所造作的聚集的惡不善業還沒有消滅、還沒有腐爛、業力之氣還沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業消盡了，他們才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，也會在與之前所造惡業相似的環境中，得風血病（血液循環不暢導致的疾病），這是他們惡業所剩下的果報；會出生在惡劣的國土，沒有醫藥，也沒有照顧病人的人，貧窮困苦，還會出生在充滿各種惡草和帶刺植物的惡劣國家，在炎熱少水的地方，常常懷有恐懼，這是他們惡業所剩下的勢力。
『此外，那位比丘知道業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並知道：還有另外一個地方，那個地方叫做雨炎火石（下著燃燒的火石雨），是叫喚地獄的第六個特殊場所。什麼樣的眾生會因為什麼業而生到那個地方呢？他看到：如果有人殺生、偷盜、邪淫，並且喜歡做這些惡事，那麼這個人就會墮入叫喚地獄的雨炎火石這個特殊場所。
【English Translation】 English version: Furthermore, there is another distinct place called 'Hot Iron Pestle,' which is the fifth special location within the Kākuta Hell (Hell of Screaming). What kind of beings are born in that place due to what kind of karma? He sees: If someone kills, steals, engages in sexual misconduct, and enjoys doing these evil deeds frequently, that person will fall into the special location of the Hot Iron Pestle in the Kākuta Hell. The karma and its consequences are as previously described. Now, let's talk about alcohol: If someone deceives animals such as lions, tigers, bears, or birds like mynas and jīvaṃjīvaka birds (a type of bird), giving them alcohol to make them drunk, so they lose their strength and cannot escape, and then captures them, whether killing them or not. That person, due to this evil karma, will, after death, fall into an evil realm—the special location of the Hot Iron Pestle in the Kākuta Hell—and suffer great torment. The hot, flaming iron pestle, created by evil karma, is used to pound them into fragments like sand, destroying and scattering all parts of their body. They endure great suffering, crying out and running in all directions; as they run, the hot, flaming iron pestle follows and pounds them, causing them to universally suffer greatly. The wardens of Yama (the lord of death) further seize them and use sharp iron knives to shave their bodies, shave and then cut, cut and then carve, carve and then split. Until the accumulated evil and unwholesome karma is not destroyed, not decayed, and the energy of the karma is not exhausted, the suffering will not cease at any time; if the evil karma is exhausted, then they can escape from that hellish place. If, in a past life, long ago, good karma ripens, they will not be born into the realms of hungry ghosts or animals; if born among humans, in a place similar to their past deeds, they will suffer from wind-blood diseases (diseases related to blood circulation), which is the remaining consequence of their evil karma; they will be born in evil countries, without medicine or people to care for the sick, poor and miserable, and they will be born in evil countries filled with various evil grasses and thorny plants, in hot and water-scarce places, constantly filled with fear, which is the remaining power of their evil karma.
『Moreover, that Bhikshu (Buddhist monk), knowing the consequences of karma, further observes the great Kākuta Hell, what other places are there? He sees and knows: There is another place called 'Rain of Flaming Stones,' which is the sixth special location within the Kākuta Hell. What kind of beings are born in that place due to what kind of karma? He sees: If someone kills, steals, engages in sexual misconduct, and enjoys doing these evil deeds frequently, that person will fall into the special location of the Rain of Flaming Stones in the Kākuta Hell.
生，業及果報如前所說。又復若人作如是心：『象若醉時能多殺人，若殺多人，我則得勝。』為令象鬥，與酒令飲。是業報故，墮于惡處——叫喚地獄雨炎火石別異處生，受大苦惱，所謂苦者：罪業力故，彼地獄中有大象生身皆炎燃，一切身份皆能打觸，取彼人已，觸破彼人一切身份，破碎墮落，與大怖畏，彼人如是唱聲大喚，身份散盡。若得脫已，而復更為閻魔羅人執之，置鑊在於熱沸赤銅汁中。如是無量百千年歲常燒常煮，身體爛壞，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人則生殺象之家，為象所殺，常困貧窮，面色不好，手足堅澀，身常澀觸，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名殺殺處，是彼地獄第七別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄生殺殺處，業及果報如前所說。又復若人以酒與他貞良婦女，令其醉已，心亂不正，不守梵行，然後共淫。彼人以是惡業因緣，身壞命終，墮于惡處——叫喚地獄生殺殺處，受大苦惱。所謂苦者：熱炎鐵鉤拔其男根，拔已復生，拔已復生，新生濡
【現代漢語翻譯】 現代漢語譯本：生、業以及果報如同前面所說的那樣。再者，如果有人這樣想：『大象如果喝醉了，就能殺死很多人，如果殺死很多人，我就能獲勝。』爲了讓大象爭鬥，就給它們喝酒。因為這種業報，會墮入惡處——叫喚地獄中一個名為『雨炎火石別異處』的地方，遭受巨大的苦惱。所謂的苦惱是：因為罪業的力量，那個地獄裡會生出巨大的、全身燃燒的大象，它們身體的各個部分都能用來擊打和觸碰。它們抓住那個人，觸碰並破壞那個人身體的各個部分，使其破碎墮落，帶來巨大的恐怖。那個人就這樣慘叫和大喊，身體分散殆盡。如果僥倖逃脫，又會被閻魔羅人抓住，放在沸騰的赤銅汁的鑊中。就這樣無量百千年地常燒常煮，身體腐爛壞掉，直到惡業沒有壞滅、沒有腐爛、業氣沒有消盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在與之前惡業相似的地方，那個人會生在殺象的家庭，被大象所殺，常常困於貧窮，面色不好，手腳粗糙，身體常常感到粗澀，這是他惡業剩餘的果報。 此外，那位比丘瞭解了業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並瞭解到：還有另一個地方叫做『殺殺處』，是那個地獄的第七個特殊之處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，那個人就會墮入叫喚地獄的『殺殺處』，業和果報如同前面所說的那樣。再者，如果有人給貞潔善良的婦女喝酒，讓她們喝醉后，心神錯亂不正，不能遵守梵行，然後與她們發生淫亂。那個人因為這種惡業的因緣，身死命終后，會墮入惡處——叫喚地獄的『殺殺處』，遭受巨大的苦惱。所謂的苦惱是：用熾熱的鐵鉤拔出他的男根，拔出后又重新長出來，拔出后又重新長出來，新生的男根還很柔軟。
【English Translation】 English version: Life, karma, and its consequences are as previously described. Furthermore, if a person thinks, 'If an elephant is drunk, it can kill many people, and if it kills many people, I will be victorious,' and gives elephants alcohol to make them fight, due to this karmic retribution, they will fall into an evil realm—the 'Rain of Flames and Stones' in the Screaming Hell, suffering great torment. The torment is as follows: due to the power of their sinful karma, large elephants, their bodies entirely ablaze, will be born in that hell. Every part of their bodies can strike and touch. They seize that person, touching and breaking every part of their body, causing them to shatter and fall, bringing great terror. That person cries out and screams as their body is torn apart. If they manage to escape, they are seized again by the Yama wardens and placed in a cauldron of boiling, red-hot copper liquid. They are constantly burned and boiled for countless hundreds of thousands of years, their bodies rotting and decaying, until their evil karma is not destroyed, not decayed, and the karmic energy is not exhausted. At all times, the suffering does not cease. If the evil karma is exhausted, they can then escape from that hell. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals. If they are born among humans, in a place similar to their previous evil deeds, that person will be born into a family of elephant killers, be killed by elephants, constantly suffer from poverty, have a bad complexion, rough hands and feet, and a constantly rough feeling to their body. This is the remaining karmic retribution of their evil deeds. Furthermore, that Bhikshu, knowing the consequences of karma, observes the Great Screaming Hell and asks, 'What other places are there?' He sees and knows that there is another place called 'Killing Place,' which is the seventh distinct place in that hell. What karma causes beings to be born in that place? He sees that those who kill, steal, and engage in sexual misconduct, enjoying and frequently engaging in these evil deeds, will fall into the 'Killing Place' of the Screaming Hell. Their karma and its consequences are as previously described. Moreover, if a person gives alcohol to virtuous and chaste women, causing them to become drunk, their minds confused and disordered, unable to maintain their pure conduct, and then engages in sexual relations with them, that person, due to this evil karmic cause, will, upon the destruction of their body and the end of their life, fall into an evil realm—the 'Killing Place' of the Screaming Hell, suffering great torment. The torment is as follows: hot, fiery iron hooks will be used to pull out their male organ, and after it is pulled out, it will grow back again, and after it is pulled out, it will grow back again, the newly grown organ still tender.
嫩，而復更拔，極受大苦，唱聲叫喚。彼惡業人脫如是處，走向異處，既如是走，當其面前見有險岸，見有烏鷲獯狐鴟雕身皆是鐵，熱炎嘴爪，處處遍有在彼險岸。彼地獄人如是見已，生大怖畏，皺面喎口，望救望歸，墮險岸處，熱炎嘴爪鐵身烏鷲獯狐鴟雕，分分分散而啖食之，食已復生。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道，如是次第如前所說，王法所縛，身體惡色，面貌醜陋，繫獄而死，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為鐵林曠野，是彼地獄第八別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄鐵林曠野，業及果報如前所說。又若有人毒藥和酒，與怨令飲。彼人以是惡業因緣，身壞命終墮極惡處——叫喚地獄鐵林曠野，受大苦惱。所謂：鐵輪熱炎疾轉，閻魔羅人以熱鐵繩縛地獄人，在彼鐵輪速疾急轉。閻魔羅人以熱鐵箭射其身份，體無完處，如芥子許。罪業力故，而復不死。彼鐵輪處因緣若盡，走向余處，罪業力故，復為鐵蛇之所執持，于百千年而啖食之。乃至惡業未壞未爛、業氣未
【現代漢語翻譯】 現代漢語譯本 那些罪人再次被拔出，承受巨大的痛苦，發出慘叫聲。那些作惡之人從這樣的地方脫離后，走向另一個地方。當他們這樣走的時候，看到面前有危險的懸崖，看到有烏鷲（一種鳥，象徵地獄的折磨者）、獯狐（一種野獸，象徵地獄的折磨者）、鴟（一種鳥，象徵地獄的折磨者）、雕（一種鳥，象徵地獄的折磨者），它們的身體都是鐵做的，嘴和爪子都燃燒著火焰，遍佈在那個危險的懸崖上。那些地獄之人這樣看到后，產生巨大的恐懼，皺著眉頭，歪著嘴巴，希望得到拯救，希望能夠回去，但卻掉入了懸崖。那些燃燒著火焰的嘴和爪子，鐵做的身體的烏鷲、獯狐、鴟、雕，將他們分屍，一塊一塊地吃掉，吃完后他們又復活了。就這樣經過無量百千年的時間，直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止。如果惡業耗盡，他們才能從那個地獄處脫離。如果在前世過去很久遠的時候，有善業成熟，就不會生到餓鬼、畜生道中。像這樣依次如前面所說，被王法束縛，身體顏色難看，面貌醜陋，被關在監獄裡而死，這是他們惡業剩餘的果報。 『此外，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方，那個地方叫做鐵林曠野，是那個地獄的第八個特殊之處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，這些人就會墮入叫喚地獄的鐵林曠野，他們的業和果報如前面所說。此外，如果有人用毒藥和酒混合，給自己的仇人喝。這個人因為這個惡業的因緣，身壞命終後會墮入極惡之處——叫喚地獄的鐵林曠野，承受巨大的苦惱。那裡有鐵輪燃燒著火焰快速地旋轉，閻魔羅人（地獄的獄卒）用燃燒的鐵繩捆綁著地獄之人，在那個鐵輪上快速地旋轉。閻魔羅人用燃燒的鐵箭射他們的身體，身體沒有完整的地方，像芥菜籽那麼小的地方都沒有。因為罪業的力量，他們又不會死去。當那個鐵輪處的因緣結束時，他們走向其他地方，因為罪業的力量，又會被鐵蛇抓住，經過百千年被鐵蛇吃掉。直到惡業沒有消壞、沒有腐爛、業力之氣沒有』
【English Translation】 English version Again, they are pulled out, enduring great suffering, crying out and screaming. Those evil-doers, escaping from such a place, proceed to another. As they go, they see before them a perilous cliff, and they see ravens, vultures, wild foxes, owls, and eagles, all with bodies of iron, with flaming mouths and claws, everywhere on that perilous cliff. Seeing this, those hell-beings experience great fear, their faces wrinkled and mouths twisted, hoping for rescue and return, but they fall into the perilous cliff. The ravens, vultures, wild foxes, owls, and eagles with flaming mouths and claws and iron bodies tear them apart, scattering them piece by piece to be eaten, and after being eaten, they are reborn. Thus, for countless hundreds and thousands of years, until the evil karma is not destroyed, not decayed, and the energy of karma is not exhausted, suffering does not cease at any time. If the evil karma is exhausted, then they can escape from that hellish place. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals. In this way, in sequence as previously described, bound by the laws of the king, with bodies of ugly color and faces of ugliness, they are imprisoned and die, which is the remaining karmic retribution of their evil deeds. 『Furthermore, that Bhiksu (Buddhist monk) knowing the retribution of karma, again observes the Great Hell of Crying Out, what other places are there? He sees and knows: there is another place, that place is called the Iron Forest Wilderness, it is the eighth special place of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, delight in doing these evil deeds, and frequently do them. These people will fall into the Iron Forest Wilderness of the Crying Out Hell, their karma and retribution as previously described. Furthermore, if someone mixes poison with wine and gives it to their enemy to drink, that person, due to the cause and condition of this evil karma, will fall into an extremely evil place after their body is destroyed and their life ends—the Iron Forest Wilderness of the Crying Out Hell, enduring great suffering. There, iron wheels burn with flames and spin rapidly, and the Yamarājas (wardens of hell) bind the hell-beings with burning iron ropes, spinning them rapidly on those iron wheels. The Yamarājas shoot their bodies with burning iron arrows, leaving no part of their bodies whole, not even as small as a mustard seed. Because of the power of their sinful karma, they do not die. When the conditions of that iron wheel place are exhausted, they proceed to other places, and because of the power of their sinful karma, they are again seized by iron snakes, and are eaten by the iron snakes for hundreds and thousands of years. Until the evil karma is not destroyed, not decayed, and the energy of karma is not』
盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生捉蛇家，喜捉蛇頭，以彼惡業余殘勢力，蛇螫而死，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名普闇火，是彼地獄第九別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄普闇火處，業及果報如前所說。又復若人賣酒活命，有買酒人不知酒價，彼賣酒人少酒貴賣而取多物。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄普闇火處，受大苦惱。所謂苦者：普闇火處地獄之中，閻魔羅人不識不知為是何人而闇打之，彼地獄人受大苦惱，不知誰打；入闇火中，彼火乃無微少光明如毛頭許，彼地獄人于彼火中燒煮爛壞；復有鐵鋸解劈其身，從頭而起裂為兩分。罪人苦惱，唱聲大喚，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常患飢渴之所逼惱，無有財物，生隘迮處、生常儉處、非正人類相似處生，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？
【現代漢語翻譯】 現代漢語譯本：如果（眾生的）惡業窮盡，在任何時候痛苦都不會停止；如果惡業窮盡，他們才能從那個地獄處脫離。如果前世過去很久遠的善業成熟，他們就不會生於餓鬼、畜生之道；如果生於人中相同業力的地方，會生在捉蛇人家，喜歡捉蛇頭，因為他們惡業殘餘的勢力，被蛇咬而死，這是他們惡業殘餘的果報。
又那位比丘知道業的果報，又觀察叫喚大地獄，還有什麼地方？他看見並知道：還有另外一個地方名叫普闇火（普遍黑暗的火焰），那是叫喚地獄的第九個特別之處。眾生因為什麼業而生於那個地方？他看見：有人殺生、偷盜、邪淫，喜歡做這些惡行，這些人就會墮入叫喚地獄的普闇火處，他們的業和果報如前面所說。又如果有人賣酒為生，有買酒的人不知道酒的價格，那些賣酒的人就用少量的酒賣出高價來獲取更多的財物。這些人因為這種惡業的因緣，身壞命終后墮入惡處——叫喚地獄的普闇火處，遭受巨大的苦惱。所謂的苦惱是：在普闇火地獄之中，閻魔羅人（地獄的管理者）不認識也不知道是誰，就在黑暗中毆打他們，那些地獄的人遭受巨大的苦惱，不知道是誰在打他們；進入黑暗的火焰中，那火焰沒有絲毫的光明，連像毛髮尖端那麼細小的光亮都沒有，那些地獄的人在那火焰中被燒煮爛壞；又有鐵鋸鋸開劈裂他們的身體，從頭開始裂成兩半。罪人苦惱，發出大聲呼喊，直到他們所作的聚集的惡不善業沒有壞滅、沒有腐爛、業的氣息沒有窮盡，在任何時候痛苦都不會停止；如果惡業窮盡，他們才能從那個地獄處脫離。如果前世過去很久遠的善業成熟，他們就不會生於餓鬼、畜生之道；如果生於人中相同業力的地方，常常被飢餓口渴所逼迫惱亂，沒有財物，生在狹隘的地方、生在常常貧乏的地方、生在不正當的人類相似的地方，這是他們惡業殘餘的果報。
又那位比丘知道業的果報，又觀察叫喚大地獄，還有什麼地方？
【English Translation】 English version: If (beings') evil karma is exhausted, suffering will not cease at any time; if evil karma is exhausted, they can then escape from that hellish place. If good karma from a distant past life ripens, they will not be born in the realms of pretas (hungry ghosts), or animals; if they are born among humans in a place of similar karma, they will be born into a snake-catching family, fond of catching snake heads, and because of the remaining power of their evil karma, they will be bitten by snakes and die, this is the remaining karmic retribution of their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) knows the karmic retributions, and again observes the great Krouchana (crying) hell, what other places are there? He sees and knows: there is another place called Pura Andha Agni (utterly dark fire), which is the ninth special place in the Krouchana hell. What karma causes beings to be born in that place? He sees: some people kill, steal, commit sexual misconduct, and enjoy doing these evil deeds, these people will fall into the Pura Andha Agni place of the Krouchana hell, their karma and retribution are as described before. Furthermore, if someone makes a living by selling alcohol, and there are buyers who do not know the price of the alcohol, those who sell alcohol sell a small amount of alcohol at a high price to obtain more wealth. Because of this evil karma, after their bodies break and their lives end, they fall into an evil place—the Pura Andha Agni place of the Krouchana hell, suffering great torment. The so-called torment is: in the Pura Andha Agni hell, the Yamarajas (the rulers of hell) do not recognize or know who they are, and beat them in the darkness, those hell beings suffer great torment, not knowing who is beating them; they enter the dark fire, and that fire has no light at all, not even a tiny bit of light like the tip of a hair, those hell beings are burned, cooked, and destroyed in that fire; and there are iron saws that saw and split their bodies, starting from the head and splitting them in two. The sinners suffer, crying out loudly, until the accumulated evil and unwholesome karma they have done has not been destroyed, has not decayed, and the energy of the karma has not been exhausted, suffering will not cease at any time; if evil karma is exhausted, they can then escape from that hellish place. If good karma from a distant past life ripens, they will not be born in the realms of pretas (hungry ghosts), or animals; if they are born among humans in a place of similar karma, they are often tormented by hunger and thirst, have no wealth, are born in narrow places, born in places of constant poverty, born in places similar to illegitimate humans, this is the remaining karmic retribution of their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) knows the karmic retributions, and again observes the great Krouchana (crying) hell, what other places are there?
彼見聞知：復有異處名閻魔羅遮約曠野，是彼地獄第十別處。眾生何業生於彼處？彼見：有人殺盜邪行，樂行多作，彼人則墮叫喚地獄，生閻魔羅遮約曠野，業及果報如前所說。今復說酒：若人以酒強與病人、新產婦女，若為財物、若為衣服、飲食等故，如是與酒，若取財物、若取衣服、若飲食等。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄生閻魔羅遮約曠野，受大苦惱。所謂苦者：從足甲燃乃至燃頭；閻魔羅人熱炎鐵刀，從足至頭若斫若刺，既斫刺已，又復更與極大苦惱，所謂火燃炎利鐵戟。如是無量百千年歲，常一切時燒斫劈打，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人則生惡國惡處邊地之處，下賤放豬，如是處生，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名劍林處，是彼地獄第十一處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄生劍林處，業及果報如前所說。今復說酒：若人以酒誑他欲行曠野之人言：『是第一阿娑婆酒，令人不醉。』而與惡酒，彼將酒去，既入曠野險處飲之，飲已極醉無
【現代漢語翻譯】 現代漢語譯本：他所見所聞所知：又有另一處地方名為閻魔羅遮約曠野（Yamarolocāyakāntāra，閻魔的荒野），那是叫喚地獄的第十個特殊之處。什麼樣的眾生會因何種業力而生於此處呢？他看到：如果有人殺生、偷盜、邪淫，並且樂於去做這些惡事，那麼這個人就會墮入叫喚地獄，生於閻魔羅遮約曠野，其業力及果報如前所述。現在再來說說酒：如果有人用酒強迫病人、剛生產的婦女飲用，或者爲了財物、衣服、飲食等原因而這樣做，像這樣給人酒喝，並從中獲取財物、衣服、飲食等。這個人因為這種惡業的因緣，身壞命終後會墮入惡處——叫喚地獄，生於閻魔羅遮約曠野，遭受巨大的苦惱。所謂的苦惱是：從腳趾甲開始燃燒，一直燒到頭部；閻魔羅人拿著熾熱的鐵刀，從腳到頭不斷地砍斫和刺殺，砍斫刺殺之後，又給予極大的苦惱，用燃燒著火焰的鋒利鐵戟。就這樣無量百千年歲，常常不停地燒、砍、劈、打，直到惡業消壞、腐爛，業氣消盡為止，在所有的時間裡不停地給予痛苦；如果惡業消盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生道；如果生於人中，在與他同業的地方，這個人就會生於惡劣的國家、惡劣的地方、邊遠的地方，**放豬，像這樣出生，這是他惡業剩餘的果報。
他又以比丘的身份瞭解業的果報，再次觀察叫喚大地獄，還有什麼地方？他所見所聞所知：又有另一處地方名為劍林處（Asipatravana，劍葉林），那是叫喚地獄的第十一個地方。什麼樣的眾生會因何種業力而生於此處呢？他看到：如果有人殺生、偷盜、邪淫，並且樂於去做這些惡事，那麼這個人就會墮入叫喚地獄，生於劍林處，其業力及果報如前所述。現在再來說說酒：如果有人用酒欺騙想要去曠野的人，說：『這是最好的阿娑婆酒（āsava，一種酒），喝了不會醉。』然後給他劣質的酒，那個人帶著酒走了，進入了曠野的危險之處飲用，喝了之後非常醉，失去了...
【English Translation】 English version: He sees, hears, and knows: Furthermore, there is another place called Yamarolocāyakāntāra (the wilderness of Yama's gaze), which is the tenth distinct place in the Kākola hell. What kind of beings are born in that place due to what karma? He sees: If someone kills, steals, commits sexual misconduct, and enjoys doing these evil deeds, then that person will fall into the Kākola hell and be born in Yamarolocāyakāntāra, with karma and retribution as previously described. Now, let's talk about alcohol: If someone forces alcohol upon a sick person or a newly delivered woman, or does so for the sake of wealth, clothing, food, etc., giving alcohol in this way and taking wealth, clothing, food, etc., in return, that person, due to this cause of evil karma, will fall into an evil place after the destruction of their body and the end of their life—the Kākola hell, born in Yamarolocāyakāntāra, suffering great torment. The so-called torment is: burning from the toenails all the way to the head; the Yamarola people use hot, flaming iron knives to continuously chop and stab from foot to head. After chopping and stabbing, they inflict even greater torment with flaming, sharp iron halberds. In this way, for countless hundreds of thousands of years, they are constantly burned, chopped, split, and beaten, until the evil karma is destroyed and decayed, and the karmic energy is exhausted. At all times, the suffering does not cease; if the evil karma is exhausted, then they can escape from that hellish place. If, in a distant past life, good karma has matured, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, in a place of similar karma, that person will be born in an evil country, an evil place, a border region, **herding pigs. Such a birth is the remaining retribution of their evil karma.
Furthermore, that Bhikshu, knowing the retribution of karma, observes again the great Kākola hell: What other places are there? He sees, hears, and knows: Furthermore, there is another place called Asipatravana (sword-leaf forest), which is the eleventh place in that hell. What kind of beings are born in that place due to what karma? He sees: If someone kills, steals, commits sexual misconduct, and enjoys doing these evil deeds, then that person will fall into the Kākola hell and be born in Asipatravana, with karma and retribution as previously described. Now, let's talk about alcohol: If someone deceives a person intending to travel in the wilderness with alcohol, saying, 'This is the finest āsava (a type of liquor), it won't make you drunk,' and then gives them inferior alcohol, and that person takes the alcohol, enters a dangerous place in the wilderness, drinks it, and becomes extremely drunk, losing...
所覺知，如是醉人所有財寶悉為賊取或奪其命。阿娑婆酒味如酪漿、有如美水、有如馬酪，以好妙藥和而作之。彼人不與，而與惡酒，故令使醉；彼與酒者，世人皆言：如捉咽賊，最是惡賊。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄生劍林處，彼作集業，受大苦惱。所謂苦者：雨炎火石甚多稠密，普身被燒，如是劈斫，倒地吐舌。彼處有河名熱沸河，熱血洋水，常生怖畏。彼河熱沸以熱銅汁、熱白镴汁和雜其中，如是無量百千年歲常被燒煮。閻魔羅人以炎刀枷，若斫若打，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人黑色與墨無異，多瞋多妒，性慳常貧，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名大劍林，是彼地獄第十二處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄大劍林處，業及果報如前所說。今復說酒：曠野之中無人居處，唯有道路多人所行，若人于中賣酒求利。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄大劍林處，受大苦惱。所謂：多有大利劍樹高一由旬，刀葉甚利、樹莖炎燃、
【現代漢語翻譯】 現代漢語譯本： 所覺知，就像醉漢的所有財寶都被盜賊搶走，甚至被奪去性命。阿娑婆酒的味道像乳酪、像美水、像馬奶，用好的妙藥調和而成。那人不給好酒，卻給惡酒，使人喝醉；給惡酒的人，世人都說：像抓住了咽喉的強盜，是最惡毒的盜賊。那人因為這種惡業因緣，身死命終后墮入惡道——叫喚地獄的劍林處，在那裡承受巨大的苦惱。所謂的苦惱是：降下炎熱的火石，非常稠密，全身都被燒灼，像這樣劈砍，倒在地上吐出舌頭。那裡有一條河名叫熱沸河，河水是熱血和沸騰的液體，常常讓人感到恐懼。那條河裡混合著熱銅汁和熱錫汁，無量百千年都一直被燒煮。閻魔羅人拿著燃燒的刀枷，或砍或打，直到惡業消盡、腐爛、業氣消散為止，一直不停地給予痛苦；如果惡業消盡，才能從那個地獄處脫身。如果前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同業之處，那人面板黝黑像墨一樣，多嗔恨多嫉妒，天性慳吝，常常貧窮，這是他惡業的剩餘果報。
『還有，那位比丘知道業的果報，又觀察叫喚大地獄，還有什麼地方？他看見並知道：還有另一個地方名叫大劍林，是那個地獄的第十二處。眾生因為什麼業而生到那個地方？他看見：有人殺生、偷盜、邪淫，喜歡做這些惡事，那人就會墮入叫喚地獄的大劍林處，業和果報就像前面所說的那樣。現在再說酒：在曠野之中，沒有人居住的地方，只有道路很多人行走，如果有人在那裡賣酒求取利益。那人因為這種惡業因緣，身死命終后墮入惡道——叫喚地獄的大劍林處，承受巨大的苦惱。所謂的苦惱是：有很多巨大的利劍樹，高一由旬（Yojana，古印度長度單位），刀葉非常鋒利，樹幹燃燒著火焰』
【English Translation】 English version: 'What is perceived is like all the treasures of a drunkard being stolen by thieves or even their life being taken. The taste of Asava (a type of alcoholic beverage) wine is like cheese, like fine water, like mare's milk, made by mixing it with good and wonderful medicines. That person does not give good wine, but gives bad wine, causing people to get drunk; those who give bad wine, people all say: it's like seizing the throat of a robber, the most vicious of thieves. That person, because of this evil karma, after their body breaks and life ends, falls into an evil realm—the Kakkola Hell (Screaming Hell), in the place of the Sword Forest, where they endure great suffering. The so-called suffering is: rain of fiery stones, very dense, the whole body is burned, chopped like this, falling to the ground and sticking out the tongue. There is a river there called the Hot Boiling River, with hot blood and boiling liquid, constantly causing fear. That river is mixed with hot copper juice and hot tin juice, and is constantly being boiled for countless hundreds of thousands of years. The Yama (God of Death) people use burning knife racks to chop or beat, until the evil karma is destroyed, rotted, and the karmic energy is exhausted, giving suffering without ceasing at all times; if the evil karma is exhausted, then they can escape from that hellish place. If in a previous life, long ago, good karma has matured, they will not be born into the realms of hungry ghosts or animals; if born among humans, in a place of similar karma, that person's skin is as black as ink, full of anger and jealousy, naturally stingy, and always poor, this is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhikkhu (Buddhist monk) knows the karmic retribution, and observes the Great Kakkola Hell, what other places are there? He sees and knows: there is another place called the Great Sword Forest, which is the twelfth place of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, enjoy doing these evil deeds, then that person will fall into the Great Sword Forest of the Kakkola Hell, the karma and retribution are as described before. Now, let's talk about alcohol: in the wilderness, in places where no one lives, only roads where many people travel, if someone sells alcohol there to seek profit. That person, because of this evil karma, after their body breaks and life ends, falls into an evil realm—the Great Sword Forest of the Kakkola Hell, enduring great suffering. The so-called suffering is: there are many huge sword trees, one Yojana (ancient Indian unit of distance) high, the knife leaves are very sharp, the tree trunks are burning with flames.'
煙毒熾盛，是本與酒惡業所作。若一由旬未到樹所，身已熟爛而復不死。如是如是近大劍林，彼林周廣三千由旬，火煙毒刀有百千重，受大苦惱而復不死。若地獄人到大劍林，閻魔羅人打蹴令入，有在樹下普遍雨刀，一切身份、一切筋脈、一切諸節、一切骨髓皆悉破裂，分分分散。復有刀枷，閻魔羅人手執刀枷，周圍劍林。罪人若出，見則還入。彼大劍樹鐵林之中罪人，若見閻魔羅人極生怖畏，有映樹者、有上樹者、有被捉者；既捉得已，以刀斬斫，有頭破者是本與酒惡業果報；若映樹者有鐵鷲鳥啄，破其眼而飲其汁，是本與酒惡業果報；若上樹者則墮樹枝在於地上，身為百段、若一千段，是本與酒惡業果報。若有罪人不依樹者則墮灰河，熱灰所漂，身骨洋爛。如是無量百千年歲受大苦惱，此說少分，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，心則不正，報得惡病、若得大病、若心痛病、只羅娑病、若腳腫病、若目盲病，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為芭蕉煙林，是彼地獄第十三處。眾生何業生於彼處？彼見聞知：若人殺生
、偷盜、邪行，樂行多作，彼人則生叫喚地獄芭蕉煙林別異處生，業及果報如前所說。今復說酒：若人慾心，是故持酒，陰密與他貞良婦女，欲令彼醉，不住威儀、心動變異，望行非法。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄芭蕉煙林別異處生，受大苦惱。所謂苦者：彼地獄處周圍縱廣五千由旬，普煙遍滿，有惡焦火而復黑闇。彼闇火中有炎鐵塊厚三居賒，皆是火炭，闇覆不見。彼地獄人速疾沒入黑闇火覆，不能唱喚，如是罪人一切根門皆悉火滿，是彼與酒惡業果報。若脫彼處，則芭蕉煙滿其根門，既受煙苦，還復憶前火中之樂，如是煙氣勢力嚴利。若脫彼處，復有鐵鳥名菸葉鬘，其嘴甚利，啄破其骨，取髓而飲。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則多脅病，貧窮短命，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為煙火林處，是彼地獄第十四處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，彼人則墮叫喚地獄煙火林處，業及果報如前所說。今復說酒：若人慾令怨家衰惱，以酒與賊、若與官人，
【現代漢語翻譯】 現代漢語譯本：如果有人殺生、偷盜、邪淫，並且樂於去做這些惡事，那麼這個人就會墮入叫喚地獄的芭蕉煙林等特殊地方受生，其業報和果報與之前所說的一樣。現在再來說說酒：如果有人心懷邪念，故意把酒給貞潔的婦女，想讓她們喝醉后失去儀態、心神動搖，從而做出不法之事。這個人因為這種惡業因緣，死後會墮入惡道——叫喚地獄的芭蕉煙林等特殊地方受生，遭受巨大的痛苦。所謂的痛苦是：那個地獄周圍縱橫五千由旬（Yojana，長度單位），到處瀰漫著煙霧，還有惡毒的焦火，一片黑暗。在那黑暗的火焰中，有厚達三居賒（Kusha，長度單位）的鐵塊，都是燃燒的炭火，被黑暗籠罩著看不見。那些地獄中的人迅速地沒入黑暗的火焰中，無法呼喊，這些罪人的一切根門（指眼、耳、鼻、舌、身、意）都被火焰充滿，這就是他們飲酒作惡的果報。如果僥倖脫離那個地方，芭蕉煙就會充滿他們的根門，在遭受煙燻的痛苦后，又會回憶起之前在火焰中的快樂，這種煙氣的威力非常厲害。如果脫離那個地方，又會有名叫菸葉鬘（Yan Yeman）的鐵鳥，它們的嘴非常鋒利，啄破罪人的骨頭，吸取骨髓。直到惡業沒有消滅、沒有腐爛、業氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人間，也會在與之前惡業相似的地方受報，經常生病，貧窮短命，這是惡業殘留的果報。 又，那位比丘知道業報的道理，又觀察叫喚大地獄，還有什麼地方？他看到並知道：還有其他地方，那個地方叫做煙火林處（Yan Huo Lin Chu），是叫喚地獄的第十四處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫，並且樂於去做這些惡事，那麼這個人就會墮入叫喚地獄的煙火林處，其業報和果報與之前所說的一樣。現在再來說說酒：如果有人想讓仇家衰敗惱怒，就用酒送給盜賊或者官人。
【English Translation】 English version: If someone engages in killing, stealing, and sexual misconduct, delighting in performing these evil deeds, that person will be born in the Howling Hell, in special places like the Banana Smoke Forest, and will experience karmic retribution as previously described. Now, let's talk about alcohol: If someone has evil intentions and deliberately gives alcohol to chaste women, hoping that they will become drunk and lose their composure, causing their minds to become agitated and leading them to commit unlawful acts, that person, due to this evil karmic cause, will fall into evil realms after death—being born in special places like the Banana Smoke Forest of the Howling Hell, suffering great torment. The so-called torment is: that hellish place is five thousand Yojana (Yojana, a unit of distance) in circumference, filled with smoke everywhere, and there are also vicious burning fires, all in darkness. In that dark flame, there are iron blocks as thick as three Kusha (Kusha, a unit of distance), all burning embers, covered by darkness and unseen. Those hell beings quickly sink into the dark flame, unable to cry out, and all the sense organs (referring to eyes, ears, nose, tongue, body, and mind) of these sinners are filled with fire. This is the karmic retribution for their evil deeds of drinking alcohol. If they are fortunate enough to escape that place, banana smoke will fill their sense organs, and after suffering the torment of smoke, they will recall the pleasure they experienced in the fire before. The power of this smoke is extremely fierce. If they escape that place, there will also be iron birds named Yan Yeman (Yan Yeman), whose beaks are very sharp, pecking open the bones of the sinners and drinking their marrow. Until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, the suffering will not cease at any time; only when the evil karma is exhausted can they escape from that hell. If, in a distant past life, good karma has matured, they will not be born into the realms of hungry ghosts or animals; if they are born among humans, they will also receive retribution in places similar to their previous evil deeds, often becoming ill, poor, and short-lived. This is the remaining karmic retribution of their evil deeds. Furthermore, that Bhikkhu, knowing the principle of karmic retribution, observes the Great Howling Hell again, asking what other places exist there. He sees and knows: there are other places, and that place is called the Smoke and Fire Forest (Yan Huo Lin Chu), which is the fourteenth place in the Howling Hell. What karma causes beings to be born in that place? He sees and knows: if someone engages in killing, stealing, and sexual misconduct, delighting in performing these evil deeds, that person will fall into the Smoke and Fire Forest of the Howling Hell, and will experience karmic retribution as previously described. Now, let's talk about alcohol: If someone wants to cause their enemies to decline and become annoyed, they give alcohol to thieves or officials.
令與怨苦。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄煙火林處，受大苦惱。所謂：熱風如刀如火，彼惡業故，作如是風，吹彼罪人在於空中勢相打觸，不得自在，身體碎壞猶如沙摶，惡業力故，身復還生。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，受一切苦。所謂苦者：火苦、刀苦、利刀劈苦、病苦、鐵苦、熱灰等苦，受如是等第一極苦、第一極惡、第一極急。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，項上三堆極高隆出，常患癃病，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名云火霧，是彼地獄第十五處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，生彼地獄云火霧處，業及果報如前所說。今復說酒：若人以酒與持戒人、若與外道，令其醉已，調戲弄之令彼羞恥，自心喜樂。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄云火霧處，受大苦惱。所謂苦者：彼地獄中地獄火滿，厚二百肘，閻魔羅人捉地獄人令行火中，從足至頭一切洋消，舉之還生；以惡業故有火風起，吹地獄人如
【現代漢語翻譯】 現代漢語譯本 令人感到怨恨和痛苦。那個人因為這些惡業的因緣，身死命終后墮入惡處——叫喚地獄的煙火林中，遭受巨大的苦惱。那裡有熱風像刀像火一樣，因為他所造的惡業，產生這樣的風，吹打那些罪人在空中，使他們無法自主，身體破碎得像沙土一樣，但由於惡業的力量，身體又會重新復生。就這樣經歷無量百千年歲，直到惡業消盡、業氣耗盡為止，一直承受各種痛苦。所謂的痛苦包括：火燒的痛苦、刀割的痛苦、利刀劈砍的痛苦、疾病的痛苦、鐵刑的痛苦、熱灰燙灼的痛苦等等，承受著這樣第一等極度的痛苦、第一等極度的罪惡、第一等極度的急迫。就這樣經歷無量百千年歲，直到惡業消盡、業氣耗盡為止，在所有的時間裡，痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。如果前世過去很久遠的時候有善業成熟，就不會轉生到餓鬼、畜生道中；如果轉生到人中，在同樣受業報的地方，脖子上會有三個極高隆起的肉堆，經常患有小便不通的疾病，這是他所造惡業剩餘的果報。
還有，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並知道：還有另外一個地方名叫云火霧，是那個地獄的第十五處。眾生因為什麼業而生到那個地方呢？他看到並知道：如果有人殺生、偷盜、邪淫，喜歡做這些惡事，就會生到云火霧地獄，所受的業報和前面所說的一樣。現在再說關於酒的罪業：如果有人用酒給持戒的人，或者給外道飲用，讓他們喝醉之後，戲弄他們，使他們感到羞恥，自己內心卻感到快樂。那個人因為這些惡業的因緣，身死命終后墮入惡處——叫喚地獄的云火霧處，遭受巨大的苦惱。所謂的痛苦是：那個地獄中充滿了地獄之火，火的厚度有二百肘（古代長度單位），閻魔羅（Yamaraja，地獄之主）的人抓住地獄中的人，讓他們在火中行走，從腳到頭全部被燒化，然後又舉起來使他們復生；因為惡業的緣故，有火風颳起，吹動地獄中的人，像...
【English Translation】 English version It causes resentment and suffering. That person, due to the karmic causes of these evil deeds, after the destruction of their body and the end of their life, falls into an evil place—the fiery forest of the Krouchana Hell (Calling-out Hell), enduring great suffering. There, hot winds are like knives and fire. Because of their evil deeds, such winds arise, blowing and striking those sinners in the air, making them unable to control themselves. Their bodies are shattered like clumps of sand, but due to the power of their evil karma, their bodies are reborn again. Thus, they experience countless hundreds of thousands of years, until their evil karma is destroyed and decayed, and their karmic energy is exhausted, enduring all kinds of suffering. The so-called suffering includes: the suffering of fire, the suffering of knives, the suffering of being split by sharp knives, the suffering of disease, the suffering of iron implements, the suffering of being burned by hot ashes, and so on, enduring such first-class extreme suffering, first-class extreme evil, and first-class extreme urgency. Thus, they experience countless hundreds of thousands of years, until their evil karma is destroyed and decayed, and their karmic energy is exhausted, with suffering unceasing at all times. If their evil karma is exhausted, they will then be able to escape from that hellish place. If, in a previous life, long ago, good karma has ripened, they will not be reborn in the realms of hungry ghosts or animals. If they are reborn among humans in a place of shared karma, they will have three extremely high humps on their necks and will constantly suffer from urinary retention. This is the remaining karmic retribution for their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) understands the retribution of karma and observes the great Krouchana Hell (Calling-out Hell) again, asking what other places exist there. He sees and knows that there is another place called Cloud of Fire and Mist, which is the fifteenth place in that hell. What karma causes beings to be born in that place? He sees and knows that if people kill, steal, engage in sexual misconduct, and enjoy doing these evil deeds, they will be born in the Cloud of Fire and Mist Hell, and the karmic retribution they receive is as described earlier. Now, let's talk about the sin of alcohol: If someone gives alcohol to a person who upholds the precepts or to a non-Buddhist, causing them to become drunk, and then teases and mocks them, causing them to feel ashamed, while feeling happy in their own heart. That person, due to the karmic causes of these evil deeds, after the destruction of their body and the end of their life, falls into an evil place—the Cloud of Fire and Mist Hell of the Krouchana Hell (Calling-out Hell), enduring great suffering. The so-called suffering is: that hell is filled with hellfire, which is two hundred cubits (ancient unit of length) thick. The Yamaraja's (Lord of Death) people grab the people in hell and make them walk in the fire, from their feet to their heads, everything is burned away, and then they are lifted up and reborn; because of the evil karma, a fire wind arises, blowing the people in hell like...
葉集散，十方轉回猶如捩繩；彼地獄人如是被燒，乃至無有灰末可得，而復還生。如是無量百千年歲常如是燒，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人則生閻魔羅國、婆離迦國，常負人故，項則常腫，彼酒惡業餘殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄復有何處？彼見聞知：復有異處名分別苦，是彼地獄第十六處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，彼人則墮叫喚地獄分別苦處，業及果報如前所說。今復說酒，所謂：有人慾行因緣，以酒與奴及作人等，令彼飲酒身力不乏，若行獵時能速疾走、能殺鹿等。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄分別苦處，受大苦惱。所謂苦者：隨彼罪人，如是如是種種分別，閻魔羅人如是如是與大苦惱百倒、千倒、若百千倒、億百千倒，若干種種異異苦惱，如前所說，餘地獄中種種苦惱，彼一切苦此中倍受。
「閻魔羅人責疏罪人而說偈言：
「『以三種惡業， 遍在九處熟， 四十重受苦， 惡業行所得。 酒為惡根本， 被笑入地獄， 一切根失滅， 不利益因緣。
【現代漢語翻譯】 現代漢語譯本： 葉子被吹散，十方旋轉就像擰繩子一樣；那些地獄中的人就像這樣被焚燒，直到沒有灰燼可以找到，然後又復活。這樣無量百千年中常常這樣被焚燒，直到惡業沒有消壞、沒有腐爛、業力沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，那些地獄之處才能得以脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生之道；如果生到人中相同業力的地方，那個人就會生到閻魔羅國（Yamaraja，掌管地獄的國王的國度）、婆離迦國（Balhika，古代印度西北部的地區），因為常常負債於人，脖子常常腫脹，這是飲酒惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察叫喚大地獄還有什麼地方？他看到並知道：還有另外一個地方名叫分別苦，是那個地獄的第十六處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫，喜歡做並且大量做這些惡事，那個人就會墮入叫喚地獄的分別苦處，業和果報就像前面所說的。現在再說飲酒，就是說：如果有人爲了某種因緣，把酒給奴隸和工人等喝，讓他們飲酒後身體更有力氣，如果在打獵的時候能夠快速奔跑、能夠殺死鹿等。那個人因為這種惡業的因緣，身壞命終后墮入惡處——叫喚地獄的分別苦處，遭受巨大的苦惱。所謂的苦惱是：隨著罪人所犯的罪行，這樣這樣地進行種種區分，閻魔羅人（Yamaraja，掌管地獄的國王）就那樣那樣地給予巨大的苦惱，百倍地、千倍地、或者百千倍地、億百千倍地，各種各樣不同的苦惱，就像前面所說的，其他地獄中的各種苦惱，在這裡要加倍承受。
『閻魔羅人（Yamaraja，掌管地獄的國王）責備罪人並用偈語說：』
『以三種惡業，遍在九處成熟， 四十重受苦，惡業行為所得。 酒為惡根本，被嘲笑入地獄， 一切根失滅，不利益因緣。』
【English Translation】 English version: Scattered like leaves, revolving in all directions like a twisted rope; those beings in hell are burned in this way until no ashes can be found, and then they are reborn. Thus, for immeasurable hundreds of thousands of years, they are constantly burned in this way, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted. At all times, the suffering does not cease; if the evil karma is exhausted, then they can escape from those hellish places. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place of similar karma, that person will be born in the country of Yamaraja (Yamaraja, the king who rules hell), or the country of Balhika (Balhika, an ancient region in northwestern India), constantly owing debts to others, and their necks will often be swollen, which is the remaining karmic retribution of the evil karma of drinking.
Furthermore, that Bhiksu (Bhiksu, a Buddhist monk) knows the retribution of karma and observes what other places exist in the Great Hell of Screaming? He sees and knows that there is another place called 'Separation of Suffering,' which is the sixteenth place in that hell. What karma causes beings to be born in that place? He sees and knows that if someone kills, steals, or engages in sexual misconduct, enjoying and frequently committing these evil deeds, that person will fall into the 'Separation of Suffering' place in the Hell of Screaming, and the karma and retribution are as described earlier. Now, let's talk about drinking alcohol: if someone, for some reason, gives alcohol to slaves and workers, etc., so that they have more strength after drinking, and if they can run quickly and kill deer, etc., when hunting, that person, due to this evil karma, will fall into the evil place—the 'Separation of Suffering' place in the Hell of Screaming—after their body breaks and their life ends, suffering great torment. The so-called torment is: according to the crimes committed by the sinner, in this way and that way, making various distinctions, the Yamaraja (Yamaraja, the king who rules hell) inflicts great torment in this way and that way, a hundredfold, a thousandfold, or a hundred thousandfold, an immeasurable hundred thousandfold, various different kinds of torment, as described earlier. All the various torments in other hells are endured doubly here.
The Yamaraja (Yamaraja, the king who rules hell) rebukes the sinner and speaks in verse:
'With three kinds of evil karma, ripening in nine places, Suffering fortyfold, obtained through evil deeds. Alcohol is the root of evil, laughed at and entering hell, All roots are lost and destroyed, a cause of no benefit.'
太喜多語言， 增貪令他畏， 口過自誇誕， 兩舌第一處。 酒能亂人心， 令人如羊等， 不知作不作， 如是應舍酒。 若酒醉之人， 如死人無異， 若欲常不死， 彼人應舍酒。 酒是諸過處， 恒常不饒益， 一切惡道階， 黑闇所在處。 飲酒到地獄， 亦到餓鬼處， 行於畜生業， 是酒過所誑。 酒為毒中毒， 地獄中地獄， 病中之大病， 是智者所說。 酒失智失根， 能盡滅法寶， 酒為第一胎， 是破梵行怨。 飲酒令人輕， 王等尚不重， 何況余凡人， 為酒之所弄。 諸法之大斧， 令人無羞慚， 若人飲酒者， 一切所輕賤。 無智無方便， 身口皆無用， 一切皆不知， 以酒劫心故。 若人飲酒者， 無因緣歡喜， 無因緣而瞋， 無因緣作惡。 于佛所生癡， 壞世出世事， 燒解脫如火， 所謂酒一法。 若人能捨酒， 正行於法戒， 彼到第一處， 無死無生處。 汝舍離善行， 為酒之所誑， 墮地獄惡處， 何用呼嗟為？ 飲酒初雖甜， 受報第一苦， 過如金波迦
【現代漢語翻譯】 現代漢語譯本 喜歡說太多話，會增長貪慾，使他人畏懼你；口頭上的過失在於自誇和說謊，其中兩舌是最嚴重的。 酒能擾亂人的心智，使人像羊一樣愚昧；不知道該做什麼不該做什麼，所以應該戒酒。 如果醉酒的人，和死人沒有什麼區別；如果想要常保不死的狀態，那個人就應該戒酒。 酒是產生各種過錯的根源，總是不能帶來利益；是通往一切惡道的階梯，是黑暗的所在之處。 飲酒會墮入地獄，也會墮入餓鬼道，做出畜生般的行為，都是被酒的過失所迷惑。 酒是毒藥中的毒藥，是地獄中的地獄，是疾病中的大病，這是智者所說的。 酒會使人失去智慧和根本，能夠完全毀滅佛法寶藏；酒是導致墮胎的第一因素，是破壞清凈行為的怨敵。 飲酒會使人變得輕浮，連國王等都不尊重你，更何況是其他的凡人，都會被酒所玩弄。 酒是破壞諸法的大斧，使人沒有羞恥之心；如果有人飲酒，會被所有人輕賤。 沒有智慧，沒有方便，身口的行為都沒有用處，一切都不知道，因為心被酒劫持了。 如果有人飲酒，會無緣無故地歡喜，無緣無故地發怒，無緣無故地作惡。 對於佛法產生愚癡，破壞世間和出世間的事情，像火一樣燒燬解脫，這就是所謂的酒的危害。 如果有人能夠戒酒，以正念奉行戒律，他就能到達第一的境界，沒有死亡也沒有出生的地方。 你捨棄了善行，被酒所迷惑，墮入地獄等惡劣的地方，現在呼喊後悔又有什麼用呢？ 飲酒開始時覺得甜美，但承受的果報卻是最痛苦的，過失就像金波迦（一種有毒的水果）。
【English Translation】 English version Excessive talking increases greed and causes others to fear you; verbal faults lie in boasting and lying, with divisive speech being the worst. Alcohol can disturb the mind, making people as foolish as sheep; not knowing what to do or not to do, one should abstain from alcohol. If a drunken person is no different from a dead person; if one wishes to remain in a state of constant non-death, that person should abstain from alcohol. Alcohol is the source of all faults, constantly bringing no benefit; it is the ladder to all evil paths, the place where darkness dwells. Drinking alcohol leads to hell and also to the realm of hungry ghosts, engaging in animalistic behaviors, all due to being deluded by the faults of alcohol. Alcohol is the poison among poisons, the hell within hell, the greatest disease among diseases, as the wise have said. Alcohol causes loss of wisdom and root, capable of completely destroying the treasures of the Dharma; alcohol is the primary cause of abortion, the enemy that destroys pure conduct (Brahmacharya). Drinking alcohol makes one frivolous, disrespecting even kings, let alone ordinary people, all being manipulated by alcohol. Alcohol is the great axe that destroys all Dharmas, causing one to lose shame; if someone drinks alcohol, they will be despised by everyone. Without wisdom, without skillful means, the actions of body and speech are useless, knowing nothing at all, because the mind is hijacked by alcohol. If someone drinks alcohol, they rejoice for no reason, become angry for no reason, and commit evil for no reason. Generating ignorance towards the Buddha's teachings, destroying worldly and otherworldly matters, burning liberation like fire, such is the harm of alcohol. If someone can abstain from alcohol, practicing the precepts with right mindfulness, they can reach the foremost state, a place without death or birth. You have abandoned good deeds, deluded by alcohol, falling into hell and other evil places, what use is there in crying out in regret now? Drinking alcohol may seem sweet at first, but the retribution suffered is the most painful, its faults like the Kimshuka (a poisonous fruit).
， 是智者所說。 智者不信酒， 不能壞其意， 觸冷果報熱， 由酒到地獄。 若作惡業者， 意輕則心喜， 報則第一苦， 後悔是癡人。 不樂欲中意， 欲第一誑人， 縛在生死惡， 一切地獄因。 若人喜樂欲， 彼人苦無邊， 為欲所嚙者， 樂則不可得。 汝本意樂欲， 來此惡地獄， 受極惡苦惱， 今者徒生悔。 汝本作惡業， 為欲癡所誑， 彼時何不悔， 今悔何所及？ 作集業堅牢， 今見惡業果， 本不應作惡， 作惡今受苦。 惡業得惡報， 作惡者自受， 惡不殃善者， 如是應舍惡。 若舍惡之人， 于惡則不畏， 自作自受苦， 非餘人所食。』
「閻魔羅人如是責疏地獄罪人。既責疏已，復與無量種種苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，身體乾枯，第一瞋心，難可調順，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，彼大地獄唯有此處，更無別有異處可見，亦無別有業果可得。如是叫喚之大地獄，
【現代漢語翻譯】 現代漢語譯本： 這是智者所說。 智者不相信酒能亂性，不能破壞他們的意志，接觸寒冷卻得到熱的果報，都是因為飲酒而墮入地獄。 如果作惡業的人，因為覺得罪業輕微而心生歡喜，那麼果報到來時將是極大的痛苦，事後後悔真是愚癡之人。 不要貪戀慾望，慾望是第一等的騙子，它把人束縛在生死輪迴的苦難中，是一切地獄的根源。 如果有人喜歡享樂慾望，那麼他的痛苦將無邊無際，被慾望啃噬的人，快樂是無法得到的。 你原本貪圖享樂慾望，才來到這惡劣的地獄，遭受極端的痛苦，現在後悔也只是徒勞。 你原本造作惡業，被慾望和愚癡所迷惑，那時為什麼不後悔，現在後悔又有什麼用呢？ 造作積累的惡業堅固難摧，現在看到了惡業的果報，本來就不應該作惡，作惡了現在就要受苦。 惡業得到惡報，作惡的人自己承受，惡不會殃及善人，所以應該捨棄惡行。 如果捨棄惡行的人，就不會畏懼惡報，自己作的惡自己承受痛苦，不是別人來承擔。』
閻魔羅人（Yamaraja，掌管地獄的判官）這樣責備疏地獄的罪人。責備完畢后，又給予無量種種的苦惱，直到惡業消盡，業力消散，在這期間不停地給予痛苦；如果惡業消盡，才能脫離地獄。如果在前世過去很久遠的時候有善業成熟，就不會墮入餓鬼、畜生道；如果轉生到人間，也會在同樣的環境中，身體乾枯，充滿瞋恨心，難以調伏，這是惡業殘留的果報。
此外，那位比丘（bhikkhu，佛教僧侶）瞭解業的果報，又觀察叫喚大地獄（Mahāraurava-naraka，八熱地獄之一），這個大地獄只有這個地方有，沒有其他地方可以見到，也沒有其他地方可以得到這樣的業果。像這樣的叫喚大地獄，
【English Translation】 English version: These are the words spoken by the wise. The wise do not trust in wine, for it cannot corrupt their minds. Touching cold brings a hot retribution; it is through wine that one goes to hell. If one commits evil deeds and rejoices in their lightness, the retribution will be the greatest suffering. Regret is for fools. Do not delight in desires; desire is the greatest deceiver, binding one to the evils of birth and death, the cause of all hells. If one delights in desires, their suffering will be boundless. Those gnawed by desire cannot find joy. You originally delighted in desires, and thus came to this terrible hell, enduring extreme suffering. Now, your regret is in vain. You originally committed evil deeds, deceived by desire and delusion. Why did you not regret it then? What use is regret now? The accumulated karma is firm; now you see the result of evil deeds. You should not have committed evil; having done so, you now suffer. Evil deeds bring evil retribution; the one who commits evil suffers it themselves. Evil does not harm the good; thus, one should abandon evil. If one abandons evil, they will not fear evil. One's own actions bring suffering, not to be consumed by another.』
The Yamaraja (閻魔羅人, the King of Hell) thus rebukes the sinners in the Sparse Hell. Having rebuked them, he inflicts upon them immeasurable suffering of various kinds, until their evil karma is destroyed and decayed, and the energy of their karma is exhausted. At all times, suffering is inflicted without ceasing; if their evil karma is exhausted, they may then escape from that hell. If, in a past life long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a similar environment, their bodies will be withered, their minds filled with anger, and difficult to tame. This is the remaining karmic result of their evil deeds.
Furthermore, that bhikkhu (比丘, Buddhist monk), knowing the retribution of karma, observes the Great Hell of Crying (叫喚大地獄, Mahāraurava-naraka, one of the eight hot hells). This great hell exists only in this place; there is no other place where it can be seen, nor is there any other place where such karmic results can be obtained. Such is the Great Hell of Crying,
如是十六眷屬之處，如活、黑繩、合等地獄種種苦惱，此中具足，轉重轉勝。彼地獄中所受苦惱，彼一切苦此地獄中皆悉十倍。何以故？以作惡業堅重多故，殺、盜、邪行、與持戒人酒，四倍惡業，此地獄受堅䩕多重種種苦惱，壽命延長彼四倍業果報苦惱。彼比丘觀察如是四倍惡業苦惱果報，既思惟已，則于生死十倍厭離。
「又修行者內心思惟——隨順正法觀察法行，彼比丘觀察如是諸地獄已，深畏生死，得第十地。彼地夜叉知已歡喜，如是復聞虛空夜叉，如前所說，次第乃至梵迦夷天、梵不流天、大梵天等，彼梵天等聞已歡喜，如前所說：『生死魔分皆悉損減，正法增長。』
「又彼比丘知業果報，次復觀察余大地獄，彼見聞知：復有地獄名大叫喚。眾生何業生彼地獄？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，增上滿足，如是之人生大叫喚大地獄中。殺生、偷盜、邪行、飲酒，業及果報如前所說。今說妄語：增上滿足第一極惡，一切善人之所憎賤，一切惡道所由之門。如是業者，所謂有人，若王、王等、軍眾等中謂為正直，二人諍對，與作證人，言如是事：『是我所知，此事正爾，我則是量。』彼二諍人，各各說已，如是證人內心實知，口不正說，或得財物、或知識朋友、或染欲
【現代漢語翻譯】 現代漢語譯本：像這樣十六眷屬之處，如同活地獄、黑繩地獄、合大地獄等種種苦惱，這裡都完全具備，而且更加嚴重、更加厲害。那些地獄中所受的苦惱，所有這些苦惱在這個地獄中都要十倍地承受。為什麼呢？因為造作的惡業堅固而沉重，殺生、偷盜、邪淫、給持戒的人飲酒，這四種惡業是四倍的惡業，因此在這個地獄中承受堅固、沉重、多種多樣的苦惱，壽命也延長，是那四倍惡業的果報苦惱。那位比丘觀察像這樣四倍惡業的苦惱果報，思考之後，就對生死產生十倍的厭離。 『此外，修行者內心思維——隨順正法觀察法行，那位比丘觀察像這樣各種地獄之後，深深畏懼生死，證得第十地。那裡的夜叉知道后非常歡喜，像這樣又聽到虛空夜叉，像前面所說的那樣，依次乃至梵迦夷天（Brahmakayika-deva，色界初禪天），梵不流天（Brahmaparisadya-deva，梵眾天），大梵天（Mahabrahma-deva，大梵天）等，那些梵天等聽到后非常歡喜，像前面所說的那樣：『生死魔的力量都減少了，正法增長了。』 『此外，那位比丘知道業的果報，接著又觀察其他大地獄，他看見並知道：又有地獄名叫大叫喚地獄。眾生因為什麼業而生到那個地獄呢？他看見並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做而且大量地做，不斷地增加，像這樣的人就生在大叫喚大地獄中。殺生、偷盜、邪淫、飲酒的業和果報像前面所說的那樣。現在說妄語：不斷地增加，是最極惡的，一切善良的人都憎恨鄙視，是一切惡道的門戶。像這樣的業，就是說有人，如果在國王、王族、軍隊等之中被認為是正直的人，兩個人爭論對質，讓他做證人，他說這件事：『這是我知道的，這件事是正確的，我就是標準。』那兩個爭論的人，各自說完之後，像這樣的證人內心明明知道實情，口裡卻不正當地說，或者爲了得到財物、或者因為是認識的朋友、或者因為貪染情慾。
【English Translation】 English version: In places like these sixteen dependent realms, such as the Avici (Avici, the hell of incessant suffering), Kalasutra (Kalasutra, the Black Thread Hell), and Samghata (Samghata, the Crushing Hell) hells, all kinds of suffering are fully present, becoming even more severe and overwhelming. The suffering experienced in those hells is tenfold in this hell. Why? Because the evil deeds committed are firm and heavy. Killing, stealing, sexual misconduct, and giving alcohol to those who uphold precepts are fourfold evil deeds. Therefore, in this hell, one endures firm, heavy, and various kinds of suffering, and the lifespan is prolonged, being the karmic retribution of those fourfold evil deeds. That Bhiksu (Bhiksu, a Buddhist monk) observes the suffering and karmic retribution of such fourfold evil deeds, and after contemplating, develops a tenfold aversion to Samsara (Samsara, the cycle of birth and death). 『Furthermore, the practitioner contemplates inwardly—observing the Dharma (Dharma, the teachings of the Buddha) and practicing accordingly. That Bhiksu (Bhiksu, a Buddhist monk), having observed such various hells, deeply fears Samsara (Samsara, the cycle of birth and death) and attains the tenth Bhumi (Bhumi, stage of enlightenment). The Yakshas (Yakshas, a type of nature spirit) there rejoice upon knowing this, and similarly, the Yakshas (Yakshas, a type of nature spirit) in the sky hear this, as previously described, sequentially up to the Brahmakayika-devas (Brahmakayika-deva, gods of the first Dhyana heaven in the realm of form), Brahmaparisadya-devas (Brahmaparisadya-deva, attendants of Brahma), Mahabrahma-devas (Mahabrahma-deva, the Great Brahma), etc. Those Brahma (Brahma, a creator god) beings rejoice upon hearing this, as previously described: 『The power of the Mara (Mara, demon) of Samsara (Samsara, the cycle of birth and death) is diminished, and the True Dharma (Dharma, the teachings of the Buddha) is increasing.』 『Furthermore, that Bhiksu (Bhiksu, a Buddhist monk), knowing the karmic retribution, then observes other great hells. He sees and knows: there is another hell called the Great Shrieking Hell. What karma causes beings to be born in that hell? He sees and knows: if someone kills, steals, engages in sexual misconduct, drinks alcohol, and lies, enjoying and doing these things excessively and increasingly, such a person is born in the Great Shrieking Hell. The karma and retribution of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. Now, regarding lying: it is extremely evil when done excessively, hated and despised by all good people, and is the gateway to all evil paths. Such karma is when someone, considered upright among kings, royalty, or armies, is asked to be a witness in a dispute between two people, and he says about the matter: 『This is what I know, this matter is correct, I am the standard.』 After the two disputants have each spoken, such a witness, knowing the truth inwardly, speaks dishonestly, either to gain wealth, because they are friends, or because of lustful desires.
心，自誑破壞，如前所說。如是證人作如是心：『彼先時語如是如是，我於今者如是異說。我此妄語，如是妄語，竟有何罪？』彼妄語人心謂無罪，起如是心：『我當無罪。』彼人異說於二人中，得妄語罪。一人得罰，或時致死、或時畏死、或時得罰、或輸舍宅，如彼法制，相似得罰。如是惡人，以是妄語惡業因緣，身壞命終墮于惡處，謂大叫喚大地獄中。
「彼處命長，以何為量？如化樂天八千年壽，依此人中若八千年，于彼天中為一日夜，彼三十日以為一月，彼十二月以為一歲；于彼天中若八千年，彼地獄中為一日夜。彼大叫喚大地獄中，是惡業人妄語人處，以誑自他，能破一切第一善根，如大黑闇，大眾不信。如是妄語，善人不許，一切聖人聲聞、緣覺、正遍知者之所呵責，一切世間、出世間道皆不相應；一切善根橋樑大斧，常惱他人、如爛死屍、破壞不堅、如惡毒起；世間生死，惡道因緣；如屎無異，能令口中生爛臭氣；常生苦網，不可愛樂，是大地獄大怖畏使；臨欲死時，心則大驚，閻魔羅人境界所攝；是大怨家，能令人墮餓鬼、畜生證明惡業；貧窮因緣；能與地獄大怖畏事；能作畜生相食因緣；無始來轉生死種子。「妄語果報，于彼處生，彼大地獄有十八處。何等十八？一名吼吼；二名受苦無有數
【現代漢語翻譯】 現代漢語譯本 心，自我欺騙，自我破壞，就像前面所說的那樣。這樣，證人就產生這樣的想法：『他先前說的是這樣這樣，我現在卻這樣不同地說。我這句謊話，這樣一句謊話，究竟有什麼罪呢？』這說謊的人心裡認為沒有罪，就產生這樣的想法：『我應當沒有罪。』這個人對兩個人說不同的說法，就犯了說謊的罪。一個人因此受到懲罰，有時甚至被處死、有時害怕被處死、有時受到懲罰、有時輸掉房屋，就像那裡的法律制度一樣，受到相似的懲罰。像這樣的惡人，因為這說謊的惡業因緣，身死命終后墮落到惡處，就是大叫喚大地獄中。 那裡的壽命很長，以什麼來衡量呢？就像化樂天（Nirmana-rati Deva，六慾天之一）的壽命是八千年，依據人間的八千年，在化樂天中才是一日一夜，化樂天的三十日算作一個月，化樂天的十二個月算作一年；在化樂天中的八千年，才是大地獄中的一日一夜。在大叫喚大地獄中，這些作惡業的人，說謊的人所處的地方，用謊言欺騙自己和他人，能夠破壞一切第一等的善根，就像巨大的黑暗一樣，大眾不相信。像這樣的謊言，善良的人不允許，一切聖人，聲聞（Sravaka，聽聞佛陀教誨而證悟的修行者）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）、正遍知者（Samyaksambuddha，佛陀的稱號，指真正覺悟一切法的人）都呵斥它，一切世間、出世間的道路都與它不相應；它是所有善根的橋樑和巨大的斧頭，常常惱害他人，就像腐爛的死屍一樣，破壞不堅固的東西，就像惡毒的升起一樣；是世間生死的惡道因緣；就像糞便一樣，能讓口中產生腐爛的臭氣；常常產生痛苦的羅網，不可愛樂，是大地獄中巨大的恐怖使者；臨近死亡的時候，心中會非常驚恐，被閻魔羅人（Yamaraja，掌管地獄的冥王）的境界所攝；是巨大的怨家，能讓人墮落到餓鬼、畜生道，證明惡業；是貧窮的因緣；能給予地獄巨大的恐怖事件；能作為畜生互相吞食的因緣；是無始以來流轉生死的種子。『說謊的果報，就在那裡產生，那大地獄有十八個地方。哪十八個地方？第一個叫做吼吼；第二個叫做受苦無有數。
【English Translation】 English version The mind deceives and destroys itself, as previously stated. Thus, a witness forms such a thought: 'He spoke thus and so before, but now I speak differently. What sin is there in this lie of mine, this single lie?' That lying person thinks there is no sin and arises with such a thought: 'I should be without sin.' That person speaks differently to two people and commits the sin of lying. One person receives punishment, sometimes even death, sometimes fears death, sometimes receives a penalty, or sometimes loses their house, just like the legal system there, receiving similar punishment. Such an evil person, due to the karmic cause of this lying evil deed, falls into an evil place after death, namely the Great Crying Great Hell (Maharaurava Naraka, one of the eight hot hells). How long is life there, by what measure? Like the lifespan of the Gods of the Pleasure Transformation Heaven (Nirmana-rati Deva, one of the six heavens of desire) which is eight thousand years; according to the human world, eight thousand years is one day and night in that heaven, thirty days of that heaven are considered a month, and twelve months of that heaven are considered a year; eight thousand years in that heaven is one day and night in that hell. In the Great Crying Great Hell, the place where those who commit evil deeds, those who lie, deceive themselves and others, can destroy all the foremost roots of goodness, like great darkness, the masses do not believe. Such lies are not permitted by good people, and are rebuked by all sages, Sravakas (Sravaka, disciples who attain enlightenment by listening to the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without a teacher), and Samyaksambuddhas (Samyaksambuddha, a title of the Buddha, referring to one who is truly enlightened to all dharmas); all worldly and supramundane paths are not in accordance with it; it is a bridge and a great axe to all roots of goodness, constantly afflicting others, like a rotten corpse, destroying what is not firm, like the arising of evil poison; it is the karmic cause of evil paths in worldly life and death; like excrement, it can cause a rotten and foul odor to arise in the mouth; it constantly produces a net of suffering, is not lovable, is a great and fearful messenger of the great hell; when approaching death, the mind is greatly terrified, being encompassed by the realm of Yamaraja (Yamaraja, the lord of the underworld who judges the dead); it is a great enemy, capable of causing one to fall into the realms of hungry ghosts and animals, proving evil deeds; it is the cause of poverty; it can give great and fearful events of hell; it can act as the cause of animals devouring each other; it is the seed of beginningless transmigration in samsara. 'The karmic retribution of lying arises in that place, that great hell has eighteen places. What are the eighteen places? The first is called Howl Howl; the second is called Suffering Without Number.'
量；三名受堅苦惱不可忍耐；四名隨意壓；五名一切闇；六名人間煙；七名如飛蟲墮；八名死活等；九名異異轉；十名唐悕望；十一名雙逼惱；十二名迭相壓；十三名金剛嘴烏；十四名火鬘；十五名受鋒苦；十六名受無邊苦；十七名血髓食；十八名十一炎。此十八處是大叫喚之大地獄所有別處。
「彼大叫喚大地獄者，眾生何業而生於彼？作集業道普遍究竟，樂行多作，墮大叫喚根本自體極大怖畏大地獄中，受大苦惱。所謂苦者：其舌甚長，三居賒量，其體柔軟如蓮花葉，從口中出，閻魔羅人執熱鐵犁，其犁炎然，耕破作道；熱炎銅汁其色甚赤，以灑其舌；舌中生蟲，其蟲炎口，還食其舌，彼妄語人罪業力故，舌受大苦不能入口。彼地獄人口中有蟲名曰碓蟲，而拔其齒。又惡業故，風散其龂，碎粖如沙，有利刀風削割其咽，炎嘴鐵蟲啖食其心。彼大叫喚根本地獄，如是極燒妄語人身；以惡業故，身中生蟲，還食其身，蟲身炎燃，彼地獄人身內蟲食，受急病苦；如是內外二種苦惱。彼地獄中閻魔羅人，復與罪人種種苦惱，謂鐵鉤打筋脈骨髓，一切身份破壞碎散。又復更受余異苦惱，所謂斤斧斤其身體一切身份乃至骨等。彼妄語人以他因緣，作如是說：『不依一切法橋而行，乃是一切不饒益門，復是一切善谷之雹。
【現代漢語翻譯】 現代漢語譯本：量（衡量）；三名受堅苦惱不可忍耐；四名隨意壓；五名一切闇（黑暗）；六名人間煙；七名如飛蟲墮；八名死活等；九名異異轉；十名唐悕望（徒勞希望）；十一名雙逼惱；十二名迭相壓；十三名金剛嘴烏；十四名火鬘（火焰花環）；十五名受鋒苦；十六名受無邊苦；十七名血髓食；十八名十一炎。此十八處是大叫喚之大地獄所有別處。
『彼大叫喚大地獄者，眾生何業而生於彼？作集業道普遍究竟，樂行多作，墮大叫喚根本自體極大怖畏大地獄中，受大苦惱。所謂苦者：其舌甚長，三居賒量，其體柔軟如蓮花葉，從口中出，閻魔羅人（Yamaraja，冥界之王）執熱鐵犁，其犁炎然，耕破作道；熱炎銅汁其色甚赤，以灑其舌；舌中生蟲，其蟲炎口，還食其舌，彼妄語人罪業力故，舌受大苦不能入口。彼地獄人口中有蟲名曰碓蟲，而拔其齒。又惡業故，風散其龂，碎粖如沙，有利刀風削割其咽，炎嘴鐵蟲啖食其心。彼大叫喚根本地獄，如是極燒妄語人身；以惡業故，身中生蟲，還食其身，蟲身炎燃，彼地獄人身內蟲食，受急病苦；如是內外二種苦惱。彼地獄中閻魔羅人（Yamaraja，冥界之王），復與罪人種種苦惱，謂鐵鉤打筋脈骨髓，一切身份破壞碎散。又復更受余異苦惱，所謂斤斧斤其身體一切身份乃至骨等。彼妄語人以他因緣，作如是說：『不依一切法橋而行，乃是一切不饒益門，復是一切善谷之雹。』
【English Translation】 English version: Measure; the third is called 'suffering firm affliction, unbearable'; the fourth is called 'arbitrary pressure'; the fifth is called 'all darkness'; the sixth is called 'human smoke'; the seventh is called 'falling like a flying insect'; the eighth is called 'equal to life and death'; the ninth is called 'different and different transformations'; the tenth is called 'vain hope'; the eleventh is called 'double pressing affliction'; the twelfth is called 'successive mutual pressure'; the thirteenth is called 'vajra-mouthed crow'; the fourteenth is called 'fire garland'; the fifteenth is called 'suffering from sharp edges'; the sixteenth is called 'suffering from boundless suffering'; the seventeenth is called 'blood marrow eating'; the eighteenth is called 'eleven flames'. These eighteen places are separate locations within the Great Hell of Great Crying.
『Those beings, due to what karma, are born in that Great Hell of Great Crying? They accumulate karmic paths universally and completely, delight in practicing and doing much, and fall into the Great Hell of Great Crying, which is the fundamental self, extremely fearful, and suffer great affliction. The suffering is such that their tongues are very long, measuring three 'ju she' (a unit of measurement), their bodies are soft like lotus leaves, coming out from their mouths. Yamaraja (冥界之王) holds a hot iron plow, the plow blazing, plowing and breaking the path of action; hot, fiery copper juice, very red in color, is sprinkled on their tongues; worms are born in their tongues, the worms' mouths are fiery, and they eat their tongues. Because of the power of the sinful karma of those who lie, their tongues suffer great pain and cannot enter their mouths. In the mouths of those in that hell, there are worms called 'pestle worms' that pull out their teeth. Also, due to evil karma, the wind scatters their gums, crushing them like sand, sharp knife-like winds cut and slice their throats, and fiery-mouthed iron worms devour their hearts. That fundamental hell of Great Crying thus intensely burns the bodies of those who lie; due to evil karma, worms are born in their bodies, which eat their bodies, the worms' bodies blazing. Those in that hell are eaten by worms within their bodies, suffering acute and painful illness; thus, there are two kinds of suffering, internal and external. In that hell, Yamaraja (冥界之王) again inflicts various kinds of suffering on the sinners, such as striking their tendons, veins, bones, and marrow with iron hooks, destroying and scattering all parts of their bodies. Furthermore, they suffer other different afflictions, such as axes chopping their bodies, all parts of their bodies, even their bones. Those who lie, due to other causes and conditions, say such things as: 'Not relying on the bridge of all Dharma to walk, but rather being the gate of all non-benefit, and also the hail of all good grains.'
如是妄語亦是一切惡道之門，亦是一切苦惱之藏、一切眾生之所不信、一切聖人棄捨如屎，諸佛世尊、聲聞、緣覺、阿羅漢等舍之如毒；若行世間、出世間道如大黑闇；人無愛者；乃是地獄第一因緣，無異相似如大黑闇。有如是等種種諸惡。若人已說、今說、當說，如是業因，相似得果。』彼大叫喚之大地獄復有火燒如生酥者，炎燃鐵鋸以鋸其體，身心苦惱，彼大地獄大火煮之，是見知者大悲因緣地獄相似；一切重病，如是病者名尚叵說，受如是病，極大苦惱；如是所說二種大苦，乃有無量百千億數億那由他地獄苦惱，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄中爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮短命，亂心不男，一切惡賤，人所不信，是彼殺生、偷盜、邪行、飲酒、妄語余殘果報。」
爾時，世尊而說偈言：
「若人過一法， 如是妄語人， 破壞未來世， 無惡而不造。 莫作妄語說， 一切惡因緣， 能繫縛生死， 善道不可見。 二世不饒益， 一切相憎惡， 妄語者能令， 一切法空曠。 若人即生時， 口中有大斧， 如是能自割， 所謂妄語說。 一切惡之幡， 一
【現代漢語翻譯】 現代漢語譯本 如果說虛妄之語，這也是通往一切惡道的門戶，也是一切苦惱的儲藏之處，是一切眾生所不信任的，一切聖人像丟棄糞便一樣拋棄它，諸佛世尊（Buddha-World Honored One）、聲聞（Śrāvaka-voice-hearer）、緣覺（Pratyekabuddha-Solitary Realizer）、阿羅漢（Arhat-worthy one）等像躲避毒藥一樣躲避它；如果行走於世間道或出世間道，就如同身處一片巨大的黑暗之中；沒有人會喜愛這樣的人；虛妄之語是墮入地獄的第一因緣，它帶來的結果就像巨大的黑暗一樣。有像這樣等等的種種惡果。如果有人已經說了、現在說、將來說虛妄之語，像這樣的業因，會得到相似的果報。』在那大叫喚地獄中，又有像剛出生的酥油一樣被火燒，燃燒的鐵鋸鋸開他們的身體，身心都感到苦惱，在那大地獄中用大火煮他們，這是見知者因大悲心而示現的地獄景象；一切重病，像這樣的疾病，連名字都難以說出口，承受這樣的疾病，極其苦惱；像這樣所說的兩種大苦，乃至於有無量百千億數億那由他（nayuta-a large number）的地獄苦惱，乃至所作所集的惡不善業沒有壞滅、沒有腐爛、業的氣息沒有消盡，在一切時候都持續不斷地給予痛苦；如果惡業消盡，他們才能從地獄中脫離。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生之道；如果生於人中，也會在同業之處，遭受貧窮短命，內心混亂，沒有男子氣概，一切惡人都不信任，這是殺生、偷盜、邪淫、飲酒、妄語所剩餘的果報。」
那時，世尊（Buddha-World Honored One）說了偈語：
『如果有人違背了一條法，像這樣虛妄說話的人，破壞未來的世代，沒有哪種惡事不做的。 不要說虛妄之語，因為這是一切惡的因緣，能夠束縛于生死輪迴，善道是無法看見的。 虛妄之語對今生來世都沒有益處，一切人都憎恨厭惡，虛妄之語能使一切法變得空虛。 如果有人在出生的時候，口中就有一把大斧頭，像這樣能自己割傷自己，說的就是虛妄之語。 虛妄之語是一切罪惡的旗幟，是第一'"
【English Translation】 English version 'Such false speech is the gate to all evil paths, the storehouse of all suffering, distrusted by all beings, abandoned by all sages like excrement, shunned by all Buddhas, World Honored Ones (Buddha-World Honored One), Śrāvakas (Śrāvaka-voice-hearer), Pratyekabuddhas (Pratyekabuddha-Solitary Realizer), Arhats (Arhat-worthy one), and others like poison; walking the paths of the world or beyond the world is like being in great darkness; no one loves such a person; it is the primary cause for falling into hell, no different from great darkness. There are such various evils. If someone has spoken, is speaking, or will speak such false speech, such karmic causes will yield similar results.』 In that Great Crying Hell, there is also fire burning like fresh ghee, and flaming iron saws cut their bodies, causing suffering to body and mind. In that Great Hell, they are boiled in great fires. This is the hell-like appearance shown by those who have knowledge due to great compassion; all severe illnesses, illnesses so terrible that their names are unspeakable, are suffered with extreme agony; such two great sufferings, as described, extend to countless hundreds of thousands of millions of nayutas (nayuta-a large number) of hellish torments, until the evil and unwholesome karma that has been accumulated has not decayed, has not rotted, and the energy of the karma has not been exhausted, constantly giving rise to suffering at all times; if the evil karma is exhausted, then they can escape from that hell. If, in a distant past life, good karma has ripened, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, they will be in places of similar karma, suffering poverty and short lives, confused minds, lack of masculinity, distrusted by all evil people, these are the remaining karmic retributions of killing, stealing, sexual misconduct, drinking alcohol, and false speech.」
At that time, the World Honored One (Buddha-World Honored One) spoke in verse:
『If a person transgresses one Dharma, such a person who speaks falsely destroys future generations, committing every evil. Do not speak falsely, for it is the cause of all evil, able to bind one to the cycle of birth and death, the path of goodness cannot be seen. False speech is not beneficial in this life or the next, everyone hates and despises it, false speech can make all dharmas empty. If a person is born with a great axe in their mouth, like this they can cut themselves, this refers to false speech. False speech is the banner of all evil, it is the first'
切惡處繩， 癡闇之藏處， 所謂妄語說。 若人離實語， 一切善人舍， 今世猶如草， 後世惡處燒。 健者勿妄語， 妄語甚為惡， 口中氣爛臭， 後身則生悔。 若舍離實語， 彼人法叵得， 如是離法人， 生世苦無邊。 實為諸法燈， 善人愛如實， 得天道中勝， 離熱者所說。 實道得生天， 實道得解脫， 若人離實者， 善人說如狗。 若人無實語， 小人中小人， 實是法之階， 明中第一明。 實是解脫道， 財中第一財， 救中第一救， 是智者所說。 明中第一明， 眼中第一眼， 無物猶為富， 莊嚴之莊嚴。 實為第一藏， 王等不能奪， 若實說之人， 行到第一道。 種種莊嚴者， 端正不如是； 若人實莊嚴， 端正則如天。 非父母財物， 非知識非親， 能救護後世， 唯實語能救。 聖人說妄語， 火中第一火， 毒中第一毒， 惡道第一階。 妄語能燒人， 名為第一燒， 如毒火燒觸， 故應舍妄語。 如是一切惡， 慎勿妄語說， 一切畏等惡， 智者說妄語。
「彼比丘如是諦觀妄語業果，無障礙見，亦復諦見實語功德，
【現代漢語翻譯】 現代漢語譯本 斷絕惡道的繩索， 是愚癡黑暗的藏身之處， 那就是虛妄的言語。 如果有人遠離真實的言語， 一切善良的人都會捨棄他， 今生就像野草一樣， 死後會在惡道中被焚燒。 有力量的人不要說謊， 妄語是非常惡劣的， 口中氣息腐爛惡臭， 來世將會後悔。 如果捨棄真實的言語， 那個人就無法獲得佛法， 像這樣遠離佛法的人， 生生世世的痛苦沒有邊際。 真實是諸法的明燈， 善良的人喜愛真實， 在通往天道的道路中最為殊勝， 這是遠離煩惱的人所說的。 真實的道路能夠通往天界， 真實的道路能夠獲得解脫， 如果有人遠離真實， 善良的人會說他像狗一樣。 如果一個人沒有真實的言語， 就是小人中的小人， 真實是通往佛法的階梯， 是光明中最明亮的光明。 真實是解脫的道路， 是財富中第一等的財富， 是救護中最上等的救護， 這是有智慧的人所說的。 光明中最明亮的光明， 眼睛中最銳利的眼睛， 即使一無所有也是富有， 是莊嚴中最殊勝的莊嚴。 真實是第一等的寶藏， 國王等都不能夠搶奪， 如果說真實話的人， 走在第一等的道路上。 各種各樣的莊嚴裝飾， 都不如真實那樣端正； 如果一個人用真實來莊嚴自己， 他的端正就像天人一樣。 不是父母的財物， 不是知識，也不是親人， 能夠救護來世的， 只有真實的話語能夠救護。 聖人說虛妄的言語， 就像火中第一等的火， 毒藥中第一等的毒藥， 是通往惡道的第一等階梯。 虛妄的言語能夠焚燒人， 被稱為第一等的焚燒， 就像毒火燒灼身體一樣， 所以應當捨棄虛妄的言語。 像這樣一切的罪惡， 謹慎不要說虛妄的言語， 一切恐懼等等的罪惡， 智者都說是虛妄的言語。
那位比丘這樣仔細觀察虛妄言語的業報，沒有障礙地看見，也同樣仔細地看見真實言語的功德。
【English Translation】 English version Cutting off the rope of evil destinies, Is the hiding place of ignorance and darkness, That is so-called false speech. If a person departs from truthful speech, All virtuous people will abandon him, This life is like grass, After death, it will be burned in evil destinies. A strong person should not lie, False speech is extremely evil, The breath in the mouth is rotten and foul, In the next life, there will be regret. If one abandons truthful speech, That person cannot obtain the Dharma, Like this, a person who departs from the Dharma, The suffering of life after life is boundless. Truth is the lamp of all dharmas, Virtuous people love truth, It is the most excellent in the path to heaven, This is what those who have left behind defilements say. The path of truth can lead to heaven, The path of truth can attain liberation, If a person departs from truth, Virtuous people will say he is like a dog. If a person has no truthful speech, He is the lowest among the petty people, Truth is the ladder to the Dharma, It is the brightest among the lights. Truth is the path to liberation, It is the foremost among wealth, It is the supreme among saviors, This is what the wise say. The brightest among the lights, The sharpest among the eyes, Even having nothing is wealth, It is the most excellent among adornments. Truth is the foremost treasure, Kings and others cannot seize it, If a person speaks truthfully, He walks on the foremost path. Various kinds of adornments, Are not as upright as truth; If a person adorns himself with truth, His uprightness is like that of a deva (god). Not the wealth of parents, Not knowledge, nor relatives, What can protect the next life, Only truthful words can protect. A sage speaking false words, Is like the foremost fire among fires, The foremost poison among poisons, It is the foremost ladder to evil destinies. False speech can burn people, It is called the foremost burning, Like poisonous fire burning the body, Therefore, one should abandon false speech. Like this, all evils, Be careful not to speak false words, All fears and other evils, The wise say are false words.
That Bhikkhu (monk) thus contemplates the karmic result of false speech, seeing without obstruction, and also carefully sees the merits of truthful speech.
如是諦觀善惡業道，觀大叫喚大地獄處，彼見有處名為吼吼，是彼地獄第一別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，生於彼處，業及果報如前所說。復有妄語：親舊因緣，一朋所攝，于對諍時作妄語說，后不懺悔、不厭不毀，樂行多作。彼人以是惡業因緣，身壞命終墮彼地獄生吼吼處，受大苦惱。所謂苦者：以舌妄語，還受舌罰。閻魔羅人以利鐵刀穿其頷下，挽出其舌，以惡泥水用涂其舌，口中炎燃、舌根爛臭，炎口黑蟲啖食其舌，身受大苦，如前活等地獄中說。苦惱之狀，彼前一切諸地獄中所受苦惱，皆悉和合如前略說。乃至彼人妄語惡業壞爛無氣，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮顛狂，無心失心，短命、根缺，世所嫌賤，皆是一切不饒益器。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名為受苦無數量處，是彼地獄第二別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，作而復集，墮彼地獄名為受苦無數量處，業及果報如前所說。復有妄語。何者妄語？若人因欲或因瞋心作妄語說，若他所遣，作如是言：『彼人是我第一知識、是我所愛，汝若愛我，彼是我友，可為我故與彼
【現代漢語翻譯】 現代漢語譯本： 像這樣如實觀察善惡業的道路，觀察大叫喚大地獄的處所，他看見有一個地方名叫吼吼（Raurava，地獄名），那是那個地獄的第一處特別之處。眾生因為什麼業而生到那個地方呢？他看見並且知道：如果有人殺生、偷盜、邪淫、飲酒，就會生到那個地方，他們的業和果報就像前面所說的那樣。還有一種是妄語：親戚朋友因為某種因緣，被同一夥人所控制，在爭論的時候說妄語，之後不懺悔、不厭惡也不譭謗，喜歡做並且經常做。這個人因為這種惡業的因緣，身死命終之後墮入那個地獄，生在吼吼之處，遭受巨大的苦惱。所謂的苦惱是：因為用舌頭說妄語，所以要受到舌頭的懲罰。閻魔羅人（Yamaraja，冥界之王）用鋒利的鐵刀穿透他的下巴，拉出他的舌頭，用污濁的泥水塗抹他的舌頭，口中燃燒著火焰，舌根腐爛發臭，燃燒的口中的黑色蟲子啃食他的舌頭，身體遭受巨大的痛苦，就像前面活地獄等中所說的那樣。苦惱的樣子，他之前在一切地獄中所受的苦惱，全部都混合在一起，就像前面簡略說的那樣。直到這個人因為妄語的惡業而壞爛沒有氣息，他才能從那個地獄處脫離。如果在前世過去很久以前有善業成熟，就不會生到餓鬼、畜生之道；如果生到人間，也會在同樣業力的地方，貧窮顛狂，沒有心智或者失去心智，短命、殘疾，被世人嫌棄，都是一切沒有利益的器具。 還有，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方呢？他看見並且知道：還有另外一個地方名叫受苦無數量處（Avici，無間地獄），那是那個地獄的第二處特別之處。眾生因為什麼業而生到那個地方呢？他看見並且知道：如果有人殺生、偷盜、邪淫、飲酒，做了之後又不斷積累，就會墮入那個地獄，名叫受苦無數量處，他們的業和果報就像前面所說的那樣。還有一種是妄語。什麼妄語呢？如果有人因為貪慾或者因為嗔恨心而說妄語，如果被別人指使，就說這樣的話：『那個人是我最好的朋友、是我所愛的人，你如果愛我，那個人是我的朋友，可以爲了我的緣故給他……』
【English Translation】 English version: Thus, he truthfully observes the paths of good and evil karma, observing the places of the Great Shrieking Great Hell. He sees a place called Raurava (Raurava, name of a hell), which is the first distinct place in that hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, or drink alcohol, they are born in that place, and their karma and retribution are as previously described. Furthermore, there is false speech: relatives and friends, due to some connection, being controlled by the same group, speak falsely during disputes, and afterwards do not repent, do not detest or slander it, enjoying doing it and doing it often. Because of this evil karma, that person, after their body breaks and life ends, falls into that hell, born in the place of Raurava, suffering great torment. The so-called torment is: because they used their tongue to speak falsely, they receive punishment of the tongue. The Yamaraja (Yamaraja, King of the Underworld) pierces their lower jaw with a sharp iron knife, pulls out their tongue, smears their tongue with filthy mud and water, flames burn in their mouth, the root of their tongue rots and stinks, and black worms in the burning mouth eat their tongue, their body suffering great pain, as described in the previous hells such as the Living Hell. The state of torment is that all the torments they suffered in all the previous hells are combined together, as briefly described before. Only when that person's evil karma of false speech has decayed and they have no breath, can they escape from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the paths of hungry ghosts or animals; if they are born among humans, they will be in places of similar karma, poor and insane, without mind or losing their mind, short-lived, disabled, despised by the world, all being unprofitable vessels. Furthermore, that Bhiksu (Bhiksu, Buddhist monk) knows the retribution of karma, observing the Great Shrieking Great Hell, what other places are there? He sees and knows: there is another place called Avici (Avici, uninterrupted hell), which is the second distinct place in that hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, or drink alcohol, doing it and accumulating it repeatedly, they fall into that hell called Avici, and their karma and retribution are as previously described. Furthermore, there is false speech. What false speech? If someone speaks falsely because of greed or anger, if they are instructed by others, they say such words: 'That person is my best friend, is someone I love, if you love me, that person is my friend, you can for my sake give them...'
怨對，作不饒益方便語說。』若人如是妄語言說，身壞命終墮于惡處，在彼地獄生受苦惱無數量處，受大苦惱。所謂苦者如前所說，活等地獄所受苦惱，彼一切苦皆悉和合，是此地獄一處苦惱。何以故？以業重故受苦亦重，以受苦重，示業果報。如是受苦無有休止，業與煩惱，生死輪轉無有邊際猶如旋環。如是妄語一切惡業，異異因緣、異異轉行，種種惡業，多作多受，皆由妄語。又復妄語能割斷滅滿善根柱，如相似因，得相似果。以是因緣，此地獄處名為受苦無有數量，彼不可說。彼受苦惱，不可具說，無異相似，乃是一切地獄人中之地獄人受惡苦惱。所謂苦者：受蟲生苦、受飢渴苦、受大火苦、無悕望苦、無安慰苦、受黑闇苦、受相觸苦、受不愛觸色聲香苦，受見本生怨家人來鐵刀割苦，渡灰河苦、鐵鉤破苦，受墮險岸、大火燒苦，受拔草苦。拔草苦者：打斫作瘡，著草瘡上，待相著已，然後掣發。受金剛拶磨令碎苦，受周遍火炎鬘炙苦。受如是等地獄相應無邊苦惱，與彼受處地獄相應墮大險處所受苦果——妄語——相似。如是乃至彼妄語人妄語惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人常病，若患咽
【現代漢語翻譯】 現代漢語譯本 『懷著怨恨，用不饒益的言語來表達。』如果有人這樣妄語，身死命終後會墮入惡道，在那地獄中遭受無數的苦惱，承受巨大的痛苦。這些痛苦就像前面所說的活地獄等所受的苦惱一樣，所有這些痛苦全部加在一起，才是這個地獄一處的苦惱。為什麼呢？因為業力深重，所以受到的痛苦也更加深重，因為承受的痛苦深重，這顯示了業的果報。這樣受苦沒有停止的時候，業和煩惱推動著生死輪迴，沒有邊際，就像旋轉的圓環一樣。這樣的妄語會引發各種各樣的惡業，不同的因緣，不同的運轉，種種惡業，多作多受，都是因為妄語。而且，妄語能夠割斷和毀滅圓滿善根的支柱，就像相似的因，得到相似的果。因為這個原因，這個地獄被稱為受苦沒有數量，那是不可說的。那裡所受的苦惱，無法完全說盡，沒有不同，相似的，乃是一切地獄和人中地獄的人所受的惡苦惱。所謂的苦惱有：遭受蟲子啃噬的痛苦、遭受飢渴的痛苦、遭受大火焚燒的痛苦、沒有希望的痛苦、沒有安慰的痛苦、遭受黑暗的痛苦、遭受互相接觸的痛苦、遭受不喜歡的觸覺、色、聲、香的痛苦，看到前世的仇人或家人用鐵刀割裂身體的痛苦，渡過灰河的痛苦、被鐵鉤撕裂的痛苦，遭受墮入險峻的岸邊、被大火焚燒的痛苦，遭受拔草的痛苦。拔草的痛苦是：打、砍造成傷口，把草放在傷口上，等到草和傷口長在一起后，然後猛力拔出。遭受金剛杵碾磨成碎末的痛苦，遭受週身被火焰形成的鬘炙烤的痛苦。遭受像這樣等地獄相應的無邊苦惱，與那些受苦之處的地獄相應，墮入巨大危險之處所受的苦果——妄語——相似。像這樣乃至那個妄語的人，妄語的惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在一切時候痛苦都不會停止；如果惡業耗盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣業力的地方，那個人經常生病，或者患有咽喉疾病。
【English Translation】 English version 'With resentment, speaking in a way that does not benefit.' If a person speaks such falsehoods, after their body breaks and life ends, they will fall into evil realms, and in that hell, they will suffer countless torments, enduring immense pain. These pains are like the torments suffered in the hells of the living, as described earlier. All these pains combined are but one torment in this hell. Why? Because the karma is heavy, so the suffering is also heavier. Because the suffering is heavy, it demonstrates the retribution of karma. Thus, suffering continues without ceasing, and karma and afflictions drive the cycle of birth and death, without end, like a spinning wheel. Such falsehoods give rise to all kinds of evil deeds, different causes and conditions, different operations, various evil deeds, done and received in abundance, all due to falsehoods. Moreover, falsehoods can sever and destroy the pillars of complete good roots, like similar causes leading to similar effects. For this reason, this hell is called a place where suffering is without measure, which is unspeakable. The torments suffered there cannot be fully described, without difference, similar to the evil torments suffered by all hell beings and hell beings among humans. The so-called torments include: suffering from being eaten by worms, suffering from hunger and thirst, suffering from being burned by great fires, suffering from hopelessness, suffering from no comfort, suffering from darkness, suffering from mutual contact, suffering from unpleasant touch, sight, sound, and smell, suffering from seeing enemies or family members from past lives cutting the body with iron knives, suffering from crossing the river of ashes, suffering from being torn by iron hooks, suffering from falling into dangerous shores and being burned by great fires, suffering from pulling grass. The suffering of pulling grass is: striking and cutting to create wounds, placing grass on the wounds, waiting for the grass to grow together with the wounds, and then forcefully pulling it out. Suffering from being ground into powder by vajra pestles, suffering from being scorched by garlands of flames all over the body. Suffering from such hell-related boundless torments, corresponding to the hells where suffering is experienced, falling into great dangerous places, the suffering resulting from—falsehood—is similar. Thus, until that person's evil karma of falsehoods is not destroyed, not decayed, and the energy of karma is not exhausted, the suffering will not cease at any time; if the evil karma is exhausted, then they can escape from that hell. If in a past life, long ago, good karma ripens, they will not be born into the realms of hungry ghosts or animals; if born among humans, in a place of similar karma, that person will often be sick or suffer from throat ailments.
病、若患口病，如是等苦，貧窮困苦，常從富人、能捨之人乞求不得，一切皆知、皆言：『汝是妄語舌人。』是故不與，惡病而死，是彼前世妄語惡業余殘果報。
正法念處經卷第八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第九
元魏婆羅門瞿曇般若流支譯地獄品之五
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為受堅苦惱不可忍耐，是彼地獄第三別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，樂行多作，墮彼地獄生受堅苦不可忍處，業及果報如前所說。復有妄語。何者妄語？若王、王等、官人執持，若因於他、若自因緣、若因與物得脫怖畏，若餘人證、若為生活如是妄語。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生受堅苦不可忍處，受大苦惱。所謂苦者：以惡業故，自身生蛇，一切身中處處遍行，遍挽其筋，地獄因緣遍食身份、食脾腸等，在內宛轉，如是苦惱重於火苦。如是彼處受大蛇苦、受惡毒苦，嚴利於火，受如是苦無有邊際。彼地獄處所受苦惱堅䩕叵耐，不可具說。彼地獄苦不可忍耐，而復不死，於一切時受極重苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼
【現代漢語翻譯】 現代漢語譯本：如果患有疾病，或者患有口舌方面的疾病，像這樣的痛苦，以及貧窮困苦，總是向富人、能夠佈施的人乞求卻得不到，所有人都知道、都說：『你是個說謊的人。』因此不給與，最終因惡病而死，這是他前世說妄語的惡業所剩餘的果報。
正法念處經卷第八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第九
元魏婆羅門瞿曇般若流支譯地獄品之五
『此外，那位比丘瞭解業的果報，觀察大叫喚大地獄，還有什麼地方？他看見並知道：還有另外的地方，那個地方名為受堅苦惱不可忍耐，是那個地獄的第三個特別之處。眾生因為什麼業而生到那個地方？他看見並知道：如果有人殺生、偷盜、邪淫、飲酒，喜歡做這些惡事，就會墮入那個地獄，承受堅固的痛苦，無法忍受，其業和果報如前面所說。還有一種是妄語。什麼是妄語呢？如果是國王、王族等、官人被拘禁，或者因為他人、或者因為自己的緣故、或者因為給予財物而得以脫離恐懼，或者有其他人作證、或者爲了生活而說這樣的妄語。那個人因為這種惡業的因緣，身死命終后墮入惡道，在那地獄中承受堅固的痛苦，無法忍受，遭受巨大的苦惱。所說的苦惱是：因為惡業的緣故，自身生出蛇，在全身各處遊走，拉扯他的筋脈，因為地獄的因緣而遍食身體的各個部分、吃掉脾臟腸子等，在身體內部翻滾，這樣的苦惱比火燒的痛苦還要嚴重。像那樣，在那地方承受大蛇的痛苦、承受惡毒的痛苦，比火燒還要厲害，承受這樣的痛苦沒有邊際。那個地獄處所承受的苦惱堅固難忍，無法完全說盡。那個地獄的痛苦無法忍受，卻又死不了，在所有的時間裡都承受著極重的痛苦，直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡痛苦都不會停止；如果惡業耗盡，他
【English Translation】 English version: If one suffers from illness, or diseases of the mouth and tongue, such suffering, as well as poverty and hardship, always begging from the rich and those who are able to give but not receiving, everyone knows and says: 'You are a liar.' Therefore, they do not give, and eventually die from a terrible illness. This is the remaining karmic retribution from the evil deeds of lying in their previous life.
The Sutra on the Foundation of Mindfulness, Volume 8 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Foundation of Mindfulness
The Sutra on the Foundation of Mindfulness, Volume 9
Translated by the Brahman Gautama Prajnaruchi of the Northern Wei Dynasty, Chapter 5 on the Hells
'Furthermore, that Bhikshu (monk) understands the karmic consequences, observing the Great Shrieking Great Hell, what other places are there? He sees and knows: there are other places, that place is called Suffering Firm Torment Unbearable, it is the third special place of that hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, drink alcohol, enjoy doing these evil deeds, they will fall into that hell, enduring firm suffering, unable to bear it, their karma and retribution are as previously described. There is also lying. What is lying? If a king, royalty, or official is imprisoned, or because of others, or because of their own reasons, or because of giving wealth to escape fear, or if other people testify, or to make a living, they tell such lies. That person, because of this evil karmic cause, after their body breaks and life ends, falls into an evil realm, in that hell enduring firm suffering, unable to bear it, suffering great torment. The suffering is: because of evil karma, snakes are born from their own body, wandering throughout the entire body, pulling their tendons, because of the hellish conditions, eating all parts of the body, eating the spleen, intestines, etc., writhing inside the body, such suffering is heavier than the suffering of fire. Like that, in that place they endure the suffering of great snakes, endure the suffering of evil poison, more severe than fire, enduring such suffering without end. The suffering endured in that hellish place is firm, difficult to endure, impossible to fully describe. The suffering of that hell is unbearable, yet they cannot die, at all times enduring extremely heavy suffering, until the evil karma has not decayed, has not rotted, the karmic energy has not been exhausted, at all times the suffering will not stop; if the evil karma is exhausted, they'
地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，既在母胎，母即常病。惡業力故，從初在胎乃至出時，母病不差，若得出胎，即生即病，一切醫師所不能治。是本惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名隨意壓，是彼地獄第四別處。眾生何業生於彼處？是作集業生於彼處，彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄隨意壓處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人認他田地、奪他田地，斗諍妄語，曲回而說、不正直說；劫他田地，言語壓他，自取道理。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄隨意壓處，受壓苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。活等地獄諸地獄人見此地獄，皆悉指言：『彼是地獄！』所謂苦者：二鐵韛囊，風滿其中，閻魔羅人置彼罪人在鐵爐中，亦如置鐵，以韛極吹，鐵鉗鉗之在鐵砧上鐵椎打之，如是打已，復置爐中，以二鐵韛吹之如前。以罪業故，惡熱甚熾，吹已復吹，吹已鉗出置鐵砧上，以熱鐵椎極打、連打、多打、急打，如是打已，猶活不死。又復鉗之置鑊湯中，豎之令堅，一切時爾不曾暫停。
【現代漢語翻譯】 現代漢語譯本 從地獄中才能脫身。如果前世過去很久以前有善業成熟，就不會生於餓鬼、畜生道；如果生於人中相同業力的地方，在母胎中時，母親就會經常生病。因為惡業的力量，從最初在胎中直到出生時，母親的病都不會好轉，如果能夠出生，出生后立即生病，一切醫生都無法醫治。這是原本惡業殘留的果報。
『此外，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？』他看見並知道：還有另一個地方名叫隨意壓（Samudghāta，意為粉碎），是那個地獄的第四個特殊之處。眾生因為什麼業而生於那個地方？是因為造作聚集的惡業而生於那個地方。他看見：有人殺生、偷盜、邪淫、飲酒以及說妄語，喜歡做並且經常做這些事，就會墮入那個地獄隨意壓處。殺生、偷盜、邪淫、飲酒的業及其果報，如前面所說。什麼是妄語？就是：有人侵佔他人的田地、奪取他人的田地，爭鬥時說妄語，彎曲迴旋地說、不正直地說；搶劫他人的田地，用言語壓迫他人，自己強行取理。那人因為這些惡業的因緣，身死命終后墮入惡道，在那個地獄隨意壓處，遭受壓迫的苦惱。所說的苦惱，就像前面所說的活等地獄所受的苦惱，那裡的一切苦惱這裡都完全承受。活等地獄的那些地獄眾生看見這個地獄，都指著說：『那是地獄！』所說的苦惱是：兩個鐵風箱，充滿風在其中，閻魔羅（Yamarāja，意為閻王）人把罪人放在鐵爐中，就像放置鐵一樣，用風箱極力吹風，用鐵鉗夾住放在鐵砧上用鐵錘敲打，這樣敲打之後，又放回爐中，用兩個鐵風箱像之前一樣吹風。因為罪業的緣故，熱得非常厲害，吹完又吹，吹完用鉗子夾出來放在鐵砧上，用熱鐵錘極力敲打、連續敲打、多次敲打、急速敲打，這樣敲打之後，仍然活著沒有死去。又用鉗子夾住放在鑊湯中，豎立起來使之堅固，一切時候都是這樣，不曾停止。
【English Translation】 English version Only from hell can one escape. If in a previous life, long ago, good karma has ripened, one will not be born into the realms of pretas (hungry ghosts) or animals; if born among humans in a place of similar karma, while in the mother's womb, the mother will be constantly ill. Due to the power of evil karma, from the beginning in the womb until birth, the mother's illness will not improve, and if one is born, one will be immediately ill, incurable by any physician. This is the remaining retribution of the original evil karma.
'Furthermore, that Bhikshu (monk) knows the retribution of karma, observing the Great Shrieking Great Hell, what other places are there?' He sees and knows: there is another place called Samudghāta (Crushing), which is the fourth special place of that hell. What karma causes beings to be born in that place? It is the karma of accumulating evil deeds that causes birth in that place. He sees: some people kill, steal, commit sexual misconduct, drink alcohol, and lie, enjoying and frequently doing these things, and they fall into that hell, the place of Crushing. The karma and retribution of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. What is lying? It is when someone claims another's land, seizes another's land, and in disputes, speaks falsely, speaking crookedly and dishonestly; robbing another's land, oppressing others with words, and forcibly taking what they want. That person, due to these evil karmic causes, after death falls into an evil realm, in that hell, the place of Crushing, suffering the torment of being crushed. The suffering described is like the suffering endured in the Hell of Reviving, as previously described; all the sufferings there are fully endured here. Those hell beings in the Hell of Reviving, seeing this hell, all point and say: 'That is hell!' The suffering described is: two iron bellows, filled with wind inside, the Yamarāja (Lord of Death) people place the sinner in an iron furnace, just as one would place iron, and blow with the bellows with great force, clamp them with iron tongs, place them on an iron anvil, and strike them with an iron hammer. After striking them like this, they are placed back in the furnace, and the two iron bellows are used to blow as before. Because of sinful karma, the heat is extremely intense, blowing again and again, and after blowing, they are clamped out and placed on the iron anvil, and struck with a hot iron hammer with great force, continuously, repeatedly, and rapidly. After striking them like this, they are still alive and have not died. Then they are clamped again and placed in a cauldron of boiling water, stood upright to make them firm, and this is done at all times without stopping.
乃至惡業壞爛無氣，彼地獄中爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常渴、多瞋，人所不信，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名一切闇，是彼地獄第五別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄一切闇處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人奸他婦女，于眾人前、若於王前妄語說言：『如是婦女，我實不犯。』令彼女家，返得殃罰。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄一切闇處，受大苦惱。所謂苦者：劈頭出舌，出已刀割，割已復生，復以炎刀苦痛割之。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生盲耳聾，常在道頭、若四出巷乞索活命。自身如是，得如是人以為父母，經無量家乞求而活，壽命不長，無妻無子。是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名人闇煙，是彼地獄第六別處。眾生何業生於彼處？彼見聞
【現代漢語翻譯】 現代漢語譯本 乃至惡業壞爛無氣，他們才能從那個地獄中解脫。如果前世過去很久以前有善業成熟，就不會轉生到餓鬼、畜生道；如果轉生到人中，在同樣業力的地方，會常常口渴、充滿嗔恨，不被人信任，這是那些惡業殘留的果報。 『此外，那位比丘瞭解業的果報，觀察大叫喚大地獄，還有什麼地方？』他看到並瞭解到：『還有另一個地方名叫一切闇（黑暗），那是那個地獄的第五個特殊之處。』眾生因為什麼業而生到那個地方？他看到：『有人殺生、偷盜、邪淫、飲酒以及說謊，喜歡做並且經常做這些事，就會墮入那個地獄的一切闇處。』殺生、偷盜、邪淫、飲酒的業和果報，如前面所說。什麼是妄語呢？就是：『有人姦污別人的妻子，在眾人面前、或者在國王面前說謊說：「我確實沒有侵犯這個婦女。」』導致那個婦女的家庭，反而遭受災禍和懲罰。那個人因為這個惡業的因緣，身死命終后墮入惡道，在那個地獄的一切闇處，遭受巨大的苦惱。』所謂的苦惱是：『劈開頭顱，拉出舌頭，拉出來後用刀割，割掉后又重新長出來，再用燃燒的刀痛苦地割它。』這樣無量百千年，直到惡業沒有壞爛、業氣沒有消盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處解脫。如果前世過去很久以前有善業成熟，就不會轉生到餓鬼、畜生道；如果轉生到人中，在同樣業力的地方，會生來就是瞎子聾子，常常在路口或者四通八達的巷子里乞討為生。自身如此，會遇到這樣的人作為父母，經過無數家乞討而活，壽命不長，沒有妻子沒有兒子。這是那些惡業殘留的果報。 『此外，那位比丘瞭解業的果報，觀察大叫喚大地獄，還有什麼地方？』他看到並瞭解到：『還有另一個地方名叫人闇煙（人的黑暗煙霧），那是那個地獄的第六個特殊之處。』眾生因為什麼業而生到那個地方？他看到並瞭解到
【English Translation】 English version Even when the evil karma is decayed, rotten, and without energy, they can then be liberated from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans in a place of similar karma, they will be constantly thirsty, full of anger, and not trusted by others, which are the remaining consequences of those evil deeds. 『Furthermore, that Bhikshu, knowing the retribution of karma, observes the Great Shrieking Great Hell, what other places are there?』 He sees and knows: 『There is another place called Sarva-andha (All Darkness), which is the fifth distinct place in that hell.』 What karma causes beings to be born in that place? He sees: 『Those who kill, steal, engage in sexual misconduct, drink alcohol, and lie, delight in doing and frequently commit these acts, will fall into the Sarva-andha place of that hell.』 The karma and retribution of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. What is false speech? It is: 『When someone violates another's wife and falsely says before a crowd or before the king, 「I did not violate this woman.」』 Causing that woman's family to suffer calamity and punishment in return. That person, due to the cause and condition of this evil karma, falls into an evil realm after death, suffering great torment in the Sarva-andha place of that hell.』 The so-called torment is: 『Splitting the head open, pulling out the tongue, cutting it with a knife after it is pulled out, and then it grows back again, and then painfully cutting it with a burning knife.』 Thus, for countless hundreds of thousands of years, until the evil karma is not decayed or rotten, and the karmic energy is not exhausted, the suffering will not cease at any time; if the evil karma is exhausted, they can then be liberated from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans in a place of similar karma, they will be born blind and deaf, constantly begging for a living at crossroads or in alleys. Their own situation is such that they will have such people as parents, begging for a living through countless homes, with a short lifespan, without a wife or children. These are the remaining consequences of those evil deeds.』 『Furthermore, that Bhikshu, knowing the retribution of karma, observes the Great Shrieking Great Hell, what other places are there?』 He sees and knows: 『There is another place called Nara-dhuma (Human Smoke), which is the sixth distinct place in that hell.』 What karma causes beings to be born in that place? He sees and knows
知：若人殺、盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄人闇煙處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人治生活命，共他立要，香火為契，異處治生，實得財物，妄語說言：『我不得物。』而不共分。彼人如是即是大賊，劫他財物。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄人闇煙處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：此中一切身份皆悉遍割；割已復生，生則軟嫩，彼復更割；割已復生，生更軟嫩，而復更割，是彼惡業苦報粗報，一切肉盡，唯有骨在；自身生蟲，蟲金剛嘴，其蟲炎然種種雜色，而食其身；受種種苦，唱聲大喚。彼地獄人如是無量百千年歲，乃至作集惡業破壞、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，一切身份皆悉爛臭，頭生濕蟲，常無衣服貧窮困苦，設有少者，一切補納，所有語言一切不信，人所不愛，不知治生，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為如飛蟲墮，是彼地獄第七別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作
【現代漢語翻譯】 現代漢語譯本：知：如果有人殺生、偷盜、邪淫、飲酒以及說謊，並且樂於去做，經常這樣做，就會墮入地獄中的人闇煙處（地獄名）。關於殺生、偷盜、邪淫、飲酒的業及其果報，就像前面所說的那樣。什麼是說謊呢？就是說：有人爲了生活而營生，與他人立下約定，以香火為憑證，在異地謀生，實際上得到了財物，卻說謊說：『我沒有得到財物。』而不與他人分。這個人就像是大盜一樣，搶劫他人的財物。這個人因為這樣的惡業因緣，身死命終后墮入惡處，在地獄的人闇煙處，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，那裡的一切苦惱這裡都完全承受。而且還有更厲害的，就是說：這裡的一切身體部分都被完全割裂；割裂之後又重新生長，生長出來后又變得柔軟嬌嫩，他們又再次割裂；割裂之後又重新生長，生長出來后更加柔軟嬌嫩，然後又再次割裂，這是他們惡業的粗略果報，一切的肉都被割盡，只剩下骨頭；自身生出蟲子，蟲子有金剛一樣的嘴，這些蟲子燃燒著火焰，呈現各種雜色，啃食他們的身體；他們遭受各種各樣的痛苦，發出巨大的叫喊聲。這些地獄中的人在這樣無量百千年的時間裡，直到所作所集的惡業破壞、沒有氣息、腐爛殆盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣受報的地方，一切身體部分都會腐爛發臭，頭上生出濕蟲，經常沒有衣服，貧窮困苦，即使有少許衣服，也都是補丁摞補丁，所說的話沒有人相信，不被人喜愛，不知道如何謀生，這是他們惡業剩餘的果報。 又，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看見聽見知道：還有另外一個地方，那個地方叫做如飛蟲墮（地獄名），是那個地獄的第七個別處。眾生因為什麼業而生到那個地方呢？他看見：有人殺生、偷盜、邪淫、飲酒以及說謊，並且樂於去做，經常這樣做。
【English Translation】 English version: He knows: If a person commits killing, stealing, sexual misconduct, drinking alcohol, and lying, and delights in doing so, frequently engaging in these actions, they will fall into the Nirayamukha-dhuma (name of a hell) in hell. The karma and consequences of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. What is lying? It is when someone makes a living and enters into an agreement with another, using incense as a pledge, to make a living in a different place. They actually obtain wealth but falsely say, 'I have not obtained anything,' and do not share it with the other person. That person is like a great thief, robbing others of their wealth. Because of this evil karma, that person, after their body breaks and their life ends, falls into an evil place, in the Nirayamukha-dhuma hell, suffering great torment. The suffering is as previously described, like the suffering experienced in the Jiva hells, all that suffering is fully experienced here. Moreover, there is even greater suffering, which is that all parts of the body are completely cut apart; after being cut apart, they grow back, and when they grow back, they are soft and tender, and they are cut apart again; after being cut apart, they grow back, and they are even softer and more tender, and then they are cut apart again. This is the coarse retribution for their evil karma. All the flesh is cut away, leaving only bones; worms are born from their own bodies, worms with diamond-like mouths, these worms burn with flames of various colors, and they eat their bodies; they endure all kinds of suffering, crying out loudly. Those hell beings remain in this way for countless hundreds of thousands of years, until the accumulated evil karma is destroyed, without breath, and completely decayed, only then can they escape from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans, in a place where they experience similar retribution, all parts of their body will rot and stink, wet worms will grow on their head, they will constantly have no clothes, and be poor and miserable. Even if they have a few clothes, they will be patched upon patched, no one will believe anything they say, they will not be loved by others, and they will not know how to make a living. This is the remaining retribution for their evil karma. Furthermore, that Bhiksu, knowing the consequences of karma, observes the great Maha-Raurava hell, and what other places are there? He sees, hears, and knows: there is another place, that place is called Patanga-patana (name of a hell), it is the seventh separate place in that hell. What karma causes beings to be born in that place? He sees: there are people who commit killing, stealing, sexual misconduct, drinking alcohol, and lying, and delight in doing so, frequently engaging in these actions.
，墮彼地獄如飛蟲墮別異處生。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人取眾僧物，若谷、若衣，隨何物等處處販賣，賤買貴賣；既得利已，不與眾僧，言不得利，欺誑眾僧。如是之人貪心妄語，作如是言：『我唯得此，更無有餘。我所治生唯得爾許。』如是之人治生妄語。如是癡人，貪心所作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄如飛蟲墮別異處生，受大苦惱。所謂苦者：彼有鐵狗嚙破其腹，破已食之——食腸、食背，閻魔羅人手執斤斧，斧熱炎熾，斤其身肉以稱稱之，一兩、半兩與狗令食；斤斧甚利，復斤其骨，為取其髓，用與狗故；熱炎鐵鉤，鉤其頷下，既令破已，熱炎鐵鉗拔舌令出，驅令使起，熱炎鐵鉤，鉤其身體，肉皆破裂，如是拔筋，一切身份皆悉遍鉤。如是妄語行惡業人，自作惡業，自如是食。彼妄語人如是業熟，既得免離閻魔羅人，有大熾火滿地獄中，間無空處，妄語罪人入火地獄如飛蟲墮，如是常燒，燒已復生，生已復燒。如是無量百千年歲，乃至作集惡業破壞、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生在貧窮下賤之家，生便被燒，設有多人嚴峻防備，而必被燒，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名死活等，是彼地獄第八別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，復有妄語，樂行多作，墮彼地獄死活等處。如前所說，活等地獄所受苦惱，彼一切苦此中具足，復有異苦，謂：以杖打即死，卻杖即活。如是無量百千年歲，死已復活，活已復死，彼人如是以惡業故。若得脫已，次復更見優缽羅林，疾走往向，望救望歸，見優缽羅滿中青花。是何妄語所得果報？所謂：有人非出家人，為作賊故，著出家服，見有多人慾行曠野而問之言：『彼曠野處為有賊不？』彼知有賊，即答言：『無。』彼人到已，為賊劫奪，亡失財物。妄語誑他，彼信因緣，如業相似，相似得果。見優缽羅滿中青光，而悉是火。閻魔羅人執之，扶著優缽羅中，以火燒之，以無足故不能得下。如是惡業相似勢力，令彼罪人手足眼目，一切皆無。如是地獄，優缽羅中大火充滿，如是無量百千年歲常被燒煮，死而復活。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，所有言語不依道理，自出心語，曲回言說；設得財物，為王所奪，繫獄而死。是彼惡業
【現代漢語翻譯】 現代漢語譯本 『此外，那位比丘瞭解業的果報，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做死活等，那是大地獄的第八個別處。眾生因為什麼業而生於那個地方？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒，還有說妄語，喜歡做這些惡事，就會墮入死活等地獄。就像前面所說的活等地獄所受的苦惱，這裡全部都有，而且還有其他的苦，就是用棍子打就會死，停止打就活過來。這樣無量百千年，死了又活，活了又死，那個人因為惡業的緣故受苦。如果得以脫離，接著又看到優缽羅（Utpala，青蓮花）林，快速跑過去，希望得到救助和歸宿，看到優缽羅林中長滿了青色的花。這是什麼妄語所得的果報呢？就是：有個人不是出家人，爲了做賊，穿著出家人的衣服，看到很多人要到曠野去，就問他們：『那個曠野有沒有賊？』他明明知道有賊，卻回答說：『沒有。』那些人到了曠野，就被賊搶劫，失去了財物。因為妄語欺騙他人，他人相信了他，因為業力相似，所以得到相似的果報。他看到優缽羅林中充滿了青色的光芒，但那些光芒全部都是火焰。閻魔羅（Yama-rāja，閻魔王）的人抓住他，把他扔進優缽羅林中，用火燒他，因為沒有腳，所以無法逃脫。因為惡業相似的力量，讓那個罪人的手、腳、眼睛全部消失。這樣的地獄，優缽羅林中充滿了大火，這樣無量百千年都被燒煮，死了又活。直到惡業沒有消滅、沒有腐爛、業氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道；如果生到人中，也會在與他同業的地方受報，所說的話不合道理，隨心所欲，歪曲事實；即使得到財物，也會被國王奪走，被關在監獄裡死去。這就是他所造的惡業。』
【English Translation】 English version 『Furthermore, that Bhiksu (monk) knows the karmic consequences and observes the great screaming hells. What other places are there? He sees and knows: there is another place called 'Death and Revival,' which is the eighth separate location within those hells. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, drink alcohol, and also lie, enjoying and frequently engaging in these evil deeds, they will fall into the 'Death and Revival' hell. As described earlier, all the sufferings experienced in the 'Revival' hell are fully present here, and there are additional sufferings: being beaten with a stick until death, and then reviving when the beating stops. In this way, for countless hundreds and thousands of years, they die and revive, revive and die, suffering because of their evil karma. If they manage to escape, they then see a grove of Utpala (blue lotus) flowers and run towards it, hoping for rescue and refuge, seeing the Utpala grove full of blue flowers. What is the karmic consequence of this lie? It is this: someone who is not a renunciant, wearing the robes of a renunciant in order to commit theft, sees many people about to travel into the wilderness and asks them, 'Are there thieves in that wilderness?' Knowing there are thieves, he replies, 'No.' When those people arrive, they are robbed by thieves and lose their possessions. Because of lying and deceiving others, and because they believed him, due to the similarity of karma, they receive a similar result. They see the Utpala grove full of blue light, but all that light is fire. The Yama-rāja (King Yama)'s people seize them and throw them into the Utpala grove, burning them with fire. Because they have no feet, they cannot escape. Due to the similar power of their evil karma, the hands, feet, and eyes of those sinners all disappear. Such a hell, the Utpala grove is filled with great fire, and they are constantly burned and cooked in this way for countless hundreds and thousands of years, dying and reviving. Until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, the suffering will not cease at any time; if the evil karma is exhausted, then they can escape from that hell. If, in a distant past life, good karma ripens, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, they will suffer in places with similar karma, their words will be unreasonable, they will speak from their own minds, distorting the truth; even if they acquire wealth, it will be seized by the king, and they will die in prison. This is the evil karma they have created.』
余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名異異轉，是彼地獄第九別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄異異轉處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人諂曲妄語，欲令他人勝負、衰利、死活等故。所謂：有人若陰陽師，善知卜術，卜事皆當，若有德人，常出實語，世人所信，復有因緣，他人所問，作如是意：『我不妄語，一切皆知，一切人信。我今妄語，人皆謂實。』如是念已，即作妄語。以妄語故，能令國土一切亡失，若勝人死，令他怨者迭相劫奪亡失財物。彼妄語人，一切所信，信其妄語。彼妄語人正行形服，而實是賊。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄異異轉處，受大苦惱。所謂苦者：彼地獄處遠見父母奴僕知識、香火善友，是本人中先所見者，于地獄中而安慰之，彼地獄人既聞愛語，疾走往赴，望救望歸。彼人如是走赴異處，入灰火中，如石墮水，沒已復出，一切身份受大苦惱，唱聲大喚。復見父母妻子、香火善友知識，復更走赴，以惡業故，道生鐵鉤，鉤攫其體，既到復為閻魔羅人之所執持，炎燃鐵鋸，解劈其身猶如劈木。如是罪人若脫彼處，唯
【現代漢語翻譯】 余殘果報。
『又彼比丘知業果報，觀大叫喚之大地獄，復有何處？』彼見聞知：『復有異處名異異轉（地獄名），是彼地獄第九別處。』眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄異異轉處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人諂曲妄語，欲令他人勝負、衰利、死活等故。所謂：有人若陰陽師（占卜者），善知卜術，卜事皆當，若有德人，常出實語，世人所信，復有因緣，他人所問，作如是意：『我不妄語，一切皆知，一切人信。我今妄語，人皆謂實。』如是念已，即作妄語。以妄語故，能令國土一切亡失，若勝人死，令他怨者迭相劫奪亡失財物。彼妄語人，一切所信，信其妄語。彼妄語人正行形服，而實是賊。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄異異轉處，受大苦惱。所謂苦者：彼地獄處遠見父母奴僕知識、香火善友，是本人中先所見者，于地獄中而安慰之，彼地獄人既聞愛語，疾走往赴，望救望歸。彼人如是走赴異處，入灰火中，如石墮水，沒已復出，一切身份受大苦惱，唱聲大喚。復見父母妻子、香火善友知識，復更走赴，以惡業故，道生鐵鉤，鉤攫其體，既到復為閻魔羅人（地獄的獄卒）之所執持，炎燃鐵鋸，解劈其身猶如劈木。如是罪人若脫彼處，唯
【English Translation】 Residual karmic retribution.
『Furthermore, that Bhikshu (Buddhist monk) knows the karmic consequences and observes the Great Hell of Great Cries. Where else is there?』 He sees and knows: 『There is another place called Different Transformations (name of a hell), which is the ninth separate place of that hell.』 What karma causes beings to be born in that place? He sees: Some people indulge in and frequently commit killing, stealing, sexual misconduct, drinking alcohol, and lying, and they fall into that hell of Different Transformations. The karma and consequences of killing, stealing, sexual misconduct, and drinking alcohol have been described earlier. What is lying? It refers to someone who deceitfully lies to cause others to win or lose, prosper or decline, live or die. For example, there are Yin-Yang masters (diviners) who are skilled in divination and whose predictions always come true. There are virtuous people who always speak the truth and are trusted by the world. If there is a reason why others ask them questions, they think: 『I do not lie, I know everything, and everyone trusts me. If I lie now, people will think it is the truth.』 After thinking this, they then lie. Because of lying, they can cause the entire country to be lost. If a superior person dies, they cause his enemies to rob and plunder his wealth. These liars are trusted by everyone, who believe their lies. These liars behave and dress properly, but they are actually thieves. Because of this evil karma, these people fall into evil realms after their bodies break and their lives end, and they suffer great torment in that hell of Different Transformations. The suffering is as follows: In that hell, they see their parents, servants, acquaintances, incense-fire friends, and good friends from afar, who are people they had seen before in the human realm. These people comfort them in hell. When the hell-dwellers hear loving words, they rush towards them, hoping for rescue and return. As these people rush to different places, they enter ash and fire, sinking and emerging like stones falling into water, with all parts of their bodies suffering great torment, and they cry out loudly. They see their parents, wives, incense-fire friends, and acquaintances again and rush towards them again. Because of their evil karma, iron hooks grow on the road and seize their bodies. When they arrive, they are seized by the Yama (judge of the dead) wardens, and their bodies are sawn apart with burning iron saws, like splitting wood. If such sinners escape from that place, they only
有骨在，一切身份皆悉破裂，走向異處，更為其餘閻魔羅人執著炎火鐵刀輪中。彼鐵刀輪上下皆有。以惡業故，如是鐵輪利刀遍滿，彼輪疾轉，炎火熾燃，磨彼妄語惡業之人碎如麨末，末已復生。彼地獄人輪處得脫，復見父母妻子、香火善友知識，望救望歸，疾走往赴，以惡業故，既如是走，道上多生熱炎鐵鉤，有惡師子——惡業所生——執彼罪人置於口中，在牙齒間，閻魔羅人熱炎鐵鉤鉤之令出，出已思念而復更走。既如是走，其足破裂，火炎極燒，一切身份皆悉破壞，燒燃焦爛，猶走不止，遍身是瘡，彼罪人身骨脈皆盡。是彼妄語樂行多作，相似業因，相似得果。如彼人說：『我實語人。』而作妄語、諂曲心語、抂謗他語，如是彼人見有父母妻子、香火善知識等。彼妄語人如是久受無邊苦惱堅䩕利苦，如是無量百千年歲常煮常燒、常劈常打，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮下賤，根闕常病，一切眾人之所憎嫉，一切不信，一切污惡，一切所作唐勞其功，所求不得，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名唐悕望，是彼地獄
【現代漢語翻譯】 現代漢語譯本：如果罪人的骨頭還在，他/她的整個身體就會被徹底撕裂，分散到不同的地方，然後被其他的閻魔羅人（Yamaraja，冥界之王）用燃燒著火焰的鐵刀輪折磨。鐵刀輪的上下都有刀刃。因為罪人的惡業，這些鐵輪利刀布滿各處，鐵輪快速旋轉，火焰熊熊燃燒，將那些說謊作惡的人磨成粉末，粉末消散后，他們又會復生。那些從鐵輪處逃脫的地獄之人，再次看到自己的父母妻子、祭祀用的香火、善良的朋友和熟人，他們渴望得到拯救，渴望回家，於是快速跑過去，但因為他們的惡業，在奔跑的路上會生出許多燃燒著火焰的鐵鉤。還會出現兇惡的獅子——由惡業所生——抓住這些罪人，把他們放在嘴裡，在牙齒間撕咬，閻魔羅人用燃燒的鐵鉤把他們鉤出來，出來之後他們又開始思念親人，再次奔跑。這樣奔跑的時候，他們的腳被撕裂，被火焰炙烤，整個身體都被破壞，燒焦腐爛，但仍然無法停止奔跑，全身都是瘡。這些罪人的身體，骨頭和血脈都耗盡。這是因為他們喜歡說謊，經常這樣做，相似的業因導致相似的果報。就像有些人說：『我是個說實話的人。』但卻說謊，說諂媚虛偽的話，誹謗他人。這樣的人會看到自己的父母妻子、祭祀用的香火、善良的朋友和熟人等，這些說謊的人會長期遭受無邊的痛苦，堅硬而鋒利的痛苦，這樣無量百千年的時間裡，他們會被不斷地煮、燒、劈、打，直到他們的惡業被摧毀、腐爛，業力消散，在任何時候痛苦都不會停止；如果惡業消盡，他們才能從地獄中解脫。如果在前世過去很久以前有善業成熟，他們就不會轉生到餓鬼、畜生道；如果轉生到人間，也會在與他們惡業相似的地方，貧窮殘缺，身體虛弱多病，被所有人憎恨嫉妒，不被信任，一切都污穢不堪，一切努力都白費，所求都無法得到，這是他們惡業殘留的果報。 「此外，比丘（bhiksu，佛教出家男眾）瞭解業報，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方，名叫唐悕望，那是地獄。
【English Translation】 English version: If the bones of the sinner remain, his/her entire body will be completely torn apart, scattered to different places, and then tormented by other Yamarajas (Yamaraja, the King of the Underworld) with burning iron wheels. The iron wheels have blades on both the top and bottom. Because of the sinner's evil karma, these iron wheels and sharp blades are everywhere. The iron wheels spin rapidly, and the flames burn fiercely, grinding those who lie and do evil into powder. After the powder dissipates, they are reborn. Those hell beings who escape from the iron wheels see their parents, wives, sacrificial incense, kind friends, and acquaintances again. They long to be saved and to go home, so they run quickly, but because of their evil karma, many burning iron hooks appear on the road. There are also ferocious lions—born from evil karma—that seize these sinners, put them in their mouths, and tear them apart between their teeth. The Yamarajas use burning iron hooks to pull them out, and after they come out, they miss their relatives again and run again. As they run, their feet are torn apart, scorched by flames, and their entire bodies are destroyed, burned, charred, and rotten, but they still cannot stop running, and their whole bodies are covered in sores. The bodies of these sinners, their bones and veins, are exhausted. This is because they like to lie and do so often. Similar causes lead to similar effects. It's like some people say, 'I am a truthful person,' but they lie, speak flattering and false words, and slander others. Such people will see their parents, wives, sacrificial incense, kind friends, and acquaintances, etc. These liars will suffer endless pain for a long time, hard and sharp pain. For countless hundreds of thousands of years, they will be constantly boiled, burned, split, and beaten until their evil karma is destroyed, rotted, and their karmic force dissipates. At any time, the pain will not stop; if the evil karma is exhausted, they can be liberated from hell. If in a previous life, long ago, good karma has matured, they will not be reborn into the realms of hungry ghosts or animals; if they are reborn into the human realm, they will also be in places similar to their evil karma, poor and disabled, physically weak and sickly, hated and envied by everyone, not trusted, everything is filthy and unbearable, all efforts are in vain, and what they seek cannot be obtained. This is the remaining retribution of their evil karma. 「Furthermore, the bhiksu (bhiksu, a Buddhist monk) understands karmic retribution and observes the Great Shrieking Great Hell. What other places are there? He sees and knows: there is another place called Tang Xi Wang, which is a hell.
第十別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，復有妄語，樂行多作，墮彼地獄唐悕望處，業及果報如前所說。今說妄語。何者妄語？于苦惱人，若有病人、饑人渴人、貧窮孤獨、下賤癡儜如是等人，若粳米等一切食具、若食若飲、若衣若敷臥具舍等一切皆無，若乞、不乞，許而不與，彼常悕望，后時息心。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄唐悕望處，受大苦惱。以本許食而後不與，彼惡業故，見地獄中有好種種佉陀尼食、蒲阇尼食，種種妙好莊嚴之處，彼地獄人極大飢渴，疾疾而走趣彼食處，遠見彼食極好甚愛，清潔具足，到已即無，唯見鐵汁熱炎熾燃。既趣彼食，疾疾而走，以惡業故，滿道鐵鉤，鉤攫其體，乃到彼處，如前所說次第乃至到彼處已，彼所見食，悉為洋鐵熱炎熾燃、大臭色惡，是彼妄語惡業所作。既近見之，即便墮中，若嗅彼氣，燒鼻墮落。若身觸之，一切身份皆悉炎燃如螢火蟲，鐵汁燒唇。既燒唇已，次燒其咽；既燒咽已，次燒其心；既燒心已，次燒其脾；既燒脾已，次燒其腸。如是次第燒生藏已，次燒熟藏；燒熟藏已，從下而出。又復敷具及臥具等，許佈施已，后時不與，彼妄語業，寒熱所逼受大苦惱，無所悕望。彼地獄中熱銅板地，罪人坐已，一切身份皆
【現代漢語翻譯】 現代漢語譯本 第十處是別處地獄。眾生因何種業而生於此處？他們所見所聞所知是：如果有人殺生、偷盜、邪淫、飲酒，又喜歡妄語，經常這樣做，就會墮入唐悕望處地獄（Tang Xi Wang Chu Di Yu，因希望落空而受苦的地獄），其業報和果報如前所述。現在來說妄語。什麼是妄語呢？對於那些受苦惱的人，比如病人、飢餓的人、口渴的人、貧窮孤獨的人、愚笨遲鈍的人等等，這些人如果缺少粳米等一切食物，沒有吃的、喝的、穿的、鋪蓋臥具和住所等等，無論他們乞討與否，答應給他們東西卻不給，讓他們一直懷著希望，最終卻失望。這些人因為這種惡業因緣，身死命終后墮入惡道，就在唐悕望處地獄，遭受巨大的苦惱。因為之前答應給食物卻不給，由於這種惡業，他們會看到地獄中有各種美味的食物（佉陀尼食，Qie Tuo Ni Shi，可咀嚼的食物）、飲料（蒲阇尼食，Pu She Ni Shi，可飲用的食物），以及各種美妙莊嚴的地方。這些地獄中的人極度飢渴，快速地跑向那些食物的地方，遠遠地看到那些食物非常好，非常喜愛，覺得很乾凈，很完備，但到達之後，食物卻消失了，只看到鐵汁在熾熱地燃燒。當他們跑向食物時，因為惡業的緣故，滿路上都是鐵鉤，鉤住他們的身體。他們掙扎著到達那裡，就像前面所說的那樣，直到到達那個地方，他們所看到的食物，全都變成了滾燙的鐵水，散發著惡臭，顏色難看，這是他們妄語惡業所造成的。當他們靠近看到這些時，立刻就掉進鐵水中。如果聞到那氣味，鼻子就會被燒掉。如果身體接觸到鐵水，全身都會像螢火蟲一樣燃燒，鐵汁燒灼嘴唇。燒灼嘴唇之後，接著燒灼他們的喉嚨；燒灼喉嚨之後，接著燒灼他們的心臟；燒灼心臟之後，接著燒灼他們的脾臟；燒灼脾臟之後，接著燒灼他們的腸子。就這樣依次燒灼完內臟之後，接著燒灼熟臟；燒灼完熟臟之後，鐵水從下面流出。此外，對於鋪蓋和臥具等，答應佈施之後，後來又不給，因為這種妄語的惡業，他們會受到寒冷和炎熱的逼迫，遭受巨大的苦惱，沒有任何希望。在那地獄中，有熱的銅板地面，罪人坐在上面，全身都會...
【English Translation】 English version The tenth place is the Other Place Hell. What karma causes beings to be born in this place? They see, hear, and know: if someone kills, steals, commits sexual misconduct, drinks alcohol, and also enjoys lying, frequently engaging in these actions, they will fall into the Tang Xi Wang Chu Hell (Tang Xi Wang Chu Di Yu, Hell of Disappointed Hopes), the karma and its consequences being as previously described. Now, let's talk about lying. What is lying? To those who are suffering, such as the sick, the hungry, the thirsty, the poor and lonely, the foolish and dull, and so on, if they lack everything like rice and other foods, have no food, drink, clothing, bedding, or shelter, whether they beg or not, promising to give them things but not giving them, causing them to constantly have hope but ultimately be disappointed. These people, due to this evil karma, after death fall into evil realms, specifically into the Tang Xi Wang Chu Hell, suffering great torment. Because of promising food but not giving it, due to this evil karma, they will see in hell various delicious foods (Khādaniya food, Qie Tuo Ni Shi, chewable food), drinks (Bhojanīya food, Pu She Ni Shi, drinkable food), and various beautiful and adorned places. These hell beings, extremely hungry and thirsty, quickly run towards those food places, seeing from afar that the food is very good, very desirable, clean, and complete, but upon arrival, the food disappears, and they only see molten iron burning fiercely. As they run towards the food, due to their evil karma, the road is full of iron hooks, hooking their bodies. They struggle to reach there, as described before, until they arrive at that place, the food they saw has all turned into molten iron, burning fiercely, emitting a foul odor, and having a terrible color, all caused by their lying karma. When they approach and see this, they immediately fall into the molten iron. If they smell the odor, their noses will be burned off. If their bodies touch the molten iron, their entire bodies will burn like fireflies, the molten iron burning their lips. After burning their lips, it then burns their throats; after burning their throats, it then burns their hearts; after burning their hearts, it then burns their spleens; after burning their spleens, it then burns their intestines. In this way, after burning the internal organs, it then burns the digested organs; after burning the digested organs, the molten iron flows out from below. Furthermore, regarding bedding and sleeping mats, promising to give them but not giving them later, due to this lying karma, they will be tormented by cold and heat, suffering great torment, without any hope. In that hell, there is a hot copper plate ground, and when the sinners sit on it, their entire bodies will...
悉消洋，洋已燒燃，后復更生。若人屋舍欲施客人，許而不與，彼妄語業，置歡喜鑊、隨喜鑊中，如是鑊量五十由旬，熱沸鐵汁滿彼鑊中。彼惡業人頭在下入，既入鑊中，或上或下皆悉爛熟，未熟則沈，熟已則浮；既浮出已，復沈在下。如是沸熱，既爛熟已，一切身份皆悉肉脫，筋皮骨散，一切諸節損少減盡。彼鑊甚闇，沸鐵滿中，生燒其身，唱喚號哭。彼既煮已，復入余鑊，鑊中煮熟，熟則浮出，如初鑊煮，此中亦爾。如是上下，或出或入，彼諸罪人或合一處、或時分散，若相近時極熱相觸，如是相觸一百千倒，身體破為一百千段而復更生。又復更與余諸罪人極熱相觸，如是相觸一百千倒，身體破為一百千段，是本妄語惡業罥縛，於一切時受如是苦。如是乃至彼妄語人惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生則為奴，屬本前世所誑之人，以前世時許而不與，是故如是。或復系屬餘人為奴，彼人異業。何以故？以無始來生生輪轉，無始以來造作種種惡不善業，如是世間生死所攝，處處流轉，難相值故，喜愛業繩之所繫縛，是故輪轉處處異故，不可相值。以此因緣，或時復與異人為奴，常離飲食臥具屋舍
【現代漢語翻譯】 現代漢語譯本： 悉消洋（地獄名），洋已燒燃，然後又重新產生。如果有人答應給客人房屋卻不給，這種妄語的業報，會使其墮入歡喜鑊、隨喜鑊中。這種鑊的容量有五十由旬（古印度長度單位），裡面充滿沸騰的鐵汁。作惡之人頭朝下被投入鑊中，在鑊中或上或下，全身都被煮爛。沒熟透的就沉下去，煮熟了就浮上來；浮上來之後，又再次沉下去。就這樣在沸騰的熱液中，身體被煮爛，所有身軀的肉都脫落，筋、皮、骨頭散開，所有的關節都損壞減少直至消失。鑊中非常黑暗，充滿沸騰的鐵汁，不斷焚燒罪人的身體，他們慘叫號哭。被煮過後，又被投入其他的鑊中，在鑊中煮熟，熟了就浮上來，就像在第一個鑊中一樣。就這樣上下沉浮，或出或入，這些罪人有時聚集在一起，有時分散開來，如果靠近時，極熱的液體互相接觸，這樣接觸一百千次，身體破碎成一百千段，然後又重新產生。又和其他罪人極熱地互相接觸，這樣接觸一百千次，身體破碎成一百千段，這是因為之前妄語的惡業所束縛，在任何時候都要承受這樣的痛苦。就這樣，直到妄語之人的惡不善業沒有消滅、沒有腐爛、業力之氣沒有耗盡，在任何時候都要不停地承受痛苦；如果惡業消盡，才能從地獄中解脫。如果在前世過去很久遠的時候有善業成熟，就不會墮入餓鬼、畜生道；如果轉生為人，在相同業力的地方，出生后就會成為奴隸，隸屬於前世被他欺騙的人，因為前世答應了卻不給予，所以才會這樣。或者被其他人束縛成為奴隸，這是因為其他不同的業力。為什麼呢？因為從無始以來，生死輪迴，無始以來造作種種惡不善業，所以被世間的生死所束縛，在各處流轉，難以相遇，被喜愛的業力之繩所束縛，所以在各處輪迴，因為處境不同，所以難以相遇。因為這個因緣，有時又會成為其他人的奴隸，經常缺乏飲食、臥具、房屋。
【English Translation】 English version: Siyang (name of a hell) is consumed, the cauldron is already burning, and then it regenerates. If someone promises to give a house to a guest but does not, the karmic consequence of this false speech will cause them to fall into the Cauldron of Joy and the Cauldron of Delight. This cauldron has a capacity of fifty yojanas (an ancient Indian unit of length), filled with boiling iron liquid. The evil-doer is thrown into the cauldron headfirst, and in the cauldron, they go up and down, their whole body being boiled rotten. Those not fully cooked sink, and those cooked float up; after floating up, they sink again. Thus, in the boiling hot liquid, the body is boiled rotten, all the flesh of the body falls off, the tendons, skin, and bones scatter, and all the joints are damaged, reduced, and disappear. The cauldron is very dark, filled with boiling iron liquid, constantly burning the body of the sinner, who screams and cries. After being boiled, they are thrown into other cauldrons, boiled in the cauldrons, and when cooked, they float up, just like in the first cauldron. Thus, sinking and floating, going in and out, these sinners sometimes gather together, sometimes scatter, and if they get close, the extremely hot liquid touches each other, and this contact happens a hundred thousand times, the body breaking into a hundred thousand pieces, and then regenerating. Then they come into extremely hot contact with other sinners, and this contact happens a hundred thousand times, the body breaking into a hundred thousand pieces. This is because of the bondage of the evil karma of previous false speech, and at any time they must endure such suffering. Thus, until the evil and unwholesome karma of the liar has not been destroyed, has not rotted, and the energy of the karma has not been exhausted, they must constantly endure suffering at all times; if the evil karma is exhausted, then they can be liberated from hell. If in a previous life, a long time ago, good karma has matured, they will not fall into the realm of hungry ghosts or animals; if they are reborn as humans, in the same karmic place, they will be born as slaves, belonging to the person they deceived in the previous life, because they promised but did not give in the previous life, that is why it is like this. Or they are bound to others as slaves, this is because of other different karmas. Why? Because from beginningless time, there is the cycle of birth and death, and from beginningless time, various evil and unwholesome karmas are created, so they are bound by the birth and death of the world, wandering everywhere, difficult to meet, bound by the ropes of beloved karma, so they are in the cycle of rebirth in various places, because the circumstances are different, so it is difficult to meet. Because of this cause, sometimes they become slaves to others, often lacking food, bedding, and housing.
、隨病醫藥，常為大家之所罵辱，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名雙逼惱，是彼地獄第十一處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒，樂行多作，墮彼地獄雙逼惱處，業及果報如前所說。復有妄語。何者妄語？謂：邑子中、社等會中，若我慢心、若因瞋心、若相憎嫉或相鬥諍，妄語而說，自他俱誑、自他破壞，以作如是妄語因緣，彼處眾中令他得罰，心生歡喜。彼如是業多作究竟，作而復集。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄雙逼惱處，受大苦惱。彼人如是社會等中，妄語惡說，以如是因、如是因緣，身壞命終墮彼地獄，在雙逼惱別異處生，受大苦惱。所謂苦者：如活、黑繩、合、叫喚等諸地獄中前所說者，此中轉勝。以惡業故，彼處則有炎牙師子。彼惡師子取彼妄語地獄罪人，如前所說種種苦惱。既得脫已，為彼師子舉而食之，舉食則死，下之則活。又復食其一切身份，食已復生，生已復食。以惡業故令彼師子齒機關中炎火充滿，以如是齒食彼罪人，罪業力故，師子口中被嚙被燒，受兩種苦。如是無量百千年歲常被燒壓，受大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾
【現代漢語翻譯】 現代漢語譯本：
對病人施藥，卻常常被大家謾罵侮辱，這是他過去惡業所剩餘的果報。 『此外，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看見並知道：還有另一個地方名叫雙逼惱，那是大地獄的第十一處。眾生因為什麼業而生到那個地方？他看見：有人殺生、偷盜、邪淫、飲酒，喜歡做並且大量做這些惡事，就會墮入雙逼惱地獄，其業和果報如前所述。還有妄語。什麼是妄語？就是在村落中、社團集會中，因為我慢心、因為嗔恨心、因為相互憎恨嫉妒或者相互爭鬥，說虛妄的話，欺騙自己也欺騙他人、破壞自己也破壞他人，因為做了這樣的妄語，在那些人群中使他人受到懲罰，自己心裡卻感到歡喜。他像這樣的惡業做得很多並且最終完成，做了又不斷積累。這個人因為這些惡業的因緣，身死命終后墮入惡道，在雙逼惱地獄中，遭受巨大的苦惱。這個人像這樣在社會集會中，惡意的說妄語，因為這樣的因、這樣的因緣，身死命終后墮入那個地獄，在雙逼惱這個特別的地方出生，遭受巨大的苦惱。所說的苦惱：就像活地獄、黑繩地獄、合大地獄、叫喚地獄等前面所說的那些苦惱，在這裡更加嚴重。因為惡業的緣故，那個地方會有長著火焰牙齒的獅子。那些惡獅子抓住那些因為妄語而下地獄的罪人，像前面所說的遭受種種苦惱。好不容易得以脫身，又被那些獅子舉起來吃掉，舉起來吃掉就死了，放下就活了。又吃掉他們全身的各個部分，吃完后又復活，復活后又被吃掉。因為惡業的緣故，使得那些獅子的牙齒機關中充滿了火焰，用這樣的牙齒吃那些罪人，因為罪業的力量，在獅子的口中被咬被燒，遭受兩種痛苦。像這樣無量百千年歲常常被燒被壓，遭受巨大的苦惱，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，那個地獄的地方才……』
【English Translation】 English version:
'Administering medicine to the sick, yet constantly being scolded and insulted by everyone, this is the remaining karmic retribution from his past evil deeds.' 'Furthermore, that Bhiksu (Buddhist monk) knows the karmic consequences, observing the Great Shrieking Hell, what other places are there? He sees and knows: there is another place called Double Torment, which is the eleventh place of the great hells. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, and drink alcohol, enjoying and excessively engaging in these evil deeds, they will fall into the Double Torment Hell, their karma and retribution as previously described. Also, false speech. What is false speech? It is in villages, community gatherings, due to arrogance, due to anger, due to mutual hatred and jealousy or mutual strife, speaking falsely, deceiving oneself and deceiving others, destroying oneself and destroying others, because of making such false speech, causing others to be punished in those gatherings, while feeling happy in one's heart. He does such evil deeds extensively and ultimately completes them, doing them and accumulating them repeatedly. This person, because of these evil karmic causes, after death and the end of life, falls into evil realms, in the Double Torment Hell, suffering great distress. This person, in such social gatherings, maliciously speaks falsely, because of such causes, such conditions, after death and the end of life, falls into that hell, born in that particular place of Double Torment, suffering great distress. The suffering spoken of: like the Living Hell, Black Rope Hell, Crushing Hell, Shrieking Hell, etc., those sufferings previously described, here they are even more severe. Because of evil karma, in that place there will be lions with flaming teeth. Those evil lions seize those sinners who fell into hell because of false speech, suffering all kinds of distress as previously described. Having barely escaped, they are then lifted up and eaten by those lions, lifted up and eaten then they die, put down then they live. And they eat every part of their entire body, after eating they are resurrected, after resurrecting they are eaten again. Because of evil karma, causing the teeth mechanisms of those lions to be filled with flames, using such teeth to eat those sinners, because of the power of sin, being bitten and burned in the mouths of the lions, suffering two kinds of pain. Like this, for countless hundreds and thousands of years, constantly being burned and crushed, suffering great distress, until the evil karma has not decayed, has not rotted, the energy of the karma has not been exhausted, at any time the pain will not stop; if the evil karma is exhausted, that hellish place will...'
乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，惡業力故，或為蛇螫而致命終，或為師子虎熊所殺而啖食之，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名迭相壓，是彼地獄第十二處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄迭相壓處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？有兄弟等，有近有遠，兩朋諍對。彼兄弟者或同一父、或同一祖、或異兄弟、或是伯叔，分物斗諍。有同種姓極遠乃至二十一世，如是人來為作證明，如是等中，為益近者作妄語說，自知非實而故教之以受曲意，方便計挍作妄語說。彼業普遍究竟和集，彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄迭相壓處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，彼人妄語誑親惡業，于地獄處有鐵鉸刀，見本人中所誑親者，鉸其身肉，著其口中，驅踧令食，以惡業故自肉不消。
「閻魔羅人說偈責之，而作是言：
「『實語得安樂， 實語得涅槃， 妄語生苦果， 今來在此受。 若不捨妄語， 則得一切苦， 實語不須買，
【現代漢語翻譯】 現代漢語譯本：
才能得以解脫。如果前世過去很久以前有善業成熟，就不會生於餓鬼、畜生道中；如果生在人中同樣受惡業影響的地方，因為惡業的力量，或者被蛇咬而喪命，或者被獅子、老虎、熊所殺而吃掉，這是他們惡業剩餘的果報。 『此外，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方名叫迭相壓，是那個地獄的第十二處。眾生因為什麼業而生於那個地方？他看到：有人殺生、偷盜、邪淫、飲酒以及說謊，喜歡做這些惡事，就墮入迭相壓地獄。殺生、偷盜、邪淫、飲酒的業和果報，如前面所說。什麼是妄語呢？比如兄弟等人，有親近的也有疏遠的，分成兩派爭鬥。這些兄弟或者同父、或者同祖、或者不是同一個父母所生，或者是伯叔，爲了分財產而爭鬥。有同一種姓的人，即使相隔很遠，甚至二十一代，這樣的人來作證，在這些人中，爲了幫助親近的人而說謊，明知不是事實卻故意教唆別人接受錯誤的意見，用各種方法巧言狡辯而說謊。這種惡業普遍、徹底、聚集在一起，這個人因為這種惡業的因緣，身死命終后墮入惡道，在迭相壓地獄中，遭受巨大的苦惱。所說的苦惱，就像前面所說的活地獄所受的苦惱一樣，那裡的一切苦惱這裡都全部承受。更有甚者，這個人因為說謊欺騙親人的惡業，在地獄裡有鐵鉤刀，看到自己生前欺騙的親人，用鉤刀鉤他的肉，塞進他的嘴裡，驅趕著他吃，因為惡業的緣故，自己的肉無法消化。 閻魔羅人（Yamaraja，冥界之王）用偈語責備他們，這樣說道： 『說實話能得到安樂，說實話能得到涅槃（Nirvana，解脫）， 說謊會產生痛苦的果報，現在來到這裡受苦。 如果不捨棄妄語，就會得到一切痛苦， 說實話不需要花錢買，』
【English Translation】 English version:
will then be liberated. If in a previous long distant past, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans in places affected by similar bad karma, due to the power of that bad karma, they may die from snake bites, or be killed and eaten by lions, tigers, or bears, which are the remaining karmic retributions of their evil deeds. 『Furthermore, that Bhikkhu (Buddhist monk) knows the karmic consequences and observes the Great Shrieking Hell, wondering if there are other places. He sees and knows: there is another place called Interlocking Pressure, which is the twelfth location of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, drink alcohol, and lie, enjoying and frequently engaging in these evil deeds, and thus fall into the Interlocking Pressure Hell. The karma and consequences of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. What is lying? For example, brothers and others, both close and distant, are divided into two factions and fight. These brothers may share the same father, the same ancestor, or not be born of the same parents, or they may be uncles, fighting over the division of property. There are people of the same lineage, even from as far as twenty-one generations, who come to testify, and among these people, they lie to help those who are close to them, knowingly teaching others to accept wrong opinions, using various methods of sophistry and deception to lie. This evil karma is pervasive, thorough, and accumulated, and because of this evil karma, the person dies and falls into evil realms, suffering great torment in the Interlocking Pressure Hell. The suffering is as described earlier in the Living Hell, where all the suffering is fully endured here. Even worse, because of the evil karma of lying and deceiving relatives, there are iron hooks and knives in hell, and they see the relatives they deceived in their previous lives, their flesh is hooked out with the knives, stuffed into their mouths, and they are driven to eat it, but because of their evil karma, their own flesh cannot be digested. The Yamaraja (Lord of Death) rebukes them with verses, saying: 『Speaking truthfully brings happiness, speaking truthfully leads to Nirvana (liberation), Lying produces painful consequences, and now you come here to suffer. If you do not abandon lying, you will receive all suffering, Speaking truthfully does not need to be bought,』
易得而不難。 實非異國來， 非從異人來， 何故舍實語， 喜樂妄語說？ 實為勝濟口， 因實得諸法， 實為燈中最， 如來如是說。 實為藥中勝， 常能破壞苦， 作惡非我教， 汝自癡心造。 汝自作惡業， 汝今還自受， 業盡乃得脫， 唱喚何所解？ 己為惡業誑， 今者徒叫喚， 自誑是愚癡， 叫喚非黠慧。』
「閻魔羅人如是責疏地獄人已，復與無量百種苦惱，如前所說與大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常為他人之所誑惑，所有財物常為他人之所劫奪，如是苦惱，得財物已而覆亡失，為一切人之所不信，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為金剛嘴烏，是彼地獄第十三處。眾生何業生於彼處？彼見聞知：若何等人殺生、偷盜、邪行、飲酒，復有妄語，樂行多作，墮彼地獄金剛嘴烏別異處生。彼前活等諸地獄中所受苦惱，彼一切苦此中具受。殺生、偷盜、邪行、飲酒業及果報，如前所說。今說妄語，所謂：若人
【現代漢語翻譯】 現代漢語譯本 容易得到卻不難理解。 真理並非來自異國，也不是從其他人那裡傳來。 為何捨棄真實之語，反而喜歡說虛妄之言？ 真實是最好的渡口，因為真實可以獲得一切法。 真實是燈中最明亮的，如來（Tathagata）就是這樣說的。 真實是藥物中最好的，常常能夠破除痛苦。 作惡不是我的教導，是你自己癡心妄為。 你自作惡業，現在還要自己承受， 業報盡了才能解脫，叫喊有什麼用呢？ 自己被惡業欺騙，現在徒勞地叫喊， 自欺欺人是愚癡，叫喊不是聰明的做法。'
閻魔羅人（Yamaraja）這樣責備疏地獄的人後，又給予無量百種的苦惱，像前面所說的那樣給予巨大的苦惱，直到惡業沒有壞滅、沒有腐爛、業氣沒有消盡，在任何時候都不斷地給予痛苦；如果惡業消盡，他們才能從那個地獄處解脫。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中同樣受業報的地方，常常被其他人欺騙迷惑，所有的財物常常被其他人搶奪，像這樣的苦惱，得到財物后又會失去，不被任何人信任，這是他們惡業剩餘的果報。
此外，那位比丘（bhiksu）知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看見並知道：還有其他地方，那個地方名叫金剛嘴烏，是那個地獄的第十三處。眾生因為什麼業而生到那個地方？他看見並知道：如果有人殺生、偷盜、邪淫、飲酒，還有說妄語，喜歡做這些惡事，就會墮入金剛嘴烏這個特別的地獄中。他們之前在其他地獄中所受的苦惱，在這裡全部都要承受。殺生、偷盜、邪淫、飲酒的業和果報，像前面所說的那樣。現在說妄語，就是說：如果有人
【English Translation】 English version Easy to obtain and not difficult to understand. Truth does not come from a foreign land, nor does it come from a different person. Why abandon the words of truth and delight in speaking falsehoods? Truth is the best ferry, because through truth one obtains all dharmas (teachings). Truth is the brightest among lamps, as the Tathagata (the thus-gone one) has said. Truth is the best among medicines, constantly able to destroy suffering. Doing evil is not my teaching; it is your own foolish creation. You created your own evil karma (actions), and now you must bear it yourself. Only when your karma is exhausted will you be liberated; what good does shouting do? Deceived by your own evil deeds, you now cry out in vain. Deceiving oneself is foolish; shouting is not wise.'
Yamaraja (the lord of death), having rebuked the beings in the Sparse Hell in this way, inflicts upon them countless hundreds of kinds of suffering, as previously described, giving them great torment until their evil karma is not destroyed, not decayed, and the energy of their karma is not exhausted. At all times, suffering is given to them without ceasing; if their evil karma is exhausted, they will then be liberated from that hell. If, in a past life long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place subject to the same karma, they are often deceived and confused by others, and all their possessions are constantly robbed by others. Such suffering is that, having obtained possessions, they lose them again, and they are not trusted by anyone. This is the remaining karmic retribution for their evil deeds.
Furthermore, that bhiksu (monk) knows the results of karma and observes the Great Shrieking Hell. What other places are there? He sees and knows: there are other places. That place is called Vajra-Beaked Crows, and it is the thirteenth place in that hell. What karma causes beings to be born in that place? He sees and knows: if anyone kills, steals, engages in sexual misconduct, drinks alcohol, and also lies, delighting in doing these evil deeds, they will fall into that special hell of Vajra-Beaked Crows. All the suffering they endured in the previous hells, they must endure completely here. The karma and results of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. Now, concerning lying: if a person
于眾僧中，許與病者隨病醫藥而後不與。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄金剛嘴烏別異處生，受大苦惱。所謂苦者：本許不與惡業所作，金剛嘴烏啄其身肉而啖食之。既啄肉已，即彼啄處還復更生，生則軟嫩猶如蓮華，以軟嫩故極受大苦。如是更啄，啄已復生，軟嫩於前而復更啄，受苦轉增。彼地獄人如是無量百千年歲為烏所食。既脫彼處，次第復生熾火炎燃鐵沙之中，彼地獄人足蹈熱沙，為沙所燒，一切身份，灰亦叵得。又復更生，自食其舌，食已復生；食已復生，舌妄語故，為人所食。彼妄語人妄語說故，還自食舌。」
爾時，世尊而說偈言：
「甘露及毒藥， 皆在人舌中， 實語成甘露， 妄言則為毒。 若人須甘露， 彼人住實語； 若人須毒者， 彼人妄語說。 毒不決定死， 妄語則決定， 若人妄語說， 彼得言死人。 妄語不自利， 亦不益他人， 若自他不樂， 云何妄語說？ 若人惡分別， 喜樂妄語說， 蜚墮火刀上， 得如是苦惱。 毒害雖甚惡， 唯能殺一身， 妄語惡業者， 百千身破壞。 智者說實語， 是凡人正法， 戒人為莊嚴， 能示解脫道。 眾生自作業， 為愛水所漂， 善逝
【現代漢語翻譯】 現代漢語譯本： 在眾僧之中，答應給生病的人醫藥，之後卻不給。那個人因為這種惡業的因緣，身死命終后墮入惡道，在那地獄的金剛嘴烏（一種地獄中的鳥）的特殊地方出生，遭受巨大的苦惱。所謂的苦惱是：因為之前答應給藥卻不給的惡業所致，金剛嘴烏啄食他的身體，吃他的肉。啄食完肉之後，被啄的地方立刻又重新長出來，長出來的肉柔軟鮮嫩如同蓮花，因為柔軟鮮嫩的緣故，他極度痛苦。就這樣再次被啄食，啄食之後又重新長出來，比之前更加柔軟鮮嫩，然後再次被啄食，所受的痛苦更加劇烈。那個地獄中的人就這樣無量百千年歲被烏鴉啄食。脫離那個地方之後，依次又生在熾熱燃燒的鐵沙之中，那個地獄中的人腳踩在熱沙上，被沙子燒灼，全身都被燒成灰燼，連灰都找不到。又再次出生，自己吃自己的舌頭，吃完之後又重新長出來；吃完之後又重新長出來，因為舌頭妄語的緣故，被人所食。那個妄語的人因為妄語的緣故，還要自己吃自己的舌頭。
這時，世尊說了偈語：
『甘露和毒藥，都在人的舌頭中， 說實話就像甘露，說謊話就像毒藥。 如果有人需要甘露，那人就應該說實話； 如果有人需要毒藥，那人就應該說謊話。 毒藥不一定致人死地，但妄語一定會， 如果有人說謊話，那他就是個活死人。 妄語對自己沒有好處，對他人也沒有益處， 如果自己和他人都不快樂，為什麼要說謊話呢？ 如果有人喜歡惡意分別，喜歡說謊話， 就像飛蛾撲火，自取滅亡，得到這樣的苦惱。 毒藥的危害雖然很惡劣，但只能殺死一個人的身體， 而妄語的惡業，會破壞百千個身體。 智者說實話，這是凡人的正法， 以戒律作為莊嚴，能夠指示解脫的道路。 眾生自己造業，被愛慾的洪水所漂流，' 善逝
【English Translation】 English version: Among the assembly of monks, he promised medicine to the sick but then did not give it. Due to this evil karma, that person, after death, fell into an evil realm, born in a special place of the Vajra-mouthed crows (a type of bird in hell) in that hell, suffering great torment. The torment is: due to the evil karma of promising medicine but not giving it, Vajra-mouthed crows pecked at his body and ate his flesh. After the flesh was pecked away, the pecked area immediately grew back, the flesh growing back soft and tender like a lotus flower, and because it was soft and tender, he suffered extreme pain. Thus, he was pecked again, and after being pecked, it grew back again, even softer and more tender than before, and then he was pecked again, and the suffering increased. That hell being was eaten by crows for immeasurable hundreds of thousands of years. After escaping that place, he was born again in the midst of blazing, burning iron sand, that hell being stepped on the hot sand, and was burned by the sand, all parts of his body were burned to ashes, not even ashes could be found. And again, he was born again, eating his own tongue, and after eating it, it grew back again; after eating it, it grew back again, because the tongue spoke falsely, he was eaten by others. That liar, because of speaking falsely, had to eat his own tongue.
At that time, the World Honored One spoke in verse:
'Nectar and poison, both are in the tongue of man, Truthful words are like nectar, false words are like poison. If someone needs nectar, that person should abide in truthful speech; If someone needs poison, that person should speak falsely. Poison does not necessarily cause death, but false speech certainly does, If someone speaks falsely, he is a living dead man. False speech does not benefit oneself, nor does it benefit others, If neither oneself nor others are happy, why speak falsely? If someone delights in evil discrimination, delights in speaking falsely, Like a moth drawn to a flame, he brings about his own destruction, obtaining such suffering. The harm of poison, though very evil, can only kill one body, But the evil karma of false speech destroys hundreds of thousands of bodies. The wise speak truthfully, this is the proper Dharma for ordinary people, Using precepts as adornment, one can show the path to liberation. Beings create their own karma, and are carried away by the flood of desire,' The Well-Gone One
說實語， 為第一船筏。 無始終世間， 愛罥之所縛， 唯實能救解， 法主如是說。 實能斬煩惱， 斧能斬斫樹， 刀斧斬猶生， 實語斬不爾。 實能益二世， 故說不盡財， 出處不可盡， 一切法中勝。 說此實功德， 能生大樂果， 智者舍妄語， 諦見人皆舍。
「捨實語人，金剛嘴烏如是無量百千年歲常燒常食，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，數數斗諍，常墮負處，一切世人不信其語，是彼惡業余殘果報。
「具足妄語不實之人，到極苦惱地獄惡處，受惡果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名火鬘處，是彼地獄第十四處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒，業及果報如前所說。復有妄語，所謂：有人于吉會中違制犯法，眾人皆言：『汝有所犯。』彼人畏罰，妄語說言：『我實不犯。』彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生火鬘處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：鐵板熾火炎燃
【現代漢語翻譯】 現代漢語譯本 說實話，是最好的渡河工具。 沉溺於世間，被愛慾的羅網束縛， 只有真誠能解救，佛陀是這樣說的。 真誠能斬斷煩惱，就像斧頭能砍伐樹木， 刀斧砍伐后還能再生長，但真誠斬斷後就不會復發。 真誠能利益今生來世，所以說是用不盡的財富， 其價值取之不盡，用之不竭，在一切法中最為殊勝。 宣說真誠的功德，能產生巨大的快樂果報， 智者應捨棄虛妄之語，有智慧的人都應遠離。
『捨棄真誠的人，會像金剛嘴烏鴉一樣，無量百千年中 постоянно被焚燒和吞噬，直到惡業消盡。如果惡業沒有消盡，業力之氣沒有消失，那麼他將一直遭受痛苦。只有當惡業消盡時，才能脫離地獄。如果在前世有善業成熟，就不會墮入餓鬼或畜生道；如果轉生為人，也會在充滿爭鬥的地方， постоянно失敗，世人也不相信他的話，這是他惡業的殘餘果報。』
『充滿虛妄不實之語的人，會墮入極度痛苦的地獄惡處，承受惡果報。』
『此外，比丘瞭解業果報應，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做火鬘處，那是地獄的第十四處。眾生因為什麼業而生於彼處？他看到：有人殺生、偷盜、邪淫、飲酒，其業及果報如前所述。還有妄語，例如：有人在吉慶的場合違反禁令，觸犯法律，眾人指責說：『你犯了罪。』那人害怕懲罰，就說謊說：『我沒有犯罪。』此人因為這個惡業的因緣，身死命終后墮入惡道，生於火鬘地獄，遭受巨大的痛苦。所受的痛苦，就像前面所說的活地獄所受的苦惱一樣，那裡的一切痛苦，在這裡都要全部承受。而且還有更厲害的，就是鐵板被火燒得通紅，火焰熊熊燃燒。』
【English Translation】 English version Speaking truthfully is the foremost raft. Entangled in the world, bound by the net of love, Only truth can liberate, so says the Lord of Dharma (Dharmaraja). Truth can sever afflictions, as an axe can chop down trees, Trees can regrow after being chopped by axes, but truth severs without return. Truth benefits both this life and the next, hence it is said to be inexhaustible wealth, Its value is endless, surpassing all other dharmas. Proclaiming the merits of truth, it can generate great joy as its fruit, The wise should abandon false speech, those with insight all forsake it.
'Those who abandon truthful speech, like the Vajra-mouthed crows (creatures in hell with adamantine beaks), are constantly burned and devoured for countless hundreds and thousands of years, until their evil karma is exhausted. If the evil karma is not exhausted, and the energy of karma has not dissipated, they will constantly suffer. Only when the evil karma is exhausted can they escape from that hell. If in a previous life, good karma ripens, they will not be born into the realms of hungry ghosts or animals; if reborn as humans, they will be in places full of strife, constantly failing, and people will not believe their words, which is the remaining karmic retribution of their evil deeds.'
'Those who are full of false and untrue speech will fall into extremely painful hellish realms, enduring evil karmic retributions.'
'Furthermore, the Bhikshu (Buddhist monk) knowing the retribution of karma, observes the Great Crying Hell (Maharorava), what other places are there? He sees and knows: there is another place called Fire Garland Place (Jvalamala), which is the fourteenth place of hell. What karma causes beings to be born in that place? He sees: some people commit killing, stealing, sexual misconduct, and drinking alcohol, their karma and retribution are as previously described. There is also false speech, for example: someone violates prohibitions and breaks the law during auspicious gatherings, and everyone says: 'You have committed an offense.' That person, fearing punishment, falsely says: 'I did not commit an offense.' Because of this evil karma, when that person's body breaks and life ends, they fall into evil realms, born in the Fire Garland Hell, suffering great torment. The suffering they endure is like the suffering endured in the Reviving Hell (Sanjiva), all the suffering there is fully endured here. Moreover, there is something even more severe, which is an iron plate blazing with fire.'
，閻魔羅人執地獄人置鐵板上，復以鐵板置罪人上，努力揩磨，一切身份為血肉泥，其色甚赤如金舒迦炎色赤樹。鐵板壓之故令如是。若彼地獄閻魔羅人發卻鐵板，彼地獄人脂血肉末遍滿身體。既受此苦，是故於彼閻魔羅人生大怖畏，走向異處望救望歸，見有大河，若受苦時，滿中熱灰。於前與苦閻魔羅人生怖畏故，直入彼河。既入河已，筋節機關一切身份皆悉消洋，如生酥塊而復不死，是彼惡業之勢力故。彼地獄處竹林稠密，一切火燃，如此人間，大風起時，火燒乾林，不燒眾生。彼火鬘處，眾生遍滿被燒熾燃，無針頭許而不燒處。既被燒煮，大聲叫喚，四出馳走望救望歸。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，語言遲難而復不正，自眷屬中少少語言尚不辨了，何況眾中善巧言說，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名受鋒苦，是彼地獄第十五處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒，業及果報如前所說。復有妄語，所謂：有人先心憶念，隨何等物若多若少，若於佛所、若於眾僧、若於法中許佈施已，后時復言：
【現代漢語翻譯】 現代漢語譯本：閻魔羅人（Yamaraja，地獄的統治者）抓住地獄中的罪人，將他們放在鐵板上，再用另一塊鐵板壓在罪人身上，用力摩擦，使他們的身體變成血肉模糊的泥漿，顏色非常紅，像金舒迦（Kimsuka）樹燃燒時的紅色。這是因為鐵板的擠壓造成的。當閻魔羅人掀開鐵板時，地獄罪人的脂肪、血和肉末會遍佈全身。因為遭受這樣的痛苦，他們對閻魔羅人產生極大的恐懼，四處逃竄，希望得到救助和歸宿。他們看到一條大河，在受苦時，河中充滿了滾燙的灰燼。由於害怕之前的閻魔羅人，他們直接跳入河中。一旦進入河中，他們的筋骨關節和身體的所有部分都會融化，就像一塊融化的酥油一樣，但卻不會死去，這是因為他們惡業的力量。那個地獄的地方竹林茂密，到處燃燒著火焰，就像人間大風颳起時，火燒乾枯的樹林，卻不燒眾生一樣。在火焰蔓延的地方，眾生遍佈，被燒得熾熱燃燒，沒有一丁點地方沒有被燒到。他們被燒煮，大聲叫喊，四處奔跑，希望得到救助和歸宿。直到惡業沒有消滅、沒有腐爛、業力沒有耗盡，他們所受的痛苦就不會停止；如果惡業耗盡，他們才能從那個地獄中解脫。如果他們在前世過去很久以前有成熟的善業，就不會轉生到餓鬼或畜生道；如果轉生到人道，也會出生在有類似業報的地方，說話遲緩困難，而且不正確，甚至連自己親屬之間很少的語言都聽不明白，更何況在眾人面前善巧地說話，這是他們惡業殘留的果報。 『此外，比丘通過了解業報，觀察大叫喚大地獄，還有什麼地方？』他看到並瞭解到：還有另一個地方叫做受鋒苦地獄（Suffering the Sharp Edge Hell），是地獄的第十五處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫、飲酒，他們的業和果報如前所述。還有妄語，例如：有人事先心中想著，無論多少，在佛、僧或法前許諾佈施，之後卻說：
【English Translation】 English version: The Yamaraja (Lord of Death) grabs the hell beings and places them on an iron plate, then puts another iron plate on top of the sinners and rubs them vigorously, turning their entire bodies into a bloody, fleshy pulp, the color of which is very red, like the red of a Kimsuka tree burning. This is caused by the pressure of the iron plates. When the Yamaraja lifts the iron plate, the fat, blood, and flesh of the hell beings are scattered all over their bodies. Because of suffering such pain, they develop great fear of the Yamaraja and flee in all directions, hoping for rescue and refuge. They see a great river, which, when they are suffering, is full of hot ashes. Because of their fear of the previous Yamaraja, they jump directly into the river. Once they enter the river, their tendons, joints, and all parts of their bodies melt away, like a lump of melted ghee, but they do not die, because of the power of their evil karma. That hellish place is densely covered with bamboo forests, and flames are burning everywhere, just like when a great wind rises in the human world and fire burns the dry forests, but does not burn sentient beings. In the place where the flames spread, sentient beings are everywhere, being burned and blazing, with not even a needle's point left unburned. They are burned and boiled, shouting loudly, running in all directions, hoping for rescue and refuge. Until their evil karma is not destroyed, not decayed, and their karmic energy is not exhausted, their suffering will not cease; if their evil karma is exhausted, they will then be liberated from that hell. If in a previous life, long ago, they had good karma that has ripened, they will not be reborn in the realm of hungry ghosts or animals; if they are reborn in the human realm, they will be born in a place with similar karmic consequences, speaking slowly and with difficulty, and incorrectly, and they will not even understand the few words spoken among their own relatives, let alone speak skillfully in public; this is the remaining karmic result of their evil deeds. 『Furthermore, the Bhikkhu, knowing the results of karma, observes the Great Shrieking Hell, and what other places are there?』 He sees and knows: there is another place called the Suffering the Sharp Edge Hell, which is the fifteenth place of hell. What karma causes beings to be born in that place? He sees: there are those who kill, steal, engage in sexual misconduct, and drink alcohol, their karma and its results as described before. There are also those who lie, for example: someone who first thinks in their heart, whatever it may be, whether much or little, having promised to give alms to the Buddha, the Sangha, or the Dharma, later says:
『我實不許。』眾僧常有悕望之心，而後不與，妨廢眾僧；若於餘人許而不與，與彼為妨。彼妄語人作集罪過，身壞命終墮于惡處，在彼地獄受鋒苦處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處熱鐵針鋒纖細而長、炎燃極利，閻魔羅人執此利針刺彼罪人，如是罪人受一切苦，發聲大喚。既大喚已，針則滿口，並舌俱刺，譬如步靫，滿中插箭。既受此苦，不能叫喚、不能啼哭。彼受如是針鋒苦惱更無過者，無異相似，自心妄語得如是苦，自他誑故，地獄受苦，一切身份皆悉豎鋒，數如毛根，身份皆壞。彼受苦人既受鋒苦，隨傾而倒，如是如是隨傾倒地，眾針競刺，彼人如是更受針苦，轉覆蔽氣，努力唱喚不得出聲，若其拔針則能叫喚，若不拔針不能出聲。彼既受苦，臥炎鐵地，宛轉翻覆，起而復倒，擾動不停；閻魔羅人手執大斧，復執鐵𥎞、鐵枷鐵杵斫刺打筑。如是無量百千億歲受大苦惱，食彼妄語惡業果報，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮困苦，所有語言人不信受，處處乞求，許者不與，彼人如是極大貧窮，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為受無邊苦，是彼地獄第十六處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒，業及果報如前所說。復有妄語，所謂：多人海中治生，而彼導者與賊同心，彼諸賊人語導者言：『勿著彼道，當行此路，令我得物共汝分之。』彼諸商人雇導者言：『汝將我等令到寶所，我與汝物。』彼導者言：『我當如是，我當如是！』相許決定，而彼導者將諸商人，不著寶路而行賊道。賊先有謀，豎竿懸幡，其幡青色，導者見之不言有賊。彼諸商人見青幡已，問導者言：『彼青幡處，應當是賊。』而彼導者答言非賊，彼諸商人謂其語實，皆不遮防。既到賊處，所有財物悉為賊奪，導者亦取。以是妄語惡業因緣，身壞命終墮于惡處，在彼地獄受無邊苦別異處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處閻魔羅人熱炎鐵鉗拔出其舌，拔已即生，生則軟嫩而復更拔；復有以鉗拔其眼者，拔已復生，生則軟嫩而復更拔；復有以刀遍削其身，刀甚薄利如剃頭刀；彼處有蟲，名為斷蟲，復食其腸。彼地獄中復有異處，其地普青而復黑闇，罪人入中，以惡業故，有摩竭魚內外火燃食彼罪人；彼摩竭
【現代漢語翻譯】 現代漢語譯本： 『此外，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看見並知道：還有別的地方，那個地方名叫受無邊苦，是那個地獄的第十六處。眾生因為什麼業而生在那裡？他看見：有人殺生、偷盜、邪淫、飲酒，這些業以及果報如前面所說的那樣。還有妄語，例如：許多人在海上謀生，而帶路的人與盜賊同心，那些盜賊對帶路的人說：『不要走那條路，應當走這條路，讓我們得到財物分給你一份。』那些商人僱傭帶路的人說：『你帶我們到有寶物的地方，我們給你財物。』那帶路的人說：『我應當這樣做，我應當這樣做！』互相答應確定后，那帶路的人卻帶著商人們，不走有寶物的路而走盜賊的路。盜賊事先有預謀，豎起竿子懸掛旗旛，那旗旛是青色的，帶路的人看見了卻不說有盜賊。那些商人看見青色的旗旛后，問帶路的人說：『那青色旗旛的地方，應當是有盜賊。』而那帶路的人回答說不是盜賊，那些商人認為他說的是實話，都不加以防備。等到到達盜賊的地方，所有的財物都被盜賊搶走，帶路的人也分得一份。因為這種妄語的惡業因緣，身死命終后墮入惡道，在那地獄中受無邊苦的別處出生，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，那些所有的苦惱在這裡全部都要承受。還有更厲害的，就是：在那裡，閻魔羅人（Yama，地獄之主）用熾熱的鐵鉗拔出他們的舌頭，拔出后立刻又長出來，長出來后又軟又嫩，再次被拔出；還有用鉗子拔出他們眼睛的人，拔出后立刻又長出來，長出來后又軟又嫩，再次被拔出；還有用刀遍削他們的身體，刀非常薄而鋒利，就像剃頭刀一樣；那裡有蟲子，名叫斷蟲，啃食他們的腸子。在那地獄中還有別的地方，那裡的地面普遍是青色的而且黑暗，罪人進入其中，因為惡業的緣故，有摩竭魚（Makara，一種海怪）內外燃燒著火焰吞食那些罪人；那摩竭魚 '
【English Translation】 English version: 『Furthermore, that Bhikshu (Buddhist monk) knows the karmic consequences, observing the Great Shrieking Great Hell. Where else is there? He sees and knows: there is another place, that place is called Receiving Boundless Suffering, it is the sixteenth place of that hell. What karma causes beings to be born in that place? He sees: there are people who kill, steal, engage in sexual misconduct, and drink alcohol, their karma and consequences are as previously described. There is also false speech, for example: many people make a living at sea, and the guide is of one mind with the thieves. Those thieves say to the guide: 『Do not take that road, you should take this road, so that we can get the goods and share them with you.』 Those merchants hire the guide, saying: 『You take us to the place with treasures, and we will give you goods.』 The guide says: 『I will do so, I will do so!』 After agreeing and deciding, that guide leads the merchants, not taking the road with treasures but taking the road of thieves. The thieves have a pre-arranged plan, erecting poles and hanging banners, the banners are blue, the guide sees them but does not say there are thieves. Those merchants see the blue banners and ask the guide: 『That place with the blue banners, there should be thieves.』 But that guide answers that there are no thieves, those merchants think he is telling the truth, and do not take precautions. When they arrive at the place of the thieves, all the property is taken by the thieves, and the guide also gets a share. Because of this false speech and evil karma, after death they fall into evil realms, born in a separate place in that hell of boundless suffering, suffering great torment. The suffering that is spoken of, is like the suffering experienced in the Living Hell and others, all those sufferings are fully experienced here. There is also something even worse, which is: in that place, Yama (Lord of Death) people use hot iron tongs to pull out their tongues, after pulling them out they immediately grow back, and after growing back they are soft and tender, and are pulled out again; there are also people who use tongs to pull out their eyes, after pulling them out they immediately grow back, and after growing back they are soft and tender, and are pulled out again; there are also people who use knives to shave their bodies all over, the knives are very thin and sharp, like razors; there are insects there, called cutting insects, that eat their intestines. In that hell there is another place, the ground there is generally blue and dark, sinners enter into it, because of their evil karma, there are Makara (sea monster) fish burning with fire inside and out, devouring those sinners; that Makara fish'
魚金剛炎口、金剛炎爪、金剛炎齒，攫嚙罪人，一切身份破散碎末。若脫魚口則入其腹，腹中炎燃，在彼腹中乃經無量百千億歲常被燒燃，氣未通暢或復少氣常被燒煮，受堅䩕苦，是本妄語惡業所作。是彼自舌妄語因故，在摩竭魚腹中極燒，身體破壞，后復更為地獄火燒，后復更為青火所燒。「如是燒已，閻魔羅人復為說偈，責疏之言：
「『妄語言說者， 是地獄因緣， 因緣前已作， 唱喚何所益？ 妄語第一火， 尚能燒大海， 況燒妄語人， 猶如燒草木。 若人捨實語， 而作妄語說， 如是癡惡人， 棄寶而取石。 若人不自愛， 而愛于地獄， 自身妄語火， 此處自燒身。 實語甚易得， 莊嚴一切人， 捨實語妄說， 癡故到此處。 功德中實勝， 是毒之甘露， 何癡舍功德， 而取毒中毒？ 造過得惡果， 常在於地獄， 壞自身功德， 到極惡地獄。 智者說妄語， 一切苦種子， 樂根實第一， 故不應妄語。 實語言說人， 一切人所愛， 妄語皆不愛， 故不應妄語。 若人實語說， 如天常喜樂； 若人妄語說， 常受地獄苦。 若不作善業，
【現代漢語翻譯】 現代漢語譯本 魚金剛炎口（擁有金剛火焰之口的魚）、金剛炎爪（擁有金剛火焰之爪的魚）、金剛炎齒（擁有金剛火焰之齒的魚），攫取撕咬罪人，使他們全身破裂，粉碎成末。如果罪人脫離魚口，則會進入魚腹，腹中充滿火焰燃燒，在魚腹中經歷無量百千億年， постоянно被燒灼，氣息難以暢通，或者僅存少許氣息， постоянно被燒煮，承受極度痛苦，這是因為他們生前妄語所造的惡業。因為他們自己的舌頭妄語的緣故，在摩竭魚（一種巨大的海魚）腹中被極度燒灼，身體破壞，之後又被地獄之火燒灼，之後又被青色火焰燒灼。 這樣燒灼之後，閻魔羅人（Yamaraja，地獄之主）又為他們說偈語，責備疏遠之言： 『妄語之人啊，這是地獄的因緣。 因緣已經造下，呼喊又有什麼用呢？ 妄語是第一大火，甚至能燒燬大海， 何況燒燬妄語之人，就像燒燬草木一樣。 如果有人捨棄實語，而說妄語， 這樣的愚癡惡人，就像丟棄寶物而撿取石頭。 如果有人不愛惜自己，卻喜愛地獄， 自身妄語之火，就在此處燒灼自身。 實語很容易得到，能莊嚴一切人， 捨棄實語而說妄語，因為愚癡才來到此處。 功德之中，真實最為殊勝，如同毒藥中的甘露， 為何愚癡地捨棄功德，而選取毒藥中的劇毒？ 造作罪過，得到惡果， постоянно在地獄之中， 毀壞自身功德，到達極其惡劣的地獄。 智者說，妄語是一切痛苦的種子， 快樂的根本是真實，所以不應該說妄語。 說實語的人，被一切人所愛戴， 妄語的人，大家都不會喜愛，所以不應該說妄語。 如果有人說實語，就像天人一樣 постоянно喜悅快樂； 如果有人說妄語， постоянно遭受地獄的痛苦。 如果不做善業，
【English Translation】 English version The fish with Vajra Flame Mouth (Vajra flame mouth fish), Vajra Flame Claws (Vajra flame claw fish), and Vajra Flame Teeth (Vajra flame teeth fish) seize and gnaw at the sinners, breaking and crushing their entire bodies into dust. If they escape the fish's mouth, they enter its belly, which is filled with burning flames. Inside the belly, they are constantly burned for countless hundreds of thousands of millions of years. Their breath is obstructed, or they have very little breath, and they are constantly boiled, enduring intense suffering. This is the result of the evil karma created by their false speech in their previous lives. Because of the false speech of their own tongues, they are intensely burned in the belly of the Makara fish (a large sea creature), their bodies are destroyed, and then they are burned by the fire of hell, and then they are burned by blue flames. After being burned in this way, the Yamaraja (Lord of Death) speaks verses to them, words of rebuke and estrangement: 'Those who speak falsely, this is the cause of hell. The cause has already been created, what is the use of shouting? False speech is the greatest fire, it can even burn the great ocean, How much more so will it burn the false speaker, just like burning grass and trees. If someone abandons truthful speech and speaks falsely, Such a foolish and evil person is like discarding treasure and picking up stones. If someone does not cherish themselves but loves hell, The fire of their own false speech burns their own body here. Truthful speech is very easy to obtain, it adorns all people, Abandoning truthful speech and speaking falsely, they come here because of foolishness. Among merits, truth is the most supreme, like nectar in poison, Why foolishly abandon merit and choose the most deadly poison in poison? Creating transgressions and obtaining evil results, constantly in hell, Destroying one's own merits, reaching the most evil hell. The wise say that false speech is the seed of all suffering, The root of happiness is truth, so one should not speak falsely. Those who speak truthfully are loved by all people, No one loves those who speak falsely, so one should not speak falsely. If someone speaks truthfully, they are constantly joyful like the gods; If someone speaks falsely, they constantly endure the suffering of hell. If one does not perform good deeds,
作無量種惡， 受無量苦惱， 今悔何所及？ 善果從善得， 作惡受惡果， 黠慧人舍惡， 喜樂行善法。 實為第一善， 妄語第一惡， 舍過取功德， 是人人中勝。』
「閻魔羅人如是責疏地獄人已，復與種種無量苦惱。如是無量百千億歲，乃至惡業破壞無氣、腐爛盡滅，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮常困，於一切人常生畏懼，若為奴僕、若苦作人，人中下賤，所有語言人不信受。彼業因緣常受苦惱，實語相對，妄語果報。
正法念處經卷第九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十
元魏婆羅門瞿曇般若流支譯地獄品之六
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名血髓食，是彼地獄第十七處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，業及果報如前所說。復有妄語作集惡業，謂：王、王等、若聚落主諸自在者，賦稅物已，後言未足，而復更取、若或長取，違王舊法。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄血髓食處，受大苦惱。所謂苦者，如前所說，活、黑繩等諸地獄中所
【現代漢語翻譯】 現代漢語譯本 『造作無量種惡業，承受無量苦惱，現在後悔又有什麼用呢？ 善果從善行中獲得，作惡就會承受惡果，聰明的人會捨棄惡行，歡喜地奉行善法。 真實是第一善，妄語是第一惡，捨棄過錯而獲取功德，這樣的人是人中的勝者。』
閻魔羅人（Yamaraja，冥界之王）這樣責備疏地獄（loose hell）的罪人後，又給予種種無量的苦惱。這樣經過無量百千億年，直到惡業消散、氣息斷絕、腐爛殆盡，他們才能從那個地獄處脫離。如果他們在前世過去很久遠的時候有善業成熟，就不會轉生到餓鬼、畜生道；如果轉生到人間，也會在同業的地方，貧窮困苦，對所有人都常懷畏懼，或者成為奴僕、苦工，在人群中卑微，所說的話沒有人相信。他們因為這樣的業力因緣而經常遭受苦惱，這是實語和妄語相對的果報。
《正法念處經》卷第九 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十
元魏婆羅門瞿曇般若流支（Gautama Prajnaruchi）譯《地獄品》之六
『此外，那位比丘知道業的果報，觀察大叫喚大地獄（Maharorava，Great Shrieking Hell），還有什麼地方？他看見並知道：還有另一個地方名叫血髓食地獄（Blood and Marrow Eating Hell），是那個地獄的第十七處。眾生因為什麼業而生到那個地方？他看見並知道：如果有人殺生、偷盜、邪淫、飲酒，其業和果報如前所述。還有人造作妄語，聚集惡業，比如國王、諸王等、或者聚落的首領等有權勢的人，徵收賦稅之後，又說不夠，再次徵取，或者過度徵取，違背了國王原有的法令。這些人因為這樣的惡業因緣，身死命終后墮入惡道，在血髓食地獄中，遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄（Reviving Hell）、黑繩地獄（Black Rope Hell）等各種地獄中所受的苦惱。』
【English Translation】 English version 『Having committed countless kinds of evil deeds, Suffering immeasurable pain and distress, what use is there in regretting now? Good results come from good deeds, committing evil brings evil consequences, Wise people abandon evil, and joyfully practice good Dharma.
Truthfulness is the foremost good, falsehood is the foremost evil, Abandoning faults and acquiring merit, such a person is the best among people.』
Having rebuked the beings in the Loose Hell in this way, Yamaraja (Lord of Death) inflicts upon them various immeasurable sufferings. After countless hundreds of thousands of millions of years, when their evil karma is exhausted, their breath ceases, and they are completely decayed, they are then released from that hell. If in their past lives they had accumulated good karma that ripens, they will not be reborn in the realms of hungry ghosts or animals; if they are reborn among humans, they will be in places of similar karma, constantly poor and distressed, always fearful of everyone, or as slaves or laborers, insignificant among people, and no one will believe what they say. They constantly suffer because of these karmic causes, the result of falsehood in contrast to truth.
The Sutra on the Establishment of Right Mindfulness, Volume 9 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 10
Translated by the Brahmin Gautama Prajnaruchi of the Northern Wei Dynasty, Chapter 6 on Hells
『Furthermore, that Bhikshu, knowing the results of karma, observes the Great Shrieking Hell (Maharorava). Where else is there? He sees and knows: there is another place called the Blood and Marrow Eating Hell, which is the seventeenth place in that hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, or drink alcohol, their karma and results are as previously described. Furthermore, there are those who create falsehoods, accumulating evil karma, such as kings, rulers, or leaders of villages who, after collecting taxes, say it is not enough and take more, or take excessively, violating the old laws of the king. Because of these evil karmic causes, when these people die, they fall into evil realms, into the Blood and Marrow Eating Hell, where they suffer great distress. The suffering is as previously described, like that suffered in the Reviving Hell (Sanjiva), the Black Rope Hell (Kalasutra), and other hells.』
有苦惱，彼一切苦此中具受。復有勝者，所謂：彼處炎燃樹葉，閻魔羅人以炎鐵繩縛彼罪人，頭下足上懸在彼樹，金剛嘴烏有金剛爪，先食其足，足上血出，下入其口，彼地獄人即自食之，而常不死。何以故？一切苦中饑苦最大，處處皆說，一切皆知、一切皆誦。彼飲自血受二種苦，既受大苦，復受饑苦。」
爾時，世尊而說偈言：
「非如熱風燒， 風吹火燒苦， 業風之所吹， 飢渴苦甚重。
「彼地獄人如是無量百千年歲自食血髓，頭面在下，為第一火之所燒燃，如是無量百千年中，於一切時，彼地獄處常被燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮困苦人所不信，鼻常有血，若嚼楊枝。鼻中齒間常有血出，是彼地獄余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名十一炎，是彼地獄第十八處。眾生何業生於彼處？彼見聞知：若何等人殺生、偷盜、邪行、飲酒，業及果報如前所說。復有妄語，謂：王、王等、若可信人、能斷事者，若或長者、或於兩人、若於兩朋相對諍事而為斷之。或因取物、或因相識、或欲或瞋，隨情
【現代漢語翻譯】 現代漢語譯本 『有苦惱，他們的一切苦難都在這裡完全承受。還有更厲害的，就是：在那裡，燃燒的樹葉像火焰一樣，閻魔羅人（Yamaraja，冥界之主）用燃燒的鐵繩捆綁那些罪人，頭朝下腳朝上地懸掛在樹上，長著金剛嘴和金剛爪的烏鴉，先吃他們的腳，從腳上流出的血，又流進它們的嘴裡，那些地獄之人就自己吃自己的血，卻總是死不了。為什麼呢？因為一切苦難中，飢餓的痛苦最大，到處都在說，大家都知道、大家都念誦。他們喝自己的血，承受兩種痛苦，既承受巨大的痛苦，又承受飢餓的痛苦。』
當時，世尊說了偈語：
『不像熱風燒灼，風吹火燒的痛苦，業力之風所吹動，飢渴的痛苦更沉重。』
『那些地獄之人就這樣無量百千年地吃自己的血和骨髓，頭朝下，被第一層火焰燒灼，就這樣無量百千年中，在所有的時間裡，那個地獄之處總是被燒煮，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業耗盡，他們才能從那個地獄之處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣業力的地方，就會貧窮困苦，不被人信任，鼻子經常出血，即使嚼楊枝，鼻子和牙齒之間也經常有血流出，這是他們地獄剩餘的果報。
『還有，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做十一炎，是那個地獄的第十八處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒，他們的業和果報就像前面所說的那樣。還有妄語，比如：國王、國王等、或者可以信任的人、能夠決斷事情的人，或者長者，或者在兩個人、或者在兩方之間，爲了爭論的事情而進行決斷。或者因為拿取財物、或者因為互相認識、或者因為慾望或者嗔恨，隨著自己的感情』
【English Translation】 English version 'There is suffering, and all their suffering is fully endured here. And there is even greater suffering, namely: in that place, the burning leaves are like flames, and the Yamarajas (Yamaraja, Lord of the Underworld) bind those sinners with burning iron ropes, hanging them upside down on the trees, and the crows with vajra beaks and vajra claws first eat their feet, and the blood flowing from their feet flows into their mouths, and those hell beings eat their own blood, but they never die. Why? Because among all sufferings, the suffering of hunger is the greatest, it is said everywhere, everyone knows it, everyone recites it. They drink their own blood and endure two kinds of suffering, both great suffering and the suffering of hunger.'
At that time, the World Honored One spoke in verse:
'Not like the burning of hot wind, the suffering of wind blowing fire, blown by the wind of karma, the suffering of hunger and thirst is even heavier.'
'Those hell beings thus eat their own blood and marrow for immeasurable hundreds of thousands of years, with their heads down, burned by the first layer of fire, and thus for immeasurable hundreds of thousands of years, at all times, that hellish place is always being burned and boiled, until the evil karma has not been destroyed, has not decayed, and the energy of karma has not been exhausted, at all times, the suffering will not stop; if the evil karma is exhausted, they will be able to escape from that hellish place. If in a previous life, a long time ago, good karma has matured, they will not be born into the realm of hungry ghosts or animals; if they are born among humans, in the same karmic place, they will be poor and miserable, and not trusted by people, and their noses will often bleed, and even if they chew on willow branches, blood will often flow from their noses and between their teeth, which is the remaining karmic retribution from hell.
'Furthermore, that Bhikshu knows the karmic consequences, and observes the Great Shrieking Great Hell, where else is there? He sees and knows: there is another place called Eleven Flames, which is the eighteenth place of that hell. What karma do beings have to be born in that place? He sees and knows: if someone commits killing, stealing, sexual misconduct, and drinking alcohol, their karma and consequences are as described earlier. There is also false speech, such as: kings, kings, etc., or trustworthy people, people who can make decisions, or elders, or between two people, or between two parties, making decisions for matters of dispute. Or because of taking things, or because of knowing each other, or because of desire or hatred, following their own feelings.'
偏斷不依道理，作妄語說。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄十一炎處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受十倍更重。朋妄語人，更復偏重。何者為重？以惡業故。十一炎處有火聚生，十方為十，內飢渴燒是第十一。內火飢渴，炎從口出。彼妄語人舌朋妄語，是惡業故，唸唸燒舌，燒已復生，受燒舌苦，為十六分十火聚苦不及其一。以惡業故受是舌苦。彼地獄人受如是等十一炎聚極重苦惱，乃至無量百千年歲常燒常煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常患飢渴，一切身份常被熱燒，貧窮短命，所有語言人所不信；性甚愚癡、懵鈍醜陋，手足劈裂，衣裳破碎，常在道路若四出巷、若三角巷，恒常乞求；若常治生，賣微賤物；從生至終受第一苦；于對諍中常墮負朋。是彼惡業余殘果報。
「又彼比丘知業果報，觀察大喚大地獄處，唯有此處更無異處。
「又修行者內心思惟——隨順正法觀察法行，見彼比丘欲入寂靜不老不死、不盡不滅涅槃之道。彼地夜叉見彼比丘勤精進已，心大歡喜，轉覆上聞虛空夜叉，虛空夜叉如是次第至少光天
【現代漢語翻譯】 現代漢語譯本： 如果有人偏頗武斷，不依據道理，說虛妄不實的話。這個人因為這種惡業的因緣，身死命終後會墮入惡道，在那地獄的十一處火焰之地，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，他在這裡全部都要承受，而且還要加重十倍。因為說謊的人，罪業更加嚴重。什麼更加嚴重呢？因為他的惡業。在十一處火焰之地，會生起火聚，十方為十處，內在的飢渴焚燒是第十一處。內在的火焰飢渴，火焰從口中冒出。那個說謊的人，因為用舌頭說謊，這是惡業的緣故，唸唸都在焚燒他的舌頭，燒了之後又復生，承受焚燒舌頭的痛苦，十六分中的十分火聚的痛苦都比不上他所受的舌頭之苦。因為惡業的緣故，承受這樣的舌頭之苦。那些地獄中的人，承受像這樣十一處火焰聚集的極其嚴重的苦惱，乃至無量百千年歲都在不停地焚燒和煮熬，直到惡業沒有壞滅、沒有腐爛、業氣沒有消盡，在任何時候痛苦都不會停止；如果惡業消盡了，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣受業報的地方，常常患有飢渴，全身常常被熱火焚燒，貧窮短命，所說的話沒有人相信；性格非常愚癡、遲鈍醜陋，手腳開裂，衣裳破爛，常常在道路上，或者四通八達的巷子里，或者三角形的巷子里，不停地乞討；或者常常做些營生，賣些微薄低賤的物品；從生到死都承受著極大的痛苦；在爭論訴訟中常常失敗。這是他惡業剩餘的果報。 『此外，那位比丘瞭解業的果報，觀察大喚大地獄之處，只有這個地方，沒有其他地方。』 『此外，修行者內心思維——隨順正法，觀察法行，看見那位比丘想要進入寂靜不老不死、不盡不滅的涅槃之道。那地夜叉看見那位比丘勤奮精進之後，內心非常歡喜，轉而向上稟告虛空夜叉，虛空夜叉像這樣依次稟告到少光天。』
【English Translation】 English version: If someone is biased and does not follow reason, and speaks false words. That person, due to this cause of evil karma, will fall into an evil realm after death, suffering great torment in the eleven fiery places of that hell. The suffering mentioned is like the suffering experienced in the Living Hell and others, which they will endure completely here, but intensified tenfold. Because the liar's sins are even more severe. What is more severe? Because of their evil karma. In the eleven fiery places, clusters of fire will arise, ten directions being ten places, and internal hunger and thirst burning is the eleventh place. Internal fire, hunger, and thirst cause flames to erupt from the mouth. That liar, because of lying with their tongue, which is evil karma, is constantly burning their tongue, and after burning, it regenerates, enduring the pain of a burning tongue. The pain of the ten fire clusters, even a tenth of it, cannot compare to the suffering of their tongue. Because of evil karma, they endure such tongue pain. Those hell beings endure such extremely severe torment from the eleven fiery clusters, constantly burning and boiling for countless hundreds of thousands of years, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, at which time the suffering will not cease; if the evil karma is exhausted, then they can escape from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the realm of hungry ghosts or animals; if born among humans, in a place where they receive similar karmic retribution, they will often suffer from hunger and thirst, their entire body constantly burned by heat, poor and short-lived, their words not believed by anyone; their nature is very foolish, dull, and ugly, their hands and feet cracked, their clothes torn, constantly begging on the roads, or in alleys with four exits, or in triangular alleys; or constantly engaging in business, selling meager and cheap goods; from birth to death, they endure the greatest suffering; in disputes and lawsuits, they constantly lose. This is the remaining karmic retribution of their evil deeds. 『Furthermore, that Bhikshu, knowing the results of karma, observes the Great Crying Hell, and there is only this place, no other place.』 『Furthermore, the practitioner contemplates inwardly—following the Right Dharma, observing the practice of the Dharma, seeing that Bhikshu desiring to enter the path of quietude, non-aging, non-death, non-exhaustion, and non-extinction, the Nirvana. That Earth Yaksha, seeing that Bhikshu diligently striving, is greatly pleased in heart, and in turn reports upwards to the Space Yaksha, and the Space Yaksha reports in this order to the Abhassara Heaven.』
，說如是言：『閻浮提中某甲種姓，略而言之，次第乃至得第十地，心不樂住魔之境界，亦不樂與愛心共行，舍離染法。』彼少光天聞已歡喜，而作是言：『魔分損減，正法朋長。』
「又彼比丘知業果報，勤斷世間生死繫縛，如是憶念：此諸眾生受大苦惱，為愛所誑，癡結所縛，心使相應，三時中煮而於生死無心欲斷。此諸眾生豈可無心，若其有心則應有知，若有知者何不離欲？又復眾生久在天中受勝樂者，猶尚離欲，何況地獄久受大苦而不離欲？彼眾生心如是堅䩕，受如是等無量種種一切苦惱而不疲倦，長夜眠睡而不寤寤，如是心者有五種過，如是無量謂老、病、死、怨憎合會、恩愛別離。
「又復更有十種苦惱。十者所謂：飢渴過患、愛離過患、彼此國土斗諍過患、退生過患、他毀過患、求他過患、寒熱過患、兩人相憎共鬥過患、失財過患、所求念中不得過患。如是略說心有如是十種過患。眾生之心受如是等多種過患猶不離欲，此諸眾生無始無終，怨心所誑。如是心者常動不住，無耳無心如石金剛，多吉祥處能為妨礙，不住正法、不曾喜樂、一切時渴，色聲香觸味等境界未曾飽足，如毒刀火，五境界毒六入大賊，不知不覺七菩提分，亦不安忍八分聖道，又亦不知九眾生居，乃至不知十善業道。於十
【現代漢語翻譯】 現代漢語譯本： 那比丘這樣說：『在閻浮提（Jambudvipa，指我們所居住的這個世界）中，某甲種姓的人，簡略地說，次第修行乃至證得第十地（菩薩修行所證的果位），內心不樂於安住于魔的境界，也不樂於與愛慾之心共同行事，捨棄遠離染污之法。』少光天（Abhasvara，色界二禪天之一）的天人聽了之後歡喜，並且這樣說：『魔的力量減弱了，正法的隊伍增長了。』 此外，那位比丘瞭解業報的道理，勤奮地斷除世間生死的束縛，這樣憶念：這些眾生承受著巨大的苦惱，被愛慾所迷惑，被愚癡的結縛所束縛，心與煩惱相應，在過去、現在、未來三時中被煎煮，卻對生死沒有想要斷除的心。這些眾生難道沒有心嗎？如果他們有心，就應該有知覺；如果有知覺，為什麼不離開慾望呢？而且，眾生即使長久在天界中享受殊勝的快樂，尚且還會離開慾望，更何況在地獄中長久遭受巨大痛苦而不離開慾望呢？這些眾生的心是如此的堅硬頑固，承受著這樣無量種種的一切苦惱而不感到疲倦，長夜昏睡而不醒悟，這樣的心有五種過失，即老、病、死、怨憎相會、恩愛別離這無量的痛苦。 此外，還有十種苦惱。這十種苦惱是：飢渴的過患、愛別離的過患、彼此國土之間爭鬥的過患、從善道退墮的過患、被他人譭謗的過患、向他人乞求的過患、寒冷的過患、炎熱的過患、兩人互相憎恨共同爭鬥的過患、失去財產的過患、所求的事情不能如願的過患。簡略地說，心有這樣的十種過患。眾生的心承受著這樣多種的過患，仍然不離開慾望，這些眾生從無始以來就被怨恨之心所迷惑。這樣的心常常動搖不定，沒有聽聞佛法的耳朵，沒有覺悟的心，像石頭金剛一樣頑固，在很多吉祥的地方也能製造障礙，不願安住于正法，不曾有過喜樂，一切時候都感到渴求，對於色、聲、香、味、觸等境界從來沒有滿足的時候，如同毒藥、刀、火一樣危險，五種境界的毒害如同六根所入的大盜，不知道不覺悟七菩提分（七種覺悟的因素），也不能安忍八正道（八種正確的修行道路），也不知道九眾生居（九種眾生居住的處所），乃至不知道十善業道（十種善良的行爲準則）。對於十善業道
【English Translation】 English version: The Bhikshu spoke thus: 'In Jambudvipa (the world we live in), a person of such and such a lineage, briefly speaking, gradually cultivates until attaining the tenth Bhumi (the stage attained by Bodhisattvas), and whose mind does not delight in dwelling in the realm of Mara (the demon), nor does it delight in acting together with the mind of desire, abandoning and departing from defiled dharmas.' The Devas of Abhasvara (the Heaven of Streaming Radiance, one of the heavens in the second Dhyana of the Form Realm) hearing this, rejoiced and said: 'The power of Mara is diminished, and the company of the Right Dharma is growing.' Furthermore, that Bhikshu understands the principle of karmic retribution, diligently severing the bonds of Samsara (the cycle of birth and death) in the world, and recollects thus: 'These sentient beings endure great suffering, being deluded by love and desire, bound by the knots of ignorance, their minds in accordance with afflictions, being cooked in the three times (past, present, and future), yet having no desire to sever Samsara. Do these sentient beings have no mind? If they have a mind, then they should have awareness; if they have awareness, why do they not depart from desire? Moreover, sentient beings, even those who have long enjoyed supreme bliss in the heavens, still depart from desire; how much more so should those in hell, who have long endured great suffering, not depart from desire? The minds of these sentient beings are so hard and stubborn, enduring such immeasurable and various sufferings without feeling weary, sleeping deeply through the long night without awakening. Such a mind has five faults, namely, old age, sickness, death, meeting with those whom one hates, and separation from those whom one loves, these immeasurable sufferings.' Furthermore, there are also ten kinds of sufferings. These ten are: the suffering of hunger and thirst, the suffering of separation from loved ones, the suffering of strife between countries, the suffering of falling from virtue, the suffering of being slandered by others, the suffering of begging from others, the suffering of cold, the suffering of heat, the suffering of two people hating each other and fighting together, the suffering of losing wealth, and the suffering of not getting what one desires. Briefly speaking, the mind has these ten kinds of faults. The minds of sentient beings endure such various sufferings, yet still do not depart from desire. These sentient beings have been deluded by hatred since beginningless time. Such a mind is constantly moving and unstable, without ears to hear the Dharma, without an awakened mind, as hard as stone or diamond, able to create obstacles even in many auspicious places, unwilling to abide in the Right Dharma, never having had joy, always feeling thirsty, never being satisfied with the realms of form, sound, smell, taste, and touch, as dangerous as poison, knives, and fire. The poison of the five realms is like the great thieves that enter through the six sense organs, not knowing or being aware of the seven factors of enlightenment (seven aspects of awakening), nor being able to endure the Eightfold Noble Path (eight correct paths of practice), nor knowing the nine abodes of sentient beings (nine places where sentient beings reside), and not even knowing the ten wholesome paths of action (ten virtuous guidelines for behavior). Regarding the ten wholesome paths of action
一地不能思量，於十二入生住行等不能諦知，十三地上不能思量，十四心緣常共相隨，於十七垢心不思量，於十八受穿穴流行，於十九行、十五因緣不能安忍，十六惡行和合相應，穿穴而行近二十處。彼二十邊，心常亂行。
「比丘如是觀察心已，于彼眾生起憐愍心，諦觀思量業果報法。又彼比丘如是精勤，復更生心欲斷魔縛，作是思惟：為當更有勝地獄不？彼見聞知：更復有餘勝大地獄，于大叫喚之大地獄十倍勝惡，惡業苦惱，勢力極惡，名為焦熱，有十六處。何等十六？一名大燒；二名分荼梨迦；三名龍旋；四名赤銅彌泥魚旋；五名鐵鑊；六名血河漂；七名饒骨髓蟲；八名一切人熟；九名無終沒入；十名大缽頭摩；十一名惡險岸；十二名金剛骨；十三名黑鐵繩𢶏刃解受苦；十四名那迦蟲柱惡火受苦；十五名闇火風；十六名金剛嘴蜂。此是焦熱之大地獄十六別處，彼大地獄壽命長遠無有算數。眾生何業生彼地獄？彼見聞知：若人堅重殺生、偷盜、邪行、飲酒、妄語言說，復有邪見，樂行多作，惡業普遍而復究竟樂行多作。彼人以是惡業因緣，身壞命終墮在焦熱大地獄中。殺、盜、邪行、飲酒、妄語業及果報，如前所說。今說邪見：若人邪見，樂行多作，向他人說所謂：『世間無施無會、無善無惡及以果報，無
此世間、無他世間、無父無母。』如是斷說，自失業果，向他人說，安住他人、隨喜他人，自身增長他人邪見，說言：『無因、無業、無道。』如是之人雖有形服而是大賊。彼人以是惡業因緣，身壞命終墮于惡處，在彼焦熱大地獄中受大苦惱。
「彼不信人實業果報：彼不信人臨欲死時，未到中有，惡相已現，謂：彼病時眼中自見險惡闇處，多有師子虎蛇熊羆，高大如山。既如是見，生大怖畏，見彼惡獸疾來向已，速行不住逼近其身。彼重病人聞彼師子虎等吼聲，生大怖畏，悲苦懊惱。復見異人皺面喎口，復見在上有黑色火，聞野干鳴作種種聲。又復更見閻魔羅人身作種種可畏形狀，生大怖畏。彼邪說人說惡因人、說惡朋人、說惡見人、說惡法人、樂說不信業果之人所作言說，是墮險岸惡處。因人自他皆誑，造作最大惡業之人。彼如是業，樂行多作，作而復集，得果時至，見如是等不善影相，生大怖畏，諸根戰動、狀相外彰、失屎失尿，或復呻喚，踧聲不出，或復皺面、或復張口、或復以手摩挽床敷，或自見身山頭墮地；如是見已，手欲拒拓，瞻病之人見如是已，作如是言：『如是病人挽摩虛空。』如是病者或見自身欲有所墮，以手摩觸一切身份。如是邪見惡業行人，于業果報不生信心，如是種種在地獄中受報
【現代漢語翻譯】 現代漢語譯本： 『此世間、無他世間、無父無母。』像這樣斷言，自己失去善業的果報，還向他人宣說，使他人安住于邪見、隨喜邪見，自身也增長了邪見，宣揚說：『沒有原因、沒有業報、沒有正道。』這樣的人雖然穿著僧人的服裝，卻是大盜。這個人因為這些惡業的因緣，身死命終后墮入惡道，在那焦熱的大地獄中遭受巨大的苦惱。
那些不相信善惡業報的人：當他們臨終時，還未進入中陰階段，惡相就已經顯現。比如：病重時，眼中會看到險惡黑暗的地方，那裡有很多獅子、老虎、蛇、熊等猛獸，高大如山。看到這些景象，就會產生極大的恐懼，看到那些惡獸快速地向自己逼近，不停地逼近自己的身體。重病的人聽到獅子、老虎等的吼叫聲，會產生極大的恐懼、悲傷和懊惱。還會看到面容醜陋、嘴角歪斜的異人，還會看到上方有黑色的火焰，聽到野干發出各種各樣的叫聲。又會看到閻魔羅（Yama，掌管地獄的冥王）的人，身體呈現各種可怕的形狀，產生極大的恐懼。那些宣揚邪說的人、宣揚惡因的人、宣揚惡友的人、宣揚邪見的人、宣揚惡法的人、喜歡宣揚不相信業果的人所說的話，都是墮入險惡之地的原因。這些人欺騙自己也欺騙他人，是造作最大惡業的人。他們樂於做這些惡業，經常做，做了又不斷積累，等到惡果成熟的時候，就會看到這些不好的景象，產生極大的恐懼，全身顫抖，醜態外露，大小便失禁，或者呻吟，或者發出微弱的聲音，或者皺著眉頭，或者張著嘴巴，或者用手抓撓床鋪，或者看到自己從山頂墜落到地上；看到這些景象后，會用手去抵擋。照顧病人的人看到這些情況，會說：『這個病人正在胡亂抓撓空氣。』這樣的病人或者看到自己要墜落，就用手去觸控身體的各個部分。像這樣持有邪見、造作惡業的人，對於業果報應不生信心，這樣的人會在地獄中遭受各種各樣的報應。
【English Translation】 English version: 'This world, no other world, no father, no mother.' Uttering such assertions, one loses the fruits of one's own actions, speaks to others, causes others to abide in and rejoice in wrong views, increases one's own wrong views, and says: 'There is no cause, no action, no path.' Such a person, though wearing the robes of a monk, is a great thief. That person, due to these evil deeds, after the body breaks and life ends, falls into evil realms, suffering great torment in that scorching great hell.
Those who do not believe in the reality of karmic consequences: When they are about to die, before reaching the intermediate state (bardo), evil signs already appear. For example, when severely ill, they see in their eyes dangerous and dark places, where there are many lions, tigers, snakes, bears, and other fierce beasts, as tall as mountains. Seeing these sights, they experience great fear, seeing those evil beasts quickly approaching them, relentlessly closing in on their bodies. The severely ill person, hearing the roars of lions, tigers, etc., experiences great fear, sorrow, and regret. They also see strange people with wrinkled faces and crooked mouths, and they see black fire above, hearing the cries of jackals making various sounds. Furthermore, they see the people of Yama (the lord of death), their bodies taking on various terrifying shapes, causing great fear. The words spoken by those who preach false doctrines, preach evil causes, preach evil companions, preach wrong views, preach evil dharmas, and delight in preaching disbelief in karmic consequences, are the cause of falling into dangerous and evil places. These people deceive themselves and others, and are the creators of the greatest evil deeds. They delight in performing these deeds, do them frequently, and accumulate them repeatedly. When the time comes for the fruition of these evil deeds, they see such inauspicious shadows, experiencing great fear, their limbs trembling, their ugly state outwardly manifested, losing control of their bowels and bladder, or moaning, or uttering faint sounds, or frowning, or opening their mouths wide, or using their hands to clutch at the bedsheets, or seeing themselves falling from a mountaintop to the ground; having seen these sights, they try to resist with their hands. Those attending to the sick person, seeing these things, say: 'This patient is grasping at empty space.' Such a patient may see themselves about to fall, and use their hands to touch all parts of their body. Such people with wrong views and evil deeds do not have faith in the consequences of karma, and such people will suffer various retributions in hell.
相生，譬如屎堆，人雖未到已聞其臭。如是如是，未到地獄而見地獄惡處生相，極大恐怖，一切邪見不信之人如是驚怖。愚癡之人作集惡業，不善業價，買得地獄苦惱財物，彼處受報。如是地獄多有惡風，所謂斜風、卑波羅風，彼風嚴利，觸其身份，若拍若劈，彼風急惡，彼受身心二種苦惱。此身欲盡將至中有，臨死殘命，而心不能攀緣善法。
「彼邪見人於人世間如是空過，不得利益，于中有中，未入地獄，地獄相現，自業邪見惡業所致，謂心戰動，有不可愛惡色聲觸、諸味香等一切皆得，聞不可愛、可怖可畏地獄罪人啼哭之聲，有惡風觸如極利刀，得極苦味，見惡炎色、臭惡臭氣。彼人如是一切境界生大怖畏，心甚驚恐。如是惡人顛倒說法，惡業力故見地獄色皆悉顛倒，如是顛倒見地獄處莊嚴殊妙，故於地獄極生愛心，起意悕望：『我今云何得生彼處？』彼邪見人于有分中不得受苦，要生地獄，取因緣故生地獄中，取心即生，更無中間。既彼處生，即于生時，如前所說，活等地獄所受諸苦，彼一切苦此中具受十倍更重，四百四病，如地獄中極惡相似，無異譬喻，諸怖畏中此畏最勝，惡業果報皆悉平等。一種火生，如是惡火以胡麻許，若置山林、若國若洲，能速燒盡一閻浮提，何況地獄受罪人身。如是惡火燒
【現代漢語翻譯】 現代漢語譯本 相生，就像糞堆一樣，人還沒到就能聞到它的臭味。像這樣，像這樣，還沒到地獄就能看到地獄惡劣之處顯現的景象，極其恐怖，一切邪見不信之人都會如此驚恐。愚癡之人造作聚集惡業，用不善業的代價，買來地獄苦惱的財物，在那裡受報。 像這樣的地獄裡，有很多惡風，比如斜風、卑波羅風（意為破壞之風），這些風非常尖利，觸碰到身體，就像拍打、劈砍一樣，這些風又急又惡，使受罪之人身心都感到痛苦。這個身體快要死亡，將要進入中陰身（意為死亡和投胎之間的過渡狀態）階段，臨死前殘存的生命，卻無法攀緣善法。 那些持有邪見的人在人世間就這樣空虛度過，得不到任何利益，在中陰身階段，還沒進入地獄，地獄的景象就已經顯現，這是自己所造的惡業和邪見導致的，內心戰慄動搖，感受到不可喜愛的惡劣的色、聲、觸、味、香等一切，聽到不可喜愛、可怕可畏的地獄罪人的啼哭之聲，有像極利刀一樣的惡風觸碰，感受到極其痛苦的味道，看到惡劣的火焰顏色、臭惡的氣味。這個人對所有這些境界都感到極大的恐懼，內心非常驚恐。像這樣的惡人顛倒說法，因為惡業的力量，看到的地獄景象都是顛倒的，像這樣顛倒地看到地獄之處莊嚴殊妙，因此對地獄產生極大的愛心，生起念頭希望：『我現在要怎樣才能生到那個地方去呢？』這些持有邪見的人在中陰身階段無法避免受苦，一定要生到地獄中，因為他們已經種下了這樣的因緣，取心（意為執取的心念）即生，沒有中間的過渡。既然已經生到那裡，就在出生的那一刻，像前面所說的那樣，活地獄等所受的各種痛苦，在這裡都要承受，而且比之前重十倍，四百四病（意為各種疾病），就像地獄中極其惡劣的情況一樣，沒有其他的比喻可以形容，在各種怖畏之中，這種怖畏最為強烈，惡業的果報都是平等的。一種火生（意為地獄之火），像這樣的惡火，即使只有胡麻那麼大，如果放在山林、國家或者洲上，也能迅速燒盡整個閻浮提（意為我們所居住的這個世界），更何況是焚燒地獄受罪人的身體呢。像這樣的惡火燒
【English Translation】 English version Conditioned arising is like a pile of excrement; even before one arrives, one can smell its stench. Thus, thus, even before reaching hell, one sees the signs of the evil realms of hell arising, causing extreme terror. All those with wrong views and disbelief are terrified in this way. Foolish people create and accumulate evil karma, using the price of unwholesome deeds to buy the suffering and torment of hell, where they receive their retribution. In such hells, there are many evil winds, such as the oblique wind and the Vipula wind (meaning destructive wind). These winds are extremely sharp and, when they touch the body, they strike and cleave. These winds are swift and evil, causing the suffering beings to experience both physical and mental torment. As the body is about to perish and enter the intermediate state (antarabhava, meaning the transitional state between death and rebirth), the remaining life force at the point of death is unable to cling to wholesome dharmas. Those with wrong views pass through human existence in vain, without gaining any benefit. In the intermediate state, before entering hell, the signs of hell appear, caused by their own karma and wrong views. Their minds tremble and shake, and they experience all kinds of undesirable and unpleasant sights, sounds, touches, tastes, and smells. They hear the undesirable, terrifying, and dreadful cries of the hell beings. There are evil winds that touch like extremely sharp knives, and they experience extremely bitter tastes, see evil flames, and smell foul odors. Such a person experiences great fear from all these conditions, and their mind is greatly terrified. Such evil people speak perversely, and due to the power of their evil karma, the sights of hell they see are all inverted. In this inverted way, they see the hell realms as beautifully adorned, and therefore develop great affection for hell, giving rise to the thought and hope: 'How can I be born in that place?' These people with wrong views cannot avoid suffering in the intermediate state; they must be born in hell, because they have planted the causes and conditions for it. The moment they grasp (take hold of the thought), they are born, without any intermediate transition. Once they are born there, at the very moment of birth, as described earlier, all the sufferings experienced in the hells, such as the hell of revival, are fully experienced here, ten times more intensely. The four hundred and four diseases (meaning all kinds of diseases) are like the extremely evil conditions in hell, and there is no other analogy to describe it. Among all fears, this fear is the most supreme, and the results of evil karma are all equal. A single fire arises (meaning the fire of hell), and such an evil fire, even if it were only the size of a sesame seed, if placed in a forest, country, or continent, could quickly burn up the entire Jambudvipa (meaning the world we live in), let alone burn the bodies of the hell beings. Such an evil fire burns
罪人身，如生酥塊，洋已復生。在大闇處，無有晝夜差別之相，如是無量百千年歲。苦惱海中、一切闇中，邪見最闇，作集而說得如是果，于無數年時節長遠常被燒煮，所受苦惱不可譬喻。於一切時如是受苦，乃至惡業破壞無氣、腐爛盡滅，彼地獄中爾乃得脫。既得脫已，於五百世生餓鬼中，名黃餓鬼。彼人彼處既得脫已，於五百世生多苦惱畜生之中。彼處脫已，難得人身，如龜遇孔。若於前世過去久遠有善業熟，得生人中，在於邊處夷人中生，常病常貧，目盲少命，所有語言人所不信，是彼邪見余殘果報。
「又彼比丘知業果報，次觀焦熱之大地獄，有何異處？彼見聞知：有別異處名大燒處，是彼地獄最初別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，業及果報如前所說。復有邪見，樂行多作，得惡業果。云何邪見？所謂有人作如是見：殺生因緣得生天中。如是惡業得惡果報。何以故？以死苦者，苦中最重；諸道中樂，天樂為最。殺生之業，非彼樂因；殺生與苦，故非樂因。如是既作惡因業果，為他人說如是邪見，得惡業果而不懺悔。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生大燒處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受十倍更重。復
【現代漢語翻譯】 現代漢語譯本：罪人的身體，就像一塊剛做好的酥油，融化后又重新凝固。在極度黑暗的地方，沒有白天和黑夜的區別，就這樣度過無數的百年千年。在痛苦的海洋中，一切黑暗之中，邪見最為黑暗，造作聚集而說會得到這樣的果報，在無數年的漫長歲月中，經常被燒煮，所受的苦惱無法比喻。在所有的時間裡都這樣受苦，直到惡業消散，氣息斷絕，腐爛消滅，才能從那個地獄中脫離。脫離之後，會在五百世中轉生為餓鬼，名字叫做黃餓鬼。那個人在那裡脫離之後，會在五百世中轉生到充滿痛苦的畜生道中。從那裡脫離之後，很難得到人身，就像烏龜遇到浮木的孔洞一樣困難。如果在前世過去很久以前有善業成熟，能夠轉生為人，也會出生在邊遠地區，成為野蠻人，經常生病，經常貧窮，眼睛瞎了，壽命很短，所說的話沒有人相信，這是邪見所剩下的果報。 『此外，那位比丘瞭解業的果報，接著觀察焦熱大地獄，有什麼不同的地方？他看到並知道：有一個特別的地方叫做大燒處，是那個地獄最初的特殊之處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語，這些業以及果報就像前面所說的那樣。還有邪見，喜歡去做，經常去做，會得到惡業的果報。什麼是邪見？就是有人產生這樣的見解：殺生是因為可以轉生到天界。這樣的惡業會得到惡果報。為什麼呢？因為死亡的痛苦，是所有痛苦中最重的；所有道中的快樂，天界的快樂是最好的。但是殺生的行為，不是獲得快樂的原因；殺生帶來痛苦，所以不是快樂的原因。像這樣造作惡因惡果，還為他人宣說這樣的邪見，得到惡業的果報而不懺悔。這個人因為這樣的惡業因緣，身死命終后墮入惡道，在大燒處地獄中受極大的苦惱。所說的苦惱，就像前面所說的活地獄等所受的苦惱一樣，所有那些苦惱在這裡都要承受，而且要加重十倍。』
【English Translation】 English version: The body of a sinner is like a lump of fresh ghee, which melts and then reforms. In a place of great darkness, there is no distinction between day and night, and so it continues for countless hundreds and thousands of years. In the ocean of suffering, among all darkness, wrong views are the darkest. Accumulating and speaking of such views leads to such a result. For countless years, one is constantly burned, and the suffering endured is beyond comparison. One suffers in this way at all times, until the evil karma is destroyed, the breath ceases, and it decays and is extinguished. Only then can one escape from that hell. Having escaped, one is reborn as a hungry ghost for five hundred lifetimes, named the Yellow Hungry Ghost. Having escaped from that place, one is reborn into the animal realm, full of suffering, for five hundred lifetimes. Having escaped from there, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a floating log. If, in a distant past life, good karma has ripened, one may be born among humans, but in a remote place, among barbarians, constantly sick, constantly poor, blind, with a short life, and one's words are not believed. This is the remaining karmic result of wrong views. 『Furthermore, that Bhikshu (Buddhist monk) understands the karmic results and then observes the Scorching Great Hell, what are its different aspects? He sees and knows: there is a special place called the Great Burning Place, which is the initial special place of that hell. What karma causes beings to be born in that place? He sees and knows: if a person kills, steals, engages in sexual misconduct, drinks alcohol, lies, these actions and their karmic results are as previously described. Furthermore, having wrong views, enjoying and frequently engaging in them, one obtains the karmic result of evil. What are wrong views? That is, someone holds such a view: killing leads to rebirth in the heavens. Such evil karma leads to evil results. Why? Because the suffering of death is the heaviest of all sufferings; among all realms of happiness, the happiness of the heavens is the greatest. However, the act of killing is not the cause of happiness; killing brings suffering, therefore it is not the cause of happiness. Thus, creating evil causes and evil results, and also proclaiming such wrong views to others, one obtains the karmic result of evil without repentance. That person, due to such evil karma, after the body breaks and life ends, falls into evil realms, and in the Great Burning Place hell, endures great suffering. The suffering spoken of, like the suffering endured in the Living Hell and others as previously described, all those sufferings are endured here, and are intensified tenfold.』
有勝者：以惡業故，自身生火，其火極熱。餘地獄火於此地獄極熱大火，十六分中唯是一分。此地獄人見餘地獄所有諸火猶如霜雪。此地獄人內外炎燃，而復更有第三熾火，謂心悔熱。如是異生而復更燒。彼地獄人自知邪見，如是苦果苦報苦味，以邪見故如是火燒，無一念間暫時得樂。如是焦熱大地獄處名大燒處，彼惡邪見惡業行人，長遠時煮。云何長時？無人知數。彼地獄人於一切時燒煮散壞，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生餓鬼中，於二百世生畜生中。彼人彼處既得脫已，若生人中同業之處，則于父母不生敬重，無慚無愧、無羞無恥，食人糞屎，于諸國土處處遊行離聞正法，為一切人之所嫌賤，與狗同食、與狗同行，手足粗捩，常依他食，盡其身命空無福德；舍此身已，次第還入不可愛道，如前邪見不愛中下。彼比丘既觀察已，隨喜正見、正意諦觀，行於正道，得涅槃行，相應觀察。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為分荼離迦，是彼地獄第二別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說，復有邪見，如是一種樂行多作，
【現代漢語翻譯】 現代漢語譯本 有勝者（Youshengzhe）：由於惡業的緣故，自身生起火焰，那火焰極其熾熱。其他地獄的火焰與這個地獄極其熾熱的大火相比，只有它的十六分之一。這個地獄中的人看到其他地獄的所有火焰，就像看到霜雪一樣。這個地獄中的人內外都被火焰燃燒，而且還有第三種熾熱的火焰，叫做心懷悔恨的熱惱。像這樣，異樣的痛苦不斷地燃燒他們。那些地獄中的人自己知道是邪見導致了這樣的苦果、苦報、苦味，因為邪見的緣故，他們被火焰燃燒，沒有一念之間能夠得到暫時的快樂。像這樣焦熱的大地獄，名為大燒之處，那些懷有惡邪見、造作惡業的人，要在這裡被長久地煮熬。什麼是長久呢？沒有人能夠知道它的具體數字。那些地獄中的人在一切時候都被燒煮、散壞，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有窮盡，在一切時候，痛苦都不會停止；如果惡業窮盡了，他們才能從那個地獄處脫離。脫離之後，還要在三百世中轉生為餓鬼，在二百世中轉生為畜生。那些人在那些地方脫離之後，如果轉生到人間，在與他們過去所造惡業相似的地方，就會對父母不生起敬重之心，沒有慚愧之心、沒有羞恥之心，吃人的糞便，在各個國土處處都遠離聽聞正法的機會，被所有的人嫌棄鄙賤，與狗一同飲食、與狗一同行走，手腳粗大扭曲，常常依靠他人供養才能生存，耗盡一生也沒有任何福德；捨棄這個身體之後，依次還會進入不可喜愛的惡道，就像之前那樣，因為邪見而落入不喜愛的低下境地。那位比丘在觀察了這些之後，隨喜正見、以正確的意念仔細觀察，行走在正道上，獲得涅槃的修行，相應地進行觀察。
『此外，那位比丘知道了業的果報，又觀察焦熱的大地獄，還有什麼地方？他看到並且知道：還有另外一個地方，那個地方叫做分荼離迦（Fentuolijia），是那個地獄的第二個特殊之處。眾生因為什麼業而生到那個地方呢？他看到並且知道：如果有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做並且大量地做這些惡行，那麼他們的業和果報就像前面所說的那樣，而且還懷有邪見，像這樣喜歡做並且大量地做這些惡行，'
【English Translation】 English version Youshengzhe (The Victorious One): Due to evil karma, fire arises from within oneself, and that fire is extremely hot. The fire of other hells is only one-sixteenth of this extremely hot great fire in this hell. The people in this hell see all the fires of other hells as if they were frost and snow. The people in this hell are burning inside and out, and there is also a third burning fire, called the heat of remorse. In this way, different sufferings continue to burn them. Those in hell know that it is wrong views that lead to such bitter fruits, bitter retributions, and bitter tastes. Because of wrong views, they are burned by fire, without a single moment of temporary happiness. Such a scorching great hell is called the place of great burning, where those with evil views and evil deeds are cooked for a long time. How long is long? No one knows the number. Those in hell are burned, scattered, and destroyed at all times, until the evil karma has not been destroyed, has not decayed, and the energy of karma has not been exhausted. At all times, suffering does not cease; if evil karma is exhausted, then they can escape from that hell. After escaping, they will be reborn as hungry ghosts for three hundred lifetimes and as animals for two hundred lifetimes. After escaping from those places, if they are reborn among humans, in places similar to their past evil deeds, they will not have respect for their parents, have no shame, eat human feces, and be far from hearing the Dharma in all countries. They are despised by all people, eat with dogs, walk with dogs, have rough and twisted hands and feet, and always rely on others for food, wasting their lives without any merit. After abandoning this body, they will successively enter the undesirable evil paths, just as before, falling into undesirable and lowly states because of wrong views. After observing these things, that Bhiksu rejoices in right views, observes carefully with right intention, walks on the right path, attains the practice of Nirvana, and observes accordingly.
『Furthermore, that Bhiksu, knowing the retribution of karma, observes the great hell of scorching heat again, where else is there? He sees and knows: there is another place, that place is called Fentuolijia (Pundarika), which is the second special place of that hell. What karma causes beings to be born in that place? He sees and knows: if a person kills, steals, engages in sexual misconduct, drinks alcohol, lies, likes to do and does a lot of these evil deeds, then their karma and retribution are as described before, and they also have wrong views, liking to do and doing a lot of these evil deeds like this,』
所謂：有人自餓而死，望得生天，彼人如是復教他人、若隨喜他令住邪見，惡因所縛，心惡思惟，造作惡論，復教他人令住惡論，彼人如是自餓而死。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄分荼梨迦別異處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受兩倍更重。復有勝者，所謂：彼人一切身份炎鬘無間，如是罪人一切身份，無芥子許中間無火、無炎燃處，彼人惡業相似因果，火熱甚熾不可譬喻，無有相似。如彼邪見，一切業中最第一惡，如彼相似，其火熱極，一切火中此火最熱。一切惡業相似得果，是故彼火不可譬喻，無有相似。彼業力故，於一切時常燒不停。如是燒已，復見開敷分荼梨迦，無量鳥眾喜樂池流，清水具足。異地獄人如是說言：『汝疾走來，汝疾走來。我此間有分荼梨迦，池林清軟，有水可飲，林有潤影近在不遠。』彼地獄人喚邪見人而安慰之，相隨走趣分荼梨迦池林水所。既如是走，火炭滿道，道上有坑滿中熾火。罪人入已，一切身份皆悉燒盡。燒已復生，生已復燒。渴欲飲水，走猶不息。既如是走，鞞多羅杖生在道上，杖有火炎拘捩罪人，一切身份皆悉作瘡，骨髓散盡，盡已復生。以熱渴故，猶故走趣分荼梨迦池水樹林，以惡業故，有食肉蟲遍其身體，啄
【現代漢語翻譯】 現代漢語譯本 所謂：有人自己餓死，希望能夠昇天，這個人如果這樣教導他人，或者隨喜他人而使其持有邪見，就會被惡因所束縛，心中懷有惡劣的思惟，製造出邪惡的理論，又教導他人使其持有邪惡的理論，這個人就像這樣自己餓死一樣。這個人因為這種惡業的因緣，身死命終後會墮入惡道，在那地獄的分荼梨迦（一種地獄）特別之處出生，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活等地獄所受的苦惱，他在這裡全部都要承受，而且還要加倍的嚴重。還有更勝的苦惱，就是：這個人的全身都被火焰所覆蓋，沒有間斷，就像這樣的罪人，全身沒有像芥子那麼大的地方是沒有火、沒有火焰燃燒的，這個人的惡業所導致的相似的因果，火焰的熱度非常熾盛，無法用比喻來形容，沒有任何事物可以與之相比。就像那邪見，在一切的惡業中是最為惡劣的，就像那邪見一樣，那火焰的熱度也是極其熾熱的，在一切的火焰中，這種火焰是最為熾熱的。一切的惡業所導致的相似的果報就是這樣，所以這種火焰是無法用比喻來形容的，沒有任何事物可以與之相比。因為這種業力的緣故，這種火焰會一直燃燒，不會停息。像這樣燃燒之後，又會看到開滿鮮花的分荼梨迦（蓮花），無數的鳥兒在其中快樂地嬉戲，池塘里流水潺潺，清澈的水源充足。其他的地獄之人會這樣說：『你快點過來，你快點過來。我這裡有分荼梨迦（蓮花），池塘和樹林都很清涼柔軟，有水可以飲用，樹林有陰涼，離這裡不遠。』那些地獄之人呼喚持有邪見的人，安慰他們，一起走向分荼梨迦（蓮花）的池塘和樹林以及水源之處。像這樣走著，道路上滿是燃燒的炭火，道路上有坑，坑裡充滿了熾熱的火焰。罪人進入之後，全身都被燒盡。燒盡之後又會復生，復生之後又會被燒盡。因為口渴想要喝水，所以不停地走著。像這樣走著，鞞多羅（一種刑具）杖出現在道路上，杖上有火焰，扭曲著罪人，使罪人的全身都佈滿瘡痍，骨髓都散盡，散盡之後又會復生。因為又熱又渴，所以仍然走向分荼梨迦（蓮花）的池水和樹林，因為惡業的緣故，有吃肉的蟲子遍佈他的身體，啄食他的身體。
【English Translation】 English version It is said: If someone starves himself to death, hoping to be reborn in heaven, and then teaches others to do the same, or rejoices in others holding wrong views, he will be bound by evil karma. With evil thoughts in his mind, he creates evil theories and teaches others to hold them. This person starves himself to death in this way. Because of this evil karma, when his body breaks and his life ends, he will fall into an evil realm, being born in a special place in the Pundarika (a type of hell) hell, suffering great torment. The suffering is as described before, the suffering experienced in the hells like the 'Living' hell, he will experience all of that here, but twice as severely. Furthermore, there is even greater suffering: every part of this person's body is continuously covered in flames, without interruption. For such a sinner, there is not even a space the size of a mustard seed on his body that is without fire or burning flames. The similar cause and effect resulting from this person's evil karma is that the heat of the flames is extremely intense, beyond comparison, and nothing can be likened to it. Just as wrong view is the most evil of all evil deeds, similarly, the heat of those flames is extremely intense, the hottest of all fires. The similar result of all evil deeds is like this, so these flames are beyond comparison, and nothing can be likened to them. Because of the power of this karma, it burns constantly at all times without ceasing. After being burned like this, he then sees the Pundarika (lotus flower) in full bloom, countless birds joyfully playing, and streams of water flowing in the ponds, with abundant clear water. Other hell beings say to him: 'Come quickly, come quickly. Here I have Pundarika (lotus flowers), the ponds and forests are cool and soft, there is water to drink, and the forest has shade, not far from here.' Those hell beings call out to the person holding wrong views, comforting him, and together they walk towards the Pundarika (lotus flower) ponds, forests, and water sources. As they walk, the road is full of burning coals, and there are pits filled with blazing flames. When the sinner enters, his entire body is burned to ashes. After being burned, he is reborn, and after being reborn, he is burned again. Because of thirst, he continues to walk without stopping. As he walks, the Vetarani (a type of weapon) staff appears on the road, with flames on the staff, twisting the sinner, causing sores all over his body, and his marrow is scattered. After being scattered, he is reborn. Because of the heat and thirst, he still walks towards the Pundarika (lotus flower) ponds and forests, and because of his evil karma, flesh-eating worms cover his body, pecking at it.
其兩眼而啖食之。啄已復生，生已復啄。彼人無眼而復熱渴，如是走趣分荼梨迦池水樹林，復有異蟲生在其身，彼盲眼人一切身份為蟲所食，唱聲大喚。又複眼生，蟲復啄食。如是無量百千年歲，食已復生，生已復食。若復走趣分荼梨迦池水樹林，既到彼已，悕望涼冷，便前進入。既入彼處分荼梨迦，炎燃高火五百由旬，彼地獄人惡業所誑，各各別上分荼梨迦。既上樹已，多有炎鬘普遍身份，如是上已，受第一惡極重苦惱。飢渴所逼，如是彼處所有熾火，其色猶如分荼離迦，彼火燒炙，死而復活，一切身份皆悉遍燒，如甄叔迦樹色相似，於一切時受大苦惱。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於四百世生餓鬼中，受飢渴苦。既得脫已，於三百世生畜生中。既得脫已，難得人身，如龜遇孔。若生人中同業之處，彼人則生畏刀鐵處、儉處、賊處、多惡人處國土中生，又彼生處常貧常病，僕使下賤諸根不具。是彼邪見惡行惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名為龍旋，是彼地獄第三別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見，樂行
【現代漢語翻譯】 現代漢語譯本： 然後（地獄的罪人）被（鐵嘴鳥）啄食他們的雙眼。啄食之後眼睛又重新長出來，長出來之後又被啄食。那個人沒有眼睛，而且又熱又渴，就這樣跑向分荼梨迦池（Punḍarīka，白蓮花池）的水邊樹林，又有其他的蟲子生在他的身上，那個瞎眼人的全身都被蟲子吃掉，發出巨大的叫喊聲。然後眼睛又重新長出來，蟲子又重新啄食。就這樣經過無量百千年，吃掉之後又重新長出來，長出來之後又被吃掉。如果跑向分荼梨迦池的水邊樹林，到達那裡之後，希望得到涼爽，便向前進入。進入那個分荼梨迦池，那裡燃燒著高達五百由旬（Yojana，古印度長度單位）的火焰，那些地獄的罪人被惡業所迷惑，各自爬上分荼梨迦樹。爬上樹之後，身上到處都是火焰，就這樣爬上去，承受第一等的極重苦惱。被飢渴所逼迫，那裡所有的熾熱火焰，顏色猶如分荼離迦花，被火燒烤，死了又活過來，全身都被燒遍，像甄叔迦樹（Kiṃśuka，火焰樹）的顏色一樣，時時刻刻都在承受巨大的苦惱。直到惡業沒有消滅、沒有腐爛、業力沒有耗盡，時時刻刻都在不停地受苦；如果惡業消盡，才能從那個地獄中脫離。脫離之後，在四百世中生於餓鬼道，承受飢渴的痛苦。脫離之後，在三百世中生於畜生道。脫離之後，很難得到人身，就像烏龜遇到木板上的孔洞一樣困難。如果生在人道中，在共同業力的地方，那個人就會出生在畏懼刀兵鐵器的地方、貧困的地方、盜賊出沒的地方、多惡人的國家中，而且他出生的地方常常貧窮多病，僕人殘缺不全，諸根不具足。這是邪見、惡行、惡業所剩下的果報。
『此外，那位比丘知道業的果報，又觀察焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方叫做龍旋（Dragon Whirlwind），那是這個地獄的第三個特殊之處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做這些事情，那麼他的業和果報就像前面所說的那樣。此外，如果有人持有邪見，喜歡做這些事情……』
【English Translation】 English version: Then (the sinners in hell) have their eyes pecked out by (iron-beaked birds). After being pecked, the eyes grow back, and after growing back, they are pecked again. That person has no eyes and is also hot and thirsty, so he runs towards the water and trees of the Puṇḍarīka (white lotus) pond, and other insects grow on his body. The whole body of that blind person is eaten by insects, and he cries out loudly. Then the eyes grow back again, and the insects peck them again. This goes on for immeasurable hundreds of thousands of years, eaten and then regrowing, regrowing and then being eaten. If he runs towards the water and trees of the Puṇḍarīka pond, and arrives there, hoping to find coolness, he goes forward and enters. Entering that Puṇḍarīka pond, there burns a fire five hundred Yojanas (ancient Indian unit of length) high. Those hell beings, deluded by their evil karma, each climb up the Puṇḍarīka tree. After climbing the tree, flames cover their entire bodies. Having climbed up in this way, they endure the first and most severe suffering. Driven by hunger and thirst, all the blazing fire there is the color of the Puṇḍarīka flower. They are burned by the fire, die and are revived, and their entire bodies are burned all over, resembling the color of the Kiṃśuka (flame tree) tree. At all times they endure great suffering. Until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, they suffer without ceasing at all times. If the evil karma is exhausted, then they can escape from that hell. After escaping, they are born in the realm of hungry ghosts for four hundred lifetimes, enduring the suffering of hunger and thirst. After escaping, they are born in the animal realm for three hundred lifetimes. After escaping, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a plank of wood. If they are born in the human realm, in a place of shared karma, that person will be born in a place where they fear knives and iron weapons, a place of poverty, a place where thieves roam, a country with many evil people, and the place where they are born is often poor and sick, with servants who are incomplete and faculties that are not whole. These are the remaining karmic results of wrong views, evil deeds, and evil karma.
『Furthermore, that Bhikṣu (Buddhist monk) knows the results of karma, and observes the scorching great hell, what other places are there? He sees and knows: there is another place called Dragon Whirlwind, which is the third special place in this hell. What karma causes beings to be born in that place? He sees and knows: if a person kills, steals, commits sexual misconduct, drinks alcohol, lies, and enjoys doing these things, then their karma and results are as described before. Furthermore, if someone holds wrong views and enjoys doing these things...』
多作，所謂：有人形相不正，或有常𨀛不曾正坐，若常合掌、常手支頰、常舐手食，有如是等諸外道輩，彼有說言：『斷欲瞋癡得涅槃者，是則不然。寂靜根者是亦不得。』彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生龍旋處，受大苦惱。所謂苦者：彼處多饒炎頭惡龍，瞋怒毒盛，在彼地獄。彼龍身量若一居賒有一由旬，惡毒熾盛普身遍體，有見毒者、有觸毒者、有牙毒者，滿彼地獄。彼地獄人生龍群中，眾龍迴轉拶磨罪人碎如麨摶。復有生在龍口中者，彼牙毒炎連急速嚼，有無量到、若百千到，死已復生，生已復嚼，嚼已復死，死已復生。彼諸罪人三種火燒：一是毒火；二、地獄火；三、飢渴火。彼諸罪人生三火中受堅䩕苦，自業相似；復有第四病火煮之，病重苦惱，不可具說。如是罪人惡業行者，常一切時在火中生，燒煮拶磨乾燥碎散，乃至惡業破壞無氣、腐爛盡滅，彼地獄處爾乃得脫。既得脫已，百五十世生在針咽餓鬼之中；於二百世生畜生中，飢渴燒身，離水無水，謂師子虎熊羆等身，在於曠野十二由旬無水之處。若得脫已，難得人身，如龜遇孔。若生人中則為野人，眼不見食，何況食之？唯食藥草及諸果等，以自存活。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，更有何處
【現代漢語翻譯】 現代漢語譯本
要多加註意，比如：如果有人形貌不端正，或者經常懶散不端正地坐著，如果經常合掌、經常用手托著臉頰、經常舔手吃東西，像這些外道之輩，他們有人說：『斷除貪慾、嗔恨、愚癡就能得到涅槃』，這是不對的。想要通過寂靜六根來達到涅槃也是不可能的。』這些人因為這些惡業的因緣，身死命終後會墮入惡道，在那地獄中，生在龍旋轉的地方，遭受巨大的苦惱。所謂的苦惱是：那個地方有很多炎頭惡龍，嗔怒和毒性很強，在那地獄中。那些龍的身量，如果一個居賒（Kusha，長度單位）有一由旬（Yojana，長度單位），惡毒熾盛遍佈全身，有的龍有見毒、有的龍有觸毒、有的龍有牙毒，遍佈整個地獄。那些地獄中的眾生在龍群中，被眾龍迴旋擠壓，磨碎得像炒麵一樣。還有的眾生生在龍的口中，被牙齒的毒火迅速地咀嚼，無數次、或者成百上千次，死了又生，生了又被咀嚼，咀嚼了又死，死了又生。那些罪人被三種火焚燒：一是毒火；二是地獄火；三是飢渴火。那些罪人在三種火中遭受堅硬的痛苦，這是他們自己所造的惡業所導致的相似果報；還有第四種病火來煮他們，病痛沉重苦惱，無法詳細訴說。像這樣的罪人，因為惡業的行為，經常在火中出生，被燒煮擠壓，乾燥碎散，直到惡業破壞，沒有氣息、腐爛消滅，才能從那地獄處脫離。即使脫離了地獄，還要在一百五十世中，生在針咽餓鬼之中；在二百世中，生在畜生道中，被飢渴焚燒身體，沒有水，遠離水源，比如獅子、老虎、熊、羆等身體，在曠野十二由旬沒有水的地方。如果能夠脫離畜生道，就很難得到人身，就像烏龜遇到木孔一樣困難。即使生在人中，也是野人，眼睛看不見食物，更何況吃到食物呢？只能吃藥草和各種果實等，來維持生存。這是他們惡業的剩餘果報。
『此外，那位比丘知道業的果報，又觀察焦熱的大地獄，還有什麼地方呢？』 English version
One should be mindful of many things, for example: if someone's appearance is not proper, or if they are often lazy and do not sit properly, if they constantly put their palms together, constantly support their cheeks with their hands, constantly lick their hands while eating, like these heretics, some of them say: 'Eliminating desire, anger, and ignorance will attain Nirvana,' this is not correct. Achieving Nirvana through quieting the six senses is also impossible.' These people, due to the causes and conditions of these evil deeds, will fall into evil realms after death, into that hell, born in the place where dragons spin, suffering great torment. The so-called torment is: that place has many flaming-headed evil dragons, with strong anger and venom, in that hell. The size of those dragons, if one Kusha (Kusha, a unit of length) is one Yojana (Yojana, a unit of length), their venom is intense and covers their entire bodies, some dragons have venom in their gaze, some have venom in their touch, some have venom in their teeth, filling the entire hell. Those beings in hell are among the dragon hordes, being squeezed and ground by the spinning dragons, crushed like fried flour. Some beings are born in the mouths of the dragons, being quickly chewed by the venomous fire of their teeth, countless times, or hundreds and thousands of times, dying and being reborn, being reborn and being chewed again, being chewed and dying again, dying and being reborn. Those sinners are burned by three fires: one is venomous fire; the second is hellfire; the third is the fire of hunger and thirst. Those sinners suffer firm torment in the three fires, this is the similar retribution caused by their own evil deeds; there is also a fourth fire of disease to cook them, the pain of illness is heavy and tormenting, impossible to describe in detail. Such sinners, because of their evil deeds, are constantly born in fire, being burned, squeezed, dried, crushed, and scattered, until the evil deeds are destroyed, without breath, rotten and annihilated, only then can they escape from that hell. Even if they escape from hell, they must be born as needle-throated hungry ghosts for one hundred and fifty lifetimes; for two hundred lifetimes, they are born in the animal realm, their bodies burned by hunger and thirst, without water, far from water sources, such as the bodies of lions, tigers, bears, and grizzlies, in a wilderness twelve Yojanas without water. If they can escape the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a piece of wood. Even if they are born among humans, they are savages, their eyes cannot see food, let alone eat it? They can only eat herbs and various fruits, etc., to sustain themselves. This is the remaining retribution of their evil deeds.
'Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma, and observes the scorching great hell, what other places are there?'
【English Translation】 English version
One should be mindful of many things, for example: if someone's appearance is not proper, or if they are often lazy and do not sit properly, if they constantly put their palms together, constantly support their cheeks with their hands, constantly lick their hands while eating, like these heretics, some of them say: 'Eliminating desire, anger, and ignorance will attain Nirvana,' this is not correct. Achieving Nirvana through quieting the six senses is also impossible.' These people, due to the causes and conditions of these evil deeds, will fall into evil realms after death, into that hell, born in the place where dragons spin, suffering great torment. The so-called torment is: that place has many flaming-headed evil dragons, with strong anger and venom, in that hell. The size of those dragons, if one Kusha (Kusha, a unit of length) is one Yojana (Yojana, a unit of length), their venom is intense and covers their entire bodies, some dragons have venom in their gaze, some have venom in their touch, some have venom in their teeth, filling the entire hell. Those beings in hell are among the dragon hordes, being squeezed and ground by the spinning dragons, crushed like fried flour. Some beings are born in the mouths of the dragons, being quickly chewed by the venomous fire of their teeth, countless times, or hundreds and thousands of times, dying and being reborn, being reborn and being chewed again, being chewed and dying again, dying and being reborn. Those sinners are burned by three fires: one is venomous fire; the second is hellfire; the third is the fire of hunger and thirst. Those sinners suffer firm torment in the three fires, this is the similar retribution caused by their own evil deeds; there is also a fourth fire of disease to cook them, the pain of illness is heavy and tormenting, impossible to describe in detail. Such sinners, because of their evil deeds, are constantly born in fire, being burned, squeezed, dried, crushed, and scattered, until the evil deeds are destroyed, without breath, rotten and annihilated, only then can they escape from that hell. Even if they escape from hell, they must be born as needle-throated hungry ghosts for one hundred and fifty lifetimes; for two hundred lifetimes, they are born in the animal realm, their bodies burned by hunger and thirst, without water, far from water sources, such as the bodies of lions, tigers, bears, and grizzlies, in a wilderness twelve Yojanas without water. If they can escape the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a piece of wood. Even if they are born among humans, they are savages, their eyes cannot see food, let alone eat it? They can only eat herbs and various fruits, etc., to sustain themselves. This is the remaining retribution of their evil deeds.
'Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma, and observes the scorching great hell, what other places are there?'
？彼見聞知：復有異處名為赤銅彌泥旋處，是彼地獄第四別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，所謂：計言一切世間命無命物，一切皆是魔醯首羅之所化作，非是業果。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生於赤銅彌泥旋處，受大苦惱。所謂苦者：彼地獄處赤炎銅汁滿中如海，其中多有鐵彌那魚，惡業所作，復有樹葉利如剃刀。生在赤銅彌泥旋處諸地獄人，在彼處生，生已復死，死已復生，一切身份皆悉散壞，爛熟浮出，在銅汁上出已覆沒，受大苦惱，迭相走奔，更互唱聲。彼邪見人邪見說者，唱喚既走，惡業所作，惡彌那魚張口疾走，向地獄人。彼魚既到，即以涎罥攝縛罪人，令入口中，以牙機關嚼之令碎。彼罪人身半在魚口，半在口外，熱炎赤銅沸汁煮之，受是二種堅急苦惱。彼人如是半在魚口常被咀嚼，半在熱炎赤銅汁煮，經無數時。既得脫已，更復入余異赤銅汁。既入彼處，多有惡蟲，蟲金剛嘴，牙復甚利無量熾毒。如是惡蟲在彼闇處赤銅汁中，取彼罪人嚼之令破，碎末如沙，然後食之。彼地獄人既受苦惱，若欲唱喚而張口者，彼赤銅汁滿其口中，不能出聲。彼赤銅汁遍滿九竅，滿已極煮，一切身份皆悉消洋。又復彼處時節長久，煮之下沉，沈已
【現代漢語翻譯】 現代漢語譯本 ？他見聞得知：還有一處地方名叫赤銅彌泥旋處（赤紅色的銅泥旋轉之處），是那個地獄的第四個特殊場所。眾生因為什麼業而生於那個地方呢？他見聞得知：如果有人殺生、偷盜、邪淫、飲酒、妄語，並且喜歡做這些惡事，聲稱一切世間的有情和無情之物，都是魔醯首羅（Maheshvara，印度教主神濕婆的別名）所化作的，不是業報的結果。這個人因為這些惡業的因緣，身死命終后墮入惡道，在那地獄的赤銅彌泥旋處出生，遭受巨大的苦惱。所謂的苦惱是：那個地獄到處充滿著像大海一樣多的赤紅沸騰的銅汁，其中有很多鐵彌那魚（Iron Mina fish，地獄中的鐵魚），都是由惡業所化現的，還有樹葉像剃刀一樣鋒利。生在赤銅彌泥旋處的那些地獄罪人，在那裡出生，出生后又死去，死去後又出生，全身都被摧毀，腐爛后浮出，在銅汁上浮出又沉沒，遭受巨大的苦惱，互相奔跑，互相呼喊。那些邪見之人，宣揚邪見的人，一邊呼喊一邊奔跑，因為惡業所致，兇惡的彌那魚張開大口迅速地衝向地獄罪人。那些魚一到，就用口中的粘液纏繞捆綁罪人，讓他們進入口中，用牙齒像機關一樣將他們嚼碎。那些罪人的身體一半在魚口中，一半在口外，被滾燙的赤銅汁煮著，遭受這兩種劇烈而痛苦的折磨。那些人就這樣一半在魚口中被不斷咀嚼，一半在滾燙的赤銅汁中被煮，經過無數的時間。好不容易脫離了魚口，又進入其他的赤銅汁中。進入那裡后，有很多惡蟲，這些蟲子有金剛石般的嘴，牙齒非常鋒利，帶有無量的劇毒。這些惡蟲在那黑暗的赤銅汁中，將那些罪人咬碎，磨成沙子一樣，然後吃掉。那些地獄罪人遭受苦惱，如果想要呼喊而張開嘴，赤銅汁就會灌滿他們的口中，無法發出聲音。赤銅汁遍佈他們的九竅，灌滿后劇烈地煮著，全身都被融化。而且那個地方的時間非常漫長，被煮后沉入底部，沉入后
【English Translation】 English version ? He sees, hears, and knows: Furthermore, there is another place called the Red Copper Mud Whirlpool, which is the fourth special location in that hell. What karma causes beings to be born in that place? He sees, hears, and knows: If people kill, steal, engage in sexual misconduct, drink alcohol, lie, and enjoy doing these evil deeds, claiming that all sentient and insentient things in the world are created by Maheshvara (another name for the Hindu god Shiva), and not the result of karma. Because of these evil karmic causes, such people fall into evil realms after death, being born in the Red Copper Mud Whirlpool of that hell, suffering great torment. The torment is as follows: that hell is filled with red, boiling copper liquid like an ocean, in which there are many Iron Mina fish (hellish iron fish), created by evil karma, and leaves as sharp as razors. The hell-dwellers born in the Red Copper Mud Whirlpool are born there, die, and are reborn, their entire bodies destroyed, rotting and floating, emerging and submerging in the copper liquid, suffering great torment, running and shouting to each other. Those with wrong views, those who propagate wrong views, shout and run, and because of their evil karma, the fierce Mina fish open their mouths and rush towards the hell-dwellers. When the fish arrive, they ensnare and bind the sinners with their saliva, forcing them into their mouths, and crushing them with their teeth like machines. Half of the sinners' bodies are in the fish's mouth, and half are outside, being boiled by the hot, red copper liquid, suffering these two kinds of intense and painful torment. In this way, half of their bodies are constantly chewed in the fish's mouth, and half are boiled in the hot, red copper liquid, for countless eons. After finally escaping, they enter other red copper liquids. Upon entering, there are many evil insects with diamond-like mouths, extremely sharp teeth, and immeasurable burning poison. These evil insects, in the dark red copper liquid, seize the sinners, chew them to pieces, grind them into sand, and then devour them. When those hell-dwellers suffer and try to shout, the red copper liquid fills their mouths, preventing them from making a sound. The red copper liquid fills their nine orifices, boiling them intensely, melting their entire bodies. Moreover, the duration of time in that place is very long, being boiled and sinking to the bottom, sinking and
浮出，既浮出已，惡業所作，多有風刀而甚毒利，碎割其身。彼不實語、不信業果邪見之人，常一切時燒煮散壞，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生餓鬼中，彼鬼名為悕望悕望。若得脫已，於三百世生畜生中，作象、作熊、作蟻子等，常患飢渴，寒熱所逼，風吹日炙，忍耐叵堪。彼畜生中既得脫已，難得人身，如龜遇孔。若於前世過去久遠有善業熟，得生人中，在多怖畏險惡之處、常斫木處、常取魚處，常生怖畏，是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，更有何處？彼見聞知：復有異處名鐵鑊處，是彼地獄第五別處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，業及果報如前所說；復有邪見，樂行多作，所謂：外道邪見齋中殺于丈夫，而作是言：『我今作會而殺丈夫，彼得生天，我亦生天。彼若生天，與我為證。』或有取龜殺證因緣後世生天；或復教他一生如是、種姓如是。妨礙正道安住邪道。如是惡業邪見之人，身壞命終墮于惡處，在彼地獄生鐵鑊處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受十倍更重。復有勝者：有六鐵鑊十由旬量，六者所謂平等受苦無力無救；火
【現代漢語翻譯】 現代漢語譯本 浮出水面，一旦浮出水面，由於惡業所致，會有許多風刀極其鋒利，切割他們的身體。那些說謊、不相信業果、持有邪見的人，總是不斷地被燒煮、擊散和破壞，直到惡業消盡、腐爛，業力之氣消散為止，他們會一直遭受痛苦。如果惡業消盡，他們才能從地獄中解脫。一旦解脫，他們會在三百世中轉生為名為『悕望悕望』的餓鬼。如果從餓鬼道解脫，他們會在三百世中轉生為畜生，變成象、熊、螞蟻等，經常遭受飢渴、寒冷和炎熱的折磨，被風吹日曬，難以忍受。從畜生道解脫后，很難獲得人身，就像烏龜遇到孔洞一樣困難。如果前世過去很久以前有善業成熟，他們可能會轉生為人，但會生在充滿恐懼和危險的地方，如經常砍伐樹木的地方、經常捕魚的地方，總是生活在恐懼之中，這是他們惡業的剩餘果報。 此外，那位比丘瞭解業的果報，又觀察焦熱的大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做鐵鑊處，那是地獄的第五個特殊場所。眾生因為什麼業而生於那個地方？他看到：有人殺生、偷盜、邪淫、飲酒、妄語，他們的業和果報如前所述。還有人持有邪見，喜歡並經常這樣做，例如：外道邪見的人在齋戒期間殺害男子，並說：『我現在舉行祭祀並殺害男子，他可以昇天，我也可以昇天。如果他昇天，可以為我作證。』或者有人爲了證明來世可以昇天而殺龜；或者教導他人一生這樣做，或者說他們的種姓就是如此。他們妨礙正道，安住于邪道。像這樣作惡業、持有邪見的人，身壞命終後會墮入惡道，在鐵鑊地獄中遭受巨大的痛苦。所謂的痛苦，就像前面所說的活地獄所受的痛苦一樣，他們在這裡要承受十倍更重的痛苦。更有甚者：有六個鐵鑊，每個都有十由旬那麼大，這六個鐵鑊意味著平等地承受痛苦，無力自救；火焰...
【English Translation】 English version Emerging, once emerged, due to evil deeds, there are many wind-knives that are extremely sharp, cutting their bodies. Those who speak untruthfully, do not believe in karmic consequences, and hold wrong views are constantly burned, scattered, and destroyed, until the evil deeds are exhausted, decayed, and the karmic energy is dissipated, they will continuously suffer. If the evil deeds are exhausted, they will be liberated from that hell. Once liberated, they will be reborn as hungry ghosts named 'Hope Hope' for three hundred lifetimes. If liberated from the hungry ghost realm, they will be reborn as animals for three hundred lifetimes, becoming elephants, bears, ants, etc., constantly suffering from hunger and thirst, cold and heat, being blown by the wind and scorched by the sun, unbearable to endure. After being liberated from the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If in a previous life, long ago, good deeds have matured, they may be reborn as humans, but will be born in places full of fear and danger, such as places where trees are constantly being cut down, places where fish are constantly being caught, always living in fear, which is the remaining karmic retribution of their evil deeds. Furthermore, that Bhikshu, knowing the karmic consequences, observes the scorching great hell, what other places are there? He sees and knows: there is another place called the Iron Cauldron Place, which is the fifth special place of that hell. What deeds cause beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, drink alcohol, and lie, their deeds and consequences are as previously described. There are also those who hold wrong views, like and frequently do such things, for example: those with externalist wrong views kill men during fasts, and say: 'I am now holding a sacrifice and killing men, he can be born in heaven, and I can also be born in heaven. If he is born in heaven, he can testify for me.' Or some kill turtles to prove that they can be born in heaven in the next life; or teach others to do so throughout their lives, or say that their lineage is like this. They hinder the right path and abide in the wrong path. Those who commit evil deeds and hold wrong views like this, after their bodies are destroyed and their lives end, will fall into evil realms, suffering great torment in the Iron Cauldron Hell. The so-called suffering is like the suffering experienced in the Living Hell as previously described, they will suffer ten times more severely here. Even more so: there are six iron cauldrons, each measuring ten yojanas, these six cauldrons mean equally enduring suffering, powerless to save themselves; the flames...
常熱沸；鋸葉水生；極利刀鬘；極熱沸水；多饒惡蛇。平等受苦無力鑊者：罪人入中，詳聚一處，作一身聚猶如麨摶，被煮無力而復更煮，轉復無力。如是惡處，身不能救、心不能救，如是無法惡道之人無法可救，離能救人，以無救故，長久時煮。火常熱沸熱鐵鑊者：罪人入中，熱沸赤銅煮之身散，灰亦叵得，盡已復生，生而常煮。鋸葉水生熱鐵鑊者：罪人入中，赤銅色水鋸割其身，彼處火炎，頭在下入。既入彼處，或沈或浮，常為鋸割，熱沸銅汁割其身體，脈脈分散，如是劈裂，又復沉沒，沒已更浮，浮已復沈。如是鋸水，常割常裂，皆悉熟爛猶如熟豆，身體分裂或浮或沈，于長久時常煮割劈。極利刀鬘熱鐵鑊者：罪人入中所受苦惱，有利刀鬘在彼鑊中，利如剃刀，劈其身份。若置罪人極熱沸水、多饒惡蛇。此二鑊者罪人入中所受苦惱，有熱沸水極沸勇沫，高半由旬，沫中有蛇，牙甚嚴利，若觸若見，皆有熾火燒地獄人，觸如刀割，肉盡骨在，煮之則熟，身皆爛盡，沸沫煮之，身份皆洋。若在水中苦毒煎煮，受第一苦，堅䩕重苦。彼地獄人，閻魔羅人若來到者起如是意：『作何方便，閉塞鑊門，令彼罪人不能走出？』閻魔羅人起如是意：『當以金剛堅塞其口，合之在地則不能走，種種苦惱在中具受。』閻魔羅人既發
此意，一切鐵鑊合口在下，復炎鬘火兩倍熾炎，彼地獄人受如是苦。閻魔羅人極有瞋意，復更思惟：『云何方便，更與異苦？』既思惟已，復取鐵薪，兩重炎燃。若地獄人意欲向上，熱沸銅汁，迭互相著，有身散者，有蛇嚴毒火燒其身已爛熟者。常一切時受種種苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處熱鐵鑊中爾乃得脫。既得脫已，於三百世生食臭氣餓鬼之中。彼處脫已，於三百世生畜生中。彼處脫已，若生人中同業之處，作癡論師說惡因論，心意顛倒：或望富樂，一月不食；有望生天，一日不食，愛使所縛。彼人如是，為苦所縛，如是如是復更受苦，是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名血河漂，是彼地獄第六別處。眾生何業生於彼處？所謂邪見惡業眾生，生於彼處。彼見有人違犯禁戒，多犯戒已，如是思惟：『我若苦行，罪則消滅，有多福德。』彼人既作如是思惟，入樹林中，懸腳著樹，頭面在下，以刀破鼻或自破額，作瘡血出，以火燒血，望得生天。是惡道行，譬如有人沙中求油，油不可得，彼人血盡而致命終。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄血河漂處，受大苦惱。所謂苦者，如前所說，活
【現代漢語翻譯】 現代漢語譯本： 此意是說，所有的鐵鑊（鐵製大鍋）都是合著口的，底部朝下，而且火焰的熾熱程度是普通火焰的兩倍。那些地獄中的人遭受著這樣的痛苦。閻魔羅人（掌管地獄的官）懷著極大的嗔恨之心，又在思考：『用什麼方法，才能再給他們增加不同的痛苦呢？』 思考之後，又拿來鐵柴，用兩重的火焰燃燒。如果地獄中的人想要向上爬，就會有滾燙的銅汁，互相潑灑，有些人身體被燒散，有些人被毒蛇纏繞，毒火焚燒他們的身體，直到爛熟。他們總是時時刻刻遭受各種各樣的痛苦，直到惡業沒有消滅、沒有腐爛，業力的氣息沒有耗盡，在任何時候都不會停止給予他們痛苦；如果惡業消盡，他們才能從地獄的熱鐵鑊中脫身。脫身之後，會在三百世中轉生到以食用臭氣為生的餓鬼之中。從餓鬼道脫身之後，會在三百世中轉生為畜生。從畜生道脫身之後，如果轉生到人道，會在與之前惡業相似的地方，成為愚癡的論師，宣說錯誤的因果理論，心意顛倒：或者希望得到財富和快樂，一個月不吃飯；或者希望昇天，一天不吃飯，被愛慾所束縛。這樣的人，被痛苦所束縛，就這樣一次又一次地遭受痛苦，這是他們惡業所剩下的果報。
『此外，那位比丘（出家的修行者）瞭解業的果報，又觀察焦熱的大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做血河漂，那是大地獄的第六個特殊之處。眾生因為什麼樣的業而生到那個地方呢？是那些持有邪見、造作惡業的眾生，會生到那個地方。他看到有人違犯了戒律，多次犯戒之後，這樣想：『我如果進行苦行，罪業就會消滅，就會有很多的福德。』 那個人這樣想了之後，就進入樹林中，把腳懸掛在樹上，頭朝下，用刀割破鼻子或者自己割破額頭，讓傷口流血，用火燒血，希望能夠昇天。這是錯誤的修行方式，就像有人在沙子中尋找油一樣，油是不可能得到的，那個人血流盡了，也就丟掉了性命。那個人因為這樣的惡業因緣，身死命終之後墮入惡道，在那地獄的血河漂處，遭受巨大的苦惱。所謂的苦惱，就像前面所說的那樣，活生生地...
【English Translation】 English version: The meaning of this is that all the iron cauldrons (large iron pots) are sealed shut, with the bottom facing down, and the flames are twice as intense as ordinary flames. Those hell beings suffer such torment. The Yamarajas (officials who govern hell) harbor great hatred and are constantly thinking: 'What means can I use to inflict different torments upon them?' After contemplating, they take iron firewood and burn it with double flames. If the hell beings try to climb upwards, boiling hot copper liquid is splashed upon them, scattering some bodies, while others are entwined by venomous snakes, and their bodies are burned by venomous fire until they are completely rotten. They constantly endure all kinds of suffering at all times, until their evil karma is not destroyed, not decayed, and the energy of their karma is not exhausted. At all times, the suffering will not cease. If their evil karma is exhausted, they can escape from the hot iron cauldron in that hell. After escaping, they will be reborn as hungry ghosts who feed on foul odors for three hundred lifetimes. After escaping from the hungry ghost realm, they will be reborn as animals for three hundred lifetimes. After escaping from the animal realm, if they are reborn as humans, they will become foolish teachers in places similar to their previous evil karma, proclaiming false theories of cause and effect, with their minds inverted: either hoping to gain wealth and happiness by not eating for a month, or hoping to be reborn in heaven by not eating for a day, bound by the desires of love. Such people are bound by suffering, and in this way, they suffer again and again. This is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhiksu (ordained monastic) understands the karmic consequences and observes the scorching great hell. What other places are there? He sees and knows: there is another place called the Blood River Drift, which is the sixth special place in the great hell. What karma causes beings to be born in that place? It is those beings who hold wrong views and create evil karma who will be born in that place. He sees someone violating the precepts, repeatedly breaking the precepts, and thinking: 'If I practice asceticism, my sins will be eliminated, and I will have much merit.' After thinking in this way, that person enters the forest, hangs his feet on a tree, with his head facing down, cuts his nose or his forehead with a knife, causing the wound to bleed, and burns the blood with fire, hoping to be reborn in heaven. This is a wrong way of practice, like someone trying to find oil in the sand. Oil cannot be obtained, and that person loses his life when his blood runs out. Because of this evil karma, that person falls into the evil realms after death, suffering great torment in the Blood River Drift of that hell. The so-called torment is as described before, being alive...
等地獄所受苦惱，彼一切苦此中具受五倍更重。復有勝者，所謂：彼處閻魔羅人手執熱炎枷刀𥎞石，散之為末，流血成河，此河急漂餘地獄人，多饒發骨。在彼河中復有第二赤銅河流，其河名曰惡水可畏，彼河有蟲，名為丸蟲，其觸如火，彼地獄處觸彼罪人，燒而食之。如是地獄血河所漂，年歲無數時節久遠受大苦惱。彼血河漂地獄之處，常一切時受惡苦惱，如是乃至彼邪見人惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世食煙活命，餓鬼中生。既得脫已，於四百世生畜生中，而作海鳥，或在海畔河口處生，彼鳥赤頭，是彼前業餘殘果報。若生人中同業之處，貧窮多病，是本惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為饒骨髓蟲，是彼地獄第七別處。眾生何業生於彼處？彼見聞知：若人多作惡不善業——身不善業、口不善業、意不善業，復離正聞，如是癡人望生梵世，惡行離戒、本性無戒。此諂曲人與他苦惱，遠離正戒，以干牛屎而自燒身。彼人現世燒身受苦，如是人中人火所燒，身壞命終墮于惡處——饒骨髓蟲地獄處生，受大苦惱。所謂苦者：鐵椎打頭乃至腳足，唱聲大喚，一切身份如蜜蠟摶不
【現代漢語翻譯】 現代漢語譯本
地獄中所受的苦惱，在這裡要承受五倍還要重的苦。還有更厲害的，閻魔羅人（Yamaraja，地獄之主）手持熾熱的枷刀和鐵錘，將罪人擊打成粉末，流出的血匯成河流，這條血河急速地衝刷著其他地獄的罪人，河中充滿了頭髮和骨頭。在這條河中還有第二條赤銅色的河流，這條河的名字叫做惡水可畏，河裡有蟲子，名字叫做丸蟲，它們的觸碰就像火焰一樣，在地獄裡觸碰那些罪人，焚燒併吞食他們。就這樣，被血河沖刷的地獄，年復一年，經受著無盡的苦難。血河沖刷的地獄之處，時時刻刻都在遭受著惡劣的苦惱，直到這些邪見之人所造的惡業沒有消散、沒有腐爛，業力之氣沒有耗盡，這種痛苦才會停止；如果惡業消盡，他們才能從地獄中解脫。解脫之後，他們會在五百世中以煙為食，轉生為餓鬼。再次解脫后，他們會在四百世中轉生為畜生，成為海鳥，或者生在海邊河口，這些鳥的頭是紅色的，這是他們前世惡業所剩下的果報。如果轉生為人，也會在同樣的地方貧窮多病，這是他們過去惡業所剩下的果報。 還有，這位比丘瞭解業報，又觀察焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方，那個地方叫做饒骨髓蟲，是這個地獄的第七個特殊之處。什麼樣的眾生會生到那個地方呢？他看到並知道：如果有人做了很多惡的不善業——身不善業、口不善業、意不善業，又遠離正確的教導，像這樣愚癡的人卻希望轉生到梵天世界，他們的行為邪惡，沒有戒律，本性就沒有戒律。這些諂媚虛偽的人給他人帶來痛苦，遠離正確的戒律，用干牛糞來焚燒自己的身體。這些人今生焚燒自己的身體遭受痛苦，像這樣的人在人間被火燒死，身壞命終后墮入惡道——生到饒骨髓蟲地獄，遭受巨大的苦難。所受的苦難是：用鐵錘擊打他們的頭，直到腳，他們大聲慘叫，整個身體像蜜蠟一樣柔軟不堪。
【English Translation】 English version
The suffering endured in those hells is experienced here five times more severely. Furthermore, there are even worse torments: Yamaraja's (Lord of Death) people, holding hot, flaming shackles, knives, and hammers, pulverize the sinners into dust, and the flowing blood forms a river. This blood river rapidly washes away other hell-beings, and is filled with hair and bones. Within this river, there is also a second river of red copper, named 'Terrible Foul Water.' In this river, there are worms called 'Maru worms,' whose touch is like fire. In that hellish place, they touch the sinners, burning and devouring them. Thus, the hells washed by the blood river endure immense suffering for countless years. The places in hell washed by the blood river constantly suffer evil torments, and this suffering continues until the evil and unwholesome karma of these heretical people is not destroyed or decayed, and the energy of their karma is not exhausted. If their evil karma is exhausted, they will then be released from that hell. After being released, they will live on smoke for five hundred lifetimes, being born among the hungry ghosts (pretas). After being released again, they will be born among animals for four hundred lifetimes, becoming seabirds, or being born at the mouths of rivers by the sea. These birds have red heads, which is the remaining result of their previous karma. If they are born as humans in similar circumstances, they will be poor and sickly, which is the remaining result of their original evil karma. Furthermore, this Bhikshu, knowing the results of karma, observes the scorching great hells and asks, 'What other places are there?' He sees and knows: there is another place, called 'Abundant Marrow Worms,' which is the seventh distinct place in that hell. What kind of beings are born in that place? He sees and knows: if people commit many evil and unwholesome deeds—evil deeds of body, evil deeds of speech, evil deeds of mind—and are far from right hearing (correct teachings), such foolish people hope to be born in the Brahma world, but their actions are evil, they have no precepts, and their nature is without precepts. These deceitful and crooked people cause suffering to others, are far from right precepts, and burn their own bodies with dried cow dung. These people suffer in this life by burning their bodies, and after being burned to death in this human world, they fall into evil realms—being born in the hell of 'Abundant Marrow Worms,' enduring great suffering. The suffering they endure is: their heads are struck with iron hammers, down to their feet, they cry out loudly, and their entire bodies are as soft and pliable as beeswax.
可分別，而復不死，是彼邪見惡業力故。彼地獄處曠三由旬，高五由旬，地獄人身廣長亦爾，遍滿其中以為肉山。彼地獄處饒濕生蟲，皆是眾生。如是蟲者，何業所致？若何丈夫、若何婦女，自身、他身有蟲虱等，本殺彼蟲——或殺蟻子、或黑蟲等、或殺蜱等，彼人以是惡業因緣，身壞命終彼處作蟲，名機關蟲。如是罪蟲生在彼山，自業所作，自業果生，以惡業故，饒骨髓蟲地獄之處，更復有餘閻魔羅人以火燒之。彼邪見者本人中時，以干牛糞燒身業故，與機關蟲一處合燒，受大苦惱。彼山既燒，火炎上出高十由旬。彼地獄人自罪業故，大火燒身，共機關蟲一處被燒，彼蟲身小，受苦亦少；彼地獄人身塊甚大，受苦亦多。彼火炎鬘迭互相燒，時節長遠年歲無數，不可窮盡。乃至彼人邪見惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生在針咽山傍止住餓鬼之中。彼處脫已，於五百世生畜生中，受海魚身，在於大海大波浪處，極冷水中、灰水之中。既得脫已，難得人身，如龜遇孔。若生人中同業之處，常在林行，在林中住或荒榛處資生活命，貧窮困苦，如是之人，彼荒榛中野火所燒。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼
【現代漢語翻譯】 現代漢語譯本： 可以分別，卻又不會死去，這是因為他們邪見惡業的力量所致。那地獄之處廣闊三由旬（約45公里），高五由旬（約75公里），地獄中人的身軀也同樣廣闊高大，遍佈其中，形成一座肉山。那地獄之處充滿濕生蟲，這些都是眾生。這些蟲子，是什麼業力導致的呢？如果有什麼男子、什麼女子，自身或他人身上有蟲虱等，原本殺害那些蟲子——或者殺害螞蟻、或者黑色的蟲子等、或者殺害蜱蟲等，那人因為這些惡業因緣，身壞命終后在那處變成蟲子，名叫機關蟲。這些罪蟲生在那座山上，是自己所作的業，自己業的果報所生，因為惡業的緣故，在那充滿骨髓蟲的地獄之處，更有閻魔羅人（掌管地獄的獄卒）用火焚燒他們。那些邪見者在人中時，因為用干牛糞燒身的緣故，與機關蟲一起被焚燒，遭受巨大的苦惱。那座山被焚燒時，火焰向上冒出高達十由旬（約150公里）。那些地獄之人因為自己的罪業，被大火焚燒身體，與機關蟲一起被焚燒，那些蟲子身體小，受到的痛苦也少；那些地獄之人身體巨大，受到的痛苦也多。那些火焰相互交織焚燒，時間長遠，年歲無數，無法窮盡。直到那些人的邪見惡業沒有壞滅、沒有腐爛、業氣沒有消盡，在一切時候痛苦都不會停止；如果惡業消盡，他們才能從那地獄之處脫離。脫離之後，在五百世中生在針咽山（一種地獄）旁邊止住的餓鬼之中。從那處脫離之後，在五百世中生在畜生中，受海魚之身，在大海波浪之處，極冷的水中、灰水之中。脫離之後，難以得到人身，就像烏龜遇到孔洞一樣困難。如果生在人中，也在同樣業力的地方，常常在林中行走，在林中居住或者在荒榛之處依靠這些生活，貧窮困苦，這樣的人，會被荒榛中的野火所燒。這是他們惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察焦熱的大地獄，還有什麼地方？』 English version: They can be separated, yet they do not die; this is due to the power of their evil deeds and wrong views. That hellish place is three yojanas (approximately 45 kilometers) in extent and five yojanas (approximately 75 kilometers) in height. The bodies of the hell beings are also of the same size, filling the place and forming a mountain of flesh. That hellish place is full of moisture-born insects, all of which are sentient beings. What karma leads to the existence of these insects? If any man or woman has lice or other insects on their own body or on the bodies of others, and originally killed those insects—or killed ants, or black insects, or killed ticks, etc.—that person, due to these evil karmic causes, will be reborn as an insect in that place after their body breaks and their life ends, and they are called 'Mechanism Insects'. These sinful insects are born on that mountain, created by their own karma, born from the fruits of their own karma. Because of their evil karma, in that hellish place full of marrow-eating insects, there are also Yama's (the lord of death) people who burn them with fire. Those with wrong views, when they were among humans, burned their bodies with dried cow dung, and so they are burned together with the Mechanism Insects, suffering great torment. When that mountain is burned, the flames rise up to a height of ten yojanas (approximately 150 kilometers). Those hell beings, because of their own sinful karma, have their bodies burned by the great fire, and are burned together with the Mechanism Insects. The bodies of those insects are small, so they suffer less; the bodies of those hell beings are huge, so they suffer more. Those flames burn each other in turn, for a long time, for countless years, without end. Until those people's evil deeds and wrong views are destroyed and decayed, and their karmic energy is exhausted, their suffering will not cease at any time. If their evil karma is exhausted, then they will be able to escape from that hellish place. After escaping, they will be reborn for five hundred lifetimes among the hungry ghosts dwelling near Needle Throat Mountain (a type of hell). After escaping from that place, they will be reborn for five hundred lifetimes among animals, taking the form of sea fish, in the waves of the great ocean, in extremely cold water, in ash-water. After escaping from that, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If they are born among humans, in a place of similar karma, they will often walk in the forests, dwell in the forests, or live in the wilderness, living a life of poverty and hardship. Such people will be burned by wildfires in the wilderness. This is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhikshu (Buddhist monk), knowing the results of karma, observes the Scorching Great Hell, what other places are there?'
【English Translation】 English version: They can be separated, yet they do not die; this is due to the power of their evil deeds and wrong views. That hellish place is three yojanas (approximately 45 kilometers) in extent and five yojanas (approximately 75 kilometers) in height. The bodies of the hell beings are also of the same size, filling the place and forming a mountain of flesh. That hellish place is full of moisture-born insects, all of which are sentient beings. What karma leads to the existence of these insects? If any man or woman has lice or other insects on their own body or on the bodies of others, and originally killed those insects—or killed ants (antzi), or black insects, or killed ticks (pi) etc.—that person, due to these evil karmic causes, will be reborn as an insect in that place after their body breaks and their life ends, and they are called 'Mechanism Insects' (jiguan chong). These sinful insects are born on that mountain, created by their own karma, born from the fruits of their own karma. Because of their evil karma, in that hellish place full of marrow-eating insects, there are also Yama's (yanmoluo ren) (the lord of death) people who burn them with fire. Those with wrong views, when they were among humans, burned their bodies with dried cow dung, and so they are burned together with the Mechanism Insects, suffering great torment. When that mountain is burned, the flames rise up to a height of ten yojanas (approximately 150 kilometers). Those hell beings, because of their own sinful karma, have their bodies burned by the great fire, and are burned together with the Mechanism Insects. The bodies of those insects are small, so they suffer less; the bodies of those hell beings are huge, so they suffer more. Those flames burn each other in turn, for a long time, for countless years, without end. Until those people's evil deeds and wrong views are destroyed and decayed, and their karmic energy is exhausted, their suffering will not cease at any time. If their evil karma is exhausted, then they will be able to escape from that hellish place. After escaping, they will be reborn for five hundred lifetimes among the hungry ghosts dwelling near Needle Throat Mountain (zhen yan shan) (a type of hell). After escaping from that place, they will be reborn for five hundred lifetimes among animals, taking the form of sea fish, in the waves of the great ocean, in extremely cold water, in ash-water. After escaping from that, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If they are born among humans, in a place of similar karma, they will often walk in the forests, dwell in the forests, or live in the wilderness, living a life of poverty and hardship. Such people will be burned by wildfires in the wilderness. This is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhikshu (biqiu) (Buddhist monk), knowing the results of karma, observes the Scorching Great Hell (jiaore da diyu), what other places are there?'
見聞知：復有異處，彼處名為一切人熟，是彼地獄第八別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說；復有邪見，所謂：有人愚癡邪見聽聞邪法，如是癡人身業顛倒、口業顛倒、意業顛倒，如是三業常顛倒行。彼邪見人修邪見行，若於樹林、若山若榛、若兩村間、若洲潬上，如是等處放火燒之，彼邪見人有如是心：『若火飽滿，天則歡喜，天若歡喜，我則生天。』如是癡人聞惡法故，惡法所誑，作如是計，喂火令飽，當得生天，如是放火。彼人以是惡業因緣，身壞命終墮于惡處，一切人熟地獄處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受五倍更重。復有勝者：既生彼處，見本人中男女妻妾、所愛知識、若父若母，一切所愛親友之人皆被燒煮。彼地獄處男女妻妾、所愛善友、父母知識皆是人中業化所作，見在地獄而被燒煮，彼人見已心大憂悲，極受大苦，見彼一切所敬愛者被燒被煮，彼地獄處愛火自燒、憂悲苦重，十六分中彼地獄火不及一分，地獄人中一切苦惱，愛火苦勝。彼愛火者火中之火；彼愛罥者，罥中之罥；彼愛縛者，縛中之縛，繫縛一切愚癡凡夫。彼人邪見不善業故，于地獄中見所愛敬親善等人被燒被煮，彼地獄人
【現代漢語翻譯】 現代漢語譯本：見聞知（Jian Wen Zhi）：還有另外一個地方，那個地方叫做一切人熟（Yiqie Ren Shu），是一切地獄中的第八個特殊之處。眾生因為什麼樣的業而生到那個地方呢？見聞知：如果有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做並且經常做這些事情，他們的業和果報就像之前所說的那樣；還有就是持有邪見，也就是：有些人愚癡並且持有邪見，聽聞邪法，這些愚癡的人身業顛倒、口業顛倒、意業顛倒，這樣他們的身口意三業常常顛倒行事。那些持有邪見的人修行邪見，如果在樹林、山、灌木叢、兩個村莊之間、或者沙洲上等等地方放火焚燒，那些持有邪見的人有這樣的想法：『如果火燒得旺盛，天神就會歡喜，天神如果歡喜，我就可以昇天。』這些愚癡的人因為聽聞了惡法，被惡法所迷惑，就做出這樣的盤算，餵飽火焰，就能得到昇天的機會，所以就放火。這些人因為這種惡業的因緣，身死命終后墮入惡道，生於一切人熟地獄，遭受巨大的苦惱。所受的苦惱，就像之前所說的，活等地獄所受的苦惱，他們在這裡全部都要承受，而且還要加重五倍。更加可怕的是：他們生到那個地方之後，會看到自己在人間的男女妻妾、所愛的朋友、父親母親，所有自己所愛的親友都被燒煮。那些地獄中的男女妻妾、所愛的朋友、父母親友，都是因為他們自己在人間的業力所化現出來的，他們看到這些人在地獄中被燒煮，內心感到極度的憂愁和悲傷，承受巨大的痛苦，看到所有自己尊敬和愛戴的人被燒被煮，在地獄中被愛火焚燒，憂愁和悲傷的痛苦，是地獄之火的十六倍都比不上的，地獄中的一切苦惱，愛火帶來的痛苦最為強烈。那愛火是火中之火；那愛慾的束縛，是束縛中的束縛；那愛慾的捆綁，是捆綁中的捆綁，它束縛著一切愚癡的凡夫。那些人因為邪見和不善業，在地獄中看到自己所愛戴和尊敬的親友等人被燒被煮，那些地獄中的人
【English Translation】 English version: Jian Wen Zhi (Knower of Seeing and Hearing): Furthermore, there is another place, that place is called Yiqie Ren Shu (All People Ripening), it is the eighth special place among all hells. What kind of karma causes sentient beings to be born in that place? Jian Wen Zhi: If people kill, steal, commit sexual misconduct, drink alcohol, lie, enjoy doing and frequently do these things, their karma and retribution are as previously described; furthermore, there are those with wrong views, that is: some people are ignorant and hold wrong views, listen to evil teachings, these ignorant people's body karma is inverted, their speech karma is inverted, their mind karma is inverted, thus their three karmas are constantly acting in a perverse manner. Those who hold wrong views practice wrong views, if they set fires in forests, mountains, thickets, between two villages, or on sandbars, etc., those who hold wrong views have such thoughts: 'If the fire burns vigorously, the gods will be pleased, if the gods are pleased, I can be reborn in heaven.' These ignorant people, because they have heard evil teachings, are deluded by evil teachings, and make such calculations, feeding the flames to satiety, they will obtain the opportunity to be reborn in heaven, so they set fires. These people, because of this cause of evil karma, after their bodies break and their lives end, fall into evil realms, are born in the Yiqie Ren Shu hell, and suffer great torment. The suffering they endure, as previously described, is like the suffering endured in the Huo Zuo hell, they must endure all of it here, and it is five times more severe. Even more terrible is that: after they are born in that place, they will see their wives and concubines, beloved friends, fathers and mothers, all their beloved relatives and friends in the human realm being burned and boiled. Those wives and concubines, beloved friends, parents and relatives in hell are all manifestations of their own karma in the human realm, they see these people being burned and boiled in hell, and their hearts feel extreme sorrow and grief, enduring great suffering, seeing all those they respect and love being burned and boiled, being burned by the fire of love in hell, the suffering of sorrow and grief is greater than even sixteen times the fire of hell, all the suffering in hell, the suffering brought by the fire of love is the most intense. That fire of love is the fire among fires; that snare of love is the snare among snares; that bond of love is the bond among bonds, it binds all ignorant ordinary people. Those people, because of wrong views and unwholesome karma, see their beloved and respected relatives and friends being burned and boiled in hell, those hell beings
愛火自燒——彼地獄火于愛心火猶如霜雪——聞妻子眾、父母等眾悲號大喚，作如是言：『汝來救我，可來救我！』彼地獄人為地獄火之所燒煮，不得自在，云何能救？彼地獄處常一切時受如是等身心火燒，時節長遠年歲無數，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生餓鬼中，唯食解等所棄飲食。彼處脫已，於五百世生畜生中，常作水蟲，多饒兒子，如是兒子為漁獵人常所殺害。既脫彼處，難得人身，如龜遇孔。若生人中同業之處，貧窮短命，諸根不具，無妻無子，常作賤人、天祀奴等。是彼惡業余殘果報。
正法念處經卷第十 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十一
元魏婆羅門瞿曇般若流支譯地獄品之七
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為無終沒入，是彼地獄第九別處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見身、口、意業，業業普遍，作業究竟，樂行多作。彼人以是惡業因緣，身壞命終墮彼地獄無終沒入別異處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，
【現代漢語翻譯】 現代漢語譯本 愛火自焚——那地獄之火與愛慾之火相比，就像霜雪一般微不足道——（地獄中的眾生）聽到妻子、父母等親人悲慘的呼喊，他們這樣說道：『你來救救我，快來救救我！』那些在地獄中的人被地獄之火焚燒煎熬，自身都不得自由，又怎麼能救別人呢？他們在地獄中時時刻刻都遭受著身心之火的焚燒，時間漫長，年歲無數，直到惡業消盡、業力消散，這種痛苦才會停止；如果惡業消盡，他們才能從地獄中解脫。脫離地獄之後，還要在三百世中轉生為餓鬼，只能吃別人丟棄的食物。脫離餓鬼道之後，還要在五百世中轉生為畜生，常常變成水中的蟲子，有很多後代，但這些後代常常被漁民獵人殺害。脫離畜生道之後，很難得到人身，就像烏龜遇到木板上的孔洞一樣困難。即使轉生為人，也會在與之前惡業相似的環境中，貧窮短命，諸根不全，沒有妻子沒有兒子，常常做低賤的奴僕。這些都是之前惡業所剩下的果報。
《正法念處經》卷第十 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十一
元魏 婆羅門 瞿曇般若流支（Gotama Prajñāruci） 譯 地獄品之七
『此外，那位比丘知道業的果報，又觀察焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方，那個地方叫做無終沒入（Avici Niraya），是那個地獄的第九個特殊之處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫、飲酒、說謊，喜歡做這些惡事，並且經常做，他們的業和果報就像前面所說的那樣。還有人有邪見，他們的身、口、意都造作惡業，這些惡業普遍存在，並且最終完成，他們喜歡做這些惡事並且經常做。這些人因為這些惡業的因緣，在身死命終之後，墮入那個叫做無終沒入的特殊地獄，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所遭受的苦惱一樣。』
【English Translation】 English version The fire of love burns itself out—that hellfire is like frost and snow compared to the fire of love—hearing the sorrowful cries of wives, children, parents, and others, they say, 'Come and save me, come and save me!' Those in hell are burned and tormented by the hellfire, unable to control themselves, how can they save others? In that hell, they constantly endure the burning of body and mind, for a long time, countless years, until the evil karma is destroyed and decayed, and the karmic energy is exhausted, the suffering will not cease at all times; if the evil karma is exhausted, then they can escape from that hell. After escaping, they will be reborn as hungry ghosts for three hundred lifetimes, only eating discarded food. After escaping that place, they will be reborn as animals for five hundred lifetimes, often becoming water insects, with many offspring, but these offspring are often killed by fishermen and hunters. After escaping that place, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a plank. If they are reborn as humans, they will be in the same environment as their previous evil deeds, poor and short-lived, with incomplete faculties, without wife or children, often working as lowly servants. These are the remaining karmic retributions of their previous evil deeds.
The Sutra on the Establishment of Right Mindfulness, Volume 10 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 11
Translated by the Brahman Gotama Prajñāruci (Gotama Prajñāruci) of the Yuan Wei Dynasty, Chapter 7 on Hell
'Furthermore, that Bhikshu, knowing the retribution of karma, observes the scorching great hell, what other places are there? He sees and knows: there is another place, that place is called Avici Niraya (Avici Niraya), which is the ninth special place of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, commit sexual misconduct, drink alcohol, lie, enjoy doing these evil deeds, and do them often, their karma and retribution are as described before. There are also those who have wrong views, their body, speech, and mind create evil karma, these evil karmas are pervasive and ultimately completed, they enjoy doing these evil deeds and do them often. These people, because of these evil karmic causes, after their body dies and their life ends, fall into that special hell called Avici Niraya, suffering great torment. The suffering that is spoken of is like the suffering endured in the hells of rebirth and so on, as described before.'
彼一切苦此中具足五倍更重。邪見所作：以不正聞他人所教，有如是心：『若以蟲蟻、蛇蟒、鹿馬而著火中，火既歡喜，我得大福，生勝世間。火所燒者，魔醯首羅世界中生。若人以火燒眾生者，則得無量勝大福德。』如是愚癡邪法所誑，邪見之人身壞命終墮于惡處，在彼地獄無終沒入別異處生，受大苦惱。所謂苦者：彼有鐵山，火焰甚熾廣五由旬，其山普遍地獄火燃，閻魔羅人驅地獄人令上彼山，燒腳腰髖、背臂頭項、手足耳眼乃至頭腦，燒已復生，生已復燒，時節長遠無有年數，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。彼邪見人既脫彼處，於五百世生於食屎餓鬼之中，一切身份皆悉焰燃，于夜中行眾人所見。彼惡業人，如是鬼中既得脫已，生在畜生作螢火蟲，身有火焰，于夜中行一切人見。白日風吹，日光所炙，身則內燒。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為大缽頭摩，是彼地獄第十別處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作。以要言之：身、口、意業普遍究竟，作而復集。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄大缽頭摩別異處生，業及果報如前所
【現代漢語翻譯】 現代漢語譯本 彼一切痛苦在這裡具備，而且是五倍的加重。這是由於邪見所造成的：因為聽信了不正當的教導，心中產生這樣的想法：『如果把蟲蟻、蛇蟒、鹿馬投入火中焚燒，火神會感到歡喜，我因此可以得到巨大的福報，往生到殊勝的世界。被火燒死的眾生，會往生到魔醯首羅（Maheśvara，大自在天）的世界中。如果有人用火焚燒眾生，就能得到無量殊勝的巨大福德。』像這樣被愚癡邪法所迷惑，持有邪見的人，身死命終後會墮入惡道，在那地獄中無有終結地沉淪，往生到其他不同的地方，遭受巨大的痛苦。所謂的痛苦是：那裡有鐵山，火焰非常熾盛，廣達五由旬（Yojana，古印度長度單位），那座山普遍燃燒著地獄之火，閻魔羅人（Yamaraja，閻羅王）驅趕地獄眾生登上那座山，焚燒他們的腳、腰、髖部、背部、手臂、頭頸、手足、耳朵眼睛乃至頭腦，燒完之後又復活，復活之後又被燒，時間漫長沒有年數，直到惡業沒有消壞磨滅、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，他們才能從那地獄處脫離。那些持有邪見的人，從那地獄脫離后，會在五百世中投生到食糞餓鬼之中，全身都在燃燒火焰，在夜晚行走，被眾人所見。那些作惡業的人，從餓鬼道脫離后，會投生到畜生道中做螢火蟲，身上帶有火焰，在夜晚行走，被所有人看見。白天被風吹，被日光照射，身體內部燃燒。這是他們惡業所剩餘的果報。
『此外，比丘如果瞭解業的果報，再次觀察焦熱大地獄，還有什麼地方？』他看見並且知道：還有其他地方，那個地方名為大缽頭摩（Mahāpadma，大紅蓮地獄），那是大地獄的第十個別處。眾生因為什麼業而生到那個地方？他看見：有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做這些惡行並且大量去做。總而言之：身、口、意三業普遍而徹底地作惡，做了又不斷積累。這些人因為這些惡業的因緣，身死命終後會墮入惡道，在那地獄的大缽頭摩別處出生，他們所造的業以及所受的果報和前面所說的一樣。
【English Translation】 English version All their sufferings are fully present here, five times heavier. This is caused by wrong views, arising from improperly hearing the teachings of others, leading to thoughts such as: 'If insects, ants, snakes, deer, and horses are thrown into the fire, the fire will rejoice, and I will gain great merit, being reborn in a superior world. Those burned by the fire will be reborn in the world of Maheśvara (Maheśvara, The Great Lord). If someone burns living beings with fire, they will obtain immeasurable and great merit.' Deluded by such foolish and heretical teachings, those with wrong views, upon the destruction of their bodies and the end of their lives, fall into evil realms, endlessly sinking in that hell, being reborn in different places, and suffering great torment. The suffering is such that there are iron mountains there, with extremely blazing flames extending five Yojana (Yojana, ancient Indian unit of distance). These mountains are universally ablaze with hellfire, and the Yamaraja (Yamaraja, the Lord of Death) drives the hell beings to climb those mountains, burning their feet, waists, hips, backs, arms, heads, necks, hands, feet, ears, eyes, and even their brains. After being burned, they are reborn, and after being reborn, they are burned again. The duration is long, without any count of years, until their evil karma is not destroyed or decayed, and the energy of their karma is not exhausted. At all times, the suffering does not cease. If their evil karma is exhausted, they will then be able to escape from that hell. Those with wrong views, after escaping from that place, will be reborn for five hundred lifetimes as feces-eating ghosts, with all parts of their bodies ablaze, walking at night, seen by all.
Those who have committed evil deeds, after escaping from the realm of ghosts, will be reborn as fireflies in the animal realm, with flames on their bodies, walking at night, seen by all. During the day, they are blown by the wind and scorched by the sunlight, causing their bodies to burn internally. This is the remaining karmic retribution of their evil deeds.
'Furthermore, if a Bhiksu (Bhiksu, Buddhist monk) understands the retribution of karma and observes the great burning hell again, what other places are there?' He sees and knows that there are other places, and that place is called Mahāpadma (Mahāpadma, Great Lotus Hell), which is the tenth separate place in that great hell. What karma causes beings to be born in that place? He sees that there are those who kill, steal, engage in sexual misconduct, drink alcohol, and lie, delighting in doing these evil deeds and doing them in great quantities. In short, their actions of body, speech, and mind are universally and thoroughly evil, doing them repeatedly and accumulating them. Because of these evil karmic causes, upon the destruction of their bodies and the end of their lives, they fall into evil realms, being born in the separate place of Mahāpadma in that hell. Their karma and the resulting retribution are as described before.'
說；復有邪見：彼邪見人有如是心：『于大齋中，若殺丈夫，得稱意處。』造作如是邪見惡業，身壞命終墮于惡處，在彼地獄大缽頭摩別異處生，受大苦惱。所謂苦者：彼地獄處，如缽頭摩在彼須中，金剛棘須五百由旬。地獄罪人缽頭摩金剛棘中，彼金剛棘破壞彼人一切身份，無針頭許不被刺處，無地獄火不遍燒處，身瘡焰燃。如是久時常燒常煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於二百世生於食屎餓鬼之中。彼處脫已，於五百世生畜生中，作孔雀等，常食惡毒。既得脫已，難得人身，如龜遇孔。若生人中同業之處，常困貧窮，系屬他人；若作伎兒，以戲為業而自活命，若如是戲而活命者，世間下賤乃至命盡。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名惡險岸，是彼地獄第十一處，眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，業及果報如前所說。復有邪見，樂行多作，所謂：有人作如是見：『入水死者，一切罪滅。死已生於八臂世界，彼處不退。』如是癡人望生彼處，復教他人，亦隨喜他，入水而死。彼人如是入水死已，墮于惡處，在彼地獄惡險岸處，受大苦惱。破壞身業、口業
【現代漢語翻譯】 現代漢語譯本：佛說：『還有一種邪見：那些持有邪見的人心中想著：『在大齋日裡，如果殺害男子，就能得到稱心如意的地方。』他們造作這樣的邪見惡業，死後墮入惡道，在地獄中的大缽頭摩（Great Padma hell）的特殊地方出生，遭受巨大的痛苦。那裡的痛苦是：那個地獄的地方，就像缽頭摩花在花蕊中一樣，佈滿金剛刺，長達五百由旬（Yojana，古印度長度單位）。地獄罪人在缽頭摩花的金剛刺中，那些金剛刺破壞他們全身的每一部分，沒有一根針尖大小的地方不被刺穿，沒有一處不被地獄之火遍佈燃燒，身體瘡痍，火焰燃燒。這樣長久地燃燒和煎熬，直到惡業消盡，業力消散，業報之氣消失，在所有的時間裡痛苦都不會停止；如果惡業消盡，才能從那個地獄中解脫。解脫之後，有二百世會出生在吃屎的餓鬼之中。從那裡脫離之後，有五百世會出生在畜生道中，變成孔雀等，經常吃有毒的東西。脫離畜生道之後，很難得到人身，就像烏龜遇到木孔一樣困難。如果轉生為人，也會在與之前惡業相似的地方，經常困於貧窮，受制於他人；或者成為戲子，以表演為職業來維持生計，如果以這樣的表演來活命，就會遭受世間的**，直到生命結束。這些都是之前惡業所剩下的果報。』 『此外，那位比丘知道業的果報，又觀察焦熱的大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做惡險岸（Evil Precipice），是那個地獄的第十一處，眾生因為什麼業而生在那裡？他看到：有人殺生、偷盜、邪淫、飲酒、妄語，他們的業和果報如前面所說。還有一種邪見，喜歡實行並大量造作，那就是：有人持有這樣的見解：『跳入水中死去，一切罪業都會消滅。死後就能生於八臂世界（Eight-Armed World），在那裡不會退轉。』這些愚癡的人希望生到那裡，還教導他人，也隨喜他人，跳入水中而死。這些人這樣跳入水中死去之後，墮入惡道，在地獄的惡險岸處，遭受巨大的痛苦。破壞身業、口業。
【English Translation】 English version: The Buddha said: 'Furthermore, there is a wrong view: those who hold wrong views think in their minds: 'If one kills a man during the Great Fast, one will obtain a satisfactory place.' They create such evil deeds of wrong view, and after death, they fall into evil realms, being born in a special place of the Great Padma (Great Lotus) hell, suffering great torment. The torment there is: that place of hell, like the Padma flower in its stamen, is full of diamond thorns, five hundred Yojanas (ancient Indian unit of distance) long. The hellish criminals are in the diamond thorns of the Padma flower, and those diamond thorns destroy every part of their bodies, with no place the size of a needle tip not being pierced, and no place not being burned by the hellfire, their bodies covered in sores, flames burning. They are burned and boiled in this way for a long time, until the evil karma is exhausted, the karmic force dissipates, and the karmic energy disappears, and the suffering does not cease at all times; if the evil karma is exhausted, then they can be liberated from that hell. After being liberated, they will be born among the feces-eating hungry ghosts for two hundred lifetimes. After being liberated from there, they will be born in the animal realm for five hundred lifetimes, becoming peacocks and the like, constantly eating poisonous things. After being liberated from the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a piece of wood. If they are reborn as humans, they will often be trapped in poverty in places similar to their previous evil deeds, and be subject to others; or they will become actors, making a living by performing, and if they make a living by performing in this way, they will suffer worldly ** until the end of their lives. These are the remaining karmic retributions of their previous evil deeds.' 'Moreover, that Bhikkhu (Buddhist monk) knows the karmic retributions, and observes the scorching Great Hell, what other places are there? He sees and knows: there is another place called the Evil Precipice, which is the eleventh place of that hell, and what karma do beings have to be born there? He sees: some people kill, steal, commit sexual misconduct, drink alcohol, and lie, and their karma and retributions are as described earlier. There is also a wrong view, which they like to practice and create in large quantities, that is: some people hold such a view: 'If one dies by jumping into the water, all sins will be extinguished. After death, one will be born in the Eight-Armed World, where one will not regress.' These foolish people hope to be born there, and also teach others, and rejoice with others, who jump into the water and die. After these people die by jumping into the water in this way, they fall into evil realms, suffering great torment in the Evil Precipice of hell. Destroying bodily karma, verbal karma.'
、意業，于彼處生受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者：彼地獄處極利刃石遍滿其中，多有惡山，處處遍滿巖崖險峻，高千由旬鳥飛不得到，何況罪人而能往到？焰火普遍一切熾燃，彼地獄處一地獄人，為餘一切地獄罪人說如是言：『君等可來，過此山已，更無地獄。若過此山，我等得樂。』諸地獄人以惡業故，聞見彼人作如是說。如是說已，諸地獄人走赴彼山。以惡業故，到彼巖崖險岸之處，彼處普燒火焰熾燃，既走往至，不能得上，有墮墜者，有在火中極被燒者，有怖畏故手抱焰石而被燒者，有驚畏故望救望歸走回還者。彼地獄處閻魔羅人手捉鐵椎，極打連打。彼地獄人身業、口業、意業邪故，長久遠時如是燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生於食血餓鬼之中，同業處生。彼處脫已，於三百世生於有毒畜生之中，是彼惡業余殘果報。若生人中同業之處，貧窮多病，惡國土生諸根不具，常有怖畏惡國土中。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名金剛骨，是彼地獄第十二處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，如
【現代漢語翻譯】 現代漢語譯本： 意業（指思想上的惡行），導致眾生在那處所遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，那裡的一切苦難這裡都完全具備。還有更甚的：那地獄之處，極其鋒利的刀刃和石頭遍佈其中，有很多險惡的山，處處遍佈著巖石和陡峭的懸崖，高有千由旬（古印度長度單位），鳥都飛不到，更何況罪人能夠到達？火焰普遍地燃燒著。在那地獄之處，一個地獄之人，對其他所有的地獄罪人說這樣的話：『你們可以來，過了這座山，就沒有地獄了。如果過了這座山，我們就能得到快樂。』 那些地獄之人因為惡業的緣故，聽見並看見那人這樣說。這樣說完之後，那些地獄之人就跑向那座山。因為惡業的緣故，到達那巖石和陡峭的岸邊，那裡到處燃燒著火焰，已經跑過去了，卻不能上去，有的墜落下去，有的在火中被極度地燒灼，有的因為害怕，雙手抱著燃燒的石頭而被燒灼，有的因為驚恐，希望得到救助，希望能夠回去而跑回。在那地獄之處，閻魔羅人（掌管地獄的神）手拿著鐵錘，極力地捶打，連續地捶打。那些地獄之人因為身業（身體上的惡行）、口業（語言上的惡行）、意業（思想上的惡行）的邪惡，長久的時間裡這樣被燒煮，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業耗盡，那些地獄之人才能夠脫離。脫離之後，在三百世中，生於食血餓鬼之中，在相同業力的地方出生。從那裡脫離之後，在三百世中，生於有毒的畜生之中，這是那些惡業剩餘的果報。如果生在人中相同業力的地方，就會貧窮多病，出生在惡劣的國土，諸根不全，常常在充滿恐怖的惡劣國土中。 又那位比丘知道業的果報，又觀察焦熱的大地獄，還有什麼地方？他看見並知道：還有另外一個地方名叫金剛骨（地獄名），是那地獄的第十二處。眾生因為什麼業而生在那處所？他看見：有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做這些惡行，經常做這些惡行，比如
【English Translation】 English version: Due to karma of mind, beings are born there and suffer great distress. The suffering, as previously described, is like the suffering experienced in the hells of the living, etc. All the suffering there is fully present here. Moreover, that hellish place is filled with extremely sharp blades and stones, with many evil mountains, everywhere covered with rocks and steep cliffs, a thousand yojanas (ancient Indian unit of distance) high, where even birds cannot fly, let alone sinners be able to reach. Flames universally blaze. In that hellish place, one hell-being says to all the other hell-beings: 'You may come, and after passing this mountain, there will be no more hell. If we pass this mountain, we will attain happiness.' Those hell-beings, due to their evil karma, hear and see that person saying this. After saying this, those hell-beings run towards that mountain. Due to their evil karma, they reach the rocky and steep shores, where flames are burning everywhere. Having run there, they cannot get up; some fall down, some are extremely burned in the fire, some, out of fear, embrace the burning stones and are burned, and some, out of terror, hope for rescue and run back hoping to return. In that hellish place, the Yamarajas (gods who rule hell) hold iron clubs in their hands and strike forcefully and continuously. Those hell-beings, due to the evil of their karma of body, speech, and mind, are burned and cooked in this way for a long time, until the evil karma is not destroyed, not rotten, and the energy of karma is not exhausted. At all times, the suffering does not stop; if the evil karma is exhausted, those hell-beings are then able to escape from that hellish place. After escaping, for three hundred lifetimes, they are born among the blood-eating hungry ghosts, born in the same karmic place. After escaping from there, for three hundred lifetimes, they are born among poisonous animals; this is the remaining karmic retribution of those evil deeds. If they are born among humans in the same karmic place, they will be poor and sick, born in evil lands, with incomplete faculties, and constantly live in fear in evil lands. Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma, and again observes the scorching great hell. Where else is there? He sees and knows: there is another place called Vajra Bone (name of a hell), which is the twelfth place of that hell. What karma causes beings to be born in that place? He sees: there are those who kill, steal, commit sexual misconduct, drink alcohol, lie, enjoy doing these evil deeds, and frequently do these evil deeds, such as
前所說。復有邪見，樂行多作，所謂：有人作如是心：『一切世間命、無命物，自然而生、自然而滅，如棘刺針、孔雀毛色，如鹿愛焰、乾闥婆城，無因緣有、無因緣滅。一切諸法皆亦如是，無因緣生、無因緣滅，自然如是。』復教他人、安住他人，令如是信，破壞身業、口業、意業。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄金剛骨處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者：閻魔羅人取地獄人，以嚴利刀削其身肉，皆悉令盡，唯有骨在。見本怨家執諸骨人，以此打彼，以彼打此。以惡業故，骨為金剛，有頭破者、身中破者，或有罪人一切身份皆悉破者，有作孔者、有骨乾者，或有罪人失身份者，復有以骨更互打者，有以焰石而打之者。彼地獄人惡業因緣，無數年歲，彼地獄中見本怨家如是執持，更互而打。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生自食腦餓鬼之中。彼處脫已，於五百世生畜生中而作蝎虎，或作瞿陀。彼處脫已，難得人身，如龜遇孔。若生人中同業之處，生於邊地樹林國土，陀羅毗羅、安陀羅等惡國土中，貧窮多病，系屬於他。是彼惡業余殘果報。
「又彼比丘知業果報，復觀
【現代漢語翻譯】 現代漢語譯本 前面所說的邪見之外，還有一種邪見，人們樂於奉行並廣泛傳播，那就是：有人這樣認為：『世間一切有生命和無生命的物體，都是自然產生、自然消滅的，就像棘刺的尖銳、孔雀羽毛的顏色，像海市蜃樓、乾闥婆城（虛幻的城市），沒有原因地產生，沒有原因地消滅。一切事物都是這樣，沒有原因地產生，沒有原因地消滅，自然而然就是這樣。』他們還教導他人、使他人相信這些，從而破壞了身業、口業、意業。這些人因為這些惡業，死後會墮入惡道，在地獄的金剛骨處，遭受巨大的痛苦。這些痛苦，就像前面所說的活地獄所受的苦惱一樣，他們在這裡全部都要承受。更甚的是，閻魔羅（Yama，冥王）的手下會用鋒利的刀削掉地獄罪人的肉，直到只剩下骨頭。然後，他們會讓罪人的仇家拿著這些骨頭互相毆打。因為惡業的緣故，這些骨頭變得像金剛一樣堅硬，有的頭被打碎，有的身體被打碎，有的罪人全身都被打得粉碎，有的被打成孔洞，有的骨頭乾枯，有的罪人失去了身體的一部分，還有的互相用骨頭毆打，或者用燃燒的石頭毆打。這些地獄罪人因為惡業的緣故，在無數年歲里，在地獄中看到他們的仇家這樣拿著骨頭互相毆打。直到惡業消盡，業力耗盡，這種痛苦才會停止；如果惡業消盡，他們才能從地獄中解脫。解脫之後，他們會在五百世中轉生為自食腦髓的餓鬼。從餓鬼道脫離后，他們會在五百世中轉生為蝎子、老虎或蜥蜴等畜生。從畜生道脫離后，他們很難獲得人身，就像烏龜遇到木板上的孔洞一樣困難。即使轉生為人，也會在與他們惡業相似的地方，比如邊遠地區的樹林國土，陀羅毗羅（Dravida，南印度）、安陀羅（Andhra，古印度地區）等惡劣的國土中出生，貧窮多病，受人奴役。這些都是他們惡業的剩餘果報。 『此外，比丘（Bhikkhu，佛教僧侶）瞭解業的果報，進一步觀察。
【English Translation】 English version As previously mentioned, there is another kind of wrong view that people delight in practicing and widely propagating. That is, some people think like this: 'All things in the world, animate and inanimate, arise naturally and perish naturally, like the sharpness of a thorn, the colors of a peacock's feathers, like a mirage, a Gandharva city (a phantom city), arising without cause and perishing without cause. All dharmas are like this, arising without cause and perishing without cause, naturally so.' They also teach others and make others believe these things, thereby destroying bodily karma, verbal karma, and mental karma. These people, because of these evil deeds, will fall into evil realms after death, in the Vajra Bone place of hell, suffering great pain. These pains, like the sufferings experienced in the living hell mentioned earlier, they will have to endure all of them here. What's worse, the servants of Yama (the King of Death) will use sharp knives to cut off the flesh of the hellish criminals until only bones remain. Then, they will have the criminals' enemies hold these bones and beat each other. Because of evil karma, these bones become as hard as Vajra, some heads are shattered, some bodies are shattered, some criminals are completely shattered, some are beaten into holes, some bones are dried up, some criminals lose parts of their bodies, and some beat each other with bones, or beat them with burning stones. These hellish criminals, because of evil karma, for countless years, see their enemies holding bones and beating each other in hell. Until the evil karma is exhausted, the karmic force is exhausted, this suffering will not stop; if the evil karma is exhausted, they can be liberated from hell. After liberation, they will be reborn as hungry ghosts who eat their own brains for five hundred lifetimes. After escaping from the hungry ghost realm, they will be reborn as animals such as scorpions, tigers, or lizards for five hundred lifetimes. After escaping from the animal realm, it is difficult for them to obtain a human body, as difficult as a turtle encountering a hole in a plank of wood. Even if they are reborn as humans, they will be born in places similar to their evil karma, such as remote forest countries, evil countries such as Dravida (South India), Andhra (ancient Indian region), poor and sick, and enslaved by others. These are the remaining consequences of their evil karma. 'Furthermore, a Bhikkhu (Buddhist monk) understands the retribution of karma and further observes.'
焦熱之大地獄，復有何處？彼見聞知：復有異處名黑鐵繩刀解受苦，是彼地獄第十三處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見，所謂：有人作如是見：『一切罪福在因緣中，所因之處皆得罪福。』喜為他說，樂行多作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄名黑鐵繩刀解受苦別異處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受五倍更重。復有勝者，所謂：彼處閻魔羅人以黑鐵繩鎖其身體，以惡業故如是鎖已，以利鐵刃，火焰熾燃，從足至頭而解劈之。彼地獄人既被鎖劈，悲號大叫、唱喚啼哭，而復更以鐵繩鎖之，焰燃利鐵極細分解，如芥子許亦不可得，而更和合，還復更生；和合生已，而復更割，割已復割。彼人如是彼地獄處於長久時受大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生餓鬼中，食人所棄蕩器惡水。彼處脫已，於一百世生畜生中，作蛭、作蝎、若蜣螂等種種諸蟲，是彼惡業余殘果報。若生人中同業之處，所生常為飢渴所逼；若有異人違犯王法，橫誣抂押，令其入罪。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大
【現代漢語翻譯】 現代漢語譯本 焦熱大地獄之後還有什麼地方？他（指有天眼者）看見並知道：還有一個地方叫做黑鐵繩刀解受苦，那是焦熱大地獄的第十三處。什麼樣的眾生會生到那個地方呢？他看見：有人殺生、偷盜、邪淫、飲酒、說謊，喜歡做這些惡事，他們的業和果報就像之前說的那樣。還有人持有邪見，他們認為：『一切罪和福都是由因緣決定的，所因之處都能得到罪和福。』他們喜歡把這種觀點告訴別人，並且樂於奉行。這些人因為這些惡業的因緣，死後墮入惡道，生在黑鐵繩刀解受苦這個特別的地獄裡，遭受巨大的痛苦。所受的痛苦，就像之前活地獄裡所說的那些苦惱一樣，而且在這裡要承受五倍的痛苦。更可怕的是，那裡的閻魔羅人會用黑鐵繩索鎖住他們的身體，因為他們過去的惡業，所以要這樣鎖住他們，然後用鋒利的鐵刀，燒得通紅，從腳到頭把他們劈開。那些地獄裡的人被鎖住劈開后，悲慘地大叫、哭喊，然後又被鐵繩鎖住，用燒紅的利刃極其細緻地分解，即使像芥菜籽那麼小的一塊也無法留下，然後又重新組合，再次復生；組合復生后，又再次被割，割了又割。那些人在那個地獄裡長時間遭受巨大的痛苦，直到惡業消盡，業力耗盡，才會停止受苦；如果惡業消盡，他們才能從那個地獄裡脫身。脫身後，他們會在五百世里轉生為餓鬼，吃人們丟棄的髒水。從餓鬼道脫身後，他們會在一百世里轉生為畜生，變成水蛭、蝎子、蜣螂等各種各樣的蟲子，這是他們惡業的剩餘果報。如果轉生為人，也會因為同樣的業力而常常遭受飢渴的折磨；如果他們觸犯了王法，就會被人誣陷，被冤枉地投入監獄。這是他們惡業的剩餘果報。 此外，那位比丘瞭解業的果報，又觀察焦熱大地獄。
【English Translation】 English version After the Scorching Great Hell, what other places are there? He (referring to someone with divine eyes) sees and knows: there is another place called Black Iron Rope Knife Dismemberment Suffering, which is the thirteenth place in the Scorching Great Hell. What kind of beings are born in that place? He sees: some people kill, steal, engage in sexual misconduct, drink alcohol, and lie, enjoying and frequently engaging in these evil deeds, and their karma and retribution are as previously described. There are also those with wrong views, who believe: 'All sins and blessings are determined by conditions, and sin and blessing are obtained in all places where conditions arise.' They enjoy telling others about this view and are happy to practice it. These people, due to the causes and conditions of these evil deeds, fall into evil realms after death and are born in a special hell called Black Iron Rope Knife Dismemberment Suffering, enduring great suffering. The suffering they endure is like the suffering described earlier in the Living Hell, and here they endure five times the suffering. Even more terrifying is that the Yamarajas there will lock their bodies with black iron ropes, and because of their past evil deeds, they are locked up in this way, and then use sharp iron blades, burning red-hot, to split them from foot to head. Those in that hell, after being locked up and split, cry out in misery, and then are locked up again with iron ropes, and dissected extremely finely with red-hot sharp blades, so that even a piece as small as a mustard seed cannot be left, and then they are reassembled and reborn again; after being reassembled and reborn, they are cut again and again. Those people suffer great pain for a long time in that hell, and the suffering does not stop until the evil karma is exhausted and the karmic force is depleted; if the evil karma is exhausted, they can escape from that hell. After escaping, they will be reborn as hungry ghosts for five hundred lifetimes, eating the dirty water discarded by people. After escaping from the hungry ghost realm, they will be reborn as animals for one hundred lifetimes, becoming leeches, scorpions, dung beetles, and various other insects, which is the remaining retribution of their evil karma. If they are reborn as humans, they will often suffer from hunger and thirst due to the same karma; if they violate the laws of the king, they will be framed and wrongly imprisoned. This is the remaining retribution of their evil karma. Furthermore, that Bhikkhu, knowing the retribution of karma, observes the Scorching Great Hell again.
地獄，復有何處？彼見聞知：復有異處，彼處名為那迦蟲柱惡火受苦，是彼地獄第十四處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見，樂行多作，所謂：有人如是邪見言：『無此世，亦無彼世、殺、盜、邪行、飲酒、妄語業及果報，如前所說。此世間常、一切法常，常不破壞。』彼人如是顛倒邪見。邪見之人復教他人令住邪見，數數為說、大眾中說，惡因譬喻為他人說，令彼前人取惡邪見。于大眾中。于相似法，非法說法。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄那迦蟲柱惡火苦處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處有鐵柱生釘其頭上，從下而出，如是出已，半下入地，半在頭上。如是穿已，有那迦蟲在彼罪人皮肉脂中一切處生，飲食罪人一切身份：先啄其脈，飲血令盡；次食其肉，次破其骨，次飲其髓，次斷其筋，次斷其脈，次燒其竅，次拔其毛，抖擻其皮。次入身內在叢筋中，次破其心；既破心已，而飲其汁，次破其肺，次入背中而飲其汁，次散其脈；次以焰鉗破其頷下而拔其舌，拔已與狗，以其舌根本說惡語、說顛倒因、非法譬喻和合說故。彼地獄人如是舌罪故受如是一切苦網。
彼邪見人曲見教他，以大惡心教化餘人，令住邪見，身業、口業、意業破壞。于長久時在地獄中常被燒燃，無有年數不可窮盡，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生食死屍餓鬼之中。既得脫已，難得人身，如龜遇孔。若生人中同業之處，他犯王法，橫得其殃，以惡業故，貧窮多病，系屬他人不得自在，啖食人肉而複名人。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名闇火風，是彼地獄第十五處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業業普遍，作業究竟。以是惡業墮彼地獄闇火風處，業及果報如前所說。復有邪見，樂行多作，所謂：有人作如是見：『一切諸法有常、無常。無常者身；常者四大。』彼邪見人如是二見，惡因惡喻為他人說，令住邪見，復生隨喜，于大眾中、于非法中相似法說。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄闇火風處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受五倍更重。復有勝者：彼既得脫，閻魔羅人所作苦惱難脫脫已，惡業所作，后復更入闇火急風受苦之處，惡風所吹，彼地獄人在虛空中，無
【現代漢語翻譯】 現代漢語譯本： 那些懷有邪見的人，以扭曲的見解教導他人，用極大的惡意教化其他人，使他們安住于邪見之中，導致他們的身業、口業、意業都遭到破壞。他們將在地獄中長久地被燒灼，時間之長無法計算，直到惡業消盡、腐爛，業力之氣消散為止，在所有時間裡痛苦都不會停止；如果惡業消盡，他們才能從地獄中解脫。即使解脫之後，也會在三百世中轉生為以食用屍體為生的餓鬼。即使從餓鬼道解脫，也難以獲得人身，就像烏龜遇到浮木上的孔洞一樣困難。如果轉生為人，也會在充滿惡業的地方，因為他人觸犯王法而遭受牽連，因為惡業的緣故，貧窮多病，受制於他人而不得自由，甚至以人肉為食，卻還被稱為人。這些都是他們惡業所剩餘的果報。
『此外，那位比丘瞭解業的果報，又觀察焦熱的大地獄，還有什麼地方？』他看到並知道：『還有另一個地方叫做闇火風（黑暗火焰之風），那是地獄的第十五處。』眾生因為什麼業而生於那個地方呢？他看到：『有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做這些惡行，並且經常做，各種惡業普遍存在，最終完成了這些惡業。』因為這些惡業，他們墮入闇火風地獄，所受的業和果報如前所述。還有人懷有邪見，喜歡做這些事情，並且經常做，例如：『有人產生這樣的見解：一切諸法有常，也有無常。無常的是身體；常的是四大。』那些懷有邪見的人，持有這兩種錯誤的見解，用惡劣的原因和比喻為他人宣說，使他人安住于邪見之中，並且還隨喜讚歎，在大眾之中，用類似於佛法的非法之說進行宣講。』這些人因為這些惡業的因緣，身壞命終后墮入惡道，在闇火風地獄中遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄所遭受的苦惱，他們在這裡全部承受，而且還要加重五倍。』還有更嚴重的：『他們即使從閻魔羅（Yama，冥王）那裡所受的苦惱中解脫出來，也很難真正解脫，因為惡業所致，之後又會再次進入闇火急風中遭受痛苦，被惡風吹動，那些地獄中的人在虛空中，無處可去。
【English Translation】 English version: Those with wrong views, distorting the teachings, instruct others, educating them with great malice, causing them to dwell in wrong views, leading to the destruction of their body, speech, and mind karma. They will be burned in hell for a long time, for countless years, until their evil karma is exhausted, decayed, and the energy of their karma is dissipated. Their suffering will not cease at any time. If their evil karma is exhausted, they will then be released from that hellish place. After being released, they will be reborn as corpse-eating hungry ghosts for three hundred lifetimes. After being released from that, it will be difficult to obtain a human body, as difficult as a turtle encountering a hole in a floating log. If they are born among humans in a place of similar karma, they will be implicated in others' violations of the king's law and suffer misfortune. Because of their evil karma, they will be poor and sickly, bound to others and unable to be free, even eating human flesh and still being called human. These are the remaining karmic retributions of their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) understands the results of karma and observes the scorching great hell. 'What other places are there?' He sees and knows: 'There is another place called Andha-agni-vata (Dark Fire Wind), which is the fifteenth place of hell.' What karma causes beings to be born in that place? He sees: 'Some people kill, steal, engage in sexual misconduct, drink alcohol, and lie, enjoying and frequently engaging in these evil deeds, with various evil karmas being pervasive, ultimately completing these evil deeds.' Because of these evil karmas, they fall into the Andha-agni-vata hell, and the karma and its results are as previously described. There are also those who hold wrong views, enjoying and frequently engaging in them, such as: 'Some people hold such views: All dharmas (teachings, phenomena) are both permanent and impermanent. The body is impermanent; the four great elements are permanent.' Those with wrong views hold these two erroneous views, using evil reasons and metaphors to explain them to others, causing them to dwell in wrong views, and also rejoicing and praising them, speaking of non-dharma (non-teachings) that resembles the Dharma (teachings) in the assembly.' These people, because of these evil karmic causes, fall into evil realms after the destruction of their bodies and the end of their lives, suffering great torment in the Andha-agni-vata hell. The suffering, as previously described, is like the suffering experienced in the hells of the living, and they endure all of that suffering here, but five times more severely.' There is something even more severe: 'Even if they are released from the suffering inflicted by Yama-raja (the King of Death), it is difficult to truly be released, because of their evil karma, they will once again enter the Andha-agni-vata hell and suffer in the rapid winds, being blown by the evil winds, those hell beings are in the empty space, with no place to go.'
所依處，如輪疾轉，身不可見。彼人如是如輪轉已，異刀風生碎割其身，令如沙摶分散十方，又復更生，生已復散，散已復生。恒常如是無有年數，受如是等堅急苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生於食吐餓鬼之中。彼處脫已，復生飢渴畜生之中，是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為金剛嘴蜂，是彼地獄第十六處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見，所謂：有人作如是見：『世間有始，因緣而生，有常、無常，一切皆是因緣所作。』彼不實語，邪因譬喻，于非法中相似法說，令他餘人安住邪法、退失正法，障礙正法而作邪見。彼不正說，常法非因、常法不動、常法不異、常不能作猶如虛空，彼邪見人不實分別。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生金剛嘴蜂鎧鉀處，受大苦惱。彼邪見人身業、口業、意業破壞。下賤之人，眾生中劣。障礙正法，住不善法。以愚癡故作惡道行，自謂有智，恃智我慢，自意分別，不實語說，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此
【現代漢語翻譯】 現代漢語譯本： 所依據之處，就像輪子快速旋轉一樣，身體都看不見了。那個人就像輪子一樣旋轉之後，異刀風產生，將他的身體切割粉碎，像沙土一樣分散到四面八方，然後又重新產生，產生之後又被分散，分散之後又重新產生。總是這樣沒有盡頭，承受這樣堅硬急迫的苦惱，直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，他才能從那個地獄處脫離。脫離之後，在五百世中投生到食吐餓鬼之中。從那裡脫離之後，又投生到飢渴的畜生之中，這是他惡業剩餘的果報。 「此外，那位比丘知道業的果報，又觀察焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方，那個地方叫做金剛嘴蜂地獄（Vajra-mouthed Bee Hell），是那個地獄的第十六處。眾生因為什麼業而投生到那個地方？他看到：有人殺生、偷盜、邪淫、飲酒、說謊，喜歡做這些惡事，他們的業和果報就像前面所說的那樣。還有人持有邪見，比如：有人這樣認為：『世界有開始，因為因緣而產生，有常、無常，一切都是因緣所造成的。』他們說不真實的話，用邪惡的譬喻，在不是正法的事情中說得好像是正法一樣，讓其他人安住在邪法中、退失正法，障礙正法而產生邪見。他們不正當地說，常法不是原因、常法不動搖、常法不改變、常法不能造作，就像虛空一樣，這些持有邪見的人不真實地分別。這些人因為這些惡業的因緣，身壞命終之後墮落到惡道，在那個地獄的金剛嘴蜂鎧甲處出生，承受巨大的苦惱。這些持有邪見的人，他們的身業、口業、意業都破壞了。這樣的人，是眾生中最差的。他們障礙正法，安住在不善法中。因為愚癡而走上惡道，還自以為有智慧，憑藉智慧而傲慢，用自己的想法來分別，說不真實的話，承受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄等所承受的苦惱，那些所有的苦惱這裡...
【English Translation】 English version: The place of reliance, like a rapidly spinning wheel, the body cannot be seen. That person, having spun like a wheel, the wind of different knives arises, shattering and cutting their body, scattering it like sand in all directions, and then they are reborn again, scattered after being born, and reborn again after being scattered. Constantly like this without end, enduring such firm and urgent suffering, until the evil karma has not been destroyed, has not decayed, and the energy of karma has not been exhausted, the pain will not stop at any time; if the evil karma is exhausted, then they can escape from that hell. After escaping, they are reborn in the realm of vomit-eating hungry ghosts for five hundred lifetimes. After escaping from there, they are reborn among hungry and thirsty animals, which is the remaining karmic retribution of their evil deeds. 『Furthermore, that Bhikshu, knowing the karmic consequences, observes the scorching great hell, what other places are there? He sees and knows: there is another place, that place is called Vajra-mouthed Bee Hell (Vajra-mouthed Bee Hell), which is the sixteenth place of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, drink alcohol, lie, enjoy doing these evil deeds, their karma and consequences are as described earlier. There are also those who hold wrong views, such as: some people think like this: 『The world has a beginning, it arises from conditions, there is permanence, impermanence, everything is made by conditions.』 They speak untruthful words, use evil metaphors, and speak of things that are not the Dharma as if they were the Dharma, causing others to dwell in wrong Dharma, lose the right Dharma, obstruct the right Dharma, and generate wrong views. They speak improperly, saying that the permanent Dharma is not a cause, the permanent Dharma is unmoving, the permanent Dharma is unchanging, the permanent Dharma cannot create, like empty space, these people with wrong views make unreal distinctions. These people, because of the causes and conditions of these evil deeds, fall into evil realms after their bodies are destroyed and their lives end, and are born in the Vajra-mouthed Bee armor place of that hell, enduring great suffering. These people with wrong views, their body karma, speech karma, and mind karma are all destroyed. Such people are the worst among beings. They obstruct the right Dharma and dwell in unwholesome Dharma. Because of ignorance, they walk the path of evil, yet they think they are wise, relying on their wisdom and arrogance, using their own ideas to make distinctions, speaking untruthful words, and enduring great suffering. The so-called suffering is like the suffering endured in the living hell and other places mentioned earlier, all those sufferings here...』
中具受五倍更重。復有勝者，所謂：彼處閻魔羅人以極細鉗稍拔其肉，如毛根許，拔已復拔，如是連拔，置其口中，驅令自食。彼處多有金剛嘴蜂，觸罪人身有熱血出，味咸如鹽，閻魔羅人取彼咸血置罪人口，驅令食之，彼既食已，十倍飢渴，燒其身心。惡業所誑，復自食肉，食已更生。惡業因緣，作集惡業之所誑惑，受大苦惱無有年數，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於四百世生餓鬼中，食不凈食。彼處脫已，於五百世生畜生中，而作曲蟮蜣螂等蟲，飢渴燒身。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，如是觀已，彼更不見第十七處。如是焦熱之大地獄，如是等處如是盡邊，彼邪見人如是業作，惡業住處。彼比丘如是觀察六大地獄，如實而知。彼修行者內心思惟——隨順正法觀察法行，如是見已心生歡喜，作如是言：『此比丘第一精進，得十一地，彼人則能斷生死道。』彼地夜叉知已歡喜，轉覆上聞虛空夜叉，如前所說次第乃至聞不少天，作如是言：『某國某村某善男子，如前所說，得十一地，不共魔王同一處住，心不樂與煩惱共戲，離生死欲非境界處，一切世界無邊苦中不肯住止。』
「又彼比丘觀活、黑繩、合、
【現代漢語翻譯】 現代漢語譯本： 受五倍更重的罪。還有更厲害的，就是：那裡的閻魔羅人（Yamaraja，地獄之主）用極細的鉗子一點點拔罪人的肉，像拔毛根一樣，拔了一點又拔一點，這樣連續拔，然後放在罪人的口中，強迫他們自己吃。那裡有很多金剛嘴的蜂，碰到罪人的身體，就會流出熱血，味道鹹得像鹽，閻魔羅人就把這些咸血放在罪人的口中，強迫他們吃，他們吃了之後，飢渴增加十倍，燒灼他們的身心。因為被惡業迷惑，又自己吃自己的肉，吃了之後肉又重新長出來。因為惡業的因緣，造作聚集惡業而被迷惑，遭受巨大的苦惱沒有年數，直到惡業沒有壞掉、沒有腐爛、業力沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，他們才能從地獄中脫離。脫離地獄之後，會在四百世中轉生為餓鬼，吃不乾淨的食物。從餓鬼道脫離之後，會在五百世中轉生為畜生，變成曲蟮（蚯蚓）、蜣螂（屎殼郎）等蟲子，被飢渴燒灼身體。這些都是他們惡業剩餘的果報。 又那位比丘知道業的果報，又觀察焦熱大地獄，這樣觀察之後，他再也看不到第十七處。像這樣焦熱大地獄，像這樣等等的地方，像這樣直到盡頭，那些邪見之人像這樣造作惡業，惡業就住在那裡。那位比丘像這樣觀察六大地獄，如實地知道。那位修行者內心思考——隨順正法觀察法行，像這樣看到之後心中生起歡喜，這樣說：『這位比丘非常精進，得到十一地，這個人就能斷除生死之道。』那裡的夜叉（Yaksa，一種守護神）知道后很高興，轉而向上稟告虛空夜叉，像前面所說的那樣依次上傳，乃至傳到不少天神那裡，這樣說：『某國某村的某位善男子，像前面所說的那樣，得到十一地，不和魔王（Mara，佛教中的惡魔）住在同一個地方，心裡不喜歡和煩惱一起玩耍，遠離生死慾望不是境界所能到達的地方，在一切世界無邊痛苦中不肯停留。』 又那位比丘觀察活地獄、黑繩地獄、合大地獄、...
【English Translation】 English version: They receive five times heavier suffering. Furthermore, there is something even worse: the Yamarajas (Yamaraja, lord of hell) there use extremely fine pliers to slowly pull out the flesh of the sinners, like pulling out the root of a hair, pulling it out bit by bit, repeatedly, and then placing it in the sinners' mouths, forcing them to eat it themselves. There are many vajra-beaked bees there, and when they touch the bodies of the sinners, hot blood flows out, tasting as salty as salt. The Yamarajas take this salty blood and place it in the sinners' mouths, forcing them to eat it. After they eat it, their hunger and thirst increase tenfold, burning their bodies and minds. Because they are deluded by their evil karma, they eat their own flesh, and after they eat it, the flesh grows back again. Because of the causes and conditions of evil karma, they are deluded by creating and accumulating evil karma, and they suffer great torment without end, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted. At all times, the suffering does not cease. If the evil karma is exhausted, then they can escape from that hell. After escaping from hell, they will be reborn as hungry ghosts for four hundred lifetimes, eating impure food. After escaping from the realm of hungry ghosts, they will be reborn as animals for five hundred lifetimes, becoming worms such as earthworms and dung beetles, their bodies burned by hunger and thirst. These are the remaining karmic retributions of their evil deeds. Moreover, that Bhiksu (Buddhist monk) knows the karmic retributions of deeds, and he observes the scorching great hell. After observing in this way, he no longer sees the seventeenth place. Like this scorching great hell, like these places and so on, like this until the end, those with wrong views create evil karma in this way, and evil karma dwells there. That Bhiksu observes the six great hells in this way, knowing them as they truly are. That practitioner contemplates within his mind—observing the practice of Dharma in accordance with the true Dharma. After seeing this, joy arises in his heart, and he says: 'This Bhiksu is extremely diligent, attaining the eleventh ground. This person can cut off the path of birth and death.' The Yaksa (Yaksa, a type of guardian deity) there, knowing this, is very happy, and in turn reports upwards to the space Yaksa, passing it on in sequence as described before, until it is heard by many devas (deva, a type of god), who say: 'A certain good man in a certain country and a certain village, as described before, has attained the eleventh ground, does not dwell in the same place as Mara (Mara, the demon in Buddhism), does not like to play with afflictions in his heart, is far from the desires of birth and death, a place that cannot be reached by the realm, and is unwilling to dwell in the boundless suffering of all worlds.' Furthermore, that Bhiksu observes the hell of revival, the hell of black ropes, the hell of crushing,...
喚、大喚及焦熱等並別處已，復更觀察，為當更有餘地獄不？彼見聞知，有大地獄名大焦熱。眾生何業生彼地獄？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，墮彼地獄，業及果報如前所說，復于持戒不犯禁戒具足不缺凈行童女、善比丘尼，未曾行欲、未曾犯戒如來法中如法行者，令其退壞。如是之人不信佛法，如是心言：『佛者，則非一切智人。佛既非是一切智者，何況弟子比丘尼僧有清凈行？如是一切皆是妄語，虛誑不實。如是佛法乃是惡處，非佈施此能生福德，非佈施此能得涅槃。此凡人僧，如是和合比丘女尼毀破禁戒，則不得罪。』彼人如是惡思惟已，壞彼童女、比丘尼戒，令退僧行、令其犯戒。彼人身業、口業、意業惡不善行，身壞命終墮于惡處，在大焦熱大地獄中受大苦惱。一由旬身，身極柔軟軟于生酥，如是眼軟，更軟于身，如是五根皆悉壞軟，聲觸色香猶尚能殺，何況余苦？如彼作惡，惡業重故，如是身心皆悉壞軟。彼惡業人惡業力故受極苦惱，彼惡業人臨欲死時，現受業報，有大苦惱，如前所說，活地獄中所有苦惱皆悉具受。如此罪人臨欲死時，于先三日如是受苦乃至命盡，失音不語，想大怖畏，行劣識驚，如是次第四大色怒，極受苦惱。地界堅䩕，身體強怒，一切身份筋脈骨髓
【現代漢語翻譯】 現代漢語譯本： 喚地獄、大喚地獄以及焦熱地獄等處觀察完畢后，又繼續觀察，是否還有其他的地獄。他看見並得知，有一個大地獄名為大焦熱地獄（Mahātapana）。眾生因何種惡業而生於此地獄？他看見：有人殺生、偷盜、邪淫、飲酒、妄語、持邪見，喜歡做這些惡事，因此墮入此地獄，其惡業和果報如前所述。此外，如果有人使持戒清凈、未曾違犯禁戒、具足清凈梵行（Brahmacarya）的童女（Kumari）、善良的比丘尼（Bhikkhuni），她們未曾行淫慾、未曾違犯戒律，在如來的教法中如法修行，卻使她們退失道心。這樣的人不相信佛法，心中這樣想：『佛（Buddha）不是一切智者。既然佛不是一切智者，更何況他的弟子比丘尼僧團會有清凈的行為？這一切都是妄語，虛假不實。這樣的佛法是惡劣的地方，佈施給他們不能產生福德，佈施給他們不能得到涅槃（Nirvana）。這些凡夫僧，像這樣和合的比丘尼，即使毀壞禁戒，也不會有罪。』那人這樣惡劣地思惟后，破壞那些童女、比丘尼的戒律，使她們退失僧團的修行，使她們違犯戒律。那人以身、口、意造作惡業，身壞命終后墮入惡道，在大焦熱大地獄中遭受巨大的苦惱。身體有一由旬（Yojana）那麼大，身體極其柔軟，比生酥還要柔軟，眼睛也是如此柔軟，比身體還要柔軟，這樣五根（Indriya）都完全壞死柔軟，聲音、觸覺、顏色、氣味尚且能殺人，更何況其他的痛苦？因為他造作惡業，惡業深重，所以身心都完全壞死柔軟。那作惡業的人因為惡業的力量而遭受極大的苦惱，那作惡業的人臨死的時候，顯現出所受的業報，有巨大的苦惱，如前面所說，活地獄中所有的苦惱都全部承受。這樣的罪人臨死的時候，在死前三天就開始這樣受苦，直到命終，失音不能說話，心中充滿巨大的恐怖，行為卑劣，意識驚慌，這樣依次四大（Mahabhuta）憤怒，極其痛苦。地界的堅硬，身體變得僵硬憤怒，一切身份筋脈骨髓 English version: Having observed the Hells of Hūhūva, Mahāhūhūva, and Tapana, etc., in separate locations, he further observes whether there are any other hells. He sees and knows that there is a great hell called Mahātapana (Great Burning). What deeds cause beings to be born in that hell? He sees that some people commit killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, delighting in and frequently engaging in these actions, and thus fall into that hell. Their karma and retribution are as previously described. Furthermore, if someone causes a virtuous girl (Kumari), a fully ordained female monastic (Bhikkhuni) who upholds the precepts without violation, who is complete and without deficiency in pure conduct (Brahmacarya), who has never engaged in sexual activity, who has never broken the precepts, and who practices the Dharma in accordance with the Tathagata's (Tathāgata) teachings, to regress from their practice. Such a person does not believe in the Buddha's (Buddha) teachings, thinking in this way: 'The Buddha is not omniscient. Since the Buddha is not omniscient, how much less can his disciples, the Bhikkhuni Sangha (community), have pure conduct? All of this is false speech, deceptive and untrue. Such a Dharma is an evil place; giving alms to them cannot generate merit, giving alms to them cannot attain Nirvana (Nirvana). This Sangha of ordinary people, these assembled Bhikkhunis, even if they break the precepts, will not incur any sin.' Having thought in this evil way, that person destroys the precepts of those girls and Bhikkhunis, causing them to regress from their monastic practice, causing them to violate the precepts. That person, through evil and unwholesome actions of body, speech, and mind, after the body breaks and life ends, falls into an evil destination, suffering great torment in the great hell of Mahātapana. The body is one Yojana (Yojana) in size, and the body is extremely soft, softer than fresh butter. The eyes are also so soft, even softer than the body. In this way, all five senses (Indriya) are completely destroyed and softened. Even sounds, touch, colors, and smells can kill, how much more so other sufferings? Because he committed evil deeds, and because his evil karma is heavy, both body and mind are completely destroyed and softened. That evil-doing person suffers extreme torment because of the power of his evil karma. When that evil-doing person is about to die, the retribution of his actions manifests, and he experiences great torment, as previously described. All the torments of the living hell are fully experienced. When such a sinner is about to die, he begins to suffer in this way three days before death, until the end of his life, losing his voice and unable to speak, imagining great fear, acting basely, and with a startled consciousness. In this way, in sequence, the four great elements (Mahabhuta) become enraged, and he suffers extreme torment. The earth element becomes hard and stiff, the body becomes rigid and enraged, and all parts of the body, sinews, veins, bones, and marrow
【English Translation】 Hūhūva, Mahāhūhūva, and Tapana, etc., in separate locations, he further observes whether there are any other hells. He sees and knows that there is a great hell called Mahātapana (Great Burning). What deeds cause beings to be born in that hell? He sees that some people commit killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, delighting in and frequently engaging in these actions, and thus fall into that hell. Their karma and retribution are as previously described. Furthermore, if someone causes a virtuous girl (Kumari), a fully ordained female monastic (Bhikkhuni) who upholds the precepts without violation, who is complete and without deficiency in pure conduct (Brahmacarya), who has never engaged in sexual activity, who has never broken the precepts, and who practices the Dharma in accordance with the Tathagata's (Tathāgata) teachings, to regress from their practice. Such a person does not believe in the Buddha's (Buddha) teachings, thinking in this way: 'The Buddha is not omniscient. Since the Buddha is not omniscient, how much less can his disciples, the Bhikkhuni Sangha (community), have pure conduct? All of this is false speech, deceptive and untrue. Such a Dharma is an evil place; giving alms to them cannot generate merit, giving alms to them cannot attain Nirvana (Nirvana). This Sangha of ordinary people, these assembled Bhikkhunis, even if they break the precepts, will not incur any sin.' Having thought in this evil way, that person destroys the precepts of those girls and Bhikkhunis, causing them to regress from their monastic practice, causing them to violate the precepts. That person, through evil and unwholesome actions of body, speech, and mind, after the body breaks and life ends, falls into an evil destination, suffering great torment in the great hell of Mahātapana. The body is one Yojana (Yojana) in size, and the body is extremely soft, softer than fresh butter. The eyes are also so soft, even softer than the body. In this way, all five senses (Indriya) are completely destroyed and softened. Even sounds, touch, colors, and smells can kill, how much more so other sufferings? Because he committed evil deeds, and because his evil karma is heavy, both body and mind are completely destroyed and softened. That evil-doing person suffers extreme torment because of the power of his evil karma. When that evil-doing person is about to die, the retribution of his actions manifests, and he experiences great torment, as previously described. All the torments of the living hell are fully experienced. When such a sinner is about to die, he begins to suffer in this way three days before death, until the end of his life, losing his voice and unable to speak, imagining great fear, acting basely, and with a startled consciousness. In this way, in sequence, the four great elements (Mahabhuta) become enraged, and he suffers extreme torment. The earth element becomes hard and stiff, the body becomes rigid and enraged, and all parts of the body, sinews, veins, bones, and marrow
處處閉塞，皆悉破壞生大苦惱，如新生酥，摶押磨打，地界如是。又覆水界：一切身份筋脈繫縛，本自堅燥，能令爛緩，殺蟲氣臭，一切漏門皆悉閉塞，咽不通利、舌縮入喉，諸竅受苦，遍體汗出。又復火界：一切身體所有筋脈皆悉燒煮，受大苦惱，身體面板如赤銅色，內外皆熱，口乾大渴燒心熾熱。又復風界：輕相更增，以身干故如升虛空，復下墮地，一切身份一切皆干，一切身份、一切脈中風行不住。有風名為必波羅針，如焰針刺乃至遍身如毛根等，乃至精髓皆悉乾燒；卑波羅風能割皮肉脂骨精髓，如斤斧斫，吹一切根，一切身份皆悉閉塞，大小便利擁隔不通，息不調利、咽喉不正、眼目損減，耳中則聞不可愛聲，鼻不聞香、舌不知味，鼻柱傾倒、人根縮入，糞門苦痛如火所觸，受大苦惱，面板腫起、毛髮不牢。此等唯說惡業行人臨欲死時，彼人如是三夜三日，四大怒盛，苦惱所逼。若命盡時，他世相現，所謂自見一切屋舍如黑帳幕，見有黑焰，如夢見色，如是惡相不曾暫住。復見惡色師子虎等不可愛色，一切極惡皆悉具見，聞惡虎聲生大恐怖鐵磨身皮，殘有欲盡。彼風上行始起足甲，離足甲已，次行足趺；離足趺已，次行其踹；如是離踹，次行其膝；如是離膝，次行其髀；如是離髀，次行其髖；如是離髖，次行
【現代漢語翻譯】 現代漢語譯本 處處閉塞，全部都被破壞，產生巨大的苦惱，就像新生酥油，被擠壓磨打一樣，這是地界的表現。還有水界：身體的所有部分，筋脈的連線束縛，原本是堅硬幹燥的，現在變得腐爛鬆弛，散發著蟲子的氣味和臭味，所有的排泄孔道都被堵塞，咽喉不通暢，舌頭萎縮排入喉嚨，各個孔竅都感到痛苦，全身冒汗。 還有火界：身體的所有筋脈都被燒煮，承受巨大的苦惱，身體面板呈現赤銅色，內外都感到灼熱，口乾舌燥，內心像被火燒一樣熾熱。 還有風界：輕飄的特性更加明顯，因為身體乾燥的緣故，感覺像升到空中，又像墜落到地上，身體的各個部分都變得乾燥，所有的身體部分、所有的脈絡中，風在不停地流動。有一種風叫做必波羅針（Bīpōluó zhēn），像火焰針刺一樣，從毛髮根部到全身，甚至到精髓都被燒乾；卑波羅風（Bēipōluó fēng）能夠割裂皮肉脂肪骨髓，像用斧頭砍一樣，吹動所有的根部，身體的各個部分都被堵塞，大小便不通暢，呼吸不順暢，咽喉不正，眼力減弱，耳朵里聽到令人厭惡的聲音，鼻子聞不到香味，舌頭嘗不出味道，鼻柱傾斜倒塌，人根萎縮排入體內，肛門疼痛像被火燒一樣，承受巨大的苦惱，面板腫脹隆起，毛髮不牢固。 這些描述的只是作惡之人臨死時的景象，這個人這樣持續三夜三天，四大（地、水、火、風）怒盛，被苦惱所逼迫。如果壽命終結時，來世的景象就會顯現，也就是自己看到所有的房屋都像黑色的帳幕，看到黑色的火焰，像在夢中看到景像一樣，這樣的惡相不會暫時停止。還會看到惡色的獅子老虎等令人厭惡的景象，一切極其醜惡的景象都全部顯現，聽到惡虎的吼叫聲，產生巨大的恐怖，感覺像被鐵磨碾壓面板，殘存的慾望也快要耗盡。那風向上行走，首先從腳趾甲開始，離開腳趾甲后，接著行走于腳背；離開腳背後，接著行走于小腿；這樣離開小腿，接著行走于膝蓋；這樣離開膝蓋，接著行走于大腿；這樣離開大腿，接著行走于髖部；這樣離開髖部，接著行走于...
【English Translation】 English version Everywhere is blocked, all is destroyed, causing great suffering, like freshly churned butter being squeezed and ground. This is the manifestation of the earth element. Furthermore, the water element: all parts of the body, the tendons and veins are bound together, originally firm and dry, now becoming rotten and loose, emitting the smell of insects and foul odors, all the excretory passages are blocked, the throat is not clear, the tongue shrinks into the throat, all the orifices feel pain, and sweat pours out all over the body. Furthermore, the fire element: all the tendons and veins in the body are burned and cooked, enduring great suffering, the skin of the body appears reddish-copper in color, both inside and outside feel hot, the mouth is dry and thirsty, and the heart is burning with intense heat. Furthermore, the wind element: the characteristic of lightness increases even more, because the body is dry, it feels like ascending into the sky, and then falling to the ground, all parts of the body become dry, in all parts of the body, in all the veins, the wind flows without stopping. There is a wind called Bipola needle (Bīpōluó zhēn), like a flame needle piercing from the roots of the hair to the whole body, even to the marrow is burned dry; the Beipola wind (Bēipōluó fēng) can cut through the skin, flesh, fat, bones, and marrow, like being chopped with an axe, blowing all the roots, all parts of the body are blocked, bowel movements are obstructed, breathing is not smooth, the throat is not straight, eyesight is diminished, the ears hear unpleasant sounds, the nose does not smell fragrance, the tongue does not taste flavors, the nasal septum collapses, the human root shrinks inward, the anus is painful as if touched by fire, enduring great suffering, the skin swells up, and the hair is not firm. These describe only the scenes of evil-doers at the time of death, this person continues like this for three nights and three days, the four elements (earth, water, fire, wind) are raging, and is forced by suffering. If the life ends, the scenes of the next life will appear, that is, one sees all the houses like black tents, sees black flames, like seeing scenes in a dream, such evil appearances will not stop temporarily. One will also see evil-colored lions, tigers and other unpleasant scenes, all extremely ugly scenes will appear, hearing the roar of evil tigers, producing great terror, feeling like being ground by an iron mill, and the remaining desires are almost exhausted. That wind moves upward, starting first from the toenails, after leaving the toenails, then moving on the instep; after leaving the instep, then moving on the calf; thus leaving the calf, then moving on the knee; thus leaving the knee, then moving on the thigh; thus leaving the thigh, then moving on the hip; thus leaving the hip, then moving on...
其肚；如是離肚，次行其心；如是離心，咽喉不利、口乾唾盡，一眼則陷，見虛空中閻魔羅人手執鐵棒。既如是見，以手摩托，知識諸親見如是已，皆言此人手摩虛空。氣息閉塞，遍吹身份於是氣斷，如彼燈炷燒已而滅，舍此世間，生在中有，如因相似，相似得果。彼惡業人于中有中，受中有苦，彼見自身如長命時人壽八萬四千年歲，年始八歲小兒之身。自見自身，餘一切人皆所不見，四大微細，不見、不對，鉆須彌山能穿能過而不妨礙，自身不障、須彌不障，何況余山？彼中有中，如是自見黑闇鐵城，自身入中。以惡業故，見自己身一切諸毛皆悉焰燃。又復自見閻魔羅人以黑鐵繩反縛其手，復縛其足。彼黑鐵繩毒堅觸惡，其色可畏。次纏身中，遍體普急，不容毛頭。惡業行人如是自見，既為鐵繩堅急縛已，有不可愛色聲香味觸等境界，謂惡業故，眼見惡色甚可怖畏，閻魔羅人眼則焰燃多種惡色，努臂極瞋，心不喜見。又復耳聞不可愛語，心不樂聞，所謂說言：『此人乃是惡業行者，身業、口業、意業不善，造作惡行。人中善處寶洲之地，自誑其身不正思惟十善業道，作不善行，常虛妄行，不得善寶。一切欲行如刀火毒，墮在險岸。此人如是為欲所誑、他妻所誑，如是惡行。此人如是不善觀察，造作三種不善惡業，如
【現代漢語翻譯】 現代漢語譯本 他的腹部；像這樣離開腹部，接著執行到他的心；像這樣離開心，咽喉不利、口乾唾液耗盡，一隻眼睛陷落，看見虛空中閻魔羅人（Yama，冥界之王）手執鐵棒。既然這樣看見，用手撫摩，認識的親友看見這種情況，都說這個人用手撫摩虛空。氣息閉塞，遍佈全身，於是氣息斷絕，像那燈芯燒盡而熄滅一樣，捨棄這個世間，生在中陰（Bardo，死亡和轉世之間的過渡狀態）中，像原因相似，相似而得到結果。那個造惡業的人在中陰中，承受中陰的痛苦，他看見自身像長壽時代的人，壽命八萬四千年歲，年齡是八歲小孩的身體。只有他自己看見自身，其餘一切人都看不見，四大（四大元素：地、水、火、風）微細，看不見、不對立，鉆須彌山（Mount Sumeru，佛教宇宙論中的聖山）能穿過而不妨礙，自身不阻礙、須彌山不阻礙，何況其餘的山？他在中陰中，這樣看見黑暗的鐵城，自身進入其中。因為惡業的緣故，看見自己身上一切的毛髮都燃燒著火焰。又看見閻魔羅人用黑鐵繩反綁他的手，又綁他的腳。那黑鐵繩有毒、堅硬、觸感惡劣，顏色可怕。接著纏繞身體，遍佈全身，緊迫得不容一根毛髮。造惡業的人這樣看見，已經被鐵繩堅固地捆綁，有不可愛的色、聲、香、味、觸等境界，因為惡業的緣故，眼睛看見惡劣的顏色，非常恐怖，閻魔羅人的眼睛燃燒著火焰，呈現多種惡劣的顏色，怒目圓睜，非常憤怒，心裡不喜悅看見。又聽到不可愛的話語，心裡不樂意聽見，所說的話是：『這個人是造惡業的人，身業、口業、意業不善，造作惡行。在人中善處寶洲之地，自己欺騙自己，不正思惟十善業道（遵循十種善行），作不善的行為，常常虛妄行事，得不到善的珍寶。一切慾望像刀、火、毒藥一樣，墮落在危險的岸邊。這個人像這樣被慾望所欺騙、被他人的妻子所欺騙，像這樣造作惡行。這個人像這樣不善於觀察，造作三種不善的惡業，像
【English Translation】 English version His abdomen; having departed from the abdomen in this way, then it proceeds to his heart; having departed from the heart in this way, his throat becomes constricted, his mouth dries up, and his saliva is exhausted, one eye sinks in, and he sees the Yama (Lord of Death) people in the empty space holding iron rods. Once he sees this, he touches himself with his hands, and his relatives and acquaintances, seeing this, all say that this person is touching empty space with his hands. His breath becomes blocked, spreading throughout his body, and then his breath is cut off, like a lamp wick that has burned out and extinguished, he abandons this world and is born in the Bardo (intermediate state between death and rebirth), like cause and effect being similar, similar results are obtained. That person who has committed evil deeds, in the Bardo, experiences the suffering of the Bardo, he sees himself as if he were a person from a long-lived era, with a lifespan of eighty-four thousand years, and the body of an eight-year-old child. Only he sees himself, and no one else can see him, the four great elements (earth, water, fire, and wind) are subtle, unseen, and non-opposing, he can drill through Mount Sumeru (the central mountain in Buddhist cosmology) and pass through without hindrance, his own body does not obstruct, Mount Sumeru does not obstruct, let alone other mountains? In that Bardo, he sees a dark iron city, and his own body enters into it. Because of his evil deeds, he sees all the hairs on his body burning with flames. He also sees the Yama people binding his hands and feet with black iron ropes. Those black iron ropes are poisonous, hard, and have a terrible touch, and their color is frightening. Then they wrap around his body, spreading throughout, so tightly that there is no room for even a single hair. The person who has committed evil deeds sees himself in this way, having been firmly bound by the iron ropes, and there are undesirable sights, sounds, smells, tastes, and tactile sensations, because of his evil deeds, his eyes see evil colors that are very frightening, the eyes of the Yama people are burning with flames, displaying various evil colors, glaring with extreme anger, and his heart is not pleased to see them. He also hears undesirable words, and his heart is not pleased to hear them, the words spoken are: 'This person is a doer of evil deeds, his actions of body, speech, and mind are unwholesome, he has committed evil actions. In the land of the precious island, a good place among humans, he has deceived himself, not properly contemplating the ten virtuous paths (following the ten virtuous actions), doing unwholesome deeds, constantly acting falsely, and not obtaining the treasures of goodness. All desires are like knives, fire, and poison, he has fallen on a dangerous shore. This person has been deceived by desires, deceived by the wives of others, and has committed such evil deeds. This person has not observed well, and has committed three kinds of unwholesome evil deeds, like'
是癡人自行惡業，我於今者，置大焦熱大地獄中與種種苦，無量百千種種苦惱皆悉具與，令使后時更不復作惡行惡業。』
「閻魔羅人，為呵中有——離妻子人——大憂愁者，而說偈言：
「『女色為知識， 不利益如怨， 破壞人世界， 到闇地獄處。 一切怨惡中， 更無如業怨， 三惡業縛束， 我今送地獄。 獨造作惡業， 獨受惡果報， 獨自到惡處， 世間無同伴。 若人多作惡， 因緣於他人， 自作還自受， 彼人不能救。 汝何故愚癡， 為妻子所誑？ 于比丘尼等， 癡誑故造惡。 此世未來世， 怨常隨後行， 怨中第一怨， 一切惡處示。 自所作惡業， 如毒如刀火， 汝自作惡業， 汝如是自食。 非此人作業， 餘人受果報， 非初非中后， 非此世他世。 若人散亂意， 心不正觀察， 貪受樂味故， 造作不善業。 愚癡亂心人， 增長不善法， 不知正觀察， 造作諸惡業。 心能誑眾生， 心能令人貪， 令人向地獄， 闇中闇處去。 闇覆生死中， 難得佛正法， 若人不愛法， 從苦到苦處。 若人寂
【現代漢語翻譯】 現代漢語譯本： 『這是愚蠢之人自己造作的惡業，我現在將他安置在大焦熱大地獄中，給予他種種痛苦，無數百千種苦惱全都給予他，讓他以後再也不敢作惡行惡業。』
閻魔羅人（Yamaraja，冥界之主），爲了呵斥那些——離開妻子的人——極度憂愁的人，而說了這樣的偈語：
『女色如同知識，卻像怨敵一樣毫無益處，破壞人的世界，使人到達黑暗的地獄之處。 一切怨恨罪惡之中，沒有比業力更可怕的怨恨，被身口意三惡業束縛，我現在將你送往地獄。 獨自造作惡業，獨自承受惡果報應，獨自前往惡劣之處，世間沒有同伴。 如果有人多作惡事，是因為其他人的緣故，自己造作還要自己承受，其他人不能救你。 你為什麼如此愚癡，被妻子所欺騙？對於比丘尼（bhikkhuni，佛教女出家人）等等，因為愚癡迷惑而造作惡業。 此生來世，怨恨常常跟隨在後，怨恨之中最可怕的怨恨，指示一切惡劣之處。 自己所作的惡業，如同毒藥、刀劍和火焰，你自己造作的惡業，你就要這樣自己吞食。 不是這個人作業，其他人承受果報，不是開始、不是中間、不是最後，不是此世、不是他世。 如果有人心意散亂，內心不能正確觀察，因為貪圖享樂的滋味，而造作不善的業。 愚癡心亂的人，增長不善的法，不知道正確觀察，造作各種惡業。 心能欺騙眾生，心能使人貪婪，使人走向地獄，前往黑暗中的黑暗之處。 在被黑暗覆蓋的生死輪迴中，難以得到佛的正法，如果人不喜愛佛法，就會從痛苦走向痛苦之處。 如果人寂'
【English Translation】 English version: 『It is the fool who creates evil karma himself. I now place him in the Great Burning Hot Hell, giving him all kinds of suffering, countless hundreds of thousands of torments, so that he will never again commit evil deeds or evil karma.』
Yamaraja (冥界之主), to rebuke those—separated from their wives—who are greatly sorrowful, spoke this verse:
『Woman's beauty is like knowledge, yet as unprofitable as an enemy, destroying the world of men, leading to the dark hellish realms. Among all hatreds and evils, there is no hatred like that of karma; bound by the three evil karmas of body, speech, and mind, I now send you to hell. Alone you create evil karma, alone you receive the retribution of evil consequences, alone you go to the evil place; in this world, there is no companion. If a person commits many evil deeds, because of others, he creates it himself and must bear it himself; others cannot save him. Why are you so foolish, deceived by your wife? Towards bhikkhunis (佛教女出家人) and others, because of foolish delusion, you commit evil deeds. In this life and the next, hatred constantly follows behind; the most terrible of all hatreds points out all evil places. The evil karma you have created is like poison, a sword, or fire; you yourself have created evil karma, and you must consume it yourself. It is not that this person creates karma and another receives the retribution; it is not at the beginning, not in the middle, not at the end, not in this world, not in another world. If a person's mind is scattered, and his heart does not observe correctly, because he craves the taste of pleasure, he creates unwholesome karma. A foolish and confused person increases unwholesome dharmas, does not know how to observe correctly, and creates all kinds of evil karma. The mind can deceive sentient beings, the mind can make people greedy, leading them to hell, going to the darkest of dark places. In the cycle of birth and death covered by darkness, it is difficult to obtain the Buddha's true Dharma; if a person does not love the Dharma, he will go from suffering to suffering. If a person is at peace'
靜心， 境界不破壞， 彼人到善處， 汝今者至此。』
「如是造作惡業行人，自身、口、意造不善業，閻魔羅人既呵責已，送大焦熱大地獄去。鼻嗅不凈臭爛惡屎，舌嘗堅熱不凈惡味，得不可愛香味之色，身則當觸最重惡觸，有惡風來如刀如火。此五境界極惡可畏，心怖畏故則生恐怯，于先已見大地獄相。閻魔羅人堅系其咽，業風所吹，將向地獄，不得自在。閻魔羅人面有惡狀，手足極熱，捩身努肚，罪人見之極大恾怖。閻魔羅人聲如雷吼，罪人聞之恐怖更增。閻魔羅人手執利刀，腹肚甚大如黑雲色，眼焰如燈、狗牙鋒利，臂手皆長，搖動作勢，肩闊長爪鋒利焰燃，臂粗脈脹，一切身份皆悉粗起，如是種種可畏形狀，執惡業人如是將去，過六十八百千由旬地海洲城，在海外邊，復行三十六億由旬，漸漸向下十億由旬，業風所吹，如是遠去。彼如是處業風力吹，非心思量，不可譬喻。彼處境界，日月風力所不能到，唯業風力。一切風中，業風第一，更無過者。如是業風將惡業人去到彼處，既到彼已，閻魔羅王呵責如前。閻魔羅王既呵責已，惡業罥縛出向地獄，以惡業故，彼處見有閻魔羅人，謂是眾生，將惡業人向大焦熱大地獄去。如是罪人，闇中遠見彼大焦熱大地獄中普火焰燃。彼地獄量五千由旬，
【現代漢語翻譯】 現代漢語譯本： 『若人靜心，不破壞既有之境界，此人終將到達善處，而你現在也來到了這裡。』
『像這樣造作惡業的人，以自身、口、意造作不善之業，閻魔羅人（Yama，冥界之王）呵斥之後，便將其送往大焦熱大地獄（Mahatapana，八大地獄之一）去。在那裡，他們鼻嗅污穢腐爛的惡臭，舌嘗堅硬灼熱的不凈惡味，所見皆是令人厭惡的色相與香味，身體感受到的則是最沉重惡劣的觸感，還有如刀如火的惡風吹襲。這五種境界極其惡劣可怖，罪人心生恐懼，對於先前所見的大地獄景象更加畏懼。閻魔羅人緊緊扼住罪人的咽喉，業風（Karma wind，由業力產生的風）吹動著他們，將他們帶往地獄，使其不得自由。閻魔羅人面目猙獰，手腳滾燙，扭曲著身體，怒睜著雙眼，罪人見了，極度驚慌恐懼。閻魔羅人的聲音如雷霆般怒吼，罪人聽了，恐懼更加劇增。閻魔羅人手執鋒利的刀，腹部巨大，顏色如黑雲，眼睛像燈籠般閃著光，狗牙般鋒利的牙齒外露，手臂很長，搖動著，擺出各種姿勢，肩膀寬闊，長長的指甲鋒利且燃燒著火焰，手臂粗壯，血管膨脹，全身的每個部分都顯得粗大隆起，以這樣種種可怕的形狀，將造惡業的人帶走，經過六十八百千由旬（Yojana，古印度長度單位）的地海洲城，在海外的邊緣，又行走了三十六億由旬，漸漸向下十億由旬，被業風吹動著，如此遙遠地離去。在那裡，業風的力量吹動，非心思所能衡量，不可用言語比喻。那個地方的境界，日月的光輝和風的力量都無法到達，只有業風的力量才能到達。在所有的風中，業風最為強大，沒有其他風可以超過它。就這樣，業風將造惡業的人帶到那個地方，到達之後，閻魔羅王像之前一樣呵斥他們。閻魔羅王呵斥完畢，用惡業之網束縛著他們，將他們帶向地獄，因為惡業的緣故，在那裡他們看到閻魔羅人，誤以為是其他的眾生，便將造惡業的人帶往大焦熱大地獄。像這樣的罪人，在黑暗中遠遠地看到那大焦熱大地獄中火焰燃燒。那地獄的面積有五千由旬。』
【English Translation】 English version: 『With a tranquil mind, not destroying the existing state, that person will reach a good place, and you have now arrived here.』
『Those who commit evil deeds, creating unwholesome karma through their body, speech, and mind, are rebuked by Yama (the Lord of Death) and sent to the Great Burning Hell (Mahatapana, one of the eight great hells). There, they smell the foul stench of rotten filth, taste the hard, hot, impure flavors, and perceive only unpleasant sights and smells. Their bodies experience the heaviest and most terrible sensations, and evil winds, like knives and fire, blow upon them. These five experiences are extremely vile and terrifying, causing fear in their hearts, and they are even more afraid of the great hell they have already seen. Yama tightly grips the sinners' throats, and the karma wind (the wind generated by karma) blows them towards hell, leaving them no freedom. Yama's face is hideous, his hands and feet are burning hot, his body is twisted, and his eyes are wide with anger. The sinners are extremely frightened upon seeing him. Yama's voice roars like thunder, increasing the sinners' terror. Yama holds a sharp knife, his belly is huge and black like a cloud, his eyes blaze like lamps, his dog-like teeth are sharp, his arms are long, waving and gesturing, his shoulders are broad, his long nails are sharp and burning, his arms are thick, and his veins are bulging. Every part of his body is large and protruding. In this terrifying form, he takes the evildoers away, passing through sixty-eight hundred thousand yojanas (an ancient Indian unit of distance) of land, sea, continents, and cities, to the edge of the ocean. They travel another thirty-six billion yojanas, gradually descending ten billion yojanas, blown by the karma wind, traveling far away. There, the power of the karma wind blows beyond the measure of thought, beyond comparison. The realm of that place is beyond the reach of the sun, moon, and wind; only the power of karma wind can reach it. Among all winds, the karma wind is the strongest, with none surpassing it. Thus, the karma wind carries the evildoers to that place, and upon arrival, Yama rebukes them as before. After Yama rebukes them, he binds them with the net of evil karma and leads them towards hell. Because of their evil deeds, they see Yama there, mistaking him for other beings, and he leads the evildoers to the Great Burning Hell. Such sinners, in the darkness, see from afar the flames burning in the Great Burning Hell. That hell spans five thousand yojanas.』
不增不減。去彼地獄三千由旬，聞地獄人啼哭之聲悲愁恐魄，極大憂惱。已受無量種種苦惱，堅惡叵耐。如是無量百千萬億無數年歲，聞大焦熱大地獄中，地獄罪人啼哭之聲。既聞啼哭，十倍恐魄，心驚怖畏，閻魔羅人如是將送向大焦熱大地獄去。
「閻魔羅人呵責之故，而說偈言：
「『汝聞地獄聲， 已如是怖畏， 何況地獄燒， 如燒乾薪草。 火燒非是燒， 惡業乃是燒， 火燒則可滅， 業燒不可滅。 火不地獄燒， 火不隨逐行， 汝作惡業火， 須臾當燒汝。 若作惡業火， 彼在燒獄燒， 若舍惡業火， 則不畏地獄。 若人自愛身， 復畏於地獄， 彼人則舍惡， 不受大苦惱。 舍離惡業人， 心常善觀察， 身口意皆善， 去涅槃不遠。 若人常噁心， 癡心常自在， 故得惡地獄， 何須眼出淚？ 造苦得苦報， 苦滅得樂報， 初中后惡業， 眾生不受樂。 汝人中造惡， 惡業已多作， 如是惡業果， 今者將欲受。 若人作惡業， 則向惡處去， 若人作善業， 則去向善處。 非是作惡業， 而得於樂果， 樂果非惡得， 以不顛
【現代漢語翻譯】 現代漢語譯本 不增不減。從那個地方到地獄有三千由旬（yóu xún，古印度長度單位），聽到地獄裡的人們啼哭的聲音，悲傷恐懼，魂魄不安，極其憂愁煩惱。已經承受了無量種種的苦惱，堅固邪惡難以忍受。這樣無量百千萬億無數年歲，聽到大焦熱大地獄中，地獄罪人啼哭的聲音。既然聽到了啼哭聲，更加十倍的恐懼，內心驚慌害怕，閻魔羅人（Yán mó luó rén，地獄的管理者）就這樣將他們送往大焦熱大地獄去。 閻魔羅人（Yán mó luó rén，地獄的管理者）呵斥的緣故，而說了這樣的偈語： 『你聽到地獄的聲音，就已經如此的怖畏， 更何況在地獄中被燒灼，就像燒乾枯的柴草一樣。 火燒不是真正的燒灼，惡業才是真正的燒灼， 火燒還可以熄滅，業力的燒灼卻無法熄滅。 火不會在地獄中燒灼，火也不會跟隨你行走， 你所造作的惡業之火，很快就要燒灼你了。 如果造作了惡業之火，那就在燒灼的地獄中被燒灼， 如果捨棄了惡業之火，就不會畏懼地獄。 如果有人珍愛自己的身體，又畏懼地獄， 那這個人就會捨棄惡行，不承受巨大的苦惱。 捨棄惡業的人，內心常常善於觀察， 身口意都行善，離涅槃（niè pán，佛教修行的最終目標，指解脫生死輪迴的狀態）就不遠了。 如果有人常常心懷惡念，愚癡的心常常放任自流， 所以才會墮入惡地獄，又何必流眼淚呢？ 造作苦因就會得到苦果，滅除苦因就會得到樂果， 起初、中間、最後都造作惡業，眾生是不會得到快樂的。 你們在人間造作惡業，已經做了很多惡事， 像這樣的惡業果報，現在將要承受了。 如果有人造作惡業，就會走向惡的地方， 如果有人造作善業，就會走向善的地方。 不是造作惡業，而能得到快樂的果報， 快樂的果報不是通過惡業得到的，因為不是顛倒的。'
【English Translation】 English version Without increase or decrease. From that place, going three thousand yojanas (yojanas, ancient Indian unit of distance) to the hells, they hear the sounds of the hell beings crying, sorrowful and fearful, their spirits terrified, experiencing extreme worry and distress. They have already endured immeasurable kinds of suffering, which are firm, evil, and unbearable. For such immeasurable hundreds of thousands of millions of countless years, they hear the sounds of the hellish criminals crying in the Great Burning Hell. Having heard the crying, they are ten times more terrified, their hearts alarmed and fearful. The Yama (Yán mó, the lord of death) wardens then send them to the Great Burning Hell. Because of the Yama (Yán mó, the lord of death) wardens' rebuke, they speak this verse: 『You hear the sounds of hell, And are already so afraid, What then of being burned in hell, Like burning dry grass and straw? The fire is not the true burning, Evil karma is the true burning, Fire can be extinguished, But karmic burning cannot be extinguished. Fire does not burn in hell, Fire does not follow you, The fire of evil karma you created, Will soon burn you. If you create the fire of evil karma, Then you will be burned in the burning hell, If you abandon the fire of evil karma, Then you will not fear hell. If a person cherishes their body, And also fears hell, That person will abandon evil, And not endure great suffering. A person who abandons evil karma, Their mind is always observant of goodness, Their body, speech, and mind are all good, They are not far from Nirvana (Nirvana, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death). If a person always has evil thoughts, And their foolish mind is always unrestrained, Therefore, they attain evil hells, Why then shed tears? Creating suffering yields suffering results, Extinguishing suffering yields joyful results, If evil karma is created in the beginning, middle, and end, Sentient beings will not experience joy. You created evil in the human realm, You have done much evil karma, Such is the result of evil karma, Which you are now about to receive. If a person creates evil karma, Then they will go to an evil place, If a person creates good karma, Then they will go to a good place. It is not by creating evil karma, That one obtains joyful results, Joyful results are not obtained through evil, Because it is not inverted.』
倒受。 無始世界來， 作善得樂果， 若作惡業者， 如是得苦果。 因緣則相似， 顛倒不相應， 已作因於前， 如是得果報。』
「如是罪人惡業所作，閻魔羅人于中有中苦呵責已，將向地獄。彼惡業人既聞呵責怖畏毛豎，何況眼見？彼中有人既見地獄焰火熾燃，色等諸陰極受寒苦，戰動難忍。于彼地獄熱焰熾火，心生貪著，起心即取。取因緣有，一切有分法皆如是，有因緣生。彼惡業人不善業因：殺生、偷盜、邪行、飲酒、妄語、邪見，復有邪行，于彼凈行無慾染心凈戒相應善比丘尼，強逼行欲。彼不善業作而復集，勢力堅䩕，所得果報，有大火聚，其聚舉高五百由旬，其量寬廣二百由旬，焰燃熾盛，彼人所作惡業勢力，急擲其身墮彼火聚，如大山崖推在險岸，無有坎蹬挽摸之處。如是罪人直入大火，彼地獄中如是勢推惡業行人，入大地獄熾燃火中，以惡業故，有熱鐵鉤先鉤其足，令頭在下而入火中。彼惡業人，既如是入地獄熾火，先燒其眼，既燒眼已，次燒頭皮；燒頭皮已，次燒頭骨；燒頭骨已，次燒頰骨；燒頰骨已，次燒其齒；既燒齒已，次燒牙床；燒牙床已，次燒項骨；燒項骨已，次燒背骨；燒背骨已，次燒胸骨；燒胸骨已，次燒咽筒；燒咽筒已，次燒其心；既燒心
【現代漢語翻譯】 現代漢語譯本 倒受。 自無始以來，行善者得樂果，若作惡業者，則得苦果。 因與果的聯繫是相似的，但顛倒的認知是不相應的。已經造下的因在前，隨後自然會得到相應的果報。 『如此罪人因所作的惡業，閻魔羅人（Yamaraja，冥界之王）在中陰界嚴厲呵責后，將其帶往地獄。那作惡之人聽到呵責，驚恐萬分，毛髮豎立，更何況親眼見到地獄景象？地獄中的眾生見到熾盛的火焰，以及色、受、想、行、識（五蘊）所帶來的極度寒冷和痛苦，戰慄不已，難以忍受。面對地獄中熾熱的火焰，心中卻生起貪戀，一起心就想去抓取。一切有為法（saṃskṛta，有生滅變化的事物）的產生都是如此，由因緣而生。這作惡之人所造的不善業包括：殺生、偷盜、邪淫、飲酒、妄語、邪見，還有一種邪行，即對那些持守清凈梵行、無慾念、持守清凈戒律的比丘尼（bhikkhuni，佛教女出家人）強行逼迫行淫。 這些不善業不斷積累，變得非常強大，所得到的果報就是巨大的火聚，那火聚高五百由旬（yojana，古印度長度單位），寬二百由旬，火焰燃燒得非常猛烈。由於這人所作的惡業的力量，他會被迅速地拋入那火聚之中，就像從高山懸崖上被推下，沒有任何可以攀援或抓摸的地方。這罪人就這樣直接進入大火之中。在地獄中，惡業的執行者會以這樣的方式將作惡之人推入大地獄熾燃的火焰中。因為他所造的惡業，會有燒紅的鐵鉤先鉤住他的腳，使他頭朝下進入火中。這作惡之人就這樣進入地獄的火焰中，首先燃燒他的眼睛，眼睛燒完后，接著燃燒頭皮；頭皮燒完后，接著燃燒頭骨；頭骨燒完后，接著燃燒頰骨；頰骨燒完后，接著燃燒牙齒；牙齒燒完后，接著燃燒牙床；牙床燒完后，接著燃燒頸骨；頸骨燒完后，接著燃燒背骨；背骨燒完后，接著燃燒胸骨；胸骨燒完后，接著燃燒咽喉；咽喉燒完后，接著燃燒他的心臟；心臟燃燒完后
【English Translation】 English version Inverted Retribution. From the beginningless world, doing good brings joyful results; if one commits evil deeds, one receives bitter consequences. The connection between cause and effect is similar, but inverted perceptions are not in accordance. The cause that has been made is in the past, and thus the corresponding result is obtained. 『Thus, because of the evil deeds committed by such a sinner, the Yamaraja (冥界之王) severely rebukes him in the intermediate state and leads him to hell. That evildoer, hearing the rebuke, is terrified and his hair stands on end, let alone when he sees the hellish scenes with his own eyes. The beings in that hell, seeing the blazing flames and the extreme cold and suffering arising from the skandhas (五蘊), tremble and find it unbearable. Facing the blazing flames of hell, they develop greed and desire to grasp them. The arising of all conditioned phenomena (saṃskṛta) is like this, arising from causes and conditions. The evil deeds committed by this evildoer include: killing, stealing, sexual misconduct, drinking alcohol, lying, and wrong views. There is also a kind of evil conduct, namely, forcibly engaging in sexual acts with bhikkhunis (佛教女出家人) who maintain pure conduct, are free from desire, and uphold pure precepts. These unwholesome deeds accumulate and become very powerful, and the resulting retribution is a great mass of fire, five hundred yojanas (古印度長度單位) high and two hundred yojanas wide, with flames burning fiercely. Due to the power of the evil deeds committed by this person, he is quickly thrown into that mass of fire, as if pushed off a high mountain cliff, with no place to climb or grasp. This sinner thus enters directly into the great fire. In hell, the executors of evil deeds push the evildoer into the blazing flames of the great hell in this way. Because of the evil deeds he has committed, red-hot iron hooks first hook his feet, causing him to enter the fire headfirst. This evildoer thus enters the flames of hell, first burning his eyes; after his eyes are burned, then burning his scalp; after his scalp is burned, then burning his skull; after his skull is burned, then burning his cheekbones; after his cheekbones are burned, then burning his teeth; after his teeth are burned, then burning his gums; after his gums are burned, then burning his neck bones; after his neck bones are burned, then burning his back bones; after his back bones are burned, then burning his chest bones; after his chest bones are burned, then burning his throat; after his throat is burned, then burning his heart; after his heart is burned
已，次燒其肚；既燒肚已，次燒大腸；燒大腸已，次燒小腸；燒小腸已，次燒其髖；既燒髖已，次燒其根；既燒根已，次燒髀骨；燒髀骨已，次燒其踹；既燒踹已，次燒腳腕；燒腳腕已，次燒足指。如是如是，彼惡業人以惡業故，最初先入大火盆中，如是極燒一切身份，燒已復生，受苦不斷，如彼人中上上作業，如是如是上上受苦。彼地獄人如是具受焰鬘火盆，如是極燒，然後墮在金剛火地，以怖畏故伸手努臂，既倒地已，即復建上，如毬著地，即上不停。如是速建，連上連下，伸手努臂吼喚號哭墮地覆上，如是唱喚，大火焰鬘普覆身體，建在空中，常亦被燒，如前所燒入火焰中。如是無量百千年歲，彼大地獄大火盆中，燒已復燒，連燒不止，一切身份燒已復生，乃至時盡。若出火盆，以惡業故而復更見閻魔羅人，非是眾生，罪人見之謂是眾生，手中執持焰燃鐵鉗。彼鉗極熱，于彼火聚二倍更熱。以何因緣彼鉗極熱？以殺生故，火盆所燒；殺生、偷盜二惡業故，彼鉗極熱二倍更熱，以此因緣，彼焰鐵鉗二倍更熱。閻魔羅人非是眾生，以如是鉗，鉗取罪人置熱鐵地，焰鐵鉤上提令使坐，焰燃鐵鉤從糞門入，背上而出或卵上出，廣說如前。彼既坐已三倍受苦，熱焰利鐵割其人根，並卵俱割。何因何緣三倍受苦？所謂殺生、
偷盜、邪行，以此因緣，三倍受苦。譬如鐵師、若其弟子鐵作之處以韛吹之，風滿皮韛，如是風吹彼火焰燃。如是如是，作惡業人以作惡業究竟滿故，名惡業人。作惡業人、惡業弟子，業業普遍故名為風，所謂業風；共婦女淫，名為鍛作爐中熱沸。謂地獄人唱聲叫喚，如是多吹、如是多然，多不善業如是多燒不善業人，受極苦惱。以此因緣，彼地獄中三倍受苦，殺、盜、邪行，樂行多作，彼果應知。閻魔羅人問彼地獄極大怖畏皺面唱喚不善業人、大火煮人作如是言：『汝何所患？汝何所苦？』彼受苦人即復報答閻魔羅人作如是言：『我今如是極受大苦。如是大苦猶尚可忍，渴苦叵耐。』閻魔羅人如是聞已，復有惡河名可畏波，彼河唯有極熱勇沸銅汁、镴汁和合滿中，又復多有焰燃鐵塊，彼河岸險。若見彼河，極大怖畏；若聞其聲，極生恐怕。閻魔羅人以熱鐵缽盛取熱銅熱白镴汁，持向罪人而語之言：『汝可飲之。』彼人渴故，兩手執取謂之是水，取已而飲。彼地獄人以惡業故，先燒其唇，既燒唇已，次燒其舌乃至咽筒皆悉被燒，次第乃至燒身遍已，從下而出。如是罪人四倍焰然，四倍受苦。何業果報？所謂殺生、偷盜、邪行及以飲酒。戒人自飲，復與戒人、出家比丘，此業果報于地獄中，熱渴須水，而飲熱沸赤焰銅汁
【現代漢語翻譯】 現代漢語譯本： 偷盜、邪淫，因為這些原因，要承受三倍的痛苦。譬如鐵匠或他的弟子在鍛鐵的地方用風箱吹風，風充滿風箱，這樣風吹動火焰燃燒。像這樣，作惡業的人因為作惡業究竟圓滿的緣故，被稱為作惡業的人。作惡業的人、作惡業的弟子，業力普遍的緣故被稱為風，也就是業風；與婦女邪淫，就像在鍛造爐中被加熱沸騰。地獄中的人慘叫呼喚，像這樣多吹風、像這樣多燃燒，更多的不善業像這樣更多地焚燒不善業的人，承受極大的苦惱。因為這個原因，那些地獄中要承受三倍的痛苦，殺生、偷盜、邪淫，喜歡做而且多做，他們的果報應當知道。閻魔羅人（Yamaraja，冥界之王）問那些在地獄中極其怖畏、皺著眉頭慘叫呼喚的不善業人、被大火煮的人，這樣說道：『你有什麼痛苦？你有什麼苦惱？』那些受苦的人就回答閻魔羅人說：『我現在這樣極其受大苦。像這樣的大苦尚且可以忍受，但渴的痛苦難以忍受。』閻魔羅人這樣聽了之後，又有一條惡河名叫可畏波（Kharodaka River，充滿恐怖的河流），那條河裡只有極熱的沸騰的銅汁、錫汁混合充滿其中，又有很多燃燒的鐵塊，那條河的岸邊很危險。如果看見那條河，會極其怖畏；如果聽到它的聲音，會極其恐怕。閻魔羅人拿著熱鐵缽盛取熱銅汁熱錫汁，拿著走向罪人對他們說：『你們可以喝這個。』那些人因為口渴，兩手拿著，以為是水，拿起來就喝。那些地獄中的人因為惡業的緣故，先燒他們的嘴唇，燒了嘴唇之後，接著燒他們的舌頭乃至咽喉都被燒，然後次第乃至燒遍全身，從下身而出。像這樣的罪人四倍地燃燒，四倍地受苦。這是什麼業的果報呢？就是殺生、偷盜、邪淫以及飲酒。受戒的人自己飲酒，又給受戒的人、出家的比丘飲酒，這種業的果報就是在地獄中，熱渴需要水，卻喝熱的沸騰的赤焰銅汁。 English version: Stealing and sexual misconduct, for these reasons, one suffers threefold. For example, a blacksmith or his apprentice uses bellows to blow air in the ironworking place; the air fills the bellows, and thus the wind blows the flames to burn. Likewise, a person who commits evil deeds is called an evil-doer because their evil deeds are ultimately complete. The evil-doer, the evil apprentice, is called 'wind' because the karma is pervasive, that is, the wind of karma; engaging in sexual misconduct with women is like being heated and boiling in a forging furnace. The people in hell scream and shout; in this way, much blowing and much burning, more unwholesome karma burns the unwholesome people, causing them to suffer extreme distress. For this reason, those in hell suffer threefold; killing, stealing, and sexual misconduct, enjoying doing and doing much of these, their consequences should be known. Yamaraja (冥界之王) asks those unwholesome people in hell who are extremely fearful, with wrinkled faces, screaming and shouting, and being boiled in great fire, saying: 'What is your suffering? What is your distress?' Those who suffer then reply to Yamaraja, saying: 'I am now suffering greatly. Such great suffering is still bearable, but the suffering of thirst is unbearable.' After hearing this, Yamaraja presents another evil river called Kharodaka River (充滿恐怖的河流), which is filled only with extremely hot, boiling molten copper and tin, and also has many burning iron blocks; the banks of that river are dangerous. If one sees that river, one will be extremely fearful; if one hears its sound, one will be extremely terrified. Yamaraja takes hot molten copper and tin in a hot iron bowl, brings it to the sinners, and says to them: 'You may drink this.' Because they are thirsty, those people take it with both hands, thinking it is water, and drink it. Because of their evil deeds, those people in hell first burn their lips; after burning their lips, they then burn their tongues and even their throats, and then gradually burn their entire bodies, coming out from below. Such sinners burn fourfold and suffer fourfold. What is the karmic consequence of this? It is killing, stealing, sexual misconduct, and drinking alcohol. If a person who has taken vows drinks alcohol himself, and also gives it to others who have taken vows, such as ordained monks, the karmic consequence of this is that in hell, being hot and thirsty for water, they must drink hot, boiling, red-flaming molten copper.
【English Translation】 English version: Stealing and sexual misconduct, for these reasons, one suffers threefold. For example, a blacksmith or his apprentice uses bellows to blow air in the ironworking place; the air fills the bellows, and thus the wind blows the flames to burn. Likewise, a person who commits evil deeds is called an evil-doer because their evil deeds are ultimately complete. The evil-doer, the evil apprentice, is called 'wind' because the karma is pervasive, that is, the wind of karma; engaging in sexual misconduct with women is like being heated and boiling in a forging furnace. The people in hell scream and shout; in this way, much blowing and much burning, more unwholesome karma burns the unwholesome people, causing them to suffer extreme distress. For this reason, those in hell suffer threefold; killing, stealing, and sexual misconduct, enjoying doing and doing much of these, their consequences should be known. Yamaraja (冥界之王) asks those unwholesome people in hell who are extremely fearful, with wrinkled faces, screaming and shouting, and being boiled in great fire, saying: 'What is your suffering? What is your distress?' Those who suffer then reply to Yamaraja, saying: 'I am now suffering greatly. Such great suffering is still bearable, but the suffering of thirst is unbearable.' After hearing this, Yamaraja presents another evil river called Kharodaka River (充滿恐怖的河流), which is filled only with extremely hot, boiling molten copper and tin, and also has many burning iron blocks; the banks of that river are dangerous. If one sees that river, one will be extremely fearful; if one hears its sound, one will be extremely terrified. Yamaraja takes hot molten copper and tin in a hot iron bowl, brings it to the sinners, and says to them: 'You may drink this.' Because they are thirsty, those people take it with both hands, thinking it is water, and drink it. Because of their evil deeds, those people in hell first burn their lips; after burning their lips, they then burn their tongues and even their throats, and then gradually burn their entire bodies, coming out from below. Such sinners burn fourfold and suffer fourfold. What is the karmic consequence of this? It is killing, stealing, sexual misconduct, and drinking alcohol. If a person who has taken vows drinks alcohol himself, and also gives it to others who have taken vows, such as ordained monks, the karmic consequence of this is that in hell, being hot and thirsty for water, they must drink hot, boiling, red-flaming molten copper.
。如是比丘、持戒之人于眾僧中不知是酒，謂是凈飲，而實是酒。酒者是毒，手既執已，不能棄捨，畏眾僧故而自飲之。此業果報，于地獄中赤焰銅汁不能捨棄，渴急而飲，此是酒果。所謂沙門在檀越家，惜檀越意，不能棄卻而便飲之，此業果報。閻魔羅人又復更問地獄人曰：『汝何所患？』彼地獄人即復答言：『我今患饑。我之所受如是苦中，饑苦為勝。』如是答已，閻魔羅人于可畏波熱焰河中取鐵揣來，五倍焰燃，語罪人曰：『此則是食。』彼地獄人惡業癡故，起如是意：『今食已至。』即取食之，先燒其唇如前廣說，次第乃至從下而出，惡業力故而常不死，作集業故，舌還更生，更生柔軟過蓮華葉，身復更生，更生軟嫩，惡業果報。彼比丘如是觀察，何業果報，新生更軟？彼見聞知：如來如燈，如是說言：『若人殺生偷、盜、邪行、飲酒、與酒，復有妄語，彼業果報。若人犯戒，若貝聲行言：「我持戒。」如是比丘如是心意，食眾僧食，得如是果。』閻魔羅人又復更問地獄人曰：『汝燒舌耶？』彼地獄人、惡業癡人，出舌示之。彼舌極軟如蓮華葉，廣半由旬，妄語業故。閻魔羅人犁耕其舌，無量百倒傷壞破裂，發聲呻喚，妄語業故。如是無量百千億歲，出於算數，時節久遠受大苦惱，是彼作集惡業果報，如是受
【現代漢語翻譯】 如是，持戒的比丘在僧團中，不知道那是酒，以為是乾淨的飲料，但實際上是酒。酒是毒藥，既然已經拿在手裡，又不能丟棄，因為害怕僧團的責備而自己喝了下去。這種行為的果報是，在地獄中，面對赤紅的銅汁，想捨棄卻不能，因為極度口渴而飲用，這就是飲酒的果報。還有一種情況，沙門在施主家，爲了顧及施主的心意，不能拒絕而喝了酒，這也是一種惡業果報。 閻魔羅人（Yama，地獄之主）又問地獄中的罪人：『你有什麼痛苦？』那地獄罪人回答說：『我現在感到飢餓。在我所受的各種痛苦中，飢餓是最難忍受的。』回答完畢，閻魔羅人從可怕的、燃燒著火焰的河中取出燒紅的鐵塊，火焰是平時的五倍，對罪人說：『這就是你的食物。』那地獄罪人因為惡業所致的愚癡，產生了這樣的想法：『現在食物來了。』於是就去吃，先燒焦了他的嘴唇，如前面所詳細描述的那樣，然後依次燒遍全身，直到從下身而出。因為惡業的力量，他總是死不了。因為造作了惡業，他的舌頭又重新長出來，重新長出的舌頭比蓮花葉還要柔軟。他的身體也重新長出來，重新長出的身體非常嬌嫩，這都是惡業的果報。那比丘這樣觀察，是什麼樣的業報，導致新生之物更加柔軟？他通過見聞得知：如來（Tathagata，佛陀）就像明燈一樣，因此這樣說：『如果有人殺生、偷盜、邪淫、飲酒、販酒、以及妄語，這就是他們的業報。如果有人犯戒，卻假裝說：「我持戒。」像這樣的比丘，懷著這樣的心思，食用僧團的食物，就會得到這樣的果報。』 閻魔羅人又問地獄罪人：『你的舌頭被燒了嗎？』那地獄罪人，因為惡業所致的愚癡，伸出舌頭給他看。那舌頭極其柔軟，像蓮花葉一樣，寬達半由旬（Yojana，古印度長度單位），這是因為妄語的業報。閻魔羅人用犁耕他的舌頭，無數次地翻耕，使之傷痕累累、破裂不堪，罪人發出呻吟和慘叫，這也是因為妄語的業報。就這樣，經過無數百千億年，時間長得無法計算，長期遭受巨大的痛苦，這就是他們造作惡業的果報，他們就這樣受苦。
【English Translation】 Thus, a Bhikshu (Buddhist monk), who is virtuous, in the Sangha (Buddhist community) does not know that it is alcohol, thinking it is a pure drink, but it is actually alcohol. Alcohol is poison, and once he has it in his hand, he cannot discard it, fearing the Sangha's disapproval, and drinks it himself. The karmic consequence of this action is that in hell, he cannot abandon the red-hot copper liquid, and drinks it due to extreme thirst; this is the fruit of drinking alcohol. Furthermore, if a Shramana (wandering ascetic) is at a donor's house and, out of consideration for the donor's feelings, cannot refuse and drinks alcohol, this is also a karmic consequence. Yama (Lord of Death) further asks the hell-being: 'What is your suffering?' The hell-being replies: 'I am suffering from hunger. Among the sufferings I endure, hunger is the most unbearable.' After this reply, Yama takes a lump of iron from the terrifying, fiery river, burning five times as intensely, and says to the sinner: 'This is your food.' The hell-being, due to the delusion caused by evil karma, thinks: 'Now the food has arrived.' He takes it to eat, first burning his lips, as described in detail earlier, and then successively burning his entire body until it exits from below. Due to the power of evil karma, he never dies. Because of accumulating evil deeds, his tongue grows back, and the newly grown tongue is softer than a lotus leaf. His body also grows back, and the newly grown body is very tender; these are the consequences of evil karma. The Bhikshu observes in this way, what kind of karmic consequence causes the newly grown things to be even softer? He learns through hearing and seeing that the Tathagata (Buddha) is like a lamp, and thus says: 'If someone kills, steals, commits sexual misconduct, drinks alcohol, sells alcohol, and lies, these are their karmic consequences. If someone violates the precepts but pretends to say, "I uphold the precepts," such a Bhikshu, with such intentions, eats the food of the Sangha, and will receive such consequences.' Yama further asks the hell-being: 'Is your tongue burned?' The hell-being, deluded by evil karma, shows his tongue. The tongue is extremely soft, like a lotus leaf, and half a Yojana (ancient Indian unit of distance) wide, due to the karma of lying. Yama plows the tongue with a plow, turning it over countless times, causing injuries and ruptures, and the sinner groans and cries out, also due to the karma of lying. Thus, for countless hundreds of thousands of millions of years, a time beyond calculation, he endures great suffering; this is the karmic consequence of accumulating evil deeds, and he suffers in this way.
已，而於地獄未得解脫。
「閻魔羅人復為說偈呵責之言：
「『如汝護惜命， 他心亦如是， 汝如是殺生， 作惡業故來。 世人寧捨命， 而聚集財物， 何故取他物， 以為己所有？ 一切人愛妻， 勝於愛自身， 汝癡欲染人， 何故強侵逼？ 若人飲酒者， 于佛所癡生， 法中第一過， 汝何故飲酒？ 舌中出惡毒， 一切人不信， 汝妄語惡人， 何故不捨離？ 如是五種惡， 汝心所喜樂， 今者應忍受， 徒生此憂惱。 惡業法如毒， 汝如是不捨， 故到此地獄， 焰鬘大畏處。』
「閻魔羅人如是呵責地獄罪人，既呵責已，自所作業，彼業如印，常受大苦晝夜不息，種種堅硬有無量種。如無量種不善業行，如是無量種種受苦，如因相似，得相似果。如是苦果似種子故，在大焦熱大地獄中滿足惡業。不善業人受苦果報；善滿足者，樂果滿足。彼惡業人如是受苦，如是無量百千年歲，如是惡業如怨無異，大不饒益。如是燒煮彼地獄人。如是罪人若脫彼處，望救望歸走向異處，遠見樹林極大黑闇，如是闇處多有大狗，彼狗名為張口大力。如是狗者，能急疾走，口是金剛，彼狗吼聲甚可怖畏。如
【現代漢語翻譯】 現代漢語譯本 已經這樣了，但仍然沒有從地獄中解脫。
『閻魔羅人（Yamaraja，冥界之主）』又說了偈語來呵責他們：
『你如何保護珍惜自己的生命，他人也是一樣。 你這樣殺生，是因為做了惡業才來到這裡。 世人寧願捨棄生命，也要聚集財物， 你為何要拿取他人的東西，作為自己所有？ 所有人都愛自己的妻子，勝過愛自己， 你這愚癡貪慾之人，為何要強行侵犯？ 如果有人飲酒，那是因為對佛（Buddha）的愚癡而生， 飲酒是佛法（Dharma）中最嚴重的過錯，你為何要飲酒？ 你的舌頭說出惡毒的話語，沒有人會相信你， 你這說謊的惡人，為何不捨棄妄語？ 像這樣五種惡行，都是你心中所喜愛的， 現在你應該忍受這些，白白地增加憂愁煩惱。 惡業就像毒藥，你這樣不捨棄， 所以才來到這地獄，這焰鬘（Yama，冥王）所管轄的可怕之處。』
『閻魔羅人（Yamaraja，冥界之主）』這樣呵責地獄的罪人，呵責完畢后，他們自己所造的業，就像印記一樣，讓他們持續不斷地承受巨大的痛苦，日夜不停，各種堅硬的東西有無量種。就像無量種不善的業行，就有無量種的痛苦，就像原因相似，得到的結果也相似。就像這痛苦的結果像種子一樣，在大焦熱大地獄中滿足了惡業。不善業的人承受痛苦的果報；善業滿足的人，快樂的果報也滿足。那些惡業的人就這樣受苦，這樣無量百千年歲，這樣的惡業就像仇人一樣，沒有絲毫益處。就這樣燒煮那些地獄的人。這些罪人如果逃脫那個地方，希望得到救助，希望迴歸，走向其他地方，遠遠地看見樹林極其黑暗，像這樣的黑暗之處有很多大狗，那些狗的名字叫『張口大力』。這些狗，能夠快速奔跑，口是金剛，那些狗的吼叫聲非常可怕。
【English Translation】 English version Having done this, they are still not liberated from hell.
The 『Yamaraja』 (Lord of Death) again speaks verses to rebuke them:
『As you protect and cherish your own life, so do others. You come here because you committed evil deeds by killing. People would rather give up their lives than accumulate wealth, Why do you take what belongs to others and claim it as your own? Everyone loves their wife more than themselves, You foolish and lustful person, why do you forcibly violate others? If someone drinks alcohol, it is because of their ignorance towards the Buddha. Drinking is the most serious transgression in the Dharma, why do you drink? Your tongue utters venomous words, no one will believe you, You lying evil person, why don't you abandon falsehood? Like these five evil deeds, are what you delight in your heart, Now you should endure these, vainly increasing sorrow and vexation. Evil karma is like poison, you do not abandon it, Therefore, you come to this hell, this dreadful place governed by 『Yama』 (Lord of Death).』
The 『Yamaraja』 (Lord of Death) thus rebukes the sinners in hell. After rebuking them, their own actions, like a seal, cause them to continuously endure great suffering, day and night without ceasing, with countless kinds of hard things. Just as there are countless kinds of unwholesome actions, there are countless kinds of suffering. Like similar causes, similar results are obtained. Like the result of this suffering is like a seed, fulfilling evil karma in the Great Burning Hell. Those who perform unwholesome deeds endure the results of suffering; those who fulfill wholesome deeds, the results of happiness are fulfilled. Those who perform evil deeds suffer in this way, for countless hundreds of thousands of years. Such evil karma is like an enemy, without any benefit. In this way, those hell beings are burned and cooked. If these sinners escape from that place, hoping for rescue, hoping to return, they head towards another place, seeing from afar a forest that is extremely dark. In such dark places, there are many large dogs, and the names of those dogs are 『Open-mouthed Strength』. These dogs are able to run quickly, their mouths are like diamonds, and the sound of those dogs' roars is very frightening.
是張口大力狗者，于彼林中處處遍有。彼地獄人見彼林已，疾走往入，彼諸惡狗，一切皆來逐彼罪人，先嚙其卵、肉皮筋根、脈及脈穴、骨及骨節，一切身份皆悉遍食，如芥子許遺余不盡，后復更生，長久遠時惡狗所食。此何業果？謂殺生業。為食肉故而殺眾生，得如是果。
正法念處經卷第十一 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十二
元魏婆羅門瞿曇般若流支譯地獄品之八
「又偷盜果：以惡業故，彼地獄中見自己物，他人劫奪，即便走逐。既如是走，閻魔羅人以利鐵刀執取斫割，脈脈皆斷，斷已復生。又復更有餘地獄人疾走而來，閻魔羅人亦復捉取，刀戟杵枷皆悉焰燃，斫刺筑打，是彼偷盜惡業果報。如是無量百千年歲，乃至偷盜不善業果破壞無氣、腐爛盡滅，彼人彼處爾乃得脫。
「又邪行者：見本婦女灰河所漂，極大唱喚，惡波所推或有出者、或有沒者，喚地獄人而作是言：『我今在此灰河惡處，無導無救，汝今可來救我此難？』彼地獄人既聞啼哭，惡業癡心入彼灰河，即于入時，一切身份為灰所爛，乃至無有芥子許在，唯有殘骨后復肉生。肉既生已，而復更見曏者婦女稍遠於前，在灰河中而復唱喚，作如是言：『救我，救我！』彼
【現代漢語翻譯】 現代漢語譯本： 『張口大力狗』（指地獄中的一種惡狗）遍佈于那片林中。地獄中的罪人看到那片林子，便快速跑進去。那些惡狗全都追趕罪人，先是啃咬他們的卵、肉、皮、筋、根、脈以及脈穴、骨頭和骨節，將全身都吃個遍，連芥子那麼一點都不剩下。之後罪人又復活，長時間被惡狗啃食。這是什麼業的果報呢？是殺生之業。爲了吃肉而殺害眾生，就會得到這樣的果報。
《正法念處經》卷第十一 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十二
元魏婆羅門瞿曇般若流支譯 地獄品之八
『又偷盜的果報：因為惡業的緣故，地獄中的罪人看到自己的東西被別人搶奪，便會跑去追趕。這樣追趕時，閻魔羅人（掌管地獄的獄卒）用鋒利的鐵刀抓住罪人並砍割，經脈都被砍斷，斷了之後又會復生。又有其他的地獄罪人快速跑來，閻魔羅人也抓住他們，用刀、戟、杵、枷等燃燒著火焰的刑具，砍、刺、筑、打他們。這就是偷盜惡業的果報。這樣無量百千年，直到偷盜的不善業果破壞、無力、腐爛、消滅，那個人才能從那裡脫離。
『又邪淫者的果報：他們會看到原本的婦女被灰河（地獄中的一種河流）漂流，大聲呼喊，被惡浪推著，有的浮上來，有的沉下去，呼喚地獄罪人說：『我現在在這灰河惡處，沒有引導，沒有救助，你現在可以來救我脫離這個苦難嗎？』那些地獄罪人聽到哭喊聲，被惡業和愚癡矇蔽，進入那灰河，剛一進去，全身就被灰燼腐爛，甚至連芥子那麼一點都不剩下，只剩下殘骨，之後又重新生出肉。肉生出來之後，又看到之前的婦女稍微遠了一些，在灰河中再次呼喊，說：『救我，救我！』
【English Translation】 English version: Those 'wide-mouthed, powerful dogs' (referring to a type of hell-hound) are everywhere in that forest. When the hell-beings see that forest, they run quickly into it. All those evil dogs come chasing after the sinners, first biting their testicles, flesh, skin, tendons, roots, veins, and pulse points, bones, and joints, eating every part of their bodies completely, leaving not even a mustard seed's worth behind. Afterward, the sinners are reborn, and for a long time, they are eaten by the evil dogs. What is the karmic result of this? It is the karma of killing. Killing living beings for the sake of eating meat results in such a consequence.
The Sutra on the Foundation of Mindfulness, Volume 11 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Foundation of Mindfulness
The Sutra on the Foundation of Mindfulness, Volume 12
Translated by the Brahman Gautama Prajnaruchi of the Northern Wei Dynasty, Chapter 8 on Hells
'Furthermore, the result of stealing: Due to evil karma, the hell-beings see their own possessions being robbed by others, and they run to chase after them. As they are running, the Yama-lords (jailers who manage hell) seize them with sharp iron knives and chop them up, severing all their veins. After being severed, they are reborn. Then, other hell-beings come running quickly, and the Yama-lords also seize them, using knives, halberds, pestles, and yokes, all ablaze with flames, to chop, stab, pound, and beat them. This is the karmic result of the evil deed of stealing. In this way, for countless hundreds of thousands of years, until the unwholesome karmic result of stealing is destroyed, powerless, decayed, and extinguished, only then can that person escape from that place.'
'Furthermore, the result of sexual misconduct: They see the original women being carried away by the ash river (a type of river in hell), crying out loudly, being pushed by evil waves, some emerging, some sinking. They call out to the hell-beings, saying: 'I am now in this evil place of the ash river, without guidance, without help. Can you come now and save me from this difficulty?' When those hell-beings hear the cries, blinded by evil karma and delusion, they enter that ash river. As soon as they enter, their entire bodies are rotted by the ashes, leaving not even a mustard seed's worth behind, only remaining bones. Afterward, flesh grows again. Once the flesh has grown, they see the previous women a little further ahead, in the ash river, calling out again, saying: 'Save me, save me!'
人即前，而彼婦女疾走往赴，既前到已，欲抱婦女。婦女抱之，彼婦女身皆是熱鐵，焰起熾燃，鋒利鐵爪，既抱得已，即便攫之身體碎壞，無芥子許全處可得，唯有骨在。如是罪人普身皆血，唯有筋網。彼地獄人慾心所覆，見彼婦女而復走往彼灰河中，乃經無量百千年歲，如是惡漂、如是惡燒，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止，彼處業盡，爾乃得脫。如是復生，飢渴燒身，處處浪走，復見有河陂池清水，望冷水故，疾走往赴。既走到已，彼河池等洋白镴汁皆悉充滿，饒惡毒蛇普遍其中，彼地獄人熱渴甚急，即飲如是毒蛇和合洋白镴汁。彼惡毒蛇罪業所作，極甚微細，入罪人口，既入腹已，即便粗大，地獄人肚亦復增長，如是惡蛇在其身內，所有一切皆悉遍嚙，先嚙小腸而唼食之，是破戒人飲酒罪過。如是無量百千年歲，惡業所誑，彼蛇所嚙、白镴所燒，如是燒嚙，死已復生，戒人飲酒破戒罪過。又復妄語惡業果故，被蛇嚙舌，如是無量百千年歲受大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止，彼處業盡，爾乃得脫。
「脫彼處已，處處浪走而復更見不慈心果。彼地獄人，業作眾生如是說言：『汝等云何無辜被燒，更可無處而住於此？我示汝處，令汝得樂。』閻魔羅人如是語已，取
【現代漢語翻譯】 現代漢語譯本：那人剛一靠近，那個婦女就迅速跑來迎接，來到近前後，想要擁抱那人。當婦女擁抱他時，她的身體全是熾熱的鐵，火焰升騰燃燒，還有鋒利的鐵爪。一旦抱住，就立刻抓撓，將那人的身體撕碎破壞，沒有像芥菜籽那樣大小的完整地方可以找到，只剩下骨頭。這樣，罪人的全身都是血，只剩下筋脈連線。那個地獄中的人被慾望矇蔽，見到那個婦女又跑向那灰河中，經歷了無量百千年的時間，像這樣遭受惡劣的漂流、惡劣的燒灼，直到惡業沒有消壞、沒有腐爛，業力之氣沒有耗盡，在任何時候痛苦都不會停止，在那裡業力耗盡，才能得以解脫。像這樣又再次出生，被飢渴燒灼身體，到處亂跑，又看到有河流、水池，裡面有清水，因為渴望冷水，就迅速跑去。到達后，那些河流、水池等都充滿了熔化的錫汁，其中遍佈著惡毒的蛇。那個地獄中的人非常口渴，就喝下那些毒蛇和熔化的錫汁混合物。那些惡毒的蛇是罪業所化，極其微小，進入罪人的口中，進入腹部后，立刻變得粗大，地獄人的肚子也隨之增長。像這樣，惡蛇在他的身體內，將所有一切都遍佈啃噬，先啃噬小腸併吞食，這是破戒之人飲酒的罪過。像這樣無量百千年的時間，被惡業所欺騙，被蛇所啃噬、被錫汁所燒灼，這樣燒灼啃噬，死後又復生，這是戒律之人飲酒破戒的罪過。又因為妄語的惡業果報，舌頭被蛇啃噬，像這樣無量百千年的時間遭受巨大的苦惱，直到惡業沒有消壞、沒有腐爛，業力之氣沒有耗盡，在任何時候痛苦都不會停止，在那裡業力耗盡，才能得以解脫。 脫離那個地方后，到處亂跑，又看到了不慈悲心的果報。那些地獄中的人，被業力所造的眾生這樣說道：『你們為什麼無辜地被燒灼，難道沒有其他地方可以居住在這裡嗎？我告訴你們一個地方，讓你們得到快樂。』閻魔羅人（Yamaraja，掌管地獄的獄卒）這樣說完，就...
【English Translation】 English version: As soon as the person approached, that woman quickly ran to meet him. Upon arriving, she desired to embrace him. As the woman embraced him, her body was entirely of hot iron, flames rising and burning, with sharp iron claws. Once she embraced him, she immediately clawed at him, tearing and destroying his body, leaving no place as whole as a mustard seed; only bones remained. Thus, the sinner's entire body was covered in blood, with only sinews connecting it. That hell-being, obscured by desire, upon seeing the woman, ran again towards that ash river, enduring countless hundreds of thousands of years, suffering such terrible drifting and burning, until the evil karma was not destroyed, not decayed, and the energy of karma was not exhausted. At all times, suffering would not cease. Only when the karma was exhausted there could he be liberated. Thus, he was born again, his body burned by hunger and thirst, wandering everywhere. He then saw rivers and ponds with clear water, and desiring the cool water, he quickly ran towards them. Upon arriving, those rivers and ponds were filled with molten tin, teeming with venomous snakes. That hell-being, extremely thirsty, drank the mixture of venomous snakes and molten tin. Those venomous snakes, created by sinful karma, were extremely tiny, entering the sinner's mouth. Once inside the belly, they immediately grew large, and the hell-being's belly also grew. Thus, the evil snakes inside his body gnawed at everything, first gnawing at the small intestine and devouring it. This was the sin of a precept-breaker drinking alcohol. For countless hundreds of thousands of years, deceived by evil karma, gnawed by snakes, burned by molten tin, suffering such burning and gnawing, he died and was reborn, this was the sin of a precept-holder drinking alcohol and breaking the precepts. Furthermore, due to the karmic consequence of the evil deed of lying, the tongue was gnawed by snakes. For countless hundreds of thousands of years, he endured great suffering, until the evil karma was not destroyed, not decayed, and the energy of karma was not exhausted. At all times, suffering would not cease. Only when the karma was exhausted there could he be liberated. Having escaped from that place, wandering everywhere, he then saw the consequence of unkindness. Those hell-beings were told by beings created by karma: 'Why are you being burned innocently? Is there nowhere else you can live here? I will show you a place where you can find happiness.' Yamaraja (閻魔羅人, the judge of the underworld) having said this, then...
地獄人于地獄中更置余處，彼處別異別異苦惱多多更與。閻魔羅人如是更與地獄罪人種種苦惱，所謂在於一切方處大火所燒受種種苦，周匝險岸處處遍燒。又復更入大身惡吼可畏之處常燒常煮，如是受苦，身大極軟十由旬量。又復更入名火髻處，于彼處生受大苦惱，彼火髻處大火甚熱於一切火，此火最勝更無相似。彼火髻處常雨火沙而燒煮之，彼沙稠浚如夏時雨。復有異處名內沸熱，彼處闇火常燒常煮，令彼罪人身體脹滿猶如皮囊。復更有處，彼處名為吒吒吒嚌，彼地獄地，一切罪人以諸身份迭相揩割，受大苦惱。復有別處，彼處名為普受一切資生苦惱，彼處惡煮受大苦惱，彼如是處，多有可畏惡狗師子、烏鷲豬蛇，一切與苦。復有惡河，彼河名為鞞多羅尼，惡燒惡漂，彼處燒煮皆悉爛熟，彼河熱灰、赤銅白镴焰燃沸熱，百種千種惡漂燒煮，如是燒煮。復有別處名無間闇，罪人入中闇火燒煮受種種苦。復更有處名苦鬘處，罪人入中燒煮受苦，熱焰鐵輪轉在其頭，一切身份鋸割劈裂。若得脫已，復入異處名雨縷鬘抖擻，更燒更煮普身焰燃，如是燒已，閻魔羅人百到千到焰刀刺割。若得脫已，而復更入鬘塊烏處而燒煮之，彼處骨身，如雪相似，自身生火，彼地獄人各執利刀，迭相割削，如是無量百千年歲。若得脫已，而復
【現代漢語翻譯】 現代漢語譯本 地獄中的眾生會被轉移到其他地方，那裡有各種各樣、更多的痛苦。閻魔羅（Yama，冥界之王）會這樣給予地獄罪人各種各樣的痛苦，例如在各個方向和地方被大火焚燒，遭受各種痛苦，周圍險峻的岸邊處處燃燒。他們還會進入巨大、發出可怕吼叫的地方，在那裡不斷地被焚燒和烹煮，這樣受苦，身體變得非常柔軟，達到十由旬（Yojana，古印度長度單位）的長度。他們還會進入名為火髻（Fire Crest）的地方，在那裡遭受巨大的痛苦，那個火髻地方的火焰非常熾熱，勝過一切火焰，沒有其他火焰可以與之相比。那個火髻地方經常降下火沙來焚燒和烹煮他們，那些沙子稠密而深沉，就像夏天的雨水。還有另一個地方名為內沸熱（Inner Boiling Heat），那裡黑暗的火焰不斷地焚燒和烹煮，使罪人的身體膨脹得像皮囊一樣。還有另一個地方，那個地方名為吒吒吒嚌（Tata Tajji），那個地獄的地上，所有的罪人互相摩擦和切割身體的各個部分，遭受巨大的痛苦。還有另一個地方，那個地方名為普受一切資生苦惱（Universally Receiving All Sustenance of Suffering），在那裡被惡毒地烹煮，遭受巨大的痛苦，那個地方有很多可怕的惡狗、獅子、烏鷲、豬和蛇，一切都帶來痛苦。還有一條惡河，那條河名為鞞多羅尼（Vaitarani，地獄之河），惡毒地焚燒和漂流，在那裡焚燒和烹煮，一切都被煮得稀爛，那條河裡有熱灰、赤銅和白镴的火焰在沸騰，成百上千種惡毒的方式漂流和焚燒，就這樣焚燒和烹煮。還有另一個地方名為無間闇（Uninterrupted Darkness），罪人進入其中，被黑暗的火焰焚燒和烹煮，遭受各種痛苦。還有另一個地方名為苦鬘處（Garland of Suffering），罪人進入其中被焚燒和烹煮，遭受痛苦，熾熱的鐵輪在他們的頭上旋轉，身體的各個部分被鋸割和劈裂。如果得以逃脫，又會進入另一個地方，名為雨縷鬘抖擻（Rain Thread Garland Trembling），在那裡被進一步焚燒和烹煮，全身被火焰點燃，這樣焚燒之後，閻魔羅的人會用燃燒的刀刃刺割他們成百上千次。如果得以逃脫，又會進入鬘塊烏處（Garland Lump Crow Place）而被焚燒和烹煮，那個地方的骨骼身體像雪一樣，自身產生火焰，那個地獄中的人各自拿著鋒利的刀，互相割削，就這樣無量百千年歲。如果得以逃脫，又會...
【English Translation】 English version The beings in hell are further placed in other locations within hell, where there are various and more sufferings. Yama (the Lord of Death) thus inflicts various sufferings upon the sinners in hell, such as being burned by great fires in all directions and places, enduring various torments, with perilous shores burning everywhere. They are also made to enter places that are vast and emit terrifying roars, where they are constantly burned and cooked, suffering in this way, their bodies becoming extremely soft, reaching a length of ten yojanas (an ancient Indian unit of distance). They are also made to enter a place called Fire Crest, where they endure great suffering, the flames in that Fire Crest place being extremely hot, surpassing all other fires, with no other fire comparable to it. That Fire Crest place constantly rains down fiery sand to burn and cook them, the sand being dense and deep, like summer rain. There is also another place called Inner Boiling Heat, where dark flames constantly burn and cook, causing the bodies of the sinners to swell up like leather bags. There is yet another place, that place being called Tata Tajji, on the ground of that hell, all the sinners rub and cut each other's body parts, enduring great suffering. There is also another place, that place being called Universally Receiving All Sustenance of Suffering, where they are viciously cooked, enduring great suffering, that place having many terrifying fierce dogs, lions, vultures, pigs, and snakes, all bringing suffering. There is also a wicked river, that river being called Vaitarani (the River of Hell), wickedly burning and drifting, where they are burned and cooked, everything being cooked to a pulp, that river having hot ashes, red copper, and white lead flames boiling, drifting and burning in hundreds and thousands of wicked ways, thus burning and cooking. There is also another place called Uninterrupted Darkness, the sinners entering it, being burned and cooked by dark flames, enduring various sufferings. There is also another place called Garland of Suffering, the sinners entering it being burned and cooked, enduring suffering, hot iron wheels rotating on their heads, all parts of their bodies being sawn and split. If they manage to escape, they will enter another place called Rain Thread Garland Trembling, where they are further burned and cooked, their entire bodies being ignited by flames, after being burned in this way, Yama's people will stab and cut them with burning blades hundreds and thousands of times. If they manage to escape, they will enter the Garland Lump Crow Place and be burned and cooked, the bones of their bodies in that place being like snow, flames arising from their own bodies, the people in that hell each holding sharp knives, cutting and slicing each other, thus for immeasurable hundreds and thousands of years. If they manage to escape, they will...
更入悲苦吼處，在彼惡處常燒常煮，既如是煮，發聲大吼，如是吼聲，自餘一切諸地獄中無如是吼。
「若得脫已，而復更入名大悲處，彼人邪見，非法惡法贊說為法，彼邪見人以惡業故，見所愛色或父或子、或兄或弟，在大悲處而被燒煮，捩身受苦，啼哭喚言：『我今孤獨，可來救我？』彼父子等，極大悲苦，伸臂向上大聲唱喚。彼地獄人如是見已，憂悲火生，燒燃愛薪，憂悲火熱形，地獄火猶如冰雪。如是二種大火所燒，極受苦惱，發聲唱喚。
「閻魔羅人而為說偈，呵責之言：
「『愛火熱於火， 餘火則如冰， 此中地獄火， 愛火三界中。 如是地獄火， 蓋少不足言， 若愛因生火， 饒焰而毒熱。 惡行地獄人， 業盡乃得脫， 愛火燒三界， 未有得脫期。 愛能繫縛人， 在無始生死， 愛火是地獄， 非地獄生火。 地獄火雖熱， 唯能燒于身， 愛火燒眾生， 身心俱被燒。 愛因緣生火， 火中最為上， 地獄火不普， 愛火一切遍。 三因三處行， 三種業顯現， 於三時中生， 皆是愛心火。 天中慾火燒， 畜生瞋火燒， 地獄癡火燒， 愛火一切燒。 如是愛
【現代漢語翻譯】 現代漢語譯本 更進一步進入悲苦吼叫之處，在那惡劣的地方經常被燒煮，像這樣被煮，發出巨大的吼叫聲，這樣的吼叫聲，在其他一切地獄中都沒有像這樣的。
『如果得以脫離，又再次進入名為大悲之處，那裡的人持有邪見，將非法和惡法讚揚為正法，這些持有邪見的人因為惡業的緣故，看到自己所愛的人，或許是父親、兒子、兄長或弟弟，在大悲之處被燒煮，扭動身體承受痛苦，啼哭呼喊道：「我現在孤獨無助，誰能來救我？」他們的父親、兒子等，極其悲痛，伸出手臂向上大聲呼喊。那些地獄中的人看到這樣的情景后，憂愁悲傷之火燃起，燒燃愛慾的柴薪，憂愁悲傷之火熱烈燃燒，地獄之火如同冰雪一般。像這樣被兩種大火所燒，極其痛苦，發出呼喊聲。
閻魔羅人（Yamaraja，冥界之王）為他們說偈語，呵斥他們說：
『愛慾之火比其他火更熱，其他的火就像冰一樣，這地獄中的火，愛慾之火遍佈三界（Trailokya，欲界、色界、無色界）。這樣的地獄之火，覆蓋的範圍少，不足以談論，如果因為愛慾而生火，火焰旺盛且劇毒熾熱。作惡的地獄之人，業報盡了才能脫離，愛慾之火燃燒三界，沒有脫離的期限。愛慾能夠束縛人，在無始的生死輪迴中，愛慾之火就是地獄，並非地獄才產生火。地獄之火雖然熱，只能燒灼身體，愛慾之火燃燒眾生，身心都被燒灼。因為愛慾因緣而生的火，是火中最為厲害的，地獄之火不普遍，愛慾之火遍佈一切。三因（貪、嗔、癡）在三個地方執行，三種業（善業、惡業、無記業）顯現，在三個時間（過去、現在、未來）中產生，都是愛慾之心火。天道中被嫉妒之火燃燒，畜生道中被嗔恨之火燃燒，地獄道中被愚癡之火燃燒，愛慾之火燃燒一切。』 像這樣的愛
【English Translation】 English version Further entering into the place of sorrowful cries, in that evil place they are constantly burned and boiled. Being boiled in this way, they emit great roars. Such roars are unlike any others in all the other hells.
『If they manage to escape, they then enter a place called Great Sorrow. There, people hold wrong views, praising unlawful and evil things as the Dharma. Because of their evil deeds, these people with wrong views see their loved ones—perhaps a father, son, brother, or younger brother—being burned and boiled in the Great Sorrow place, writhing in pain, weeping and crying out, 「I am alone and helpless now, who can save me?」 Their fathers, sons, and others, in extreme sorrow, stretch out their arms upward and cry out loudly. When those in hell see this, the fire of sorrow and grief arises, burning the fuel of attachment. The fire of sorrow and grief burns intensely, making the hellfire feel like ice and snow. Burned by these two great fires, they suffer greatly and cry out.
Yamaraja (閻魔羅人, the lord of death) then speaks verses to them, rebuking them, saying:
『The fire of love is hotter than fire; other fires are like ice. This hellfire, the fire of love, pervades the three realms (Trailokya). Such hellfire covers little and is not worth mentioning. If fire arises from love, its flames are abundant and poisonous. Evil-doing hell beings can only escape when their karma is exhausted. The fire of love burns the three realms, with no end in sight. Love can bind people in beginningless birth and death. The fire of love is hell itself, not fire born from hell. Though hellfire is hot, it can only burn the body. The fire of love burns sentient beings, burning both body and mind. The fire born from the cause of love is the highest among fires. Hellfire is not universal, but the fire of love pervades everything. The three causes (greed, hatred, delusion) operate in three places, and three kinds of karma (good, bad, neutral) manifest, arising in three times (past, present, future), all from the fire of the mind of love. In the heavens, they are burned by the fire of jealousy; in the animal realm, they are burned by the fire of anger; in hell, they are burned by the fire of delusion; the fire of love burns everything.』 Such love
心火， 三界皆焰燃， 見何不樂法？ 今如是心悔。』
「閻魔羅人于彼地獄大悲之處，如是呵責地獄罪人。既呵責已，而復更與種種苦惱。如是罪人彼處得脫，而復更于無悲闇處地獄中煮，彼處普火燒地獄人，其色猶如甄叔迦樹。如是罪人若脫彼處，復于木轉地獄中煮，彼地獄人在彼地獄十六處煮，邪見所攝，犯比丘尼，惡業罪過。彼人彼處於無數年久時長燒，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄中爾乃得脫。雖脫彼處，復生餓鬼、畜生之中，無量千世飢渴燒煮，迭互相食，食百千身。如是畜生以惡邪見，復犯凈行比丘尼戒，彼人如是難得人身，如龜遇孔。若生人中同業之處，於五百世作不能男，犯比丘尼不善惡業餘殘果報。
「又彼比丘知業果報，觀大焦熱大地獄處。彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語、邪見業果如前所說，又復若人毀犯清凈優婆夷戒，身壞命終墮于惡處，在彼地獄，在一切方焦熱處生，受大苦惱。所謂苦者：彼地獄處，一切無間乃至虛空皆悉焰燃，無針孔許不焰燃處。彼人火中伸手向上，發聲唱喚第一急惡，大力堅苦熾火所燒，灰亦叵得，又復更生，如是無量百千年歲常燒不止。彼處若脫，望救望歸走向異處，既如是走，閻
【現代漢語翻譯】 現代漢語譯本： 『心中燃起熊熊烈火，三界都籠罩在火焰之中，見到什麼才能不為此感到悲傷，如今我才如此後悔。』
閻魔羅人（Yama，地獄之主）在那悲慘的地獄中，如此呵斥地獄罪人。呵斥完畢后，又給予種種苦惱。這些罪人從那裡脫身後，又被放到沒有一絲光明的黑暗地獄中烹煮，那裡的大火焚燒著地獄中的人，他們的顏色如同甄叔迦樹（Butea monosperma，一種紅色植物）。如果這些罪人從那裡脫身，又會被放到木轉地獄中烹煮，這些地獄中的人在那個地獄的十六個地方被烹煮，他們被邪見所控制，侵犯了比丘尼（bhikkhuni，佛教女尼），犯下了罪惡的罪業。這些人會在那裡被燒無數年，直到惡業消散殆盡，業力耗盡，在所有時間裡痛苦都不會停止；如果惡業結束，他們才能從地獄中脫身。即使脫離了那裡，他們還會轉生到餓鬼、畜生之中，在無數千世中遭受飢渴的煎熬，互相吞食，吞食百千次身體。這些畜生因為邪惡的見解，再次侵犯了持守清凈戒律的比丘尼，這些人很難獲得人身，就像烏龜遇到木板上的孔洞一樣困難。即使轉生為人，也會在同業之處，在五百世中成為不能人道的男子，這是侵犯比丘尼的不善惡業所剩下的果報。
此外，那位比丘（bhikkhu，佛教僧侶）瞭解業果報應，觀察大焦熱大地獄。他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語、持有邪見，其業果報應如前所述。此外，如果有人毀犯清凈優婆夷戒（upāsikā，在家女居士），身死命終後會墮入惡道，在那地獄中，在所有方向的焦熱之處出生，遭受巨大的苦惱。所謂的苦惱是：那個地獄，一切地方沒有間隙，乃至虛空都被火焰燃燒，沒有針尖大小的地方沒有被火焰燃燒。那些人在火中伸手向上，發出第一聲淒厲的慘叫，被大力、堅固的熾熱火焰焚燒，連灰燼都找不到，然後又再次出生，這樣無量百千年中不停地燃燒。如果從那裡脫身，他們會渴望被拯救，渴望迴歸，走向其他地方，當他們這樣奔跑時，閻
【English Translation】 English version: 'The fire in my heart blazes fiercely, the three realms are enveloped in flames. Seeing what can one not feel sorrow? Only now do I feel such regret.'
The Yama (Lord of Death) rebukes the sinners in that place of great sorrow in hell in this way. After rebuking them, he inflicts various kinds of suffering upon them. After these sinners escape from that place, they are cooked in a dark hell without light, where the fire burns the people in hell, their color like the Butea monosperma tree. If these sinners escape from that place, they are cooked in the wooden turning hell, where the people in hell are cooked in sixteen places in that hell, controlled by wrong views, violating bhikkhunis (Buddhist nuns), committing evil deeds. These people are burned there for countless years, until the evil karma is destroyed and decayed, and the karmic energy is exhausted, and the suffering does not stop at all times; if the evil karma ends, they can escape from hell. Even if they escape from that place, they will be reborn among the pretas (hungry ghosts) and animals, suffering from hunger and thirst for countless thousands of lifetimes, devouring each other, devouring hundreds of thousands of bodies. These animals, because of their evil views, again violate the pure precepts of bhikkhunis, and it is difficult for these people to obtain a human body, as difficult as a turtle encountering a hole in a plank. Even if they are reborn as humans, they will be in the same karmic place, becoming impotent men for five hundred lifetimes, which is the remaining retribution for the evil deeds of violating bhikkhunis.
Furthermore, that bhikkhu (Buddhist monk) understands the retribution of karma and observes the great burning hell. He sees and knows that if a person kills, steals, commits sexual misconduct, drinks alcohol, lies, or holds wrong views, the retribution of their karma is as described above. Furthermore, if a person violates the pure precepts of an upāsikā (female lay devotee), they will fall into evil realms after death, and be born in the burning places in all directions in that hell, suffering great torment. The so-called torment is that in that hell, everything is without gaps, and even the void is burned by flames, and there is no place the size of a needle tip that is not burned by flames. Those people reach out their hands upwards in the fire, uttering the first shrill cry, burned by the powerful, strong, and blazing fire, not even ashes can be found, and then they are born again, burning continuously for countless hundreds of thousands of years. If they escape from that place, they will yearn to be saved, yearn to return, and walk to other places, and as they run, Yama
魔羅人復更執之，普焰鐵繩從腳而纏乃至於頭，次第急纏，血皆上流集在頭中，然後復以焰燃鐵鉤釘其頂上，頷下而出。復捉鐵鉤急轉急捩，而復抽掣罪人血出，如赤銅汁熱焰熾燃，灌其身體。如是無量百千年中，血灌其身而燒煮之，死而復生、死而復生。惡業力故，常一切時如是燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫，復于無量百千年歲，生於餓鬼、畜生之中。若生餓鬼，受飢渴苦；于畜生中，迭相食苦，乃于無量百千世中，為他所殺而啖食之。彼惡業人受彼苦已，難得人身，如龜遇孔。若生人中同業之處，貧窮多病，於他人所常得熱惱，心亂不止，復不長命，於四百世作不男人。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱大地獄處。彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語、邪見業果如前所說，又復若人毀犯凈行沙彌戒故，身壞命終墮于惡處，在彼地獄大身惡吼可畏處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦大身惡吼可畏之處皆悉具受。復有勝者：彼罪人身一由旬量，第一柔軟如生酥塊，閻魔羅人執持其身，以微細鉗遍拔其毛，合肉拔之，從足至頭皆悉遍拔，無芥子許而不拔處。彼人如是極受碎苦，唱聲大喚，余
【現代漢語翻譯】 現代漢語譯本：魔羅人再次抓住罪人，用燃燒的鐵繩從腳開始纏繞，一直纏到頭部，逐漸收緊，使血液都向上涌，聚集在頭部。然後又用燃燒的鐵鉤釘在罪人的頭頂上，從下巴穿出。再次抓住鐵鉤，急速旋轉、扭動，並且反覆抽拉，罪人的血流出，如同赤紅色的銅汁，熾熱燃燒，澆灌在他的身體上。這樣經過無量百千年中，血液澆灌他的身體並燒煮他，死了又活，活了又死。因為惡業的力量，常常在一切時候都這樣燒煮，直到惡業沒有消壞、沒有腐爛、業氣沒有耗盡，在一切時候都遭受無盡的痛苦；如果惡業消盡，他才能從那個地獄處脫離，又在無量百千年歲中，投生到餓鬼、畜生之中。如果投生到餓鬼，遭受飢餓乾渴的痛苦；在畜生中，互相殘食，在無量百千世中，被他人所殺而吃掉。那些作惡業的人受了這些苦后，很難得到人身，就像烏龜遇到木孔一樣困難。如果生在人中，也在同樣惡業的地方，貧窮多病，常常被他人惱怒，心煩意亂不得安寧，而且不長壽，在四百世中做不男之人。這是他們惡業剩餘的果報。
『還有，那位比丘知道業的果報，觀察大焦熱大地獄之處。他見到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語、邪見，其業果如前面所說。又如果有人毀犯了清凈修行的沙彌戒，身死命終后墮入惡道，在那地獄中，生於巨大身軀、發出惡吼的可怕之處，遭受巨大的苦惱。所受的苦，如前面所說，活等地獄所受的苦惱，那些一切苦惱，在這個巨大身軀、發出惡吼的可怕之處全部都要承受。還有更厲害的：那些罪人的身體有一由旬（Yojana，長度單位）那麼大，非常柔軟，像生的酥油塊一樣，閻魔羅人抓住他們的身體，用細小的鉗子遍拔他們的毛髮，連著肉一起拔，從腳到頭全部拔光，沒有芥菜籽那麼大的地方沒有被拔到。那些人這樣極度地遭受破碎的痛苦，發出巨大的叫喊聲，剩餘的...
【English Translation】 English version: The Yama's servants then seize him again, and fiery iron ropes are wrapped around him from his feet up to his head, gradually tightening, causing all the blood to flow upwards and gather in his head. Then, they pierce his crown with a burning iron hook, pulling it out from under his chin. Again, they seize the iron hook, rapidly twisting and wrenching it, and repeatedly pulling, causing the sinner's blood to flow out like molten copper, hot and blazing, pouring over his body. Thus, for countless hundreds of thousands of years, his body is drenched and boiled in blood, dying and being reborn, dying and being reborn. Due to the power of his evil deeds, he is constantly boiled in this way at all times, until the evil deeds are not destroyed, not decayed, and the karmic energy is not exhausted. At all times, he suffers ceaseless pain. If the evil deeds are exhausted, he will then be released from that hell, and for countless hundreds of thousands of years, he will be born among the pretas (hungry ghosts) and animals. If born as a preta, he will suffer the pain of hunger and thirst; among the animals, he will suffer the pain of devouring each other. For countless hundreds of thousands of lifetimes, he will be killed and eaten by others. After those who committed evil deeds have suffered these pains, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If born among humans in a place of similar karma, he will be poor and sickly, constantly troubled by others, his mind will be disturbed and restless, and he will not live long, becoming a eunuch for four hundred lifetimes. These are the remaining karmic retributions of his evil deeds.
'Furthermore, that Bhiksu (Buddhist monk) knows the karmic retributions and observes the Great Burning Hell. He sees and knows that if a person commits killing, stealing, sexual misconduct, drinking alcohol, lying, or holds wrong views, the karmic consequences are as previously described. Moreover, if a person violates the pure conduct of a Sramanera (novice monk), after the body is destroyed and life ends, he will fall into an evil realm, being born in that hell in a place of great body and terrible roars, suffering great torment. The suffering is as previously described, the suffering experienced in the hells like the hell of revival, all those sufferings are fully experienced in that place of great body and terrible roars. There is even greater suffering: the body of those sinners is one Yojana (a unit of distance) in size, extremely soft like a lump of fresh ghee. The Yama's servants seize their bodies and use fine pincers to pluck out their hairs one by one, pulling them out with the flesh, from foot to head, plucking them all out, leaving no place as small as a mustard seed unplucked. Those people thus suffer extreme and shattering pain, crying out loudly, the remaining...
地獄人聞之心破開裂分散，心怨所誑造作惡業，自業所誑，如是聲出。
「地獄罪人如是受苦，閻魔羅人為呵責故，而說偈言：
「『欲心出甜語， 聞甜語欲發， 欲語是大惡， 今受如是果。 欲語最利刃， 彼刃自割身， 寧自割其舌， 不說淫慾語。 欲所誑眾生， 瞋心急熾燃， 癡心所秉故， 說淫慾甜語。 淫慾樂至少， 作惡業甚多， 癡人慾心秉， 從苦而得苦。 欲樂一念頃， 非樂亦非常， 轉身受極苦， 如是應舍欲。 為欲覆之人， 住于地獄舍， 若不屬欲者， 則不畏地獄。 若人作惡業， 決定受苦惱， 悲苦凡鄙人， 何故今唱喚？ 惡行地獄人， 業盡乃得脫， 無有多唱喚， 而得解脫理。 若人慾自在， 作不愛惡業， 癡人今受苦， 唱喚何所益？ 若見未來果， 現在喜樂善， 彼人不唱喚， 如汝今朝日。』
「閻魔羅人如是責疏惡業行人。既呵責已，復與種種無量苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，無量千世生於餓鬼、畜生之中。彼處脫已，難得人身，如
【現代漢語翻譯】 現代漢語譯本 地獄中的眾生聽到這種聲音，心都破碎開裂分散，這是因為他們被內心的怨恨所迷惑，造作了種種惡業，又被自己的業力所迷惑，才發出這樣的哀嚎。
地獄罪人就這樣遭受痛苦，閻魔羅人（Yamaraja，冥界之王）爲了呵斥他們，就用偈語說道：
『貪慾之心說出甜蜜的言語，聽到甜言蜜語就想引發慾望，貪慾的言語是大惡，如今才會受到這樣的果報。貪慾的言語是最鋒利的刀刃，那刀刃會自己割傷自己，寧可割掉自己的舌頭，也不要說淫慾的言語。眾生被淫慾所迷惑，嗔恨之心像火焰一樣急速燃燒，因為被愚癡之心所控制，才會說出淫慾的甜言蜜語。淫慾的快樂非常短暫，所造的惡業卻非常多，愚癡的人被貪慾之心所驅使，從痛苦中得到更多的痛苦。淫慾的快樂只在一念之間，既不是真正的快樂，也不是永恒的，轉身就會遭受極大的痛苦，所以應該捨棄貪慾。被貪慾矇蔽的人，只能住在地獄之中，如果不被貪慾所束縛，就不會畏懼地獄。如果有人造作惡業，必定會遭受痛苦，可悲可嘆的凡夫俗子，現在呼喊又有什麼用呢？在地獄中受苦的惡人，只有等惡業消盡才能得到解脫，沒有多餘的呼喊，可以讓他們得到解脫。如果人放縱自己的慾望，造作令人厭惡的惡業，愚癡的人現在受苦，呼喊又有什麼用呢？如果能預見到未來的果報，現在就應該歡喜地行善，這樣的人就不會像你今天這樣哀嚎。』
閻魔羅人（Yamaraja）就這樣責罵那些造作惡業的人。呵斥完畢后，又給予他們種種無量無邊的苦惱，直到惡業消滅、腐爛，業力之氣消盡為止，在所有的時間裡不停地給予他們痛苦；如果惡業消盡，他們才能從地獄中脫離。脫離地獄后，還要在無量千世中轉生為餓鬼、畜生。從餓鬼、畜生道脫離后，很難再得到人身，就像……
【English Translation】 English version The beings in hell, hearing this sound, have their hearts broken, split apart, and scattered. This is because they are deluded by resentment in their hearts, creating all kinds of evil karma, and are also deluded by their own karma, thus emitting such wails.
The sinners in hell suffer in this way. Yamaraja (冥界之王, the King of the Underworld), in order to rebuke them, speaks in verses:
'The mind of desire utters sweet words, hearing sweet words, desire arises. The words of desire are great evils, and now one receives such consequences. The words of desire are the sharpest blade; that blade cuts oneself. Rather cut off one's own tongue than speak lustful words. Beings are deluded by lust, the mind of anger blazes rapidly. Because they are controlled by the mind of ignorance, they speak sweet words of lust. The pleasure of lust is minimal, but the evil karma created is immense. Foolish people are driven by the mind of desire, obtaining suffering from suffering. The pleasure of lust is but a moment, neither true pleasure nor permanent. Turning around, one suffers extreme pain; thus, one should abandon desire. Those covered by desire dwell in the abode of hell. If one is not bound by desire, then one does not fear hell. If one commits evil deeds, one will surely suffer. Pitiful and base people, why do you cry out now? Evil-doing hell-dwellers can only be liberated when their karma is exhausted. There is no amount of crying out that can lead to liberation. If one indulges in desires and commits hateful evil deeds, foolish people suffer now. What is the benefit of crying out? If one sees the future consequences, one should rejoice in doing good now. Such people do not cry out like you do today.'
Yamaraja (冥界之王) rebukes those who commit evil deeds in this way. After rebuking them, he inflicts upon them various immeasurable sufferings until the evil karma is destroyed, decayed, and the energy of karma is exhausted. At all times, he continuously inflicts suffering upon them. If the evil karma is exhausted, they can then be liberated from hell. After being liberated from hell, they will be reborn as hungry ghosts and animals for countless thousands of lifetimes. After being liberated from those realms, it is difficult to obtain a human body again, like...
龜遇孔。若生人中同業之處，短命貧窮，心亂不正，所有語言一切不信，於四千世作不能男。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱大地獄處。彼見聞知：復有異處名火髻處，是彼地獄第三別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說，若復有人于攝威儀正行婦女，行其非道。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生火髻處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受十倍更重。復有勝者：如是地獄火髻之處，以惡業故，多有惡蟲名為似髻，在地獄處，長似弓弦，其毒甚嚴、其齒極利。閻魔羅人執地獄人，縛其手足、敷其身體在熱鐵鉤極熱鐵地。彼地獄人如是受苦，唱喚啼哭，先燒其背，受極苦惱。閻魔羅人取似髻蟲置其糞門，彼似髻蟲形如弓弦，入其身中，能作第一堅毒急苦，其觸如火，初燒糞門，燒已而食；食糞門已，次覆上行入其熟藏，燒已而食；食熟藏已，次覆上行入其生藏，即燒生藏而復食之；如是食已，次第復入小腸大腸燒嚙而食，如是食盡在其身內，處處遍走罪人身內如白鴿兒，猶故不死。如是惡蟲走向咽筒，走而未到，燒煮其心，燒已遍食。彼地獄人如是受苦，唱喚號哭，彼人
【現代漢語翻譯】 現代漢語譯本 龜遇孔：若眾生因前世惡業，轉生為人，則會出生在業力相同之處，短命貧窮，內心混亂不正，不相信任何言語，並且在四千世中變為不能人道的男子。這是他們惡業所剩餘的果報。
『此外，比丘通過業果報應的觀察，看到大焦熱大地獄。他見聞到：還有一個地方叫做火髻處，是這個地獄的第三個特殊之處。什麼樣的眾生會因為什麼業而生到那裡呢？他看到：如果有人殺生、偷盜、邪淫、飲酒、妄語、持邪見，並且樂於去做這些惡事，那麼他們的業和果報就如前面所說的那樣。如果有人對遵守威儀、行為端正的婦女，做出非禮之事。這個人因為這些惡業的因緣，身死命終後會墮入惡道，生到火髻地獄中遭受巨大的苦惱。所受的苦，就像前面所說的活地獄所受的苦惱一樣，而且在這裡所受的一切苦，要比那裡重十倍。更有甚者：因為惡業的緣故，在火髻地獄中，有很多惡蟲，名字叫做似髻，它們在地獄裡，身體像弓弦一樣長，毒性非常強烈，牙齒極其鋒利。閻魔羅人抓住地獄中的罪人，捆綁他們的手腳，把他們的身體平鋪在熾熱的鐵鉤和極熱的鐵地上。這些地獄中的罪人這樣受苦，慘叫啼哭，先是背部被燒，遭受極大的苦惱。閻魔羅人取出似髻蟲，放入罪人的肛門，這些似髻蟲形狀像弓弦，進入他們的身體，能產生最劇烈、最痛苦的毒害，它們的觸感就像火焰一樣，先燒灼肛門，燒灼之後就開始吞食；吞食了肛門之後，接著向上進入熟藏（消化器官），燒灼之後繼續吞食；吞食了熟藏之後，接著向上進入生藏（未消化的食物），燒灼生藏然後吞食；這樣吞食之後，依次進入小腸和大腸，燒嚙吞食，這樣吃盡了罪人身體內的所有東西，在罪人的身體內到處亂竄，就像白鴿一樣，但罪人仍然不會死去。這些惡蟲向上爬到咽喉，在爬到咽喉之前，先燒煮罪人的心臟，燒煮之後遍食心臟。這些地獄中的罪人這樣受苦，慘叫號哭，』
【English Translation】 English version Turtle meets hole: If sentient beings, due to past evil karma, are reborn as humans, they will be born in places with similar karmic forces, leading to short lives, poverty, chaotic and unjust minds, disbelief in all words, and transformation into impotent men for four thousand lifetimes. This is the remaining retribution of their evil karma.
'Furthermore, the Bhikshu, through the observation of karmic retribution, sees the Great Burning Hell. He sees and knows: there is another place called the Fire Crest Place, which is the third special place in this hell. What kind of beings are born there due to what karma? He sees: if someone commits killing, stealing, sexual misconduct, drinking alcohol, lying, holds wrong views, and enjoys doing these evil deeds, then their karma and retribution will be as described earlier. If someone commits indecent acts against women who observe decorum and conduct themselves properly. This person, due to these evil karmic causes, will fall into evil realms after death, being born in the Fire Crest Hell to suffer great torment. The suffering they endure is like the suffering in the Living Hell described earlier, and all the suffering they endure here is ten times heavier than there. Even more so: due to evil karma, in the Fire Crest Hell, there are many evil insects called Crest-like, which are as long as bowstrings in hell, extremely poisonous, and with extremely sharp teeth. The Yama wardens seize the sinners in hell, bind their hands and feet, and lay their bodies flat on scorching iron hooks and extremely hot iron ground. These sinners in hell suffer in this way, screaming and crying, first their backs are burned, suffering extreme torment. The Yama wardens take out the Crest-like insects and insert them into the sinners' anuses. These Crest-like insects are shaped like bowstrings, entering their bodies, able to produce the most intense and painful poison, their touch is like fire, first burning the anus, and after burning, they begin to devour; after devouring the anus, they then move upwards into the cooked organs (digestive organs), burning and continuing to devour; after devouring the cooked organs, they then move upwards into the raw organs (undigested food), burning the raw organs and then devouring them; after devouring in this way, they successively enter the small and large intestines, burning and gnawing, eating up everything inside the sinner's body, running around everywhere inside the sinner's body like white doves, but the sinner still does not die. These evil insects crawl upwards to the throat, and before reaching the throat, they first burn and cook the sinner's heart, and after burning, they devour the heart completely. These sinners in hell suffer in this way, screaming and wailing,'
如是二火所燒，身內則有似髻蟲食，身外則有地獄大火。彼似髻蟲食咽筒已，次走向面，既到面已，先燒舌根；燒舌根已，嚙而食之；如是食已，走向耳根，復食其耳；食耳根已，走向髑髏，次食其腦；既食盡已，破頭而出。彼地獄人猶故不死，是彼惡業之勢力故，遍身有孔，如是惡蟲復入孔內，復為地獄大火所燒，普身內外一切焰燃，惡業行故。如是無量百千年歲食復食食，食已復生，生已復食，死已復活，如是罪人受大苦惱，是彼惡業作集勢力。彼地獄人彼處脫已，走向異處，見大蛇眾一時俱來，彼人見已，極大怖畏走向余處。如是蛇眾，惡業所作，走疾如風向彼罪人。到已纏絞普身周遍，其牙甚利，有大惡毒，嚙彼罪人，受百千種最大苦惱。彼地獄人如是具有三火所燒：一、飢渴火；二、蛇毒火；三、地獄火。如是無量百千年歲常如是燒，無有年數時節長遠，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，無量千世生在餓鬼、畜生之中，于餓鬼中飢渴極燒；遍生一切畜生之中，生生常為他所殺害，殺已而食。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，於五百世為第三人，所謂不男。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱大地獄處。
彼見聞知：復有異處名雨沙火，是彼地獄第四別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪行：于沙彌尼作惡行已，心生歡喜，猶故喜樂。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄雨沙火處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處五百由旬大火充滿，一切焰燃，有金剛沙遍滿其中，柔軟如水，能燒之人猶尚畏沒，況重惡業地獄之人。彼地獄人入中則沒，猶如沒水，惡業因故，沒已復出。彼金剛沙有三角塊刃火極利，揩罪人身乃至骨盡，盡已復生；生復更揩，揩已復盡；盡已復生，死而復活，無能救者。墮焰沙中唱喚號哭、呼嗟涕泣，以惡業故，于彼苦處不能自脫，時節長久；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，無量千世生於餓鬼、畜生之中。若生餓鬼，飢渴燒煮；畜生之中，迭相啖食，於一千世常被他殺。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，常貧常病，人所不信，為不男人。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名內熱沸，是彼地獄第五別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行
【現代漢語翻譯】 現代漢語譯本：他見聞知曉：還有另一個地方叫做雨沙火（Raining Ash Fire），是那個地獄的第四個特殊之處。什麼樣的眾生會因為什麼業力而生到那個地方呢？他看到：有人殺生、偷盜、邪淫、飲酒、妄語、持邪見，喜歡做這些惡事，並且經常做，他們的業力以及果報就像之前所說的那樣。還有一種邪淫：對沙彌尼（novice nun）做了惡行之後，心裡還感到歡喜，仍然樂在其中。這個人因為這些惡業的因緣，身死命終之後墮入惡道，在那雨沙火地獄中遭受巨大的苦惱。所說的苦惱，就像之前所說的，活地獄等所受的苦惱，那裡的一切苦惱這裡全部都要承受。還有更厲害的，就是：那個地方有五百由旬（yojana，古印度長度單位）大的火充滿，一切都在燃燒，有金剛沙（diamond sand）遍佈其中，雖然柔軟如水，但是能燒人，即使是健康的人都害怕沉沒，更何況是那些罪業深重的地獄之人。那些地獄之人進入其中就會沉沒，就像沉入水中一樣，因為惡業的緣故，沉沒之後又會浮出來。那些金剛沙有三角形的塊狀，像刀刃一樣鋒利，火燒得非常厲害，刮罪人的身體，直到骨頭都刮盡，刮盡之後又會重新長出來；長出來之後又會再次被刮，刮盡之後又會重新長出來，死了又活過來，沒有人能夠救他們。墮入火焰沙中，他們會唱叫、號哭、呼喊、嘆息、流淚，因為惡業的緣故，在那個痛苦的地方無法自己解脫，時間非常長久；如果惡業消盡了，才能從那個地獄處脫離。即使脫離了那個地方，在無數千世中也會生於餓鬼、畜生之中。如果生為餓鬼，就會被飢餓和乾渴所折磨；如果生為畜生，就會互相吞食，在一千世中常常被其他動物所殺。如果脫離了畜生道，就很難得到人身，就像烏龜遇到木板上的孔洞一樣困難。如果生到人間，也會在和之前所造惡業相似的地方，常常貧窮，常常生病，不被人信任，或者成為不男之人。這些都是他們惡業所剩下的果報。 他又知道業的果報，觀察大焦熱大地獄，還有什麼地方？他見聞知曉：還有另一個地方叫做內熱沸（Inner Heat Boiling），是那個地獄的第五個特殊之處。什麼樣的眾生會因為什麼業力而生到那個地方呢？他看到：有人殺生、偷盜、邪淫
【English Translation】 English version: He sees, hears, and knows: there is another place called Raining Ash Fire, which is the fourth distinct location of that hell. What beings are born in that place due to what karma? He sees: some people commit killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, delighting in doing these evil deeds and doing them frequently. Their karma and its consequences are as previously described. There is also a type of sexual misconduct: after committing evil deeds with a Shramanerika (novice nun), they feel happy in their hearts and continue to enjoy it. Because of these evil karmic causes, that person, after the destruction of their body and the end of their life, falls into an evil realm, suffering great torment in that Raining Ash Fire hell. The suffering mentioned is like the suffering experienced in the Living Hell and other hells, and all the suffering there is fully experienced here. Furthermore, there is something even more severe: that place is filled with a great fire spanning five hundred yojanas (ancient Indian unit of distance), everything is ablaze, and diamond sand is scattered throughout it. Although it is as soft as water, it can burn people, and even healthy people fear sinking into it, let alone those hell beings with heavy evil karma. Those hell beings sink into it as if sinking into water, and because of their evil karma, they sink and then rise again. The diamond sand has triangular, blade-like, extremely sharp edges, and the fire burns intensely. It scrapes the bodies of the sinners until their bones are completely scraped away, and after they are scraped away, they grow back again; after they grow back, they are scraped again, and after they are scraped away, they grow back again. They die and are reborn, and no one can save them. Falling into the flaming sand, they sing, cry, wail, lament, and weep. Because of their evil karma, they cannot free themselves from that place of suffering, and the time is very long. If their evil karma is exhausted, then they can escape from that hell. Even if they escape from that place, they will be born as hungry ghosts or animals for countless thousands of lifetimes. If they are born as hungry ghosts, they will be tormented by hunger and thirst; if they are born as animals, they will devour each other, and they will be killed by other animals for a thousand lifetimes. If they escape from the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a plank of wood. If they are born as humans, they will often be poor, often be sick, not be trusted by others, or become eunuchs in places similar to where they committed their evil deeds. These are the remaining karmic consequences of their evil deeds. Furthermore, that Bhikshu (monk) knows the consequences of karma and observes the Great Burning Hot Great Hell. What other places are there? He sees, hears, and knows: there is another place called Inner Heat Boiling, which is the fifth distinct location of that hell. What beings are born in that place due to what karma? He sees: some people commit killing, stealing, sexual misconduct
、飲酒、妄語、邪見，樂行多作，業及果報如前所說。又復有人邪見邪行：于持五戒優婆夷邊，強行非法，污其梵行，令戒缺壞。彼作是意——破戒無罪，不信業果。彼人以是惡意惡行業因緣故，身壞命終墮于惡處，在彼地獄內熱沸處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處有五火山皆內熱沸，如是五山普遍地獄皆悉熱沸，一名普燒，二名極深無底，三名闇火聚觸，四名割截，五名業證，遍彼地獄一千由旬。如是五山，去普輪山及大輪山道理極遠，彼地獄人見彼五山優缽羅華，于彼山中多有樹林、陂池具足，悕望彼處，欲得安樂，疾走往赴。以惡業故，彼山內火惡風所吹，吹已熾燃，燒地獄人普身捩轉。如是燒已，復見有山，青色而大，既燒受苦，復更走趣望救望歸。既到彼山，勢墮其中，猶如弩弦所放鐵箭射入蟻封，如是入已，不知所在。如是如是，彼地獄人在內熱沸火山之中，沒無處所。彼地獄人在於彼處如是燒已、煮已、炙已，又復更入闇火聚觸惡山之中，諸根閉塞受一切苦，如埵納箭，具受一切惡業果報。如是罪人作集惡業，闇火聚觸惡山之中，受如是果苦惱急惡，無主無救、無有伴侶，食自業果，久受極苦，常燒常煮，業風所吹，彼熱沸處，一切身熟
【現代漢語翻譯】 現代漢語譯本：如果有人飲酒、說謊、邪淫、持邪見，並且喜歡這樣做，經常這樣做，那麼他的行為和結果就像前面說的那樣。還有一種人，他們有邪惡的見解和行為：對於遵守五戒的優婆夷（Upasika，女居士）進行強暴的非法行為，玷污她們的清凈行為，使她們的戒律破損。他們心裡想著——破戒沒有罪，不相信業報。這些人因為這種惡意的行為，在死後會墮入惡道，在地獄裡充滿熱和沸騰的地方遭受巨大的痛苦。這些痛苦就像前面說的那樣，像活地獄等等所受的痛苦，他們在這裡全部都要承受。還有更厲害的，就是：那個地方有五座火山，裡面都充滿熱和沸騰，這五座山遍佈整個地獄，都充滿熱和沸騰，第一座山叫做普燒（Pushao，普遍燃燒），第二座山叫做極深無底（Jishenwudi，極其深且沒有底），第三座山叫做闇火聚觸（Anhuojuchu，黑暗的火焰聚集接觸），第四座山叫做割截（Gejie，切割），第五座山叫做業證（Yezheng，業力證明），遍佈整個地獄一千由旬（Youxun，古印度長度單位）。這五座山，距離普輪山（Pulunshan）和大輪山（Dalunshan）非常遙遠。那些地獄裡的人看到這五座山像優缽羅華（Youpoluo Hua，藍色蓮花），認為山裡有很多樹林和水池，希望到那裡去，想要得到安樂，就快速地跑過去。因為他們惡業的緣故，山裡的火焰被惡風吹動，吹動后就燃燒起來，燒得地獄裡的人全身扭曲。這樣燒過之後，他們又看到有山，是青色的而且很大，他們已經被燒得痛苦不堪，又跑向那座山，希望得到救助和歸宿。等到他們到了那座山，就會像被弓箭射出的鐵箭一樣，掉進蟻穴里，進去之後，就不知道在哪裡了。就這樣，地獄裡的人在充滿熱和沸騰的火山之中，沉沒下去，無處可逃。這些地獄裡的人在那裡被燒、被煮、被烤之後，又進入黑暗的火焰聚集接觸的惡山之中，所有的感覺都封閉了，承受一切痛苦，就像被箭射中的土堆一樣，完全承受一切惡業的果報。這些罪人因為造作了惡業，在黑暗的火焰聚集接觸的惡山之中，承受這樣的果報，痛苦、緊急、惡劣，沒有主人、沒有救助、沒有同伴，吃著自己業力的果實，長期遭受極大的痛苦，經常被燒、經常被煮，被業力的風吹動，在充滿熱和沸騰的地方，全身都被燒熟。 English version: If someone indulges in drinking, lying, sexual misconduct, and holding wrong views, and enjoys doing so, frequently engaging in these actions, then their deeds and consequences will be as described earlier. Furthermore, there are those who hold wrong views and engage in wrong conduct: they forcibly commit unlawful acts against Upasikas (female lay practitioners) who observe the five precepts, defiling their pure conduct and causing their precepts to be broken. They think to themselves—breaking precepts is not a sin, and they do not believe in karmic retribution. Because of these malicious intentions and evil actions, these individuals, after their bodies break down and their lives end, will fall into evil realms, suffering great torment in hellish places filled with heat and boiling. These sufferings are as described earlier, like the torments suffered in the Living Hell and other hells; they will experience all of these sufferings in full. Moreover, there are even greater sufferings: in that place, there are five volcanoes, all filled with heat and boiling. These five mountains are spread throughout the hell, all filled with heat and boiling. The first mountain is called Pushao (Universally Burning), the second is called Jishenwudi (Extremely Deep and Bottomless), the third is called Anhuojuchu (Dark Fire Cluster Contact), the fourth is called Gejie (Cutting), and the fifth is called Yezheng (Karmic Proof), spanning a thousand Youxun (ancient Indian unit of length) throughout the hell. These five mountains are extremely far from Pulunshan (Universal Wheel Mountain) and Dalunshan (Great Wheel Mountain). The hell beings see these five mountains as resembling Utpala flowers (blue lotuses), believing that there are many forests and ponds in those mountains, hoping to go there and find peace and happiness, so they run quickly towards them. Because of their evil karma, the flames in the mountains are blown by evil winds, and after being blown, they ignite, burning the hell beings, causing their entire bodies to twist. After being burned in this way, they see another mountain, which is blue and large. Having already suffered from the burning, they run towards that mountain, hoping for rescue and refuge. When they reach that mountain, they fall into it like an iron arrow shot from a bow into an anthill, and after entering, they do not know where they are. In this way, the hell beings sink into the volcanoes filled with heat and boiling, with nowhere to escape. After being burned, boiled, and roasted in that place, these hell beings enter the evil mountain of Dark Fire Cluster Contact, where all their senses are blocked, and they endure all kinds of suffering, like a mound pierced by arrows, fully experiencing the karmic consequences of all their evil deeds. Because these sinners have accumulated evil karma, they endure such karmic consequences in the evil mountain of Dark Fire Cluster Contact, suffering pain, urgency, and wickedness, without a master, without rescue, without companions, eating the fruits of their own karma, enduring extreme suffering for a long time, constantly being burned and constantly being boiled, blown by the winds of karma, in that place filled with heat and boiling, their entire bodies are cooked.
【English Translation】 English version: If someone indulges in drinking, lying, sexual misconduct, and holding wrong views, and enjoys doing so, frequently engaging in these actions, then their deeds and consequences will be as described earlier. Furthermore, there are those who hold wrong views and engage in wrong conduct: they forcibly commit unlawful acts against Upasikas (female lay practitioners) who observe the five precepts, defiling their pure conduct and causing their precepts to be broken. They think to themselves—breaking precepts is not a sin, and they do not believe in karmic retribution. Because of these malicious intentions and evil actions, these individuals, after their bodies break down and their lives end, will fall into evil realms, suffering great torment in hellish places filled with heat and boiling. These sufferings are as described earlier, like the torments suffered in the Living Hell and other hells; they will experience all of these sufferings in full. Moreover, there are even greater sufferings: in that place, there are five volcanoes, all filled with heat and boiling. These five mountains are spread throughout the hell, all filled with heat and boiling. The first mountain is called 'Pushao' ('Universally Burning'), the second is called 'Jishenwudi' ('Extremely Deep and Bottomless'), the third is called 'Anhuojuchu' ('Dark Fire Cluster Contact'), the fourth is called 'Gejie' ('Cutting'), and the fifth is called 'Yezheng' ('Karmic Proof'), spanning a thousand 'Youxun' (ancient Indian unit of length) throughout the hell. These five mountains are extremely far from 'Pulunshan' ('Universal Wheel Mountain') and 'Dalunshan' ('Great Wheel Mountain'). The hell beings see these five mountains as resembling 'Utpala' flowers (blue lotuses), believing that there are many forests and ponds in those mountains, hoping to go there and find peace and happiness, so they run quickly towards them. Because of their evil karma, the flames in the mountains are blown by evil winds, and after being blown, they ignite, burning the hell beings, causing their entire bodies to twist. After being burned in this way, they see another mountain, which is blue and large. Having already suffered from the burning, they run towards that mountain, hoping for rescue and refuge. When they reach that mountain, they fall into it like an iron arrow shot from a bow into an anthill, and after entering, they do not know where they are. In this way, the hell beings sink into the volcanoes filled with heat and boiling, with nowhere to escape. After being burned, boiled, and roasted in that place, these hell beings enter the evil mountain of 'Dark Fire Cluster Contact', where all their senses are blocked, and they endure all kinds of suffering, like a mound pierced by arrows, fully experiencing the karmic consequences of all their evil deeds. Because these sinners have accumulated evil karma, they endure such karmic consequences in the evil mountain of 'Dark Fire Cluster Contact', suffering pain, urgency, and wickedness, without a master, without rescue, without companions, eating the fruits of their own karma, enduring extreme suffering for a long time, constantly being burned and constantly being boiled, blown by the winds of karma, in that place filled with heat and boiling, their entire bodies are cooked.
。得出彼處，無足力故不能得走，閻魔羅人而復更執，置割截山，以鐵焰鋸割其人根，割已復生，新生軟嫩而復更割，如是無量百千鋸割受大苦惱。
「又復更入業證山中受大苦惱，唱喚偈言：
「『如我自作業， 我如是受果， 欲怨燒我故， 今到此地獄。 放逸地不善， 慾火燒人身， 彼罥繫縛我， 是故到此處。 我先時不知， 欲果如是苦， 為癡之所誑， 自作今自受。 無悲心惡人， 將我在此處， 無邊苦惱海， 云何可得脫？ 業為苦中苦， 我今如是受， 不曾見有樂， 地獄苦不盡。』
「彼地獄人灰火地獄受第一苦，如是唱喚。彼地獄人常一切時受大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若得脫已，復于無量百千世中，生於餓鬼、畜生之道：于餓鬼中，迭互相見，飢渴燒身；于畜生中，迭相食啖，于百千世死而復生。彼人彼處既得脫已，難得人身，如龜遇孔。若生人中同業之處，惡業力故，貧窮多病，身份不具。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為吒吒吒嚌，是彼地獄第六別處。眾
【現代漢語翻譯】 現代漢語譯本：到達那個地方后，因為沒有腳力而無法行走，閻魔羅人（Yamaraja，冥界之王）再次抓住他們，把他們放置在割截山上，用鐵焰鋸子鋸割他們的生殖器。割掉后又重新生長，新生的部分柔軟稚嫩，又再次被鋸割。像這樣無量百千次地鋸割，承受巨大的苦惱。 他們又進入業證山中，遭受巨大的苦惱，唱著偈頌說： 『正如我自作的業，我就這樣承受果報。因為想要怨恨焚燒我，所以今生來到這地獄。放縱懈怠所造的不善業，焚燒人的身體，那羅網束縛了我，所以我才來到此處。我先前不知道，慾望的果報是如此痛苦，被愚癡所欺騙，自己造作現在自己承受。沒有悲心的惡人，將我帶到此處，這無邊苦惱的海洋，要怎樣才能脫離？業是苦中之苦，我現在就這樣承受，不曾見過有快樂，地獄的苦難沒有盡頭。』 那些地獄眾生在灰火地獄中承受第一重的苦難，像這樣唱喚。那些地獄眾生常常在一切時候承受巨大的苦惱，乃至惡業沒有消壞、沒有腐爛、業氣沒有窮盡，在一切時候苦難都不會停止；如果惡業窮盡了，他們才能從那地獄處脫離。如果得以脫離，又要在無量百千世中，生於餓鬼、畜生之道：在餓鬼道中，互相看見，被飢渴焚燒身體；在畜生道中，互相吞食，在百千世中死去又復活。那些人在那些地方脫離后，很難得到人身，就像盲龜遇到浮木孔一樣困難。如果生在人間，在同樣造業的地方，因為惡業的力量，會貧窮多病，身體殘缺不全。這是他們惡業剩餘的果報。 那位比丘又知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看見並知道：還有其他地方，那個地方名為吒吒吒嚌（Tatahajaji，地獄名），是那地獄的第六個別處。眾多
【English Translation】 English version: Having arrived at that place, they cannot walk because they have no strength in their feet. The Yamaraja (冥界之王, King of the Underworld) then seizes them again and places them on the Mountain of Cutting. They are sawn at their roots with iron saws of flame. After being cut, they grow again, and the newly grown parts are soft and tender, and they are cut again. In this way, they are sawn countless hundreds and thousands of times, enduring great suffering. Again, they enter the Mountain of Karma-Witnessing, enduring great suffering, chanting these verses: 『As I have made my own karma, so I receive the result. Because I desired to resentfully burn, I have now come to this hell. Careless and unwholesome deeds burn the human body. That net has bound me, therefore I have come to this place. I did not know before that the result of desire is such suffering. Deceived by ignorance, I made it myself, now I suffer it myself. Heartless and evil people have brought me to this place. How can I escape this boundless ocean of suffering? Karma is the worst of sufferings, and I now endure it in this way. I have never seen any happiness; the suffering of hell is endless.』 Those hell beings in the Ash-Fire Hell endure the first suffering, chanting in this way. Those hell beings constantly endure great suffering at all times, until their evil karma is not destroyed, not decayed, and the energy of their karma is not exhausted. At all times, suffering does not cease. If their evil karma is exhausted, then they can escape from that hell. If they escape, they will be born in the realms of hungry ghosts and animals for countless hundreds and thousands of lifetimes. In the realm of hungry ghosts, they see each other, their bodies burned by hunger and thirst. In the realm of animals, they devour each other, dying and being reborn for hundreds and thousands of lifetimes. After those people escape from those places, it is difficult to obtain a human body, as difficult as a blind turtle encountering a hole in a floating log. If they are born among humans, in the same places where they created karma, due to the power of evil karma, they will be poor and sickly, with incomplete bodies. This is the remaining result of their evil karma. Furthermore, that Bhiksu (比丘, Buddhist monk), knowing the results of karma, observes the Great Burning Hot Great Hell. What other places are there? He sees and knows: there are other places. That place is called Tatahajaji (地獄名, name of a hell), which is the sixth separate place of that hell. Many
生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪行，謂：于受戒正行婦女，行非梵行，或時一到、二到、三到、四到、五到，彼人如是不相應行，或於姊妹、或於同姓、或於香火、或香火婦、或知識婦，誑誘邪行。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄吒吒吒嚌別異中生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，謂：有惡風第一勢觸，極飄極吹，令彼地獄罪人之身，分分分解猶如劫貝，急惡抖擻如彈羊毛。如是勢急極惡大風吹罪人身，毛塊毛塊，分分分散猶如細毛，毛亦叵見。如何者毛？劫貝沙毛。彼毛既散，還復聚合，彼罪人身亦復如是。惡風所吹分散十方。彼罪人身於地獄中，惡風如刀，分分割裂碎散如沙，乃至無有一物可見，如是身份，毛亦叵見。以惡業故，一切身份而復更生，生已復散，欲力故爾。欲如前說。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止。若脫此苦，彼處復有金剛惡鼠，食其人根，分令破碎如芥子許，受苦唱喚。食人根已，次食其腸；既食腸已，次食熟藏；食熟藏已，從背而出，次食其背；既食背已，次食背骨。彼惡業人以惡業故，如是無量百千年歲
受地獄苦，于長久時，得脫彼處所受苦惱。既得脫已，走向異處，復有黑蟲纏絞其身，先纏人根燒而食之，受極苦惱，唱聲大喚。如是黑蟲常纏常食，乃至彼人作集惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，復于無量百千世中，于食自肉餓鬼中生，自食身肉。雖自食肉而復不死，以作業時，自姊妹等行非梵行，自受樂故，于餓鬼中自食身肉。若脫彼處，生畜生中常作牝豬，自食其子，如人中時，于親等中行淫業故。彼人彼處若得脫已，難得人身，如龜遇孔。若生人中同業之處，彼人常有人根惡病，如是人根惡病急故，自割人根。彼業因緣，若自有妻，為下賤人之所侵逼，不相應人共行淫慾，以作業時犯他妻故。一切惡中，邪見邪行最為深重，此不善業於世、出世皆不相應。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為普受一切資生苦惱，是彼地獄第七別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪行，所謂：比丘貪染心故不相應行，以酒誘誑持戒婦人，壞其心已，然後共行或與財物。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄普受一切資生苦處，
【現代漢語翻譯】 現代漢語譯本 遭受地獄的痛苦，在漫長的時間裡，才能脫離那裡所受的苦惱。脫離之後，走向別處，又有黑蟲纏繞啃食他的身體，先纏繞啃食他的生殖器，承受極大的痛苦，大聲呼喊。這樣的黑蟲不斷地纏繞啃食，直到這個人所造作的惡業沒有消滅、沒有腐爛，業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。脫離之後，又在無數百千世中，生於食用自己肉的餓鬼之中，自己吃自己的肉。雖然自己吃肉卻不會死去，因為造業的時候，與自己的姐妹等行不正當的性行為，自己享受快樂，所以在餓鬼中自己吃自己的肉。如果脫離那個地方，會轉生到畜生道中，常常做母豬，自己吃自己的孩子，就像在人道中時，與親屬等行淫業一樣。那個人如果從那裡脫離，很難得到人身，就像烏龜遇到孔洞一樣困難。如果生在人道中，在同類業報的地方，那個人常常有生殖器方面的惡病，因為生殖器方面的惡病緊急，自己割掉生殖器。這樣的業力因緣，如果自己有妻子，會被惡人侵犯逼迫，與不應該的人發生性關係，因為造業的時候侵犯別人的妻子。一切惡業中，邪見邪行最為深重，這種不善的業在世間和出世間都是不相應的。
『此外，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有別的地方，那個地方名為普受一切資生苦惱，是那個地獄的第七個特殊之處。眾生因為什麼業而生在那裡？他看到：有人殺生、偷盜、邪淫、飲酒、妄語、邪見，喜歡做並且大量做這些惡業，業和果報如前面所說。還有邪淫，就是：比丘因為貪染的心而不做相應的行為，用酒來誘騙欺騙持戒的婦女，破壞她的心之後，然後與她發生性關係或者給她財物。那個人因為這樣的惡業因緣，身死命終后墮入惡道，在那地獄中普遍承受一切資生之苦。
【English Translation】 English version Suffering the torments of hell, for a long time, one can escape the suffering endured there. Having escaped, one goes to another place, where black insects entwine and devour his body, first entangling and consuming his genitals, enduring extreme pain, and crying out loudly. Such black insects constantly entwine and devour, until the evil deeds that person has accumulated have not been destroyed or decayed, and the energy of karma has not been exhausted; at all times, the suffering will not cease. If the evil karma is exhausted, then one can escape from that hellish place. Having escaped, one is reborn for countless hundreds of thousands of lifetimes among the hungry ghosts who eat their own flesh, consuming their own flesh. Although one eats one's own flesh, one does not die, because when creating karma, one engaged in improper sexual conduct with one's own sisters and others, enjoying pleasure oneself, so in the realm of hungry ghosts, one eats one's own flesh. If one escapes from that place, one will be reborn in the animal realm, often as a sow, eating one's own offspring, just as in the human realm, one engaged in sexual misconduct with relatives and others. If that person escapes from there, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If one is born in the human realm, in a place of similar karmic retribution, that person often has a terrible disease of the genitals, and because of the urgency of the terrible disease of the genitals, one cuts off one's own genitals. Because of this karmic cause, if one has a wife, she will be violated and forced by evil people, engaging in sexual relations with inappropriate people, because when creating karma, one violated the wives of others. Among all evils, wrong views and wrong conduct are the most profound; this unwholesome karma is incompatible with both the worldly and the transcendental.
『Furthermore, that Bhikshu, knowing the retribution of karma, observes the Great Burning Hell, what other places are there? He sees and knows: there is another place, that place is called Universally Receiving All Suffering of Livelihood, it is the seventh special place of that hell. What karma causes beings to be born in that place? He sees: there are those who kill, steal, engage in sexual misconduct, drink alcohol, lie, and have wrong views, enjoying and doing these evil deeds in large quantities, the karma and retribution are as described earlier. There is also sexual misconduct, namely: a Bhikshu, because of a greedy and defiled mind, engages in inappropriate conduct, using alcohol to deceive and trick a precept-holding woman, destroying her mind, and then engaging in sexual relations with her or giving her wealth. That person, because of such evil karmic causes, after the destruction of the body and the end of life, falls into an evil realm, in that hell universally enduring all the suffering of livelihood.』
受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。彼人常恒修習苦栽而舍善行修習惡道，如是不善惡業行人，習不善道，喜樂習行，以惡業行之因緣故，于彼地獄受更重苦，極急堅惡大重苦惱，活等地獄所受苦惱，彼一切苦此中具受，所謂：彼處自從足指乃至於頭，焰刀剝割一切身皮，不侵其肉，如是剝削一切身份與大苦惱，既剝其皮，與身相連，敷在熱地以火燒之。身既無皮，閻魔羅人以熱鐵缽盛熱沸灰，灌其身體，彼人如是被燒烝煮受大苦惱，唱聲大喚、呼嗟號哭。如是無量百千年歲受大苦惱，年歲無數不可得脫，常受如是堅硬苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道，難得人身，如龜遇孔。若生人中同業之處，常貧常病，得極惡病，海畔眾生，同業生人形體不具，所謂一腳、一眼、一臂，其身獨短，命則不長，或一日壽，如是處生。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處，所謂有河，其河名曰鞞多羅尼惡燒惡漂，是彼地獄第八別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報
【現代漢語翻譯】 現代漢語譯本 遭受巨大的苦惱。所謂的苦惱，就像前面所說的，如同活地獄所受的苦惱一樣，那裡的一切苦難這裡都完全承受。那個人經常不斷地修習苦惱之因，捨棄善行而修習惡道。像這樣不善良的惡業之人，習慣於不善之道，喜歡並樂於實行，因為惡業行為的因緣，在那地獄中遭受更加沉重的苦難，極其急迫、堅硬、惡劣、巨大的苦惱，如同活地獄所受的苦惱一樣，那裡的一切苦難這裡都完全承受。例如：在那裡，從腳趾到頭頂，用燃燒的刀剝割全身的面板，但不傷及肌肉。像這樣剝削身體的各個部分，帶來巨大的苦惱。剝掉面板后，又與身體相連，鋪在熾熱的地面上用火焚燒。身體既然沒有了面板，閻魔羅人（Yamaraja，冥界之王）用熱鐵缽盛滿沸騰的熱灰，澆灌他的身體。那個人像這樣被燒烤蒸煮，遭受巨大的苦惱，發出大聲的叫喊、呼號哭泣。像這樣無量百千年的時間裡遭受巨大的苦惱，年歲無數，無法脫離，經常承受這樣堅硬的苦惱，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在一切時間裡苦難都不會停止；如果惡業耗盡，他才能從那地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生之道，難以得到人身，就像烏龜遇到孔洞一樣困難。如果生在人中，也在同樣惡業的地方，經常貧窮、經常生病，得極惡之病，如同海邊眾生，因為同樣的惡業而生出形體不全的人，例如只有一隻腳、一隻眼睛、一隻手臂，身體非常矮小，壽命也不長，或者只有一天的壽命，像這樣處境中出生。這是那惡業剩餘的果報。
『此外，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有另外的地方，那裡有一條河，那條河名叫鞞多羅尼（Vaitarani，地獄之河），是惡燒惡漂之河，是那地獄的第八個特殊之處。眾生因為什麼業而生於那個地方？』他看到：有人殺生、偷盜、邪淫、飲酒、妄語、邪見，喜歡實行並大量造作，（這是他們的）業以及果報。
【English Translation】 English version They suffer great torment. The so-called torment is as previously described, like the torment suffered in the Living Hell, all those sufferings are fully endured here. That person constantly cultivates the causes of suffering, abandoning good deeds and cultivating evil paths. Such an unkind person of evil deeds, accustomed to unkind paths, delights in practicing them, and because of the causes of evil deeds, they suffer even greater torment in that hell, extremely urgent, firm, evil, and great torment, like the torment suffered in the Living Hell, all those sufferings are fully endured here. For example, there, from the toes to the head, the flaming knives peel off all the skin of the body, without harming the flesh. In this way, the various parts of the body are peeled, bringing great torment. After the skin is peeled off, it is connected to the body and spread on the hot ground to be burned with fire. Since the body has no skin, the Yamaraja (冥界之王) people fill hot iron bowls with boiling hot ashes and pour them over his body. That person is burned and steamed in this way, suffering great torment, uttering loud cries, wailing and weeping. In this way, for immeasurable hundreds of thousands of years, they suffer great torment, the years are countless, and they cannot escape, constantly enduring such firm torment, until the evil karma has not been destroyed, has not decayed, and the energy of the karma has not been exhausted, the suffering will not cease at all times; if the evil karma is exhausted, then they can escape from that hell. If in a previous life, in the distant past, there was good karma that matured, they will not be born in the realm of hungry ghosts or animals, and it will be difficult to obtain a human body, as difficult as a turtle encountering a hole. If they are born among humans, in the same place of evil karma, they are often poor, often sick, and suffer from extremely evil diseases, like the beings on the seashore, because of the same evil karma, they are born with incomplete bodies, such as having only one foot, one eye, one arm, their bodies are very short, and their lives are not long, or they only live for one day, being born in such circumstances. This is the remaining karmic retribution of that evil karma.
『Furthermore, that Bhikshu (比丘) knows the karmic retribution, observing the Great Burning Hot Great Hell, what other places are there? He sees and knows: there are other places, where there is a river, that river is called Vaitarani (鞞多羅尼), the river of evil burning and evil drifting, it is the eighth special place of that hell. What karma causes beings to be born in that place?』 He sees: there are people who kill, steal, engage in sexual misconduct, drink alcohol, lie, and have wrong views, delight in practicing and doing a lot of these things, (this is their) karma and retribution.
如前所說。復有邪行，所謂：有人燒香索婦，把手相付，彼婦無過，心生厭賤，強與作過，既與過已，猶故喜樂而共行欲。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄鞞多羅尼惡燒惡漂大河之處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，謂：于闇聚虛空之中，雨熱鐵杖，惡業所作，其杖極利入在地獄罪人身中，入已極燒，一切身份普皆作孔，劈割燒煮，一切身份皆悉分離，內外火燒受極苦惱。焰燃鐵杖如是劈已，極受大苦，彼苦堅硬不可譬喻，彼地獄人既受大苦，處處馳走墮在險岸，岸下有河，其河名曰鞞多羅尼惡燒惡漂。以惡業故，滿中惡蛇，罪人見之驚怖極苦，如是惡蛇，焰牙惡毒，碎其身體分分如塵而啖食之，極受大苦，唱聲號哭。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止，年歲無數；若惡業盡，彼地獄處爾乃得脫。若其不墮餓鬼、畜生，難得人身，如龜遇孔。若生人中同業之處，常貧常病、常有悲苦，為他所使，諸根不具，生在邊地凍山雪山，其面極醜如草馬面，唯食根果以存性命，不曾知有稻粟等食。是彼本業餘殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名無間闇，是彼地獄第九別處。眾生何業生
【現代漢語翻譯】 現代漢語譯本：如前所說，還有一種邪淫行為，就是：有人爲了娶妻而燒香祈求，（媒人）把男女雙方的手拉在一起，如果那女子並沒有過錯，（男方）卻心生厭惡輕賤，硬說她有什麼過錯，即使已經說了她的過錯，（男方）仍然高興地和她行淫。這個人因為這種惡業的因緣，身死命終後會墮入惡道，在那地獄中的鞞多羅尼（Vaitarani，意為惡燒惡漂）大河之處，遭受巨大的苦惱。所說的苦惱，就像前面所說的活地獄等所受的苦惱一樣，那裡的一切苦惱，在這裡全部都要承受。還有更厲害的，就是在黑暗聚集的虛空之中，降下熱鐵杖雨，這是惡業所造成的。那些鐵杖非常鋒利，刺入地獄罪人的身體中，刺入后就劇烈燃燒，將全身都燒成孔洞，劈割燒煮，全身都被分離，內外都被火焰焚燒，遭受極大的苦惱。燃燒的鐵杖這樣劈開身體后，（罪人）極度痛苦，那種痛苦堅硬無比，無法比喻。那些地獄中的人遭受極大的痛苦，到處奔跑，掉落在危險的岸邊，岸下有一條河，那條河名叫鞞多羅尼（Vaitarani，意為惡燒惡漂）。因為惡業的緣故，河中充滿了惡毒的蛇，罪人看到后驚恐萬分，極其痛苦。這些惡蛇，長著燃燒的牙齒，毒性猛烈，將罪人的身體咬碎，一點點地像灰塵一樣吃掉，（罪人）遭受極大的痛苦，發出哭喊聲。直到惡業消壞、腐爛，業力氣息消盡，在所有的時間裡，痛苦都不會停止，要經歷無數年歲；如果惡業消盡，才能從那地獄中脫離。如果他們沒有墮入餓鬼、畜生道，就很難得到人身，就像烏龜遇到木孔一樣困難。如果他們轉生為人，在同樣業力的地方，常常貧窮、常常生病、常常有悲傷痛苦，被他人奴役，諸根不全，出生在邊遠地區，冰凍雪山，面容極其醜陋，像草馬的面容一樣，只能靠吃樹根野果來維持生命，從來不知道稻米等食物。這是他們過去惡業所剩餘的果報。 「還有，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有另一個地方名叫無間闇（Avici，意為無間），那是大地獄的第九個特殊之處。眾生因為什麼業而生在那裡呢？
【English Translation】 English version: As previously stated, there is another form of wrong conduct, namely: someone burns incense to seek a wife, (the matchmaker) joins the hands of the man and woman, and if the woman has done no wrong, (the man) develops aversion and contempt, falsely accusing her of some fault. Even after accusing her, (the man) still happily engages in sexual relations with her. Due to this evil karma, that person, after death, will fall into an evil realm, into the Vaitarani (meaning 'evil burning, evil drifting') great river in that hell, suffering immense torment. The torment described is like the torment suffered in the living hells mentioned earlier; all the torments there are fully experienced here. Furthermore, there is an even greater torment: in the dark, clustered void, a rain of hot iron rods falls, created by evil karma. These rods are extremely sharp, piercing the bodies of the hellish beings, and upon entering, they burn intensely, creating holes throughout their bodies. They are split, cut, burned, and boiled, with every part of their bodies separated, and they are burned by fire both inside and out, enduring extreme suffering. After being split by the burning iron rods, (the beings) suffer greatly, a suffering so hard and incomparable. Those hellish beings, enduring immense suffering, run everywhere, falling onto dangerous banks. Below the banks is a river named Vaitarani (meaning 'evil burning, evil drifting'). Due to their evil karma, the river is filled with venomous snakes. The beings, seeing them, are terrified and suffer greatly. These venomous snakes, with flaming teeth and potent venom, crush their bodies, devouring them bit by bit like dust, causing extreme suffering, and they cry out in agony. Until the evil karma is destroyed and decayed, and the karmic energy is exhausted, the suffering will not cease at any time, lasting for countless years. If the evil karma is exhausted, then they can escape from that hell. If they do not fall into the realms of hungry ghosts or animals, it is difficult to obtain a human body, as rare as a turtle finding a hole in a piece of wood. If they are reborn as humans, in places of similar karma, they are constantly poor, constantly sick, and constantly filled with sorrow and suffering, enslaved by others, with incomplete faculties, born in remote regions, frozen mountains, and snowy mountains, with extremely ugly faces like those of grass horses, surviving only by eating roots and fruits, never knowing foods like rice. This is the remaining karmic retribution from their past deeds. 「Furthermore, that Bhikshu, knowing the retribution of karma, observes the great burning hell, and what other places are there? He sees and knows: there is another place called Avici (meaning 'uninterrupted'), which is the ninth special place of the great hell. What karma causes beings to be born there?
于彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。又復有人于離外染境界繫縛貪慾、瞋、癡三煩惱，軟修善之人，而遣婦女勸誘令退。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄無間闇處受大苦惱。所謂苦者，如前所說，活等地獄一切所受堅惡苦惱，彼一切苦此中具受。復有勝者：彼地獄處有地盆蟲，口嘴極利能破金剛，令如水沫。罪人惡業有如是蟲，于彼惡蟲所得苦惱勝地獄苦，若受蟲苦，彼地獄苦則為大樂。彼地盆蟲破罪人骨而食其髓，彼地獄中一切諸苦皆悉和合，于受蟲苦百分之中不及其一，于千分中不及其一，百千分中亦不及一。于彼惡蟲不能得脫，處處遍走，隨彼彼處皆不得脫。如是無量百千年歲常燒常煮，于餘一切地獄罪人所受苦惱最惡最重，受如是苦。於一切時，彼地獄處如是燒煮而亦不死。以彼惡業作集勢力，地獄和集常如是燒、常如是煮，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道，難得人身，如龜遇孔。若生人中同業之處，生淫女家為彼作奴，顏色不好，手足破裂，恒常負水。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，
【現代漢語翻譯】 現代漢語譯本： 在那裡（地獄中）嗎？他（比丘）看到：有人殺生、偷盜、邪淫、飲酒、說謊、持邪見，喜歡做這些惡事，他們所造的業和得到的果報如前面所說的那樣。此外，還有人對於那些遠離外在染污境界，被貪慾、瞋恨、愚癡三種煩惱束縛，稍微修習善行的人，派遣婦女去勸誘他們退失道心。這些人因為這些惡業的因緣，身死之後墮入惡道，在那無間地獄的黑暗之處遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等一切地獄所受的堅硬而可怕的苦惱，所有這些苦惱都在這裡全部承受。還有更厲害的：那個地獄裡有地盆蟲，它們的口和嘴非常鋒利，能夠將金剛咬碎，使其像水沫一樣。罪人因為惡業的緣故，有這樣的蟲子，被這些惡蟲所帶來的苦惱勝過地獄之苦，如果受的是蟲子的苦，那麼地獄的苦就顯得像是極大的快樂。那些地盆蟲咬碎罪人的骨頭，吃他們的骨髓，那個地獄中一切的苦都混合在一起，蟲子帶來的痛苦，地獄中的其他痛苦連百分之一都比不上，千分之一也比不上，百千分之一也比不上。罪人無法從那些惡蟲的折磨中逃脫，到處奔走，無論走到哪裡都無法逃脫。就這樣無量百千年歲都在被燒煮，在所有地獄罪人所受的苦惱中，這是最惡最重的，遭受這樣的痛苦。在任何時候，那個地獄都在這樣燒煮，但罪人卻死不了。因為他們所造作和積聚的惡業的力量，地獄的刑罰總是這樣燒煮，直到他們所造作和積聚的惡不善業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在任何時候，痛苦都不會停止；如果惡業耗盡，他們才能從那個地獄中脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中，很難得到人身，就像盲龜遇到浮木的孔洞一樣。如果生到人間，在與他們過去所造惡業相似的地方，會出生在**家做奴隸，容貌醜陋，手腳破裂，經常挑水。這是他們惡業所剩下的果報。
『此外，比丘瞭解業的果報，觀察大焦熱大地獄，』
【English Translation】 English version: Where is that place (in hell)? He (the Bhikkhu) sees: There are beings who kill, steal, engage in sexual misconduct, drink alcohol, lie, and hold wrong views, delighting in and frequently engaging in these evil deeds. Their actions (karma) and the resulting consequences are as previously described. Furthermore, there are those who, in relation to individuals who are detached from external defiled realms, bound by the three afflictions of greed, hatred, and delusion, and who are gently cultivating goodness, send women to tempt them and cause them to regress from their path. Due to the causes and conditions of these evil deeds, these individuals, after the disintegration of their bodies and the end of their lives, fall into evil realms, suffering great torment in the dark place of Avici Hell (無間地獄, the hell of incessant suffering). The suffering, as previously described, is like that experienced in the Living Hell (活地獄) and all other hells, with all the harsh and terrible torments fully endured here. Even more severe is that in that hellish place, there are earthworm-like creatures (地盆蟲), whose mouths and beaks are extremely sharp, capable of breaking diamonds as if they were water foam. Due to the evil karma of the sinners, there are such creatures, and the suffering inflicted by these evil worms surpasses the suffering of hell itself. If one is enduring the suffering of the worms, then the suffering of hell seems like great pleasure. These earthworm-like creatures break the bones of the sinners and eat their marrow. All the sufferings in that hell are combined, yet the suffering caused by the worms is not even comparable to one percent of the other hellish torments, not even one-thousandth, not even one hundred-thousandth. The sinners cannot escape from the torment of these evil worms, running everywhere, but they cannot escape no matter where they go. Thus, for countless hundreds of thousands of years, they are constantly burned and boiled, enduring the most evil and severe suffering among all the hellish beings. At all times, that hellish place is constantly burning and boiling in this way, yet the sinners do not die. Due to the power of the accumulated evil deeds, the hellish punishments are always burning and boiling in this way, until the accumulated evil and unwholesome karma is not destroyed, not decayed, and the energy of the karma is not exhausted. At all times, the suffering does not cease; only when the evil karma is exhausted can they escape from that hell. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals. It is difficult to obtain a human body, like a blind turtle encountering a hole in a floating log. If they are born among humans, in circumstances similar to their past evil deeds, they will be born into a ** family as slaves, with ugly appearances, cracked hands and feet, and constantly carrying water. This is the remaining karmic retribution of their evil deeds.
『Furthermore, the Bhikkhu, understanding the karmic consequences, observes the Great Burning Hell (大焦熱大地獄).』
復有何處？彼見聞知：復有異處名苦鬘處，是彼地獄第十別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有惡淫：有善比丘持戒正行，于律無犯。種姓有事故生怖畏，入所信家，而彼舍主邪淫婦人，語言：『比丘共我行欲。若不肯者，我則舉告，必令比丘于王得罰。或語我夫，作如是言：「比丘侵我。」若共我欲，多與比丘佉陀尼食、種種美飲，我與比丘二人極樂，更無人知。我向人說：「此好比丘，第一持戒。有多臥具、病藥因緣具足檀越，我能教化，必令比丘事事皆得。」』彼人如是誑善比丘，令退正道。如是婦女惡業因緣，身壞命終墮于惡處，在彼地獄生苦鬘處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處閻魔羅人取彼婦女，以利鐵刷，刷其皮肉，肉盡骨在而復更生，生則軟嫩而復更刷；刷已復生，生已復刷。閻魔羅人取彼婦女，肉生轉多而復壞嫩，鐵刷焰燃遍刷其身而復火燒。如是婦女極受苦惱，唱喚啼哭，作集惡業，常一切時如是受苦，處處馳走。以惡業故，見本比丘來向其身，欲意所誑，疾走往趣，業怨難捨。如是惡處，欲心猶在，見彼比丘抱其身體，則入火盆，普火焰燃。如是無量百千
年歲，于苦鬘處受極堅硬第一大苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於五百世生畜生中。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，則為婦女，在於城中常除糞屎；城中所有一切人中最為凡鄙，貧窮醜陋、手足劈裂、唇口兔缺、面色甚惡，無父無母、無有諸親兄弟姊妹，常從他人乞食活命，衣裳破壞，垢穢不凈，身闕一廂；于顯現處身有傷破，為諸童子之所打擲，受苦而活。是彼惡業余殘果報。
正法念處經卷第十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十三
元魏婆羅門瞿曇般若流支譯地獄品之九
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名雨縷鬘抖擻之處，是彼地獄第十一處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪淫，所謂：侵近善比丘尼，或時荒亂，國土不安，于比丘尼正行持戒而是童女，因時不安，強逼侵犯，污其凈行。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生雨縷鬘抖擻之處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復
【現代漢語翻譯】 現代漢語譯本： 年老時，在苦鬘（地獄名）處遭受極其堅硬的第一大苦，乃至惡業沒有損壞、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，他才能從那個地獄處脫離。即使脫離了那個地方，也要在五百世中轉生為畜生。如果脫離了畜生道，就很難得到人身，就像烏龜遇到孔洞一樣困難。如果轉生為人，在相同業力的地方，就會成為婦女，在城市中經常清除糞便；在城市中的所有人中最為卑賤，貧窮醜陋、手腳開裂、嘴唇豁裂、面色非常難看，沒有父親沒有母親、沒有兄弟姐妹，經常向他人乞討食物維持生命，衣裳破爛，污穢不乾淨，身體殘缺；在顯眼的地方身體有傷痕，被孩子們打來打去，在痛苦中生活。這是他惡業剩餘的果報。
《正法念處經》卷第十二 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十三
元魏婆羅門瞿曇般若流支譯《地獄品》之九
『此外，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方名叫雨縷鬘抖擻之處（地獄名），是那個地獄的第十一處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫、飲酒、妄語、邪見，喜歡做這些惡事，他們的業和果報如前面所說。還有邪淫，也就是：侵犯接近善良的比丘尼（出家女眾），或者在社會動盪、國家不安的時候，對於正在持戒修行的比丘尼，而且是童女，因為時局動盪，強行逼迫侵犯，玷污她們的清凈行為。那個人因為這種惡業的因緣，身死命終后墮入惡道，在雨縷鬘抖擻之處地獄中受大苦惱。所受的苦，就像前面所說的，活等地獄所受的苦惱，那裡的一切苦這裡都全部承受。』
【English Translation】 English version: In old age, at Kusamala (Kuśamāla) (name of a hell), one suffers the extremely hard first great suffering, until the evil karma is not destroyed, not decayed, and the energy of karma is not exhausted. At all times, the suffering does not stop; if the evil karma is exhausted, then one can escape from that hell. Even if one escapes from that place, one will be reborn as an animal for five hundred lifetimes. If one escapes from the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If one is reborn as a human, in the same karmic place, one will be a woman who constantly removes feces in the city; among all the people in the city, one will be the most lowly, poor, ugly, with cracked hands and feet, a cleft lip, a very ugly face, without father or mother, without brothers or sisters, constantly begging for food from others to survive, with tattered clothes, dirty and unclean, with a missing limb; in conspicuous places, the body has wounds, and one is beaten by children, living in suffering. This is the remaining karmic retribution of evil deeds.
The Sutra of the Establishment of Right Mindfulness, Volume 12 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 13
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 9 on Hells
'Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma, observing the Great Burning Hot Great Hell, what other places are there? He sees and knows: there is another place called Rain Thread Garland Shaking Place (name of a hell), which is the eleventh place of that hell. What karma causes beings to be born in that place? He sees: some people commit killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, enjoying doing these evil deeds, their karma and retribution are as described before. There is also sexual misconduct, namely: approaching virtuous Bhikshunis (Buddhist nuns), or during times of chaos and national unrest, forcibly violating Bhikshunis who are practicing and upholding the precepts, and who are virgins, because of the turbulent times, defiling their pure conduct. That person, due to the cause of this evil karma, after death falls into evil realms, and is born in the Rain Thread Garland Shaking Place hell, suffering great torment. The suffering is as described before, the suffering experienced in hells like the Living Hell, all the suffering there is fully experienced here.'
有勝者，謂：于彼處，復有無量金剛利刀以為刀網，處處遍覆，隨所迴轉，身動則割，遍體普割，如是刀網金剛刃縷罥縛罪人，如此間蠅在毛綿中，彼處罪人在彼網中生而復死，死而復生。閻魔羅人以焰鐵箭射其身份，一切普遍。如是罪人，金剛網縛、焰箭所射，受極堅硬第一苦惱，唱聲呻喚悲號啼哭，受大苦惱，普身破壞，一切堅縛。若彼罪人得脫彼處，惡業因緣所受苦極，處處馳走，復入熾燃普火炭聚，身體消洋，燒身唱喚，孤獨無伴。遠見大門，門有光明，疾走往赴。既到彼已，復有大蟒，毒乃甚熾，入其口中，彼地獄人于彼內燒，不能唱喚。如是業蟒，如彼惡業如是迴轉，彼地獄人一切身份碎散如沙，不能唱喚，一切筋脈皆悉碎壞，如是無量百千萬億阿僧祇歲，在蟒腹中燒捩破壞。如是罪人若出蟒口，一切身中筋脈皆緩，處處馳走，而復更見閻魔羅人來取其身，以利鐵刀一切身份遍切遍割，如膾鳠魚。如是無量百千年歲亦不可數，常一切時受大苦惱，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖得脫已，於五百世生於餓鬼、畜生之中。彼處脫已，難得人身，如龜遇孔。若生人中同業之處，貧窮常病，身體色惡，身體常有惡瘡毒瘡，恒受苦惱。是彼惡業余殘果報
【現代漢語翻譯】 現代漢語譯本： 有勝者說：在那地方，還有無量金剛利刀形成的刀網，處處覆蓋，隨著罪人的轉動而切割他們的身體。身體一動就被切割，全身都被切割。這樣的刀網，用金剛刀刃的細絲纏繞束縛罪人，就像蒼蠅被困在毛線中一樣。那裡的罪人在刀網中生了又死，死了又生。閻魔羅人（Yamaraja，冥界之王）用燃燒的鐵箭射他們的身體，箭矢遍佈全身。像這樣的罪人，被金剛網束縛，被燃燒的鐵箭射擊，承受著極其堅硬的第一等苦惱，發出呻吟、悲號和啼哭的聲音，承受著巨大的苦惱，全身都被破壞，一切都被牢牢束縛。如果那些罪人能夠逃脫那個地方，由於惡業的因緣，所受的痛苦到了極點，便到處奔走，又進入熾熱的火炭堆中，身體消融，燃燒身體並呼喊，孤獨無伴。遠遠地看見一扇大門，門上有光明，便快速跑過去。到達那裡之後，又有一條大蟒蛇，毒性非常強烈，進入它的口中，那些地獄中的人在蟒蛇的腹內被焚燒，無法呼喊。像這樣的業蟒，就像他們的惡業一樣不斷迴轉，那些地獄中的人全身碎裂如沙，無法呼喊，所有的筋脈都碎裂損壞。就這樣，無量百千萬億阿僧祇年（asamkhya，極大的數字單位），在蟒蛇的腹中被焚燒、扭曲和破壞。如果這些罪人從蟒蛇口中出來，全身的筋脈都鬆弛了，便到處奔走，又看見閻魔羅人來抓捕他們的身體，用鋒利的鐵刀將他們的身體切割成碎片，就像切膾魚一樣。就這樣，無量百千年歲也無法數清，常常一直承受著巨大的苦惱，直到所造作的惡不善業沒有壞滅、沒有腐爛、業氣沒有消盡，在一切時都持續不斷地承受痛苦；如果惡業消盡，才能從那個地獄處脫離。即使脫離了地獄，還要在五百世中轉生為餓鬼、畜生。從那些地方脫離之後，很難得到人身，就像烏龜遇到浮木孔一樣困難。如果轉生為人，在共同業力的地方，會貧窮多病，身體醜陋，身上常常有惡瘡毒瘡，一直承受著苦惱。這些是他們惡業所剩餘的果報。
【English Translation】 English version: The Victorious One said: In that place, there are also countless Vajra (diamond) sharp knives forming a net, covering every place. As they turn, they cut the bodies of the sinners. The body moves and is cut, the whole body is cut all over. Such a knife net, with fine threads of Vajra blades, entangles and binds the sinners, just like a fly trapped in wool. The sinners there are born and die in the net, die and are born again. The Yamaraja (Lord of Death) people shoot their bodies with burning iron arrows, which spread all over. Such sinners, bound by the Vajra net and shot by burning arrows, endure extremely hard and first-class suffering, uttering groans, wails, and cries, enduring great suffering, their whole bodies are destroyed, and everything is tightly bound. If those sinners can escape that place, due to the causes and conditions of their evil karma, the suffering they endure reaches its extreme, and they run around everywhere, then enter a pile of burning charcoal, their bodies melt away, burning their bodies and shouting, alone and without companions. From afar, they see a large gate, with light on the gate, and they quickly run towards it. After arriving there, there is also a large serpent, whose venom is extremely strong, entering its mouth, those hell beings are burned inside the serpent's belly, unable to shout. Such karma serpents, just like their evil karma, constantly turn, the bodies of those hell beings are shattered like sand, unable to shout, all their tendons and veins are shattered and destroyed. In this way, for countless hundreds of thousands of millions of asamkhya (incalculable number) years, they are burned, twisted, and destroyed in the serpent's belly. If these sinners come out of the serpent's mouth, all the tendons and veins in their bodies are relaxed, and they run around everywhere, then they see the Yamaraja people coming to capture their bodies, using sharp iron knives to cut their bodies into pieces, like slicing fish. In this way, countless hundreds of thousands of years cannot be counted, they constantly endure great suffering at all times, until the evil and unwholesome karma they have created has not been destroyed, has not rotted, and the karmic energy has not been exhausted, they continue to endure suffering at all times; if the evil karma is exhausted, then they can escape from that hell. Even if they escape from hell, they will be reborn as hungry ghosts and animals for five hundred lifetimes. After escaping from those places, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a floating log. If they are reborn as humans, in places of shared karma, they will be poor and sick, their bodies will be ugly, and they will often have malignant sores and poisonous sores on their bodies, constantly enduring suffering. These are the remaining karmic retributions of their evil deeds.
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「又彼比丘知業果報，觀大焦熱之大地獄。復有何處？彼見聞知：復有異處名發愧烏，是彼地獄第十二處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪淫：或因酒醉、或復欲盛，淫姊、淫妹。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄發愧烏處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：墮在熱焰銅爐，身則消洋，還復和合，而更消洋于彼爐中，生已復死，死已復生，常受大苦。如是爐中，閻魔羅人兩韛吹之，爐火、罪人不可分別，如是無量百千年歲爐中煮之，如此人中煮金無異，如是如是彼地獄中如是燒煮。惡業行人若得脫彼爐中惡業出彼銅爐，閻魔羅人置鐵鈧上鐵椎打之，如鍛鐵師椎打鐵塊，如是打時，打則命終，舉椎還活。彼地獄人於一切時，常被燒煮年歲無數。若脫彼處，閻魔羅人置之鼓中，既置鼓中，以惡業故，鼓出畏聲，聞則心破，散已更生，生已復散，彼人如是死已復活，活已復死。乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於六百世生畜生中。若生人中同業之處，心常驚恐，如野鹿等心驚不安，常畏官人橫抂
繫縛，壽命極短，心初不安。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名悲苦吼，是彼地獄第十三處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語及邪見等，樂行多作，業及果報如前所說。復有邪淫，所謂：有人于女姊妹，在齋會中見惡邪法，而共行欲。從婆羅門聞是邪法：『女若憶男，而男不取，則得大罪。』彼婆羅門作如是計：『若不爾者，破法得罪。』如是邪聞惡法所誑，而行邪行。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄悲苦吼處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處閻魔羅人，熱焰鐵杵極勢搗筑，遍身破壞，體無完處如米豆許，遍身是瘡，彼人身份一切是瘡，普受熱苦，孤獨無伴，受堅硬苦，年歲久遠，無有算數。若業因盡，得脫如是熱焰鐵杵，處處馳走，復入鐵地。其鐵焰燃，入已則墮，受大苦惱，唱聲吼喚。復見大林相去不遠，色如青雲、普林寂靜、饒鳥音聲，去其不遠有大池水清凈可愛。彼地獄人起如是意：『彼是第一寂靜樹林、清凈池水，我于彼處應得安樂。』望救望歸走向樹林，焰火集聚、熱焰鐵地，罪人在中，見彼樹林相去不遠，多有眾鳥
【現代漢語翻譯】 現代漢語譯本：被束縛，壽命極其短暫，內心最初是不安寧的。這是那些惡業所剩餘的果報。
『此外，那位比丘瞭解業的果報，觀察大焦熱大地獄，還有什麼地方呢？』他看見並知道：『還有另一個地方名叫悲苦吼，那是大地獄的第十三處。』眾生因為什麼業而生在那裡呢？他看見並知道：『如果有人殺生、偷盜、邪淫、飲酒、妄語以及持有邪見等等，喜歡做這些惡事，那麼他的業和果報就如前面所說的那樣。』還有一種邪淫，就是：『如果有人對自己的姐妹，在齋戒法會中看到邪惡的法，就和她發生性關係。』從婆羅門那裡聽到這樣的邪法：『如果女子思念男子，而男子不娶她，就會犯下大罪。』那位婆羅門這樣盤算：『如果不是這樣，就會破壞法而獲罪。』像這樣被邪惡的傳聞和惡法所迷惑，而做出邪淫的行為。那個人因為這種惡業的因緣，身死命終后墮入惡道，在那悲苦吼地獄中遭受巨大的苦惱。』所謂苦惱，就像前面所說的，活地獄等所受的苦惱，那裡的一切苦惱這裡都完全承受。還有更厲害的，就是：『那裡的閻魔羅人，用熾熱的鐵杵極力地搗打，全身都被破壞，沒有一處是完整的，像米粒豆子那麼大，全身都是瘡，那個人身體的每一部分都是瘡，普遍地遭受熱的痛苦，孤獨無伴，承受堅硬的痛苦，時間長久，無法計算。如果惡業結束，才能脫離這種熾熱的鐵杵，到處奔走，又進入鐵地。那鐵地燃燒著火焰，進入后就墮落下去，遭受巨大的苦惱，發出吼叫的聲音。』又看見一片大森林，相距不遠，顏色像青色的云，整個森林寂靜，有很多鳥的叫聲，離森林不遠的地方有一個大池塘，水清澈可愛。那些地獄的人產生這樣的想法：『那裡是第一寂靜的樹林、清凈的池水，我在那裡應該可以得到安樂。』盼望得到救助，盼望迴歸，走向樹林，火焰聚集、熾熱的鐵地，罪人在其中，看見那片樹林相距不遠，有很多鳥類
【English Translation】 English version: Being bound, life is extremely short, and the initial state of mind is uneasy. This is the remaining retribution of those evil deeds.
'Furthermore, that Bhiksu (Buddhist monk) understands the karmic consequences, observing the great scorching hot hell, what other places are there?' He sees and knows: 'There is another place called 'Sorrowful Roar', which is the thirteenth place of the great hell.' What karma causes beings to be born there? He sees and knows: 'If someone commits killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, etc., enjoying and frequently engaging in these evil deeds, then their karma and retribution will be as previously described.' There is also a type of sexual misconduct, which is: 'If someone has sexual relations with their sister in a fasting assembly after seeing evil and perverse teachings.' Hearing such perverse teachings from a Brahmin (priest): 'If a woman remembers a man, and the man does not take her, he will commit a great sin.' That Brahmin calculates: 'If it is not like this, then one will be guilty of breaking the law.' Being deceived by such evil rumors and evil teachings, they commit perverse acts. That person, due to the cause and condition of this evil karma, falls into an evil realm after death, suffering great torment in that Sorrowful Roar hell.' The so-called torment is like the torment suffered in the Living Hell, as previously described, all the torments there are fully endured here. There is also something even more severe, which is: 'The Yamarajas (judge of the dead) there forcefully pound with hot iron pestles, destroying the entire body, leaving no place intact, as small as grains of rice or beans, the whole body is covered in sores, every part of that person's body is a sore, universally suffering from heat, lonely and without companions, enduring hard suffering, for a long time, beyond calculation. If the evil karma ends, one can escape from this hot iron pestle, running everywhere, and enter the iron ground again.' That iron ground is burning with flames, and after entering, one falls down, suffering great torment, uttering roaring sounds.' They also see a large forest, not far away, the color like blue clouds, the entire forest is quiet, with many bird sounds, and not far from the forest is a large pond, the water clear and lovely. Those hell beings have such thoughts: 'That is the most peaceful forest, the clear pond, I should be able to find peace there.' Hoping for rescue, hoping to return, they walk towards the forest, flames gather, the hot iron ground, the sinners are in it, seeing that forest not far away, with many birds
，彼地獄人馳走向林望有安樂、望救望歸。彼人如是極受大苦乃到樹林，一切所見與本見異，一切皆惡極大怖畏，所謂彼處大口惡龍，龍有千頭其眼焰燃，惡毒甚熾，皆是曏者所見之樹；曏者所聞眾鳥聲音，今則皆是地獄罪人遍身焰燃唱喚之聲；曏者遠聞謂是眾鳥，如是惡龍取地獄人而啖食之，與種種苦。如是罪人受大苦惱，唱聲大喚。彼龍焰口如是食已，于龍口中而復還活，自業所作，在龍口中死而復活，活而復死，如是常食，年歲甚多無有算數，食已復生，食已復生。若於口中業盡得脫，熱渴甚急，復見池水在於異處，疾走而往。彼處池水，闇火遍覆滿彼池中，地獄熾火深一由旬，彼地獄人到已入中，入則沉沒受極苦惱，自業相似，餘業非喻，所受苦惱無異相似。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於七百世生於餓鬼、畜生之中。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，貧窮多病，為他所使，在巷乞求，身形矬短。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名大悲處，是彼地獄第十四處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語及邪見等，樂行多作，業及
【現代漢語翻譯】 現代漢語譯本：那些地獄中的罪人奔向樹林，希望找到安樂、得到救助、得以歸宿。他們極度痛苦地到達樹林，所見一切都與之前的想像不同，一切都極其邪惡、令人恐懼。他們所見的是長著千個頭、眼睛燃燒著火焰的惡龍，毒焰極其熾盛，而之前他們以為那是樹木；之前他們聽到的鳥鳴聲，現在全是地獄罪人遍身燃燒發出的慘叫聲；之前他們遠遠聽到的鳥鳴，實際上是惡龍正在吞食地獄罪人，讓他們遭受各種痛苦。這些罪人遭受巨大的苦惱，發出巨大的叫喊聲。惡龍用火焰般的嘴吞食他們后，他們又在龍的口中復活，這是他們自己業力所致。他們在龍口中死去又復活，活了又死去，就這樣不斷被吞食，時間漫長得無法計算，被吃掉后又復生，被吃掉后又復生。如果有人在龍口中業力耗盡得以逃脫，會感到極度乾渴，又看到遠處有池水，便迅速跑過去。那裡的池水被黑暗的火焰覆蓋，地獄的熾熱火焰深達一由旬（Yojana，古印度長度單位）。這些地獄罪人到達后跳入池中，沉沒其中，遭受極大的苦惱，這是他們自己業力所致，其他業力無法比擬，所受的苦惱也無異於此。直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，他們會一直不停地遭受痛苦；如果惡業耗盡，才能從地獄中脫身。即使脫離了地獄，還要在七百世中轉生為餓鬼、畜生。即使脫離了餓鬼、畜生道，也很難獲得人身，就像烏龜遇到浮木上的孔洞一樣困難。即使轉生為人，也會在與之前惡業相似的環境中，貧窮多病，受人驅使，在街巷乞討，身形矮小。這些都是之前惡業所殘留的果報。 『此外，比丘通過了解業的果報，觀察大焦熱地獄，還有什麼地方？他看到並瞭解到：還有另一個地方叫做大悲處（Mahākaruṇāsthāna），那是地獄的第十四處。什麼樣的眾生會轉生到那裡？他看到並瞭解到：如果有人殺生、偷盜、邪淫、飲酒、妄語以及持有邪見等，喜歡做這些惡行，並且經常做，他們的業力以及……』
【English Translation】 English version: Those hell beings rush towards the forest, hoping to find peace, to be rescued, and to return home. Suffering greatly, they arrive at the forest, but everything they see is different from what they imagined. Everything is extremely evil and terrifying. What they see is a terrible dragon with a thousand heads, its eyes burning with flames, its venom extremely fierce, which they previously thought were trees. The sounds of birds they heard before are now the cries of hell beings whose bodies are engulfed in flames. The bird sounds they heard from afar were actually the sounds of the dragon devouring hell beings, causing them all kinds of suffering. These beings suffer great distress and cry out loudly. After the dragon devours them with its fiery mouth, they are revived in the dragon's mouth, due to their own karma. They die and are revived in the dragon's mouth, live and die again, and are constantly devoured in this way. The time is so long that it cannot be calculated. They are eaten and reborn, eaten and reborn. If someone's karma is exhausted in the dragon's mouth and they manage to escape, they feel extremely thirsty and see a pool of water in the distance, so they rush towards it. That pool of water is covered with dark flames, and the hell's blazing fire is one Yojana (ancient Indian unit of length) deep. When these hell beings arrive, they jump into the pool, sink into it, and suffer extreme distress. This is due to their own karma, which cannot be compared to other karmas, and the suffering they endure is no different from this. Until the evil karma is not destroyed, not decayed, and the energy of the karma is not exhausted, they will continue to suffer without end. If the evil karma is exhausted, they can then escape from that hell. Even if they escape from hell, they will be reborn as hungry ghosts and animals for seven hundred lifetimes. Even if they escape from the realms of hungry ghosts and animals, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a floating log. Even if they are reborn as humans, they will be in an environment similar to their previous evil karma, poor and sick, driven by others, begging in the streets, and short in stature. These are the remaining consequences of their previous evil karma. 『Furthermore, the Bhikshu (Buddhist monk) knows the results of karma and observes the great burning hell. What other places are there? He sees and knows: there is another place called Mahākaruṇāsthāna (Place of Great Compassion), which is the fourteenth place in hell. What kind of beings are born there? He sees and knows: if people kill, steal, engage in sexual misconduct, drink alcohol, lie, and hold wrong views, etc., enjoy doing these evil deeds, and do them often, their karma and...』
果報如前所說。復有善人，從他人邊讀誦經論，或復從其聞有經論，彼人多欲淫其妻妾，教師等婦而實貞良，誘誑行淫，常向人說：『彼是我母。』以教師婦，母相似故，癡心違信，如是行欲。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生大悲處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處有熱鐵床，床有利刀狀如磨齒，罪人在中恒常急磨，一切身份皮肉筋脈、骨髓血汁皆悉和合。既如是磨，悲號啼哭，餘地獄人既聞其聲，生大苦惱，于自身苦不復覺知。雖如是磨而常不死，如是無量百千年歲磨而常活，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。於六千世生於餓鬼、畜生之中。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，或胎中死、或生已死，或有生已未坐而死，或有生已未行而死，或有生已能行而死，或有行走而便死者；隨其所生，諸根不具。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名無非闇，是彼地獄第十五處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。又復有人淫自子妻，彼人
【現代漢語翻譯】 現代漢語譯本： 果報就像前面所說的那樣。還有一種善人，從其他人那裡讀誦經論，或者聽聞其他人講述經論，這個人常常想要強姦他人的妻妾，特別是老師等的妻子，而這些女子實際上貞潔善良。他誘騙、欺詐，與她們發生性關係，並且經常對人說：『她是我母親。』因為老師的妻子與他的母親相貌相似，他癡迷糊塗，相信了這種謊言，就這樣行淫。這個人因為這種惡業因緣，身死命終后墮入惡道，在那大地獄的悲慘之處遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，那裡的一切苦惱，他在這裡全部都要承受。還有更厲害的苦，那就是：那個地方有熱鐵床，床上有利刀，形狀像磨齒一樣。罪人在床上不停地被快速磨動，全身的皮肉筋脈、骨髓血汁全部混合在一起。這樣被磨，他悲號啼哭，其他地獄的人聽到他的聲音，都感到極大的苦惱，甚至忘記了自己正在受的苦。雖然這樣被磨，卻總是死不了，就這樣無量百千年歲地磨，卻總是活著，直到惡業消盡為止，惡業的氣息沒有消失，在任何時候，痛苦都不會停止；如果惡業消盡，他才能從那個地獄脫身。之後六千世都要在餓鬼、畜生中輪迴。如果能脫離這些惡道，想要得到人身非常困難，就像烏龜遇到木板上的孔洞一樣。即使轉生為人，也會在同業的地方受報，或者在胎中就死去，或者剛出生就死去，或者出生后還沒來得及坐下就死去，或者出生后還沒來得及行走就死去，或者出生后能行走就死去，或者走著路就死去；無論轉生到哪裡，諸根都不健全。這些都是他惡業所剩餘的果報。 還有，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方呢？他看到並知道：還有另外一個地方，名叫無非闇（無有光明之處），是那個地獄的第十五處。眾生因為什麼業會生到那個地方呢？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語、邪見，喜歡做這些惡事，並且經常做，那麼他的業和果報就像前面所說的那樣。還有人與自己的兒媳發生性關係，這個人...
【English Translation】 English version: The retribution is as previously described. Furthermore, there are virtuous people who read and recite scriptures and treatises from others, or hear others speak of scriptures and treatises. These people often desire to violate the wives and concubines of others, especially the wives of teachers, etc., who are actually chaste and virtuous. They deceive and seduce them into sexual relations, and constantly say to others, 'She is my mother.' Because the teacher's wife resembles his mother in appearance, he is deluded and believes this lie, and thus engages in sexual misconduct. Due to this evil karma, when this person's body breaks and life ends, he falls into an evil realm, into a place of great sorrow in that great hell, suffering immense torment. The suffering, as previously described, is like the suffering experienced in the hells of the living, etc. All the suffering there is fully experienced here. Furthermore, there is even greater suffering, namely: in that place, there is a hot iron bed, and on the bed are sharp knives shaped like grinding teeth. The sinner is constantly and rapidly ground on the bed, and all parts of his body—skin, flesh, tendons, veins, bone marrow, and blood—are all mixed together. As he is ground in this way, he cries out in sorrow, and the other hell beings, hearing his voice, experience great torment, even forgetting their own suffering. Although he is ground in this way, he never dies, and he is ground for countless hundreds of thousands of years, yet he remains alive, until his evil karma is exhausted, until the energy of his karma is depleted. At all times, the suffering does not cease; if his evil karma is exhausted, then he can escape from that hell. For six thousand lifetimes, he will be reborn among hungry ghosts and animals. If he escapes from these evil realms, it is difficult to obtain a human body, like a turtle encountering a hole in a plank. Even if he is reborn as a human, he will suffer retribution in places of similar karma, either dying in the womb, or dying immediately after birth, or dying before he can sit, or dying before he can walk, or dying after he can walk, or dying while walking; wherever he is reborn, his faculties will be incomplete. These are the remaining retributions of his evil karma. Moreover, that Bhikshu (Buddhist monk) knows the retribution of karma, and observes the great burning hell, and where else is there? He sees and knows: there is another place called Nirabhra Andha (place without light), which is the fifteenth place in that hell. What karma causes beings to be born in that place? He sees and knows: if a person kills, steals, engages in sexual misconduct, drinks alcohol, lies, and holds wrong views, enjoys doing these evil deeds, and does them frequently, then his karma and retribution are as previously described. Furthermore, if a person has sexual relations with his own son's wife, that person...
以是惡業因緣，身壞命終墮于惡處，在彼地獄無非闇處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者：彼處鐵地焰燃熱沸，閻魔羅人執地獄人，在彼熱地上下翻覆，令彼罪人迭互在上、迭互在下百到千到，和集同煮合為一塊，不容毛頭，彼此如是合為一塊。閻魔羅人以杵搗筑，復作異塊，密於前塊，如是細搗，細密和合不可分別。如是無量百千年歲受堅硬苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於九百世生於餓鬼、畜生之中。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，貧窮常疾，常為怨對之所破壞，生惡國土、海中夷人，一切人中最為鄙劣又不長命。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名木轉處，是彼地獄第十六處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語及邪見等，樂行多作，業及果報如前所說。又復有人，他救其命，有于病等臨欲命盡為他所救，或被殺者為他所救，彼則有恩而不識恩，反淫其妻。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生木轉處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一
【現代漢語翻譯】 現代漢語譯本： 因為這些惡業因緣，此人身死命終後會墮入惡道，在那地獄中，到處都是黑暗，承受巨大的苦惱。所說的苦惱，就像前面所說的活地獄等所受的苦惱一樣，那裡的一切苦難這裡都完全承受。而且還有更厲害的：那裡的鐵地被火焰燒得滾燙沸騰，閻魔羅人（Yamaraja，冥界之王）抓住地獄中的人，在那熱鐵地上上下翻滾，讓那些罪人輪流在上面、輪流在下面，成百上千次，混合在一起煮，合成一塊，連一根毛髮都容不下，彼此就這樣合成一塊。閻魔羅人（Yamaraja，冥界之王）用杵搗打，又做成不同的塊，緊密地壓在之前的塊上，這樣細細地搗，細密地混合在一起，無法分辨。就這樣無量百千年地承受堅硬的痛苦，直到惡業沒有消壞、沒有腐爛、業力沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那地獄中脫離。即使脫離了那裡，還要在九百世中轉生為餓鬼、畜生。如果脫離了那裡，很難得到人身，就像烏龜遇到孔洞一樣困難。如果轉生為人，也會在同樣業力的地方，貧窮多病，經常被仇敵破壞，生在惡劣的國土、海中的野蠻人中，在所有人中最卑賤，而且壽命不長。這些都是惡業殘留的果報。
此外，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做木轉處，是那地獄的第十六處。眾生因為什麼業而生在那裡？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語以及邪見等，喜歡做這些惡事，那麼他的業和果報就像前面所說的那樣。還有，如果有人，別人救了他的命，比如在生病等臨近死亡時被別人所救，或者被殺時被別人所救，他卻不知恩圖報，反而姦淫救命恩人的妻子。這個人因為這些惡業因緣，身死命終後會墮入惡道，在那地獄的生木轉處承受巨大的苦惱。所說的苦惱，就像前面所說的活地獄等所受的苦惱一樣，那裡的一切苦難這裡都完全承受。
【English Translation】 English version: Due to these causes and conditions of evil karma, when the body is destroyed and life ends, one falls into evil realms. In that hell, there is nothing but darkness, and one suffers great torment. The suffering is as described earlier, like the torment suffered in the hells such as the Reviving Hell; all those sufferings are fully experienced here. Moreover, there is something even worse: the iron ground there is burning hot and boiling. The Yamarajas (冥界之王) seize the beings in hell and turn them over and over on that hot ground, making those sinners alternately on top and alternately on the bottom, hundreds and thousands of times. They are mixed together and boiled, fused into one mass, with not even a hair's breadth of space between them. The Yamarajas (冥界之王) pound them with pestles, and then make different masses, pressing them tightly onto the previous masses. They are pounded so finely and mixed so intimately that they cannot be distinguished. In this way, they endure solid suffering for countless hundreds and thousands of years. Until the evil karma is not destroyed, not decayed, and the force of the karma is not exhausted, the suffering does not cease at any time. If the evil karma is exhausted, then one can escape from that hell. Even after escaping from there, one is reborn as a hungry ghost or an animal for nine hundred lifetimes. If one escapes from there, it is difficult to obtain a human body, as difficult as a turtle finding a hole. If one is reborn as a human, one will be in a place of similar karma, poor and constantly ill, constantly destroyed by enemies, born in an evil country, among the barbarians in the sea, the most vile of all people, and not long-lived. These are the remaining karmic retributions of that evil karma.
Furthermore, that Bhikshu (比丘) knows the karmic retributions and observes the Great Burning Hell. What other places are there? He sees and knows that there is another place called the Wood-Turning Place, which is the sixteenth place in that hell. What karma causes beings to be born in that place? He sees and knows that if someone kills, steals, engages in sexual misconduct, drinks alcohol, lies, and holds wrong views, enjoying and frequently engaging in these evil deeds, then their karma and retributions are as described earlier. Moreover, if someone is saved by another, such as being saved from the brink of death due to illness or being saved from being killed, but they do not recognize the kindness and instead commit adultery with the wife of their savior. Due to these causes and conditions of evil karma, when the body is destroyed and life ends, one falls into evil realms. In that hell, in the Wood-Turning Place, one suffers great torment. The suffering is as described earlier, like the torment suffered in the hells such as the Reviving Hell; all those sufferings are fully experienced here.
切苦此中具受。復有勝者：彼處有河名大叫喚，在彼河中熱白镴汁，燒煮漂流無量百千。地獄罪人在彼河中如是漂煮，彼地獄人同在其中為河所漂，以急漂故，頭在下入，入中則沈，與餘罪人翻覆相壓，不可分別。如是上下地獄以壓罪人在下，熱沸白镴燒煮唱喚，受無間苦。彼地獄人如是受苦，以惡業故，而復更有魔竭大魚食其身份，食已復生。彼木轉處受大苦惱，如是受苦，時節久遠，自惡業故如是受苦。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於五百世生於餓鬼、畜生之中。既得脫已，若生人中同業之處，一切女人之所憎賤，于自父母兄弟、妻子悉皆嫌惡，五百世中不能行欲。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄唯有如是十六別處，更不見有第十七處，普觀一切唯十六處，此大極惡極大焦熱極大地獄如是無邊。此自業果，地獄中受，燒煮罪人受大苦惱，如業相似，非異人作異人受苦，自作不失，不作不得。如自作業，相似得果，自作業生。眾生如是，如業所作，自業所得若善、不善，如業得果。彼比丘如是思惟地獄果報、地獄行業，既思惟已，厭離生死，不見有樂、不見有常、不見有我、不見有凈，如是唯見一切生死皆悉無常
【現代漢語翻譯】 現代漢語譯本 此處的痛苦全部都要承受。還有更厲害的：那裡有一條河名叫大叫喚（Mahākrauśā），河中充滿沸騰的熔融錫，無數百千的地獄罪人在其中被燒煮漂流。地獄罪人在河中就這樣被漂煮，他們一同被河水沖刷，因為水流湍急，頭朝下沉入水中，與其他罪人翻滾擠壓，無法分辨。就這樣上下翻滾，地獄用熔融的錫壓在罪人身上燒煮，他們慘叫呼號，承受無間斷的痛苦。這些地獄罪人因為惡業而受苦，而且還有魔竭大魚（Makara）吞食他們的身體，吞食后又復生。他們在木輪轉動之處遭受巨大的苦惱，這樣受苦的時間非常漫長，都是因為自己的惡業。直到惡業消盡，業力耗盡，痛苦才會停止；如果惡業消盡，才能從地獄中解脫。即使脫離地獄，還要在五百世中轉生為餓鬼、畜生。即使轉生為人，也會在與之前惡業相似的地方，被所有女人憎恨厭惡，甚至被自己的父母兄弟妻子嫌棄，五百世都無法行房事。這些都是惡業殘留的果報。 這位比丘瞭解業報的道理，觀察大焦熱地獄（Mahātapanā）只有這十六個不同的地方，再也看不到第十七個地方，普遍觀察一切只有這十六個地方，這個極其邪惡、極其焦熱、極其巨大的地獄就是這樣無邊無際。這是自作業的果報，在地獄中受苦，燒煮罪人，讓他們遭受巨大的苦惱，就像自己所造的業一樣，不是別人造業而由別人受苦，自己造的業不會消失，不造業就不會有果報。就像自己所造的業，會得到相似的果報，由自作業而生。眾生就是這樣，按照業力所為，自己得到善業或惡業，按照業力得到果報。這位比丘這樣思惟地獄的果報、地獄的行業，思惟之後，厭惡生死輪迴，看不到快樂、看不到永恒、看不到自我、看不到清凈，只看到一切生死都是無常的。
【English Translation】 English version Here, all suffering is fully endured. Furthermore, there is a place where a river named Mahākrauśā (Great Shrieking) flows, filled with molten tin, boiling and carrying countless hundreds of thousands of hell beings. These hell beings are boiled and carried in the river, swept along by the rapid current, their heads submerged, sinking and colliding with other sinners, indistinguishable from one another. They are pressed down by the molten tin, boiled, and cry out in agony, enduring uninterrupted suffering. These hell beings suffer due to their evil deeds, and furthermore, great Makara (sea monster) fish devour their bodies, only for them to be reborn again. They endure great torment where the wooden wheels turn, suffering for a long time due to their own evil karma. Until their evil karma is destroyed, decayed, and exhausted, their suffering will not cease. Only when their evil karma is exhausted can they escape from that hell. Even after escaping, they will be reborn as hungry ghosts and animals for five hundred lifetimes. Even if they are reborn as humans, they will be in places similar to their previous evil deeds, hated and despised by all women, and even disliked by their own parents, siblings, and spouses, unable to engage in sexual activity for five hundred lifetimes. These are the remaining consequences of their evil karma. Furthermore, this Bhiksu (monk) understands the consequences of karma, observing that the Mahātapanā (Great Burning) hell has only these sixteen distinct places, and no seventeenth place can be seen. Observing everything, there are only these sixteen places. This extremely evil, extremely burning, extremely great hell is thus boundless. This is the result of one's own karma, suffering in hell, boiling sinners, causing them great torment, just like the karma they created. It is not that others create karma and others suffer the consequences. One's own actions do not disappear; without action, there is no result. Just as one's own actions will yield similar results, born from one's own actions. Sentient beings are like this, acting according to their karma, receiving good or bad karma, and obtaining results according to their karma. This Bhiksu contemplates the consequences of hell, the actions that lead to hell, and having contemplated this, he becomes disgusted with the cycle of birth and death, seeing no joy, no permanence, no self, and no purity, only seeing that all of birth and death are impermanent.
、苦、空、無我。如是見已，離一切欲，離於欲結、離於欲行、離於欲意、離於欲因，見欲過惡，轉復增上更生怖畏。如是正攝身、口、意行，三業勝行，魔不得便，不繫屬魔。彼如是修，緩于生死，惡相續鎖破壞離散。
「又修行者內心思惟——隨順正法觀察法行——作如是意：『彼比丘甚為希有，有增上力，得十一地。』彼地夜叉見彼比丘不惓精進，有增上力，心生歡喜，轉覆上聞虛空夜叉，虛空夜叉聞四大王，如前所說，次第乃至向大梵天，如是說言：『閻浮提中某國某村某善男子，如是種姓名字某甲，剃除鬚髮被服法衣，正信出家，心不樂住魔之境界，不樂喜欲愛心共住，于煩惱蛇不生喜樂、見他苦惱，則於世間一切生死深生厭離。』彼梵身天聞已歡喜，說如是言：『魔分損減，正法朋長。』彼修行者以天眼觀見彼比丘，如是已得第十一地，見於正道，如是諦見知業報法，諦見身業、口業、意業。
「諸比丘！如是三種微細身業、口業、意業分分細知，若天世間、若魔世間、若梵世間、若沙門界、婆羅門界，如是天人不能如是分分細知，何況外道遮羅迦波利婆阇迦而能得知？唯我能知，及我弟子若從我聞能如是知，微細三業分細分細如是皆知。汝等比丘，若有餘人、若彼外道遮羅迦波利婆阇迦如
【現代漢語翻譯】 現代漢語譯本：苦、空、無我。像這樣觀察后，就能遠離一切慾望，脫離對慾望的束縛、擺脫慾望的行為、捨棄慾望的念頭、斷絕慾望的根源，看到慾望的過失和罪惡，從而更加增長對慾望的恐懼。這樣端正地攝持身、口、意三方面的行為，使這三種行為都達到卓越的境界，魔就無法得逞，不能束縛他。他這樣修行，就能減緩生死輪迴，使惡的相續鎖鏈破壞離散。
『此外，修行者內心思考——順應正法觀察法的修行——這樣想：『那位比丘非常稀有，具有強大的力量，證得了十一地。』那裡的夜叉看到那位比丘不懈怠地精進，具有強大的力量，內心歡喜，轉而向上稟告虛空夜叉，虛空夜叉稟告四大天王，像前面所說的那樣，依次乃至稟告到大梵天，這樣說道：『在閻浮提（Jambudvipa，指我們所居住的這個世界）的某個國家某個村莊，有位善良的男子，姓氏和名字是某某，剃除了鬚髮，穿上了法衣，以真正的信心出家，內心不喜歡住在魔的境界里，不喜歡和慾望愛戀的心共同居住，對於煩惱的毒蛇不生起喜樂，看到他人的苦惱，就對世間的一切生死深深地厭惡。』那些梵身天（Brahma-kayika Devas，色界天的眾生）聽了之後歡喜，說道：『魔的力量減弱了，正法的隊伍壯大了。』那位修行者用天眼觀察看到那位比丘，像這樣已經證得了第十一地，見到了正道，像這樣如實地見到，知道了業報的法則，如實地見到身業、口業、意業。
『諸位比丘！像這樣三種微細的身業、口業、意業，細緻地一一知曉，無論是天界、魔界、梵天界，還是沙門（Sramana，指佛教出家人）界、婆羅門（Brahmana，指印度教祭司）界，像這樣的天人和人都不能像這樣細緻地一一知曉，更何況外道遮羅迦（Caraka，古印度遊行苦行者）波利婆阇迦（Parivrajaka，古印度出家遊行者）能夠得知？只有我能夠知道，以及我的弟子如果從我這裡聽聞，才能夠像這樣知道，微細的三業，細緻又細緻地全部知曉。你們這些比丘，如果有其他人，或者那些外道遮羅迦波利婆阇迦像……』
【English Translation】 English version: Suffering, emptiness, non-self. Having seen thus, one departs from all desires, detaches from the bonds of desire, abandons the actions of desire, relinquishes the thoughts of desire, and severs the causes of desire, seeing the faults and evils of desire, and thereby increasingly generates fear. Thus, rightly restraining the actions of body, speech, and mind, with these three actions being supremely practiced, Mara (the demon) cannot find an opportunity and cannot bind him. Practicing thus, he slows down the cycle of birth and death, and the chain of evil continuity is broken and scattered.
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—thinking thus: 'That Bhikshu (monk) is extremely rare, possessing great strength, and has attained the eleventh stage.' The Yaksha (a type of spirit) of that place, seeing that Bhikshu unweariedly striving with great strength, rejoices in his heart and reports upwards to the aerial Yakshas, and the aerial Yakshas report to the Four Great Kings, as previously described, in order up to the Great Brahma (the highest deity in the realm of form), saying thus: 'In Jambudvipa (the continent where we live), in a certain country and a certain village, there is a virtuous man, with the surname and given name of so-and-so, who has shaved his head and beard, donned the Dharma robes, and left home with true faith, his heart not delighting in dwelling in the realm of Mara, not delighting in dwelling together with a mind of desire and love, not finding joy in the serpent of afflictions, and seeing the suffering of others, he deeply renounces all birth and death in the world.' The Brahma-kayika Devas (beings of the Brahma realm) hearing this, rejoice and say thus: 'The power of Mara is diminished, and the ranks of the Right Dharma are growing.' That practitioner, using his divine eye, sees that Bhikshu, who has thus attained the eleventh stage, and sees the Right Path, and thus truly sees and knows the law of karmic retribution, truly seeing the karma of body, speech, and mind.
'Monks! Thus, these three subtle karmas of body, speech, and mind, are known in detail, part by part. Whether in the world of gods, the world of Mara, the world of Brahma, or the realm of Sramanas (ascetics), or the realm of Brahmanas (priests), such gods and humans cannot know them in such detail, part by part, let alone the heretical Carakas (wandering ascetics) and Parivrajakas (wandering mendicants). Only I can know, and my disciples, if they hear from me, can know thus, knowing the subtle three karmas in fine detail, part by part. You monks, if there are others, or those heretical Carakas and Parivrajakas like...'
是問者，汝如是答；若如是問彼諸外道遮羅迦波利婆阇迦，心則迷沒，不能答汝。何以故？諸比丘！一切生死所攝眾生，非其所行、非境界故，彼人粗知，不能正知，忽知、垢知、微劣少知彼三種業身、口、意業。彼人所說，為他破壞，不能斷絕生老病死、憂悲啼哭一切苦惱，不證聖法、不到涅槃，非究竟道、非寂靜法、非安樂法、非生天道，彼人思惟三種業道身、口、意業，唯有慢心。諸比丘！彼外道遮羅迦波利婆阇迦，自意歡喜，心不思惟諸過功德，彼人如是此三種業身業、口業、意業大惡。彼人於我無少相似，譬如涅槃之與生死，乃至無有少分相似；理相玄遠，彼知三業，我知三業，無少相似。諸比丘！汝等應知彼外道問，唯有言語，佛有正道寂滅涅槃，一切生死無常敗壞皆苦無樂。諸比丘！應如是知：無有物常、無物不動、無物不變、無物不異。諸比丘！彼修行者見彼比丘，如是身業、口業、意業種種諦見，趣涅槃城。
「又復觀察：云何彼比丘得十二地？彼修行者如是觀察，見彼比丘不惓精進，復更諦觀惡業因果七大地獄並及別處，如業報法，諦觀察已，彼見聞知：又復更有最大地獄，名曰阿鼻。七大地獄並及別處以為一分，阿鼻地獄一千倍勝。眾生何業生彼地獄？彼見聞知：若人重心殺母、殺父，
【現代漢語翻譯】 現代漢語譯本：提問者，你應該這樣回答。如果那些外道遮羅迦波利婆阇迦（流浪的苦行僧）這樣提問，他們的心就會迷失，無法回答你。為什麼呢？諸位比丘！一切被生死所包含的眾生，不是他們所能理解和達到的境界。那些人只能粗略地瞭解，不能正確地瞭解，只能片面地瞭解，只能帶著污垢地瞭解，只能微弱地、少量地瞭解這三種業，即身業、口業、意業。他們所說的話，會被他人駁倒，不能斷絕生老病死、憂愁悲傷啼哭等一切苦惱，不能證得聖法，不能到達涅槃（寂滅），不是究竟的道路，不是寂靜的法，不是安樂的法，不是通往天界的道路。那些人思惟這三種業道，即身業、口業、意業，只會增長傲慢之心。諸位比丘！那些外道遮羅迦波利婆阇迦，只是自以為是，心中不思惟過失和功德。他們認為這三種業，即身業、口業、意業，是大惡。他們與我沒有絲毫相似之處，就像涅槃與生死一樣，乃至沒有絲毫相似之處；道理和現象相差甚遠。他們瞭解三種業，我瞭解三種業，但沒有絲毫相似之處。諸位比丘！你們應當知道，那些外道的提問，只是空洞的言語。佛陀擁有正道，通往寂滅涅槃，一切生死都是無常敗壞的，充滿痛苦而沒有快樂。諸位比丘！應當這樣認識：沒有什麼是永恒不變的，沒有什麼是靜止不動的，沒有什麼是不會變化的，沒有什麼是不會差異的。諸位比丘！那些修行者看到那位比丘，以這樣的身業、口業、意業種種如實地觀察，走向涅槃之城。
又進一步觀察：那位比丘如何獲得十二地？那位修行者這樣觀察，看到那位比丘不懈怠地精進，又進一步如實地觀察惡業的因果，包括七大地獄以及其他地方，按照業報的法則，如實地觀察之後，他見聞並知道：還有最大的地獄，名叫阿鼻地獄（無間地獄）。七大地獄以及其他地方加起來作為一份，阿鼻地獄比它們強大一千倍。眾生因為什麼業而生到那個地獄呢？他見聞並知道：如果有人以極重的惡意殺害母親、殺害父親，
【English Translation】 English version: Questioner, you should answer in this way. If those non-Buddhist wanderers, the Celakas and Paribbajakas (wandering ascetics), ask in this way, their minds will be lost and unable to answer you. Why is that? Monks! All beings encompassed by birth and death are not within their realm of practice or understanding. Those people can only understand coarsely, cannot understand correctly, can only understand superficially, can only understand with defilement, can only understand weakly and slightly these three karmas, namely body karma, speech karma, and mind karma. What they say will be refuted by others, unable to cut off birth, old age, sickness, death, sorrow, lamentation, weeping, and all suffering. They cannot attain the Holy Dharma, cannot reach Nirvana (extinction), it is not the ultimate path, not the Dharma of tranquility, not the Dharma of peace and happiness, not the path to be reborn in heavens. Those people contemplate these three paths of karma, namely body karma, speech karma, and mind karma, only increasing their arrogance. Monks! Those non-Buddhist Celakas and Paribbajakas are only pleased with themselves, not contemplating faults and merits in their minds. They consider these three karmas, namely body karma, speech karma, and mind karma, as great evils. They have no similarity to me, just like Nirvana and birth and death, not even a slight similarity; the principles and phenomena are vastly different. They understand the three karmas, and I understand the three karmas, but there is no similarity at all. Monks! You should know that the questions of those non-Buddhists are only empty words. The Buddha possesses the right path, leading to the extinction of Nirvana, all birth and death are impermanent and decaying, full of suffering and without happiness. Monks! You should understand in this way: there is nothing that is permanent and unchanging, nothing that is still and unmoving, nothing that will not change, nothing that will not be different. Monks! Those practitioners see that monk, with such body karma, speech karma, and mind karma, observing truthfully in various ways, heading towards the city of Nirvana.
Furthermore, observe: How does that monk attain the twelve grounds? That practitioner observes in this way, seeing that monk diligently striving without weariness, and further truthfully observing the causes and effects of evil karma, including the seven great hells and other places, according to the law of karmic retribution. After truthfully observing, he sees and knows: there is also the greatest hell, called Avici Hell (uninterrupted hell). The seven great hells and other places combined as one part, Avici Hell is a thousand times stronger than them. What karma causes beings to be born in that hell? He sees and knows: if someone kills their mother or father with extremely malicious intent,
復有噁心出佛身血、破和合僧、殺阿羅漢。彼人以是惡業因緣，則生阿鼻大地獄中，經一劫住。若減劫住，業既平等而減劫住，以劫中間造作惡業墮阿鼻故，彼人減劫，阿鼻燒煮。何以故？時節已過，不可令回，是故於彼減劫燒煮，苦惱堅硬，以多惡業少時受故。如是造作阿鼻之業，有悲堅心、軟中心作，受苦不重。如人造作一阿鼻業，若重心作，彼受勝苦。一切作業及業果報，一切皆是心心數法，皆心自在、皆心和合、心隨順行，復有六結繫縛眾生，若心寂靜，眾生解脫。如彼次第，在於阿鼻地獄之中，苦因緣故，所受苦惱身有軟粗，若五逆人于地獄中其身長大五百由旬，若四逆人四百由旬，若三逆人三百由旬，若二逆人二百由旬，若一逆人一百由旬。
「又彼比丘觀察阿鼻大地獄處，此名毛起最大地獄凡有幾處？彼見聞知：普此地獄有十六處，何等十六？一名烏口；二名一切向地；三名無彼岸常受苦惱；四名野干吼；五名鐵野干食；六名黑肚；七名身洋；八名夢見畏；九名身洋受苦；十名兩山聚；十一名閻婆叵度；十二名星鬘；十三名苦惱急；十四名臭氣覆；十五名鐵鍱；十六名十一焰。普彼阿鼻最大地獄，有如是等十六別處。
「又彼比丘如是觀察人慾死時，乃至中有，云何阿鼻地獄行人此中受苦
【現代漢語翻譯】 現代漢語譯本 此外，如果有人懷著惡意使佛陀流血、破壞僧團的和合、殺害阿羅漢（已證得解脫的聖者），這個人因為這些惡業的因緣，就會墮入阿鼻大地獄（無間地獄）中，經歷一個劫（極長的時間單位）的時間。如果是減劫（時間縮短的劫），因為所造的惡業性質相同，所以也是經歷減劫的時間。因為在劫的中間造作惡業而墮入阿鼻地獄，這個人即使是減劫，也要在阿鼻地獄中被燒煮。為什麼呢？因為時間已經過去，無法使其倒流，所以即使是減劫，也要在那裡被燒煮，所受的苦惱非常劇烈。這是因為在短時間內承受了大量的惡業。像這樣造作阿鼻地獄之業，如果懷著悲傷但堅定的心，或者內心比較柔軟的狀態下造作，所受的痛苦不會很重。如果一個人造作了一個阿鼻地獄之業，如果是以非常沉重的心情造作，那麼他所受的痛苦會更加劇烈。一切的造作以及業的果報，一切都是心和心所法（心理活動），一切都由心所主宰，一切都由心所和合，心隨順著業而行。還有六種結（貪、嗔、癡、慢、疑、惡見）束縛著眾生，如果心能夠寂靜，眾生就能解脫。就像那樣的次第，在阿鼻地獄之中，因為痛苦的因緣，所受的苦惱使得身體有軟有粗，如果是犯了五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人，在地獄中他的身體會長大到五百由旬（長度單位），如果是犯了四逆罪的人，身體長到四百由旬，如果是犯了三逆罪的人，身體長到三百由旬，如果是犯了二逆罪的人，身體長到二百由旬，如果是犯了一逆罪的人，身體長到一百由旬。
此外，那位比丘觀察阿鼻大地獄的各個地方，這個名為『毛起』的最大地獄總共有幾處？他看到並瞭解到：整個地獄共有十六處，是哪十六處呢？第一處名為烏口；第二處名為一切向地；第三處名為無彼岸常受苦惱；第四處名為野干吼；第五處名為鐵野干食；第六處名為黑肚；第七處名為身洋；第八處名為夢見畏；第九處名為身洋受苦；第十處名為兩山聚；第十一處名為閻婆叵度；第十二處名為星鬘；第十三處名為苦惱急；第十四處名為臭氣覆；第十五處名為鐵鍱；第十六處名為十一焰。整個阿鼻最大地獄，有像這樣的十六個不同的地方。
此外，那位比丘這樣觀察人臨死的時候，乃至中陰身（死亡到投胎之間的狀態），阿鼻地獄的行人在其中如何受苦
【English Translation】 English version Furthermore, if someone with an evil mind draws blood from the body of the Buddha, disrupts the harmony of the Sangha (community of monks), or kills an Arhat (one who has attained enlightenment), that person, due to the causes and conditions of these evil deeds, will be born into the Avici Great Hell (the hell of incessant suffering), where they will remain for one kalpa (an extremely long unit of time). If it is a reduced kalpa, because the nature of the evil deeds is the same, they will still remain for the duration of the reduced kalpa. Because they committed evil deeds in the middle of a kalpa and fell into Avici Hell, that person, even in a reduced kalpa, will be burned and cooked in Avici. Why is this so? Because the time has already passed and cannot be turned back, therefore, even in a reduced kalpa, they will be burned and cooked there, and the suffering will be extremely intense. This is because they are enduring a large amount of evil karma in a short period of time. If one commits the deeds of Avici Hell with a sorrowful but firm mind, or with a relatively soft heart, the suffering they experience will not be as severe. If a person commits one deed that leads to Avici Hell, and they do so with a very heavy heart, then the suffering they experience will be even greater. All actions and their karmic consequences, all are mental activities (mind and mental factors), all are governed by the mind, all are united by the mind, and the mind follows along with the karma. Furthermore, there are six fetters (greed, hatred, delusion, pride, doubt, and wrong views) that bind sentient beings. If the mind can be tranquil, sentient beings can be liberated. Just like that order, in the Avici Hell, because of the causes and conditions of suffering, the suffering they endure causes their bodies to be sometimes soft and sometimes coarse. If they are people who have committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, drawing blood from the body of the Buddha, and disrupting the harmony of the Sangha), in hell their bodies will grow to be five hundred yojanas (a unit of distance) in length. If they are people who have committed four heinous crimes, their bodies will grow to be four hundred yojanas in length. If they are people who have committed three heinous crimes, their bodies will grow to be three hundred yojanas in length. If they are people who have committed two heinous crimes, their bodies will grow to be two hundred yojanas in length. If they are people who have committed one heinous crime, their bodies will grow to be one hundred yojanas in length.
Furthermore, that Bhikshu (monk) observes the various places in the Avici Great Hell. How many places are there in this greatest hell called 'Hair-Raising'? He sees and knows that throughout this hell there are sixteen places. What are these sixteen? The first place is called 'Crow's Mouth'; the second place is called 'All-Facing Ground'; the third place is called 'No Shore, Constant Suffering'; the fourth place is called 'Jackal's Howl'; the fifth place is called 'Iron Jackal Eats'; the sixth place is called 'Black Belly'; the seventh place is called 'Body Ocean'; the eighth place is called 'Dreaming of Fear'; the ninth place is called 'Body Ocean Enduring Suffering'; the tenth place is called 'Two Mountains Gather'; the eleventh place is called 'Yambha Difficult to Cross'; the twelfth place is called 'Star Garland'; the thirteenth place is called 'Suffering Urgency'; the fourteenth place is called 'Foul Odor Covers'; the fifteenth place is called 'Iron Armor'; the sixteenth place is called 'Eleven Flames'. Throughout the Avici Great Hell, there are these sixteen different places.
Furthermore, that Bhikshu observes in this way how people suffer when they are about to die, and even in the intermediate state (the state between death and rebirth), how the inhabitants of Avici Hell suffer within it.
，復生苦處？彼見：眾生貪慾、瞋恚、愚癡所覆，造作惡業，成就阿鼻地獄惡行。如是造作阿鼻地獄：惡業行人有為生天故，以大火燒殺其母。又復有人高山險岸推母令墮，如是殺母。又復有人置母水中，如是殺母。又復有人餓殺其母。惡道癡人，惡聞所誑是故殺母。貪心悕天，如是殺母。或有餓殺，或在山上、險處推殺，或火燒殺、或水中殺，為得天故，彼人愛天，而殺自母。有以瞋心毒等而殺，有輕心故、心因緣故、心自在故，是故殺母，如是殺父，以三毒過故如是殺。或復有人以癡心故，不知如來是大福田，生瞋噁心，出其身血。如是破僧、殺阿羅漢，以多瞋故。彼人如是一切因緣、一切作業皆悉遠離，生於阿鼻大地獄中。彼惡業人臨欲死時，有人即身阿鼻地獄大火已生，或復有人臨欲死時，及中有中彼中間生，得阿鼻苦。彼如是等，隨於何時造作阿鼻地獄惡業，即時燒燃一切善業，所有出家決定受業、解脫分業一切燒燃，不得受戒。如是燒已，不善惡業燒彼人身。過去久遠所作勝業，以作五逆，彼如是業決定不受。何處決定？地獄決定能令命短，若百年命，二十年盡，思念所求皆不可得，譬如下種在於咸地。彼惡業人如是乃至自隨身天即時捨去，一切所作不得果利，諸根頑鈍，于境界中數見惡夢，常得一切不
【現代漢語翻譯】 現代漢語譯本： 那麼，是什麼導致眾生再次遭受痛苦呢？他們看到：眾生被貪慾（Lobha，強烈的渴望或貪婪）、瞋恚（Dosa，厭惡或憤怒）、愚癡（Moha，無明或錯覺）所覆蓋，造作惡業，最終墮入阿鼻地獄（Avīci，無間地獄）承受惡果。他們如此造作阿鼻地獄的業：有些作惡之人爲了能夠昇天，用大火燒死自己的母親。還有些人將母親推下高山或懸崖，以此方式殺害母親。還有些人將母親置於水中淹死，以此方式殺害母親。還有些人讓母親飢餓而死。這些愚癡之人被邪說所迷惑，因此殺害母親。他們貪圖昇天，所以如此殺害母親。有些人讓母親飢餓而死，有些人在山上或危險的地方將母親推下摔死，有些人用火燒死，有些人將母親淹死在水中，都是爲了能夠昇天，這些人愛慕天界，卻殺害了自己的母親。有些人因為瞋恨之心，用毒藥等方式殺害母親，有些人因為輕視母親、因為內心的因緣、因為內心的放縱，所以殺害母親。他們也以同樣的方式殺害父親，都是因為貪、瞋、癡這三種毒素的緣故。或者有些人因為愚癡，不知道如來（Tathāgata，佛陀的稱號）是最大的福田（Puṇyakṣetra，積功德之處），生起瞋恨之心，使佛陀流血。他們也破壞僧團（Saṃgha，佛教僧侶的社團）、殺害阿羅漢（Arhat，已證悟的聖者），都是因為極度的瞋恨。這些人因為這些因緣、因為這些行為，都將遠離善果，最終墮入阿鼻大地獄中。這些作惡之人臨死之時，就會看到阿鼻地獄的大火已經在身邊燃起。或者有些人在臨死之時，或者在中陰身（Antarābhava，死亡與再生之間的狀態）階段，就會感受到阿鼻地獄的痛苦。這些人無論何時造作了阿鼻地獄的惡業，都會立即燒燬一切善業，包括所有出家受戒的功德、決定解脫的功德，都將被燒燬，無法再受戒。如此燒燬之後，不善的惡業會焚燒他們的身體。過去久遠所積累的殊勝善業，因為造作了五逆重罪（Ānantarika-karma，弒父、弒母、殺阿羅漢、出佛身血、破和合僧），這些善業都將無法發揮作用。在何處會受到這樣的果報呢？在地獄中必定會遭受短命的果報，原本可以活到一百年，卻只能活到二十年，心中所求都無法得到，就像將種子播撒在鹽堿地裡一樣。這些作惡之人，甚至連隨身的天神也會立即離去，一切所作所為都無法得到好的結果，諸根變得遲鈍，在境界中經常看到惡夢，總是得不到安寧。
【English Translation】 English version: Furthermore, what are the painful rebirths? They see: beings are covered by greed (Lobha, intense desire or avarice), hatred (Dosa, aversion or anger), and delusion (Moha, ignorance or illusion), creating evil karma, and ultimately falling into Avīci (the hell of incessant suffering) to bear the evil consequences. They create the karma of Avīci in this way: some evildoers, in order to be reborn in heaven, burn their mothers to death with great fire. Others push their mothers off high mountains or cliffs, killing them in this way. Still others place their mothers in water and drown them, killing them in this way. Still others starve their mothers to death. These foolish people are deceived by evil teachings, and therefore kill their mothers. They crave rebirth in heaven, so they kill their mothers in this way. Some starve their mothers to death, some push them off mountains or dangerous places to their deaths, some burn them to death, some drown them in water, all in order to be reborn in heaven. These people admire the heavens, yet they kill their own mothers. Some kill their mothers with poison or other means because of hatred, some kill them because of contempt, because of the causes of their minds, because of the freedom of their minds. They also kill their fathers in the same way, all because of the three poisons of greed, hatred, and delusion. Or some people, because of delusion, do not know that the Tathāgata (the title of the Buddha) is the greatest field of merit (Puṇyakṣetra, a place for accumulating merit), and they generate hatred, causing the Buddha to bleed. They also destroy the Saṃgha (the community of Buddhist monks), and kill Arhats (enlightened saints), all because of extreme hatred. These people, because of these causes and conditions, because of these actions, will all be far from good results, and will ultimately fall into the great hell of Avīci. When these evildoers are about to die, they will see the great fire of Avīci already burning around them. Or some, at the time of death, or in the intermediate state (Antarābhava, the state between death and rebirth), will experience the suffering of Avīci. Whenever these people create the evil karma of Avīci, they will immediately burn all their good karma, including all the merits of ordination, the merits of determined liberation, all will be burned, and they will not be able to receive precepts again. After being burned in this way, the unwholesome evil karma will burn their bodies. The excellent good karma accumulated in the distant past, because of committing the five heinous crimes (Ānantarika-karma, patricide, matricide, killing an Arhat, causing a Buddha to bleed, and creating schism in the Saṃgha), these good karmas will not be able to take effect. Where will they receive such retribution? In hell, they will certainly suffer the retribution of a short life. Originally they could have lived to be a hundred years old, but they will only live to be twenty years old, and all that they seek will be unattainable, just like sowing seeds in salty soil. These evildoers, even the deities that accompany them will immediately leave, and all that they do will not yield good results, their senses will become dull, they will often see nightmares in their experiences, and they will never find peace.
饒益事，所有妻子及奴婢等皆悉捨去，常患飢渴，若遇美食不得本味，聲已破壞，一切惡觸面色甚惡，心常驚恐，人中鄙劣，一切諸親兄弟等眾無惡因緣而生驚畏，一切世界處處見煙。此人身中諸界不調，遠見惡色，洗浴速干，身恒患熱、喜患黃病、口常咸苦；床敷雖軟，得堅惡觸；吹笛打鼓琵琶等聲，聞之猶惡，況余鄙聲。又復彼人鼻識破壞，於好香物嗅則惡臭，一切身份皆悉臭爛，一切發毛墮落不堅，齒色變壞、手足破裂，一切算數盡皆忘失；天常怖嚇，夢則心驚，以心驚故，常瘦不肥；若以好花置頭及身，則速萎干；衣裳健破，喜生垢穢，澡浴浣衣而速有垢；于道中行，無因緣倒，既倒地已，壞身作瘡，于其身體瘡更多出，而復難差；臥睡咽乾，常喜多飲；城邑聚落實自饒人，而見皆空；不睹日月星宿實色；微軟風來，覺有堅觸，如鐵觸身；如欲近火，身則被燒，兩重熱觸；于月覺溫，于極冷水亦覺其暖；極好樹林，見為惡處；先時所聞可愛鳥聲，聞如野干；見一切人如冢無異，常一切時聞不喜聲；雖復飲酒，心亦不喜；不曾作惡而得罪罰；于大巷中、四出巷中、三角巷中放屎放尿。如是之人，諸天舍離，常得一切不饒益事。彼人身色如被燒林，一切世人憎而不愛。
「彼惡業人于現在世先有如是阿鼻之
【現代漢語翻譯】 現代漢語譯本： 饒益事：他的所有妻子和奴婢等都會離他而去，他經常忍受飢餓和口渴的折磨，即使吃到美味的食物也品嚐不出本來的味道。他的名聲已經敗壞，一切不好的觸感都讓他感到難受，面色非常難看，內心總是充滿驚恐。他在人群中顯得卑微低下，即使沒有惡劣的因緣，所有的親戚兄弟等也會對他感到驚慌畏懼，他所看到的一切世界都處處瀰漫著煙霧。此人身體內的地、水、火、風四大不調和，遠處看到的是令人厭惡的景象，洗完澡後身體很快就乾燥，身上總是感到發熱，容易患黃疸病，口中常常感到又鹹又苦；即使睡在柔軟的床上，也感覺接觸到的是堅硬粗糙的東西；吹笛子、打鼓、彈琵琶等美妙的聲音，聽起來都覺得刺耳難聽，更何況是其他粗俗的聲音。此外，此人的鼻子的嗅覺也已喪失，聞到好的香氣也會覺得是惡臭，全身的各個部分都散發著腐爛的臭味，所有的頭髮和體毛都脫落且不牢固，牙齒的顏色也變得難看，手腳出現破裂，所有的算術計算能力都完全喪失；天空經常出現恐怖的景象來嚇唬他，做夢時也總是心驚膽戰，因為內心經常感到驚恐，所以總是瘦弱而不肥胖；如果把美好的鮮花放在頭頂或身上，花朵會很快枯萎凋謝；衣服經常破損，容易沾染污垢，即使洗澡換洗衣物，也會很快變得髒污；在道路上行走時，無緣無故地跌倒，跌倒在地后，身體受傷並生出瘡，而且身體上的瘡越來越多，難以痊癒；睡覺時咽喉乾燥，總是喜歡大量飲水；居住在城邑或村落里，明明人口眾多，卻覺得空無一人；看不到太陽、月亮和星星本來的顏色；即使是輕微的風吹來，也感覺像是堅硬的東西觸碰到身體，如同鐵器觸身一般；想要靠近火，身體卻感覺被燒灼，感受到雙重的熱感；在月光下感到溫暖，即使在極冷的水中也覺得溫暖；極好的樹林，在他看來卻是令人厭惡的地方；以前聽起來很動聽的鳥鳴聲，現在聽起來卻像是野獸的叫聲；看到所有的人都如同墳墓一般毫無生氣，總是聽到令人不悅的聲音；即使喝酒，內心也不會感到快樂；不曾做過壞事卻受到罪罰；在大街上、四通八達的巷子里、三角形的巷子里隨地大小便。像這樣的人，諸天神都會捨棄他，他總是遇到一切不好的事情。此人的身體顏色如同被燒焦的森林一般，一切世人都厭惡而不喜歡他。
『這種作惡的人在現在世就會先有像阿鼻地獄（Avici hell）一樣的果報。』
【English Translation】 English version: Rao Yi Shi (Beneficial Matters): All his wives, servants, and maids will leave him. He will constantly suffer from hunger and thirst, and even when he encounters delicious food, he cannot taste its true flavor. His reputation will be ruined, and all unpleasant sensations will be unbearable. His complexion will be extremely unsightly, and his heart will always be filled with fear. He will appear base and inferior among people, and even without any evil cause, all his relatives and brothers will be terrified of him. Everywhere he looks, the world will be filled with smoke. The elements in this person's body will be imbalanced, he will see repulsive sights from afar, his skin will dry quickly after bathing, he will constantly feel hot, be prone to jaundice, and his mouth will always taste salty and bitter. Even when sleeping on a soft bed, he will feel harsh and unpleasant sensations. The sounds of flutes, drums, and lutes will sound offensive to him, let alone other vulgar noises. Furthermore, this person's sense of smell will be impaired, and he will perceive good fragrances as foul odors. All parts of his body will smell rotten, all his hair will fall out and be weak, the color of his teeth will change for the worse, his hands and feet will crack, and he will completely lose all ability to calculate. The heavens will constantly frighten him, and he will be terrified in his dreams. Because his heart is constantly filled with fear, he will always be thin and not gain weight. If he places beautiful flowers on his head or body, they will quickly wither and dry out. His clothes will tear easily and be prone to dirt and grime, and even after bathing and washing his clothes, they will quickly become soiled again. While walking on the road, he will fall for no reason, and after falling to the ground, his body will be injured and develop sores, and even more sores will appear on his body, which will be difficult to heal. He will have a dry throat while sleeping and will constantly crave to drink more. Even though he lives in a city or village that is actually prosperous, he will perceive it as empty. He will not see the true colors of the sun, moon, and stars. Even a gentle breeze will feel like a harsh touch, like iron touching his body. If he tries to get close to a fire, his body will feel burned, experiencing a double sensation of heat. He will feel warmth from the moonlight and warmth even in extremely cold water. The most beautiful forests will appear to him as evil places. The lovely sounds of birds that he once heard will sound like the cries of jackals. He will see all people as no different from tombs, and he will constantly hear unpleasant sounds. Even when he drinks wine, his heart will not be happy. He will receive punishment for offenses he did not commit. He will defecate and urinate in the main streets, in alleys leading in all directions, and in triangular alleys. Such a person will be abandoned by the gods, and he will constantly encounter all kinds of unfavorable events. The color of this person's body will be like a burned forest, and all the people in the world will hate and dislike him.
『Such an evil-doer will experience the consequences of Avici hell (the hell of incessant suffering) in this present life.』
相，次死相現：白日見月，夜中見日，不見自影，無有因緣而聞惡聲，鼻則㿲(去奇)倒，發毛相著，身得熱等必死之病，普身蒸熱，四百四病，唯見四百普身逼惱，如在火坑而被燒煮，八十種蟲在其身體，一切身脈筋皮脂肉皆悉遍有，八十種風吹殺彼蟲，謂八十種蟲，八十風所殺。何等八十？一名毛蟲，毛過風殺；二名黑口蟲，隨時風殺；三名無力蟲，夢見亂風殺；四名大力作蟲，不忍風殺；五名迷作蟲，蟲色字作風殺；六名火色作蟲，味押風殺；七名滑蟲，鐵過風殺；八名河漂蟲，糞屎上風殺；九名跳蟲，糞門行風殺；十名分別見蟲，憶念過風殺；十一名惡臭蟲，皮過風殺；十二名骨生蟲，味過風殺；十三名赤口蟲，脈過風殺；十四名針刺蟲，欲過風殺；十五名脈行食蟲，骨過風殺；十六名必波羅蟲，食力風殺；十七名堅口蟲，特牛風殺；十八名無毛蟲，垢作風殺；十九名鍼口蟲，濕過風殺；二十名胃穿破蟲，屎多過風殺；二十一名不行蟲，食和合風殺；二十二名屎散蟲，齒破風殺；二十三名三節蟲，喉集風殺；二十四名腸破蟲，下行風殺；二十五名塞脹蟲，上行風殺；二十六名金蟲，三廂風殺；二十七名糞門熟蟲，節節行風殺；二十八名皮作蟲，心過風殺；二十九名脂嘴蟲，散亂風殺；三十名和集蟲，開合風殺
【現代漢語翻譯】 現代漢語譯本： 臨終前，會出現種種預兆：白天看見月亮，夜晚看見太陽，看不見自己的影子，無緣無故地聽到惡劣的聲音，鼻子塌陷歪斜，頭髮糾結在一起，身體發熱等必然導致死亡的疾病，全身像被蒸煮一樣發熱，四百零四種疾病，只感覺到四百零四種疾病遍佈全身，像身處火坑中被燒煮一樣，八十種蟲子在身體里，一切身脈、筋、皮、脂、肉都遍佈這些蟲子，八十種風吹殺這些蟲子，這八十種蟲子，是被八十種風所殺。哪八十種呢？ 第一種叫毛蟲，被毛過風所殺；第二種叫黑口蟲，被隨時風所殺；第三種叫無力蟲，被夢見亂風所殺；第四種叫大力作蟲，被不忍風所殺；第五種叫迷作蟲，蟲的顏色像字一樣，被字作風所殺；第六種叫火色作蟲，被味押風所殺；第七種叫滑蟲，被鐵過風所殺；第八種叫河漂蟲，在糞便上被糞屎上風所殺；第九種叫跳蟲，在糞門行走時被糞門行風所殺；第十種叫分別見蟲，回憶往事時被憶念過風所殺；第十一種叫惡臭蟲，被面板過風所殺；第十二種叫骨生蟲，被味道過風所殺；第十三種叫赤口蟲，被脈搏過風所殺；第十四種叫針刺蟲，被慾望過風所殺；第十五種叫脈行食蟲，被骨頭過風所殺；第十六種叫必波羅蟲（一種蟲名），被食物的力量風所殺；第十七種叫堅口蟲，被特牛風所殺；第十八種叫無毛蟲，被污垢所作的風所殺；第十九種叫鍼口蟲，被潮濕過風所殺；第二十種叫胃穿破蟲，被大便過多所產生的風所殺；第二十一種叫不行蟲，被食物混合的風所殺；第二十二種叫屎散蟲，被牙齒咬破所產生的風所殺；第二十三種叫三節蟲，在喉嚨聚集時被喉集風所殺；第二十四種叫腸破蟲，在下行時被下行風所殺；第二十五種叫塞脹蟲，在上行時被上行風所殺；第二十六種叫金蟲，被三廂風所殺；第二十七種叫糞門熟蟲，一節一節行走時被節節行風所殺；第二十八種叫皮作蟲，被心念過風所殺；第二十九種叫脂嘴蟲，被散亂的風所殺；第三十種叫和集蟲，被開合的風所殺。
【English Translation】 English version: Signs of approaching death appear: seeing the moon during the day, seeing the sun at night, not seeing one's own shadow, hearing unpleasant sounds for no reason, the nose collapsing and becoming crooked, the hair becoming tangled, contracting diseases that cause fever and lead to certain death, feeling as if the entire body is being steamed, experiencing all four hundred and four diseases, feeling only the four hundred and four diseases afflicting the entire body, as if being burned and cooked in a pit of fire. Eighty kinds of worms are in the body, all the body's channels, tendons, skin, fat, and flesh are filled with these worms, and eighty kinds of winds kill these worms. These eighty kinds of worms are killed by eighty kinds of winds. What are these eighty? The first is called 'Hair Worm,' killed by 'Excessive Hair Wind'; the second is called 'Black Mouth Worm,' killed by 'Anytime Wind'; the third is called 'Weak Worm,' killed by 'Dreaming of Chaotic Wind'; the fourth is called 'Strong Action Worm,' killed by 'Intolerable Wind'; the fifth is called 'Confused Action Worm,' the color of the worm is like a character, killed by 'Character Action Wind'; the sixth is called 'Fire Color Action Worm,' killed by 'Taste Pressing Wind'; the seventh is called 'Slippery Worm,' killed by 'Excessive Iron Wind'; the eighth is called 'River Floating Worm,' on feces, killed by 'Feces Upper Wind'; the ninth is called 'Jumping Worm,' walking on the anus, killed by 'Anus Walking Wind'; the tenth is called 'Distinguishing Seeing Worm,' recalling the past, killed by 'Recollection Excessive Wind'; the eleventh is called 'Foul Odor Worm,' killed by 'Skin Excessive Wind'; the twelfth is called 'Bone Born Worm,' killed by 'Taste Excessive Wind'; the thirteenth is called 'Red Mouth Worm,' killed by 'Pulse Excessive Wind'; the fourteenth is called 'Needle Prick Worm,' killed by 'Desire Excessive Wind'; the fifteenth is called 'Pulse Walking Eating Worm,' killed by 'Bone Excessive Wind'; the sixteenth is called 'Bippala Worm' (a type of worm), killed by 'Food Strength Wind'; the seventeenth is called 'Firm Mouth Worm,' killed by 'Special Cow Wind'; the eighteenth is called 'Hairless Worm,' killed by 'Filth Action Wind'; the nineteenth is called 'Needle Mouth Worm,' killed by 'Dampness Excessive Wind'; the twentieth is called 'Stomach Piercing Worm,' killed by the wind produced by excessive stool; the twenty-first is called 'Non-Walking Worm,' killed by 'Food Mixture Wind'; the twenty-second is called 'Stool Scattering Worm,' killed by the wind produced by teeth breaking; the twenty-third is called 'Three Section Worm,' gathering in the throat, killed by 'Throat Gathering Wind'; the twenty-fourth is called 'Intestine Piercing Worm,' moving downwards, killed by 'Downward Moving Wind'; the twenty-fifth is called 'Clogging Swelling Worm,' moving upwards, killed by 'Upward Moving Wind'; the twenty-sixth is called 'Gold Worm,' killed by 'Three Chamber Wind'; the twenty-seventh is called 'Anus Ripe Worm,' walking section by section, killed by 'Section by Section Walking Wind'; the twenty-eighth is called 'Skin Action Worm,' killed by 'Mind Excessive Wind'; the twenty-ninth is called 'Fat Lip Worm,' killed by 'Scattered Wind'; the thirtieth is called 'Gathering Worm,' killed by 'Opening and Closing Wind'.
；三十一名惡臭蟲，送閉風殺；三十二名五風共未蟲，藏集風殺；三十三名筑筑蟲，藏散風殺；三十四名藏華蟲，行去來住走作風殺。次名大諂蟲、蛇蟲、黑蟲、大食蟲、暖行蟲、眼耳、鼻蟲，身風所殺；次名舐骨蟲、瞻過風殺；次名黑足蟲，冷沫過風殺；次名密割蟲，髓過風殺；次名腦蟲，依爪風殺；次名髑髏行蟲，依足一廂風殺；次名頭骨行蟲，不覺作風殺；次名煩惱與蟲，破壞風殺；次名耳行蟲，行劈風殺；次名家旋身蟲，塊過風殺；次名脂遍行蟲，破髀風殺；次名涎灑蟲，破節風殺；次名囓齒骨蟲，髀破不覺風殺；次名涎食蟲，力爛風殺；次名唾冷沫蟲，筋推柱風殺；次名吐蟲，十和漂內行旋風殺；次名密醉蟲，密亂風殺；次名六味悕望蟲，毛爪屎壞風殺；次名抒氣蟲，精出風殺；次名增味蟲，破壞作風殺；次名夢悕望蟲，寬柱風殺；次名毛生蟲，干屎作風殺；次名善味蟲，一廂縛風殺；次名蟲母蟲，六鷲風殺；次名毛光蟲，一切身份作風殺；次名毛食蟲，健壞風殺；次名習習蟲，一切動身份風殺；次名酢蟲，熱作風殺；次名瘡生蟲，和集風殺；次名粥粥蟲，下上風殺；次名筋閉蟲，命風所殺，若人命風並屎出時，彼人即死；次名脈動蟲，閉風所殺。
「一切眾生臨欲死時，如是等蟲、如是等風，不相
【現代漢語翻譯】 現代漢語譯本： 第三十一名叫惡臭蟲，被送閉風殺死；第三十二名叫五風共未蟲，藏集風殺死它；第三十三名叫筑筑蟲，藏散風殺死它；第三十四名叫藏華蟲，因行走、來去、居住、走動、勞作而引起的風殺死它。接下來是叫大諂蟲、蛇蟲、黑蟲、大食蟲、暖行蟲、眼耳鼻蟲的，被身體的風殺死；接下來是叫舐骨蟲的，被瞻過風殺死；接下來是叫黑足蟲的，被冷沫過風殺死；接下來是叫密割蟲的，被髓過風殺死；接下來是叫腦蟲的，被依爪風殺死；接下來是叫髑髏行蟲的，被依足一廂風殺死；接下來是叫頭骨行蟲的，在不覺中被作風殺死；接下來是叫煩惱與蟲的，被破壞風殺死；接下來是叫耳行蟲的，被行劈風殺死；接下來是叫家旋身蟲的，被塊過風殺死；接下來是叫脂遍行蟲的，被破髀風殺死；接下來是叫涎灑蟲的，被破節風殺死；接下來是叫囓齒骨蟲的，在髀破不覺中被風殺死；接下來是叫涎食蟲的，被力爛風殺死；接下來是叫唾冷沫蟲的，被筋推柱風殺死；接下來是叫吐蟲的，被十和漂內行旋風殺死；接下來是叫密醉蟲的，被密亂風殺死；接下來是叫六味悕望蟲的，被毛爪屎壞風殺死；接下來是叫抒氣蟲的，被精出風殺死；接下來是叫增味蟲的，被破壞作風殺死；接下來是叫夢悕望蟲的，被寬柱風殺死；接下來是叫毛生蟲的，被幹屎作風殺死；接下來是叫善味蟲的，被一廂縛風殺死；接下來是叫蟲母蟲的，被六鷲風殺死；接下來是叫毛光蟲的，被一切身份作風殺死；接下來是叫毛食蟲的，被健壞風殺死；接下來是叫習習蟲的，被一切動身份風殺死；接下來是叫酢蟲的，被熱作風殺死；接下來是叫瘡生蟲的，被和集風殺死；接下來是叫粥粥蟲的，被下上風殺死；接下來是叫筋閉蟲的，被命風殺死，如果人的命風和屎一起排出時，這個人就會死亡；接下來是叫脈動蟲的，被閉風殺死。 『一切眾生臨近死亡的時候，像這些蟲、像這些風，不相……』
【English Translation】 English version: The thirty-first is called Foul Odor Worm, killed by the Sent Closing Wind; the thirty-second is called Five Winds Together Not Yet Worm, hidden and gathered, killed by the Wind; the thirty-third is called Building Building Worm, hidden and scattered, killed by the Wind; the thirty-fourth is called Hidden Splendor Worm, killed by the wind caused by walking, coming and going, dwelling, moving, and working. Next are those called Great Flattery Worm, Snake Worm, Black Worm, Great Eating Worm, Warm Moving Worm, Eye-Ear-Nose Worm, killed by the body's wind; next is called Licking Bone Worm, killed by the Contemplating Passing Wind; next is called Black Foot Worm, killed by the Cold Foam Passing Wind; next is called Secret Cutting Worm, killed by the Marrow Passing Wind; next is called Brain Worm, killed by the Relying on Claw Wind; next is called Skull Moving Worm, killed by the Relying on Foot One Side Wind; next is called Head Bone Moving Worm, unknowingly killed by the Acting Wind; next is called Affliction and Worm, killed by the Destroying Wind; next is called Ear Moving Worm, killed by the Moving Splitting Wind; next is called Home Revolving Body Worm, killed by the Lump Passing Wind; next is called Fat Pervading Moving Worm, killed by the Broken Thigh Wind; next is called Saliva Spilling Worm, killed by the Broken Joint Wind; next is called Gnawing Tooth Bone Worm, unknowingly killed by the Wind when the thigh is broken; next is called Saliva Eating Worm, killed by the Strength Rotten Wind; next is called Spitting Cold Foam Worm, killed by the Sinew Pushing Pillar Wind; next is called Vomiting Worm, killed by the Ten Harmonious Drifting Inner Moving Revolving Wind; next is called Secretly Drunk Worm, killed by the Secretly Confused Wind; next is called Six Flavors Yearning Worm, killed by the Hair Nail Excrement Ruining Wind; next is called Expressing Qi Worm, killed by the Essence Exiting Wind; next is called Increasing Flavor Worm, killed by the Destroying Acting Wind; next is called Dream Yearning Worm, killed by the Wide Pillar Wind; next is called Hair Growing Worm, killed by the Dry Excrement Acting Wind; next is called Good Flavor Worm, killed by the One Side Bound Wind; next is called Worm Mother Worm, killed by the Six Vulture Wind; next is called Hair Light Worm, killed by all the Body Parts Acting Wind; next is called Hair Eating Worm, killed by the Healthy Ruining Wind; next is called Habitual Habitual Worm, killed by all the Moving Body Parts Wind; next is called Vinegar Worm, killed by the Hot Acting Wind; next is called Sore Growing Worm, killed by the Harmonious Gathering Wind; next is called Gruel Gruel Worm, killed by the Lower Upper Wind; next is called Sinew Closing Worm, killed by the Life Wind, if a person's life wind and excrement are expelled together, that person will die; next is called Pulse Moving Worm, killed by the Closing Wind. 'When all sentient beings are about to die, these worms, these winds, do not mutually...'
應風而殺彼蟲。如是阿鼻地獄之人，顛倒惡業，如是下上顛倒風吹。彼惡業故，作大力風，遍吹其身。此如是等八十種風殺八十種蟲，如相應殺、如顛倒殺。有風名為必波羅針，能令一切身份乾燥，如以機關用壓甘蔗，一切血干、一切脈閉、一切筋斷、一切髓洋，受大苦惱。惡業行人阿鼻之人臨欲死時，彼蟲欲死則見有色，阿鼻之人見地獄相，如見屋舍黑幕所覆，一廂火起，次第周遍，黑幕屋內一切焰燃。彼人如是見屋燃已，驚怖戰恐皺面呻喚，兩手亂動、眼轉涎出、囓齒作聲、兩唇相觸。彼人更復見第二色大黑闇聚，轉復驚恐，多饒師子虎豹、熊羆及蛇蟒等，極生怖畏。大高山上欲墮險岸，屎污床敷，畏墮彼山，申手向上，諸親見已，皆言此人手摩虛空。如是病人見彼山林巖崖窟穴，多饒柳樹，火焰熾燃，欲墮其上，心生驚怖踧聲唱喚，復更失糞，眼目動轉恐怖皺面，眼中淚出遍身毛起，如棘刺針卵縮卻入，口中涎出。
「然後此人四大怒盛，四者所謂：地界、水界、火界、風界。地界瞋怒：一切身份不堅破壞，如兩石間壓水聚沫，如壓沙摶，一切身骨、身份脈道斷絕散壞，普彼人身受第一苦。如是地界瞋怒故爾。以惡業故，水界瞋怒：咽喉不利、抒氣欲死、筋肉皆緩，見大水漂流入眼耳。火界瞋怒：自見其
【現代漢語翻譯】 現代漢語譯本 因風而殺死那些蟲子。就像阿鼻地獄（Avici Hell，佛教地獄中最苦之處）中的人，由於顛倒的惡業，受到上下顛倒的風吹。因為這些惡業，產生了強大的風，吹遍他們的全身。這些風就像八十種不同的風殺死八十種不同的蟲子一樣，以相應的方式殺死他們，以顛倒的方式殺死他們。有一種風名為必波羅針（Bipula needle），能使全身乾燥，就像用機器壓榨甘蔗一樣，所有的血都乾涸，所有的脈絡都閉塞，所有的筋都斷裂，所有的骨髓都流出，承受巨大的痛苦。作惡業的人，阿鼻地獄中的人在臨死的時候，那些蟲子將死的時候會看到顏色，阿鼻地獄中的人會看到地獄的景象，就像看到房屋被黑色的帷幕覆蓋，一側燃起火焰，逐漸蔓延，黑幕內的所有地方都被火焰燃燒。那個人看到房屋燃燒后，驚恐戰慄，面容皺縮，呻吟呼喚，雙手亂動，眼睛轉動，流出口水，牙齒咬緊，雙唇緊閉。那個人又看到第二種景象，一大團黑暗聚集，更加驚恐，其中有很多獅子、老虎、豹子、熊、羆以及蛇蟒等，極度恐懼。感覺自己要從高山上墜落到危險的懸崖邊，糞便玷汙了床鋪，害怕墜落到那座山上，伸手向上抓，親人們看到后，都說這個人用手在空中亂抓。像這樣的病人看到那片山林、巖石、懸崖、洞穴，長滿了柳樹，火焰熾烈燃燒，想要墜落到上面，心中驚恐，發出踧聲叫喊，再次失禁，眼珠轉動，面容恐怖皺縮，眼中流出眼淚，全身的毛髮豎起，像棘刺一樣，針卵縮回體內，口中流出口水。 然後這個人四大（四大元素，即地、水、火、風）變得狂暴。四者指的是：地界、水界、火界、風界。地界發怒：全身變得不堅固，破壞，就像兩塊石頭之間擠壓水中的泡沫，就像擠壓沙土一樣，全身的骨骼、身體的各個部分、脈絡都斷裂散壞，這個人承受著第一種痛苦。這是地界發怒造成的。因為惡業的緣故，水界發怒：咽喉不利，喘不過氣來，快要死了，筋肉都鬆弛，看到大水漂流進入眼睛和耳朵。火界發怒：自己看到自己的
【English Translation】 English version They are killed by the wind. Like the people in Avici Hell (Avici Hell, the most painful place in Buddhist hells), due to their inverted evil karma, they are blown by the wind in an inverted manner. Because of these evil karmas, a powerful wind arises, blowing all over their bodies. These winds are like eighty different winds killing eighty different kinds of insects, killing them in a corresponding way, killing them in an inverted way. There is a wind called Bipula needle, which can dry up the whole body, just like using a machine to squeeze sugarcane, all the blood dries up, all the veins are blocked, all the tendons are broken, all the marrow flows out, and they suffer great pain. Those who commit evil deeds, the people in Avici Hell, when they are about to die, the insects will see colors when they are about to die, and the people in Avici Hell will see the scenes of hell, as if they see houses covered by black curtains, with flames rising on one side, gradually spreading, and all places inside the black curtains are burned by flames. After that person sees the house burning, they are terrified and trembling, their faces are wrinkled, they groan and shout, their hands move randomly, their eyes roll, saliva flows out, their teeth clench, and their lips are pressed together. That person then sees a second scene, a large mass of darkness gathering, becoming even more terrified, with many lions, tigers, leopards, bears, and pythons, causing extreme fear. They feel like they are about to fall from a high mountain to a dangerous cliff, feces stain the bedding, they are afraid of falling to that mountain, they reach out their hands upwards, and their relatives, seeing this, all say that this person is waving their hands in the air. Such a patient sees that mountain forest, rocks, cliffs, caves, full of willow trees, with flames burning fiercely, wanting to fall on it, their heart is terrified, they cry out with a 'chu' sound, they lose control of their bowels again, their eyes roll, their face is terrified and wrinkled, tears flow from their eyes, the hair all over their body stands on end, like thorns, the needle eggs shrink back into the body, and saliva flows from their mouth. Then this person's Four Great Elements (the four elements, namely earth, water, fire, and wind) become violent. The four refer to: the earth element, the water element, the fire element, and the wind element. The earth element becomes angry: the whole body becomes unstable and breaks down, like squeezing foam in water between two stones, like squeezing sand, all the bones, parts of the body, and veins are broken and scattered, and this person suffers the first kind of pain. This is caused by the anger of the earth element. Because of evil karma, the water element becomes angry: the throat is blocked, they cannot breathe, they are about to die, the muscles are relaxed, and they see a large amount of water drifting into their eyes and ears. The fire element becomes angry: they see their own
身在大屋中而被燒燃，受大苦惱，一切身份受堅硬苦，以受苦故呻喚回轉，手足亂動、頭不暫住。風界瞋怒：有堅澀觸，種種輕冷，一切身份堅硬閉塞，種種能吹，輕者上去如升虛空，墮大險岸，冷能攣縮一切筋卷。彼人四大，臨欲死時四大力盛，如是四大毒蛇瞋怒，受如是等種種苦惱，彼苦惱者無有譬喻。彼人如是一切身份皆悉破壞，如水沫塊水漂燒等，受第一苦，把挽臥敷，手摩虛空。現在心滅，中有心生，如在山頂，放身墮地，既離山頂，無所攀捉，空中轉行。彼人如是生在中有，如印相似，中有心生於彼則見惡面手足豬象驢馬、熊羆虎豹、師子蛇蟒、野干狗犬之屬，閻魔羅人手捉種種可畏器仗，打其身體。唯罪人見，餘人不見。如是見故，極皺面眼如油漸盡，然亦漸滅。彼惡業人如是死滅，中有色生，不見不對，其身猶如八歲小兒，即死即倒。即于倒時，閻魔羅人之所執持焰燃鐵罥，繫縛其咽，反束兩手，東西南北四維上下，見火焰燃。見彼火中種種惡面閻魔羅人火中沸熱，手執種種可畏器仗而打其身。彼人既見反縛其臂，極大怖畏，閻魔羅人呵責罪人，既呵責已，將向南廂，懊惱啼哭，而說偈言：
「『我離世間命， 如癡無伴行， 惡人將我去， 周匝饒惡人。 一切唯火焰， 遍空無
【現代漢語翻譯】 現代漢語譯本： 身處在大房子中卻被火焰燃燒，承受巨大的苦惱，全身各處都感受到堅硬的痛苦，因為受苦而呻吟翻滾，手腳胡亂揮動，頭部無法片刻安寧。風界（四大元素中的風元素）發怒：帶來堅硬澀滯的觸感，各種各樣的輕微寒冷，全身各處都感到堅硬閉塞，各種各樣的風能夠吹動，輕的能讓人像升到虛空中一樣，墜落到危險的懸崖邊，寒冷能夠使一切筋脈攣縮捲曲。這個人臨死的時候，四大（地、水、火、風）的力量變得強盛，就像四大毒蛇發怒一樣，承受著這樣種種的苦惱，這樣的苦惱是無法用言語來比喻的。這個人全身各處都完全破壞，就像水面的泡沫、泥土塊被水沖走、被火燒燬一樣，承受著極大的痛苦，只能抓住、拉扯身下的臥具，雙手在空中亂抓。現在的心識滅去，中陰（死亡和投胎之間的過渡狀態）的心識產生，就像站在山頂上，身體掉落下來一樣，既然離開了山頂，就沒有任何可以攀抓的地方，在空中旋轉飄蕩。這個人就這樣生在中陰之中，就像印章一樣，中陰的心識產生后，就會看到醜惡的面孔、手腳、豬、象、驢、馬、熊、羆、虎、豹、獅子、蛇、蟒、野干、狗、犬之類，閻魔羅人（地獄的獄卒）手中拿著各種各樣可怕的武器，擊打他的身體。只有罪人才會看到這些景象，其他人是看不到的。因為看到這些景象，極度皺眉，眼睛就像油燈的油即將耗盡一樣，漸漸熄滅。這個作惡的人就這樣死去，中陰身產生，看不見也聽不見，他的身體就像八歲的小孩一樣，立即死去，立即倒下。就在倒下的時候，閻魔羅人拿著燃燒著火焰的鐵鉤，捆綁住他的咽喉，反綁住他的雙手，在東西南北四維上下，看到火焰燃燒。看到那火焰中各種醜惡面孔的閻魔羅人在火中沸騰，手中拿著各種各樣可怕的武器擊打他的身體。這個人看到自己被反綁著手臂，感到極大的恐懼，閻魔羅人呵斥罪人，呵斥完畢后，將他帶向南廂，他懊惱地啼哭，並且說出偈頌： 『我離開世間的生命，就像愚癡的人沒有伴侶一樣行走，惡人將我帶走，周圍都是惡人。一切都是火焰，遍佈天空，沒有...
【English Translation】 English version: Being in a large house and being burned, suffering great distress, all parts of the body experiencing hard suffering, moaning and turning due to suffering, hands and feet moving亂動, head not staying still for a moment. The Wind Element (one of the four great elements) is angered: having a hard, astringent touch, various slight chills, all parts of the body feeling hard and blocked, various winds able to blow, the light ones able to rise up as if ascending into empty space, falling onto dangerous cliffs, the cold able to contract and curl all the tendons. When that person is about to die, the power of the four elements (earth, water, fire, wind) becomes strong, like the four poisonous snakes being angered, enduring such various distresses, such distresses cannot be described with metaphors. All parts of that person's body are completely destroyed, like foam on water, clumps of earth being washed away by water, being burned by fire, enduring extreme suffering, only able to grab and pull at the bedding beneath them, hands grasping at empty space. The present consciousness ceases, the intermediate state (the transitional state between death and rebirth) consciousness arises, like standing on a mountaintop and falling down, since leaving the mountaintop, there is nothing to grasp onto, spinning and drifting in the air. That person is thus born in the intermediate state, like a seal, when the intermediate state consciousness arises, they will see ugly faces, hands and feet, pigs, elephants, donkeys, horses, bears, brown bears, tigers, leopards, lions, snakes, pythons, jackals, dogs, and canines, Yama's (the lord of death) people holding various terrifying weapons in their hands, striking their body. Only the sinful see these things, others do not see them. Because of seeing these things, they frown extremely, their eyes like an oil lamp about to run out of oil, gradually extinguishing. That evil-doing person thus dies, the intermediate state body arises, unable to see or hear, their body like an eight-year-old child, immediately dying, immediately falling. At the moment of falling, Yama's people holding flaming iron hooks, binding their throat, tying their hands behind their back, in the four directions, up and down, seeing flames burning. Seeing in those flames various ugly-faced Yama's people boiling in the fire, holding various terrifying weapons in their hands and striking their body. That person, seeing their arms bound behind their back, feels extreme fear, Yama's people scolding the sinful, after scolding, taking them to the southern chamber, they cry out in distress, and speak this verse: 'I depart from the life of the world, like a foolish person walking without a companion, evil people take me away, surrounded by evil people. Everything is flames, filling the sky, without...
中間， 四方及四維， 地界無空處。 去處不自在， 彼處不可知， 曠野漂我去， 無一切伴侶。 無人見安慰， 無救脫我苦， 無力無自在， 燒身極受苦。 送我不自在， 不知何處去， 遍身一切處， 皆以鐵繫縛。 非物非知識、 非妻亦非子， 無人來救我， 以嫌我惡故。 失法無歸救， 苦惱破壞心， 閻魔羅縛我， 歸救不可得。 瞋我故如是， 與我多急苦， 何人是誰遣？ 遍縛我身體。 我今如是見， 行物不動物， 如是一切處， 大火悉充滿。 一切地界處， 惡人皆遍滿， 我今無所歸， 孤獨無同伴。 在惡處闇中， 入大火焰聚， 我于虛空中， 不見日月星。 此一切顛倒， 一切普闇覆， 一切五根等， 皆悉顛倒見。 鉤我身一切， 破裂受大苦， 我無所歸依， 云何而得脫？ 增長苦惱聚， 一切周匝人， 唸唸增聚苦， 身心皆受苦， 苦惱逼我身， 更無餘同伴。』
「閻魔羅人聞惡業人所說偈已，以瞋怒心，答自惡業所誑人曰：
「『汝前已作惡， 后何用思量， 前
【現代漢語翻譯】 現代漢語譯本 中間， 四方和四維（四正方和四隅方），地界沒有空曠之處。 想去的地方不能隨意，要去的地方也不可知曉， 在曠野中漂泊，沒有任何伴侶。 沒有人來安慰，沒有人能救我脫離痛苦， 沒有力量，也不得自在，被焚燒身體，極其痛苦。 被送往不能自主的地方，不知道要去哪裡， 全身的每一處，都被鐵鏈束縛。 既不是財物，也不是知識，不是妻子，也不是兒子， 沒有人來救我，因為嫌棄我的罪惡。 失去正法，沒有歸宿和救助，苦惱破壞了我的心， 閻魔羅（Yamaraja，冥界之王）束縛著我，想要尋求救助卻不可得。 因為憎恨我，所以這樣對我，給我許多急迫的痛苦， 什麼人？是誰派遣的？遍身束縛著我的身體。 我現在這樣看見，能行走的和不能行走的， 像這樣的一切地方，都被大火充滿。 一切地界之處，惡人都遍佈， 我現在無處可歸，孤獨沒有同伴。 在惡劣之處的黑暗中，進入巨大的火焰堆， 我在虛空中，看不見太陽、月亮和星星。 這一切都顛倒了，一切都被黑暗覆蓋， 一切五根（眼、耳、鼻、舌、身）等，都顛倒地看見。 用鉤子鉤住我的身體，破裂，承受巨大的痛苦， 我沒有可以歸依的地方，要怎樣才能脫離？ 增長苦惱的聚集，一切周圍的人， 唸唸都在增長聚集痛苦，身心都在承受痛苦， 苦惱逼迫我的身體，再沒有其他的同伴。』
「閻魔羅（Yamaraja，冥界之王）的手下聽了作惡之人所說的偈頌后，以嗔怒之心，回答被自己惡業所迷惑的人說：
『你之前已經作惡，之後再思量又有什麼用呢，之前
【English Translation】 English version In the middle, The four directions and four intermediate directions (the four cardinal directions and four diagonal directions), the realm of earth has no empty space. The place to go is not free, the place to go is also unknowable, Wandering in the wilderness, without any companions. No one comes to comfort, no one can save me from suffering, Without strength, and without freedom, burning the body, extremely suffering. Being sent to a place where one cannot be free, not knowing where to go, Every part of the whole body is bound by iron chains. Neither possessions, nor knowledge, neither wife, nor children, No one comes to save me, because they嫌棄(xián qì, dislike) my sins. Losing the Dharma, without refuge or help, suffering destroys my heart, Yamaraja (閻魔羅, King of the Underworld) binds me, seeking help is unattainable. Because of hating me, so treat me like this, giving me much urgent suffering, Who is it? Who sent them? Binding my body all over. I see it like this now, those who can walk and those who cannot, Like this, all places are filled with great fire. Every place in the realm of earth is filled with evil people, I have nowhere to return now, alone without companions. In the darkness of the evil place, entering a great pile of flames, In the void, I cannot see the sun, moon, and stars. All of this is reversed, all is covered by darkness, All five roots (eyes, ears, nose, tongue, body), see everything reversed. Hooking my whole body, tearing it apart, enduring great suffering, I have nowhere to take refuge, how can I escape? Increasing the accumulation of suffering, all the people around, Every thought increases the accumulation of suffering, body and mind are suffering, Suffering oppresses my body, there are no other companions.』
'Yamaraja's (閻魔羅, King of the Underworld) people, hearing the verse spoken by the evil-doer, with an angry heart, replied to the one deluded by his own evil deeds, saying:
『You have already done evil before, what is the use of thinking about it later, before
為癡所誑， 今悔何所及？ 汝所作惡業， 惡中之大惡， 不善中不善， 苦中之大苦。 或劫或減劫， 大火燒汝身， 癡人已作惡， 今何用生悔？ 非是天修羅、 揵闥婆龍鬼， 業罥所繫縛， 無人能救汝。 若人為業縛， 被縛在地獄， 送到不自在， 一切因緣行。 汝作惡中惡， 此惡第一惡， 造殺母惡業， 此業已決定。 若人本所生， 父身份增長， 彼父不自在， 汝惡以刀殺。 三界最為勝， 一切過已離， 一切縛解脫， 汝于彼作惡。 一切法之藏， 能開解脫門， 汝惡人破僧， 彼果今此受。 一切使已過， 一切結已舍， 癡人殺羅漢， 彼果今此受。 諸法中如火， 破壞實語寶， 汝常妄語說， 彼果今此受。 迭相破壞義， 唸唸中憶念， 汝作兩舌說， 彼果如是受。 如刀如火毒， 惡中第一熱， 汝常惡口說， 彼果今此受。 前後顛倒句， 無義不相應， 汝多綺語說， 彼果今此受。 眾生無自在， 常愛命怖畏， 汝多殺眾生， 今受苦惡果。 貪心陵他人，
【現代漢語翻譯】 現代漢語譯本 被愚癡所迷惑，如今後悔又有什麼用呢？ 你所造作的惡業，是惡中最惡的， 是不善中最不善的，是痛苦中最大的痛苦。 或者經歷劫，或者經歷減劫，大火將焚燒你的身體， 愚癡的人已經造作了惡業，現在後悔又有什麼用呢？ 不是天（deva），不是阿修羅（asura），不是乾闥婆（gandharva），不是龍（naga），不是鬼（preta）， 被業的羅網所束縛，沒有人能夠救你。 如果人被業力束縛，被束縛在地獄中， 被送到不自由的地方，一切都由因緣所決定。 你造作了惡中最惡的業，這是最惡的惡業， 造作了殺害母親的惡業，這個業已經決定了。 如果一個人本來所生，是父親身體的一部分增長而成， 而這個父親並不自由，你卻用刀殘忍地殺害了他。 對於三界（trayo dhātu）中最殊勝的，一切過失都已遠離的， 一切束縛都已解脫的聖者，你卻對他造作了惡業。 對於一切佛法（dharma）的寶藏，能夠開啟解脫之門的僧團（sangha）， 你這個惡人破壞僧團，這個果報現在就要承受。 對於一切煩惱都已超越，一切結縛都已捨棄的阿羅漢（arhat）， 愚癡的人殺害了阿羅漢，這個果報現在就要承受。 在一切法中如同火焰一般，破壞真實語言的寶貴， 你常常說虛妄的語言，這個果報現在就要承受。 互相破壞意義，唸唸之中都在憶念， 你造作兩舌的惡業，這個果報就是這樣承受的。 如同刀、如同火焰、如同毒藥，在惡中是最為熾熱的， 你常常說惡毒的語言，這個果報現在就要承受。 前後顛倒的語句，沒有意義不相應的話語， 你經常說綺語，這個果報現在就要承受。 眾生沒有自由，常常愛惜生命，畏懼死亡， 你多次殺害眾生，現在就要承受痛苦的惡果。 貪心侵陵他人，
【English Translation】 English version Deluded by ignorance, what use is there in regretting now? The evil deeds you have committed are the worst of evils, The most unwholesome of the unwholesome, the greatest of sufferings. Whether through a kalpa (aeon) or a reduced kalpa, a great fire will burn your body, A foolish person has already committed evil, what use is there in regretting now? Not a deva (god), not an asura (demigod), not a gandharva (celestial musician), not a naga (serpent), not a preta (hungry ghost), Bound by the net of karma, no one can save you. If a person is bound by karma, bound in hell, Sent to a place of no freedom, everything is determined by conditions. You have committed the worst of evils, this is the most evil of evils, You have committed the evil deed of killing your mother, this karma is now determined. If a person is born, growing from a part of the father's body, And that father is not free, you cruelly killed him with a knife. Towards the most supreme in the three realms (trayo dhātu), who has abandoned all faults, Who has been liberated from all bonds, you have committed evil. Towards the treasure of all dharma (teachings), the sangha (community) that can open the door to liberation, You, the evil person, have destroyed the sangha, and now you receive the consequences. Towards the arhat (enlightened being) who has transcended all defilements, who has abandoned all fetters, The foolish person has killed an arhat, and now you receive the consequences. Like fire among all dharmas, destroying the treasure of truthful speech, You often speak false words, and now you receive the consequences. Mutually destroying meaning, constantly remembering, You have committed the evil of divisive speech, and this is how you receive the consequences. Like a knife, like fire, like poison, the hottest among evils, You often speak harsh words, and now you receive the consequences. Inverted sentences, meaningless and inconsistent words, You often speak frivolous words, and now you receive the consequences. Beings have no freedom, constantly cherish life, and fear death, You have killed many beings, and now you receive the painful evil consequences. Greedily oppressing others,
而取他財物， 貪慾心故盜， 今時果報熟。 癡暗所覆故， 復作第二惡， 已作欲邪行， 何故今生悔？ 於他物慾得， 自多貪思惟， 彼物不可得， 今得如是果。 汝已多多瞋， 瞋猶多思惟， 如是得地獄， 何故今生悔？ 顛倒惡邪見， 二業已破壞， 汝以邪見心， 令他住邪見。 此等諸惡法， 從身口意生， 汝以癡心故， 自作向他說。 多多作惡已， 決定不善行， 今此處我執， 何故心生悔？ 如於大海中， 唯取一掬水， 此苦如一掬， 后苦如大海。 若人作惡業， 彼人不自愛， 惡業地獄煮， 不應念惡業。 惡人見惡行， 善人亦如是， 惡行憎善人， 如是生地獄。 癡人則舍善， 而入于不善， 汝癡人舍寶， 而取于石等。 饒種種好法， 佛寶等無量， 汝既得人身， 何故不樂法？ 常舍離惡人， 常有善心意， 求得於涅槃， 外道不能得。 初中后皆善， 於法常生樂； 初中後生苦， 是惡業果報。 如是常舍惡， 攀緣于善行， 舍惡業之人， 生處常受樂。
【現代漢語翻譯】 現代漢語譯本： 奪取他人財物， 因貪慾而盜竊，如今惡果成熟。 被愚癡黑暗所矇蔽，又造作第二種惡業， 已經做了邪淫之事，為何現在才後悔？ 對於他人的財物心生貪念，心中多是貪婪的思慮， 那些財物不可得，如今得到這樣的果報。 你已經多次生起嗔恨，嗔恨之心思慮過多， 這樣會墮入地獄，為何現在才後悔？ 顛倒的邪惡見解，兩種善業已經被破壞， 你以邪見之心，使他人也安住于邪見之中。 這些種種惡法，都是從身口意而生， 你因愚癡之心，自己造作也向他人宣說。 多次造作惡業之後，決定是不善的行為， 如今在此處我執深重，為何心中才生後悔？ 就像在大海之中，只取一捧水， 這痛苦如同一捧水，而將來的痛苦如大海一般。 如果有人造作惡業，那個人就是不愛惜自己， 惡業會在地獄中煎煮，不應該再憶念惡業。 惡人看見惡行，善人也是如此， 惡行會憎恨善人，這樣就會墮入地獄。 愚癡的人就捨棄善法，而進入不善之中， 你這愚癡的人捨棄珍寶，而去取石頭等物。 擁有種種美好的佛法，如佛寶（Buddha-ratna，指佛陀的教法）、法寶（Dharma-ratna，指佛陀的教法）、僧寶（Sangha-ratna，指僧團）等無量功德， 你既然得到了人身，為何不樂於佛法？ 常常舍離惡人，常常懷有善良的心意， 求得涅槃（Nirvana，解脫輪迴的境界），外道是不能得到的。 開始、中間、結尾都是善的，對於佛法常常生起喜樂； 開始、中間、結尾都生起痛苦，這是惡業的果報。 像這樣常常捨棄惡業，攀緣于善良的行為， 捨棄惡業的人，所生之處常常感受快樂。
【English Translation】 English version: Taking the property of others, Stealing due to greed, the karmic consequences now ripen. Covered by the darkness of ignorance, again creating a second evil deed, Having already committed sexual misconduct, why do you now regret it? Desiring the possessions of others, with much greedy contemplation, Those things being unattainable, now receiving such a result. You have been angry many times, with much contemplation of anger, Thus obtaining hell, why do you now regret it? Perverted and evil views, two kinds of good karma have been destroyed, With a mind of wrong views, you cause others to abide in wrong views. These various evil dharmas, arise from body, speech, and mind, Due to your ignorant mind, you create them yourself and speak of them to others. Having done many evil deeds, definitely unwholesome actions, Now here, with strong self-attachment, why does regret arise in your heart? Like taking only a handful of water from the great ocean, This suffering is like a handful, while future suffering is like the ocean. If a person creates evil karma, that person does not cherish themselves, Evil karma is cooked in hell, one should not dwell on evil karma. Evil people see evil actions, and so do good people, Evil actions hate good people, thus giving rise to hell. Ignorant people abandon goodness, and enter into unwholesomeness, You, ignorant person, abandon treasures, and take stones and the like. Possessing various good dharmas, such as the immeasurable Buddha-ratna (Buddha Jewel, referring to the teachings of the Buddha), Dharma-ratna (Dharma Jewel, referring to the teachings of the Buddha), Sangha-ratna (Sangha Jewel, referring to the monastic community), Since you have obtained a human body, why do you not delight in the Dharma? Always abandon evil people, always have good intentions, Seeking to obtain Nirvana (the state of liberation from the cycle of rebirth), which cannot be attained by non-Buddhists. Good in the beginning, middle, and end, always generating joy in the Dharma; Suffering arising in the beginning, middle, and end, this is the karmic result of evil deeds. Thus, always abandon evil, clinging to good actions, Those who abandon evil karma, in the place of birth, constantly experience happiness.
無始生死來， 惡業數數燒， 何故不疲倦， 愚癡屬癡心？ 汝前惡業燒， 后為大火燒， 惡業地獄因， 惡業人煮熟。 聞說惡業果， 心則應調伏， 況作惡業已， 如是燒煮苦。 如是等無量， 種種大苦惱， 汝于須臾間， 受如是苦惱。』
「閻魔羅使，如是呵責惡業行人。既呵責已，將向地獄極苦惡處，經無量時業罥所縛。彼人惡業，一切身份皆悉火燃，如樹內干，多時被燒。去地獄門，道里不遠，彼地獄處，不可譬喻。」爾時，世尊而說偈言：
「四角有四門， 廣長分分處， 燒煮不自在， 地獄人多倒。
「去彼二萬五千由旬，聞彼地獄無量堅惡啼哭之聲，堅苦無味，破壞可畏，無異相似。異地獄中生彼眾生，彼人若聞一切地獄所有苦惱皆悉不憶，聞此則死，何況未生地獄之人？彼地獄人，人世間中作惡業已，于中有中種種苦覆，復聞彼聲十倍悶絕。彼人如是苦惱無邊，身心苦惱，心更起亂如夢相似。彼人轉復近阿鼻住，以惡業故，寒風所吹，地下水中，人不曾觸，彼處無日，彼風勢力過劫盡風。彼風極冷，形此中雪，如冰無異。彼處水上，冷風更冷，以惡業故風如利刀，此風勢力能吹大山，高十由旬而令移散。如是
【現代漢語翻譯】 現代漢語譯本 『從無始以來的生死輪迴中，無數次的惡業焚燒著你， 為何你還不感到疲倦，仍然愚癡地執著于癡心呢？ 你之前所造的惡業焚燒著你，之後又被更大的火焰焚燒， 惡業是地獄的根源，惡業讓人在地獄中被煮熟。 聽到惡業的果報，內心就應該調伏， 更何況已經造作了惡業，遭受這樣燒煮的痛苦。 像這樣無量無邊的種種巨大苦惱， 你在極短的時間內，就要承受這樣的苦惱。』
『閻魔羅使者，這樣呵斥作惡業的人。呵斥完畢后，將他們帶往地獄極其痛苦的地方，經過無量的時間被業力的羅網所束縛。那些人的惡業，讓他們全身都被火焰燃燒，就像樹木內部乾燥，長時間被焚燒一樣。距離地獄之門，路程不遠，那地獄之處，無法用比喻來形容。』這時，世尊說了這樣的偈語：
『四角有四個門，廣闊而長，各自佔據一方， 在那裡燒煮不得自在，地獄裡的人們紛紛倒下。
『距離那裡二萬五千由旬（yóu xún，古印度長度單位），可以聽到那地獄中無數堅硬而惡劣的啼哭之聲，堅苦而無味，破壞力極強，令人畏懼，沒有其他地方可以與之相比。其他地獄中的眾生如果生到這裡，如果聽到一切地獄所有的苦惱都會完全忘記，聽到這裡的聲音就會死去，更何況是還未生到地獄的人呢？那些地獄中的人，在人世間造作了惡業之後，在中陰身階段被種種痛苦所覆蓋，又聽到這種聲音，會更加悶絕十倍。那些人像這樣苦惱無邊，身心都感到苦惱，內心更加混亂，就像做夢一樣。那些人越來越靠近阿鼻地獄（Ā bí dì yù，八大地獄中最下層），因為惡業的緣故，被寒風所吹，地下的水中，人們從未曾接觸過，那裡沒有太陽，那風的勢力超過了劫末的風。那風極其寒冷，形成的雪，像冰一樣沒有差別。那裡的水面上，冷風更加寒冷，因為惡業的緣故，風像鋒利的刀一樣，這種風的勢力能夠吹動大山，即使高十由旬也能讓它移動散開。像這樣』
【English Translation】 English version 'From beginningless cycles of birth and death, countless evil deeds have burned you, Why are you not weary, foolishly clinging to a deluded mind? Your previous evil deeds burn you, and afterwards, you are burned by a great fire, Evil deeds are the cause of hell, evil deeds cause people to be cooked in hell. Upon hearing of the consequences of evil deeds, the mind should be subdued, Especially since you have already committed evil deeds, and suffer such burning and cooking. Like this, immeasurable and various great sufferings, You will endure such suffering in a very short time.'
'The messengers of Yama (Yán mó luó, the lord of death), thus rebuke those who have committed evil deeds. After rebuking them, they take them to the extremely painful places of hell, bound by the net of karma for immeasurable time. The evil deeds of those people cause their entire bodies to be burned by fire, like a tree that is dry inside, burned for a long time. The distance to the gate of hell is not far, that place of hell is beyond comparison.' At that time, the World-Honored One spoke this verse:
'The four corners have four gates, wide and long, each occupying a part, There, burning and cooking is not free, and the people in hell fall down.'
'Two hundred and fifty thousand yojanas (yóu xún, an ancient Indian unit of distance) away from there, one can hear the sound of countless firm and evil cries from that hell, firm and bitter without taste, destructive and frightening, with no other place to compare. If beings from other hells are born there, if they hear all the sufferings of all the hells, they will completely forget them; hearing this sound, they will die, let alone those who have not yet been born into hell? Those people in hell, after committing evil deeds in the human world, are covered by various sufferings in the intermediate state, and hearing this sound, they will be even more suffocated tenfold. Those people suffer endlessly like this, their bodies and minds feel suffering, and their minds become even more chaotic, like a dream. Those people get closer and closer to Avici Hell (Ā bí dì yù, the lowest of the eight great hells), because of their evil deeds, they are blown by the cold wind, in the underground water, which people have never touched, there is no sun there, the power of that wind exceeds the wind at the end of a kalpa (jié, an aeon). That wind is extremely cold, forming snow, like ice without difference. On the water there, the cold wind is even colder, because of evil deeds, the wind is like a sharp knife, the power of this wind can blow away great mountains, even if they are ten yojanas high, causing them to move and scatter. Like this.'
惡風吹中有人，彼人寒苦，色等諸陰受極苦惱，如是苦惱不可譬喻。如劫盡時七日出熱，更一千倍勝熱悕望，此取因緣，則有有分，即彼悕望，中有陰滅而生異陰，有受陰生。譬如第二三十三天，五、四、三、二、一由旬等，業力自在，相似生身，頭面在下、足在於上，臨欲墮時，大力火焰抖擻打壞，經二千年皆向下行，未到阿鼻地獄之處。阿鼻地獄如是向下，在於中間未可往到。謂阿鼻者，阿鼻地獄欲界最下，從此欲界、色界上行，如是乃至阿迦尼吒，兩界已上更無有處。阿鼻地獄亦復如是，下更無處。墮彼處已，惡業力故，受極苦惱。如是阿鼻地獄之人，見大焦熱地獄罪人如見他化自在天處，相似不異。
「彼阿鼻獄多饒焰鬘，既生彼中先燒其頭，次燒其身，彼人如是頭身燒熱。今說少喻，如是焰鬘，須彌山王少時圍繞，並彼山王六萬眷屬，所有山河、陂池林樹皆能燒盡，唯地獄人久燒不死。今說少喻，譬如火煮鐵器極熱，置脂一渧，即時燒盡。如是如是，一逆罪業，阿鼻之火能燒人身，四天下處眾生及山、天、阿修羅、諸龍、山窟、洲林大海皆能燒燃。若人造作二逆惡業，能燒二海，如前說燒。若人造作三逆惡業，能燒三海；如是四業，能燒四海。彼身燒熱如鐵器燒，即于入時，更復輪山及大輪山，即于
【現代漢語翻譯】 現代漢語譯本：狂風吹襲著某些眾生，他們飽受寒冷之苦，色蘊等諸陰（五蘊：色、受、想、行、識）承受著極度的苦惱，這種苦惱無法用言語比喻。如同劫末之時七個太陽同時出現所帶來的酷熱，還要再勝過一千倍的熱度，他們仍然希望得到一絲清涼。這種渴求的因緣，使他們還有生存的意念，即是他們所希望的。當中有陰（中陰身）消滅，而生出另一種陰（新的五蘊），受陰（感受）也隨之產生。譬如第二重三十三天（欲界第二天），從五由旬、四由旬、三由旬、二由旬到一由旬不等，都由業力所支配，產生相似的身體，頭朝下、腳朝上，當他們將要墮落時，強大的火焰劇烈地抖動並摧毀他們，經過兩千年的時間才向下墜落，還未到達阿鼻地獄（無間地獄）之處。阿鼻地獄是如此的向下，在中間的眾生無法到達。所謂的阿鼻地獄，是欲界中最下層，從這個欲界向上，直到阿迦尼吒天（色界頂天），兩界之上再沒有其他地方。阿鼻地獄也是如此，向下也沒有更低的地方。墮入那個地方之後，由於惡業的力量，承受著極度的苦惱。阿鼻地獄中的眾生，看到大焦熱地獄的罪人，就像看到他化自在天（欲界第六天）一樣，覺得相似沒有區別。 那阿鼻地獄中充滿了火焰，當衆生剛生到那裡時，先燒他們的頭，然後燒他們的身體，他們就這樣頭身都被燒得滾燙。現在用一個小的比喻來說明，那樣的火焰，可以在短時間內圍繞須彌山王（佛教宇宙觀中的山），連同須彌山王的六萬眷屬，所有的山河、池塘、樹林都能燒盡，只有地獄中的人長時間被燒卻不會死去。現在用一個小的比喻來說明，譬如用火煮鐵器，燒得極熱，放一滴油脂進去，立刻就會燒盡。像這樣，僅僅一個逆罪（違背倫理道德的罪行），阿鼻地獄的火焰就能燃燒人的身體，甚至能燃燒四天下（小千世界）的眾生以及山、天、阿修羅（一種神道）、諸龍、山洞、洲林、大海。如果有人造作兩個逆罪的惡業，就能燃燒兩個大海，就像前面所說的燃燒一樣。如果有人造作三個逆罪的惡業，就能燃燒三個大海；如果造作四個逆罪的惡業，就能燃燒四個大海。他們的身體被燒得像燒紅的鐵器一樣，當他們進入時，又會遇到輪山和大輪山，立刻又會...
【English Translation】 English version: When evil winds blow upon certain beings, they suffer from intense cold. Their skandha of form (rupa), and other skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness) endure extreme torment, a suffering beyond comparison. It is like the heat of seven suns appearing at the end of a kalpa (cosmic cycle), a thousand times hotter, yet they still yearn for relief. This craving is the cause and condition for their continued existence, it is what they hope for. The intermediate existence (antarabhava) then ceases, and another skandha arises, the skandha of feeling (vedana) is born. For example, beings in the second Trayastrimsa Heaven (the second heaven of the desire realm), from five yojanas, four yojanas, three yojanas, two yojanas, to one yojana, are subject to the power of karma, and similar bodies are born, with their heads downward and feet upward. As they are about to fall, a great flame violently shakes and destroys them, and they descend for two thousand years, not yet reaching the Avici Hell (the hell of incessant suffering). The Avici Hell is so far down that beings in between cannot reach it. The so-called Avici Hell is the lowest level of the desire realm. From this desire realm, ascending upwards, even to Akanistha (the highest heaven of the form realm), there is no place beyond these two realms. The Avici Hell is also like this, there is no place lower. Having fallen into that place, due to the power of evil karma, they endure extreme suffering. The beings in Avici Hell see the sinners in the Great Burning Hell as if they were in the Paranirmita-vasavartin Heaven (the sixth heaven of the desire realm), seeing them as similar and not different. That Avici Hell is full of flame-garlands (jvala-mala). When beings are first born there, their heads are burned first, then their bodies are burned. Their heads and bodies are thus burned intensely. Now, to give a small analogy, such flames can surround Mount Sumeru (the central mountain in Buddhist cosmology) in a short time, along with its sixty thousand attendants, and all the mountains, rivers, ponds, forests, and trees can be burned to ashes, but the beings in hell are burned for a long time and do not die. Now, to give a small analogy, like a very hot iron pot being heated by fire, if you put a drop of oil in it, it will burn up immediately. In this way, just one act of heinous crime (an act that violates ethical and moral principles), the fire of Avici Hell can burn the human body, and can even burn the beings of the four continents (the small chiliocosm), as well as mountains, heavens, asuras (a type of deity), nagas (dragons), mountain caves, islands, forests, and the great ocean. If someone commits two heinous crimes, they can burn two oceans, just as described earlier. If someone commits three heinous crimes, they can burn three oceans; if they commit four heinous crimes, they can burn four oceans. Their bodies are burned like red-hot iron pots, and when they enter, they will encounter the Wheel Mountains and the Great Wheel Mountains, and immediately...
入時皆能燒盡。一切海畔所攝諸龍、大阿修羅、諸畜生眾，復有善業四天下處、欲界六天，聞地獄氣即皆消盡。何以故？以地獄人極大臭故。地獄臭氣何故不來？有二大山，一名出山，二名沒山，遮彼臭氣。彼惡臭氣無異相似。
「以惡業故，地獄寬廣。彼地獄中有焰嘴鳥，其嘴堅利、色白如冰，如是惡鳥于地獄中，一切罪人身皮脂肉骨髓皆食。復有異鳥火中而生、火中而行、火中而食，如是惡鳥食地獄人一切身肉，次破其骨；既破骨已，破肉飲血；彼飲血已，次飲其髓。彼地獄人唱喚悲號、啼哭悶絕。次復有鳥名火髻行，火所不燒，極大歡喜，破其頭已，先飲其血。次復有鳥名食髑髏，以火焰嘴破其髑髏而飲其腦。次復有鳥名為食舌，而食其舌及齒根肉，食已復生，新生柔軟如蓮華葉，如是復食，食已復生。次復有鳥名為拔齒，嘴如焰鉗，其鳥大力盡拔牙齒。次復有鳥名執咽喉，身甚微細，食其咽喉。次復有鳥名苦痛食，而食其肺。次復有鳥名食生藏，破其心已而飲其汁。次復有鳥名為脾聚，而食其脾。次復有鳥名腸內食，食其腸內。次復有鳥名喜背骨，破其背骨而飲其髓，飲已外出。次復有鳥名為脈藏，脈脈斷已，入脈孔中而飲其汁，受苦唱喚。次復有鳥名為針孔，嘴利如針而飲其血。次復有鳥名骨中住，
【現代漢語翻譯】 現代漢語譯本： 進入地獄時，一切都能被燒盡。所有海邊的龍族（Nāga，蛇神）、大阿修羅（Asura，非天）、各種畜生，以及擁有善業的四大天下之處、欲界六天，聞到地獄的氣味都會立即消散。為什麼呢？因為地獄眾生的身體極其惡臭。地獄的臭氣為什麼不散發出來呢？因為有兩座大山，一座名叫出山，一座名叫沒山，遮擋了那些臭氣。那些惡臭氣味沒有其他東西可以與之相比。
因為惡業的緣故，地獄非常寬廣。那地獄中有焰嘴鳥，它們的嘴巴堅硬鋒利，顏色像冰一樣白。這些惡鳥在地獄中，會吃掉所有罪人的面板、脂肪、肌肉、骨頭和骨髓。還有另一種鳥，在火焰中出生、在火焰中行走、在火焰中進食，這些惡鳥吃掉地獄眾生全身的肉，然後咬碎他們的骨頭；骨頭被咬碎后，再咬碎肌肉吸取血液；吸完血后，再吸取骨髓。那些地獄眾生慘叫悲號、啼哭昏厥。接著又有鳥名叫火髻行，不會被火焰燒傷，非常高興，啄破罪人的頭后，先喝他們的血。然後又有鳥名叫食髑髏，用火焰般的嘴巴啄破他們的頭骨，喝他們的腦髓。接著又有鳥名叫食舌，吃他們的舌頭和牙齒根部的肉，吃掉后又重新長出來，新長出來的舌頭柔軟如蓮花葉，就這樣反覆地吃，吃掉后又重新長出來。接著又有鳥名叫拔齒，嘴巴像火焰鉗子，用巨大的力量拔掉罪人的牙齒。接著又有鳥名叫執咽喉，身體非常細小，吃他們的咽喉。接著又有鳥名叫苦痛食，吃他們的肺。接著又有鳥名叫食生藏，啄破他們的心臟，喝他們的汁液。接著又有鳥名叫脾聚，吃他們的脾臟。接著又有鳥名叫腸內食，吃他們的腸子內部。接著又有鳥名叫喜背骨，啄破他們的背骨，喝他們的骨髓，喝完后飛出去。接著又有鳥名叫脈藏，把脈絡一根根咬斷，進入脈孔中吸取汁液，罪人痛苦地慘叫。接著又有鳥名叫針孔，嘴巴像針一樣鋒利，吸取他們的血液。接著又有鳥名叫骨中住，
【English Translation】 English version: Upon entering, everything is burned completely. All Nāgas (dragons) dwelling by the sea, great Asuras (demigods), all kinds of animals, and the four continents with good karma, along with the six heavens of the desire realm, upon smelling the scent of hell, immediately dissipate. Why is that? Because the beings in hell have extremely foul bodies. Why doesn't the stench of hell spread out? Because there are two great mountains, one named 'Emerging Mountain' and the other named 'Submerging Mountain,' which block that stench. That foul odor is unlike anything else.
Due to evil karma, hell is vast and wide. In that hell, there are birds with flaming beaks, their beaks are hard and sharp, and their color is as white as ice. These evil birds, in that hell, devour the skin, fat, flesh, bones, and marrow of all sinners. There is also another kind of bird, born in fire, walking in fire, and eating in fire. These evil birds eat all the flesh of the hell beings, then break their bones; after the bones are broken, they break the flesh and drink the blood; after drinking the blood, they drink the marrow. Those hell beings scream in agony, weep, and faint. Then there are birds named 'Fire-Crested Walker,' unharmed by fire, extremely delighted, breaking open their heads and drinking their blood first. Then there are birds named 'Skull-Eater,' breaking open their skulls with flaming beaks and drinking their brains. Then there are birds named 'Tongue-Eater,' eating their tongues and the flesh at the roots of their teeth, and after eating, they grow back, newly grown and soft like lotus leaves, and they eat them again and again, eating and regrowing. Then there are birds named 'Tooth-Puller,' with beaks like flaming tongs, using great strength to pull out their teeth. Then there are birds named 'Throat-Grasper,' with very tiny bodies, eating their throats. Then there are birds named 'Pain-Eater,' eating their lungs. Then there are birds named 'Raw-Organ-Eater,' breaking open their hearts and drinking their juices. Then there are birds named 'Spleen-Gatherer,' eating their spleens. Then there are birds named 'Intestine-Eater,' eating the insides of their intestines. Then there are birds named 'Bone-Delighter,' breaking open their backbones and drinking their marrow, and after drinking, they fly away. Then there are birds named 'Vein-Hider,' severing the veins one by one, entering the vein openings and drinking their juices, and the sinners scream in pain. Then there are birds named 'Needle-Hole,' with beaks as sharp as needles, drinking their blood. Then there are birds named 'Bone-Dweller,'
破其頰骨在內而食。次復有鳥名食肉皮，食其外皮。次復有鳥名為拔爪，拔一切甲。次復有鳥名為食脂，破其皮已而飲其脂。次復有鳥名為緩筋，破裂其筋，一切皆食。次復有鳥名為拔髮，拔其髮根。如是阿鼻地獄之處三千由旬，名惡鳥處，彼復更有異地獄人同共被食，如是無量百千年食，食已復生。彼人如是怖畏鳥食。
「阿鼻地獄一切苦網遮覆之處，既得脫已，望歸望救，次復更入名墮險岸受苦之處。普彼地獄十一焰聚周匝圍繞，孤獨無伴，業罥所縛，一切內外皆悉遮障，曠野中行。一切地獄諸苦惱中，勝苦欲到，疾走往詣，名墮險岸受苦之處。下足則洋，舉足則生，生則更軟，其觸甚苦，堅利苦惱，極大怖畏。如是怖畏，皺面喎口，手足身份一切消洋，然後次第到彼險岸。彼人彼處，墮于險岸，以惡業故，作風舉之，三千由旬，下未到地，雕鷲烏狗獯狐食之，風復更舉。彼惡風觸如火如刀，舉令在上，更復食之，如是上下，乃過無量百千年歲。
「若離彼處，更復走向旋轉印孔地獄之處，到彼處已，在下則有千輻輪生，輪金剛軸，焰利速轉。彼地獄人即于到時，其輪疾轉，一輪破身、一輪破頭，于彼破處熱焰脂出，兩眼消洋。復有二輪轉在兩肩，破兩肩骨，一切消洋。于其兩手各有一輪，其輪疾轉
【現代漢語翻譯】 現代漢語譯本 打破他們的頰骨，從內部開始吞噬。接著，又有名為『食肉皮』的鳥，吞食他們的外皮。然後，又有名為『拔爪』的鳥，拔掉他們所有的指甲。再接著，又有名為『食脂』的鳥，破開他們的面板，飲用他們的脂肪。又有名為『緩筋』的鳥，撕裂他們的筋，全部都吃掉。還有名為『拔髮』的鳥，拔掉他們的髮根。像這樣，阿鼻地獄（Avici Hell，佛教地獄中最底層）的這個地方有三千由旬（yojana，古印度長度單位），被稱為惡鳥之處，在那裡還有其他地獄的人一同被這些鳥吞食，這樣無量百千年地被吞食，吞食之後又復活。那些人就這樣恐懼地被鳥吞食。
『阿鼻地獄是一個被一切苦難之網覆蓋的地方，好不容易脫離了那裡，渴望歸宿，渴望救援，接著又進入名為『墮險岸』的受苦之處。那個地獄被十一堆火焰包圍，孤獨無伴，被業力的繩索束縛，一切內外都被遮蔽，在曠野中行走。在一切地獄的苦惱中，爲了到達更勝一籌的苦難，他們快速地前往名為『墮險岸』的受苦之處。腳踩下去就融化，抬起腳又重新生長，生長出來后更加柔軟，那種觸感極其痛苦，堅硬鋒利，苦惱至極，令人極度恐懼。在這種恐懼中，他們皺著眉頭，歪著嘴，手腳身體的各個部分都逐漸融化，然後才慢慢到達那個險岸。那些人因為惡業的緣故，被風吹起，在那個地方，三千由旬的高度，還沒有落到地面，就被雕、鷲、烏鴉、狗、獯狐（Hun fox，一種兇猛的狐貍）吞食，風又再次把他們吹起來。那惡風的觸感像火一樣，像刀一樣，把他們吹到空中，再次被吞食，就這樣上下反覆，經過無量百千年。』
『如果離開了那個地方，他們又走向旋轉印孔地獄之處，到達那裡后，在下面就會生出千輻輪，輪子的軸是金剛軸，火焰鋒利，旋轉迅速。那些地獄的人在到達的時候，輪子快速旋轉，一個輪子破開身體，一個輪子破開頭，在被破開的地方流出熱的油脂，兩眼融化。又有兩個輪子在兩肩旋轉，破開兩肩的骨頭，全部融化。在他們的兩手上，各有一個輪子，輪子快速旋轉』
【English Translation】 English version Breaking their cheekbones, devouring them from the inside. Then, there are birds named 'Flesh-Eating Skin' that eat their outer skin. Next, there are birds named 'Nail-Pullers' that pull out all their nails. Following that, there are birds named 'Fat-Eaters' that break open their skin and drink their fat. There are also birds named 'Tendon-Looseners' that tear their tendons apart, eating everything. And there are birds named 'Hair-Pullers' that pull out their hair roots. Thus, in this place of Avici Hell (Avici Hell, the deepest level of Buddhist hell), which spans three thousand yojanas (yojana, an ancient Indian unit of distance), known as the Place of Evil Birds, there are other hell beings who are also devoured by these birds. They are devoured in this way for immeasurable hundreds of thousands of years, and after being devoured, they are reborn. Those beings are terrified of being eaten by the birds.
'Avici Hell is a place covered by a net of all suffering. Having barely escaped from there, longing for refuge and salvation, they then enter a place of suffering called 'Falling on a Dangerous Shore'. That hell is surrounded by eleven piles of flames, solitary and without companions, bound by the ropes of karma, with everything inside and outside obstructed, walking in a wilderness. Among all the sufferings of hell, in order to reach an even greater suffering, they quickly go to the place of suffering called 'Falling on a Dangerous Shore'. When their feet step down, they melt; when they lift their feet, they regrow, and when they regrow, they are even softer. That touch is extremely painful, hard and sharp, extremely agonizing, and extremely terrifying. In this terror, they frown, twist their mouths, and the parts of their hands, feet, and bodies gradually melt away, and then they slowly reach that dangerous shore. Because of their evil karma, those beings are lifted up by the wind in that place, three thousand yojanas high, and before they reach the ground, they are devoured by eagles, vultures, crows, dogs, and Hun foxes (Hun fox, a fierce type of fox), and the wind lifts them up again. The touch of that evil wind is like fire, like a knife, lifting them into the air, and they are devoured again. They go up and down like this, passing through immeasurable hundreds of thousands of years.'
'If they leave that place, they then walk towards the Rotating Impaling Hole Hell. When they arrive there, a thousand-spoked wheel will appear below, with a vajra (vajra, a diamond or thunderbolt scepter) axle, the flames sharp and rotating rapidly. When those hell beings arrive, the wheel rotates quickly, one wheel breaking the body, one wheel breaking the head, and hot oil flows out from the broken places, and their eyes melt. There are also two wheels rotating on both shoulders, breaking the bones of both shoulders, and everything melts. On each of their hands, there is a wheel, and the wheel rotates quickly.'
猶如攢火，火生於手。有二種火：一是輪火，一是攢火。肉中出火，如是鐵輪焰燃疾轉，彼人身骨一切碎壞，疾轉破碎令如沙摶。又復背上火輪千輻，速疾而轉，從於背骨乃至跨骨到人根處。復有鐵鎖兩頭系柱，罪人在上，推令來去，次第摽之，入于熟藏，復入生藏，破生藏已，次斷其腸。又令大坐，髀上輪生，疾轉破髀。內踝輪生，破骨髓出，足下鐵鉤破其兩足，受大苦惱。惡業行人如是無量百千年歲，受阿鼻苦，堅硬惡苦，不可忍耐，自業所作。
「若離彼處受惡苦惱，望歸望救疾走異處。彼既走已，見有大山，走赴彼山，多有異蟲，蟲身焰燃滿彼山中。彼地獄人入黑蟲處，彼黑蟲身其觸如焰，如是黑蟲食彼罪人，分分分散碎壞如塵，苦惱唱喚。以唱喚故，焰燃黑蟲即入其口，從咽喉等乃至熟藏入已而食，彼人極受堅惡苦惱。若彼罪人造作惡業，五逆阿鼻、十不善業，和合業同，相似受果，如是無量百千年歲，黑蟲所食受大苦惱。
「若離彼處，復見食肉畜生之林，多饒惡狗、野干師子、熊羆虎等，疾走往趣。既到彼已，為諸惡獸分分分張而啖食之，破頭食腦。有食咽者，有食頭者，有食肩者，有食胸者，有食腹者，有食腸者、食腸根者、食大腸者、食小腸者、食熟藏者、食生藏者，有食髀者，有食
【現代漢語翻譯】 現代漢語譯本： 好比鉆木取火，火從手中產生。有兩種火：一是輪火（chakra fire），一是鉆火（friction fire）。罪人的肉中生出火，如同鐵輪火焰燃燒般快速旋轉，那人的身骨全部碎裂損壞，快速旋轉破碎成沙土狀。又有背上生出千輻火輪，快速旋轉，從背骨到胯骨再到生殖器。又有鐵鎖兩頭繫在柱子上，罪人在上面，被推動來回，依次刺穿，進入熟藏（消化器官），又進入生藏（未消化器官），破開生藏后，接著切斷他的腸子。又讓他大坐，大腿上生出輪火，快速旋轉破壞大腿。內踝生出輪火，破壞骨髓流出，腳下鐵鉤刺破他的雙腳，承受巨大的痛苦。作惡業的人像這樣無量百千年歲，承受阿鼻地獄的痛苦，堅硬而可怕的痛苦，無法忍受，這是自己所作的惡業。
『如果離開那個地方，承受惡劣的痛苦，渴望逃離，渴望被救，快速奔向其他地方。他跑了之後，看見一座大山，跑向那座山，那裡有很多奇怪的蟲子，蟲子身上燃燒著火焰，遍佈山中。那地獄之人進入黑蟲之處，那些黑蟲的身體觸碰就像火焰一樣，這些黑蟲吞食罪人，將罪人分分分散，碎裂成灰塵，痛苦地嚎叫。因為嚎叫的緣故，燃燒著火焰的黑蟲就進入他的口中，從咽喉等處進入，直到熟藏，進入后吞食，那人極其承受堅硬而可怕的痛苦。如果那罪人造作惡業，五逆（matricide, patricide, arhat-slaying, causing schism in the Sangha, and injuring a Buddha），阿鼻地獄之業，十不善業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），和合的業，相似的果報，像這樣無量百千年歲，被黑蟲吞食，承受巨大的痛苦。
『如果離開那個地方，又看見食肉的畜生之林，有很多惡狗、野干（jackal）、獅子、熊羆（brown bear）、老虎等，快速跑過去。到達那裡之後，被各種惡獸分屍吞食，破開頭顱吃腦髓。有的吃咽喉，有的吃頭，有的吃肩膀，有的吃胸，有的吃腹部，有的吃腸子、吃腸子的根部、吃大腸、吃小腸、吃熟藏、吃生藏，有的吃大腿，有的吃』
【English Translation】 English version: It is like drilling for fire, where fire is produced from the hand. There are two kinds of fire: one is chakra fire (wheel fire), and the other is friction fire (drilling fire). Fire arises from the flesh, like a blazing iron wheel spinning rapidly, crushing and destroying the person's bones entirely, shattering them into dust. Furthermore, a wheel of fire with a thousand spokes appears on the back, spinning swiftly from the backbones to the hip bones, down to the genitals. Additionally, an iron chain is fastened to pillars at both ends, with the sinner placed upon it, pushed back and forth, pierced successively, entering the cooked organs (digested organs), then entering the raw organs (undigested organs), breaking the raw organs, and then severing the intestines. They are also made to sit upright, with wheels of fire arising on their thighs, spinning rapidly and destroying the thighs. Wheels of fire arise on the inner ankles, breaking the bone marrow and causing it to flow out. Iron hooks beneath their feet pierce both feet, causing great suffering. Those who commit evil deeds endure such suffering in Avici Hell for immeasurable hundreds of thousands of years, a hard and terrible suffering, unbearable, due to their own actions.
'If they leave that place, enduring terrible suffering, longing to escape, longing to be saved, they run swiftly to another place. Having run, they see a great mountain and rush towards it, where there are many strange insects, their bodies ablaze with fire, filling the mountain. Those hell beings enter the place of black insects, whose bodies feel like flames upon contact. These black insects devour the sinners, scattering them into fragments, shattering them into dust, causing them to cry out in agony. Because of their cries, the flaming black insects enter their mouths, going from the throat and so on, into the cooked organs, entering and devouring them. Those people endure extremely hard and terrible suffering. If those sinners have committed evil deeds, the five heinous crimes (matricide, patricide, arhat-slaying, causing schism in the Sangha, and injuring a Buddha), the karma of Avici Hell, the ten non-virtuous actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, and wrong views), combined karma, similar consequences, for immeasurable hundreds of thousands of years, they are devoured by black insects, enduring great suffering.'
'If they leave that place, they see a forest of flesh-eating animals, with many vicious dogs, jackals (wild dogs), lions, brown bears (bears), tigers, and so on, and they run swiftly towards it. Having arrived there, they are torn apart and devoured by various vicious beasts, their heads broken open and their brains eaten. Some eat the throat, some eat the head, some eat the shoulders, some eat the chest, some eat the abdomen, some eat the intestines, eat the root of the intestines, eat the large intestine, eat the small intestine, eat the cooked organs, eat the raw organs, some eat the thighs, some eat'
踹者、食足趺者，彼人如是食已復生，初生軟嫩，以軟嫩故，更食苦重，食已肉生。又多殺生作集惡業，受惡果故。彼地獄人如是無量百千年歲，彼地獄處受惡業果，惡業惡果無異相似，不可譬喻。
正法念處經卷第十三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十四
元魏婆羅門瞿曇般若流支譯地獄品之十
「又彼比丘觀察偷盜，樂行多作所受果報。彼見聞知：如是偷盜惡業行人，旋火之輪，乾闥婆城鹿愛相似，大財物聚地獄中見，有金珠寶、衣裳財物，種種各異和合聚集。彼惡業人如是見已，生於貪心，貪癡業誑生如是心：『彼財物者，是我財物。』如是癡人以惡業故，于焰火燃炭聚中過，走趣彼物。惡業所作，閻魔羅人即以刀網，取彼罪人一切身份，劈割燒盡唯有骨在。無始世來貪心不捨，如是受苦猶憶不忘。」爾時，世尊而說偈言：
「慢心嫉煙髻， 分別取他物， 貪心火燒人， 世間火燒木。 貪毒所嚙人， 彼人叵寂靜， 數數喜樂貪， 又復更增長。 猶如火得薪， 貪心如是長， 火燒人得走， 貪燒不可避。 貪人如輪轉， 貪心誑惑人， 無始終世界， 更無始貪怨。 貪心所誑人， 入于海
【現代漢語翻譯】 現代漢語譯本 『踹者』、『食足趺者』，這些人這樣吃完東西后又會重新出生，剛出生時身體軟弱嬌嫩，因為軟弱嬌嫩的緣故，又會吃很苦很重的食物，吃完後身體又會長出肉。而且他們還會大量殺生，造作聚集各種惡業，所以會承受惡果。這些地獄中的人就這樣無量百千年中，在那地獄之處承受惡業的果報，惡業和惡果沒有差別，非常相似，無法用言語來比喻。
《正法念處經》卷第十三 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十四
元魏婆羅門瞿曇般若流支譯《地獄品》之十
『此外，那位比丘觀察偷盜的行為，以及樂於實行和多次造作偷盜所受的果報。他看見並知道：像這樣偷盜作惡業的人，會看到像旋轉的火輪、像乾闥婆城（Gandharva city，海市蜃樓）和鹿愛（對虛幻事物的愛戀）一樣虛幻的巨大財物聚集在地獄中，有金銀珠寶、衣裳財物，各種各樣不同的東西聚集在一起。那些作惡業的人這樣看到后，就會生起貪心，被貪婪和愚癡的業力所迷惑，生起這樣的念頭：『那些財物是我的財物。』像這樣愚癡的人因為惡業的緣故，會在燃燒著火焰的炭堆中穿過，跑去拿那些財物。因為惡業所造成的，閻魔羅人（Yamaraja，地獄之王）會用刀網抓住這些罪人，將他們全身劈開割裂燒盡，只剩下骨頭。因為無始以來貪心不捨棄，所以這樣受苦，即使是這樣也仍然記得那些財物，無法忘記。』這時，世尊（The Blessed One）說了這樣的偈語：
『傲慢之心如煙升騰，嫉妒之心盤結如髻， 分別之心盜取他物，貪婪之火焚燒自身， 世間之火焚燒木柴，貪婪之毒嚙噬人心， 這樣的人不得安寧，總是不斷地貪求快樂， 貪慾之心日益增長，猶如火焰得到柴薪， 貪婪之心就是如此，火燒人時還能逃走， 貪婪焚燒無法逃避，貪婪之人如輪旋轉， 貪心迷惑欺騙世人，無始無終的世界裡， 貪婪之怨沒有盡頭，貪心迷惑欺騙世人， 墮入苦海無邊無際。』
【English Translation】 English version 『The 'trampler' and the 'one who eats with feet full', after eating in this way, are reborn again. At the first birth, they are soft and tender. Because of this softness and tenderness, they eat bitter and heavy food again. After eating, flesh grows again. Moreover, they kill many living beings, accumulating evil karma, and thus receive evil consequences. These hell beings endure the consequences of evil karma in that hellish place for immeasurable hundreds of thousands of years. The evil karma and evil consequences are not different, very similar, and cannot be compared.』
The Sutra of the Establishment of Right Mindfulness, Volume 13 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 14
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 10 on Hell
『Furthermore, that Bhikshu (monk) observes the act of stealing, and the consequences of enjoying and repeatedly committing theft. He sees and knows: such a person who steals and commits evil karma sees a great accumulation of wealth in hell, similar to a rotating wheel of fire, a Gandharva city (Gandharva city, mirage), and the love of a deer (love for illusory things). There are gold, jewels, clothing, and various other things gathered together. When those who commit evil karma see this, they develop greed. Deluded by greed and ignorance, they think: 'Those things are mine.' Because of their evil karma, these foolish people pass through piles of burning flames and charcoal, running to get those things. Due to the evil karma they have created, the Yamaraja (Yamaraja, the king of hell) uses a net of knives to seize these sinners, cutting, tearing, and burning their entire bodies until only bones remain. Because they have not abandoned greed since beginningless time, they suffer in this way, yet they still remember those things and cannot forget them.』 At that time, the Blessed One spoke these verses:
『Arrogance rises like smoke, Jealousy is knotted like a topknot, Discrimination steals the possessions of others, the fire of greed burns oneself, The fire of the world burns wood, the poison of greed gnaws at the heart, Such a person cannot be peaceful, always seeking pleasure, The heart of greed grows daily, like a flame getting firewood, The heart of greed is like this, when fire burns people can still escape, Greed burns and cannot be avoided, greedy people spin like a wheel, Greed deludes and deceives people, in a world without beginning or end, The resentment of greed has no end, greed deludes and deceives people, Falling into a sea of suffering without boundaries.』
水中， 入饒刀頭處， 因貪心故受。 貪因緣作王， 迭互相殺害， 離母子和合， 愛物入頭處。 若得脫愛毒， 彼人舍貪火， 若人金土等， 則近於涅槃。 戒為最勝財， 日為第一光， 財物可散壞， 戒常不失減。 持戒生三天， 復生禪境界， 戒光無相似， 此世未來世。 若滅貪火者， 以智慧為水， 不滅貪心人， 解脫不可得。
「彼地獄人于彼貪火如是燒已，復入阿鼻第二火燒，復墮險岸在利刀處，三倍極燒。彼地獄處如旋火輪，乾闥婆城鹿愛相似，如是物貪，如夢所見。閻魔羅人執地獄人，乃過無量百千年歲與大苦惱，偷盜業故。
「又彼比丘觀察阿鼻邪行業果，彼見：如是作惡業人，彼鐵惡處既得脫已，過火聚已，惡業轉故，更入異處名邪見處。彼惡業故，見有婦女，如本人中先所見者、先所行者，彼既見已，無始來習慾火發起，即便疾走趣彼婦女。彼婦女者，惡業所作身皆是鐵，既前到已，為彼所抱，復嗚其口、食其唇等，無有在者如芥子許，身亦食盡，盡已復生，生已復食，食已復生，彼人如是受堅硬苦。彼人如是慾火不捨，復于異處更見婦女，慾火所燒，疾走往趣，不念苦惱。彼婦女者，身是金剛鐵火焰燃，抱彼罪
【現代漢語翻譯】 現代漢語譯本： 水中， 在充滿刀刃的水中，因為貪心而受苦。 貪慾是作惡的根源，導致互相殘殺。 使母子分離，因為貪愛之物而身首異處。 如果能夠擺脫貪愛的毒害，這個人就能熄滅貪慾之火。 如果人能視黃金和泥土一樣，那就接近涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。 戒律是最好的財富，太陽是第一光明。 財物可以散失毀壞，但戒律永遠不會失去或減少。 持戒可以升到三界天，還能進入禪定的境界。 戒律的光明無與倫比，無論是在今生還是來世。 如果想要熄滅貪慾之火，就要用水一樣的智慧。 不熄滅貪心的人，無法得到解脫。
『那些地獄眾生在那貪慾之火中被焚燒后，又進入阿鼻地獄（Avici，佛教術語，八大地獄中最苦的一個）的第二層火中焚燒，又墮入險峻的岸邊，身處鋒利的刀刃之上，遭受三重極度的焚燒。那地獄之處如同旋轉的火輪，又像乾闥婆城（Gandharva city，海市蜃樓）和鹿的愛戀一樣虛幻，如同夢中所見。閻魔羅人（Yama，佛教術語，地獄之主）抓住地獄眾生，讓他們經歷無量百千年的巨大苦惱，因為他們偷盜的罪業。』
『此外，那位比丘（Bhiksu，佛教術語，出家修行的男子）觀察阿鼻地獄的邪惡行為的果報，他看到：那些造作惡業的人，從那鐵製的惡劣之處脫離后，經過火聚之後，因為惡業的轉動，又進入另一個地方，名叫邪見之處。因為他們的惡業，他們會看到婦女，就像他們過去在人間所見、所行的一樣，他們一見到這些婦女，無始以來的習氣就會發作，立刻奔向那些婦女。那些婦女，因為惡業所化，身體都是鐵做的，當他們跑到婦女面前，被婦女擁抱，親吻他們的嘴唇、吞食他們的嘴唇等等，沒有留下像芥子一樣大小的身體，身體被完全吞食，吞食后又復生，復生后又被吞食，那人就這樣遭受堅硬的痛苦。那人就這樣不捨棄，又在其他地方看到婦女，被所焚燒，急忙跑過去，不顧苦惱。那些婦女，身體是金剛鐵，火焰燃燒，擁抱那些罪人』
【English Translation】 English version: In the water, In the water filled with blades, suffering is endured due to greed. Greed is the root of evil, leading to mutual slaughter. Separating mothers and children, entering the head due to love of things. If one can escape the poison of love, that person can extinguish the fire of greed. If a person can regard gold and earth as the same, then they are close to Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death). Discipline is the best wealth, the sun is the first light. Wealth can be scattered and destroyed, but discipline is never lost or diminished. Maintaining discipline leads to rebirth in the Three Heavens, and also to entering the realm of meditation. The light of discipline is unparalleled, whether in this life or the next. If one wants to extinguish the fire of greed, use wisdom as water. A person who does not extinguish greed cannot attain liberation.
'Those hell beings, after being burned in that fire of greed, enter the second fire of Avici (Avici, Buddhist term, the most painful of the eight great hells), and fall onto dangerous shores, in places with sharp blades, suffering triple extreme burning. That hellish place is like a rotating wheel of fire, similar to a Gandharva city (Gandharva city, mirage) and a deer's love, like something seen in a dream. Yama (Yama, Buddhist term, the lord of hell) seizes the hell beings, causing them great suffering for countless hundreds of thousands of years, because of their sins of theft.'
'Furthermore, that Bhiksu (Bhiksu, Buddhist term, a male monastic) observes the karmic consequences of evil deeds in Avici hell, he sees: those who commit evil deeds, after escaping from that iron hellish place, after passing through the fire mass, due to the turning of evil karma, enter another place called the place of wrong views. Because of their evil karma, they see women, just as they had seen and acted with in the human realm, as soon as they see these women, the habits from beginningless time arise, and they immediately run towards those women. Those women, transformed by evil karma, their bodies are all made of iron, when they reach the women, they are embraced by them, kissing their mouths, eating their lips, etc., leaving nothing like the size of a mustard seed, the body is completely eaten, after being eaten they are reborn, after being reborn they are eaten again, that person suffers such hard pain. That person does not abandon ** in this way, and sees women in other places, burned by **, hurrying to run over, regardless of suffering. Those women, their bodies are diamond iron, flames burning, embracing those sinners'
人，抱即破碎如摧沙摶，一切身散，散已復生；生已復散，散已復生。又復更走，如是受苦欲心不定。
「如是比丘見彼處已聞知亦爾，而說偈言：
「『女為惡根本， 能失一切物， 若人樂婦女， 樂則不可得。 一切法中惡， 婦女多諂妒， 丈夫因婦女， 能令二世失。 婦女樂行欲， 婦女常行誑， 心中所念異， 口說異言語。 初時軟滑語， 後心如金剛， 非恩非供養， 心輕不憶念。 百恩而不念， 而計於一惡， 心如鹿愛體， 婦女惡業地。 丈夫欲染心， 婦女令人失， 此世未來世， 女失第一失。 若欲受樂者， 應當舍婦女， 若舍婦女者， 世間第一樂。 若人慾斷愛， 悕望大富樂， 欲至寂靜處， 彼應舍婦女。』
「以癡心故，如是無量百千年歲，燒煮破壞又復更生。彼人彼處若得脫已，復入火聚，燒已煮已，飢渴所逼，處處馳走。
「又彼比丘觀察阿鼻不善滿足妄語業人，樂行多作所受果報。彼見聞知：妄語業人在彼地獄飢渴亂燒，彼有大力閻魔羅人執彼罪人而問之曰：『汝何所患？』答言：『飢渴。』閻魔羅人執集業人，即擘其口而出其舌，惡業
【現代漢語翻譯】 現代漢語譯本 人一旦被抱住，立刻像沙土捏成的團一樣破碎崩塌，全身散架，散架后又復活；復活后又散架，散架后又復活。然後又繼續奔走，就這樣因為慾望之心不定而承受痛苦。
這位比丘看到那個地方后，聽聞並瞭解了情況，於是說了這首偈語：
『女人是罪惡的根源，能使人失去一切。如果有人貪戀女色，那麼快樂就無法得到。 在一切事物中，女人最壞，她們大多諂媚嫉妒。丈夫因為女人，會導致今生來世都失去。 女人喜歡放縱情慾，女人常常說謊欺騙，心中所想的和口中所說的不同。 起初說話溫柔動聽，後來心腸卻像金剛石一樣堅硬。沒有恩情，也不懂得供養，心輕浮，不念舊情。 一百件恩情都不記得，卻只記得一件壞事。心思像鹿一樣只愛自己的身體，女人是罪惡的淵藪。 丈夫一旦動了情慾之心，女人就會使人墮落，無論是今生還是來世，因女人而墮落是最嚴重的墮落。 如果想要享受快樂，就應當捨棄女人。如果捨棄了女人，就能得到世間最大的快樂。 如果有人想要斷絕愛慾，希望獲得巨大的財富和快樂，想要到達寂靜的地方，那麼他就應該捨棄女人。』
因為愚癡的緣故，就這樣無量百千年中，被燒煮破壞，然後又復活。那個人從那個地方脫身後，又進入火堆，被燒被煮，被飢渴所逼迫，到處奔走。
此外，那位比丘觀察阿鼻地獄中那些因為不誠實和喜歡說謊而造業的人，他們所受的果報。他看到並瞭解到：說謊造業的人在地獄中被飢渴折磨，被火焰焚燒，一片混亂。那裡有大力氣的閻魔羅（Yamaraja，冥界之王）抓住那些罪人，問他們說：『你有什麼痛苦？』他們回答說：『飢餓和口渴。』閻魔羅抓住那些造業的人，立刻撕開他們的嘴，拉出他們的舌頭，因為他們造了惡業
【English Translation】 English version Once a person is embraced, they immediately break and collapse like a lump of sand, the whole body scatters, and after scattering, it revives; after reviving, it scatters again, and after scattering, it revives again. Then they continue to run, suffering in this way because their desire is unsettled.
Having seen that place, the Bhikkhu (Buddhist monk) heard and understood, and then spoke this verse:
'Woman is the root of evil, capable of losing everything. If a person delights in women, then happiness cannot be obtained. Among all things, women are the worst, mostly flattering and jealous. Because of women, a husband can lose both this life and the next. Women enjoy indulging in desires, women often lie and deceive, what they think in their hearts is different from what they say. At first, their words are soft and smooth, but later their hearts are like diamonds. They have no kindness, nor do they know how to offer, their hearts are light and they do not remember old kindnesses. They do not remember a hundred kindnesses, but only remember one bad thing. Their minds are like deer that only love their own bodies, women are the breeding ground for evil deeds. Once a husband's heart is moved by desire, women will cause people to fall, whether in this life or the next, falling because of women is the most serious fall. If you want to enjoy happiness, you should abandon women. If you abandon women, you can obtain the greatest happiness in the world. If someone wants to cut off desire, hoping to obtain great wealth and happiness, wanting to reach a place of tranquility, then they should abandon women.'
Because of ignorance, in this way for countless hundreds of thousands of years, they are burned, cooked, and destroyed, and then revived again. After that person escapes from that place, they enter the fire again, being burned and cooked, and driven by hunger and thirst, they run everywhere.
Furthermore, that Bhikkhu observes the retribution received by those who create karma in Avici (the lowest level of hell) because of dishonesty and the habit of lying. He sees and understands: those who create karma by lying are tormented by hunger and thirst in hell, burned by flames, in a state of chaos. There, the powerful Yamaraja (the lord of death) seizes those sinners and asks them: 'What is your suffering?' They answer: 'Hunger and thirst.' Yamaraja seizes those who created the karma, immediately tears open their mouths, and pulls out their tongues, because they created evil karma.
力故。如是惡舌五由旬量，妄語果故。彼舌既出，閻魔羅人即取敷置焰燃鐵地，以惡業故，作一千犁，在彼地處犁頭焰燃，極大力牛，百到千到、若來若去縱橫耕之，膿血成河，河中有蟲。又復舌中多饒蟲生，舌極柔軟，如天服軟，如是軟舌縱橫耕已，復更生合，合已復耕。如是無量百千億歲，如是惡舌受惡苦惱，惡苦堅硬不可忍耐，彼人受苦，唱喚號哭，孤獨無救。如是惡業，非是母作亦非父作，亦非天作，又復非是異丈夫作，非是不作，非異處來，自作不失，不作不得，作業受果。
「彼人如是受苦叫喚，閻魔羅人為呵責之，而說偈言：
「『應舍離堅惡， 無美味妄語， 妄語說之人， 心輕不久失。 不信如是處， 一切善人舍， 不愛如怨家， 健者能捨離。 妄語先自誑， 然後誑他人， 若不捨妄語， 自他俱破壞。 妄語言說人， 先自口破壞， 彼人天舍離， 終到惡處去。 若喜樂妄語， 彼人無好處， 世出世間道， 妄語故舍離。 妄語堅報堅， 黠慧人舍離， 依止妄語人， 到于地獄處。 實說人中勝， 一切人供養， 妄語一切舍， 如是應實語。 若不殺實語， 軟心悲眾生，
【現代漢語翻譯】 現代漢語譯本 因為（惡）力的緣故。這樣的惡舌有五由旬（yóu xún，古印度長度單位）那麼長，這是因為妄語的果報。當那人的舌頭被拉出來后，閻魔羅人（Yán mó luó rén，掌管地獄的鬼神）就會把它鋪在燃燒著火焰的鐵地上。由於那人所造的惡業，會有一千把犁在那塊地上耕犁，犁頭燃燒著火焰，極其強壯的牛，來來回回、縱橫交錯地耕犁，膿血彙集成河流，河裡有蟲子。而且舌頭里還會生出許多蟲子，舌頭極其柔軟，像天上的柔軟的絲綢一樣。這樣柔軟的舌頭被縱橫耕犁之後，又會重新生長癒合，癒合之後又被耕犁。就這樣經歷無量百千億年，這樣的惡舌遭受著惡劣的痛苦，這種痛苦堅硬而難以忍受，那人受苦時，會唱叫號哭，孤獨無助。這樣的惡業，不是母親所造，也不是父親所造，不是天神所造，也不是其他丈夫所造，不是無因而生，也不是從別處而來，是自己造作的，不會消失，不造作就得不到（果報），造作業就會承受果報。 那人這樣受苦叫喚時，閻魔羅人會呵斥他，並用偈語說： 『應當捨棄堅硬的惡行，以及沒有美味的妄語， 說妄語的人，心輕浮，很快就會失去（一切）。 不相信這種地方（指地獄）的人，一切善良的人都會捨棄他， 不愛他，像對待怨家一樣，強者能夠捨棄。 妄語先是欺騙自己，然後欺騙他人， 如果不捨棄妄語，自己和他人都會被破壞。 說妄語的人，先破壞自己的口， 那人會被天神捨棄，最終墮入惡道。 如果喜歡妄語，那人沒有好處， 世間和出世間的道路，都會因為妄語而捨棄。 妄語的果報是堅固的，有智慧的人會捨棄它， 依靠妄語的人，會墮入地獄。 說實話的人是人中最殊勝的，一切人都供養他， 一切妄語都應當捨棄，應當說實話。 如果不殺生，說實話，心柔軟，憐憫眾生，
【English Translation】 English version Because of the power (of evil). Such an evil tongue is five yojanas (yójúna, an ancient Indian unit of distance) in length, due to the karmic result of false speech. When that person's tongue is pulled out, the Yamarajas (Yán mó luó rén, deities who govern hell) will spread it out on the iron ground burning with flames. Due to the evil karma that person has created, a thousand plows will plow that ground, the plowshares burning with flames, extremely strong oxen plowing back and forth, crisscrossing, pus and blood converging into rivers, and there are insects in the rivers. Moreover, many insects will grow in the tongue, the tongue being extremely soft, like the soft silk of the heavens. After such a soft tongue is plowed crisscross, it will regrow and heal, and after healing, it will be plowed again. In this way, for immeasurable hundreds of thousands of millions of years, such an evil tongue suffers evil torment, this torment being hard and unbearable, and when that person suffers, they will sing, cry, and wail, alone and helpless. Such evil karma is not created by the mother, nor by the father, nor by the gods, nor by another husband, it is not without cause, nor does it come from elsewhere, it is self-created, it will not disappear, without creating it, one will not obtain (the result), creating karma, one will bear the fruit. When that person suffers and cries out like this, the Yamarajas will rebuke them, and say in verse: 'One should abandon hard evil deeds, and false speech without flavor, The person who speaks false speech, their heart is light and they will soon lose (everything). Those who do not believe in such a place (referring to hell), all good people will abandon them, They will not love them, like treating an enemy, the strong can abandon them. False speech first deceives oneself, and then deceives others, If one does not abandon false speech, both oneself and others will be destroyed. The person who speaks false speech, first destroys their own mouth, That person will be abandoned by the gods, and will eventually fall into evil realms. If one delights in false speech, that person has no good, The paths of the mundane and supramundane, will be abandoned because of false speech. The karmic result of false speech is firm, wise people will abandon it, Those who rely on false speech, will fall into hell. The person who speaks the truth is the most superior among people, all people will make offerings to them, All false speech should be abandoned, one should speak the truth. If one does not kill, speaks the truth, has a soft heart, and compassion for sentient beings,
實語為天階， 實為第一法。 若人地獄行， 閻魔羅人前， 彼因緣妄語， 智者如是說。 毒罥鉤相似， 如刀如火等， 若說妄語者， 多受惡果報。 欲求善業果， 欲得見真諦， 常應實語說， 舍離惡妄語。』
「彼地獄人受如是等堅硬苦惱，如是無量百千年歲犁耕其舌，彼妄語人舌還入口。彼人怖畏，破口破面處處馳走，墮炭火聚，入已被燒，彼人如是受大苦惱，無救無歸。更復有餘閻魔羅人手執棒刀，彼地獄人從頭至足皆令破散，唱喚啼哭而常不息。阿鼻之火常極燒燃。
「又彼比丘觀察兩舌，樂行多作所得果報。彼見聞知此地獄人兩舌業果：兩舌因故，復到極惡地獄之中，彼處更有閻魔羅人轉更甚惡——罪人見之——問罪人曰：『汝何所患？』答言：『患饑。』閻魔羅人即擘其口，挽出其舌，手中提之，如是舌量三百由旬，如是普出。彼閻魔羅無慈惡人取焰鐵刀，刃利焰燃，割舌一廂，彼舌一廂有狗野干豺等食之，彼受如是極惡苦惱，唱喚號哭聲自不止。
「彼地獄人如是唱喚，閻魔羅人呵責之故而說偈言：
「『汝以破壞心， 而作多語說， 一切法中垢， 彼果如是煮。 破壞語惡人， 生處常孤獨，
【現代漢語翻譯】 現代漢語譯本 『真實之語是通往天界的階梯，真實是第一法則。 如果有人墮入地獄，在閻魔羅（Yama，掌管地獄的神）面前， 因為過去妄語的因緣，智者是這樣說的。 妄語就像有毒的陷阱和鉤子，像刀和火一樣， 如果有人說妄語，會遭受許多惡果報應。 想要獲得善業的果報，想要見到真諦， 應該常常說真實的話，捨棄邪惡的妄語。』
『那些地獄中的人遭受這樣堅硬的苦惱，無數百千年中用犁耕他們的舌頭，那些說妄語的人的舌頭還會縮回口中。那些人恐懼，撕裂嘴巴和麵頰到處奔走，墮入炭火堆中，被燒焦，那些人就這樣遭受巨大的苦惱，沒有救助，沒有歸宿。更有其他的閻魔羅人手執棒刀，將那些地獄之人從頭到腳都擊打得粉碎，他們唱叫啼哭，永不停息。阿鼻（Avīci，無間地獄）之火永遠極度燃燒。
『還有那些比丘（bhikkhu，佛教僧侶）觀察兩舌，喜歡去做，並且做了很多，所得到的果報。他們見聞知道這些地獄之人因為兩舌的業果：因為兩舌的緣故，再次墮入極其惡劣的地獄之中，在那裡更有閻魔羅人變得更加兇惡——罪人見到他們——問罪人說：『你有什麼痛苦？』回答說：『我飢餓。』閻魔羅人就劈開他們的嘴巴，拉出他們的舌頭，用手提著，這樣的舌頭長達三百由旬（yojana，古印度長度單位），這樣完全拉出來。那些閻魔羅無慈悲的惡人拿起燃燒著火焰的鐵刀，刀刃鋒利，火焰燃燒，割掉舌頭的一邊，舌頭的一邊有狗、野干、豺狼等吃掉它，他們遭受這樣極其惡劣的苦惱，唱叫號哭的聲音無法停止。
『那些地獄之人這樣唱叫，閻魔羅人呵斥他們，並用偈語說：
『你以破壞之心，說了許多話， 一切法中的污垢，那樣的果報就是這樣煮熬。 破壞語言的惡人，出生之處常常孤獨，』
【English Translation】 English version 『Truthful speech is the stairway to heaven, truth is the foremost principle. If a person goes to hell, before Yama (the lord of death), Because of the past causes and conditions of false speech, the wise say this. False speech is like a poisonous trap and hook, like a knife and fire, If someone speaks falsely, they will receive many evil retributions. Desiring to obtain the fruit of good karma, desiring to see the truth, One should always speak truthfully, abandoning evil false speech.』
『Those people in hell suffer such hard torments, plowing their tongues for countless hundreds of thousands of years, and the tongues of those who speak falsely will also shrink back into their mouths. Those people are terrified, tearing their mouths and cheeks, running everywhere, falling into piles of burning coals, being burned, and those people suffer great torment in this way, without help, without refuge. Furthermore, there are other Yama's minions holding clubs and knives, smashing those hell beings from head to toe, they sing and cry incessantly. The Avīci (uninterrupted hell) fire is always burning extremely.』
『Furthermore, those bhikkhus (Buddhist monks) observe divisive speech, enjoy doing it, and do it a lot, and the resulting retribution. They see and hear that these hell beings are suffering the karmic consequences of divisive speech: because of divisive speech, they fall again into extremely evil hells, where there are even more ferocious Yama's minions—the sinners see them—and ask the sinners: 『What is your suffering?』 They answer: 『I am hungry.』 The Yama's minions then split open their mouths, pull out their tongues, and hold them in their hands, and such tongues are three hundred yojanas (an ancient Indian unit of distance) long, and are completely pulled out. Those merciless and evil Yama's minions take flaming iron knives, with sharp blades and burning flames, and cut off one side of the tongue, and dogs, jackals, wolves, etc. eat that side of the tongue, and they suffer such extremely evil torments, and the sound of their singing and crying cannot stop.』
『Those hell beings cry out in this way, and the Yama's minions rebuke them, and say in verse:
『With a destructive heart, you spoke many words, The filth in all dharmas, such is the fruit that is being boiled. The evil person who destroys speech, the place of birth is often lonely,』
何人兩舌說， 善人所不讚。 生處常凡鄙， 在於惡處生， 若人兩舌說， 則是癡所秉。 惡業行之人， 常被地獄燒， 若人樂作惡， 彼常兩舌說。 第一惡所誑， 密言不隱覆， 兩舌人兩面， 常食他背肉。 若人舍兩舌， 彼人常堅密， 知識兄弟等， 常不曾舍離。 若人舍兩舌， 常護王密語， 舍兩舌寂靜， 若人離妒惡。 何故不行法？ 何不捨兩舌？ 今受兩舌果， 何故心生悔？』
「閻魔羅人如是呵責地獄人已，受舌苦人，入大苦海，乃過無量百千年歲，彼人惡業。若脫彼處堅硬苦已，舌還如本，更不復見閻魔羅人。彼地獄人既得脫于地獄中苦，處處急走，受第一苦不可忍耐，惡業風力吹惡報薪，大火燒燃，處處急走。彼處復有閻魔羅人執而問曰：『汝何所患？』惡業因緣，即便答言：『我今患饑。』閻魔羅人即擘其口而取其舌，大勢力人以刀割之，驅令自啖。彼患饑急，即自食舌，涎血流出。彼人如是自食其舌，彼舌如是割已復生，割已復生，業罥力故，宛轉在地，唱喚號哭。彼人苦惱，眼轉睛動，受大苦惱，孤獨無伴，自作自受。
「閻魔羅人為呵責之，而說偈言：
「『舌弓之所
【現代漢語翻譯】 現代漢語譯本 『什麼樣的人會搬弄是非，受到善良的人們所不讚賞？ 他們總是出生在卑賤的地方，總是出現在邪惡之處。 如果有人搬弄是非，那就是被愚癡所控制。 造作惡業的人，常常被地獄之火焚燒。 如果有人喜歡作惡，他們常常搬弄是非。 被最嚴重的罪惡所迷惑，不能保守秘密。 搬弄是非的人兩面三刀，常常在背後議論他人。 如果有人捨棄搬弄是非，這個人常常堅定而忠誠。 朋友、兄弟等等，常常不會捨棄離開他。 如果有人捨棄搬弄是非，常常守護國王的秘密。 捨棄搬弄是非，內心寂靜，這樣的人遠離嫉妒和邪惡。 為什麼不去修行佛法？為什麼不捨棄搬弄是非？ 現在承受搬弄是非的果報，為什麼心中又生後悔？』
『閻魔羅人（Yamaraja，冥界之王）這樣呵斥地獄中的罪人後，承受舌頭之苦的人，進入巨大的苦海，經歷無數百千萬年，都是因為他們所造的惡業。如果脫離了那堅硬的痛苦，舌頭恢復如初，但仍然會再次見到閻魔羅人。那些地獄中的罪人，既然已經脫離了地獄中的痛苦，便到處急速奔走，承受著第一等的難以忍受的痛苦，惡業的風力吹動著惡報的柴薪，大火燃燒，他們到處急速奔走。在那裡，又有閻魔羅人抓住他們，問道：『你有什麼痛苦？』因為惡業的因緣，他們便回答說：『我現在感到飢餓。』閻魔羅人便劈開他們的嘴巴，取出他們的舌頭，大力士用刀割下他們的舌頭，驅趕他們自己吃掉。他們因為飢餓難忍，便自己吃自己的舌頭，口水和鮮血流淌出來。他們就這樣自己吃自己的舌頭，舌頭被割掉后又重新生長出來，割掉后又重新生長出來，因為業力的束縛，在地上翻滾，哭喊號叫。他們痛苦難耐，眼睛轉動，承受著巨大的痛苦，孤獨無伴，自作自受。
『閻魔羅人爲了呵斥他們，而說了這樣的偈語：
『舌頭這張弓所……』
【English Translation】 English version 『What kind of person engages in divisive speech, disapproved of by virtuous people? They are always born in lowly places, always found in evil situations. If someone engages in divisive speech, they are controlled by ignorance. Those who commit evil deeds are constantly burned by the fires of hell. If someone delights in doing evil, they often engage in divisive speech. Deluded by the most severe evils, they cannot keep secrets. Those who engage in divisive speech are two-faced, often speaking ill of others behind their backs. If someone abandons divisive speech, that person is often steadfast and loyal. Friends, brothers, and others, often do not abandon or leave them. If someone abandons divisive speech, they often guard the king's secrets. Abandoning divisive speech brings inner peace; such a person is far from jealousy and evil. Why not practice the Dharma? Why not abandon divisive speech? Now you are suffering the consequences of divisive speech, why do you feel regret in your heart?』
『Yamaraja (Lord of Death) having rebuked the hell beings in this way, those suffering the torment of the tongue enter the great sea of suffering, enduring countless hundreds of thousands of years, all because of the evil deeds they have committed. If they escape that hardened suffering, their tongues are restored to their original state, but they will still see Yamaraja again. Those hell beings, having escaped the suffering in hell, rush about everywhere, enduring the first level of unbearable suffering, the force of evil karma blowing the firewood of evil retribution, great fires burning, they rush about everywhere. There, Yamaraja seizes them again and asks: 『What is your suffering?』 Because of the causes and conditions of evil karma, they reply: 『I am now suffering from hunger.』 Yamaraja then splits open their mouths, takes out their tongues, and the strongmen cut off their tongues with knives, driving them to eat them themselves. Because they are tormented by hunger, they eat their own tongues, saliva and blood flowing out. They eat their own tongues in this way, and after their tongues are cut off, they grow back again, cut off and grow back again, because of the power of the net of karma, writhing on the ground, crying and wailing. They are tormented, their eyes rolling, enduring great suffering, alone and without companions, suffering the consequences of their own actions.
『Yamaraja, in order to rebuke them, spoke this verse:
『The tongue, like a bow, which...』
放， 利口語火箭， 若人惡口說， 彼果此相似。 如世食肉者， 一切人舍離， 若人惡口說， 彼人舌如毒。 刀火毒等惡， 此惡非大惡， 若人惡口說， 此惡是大惡。 舌鉆能生火， 在心中增長， 人中惡口火， 如燒乾燥薪。 若人樂甜語， 一切人供養， 如自母無異， 心喜如己父。 甜語第一善， 因樂果亦樂， 不盡能除惡， 利一切世間。 甜語為天階， 甜為第一藏， 甜為世間眼， 甜如蜜無異。 惡口第一惡， 說已到地獄， 汝舌作自受， 今何故生悔？』
「閻魔羅人如是呵責地獄罪人。乃過無量百千年歲，彼惡業人妄語惡口，樂行多作、教他隨喜，受如是苦。若脫彼處，處處馳走，又復更有閻魔羅人執持極燒，與大苦惱。
「又彼比丘觀察綺語，樂行多作，惡業果報。彼見聞知：此地獄人自業果報受極苦惱，第一苦逼，得脫如是閻魔羅人，處處馳走，復更為余閻魔羅人執捉問言：『汝何所患？』彼即答言：『患饑極渴。』而說偈言：
「『自身功德盡， 自身鉆所生， 鐵火燒飢渴， 我受惡燒苦。 如冰雪於火， 如須彌芥子， 饑于
【現代漢語翻譯】 現代漢語譯本 『捨棄粗俗的言語，就像發射火箭一樣迅速。 如果有人惡語傷人，他所得到的果報也與此相似。 就像世上吃肉的人，所有人都遠離他一樣，如果有人惡語傷人，他的舌頭就像毒藥。 刀、火、毒等惡行，這些惡行還不是最大的惡行，如果有人惡語傷人，這種惡行才是最大的惡行。 舌頭就像鉆子一樣能生出火，在心中增長，人中的惡語之火，就像燃燒乾燥的柴薪。 如果有人喜歡說甜美的話語，所有人都樂於供養他，就像對待自己的母親一樣沒有差別，心裡喜悅就像對待自己的父親一樣。 甜美的話語是第一善，因為帶來快樂，所以結果也是快樂的，不僅能消除罪惡，而且利益一切世間。 甜美的話語是通往天界的階梯，甜美是第一寶藏，甜美是世間的眼睛，甜美就像蜂蜜一樣。 惡語是第一惡，說了之後就會墮入地獄，你的舌頭造作惡業自己承受，現在又何必後悔？』
閻魔羅人（Yamaraja，掌管地獄的獄卒）這樣呵責地獄的罪人。經過無量百千年的時間，那些惡業之人因為妄語惡口，樂於去做，多方造作，教唆他人隨喜，所以遭受這樣的痛苦。如果脫離那個地方，也會到處奔走，又會有閻魔羅人拿著燒紅的刑具，給予他們巨大的痛苦。
此外，那位比丘觀察綺語，樂於去做，多方造作所帶來的惡業果報。他所見所聞所知的是：這些地獄之人因為自己的業力果報而遭受極大的痛苦，被第一等的痛苦逼迫，即使逃脫了閻魔羅人的懲罰，到處奔走，又會被其他的閻魔羅人抓住，問他們說：『你們有什麼痛苦？』他們就回答說：『飢餓和乾渴到了極點。』並且用偈語說道：
『自身所有的功德都已耗盡，這是自身惡業如鉆頭般所產生的惡果，鐵火燒灼，飢餓乾渴，我正在承受這惡業所帶來的焚燒之苦。 就像冰雪遇到火焰一樣，就像須彌山（Sumeru，佛教中的世界中心）之於芥子一樣，飢餓對於……』
【English Translation】 English version 'Abandoning harsh speech is as swift as launching a rocket. If a person speaks with an evil mouth, the consequences they receive are similar to this. Like those in the world who eat meat, everyone avoids them, if a person speaks with an evil mouth, that person's tongue is like poison. Evils like knives, fire, and poison, these evils are not the greatest evils, if a person speaks with an evil mouth, this evil is the greatest evil. The tongue is like a drill that can generate fire, growing in the heart, the fire of evil speech among people is like burning dry firewood. If a person enjoys sweet speech, everyone is happy to make offerings to them, like treating one's own mother without difference, the heart rejoices like treating one's own father. Sweet speech is the first good, because it brings joy, so the result is also joy, not only can it eliminate evil, but it also benefits all the world. Sweet speech is the ladder to heaven, sweetness is the first treasure, sweetness is the eye of the world, sweetness is like honey. Evil speech is the first evil, after speaking it, one falls into hell, your tongue creates its own suffering, why regret it now?'
The Yamarajas (Yamaraja, the wardens who govern hell) thus rebuke the sinners in hell. After immeasurable hundreds of thousands of years, those evil-karma people, due to false and evil speech, delighting in doing, creating much, and teaching others to rejoice in it, suffer such pain. If they escape that place, they run everywhere, and then other Yamarajas, holding extremely hot instruments, inflict great suffering upon them.
Furthermore, that Bhiksu (Buddhist monk) observes the karmic consequences of frivolous speech, delighting in doing, and creating much. What he sees, hears, and knows is this: these hell beings suffer extreme torment due to the karmic consequences of their own actions, oppressed by the greatest suffering. Even if they escape the Yamarajas, running everywhere, they are again seized by other Yamarajas, who ask them: 'What ails you?' They reply: 'Extreme hunger and thirst.' And they speak in verses:
'All of one's own merits are exhausted, this is the evil result produced by one's own evil deeds like a drill, iron and fire burn, hunger and thirst, I am enduring the burning suffering brought about by this evil karma. Like ice and snow meeting fire, like Mount Sumeru (Sumeru, the center of the Buddhist world) compared to a mustard seed, hunger for...'
地獄火， 其勝亦如是。 地獄火勢力， 不行於異處， 如是飢渴火， 天中亦能到。 如此地獄中， 受余重苦惱， 如是苦雖重， 不如渴火苦。』
「閻魔羅使聞彼語已，焰燃鐵鉗以擘其口，焰燃鐵缽盛赤銅汁，熱沸焰燃置其口中，彼不相應綺語罪過故燒其舌，即時消洋如雪在火。彼地獄人受二種苦不可具說，如是燒已，唱聲大喚。以大喚故，更復多多內其口中，焰燃赤銅燒其舌已，次燒咽喉；燒咽喉已，次燒其心；既燒心已，次燒其腸；既燒腸已，次燒熟藏；燒熟藏已，從下而出。
「如是罪人受苦唱喚，閻魔羅人即為說偈，呵責之言：
「『前後不縛句， 無義不相應， 汝本綺語說， 彼果如是受。 若常不實說， 若常不讀誦， 彼則非是舌， 唯可是肉臠。 若人常實語， 常樂善功德， 彼則是天階， 乃得名為舌。』
「閻魔羅人如是呵責地獄罪人。既呵責已，復以熱沸洋赤銅汁，置彼地獄罪人口中，如是無量百千年歲，以不相應綺語說故，如是惡報。彼地獄人若得免離閻魔羅人，處處馳走，復入火聚，身體消洋，腳髀腰等在火聚中皆悉洋消，如生酥塊，洋已復生。彼人如是望救望歸，處處馳走，以惡業故
【現代漢語翻譯】 現代漢語譯本 『地獄之火，其威力也是如此。 地獄之火的勢力，不會蔓延到其他地方， 但像飢渴之火，即使在天界也能感受到。 就像在地獄中，承受著剩餘的巨大苦惱， 即使這樣的痛苦很重，也不如渴火的痛苦。』 『閻魔羅使（Yamaraja's messenger，地獄使者）聽到這些話后，用燃燒著火焰的鐵鉗撬開他的嘴，用燃燒著火焰的鐵缽盛滿滾燙的赤銅汁，倒入他的口中，因為他不恰當的綺語罪過，燒灼他的舌頭，立刻像雪在火中一樣融化。那個地獄之人承受著兩種難以盡述的痛苦，這樣燒灼之後，發出巨大的叫喊聲。因為這巨大的叫喊聲，更多的赤銅汁被灌入他的口中，燃燒的赤銅燒灼了他的舌頭后，接著燒灼他的咽喉；燒灼咽喉后，接著燒灼他的心；燒灼心后，接著燒灼他的腸；燒灼腸后，接著燒灼他的熟臟；燒灼熟臟后，從下身流出。 『像這樣，罪人受苦叫喊，閻魔羅人（Yamaraja's people，地獄的人）就為他說偈語，呵斥他說： 『前後不連貫的語句，沒有意義也不相應， 你本來就說綺語，所以現在這樣受報。 如果經常說不真實的話，如果經常不誦讀經典， 那你的舌頭就不是舌頭，只是一塊肉。 如果人經常說實話，經常樂於行善積德， 那他就是通往天界的階梯，才能被稱為舌頭。』 『閻魔羅人（Yamaraja's people，地獄的人）這樣呵斥地獄的罪人。呵斥完畢后，又用滾燙的赤銅汁，倒入那個地獄罪人的口中，這樣無量百千年，因為說了不恰當的綺語，所以得到這樣的惡報。那個地獄之人如果能夠逃脫閻魔羅人（Yamaraja's people，地獄的人）的追捕，就到處奔跑，又進入火堆，身體融化，腿、臀、腰等在火堆中都融化了，像生酥塊一樣，融化后又重新產生。那個人像這樣希望得到救助，希望能夠回去，到處奔跑，因為惡業的緣故。
【English Translation】 English version 『The power of hellfire is just like that. The power of hellfire does not extend to other places, But like the fire of hunger and thirst, it can be felt even in the heavens. Just like in hell, enduring the remaining great suffering, Even if such suffering is heavy, it is not as painful as the fire of thirst.』 『Having heard these words, the messenger of Yamaraja (地獄使者) pried open his mouth with a flaming iron tongs, filled a flaming iron bowl with molten red copper, and poured it into his mouth. Because of his inappropriate offense of frivolous speech, his tongue was burned, and it immediately melted like snow in fire. That hellish being endured two kinds of indescribable suffering. After being burned like this, he let out a great cry. Because of this great cry, more molten red copper was poured into his mouth. After the burning red copper burned his tongue, it then burned his throat; after burning his throat, it then burned his heart; after burning his heart, it then burned his intestines; after burning his intestines, it then burned his cooked organs; after burning his cooked organs, it flowed out from below. 『Like this, the sinner suffered and cried out, and the people of Yamaraja (地獄的人) spoke verses to him, rebuking him, saying: 『Sentences that are incoherent, meaningless, and inappropriate, You originally spoke frivolous words, so now you receive this retribution. If you always speak untruthfully, if you never recite scriptures, Then your tongue is not a tongue, but only a piece of flesh. If a person always speaks truthfully, always delights in good deeds and merits, Then he is a ladder to the heavens, and can be called a tongue.』 『The people of Yamaraja (地獄的人) rebuked the hellish sinner in this way. After rebuking him, they again poured molten red copper into the mouth of that hellish sinner. For countless hundreds of thousands of years, because of speaking inappropriate frivolous words, he received such evil retribution. If that hellish being could escape the pursuit of the people of Yamaraja (地獄的人), he would run everywhere and enter the fire again. His body would melt, and his legs, hips, waist, etc., would all melt in the fire, like a lump of ghee. After melting, they would regenerate again. That person, hoping for rescue and hoping to return, ran everywhere because of his evil karma.』
，望見有城，滿中寶物他人守護。如是癡人惡業因故，心生貪著走向彼物，謂是已有。彼貪心人惡不善業，樂行多作所得果報，于地獄中心顛倒見，如是見已，以貪心故，望多受用。以貪心故，手中刀生，走向彼物，既到物所，以刀相斫，彼地獄人迭相削割，如是相割，唯有骨在，后復更生；生已更割，割已復生，乃過無量百千年歲。惡業所作，閻魔羅人手執利刀，㓟地獄人，捉地獄人一切割削，一切肉盡無芥子許，唯有骨在。彼地獄人唱喚號哭、憂愁苦惱，如是割削，削已復生。如以刀割，閻魔羅人若置河中，即復還活，如是如是，彼地獄人還復更生，如是受苦唱喚號哭。
「閻魔羅人復為說偈，呵責之言：
「『貪所壞丈夫， 為貪之所誑， 於他物悕望， 此間如是煮。 貪心惡不善， 癡人心喜樂， 貪心還自燒， 如木中出火。 貪心甚為惡， 令人到地獄， 如是應舍貪， 苦報毒惡物。 見他人富已， 貪心望自得， 彼貪生毒果， 今來此處受。』
「閻魔羅人如是責疏地獄罪人。既責疏已，然後多多與諸苦惱，如是無量百千年歲，乃至惡業未盡已來，時節長遠，與苦不止。彼地獄人若離彼處，望救望歸處處馳走，復入火聚，墮極焰燃
【現代漢語翻譯】 現代漢語譯本： 看見一座城池，裡面滿是寶物，由他人守護。像這樣的愚癡之人，因為惡業的緣故，心中生起貪念，走向那些寶物，以為是自己已經擁有的。這個貪心之人，因為作惡而不行善，喜歡作惡，所以得到這樣的果報，在地獄中心神顛倒地看見這些景象，看見之後，因為貪心，希望多多享用。因為貪心，手中生出刀，走向那些寶物，到達寶物所在的地方，就用刀互相砍殺，那些地獄之人互相削割，像這樣互相割裂，只剩下骨頭，之後又重新生長；生長之後又互相割裂，割裂之後又重新生長，這樣經過無量百千年歲。因為惡業所造，閻魔羅人（Yamaraja，冥界之王）手執利刀，剝割地獄之人，抓住地獄之人，將他們一切割削，一切的肉都割盡，沒有芥子那麼大的一點剩餘，只剩下骨頭。那些地獄之人，唱叫號哭、憂愁苦惱，像這樣被割削，割削之後又重新生長。如果用刀割完，閻魔羅人將他們放置在河中，立刻又會復活，像這樣，那些地獄之人又會重新生長，像這樣受苦，唱叫號哭。 閻魔羅人又為他們說偈語，呵責他們說： 『被貪慾毀壞的丈夫，被貪慾所欺騙，對別人的東西心懷希望，所以在這裡被這樣煮熬。貪心是惡而不善的，愚癡之人卻喜歡它，貪心最終會燒燬自己，就像木頭中生出火。貪心非常惡劣，會使人墮入地獄，所以應該捨棄貪心，因為它是帶來痛苦報應的毒惡之物。看見別人富有之後，貪心希望自己也能得到，這種貪心會產生毒果，所以現在來到這裡受苦。』 閻魔羅人像這樣責備地獄的罪人。責備完畢之後，然後給予他們更多的苦惱，像這樣無量百千年歲，直到惡業消盡為止，時間漫長，給予的痛苦不會停止。那些地獄之人如果離開那個地方，希望得到救助，希望回到可以歸宿的地方，到處奔走，又進入火堆，墮入極度燃燒的火焰之中。
【English Translation】 English version: They see a city, full of treasures, guarded by others. Such foolish people, due to their evil karma, develop greed in their hearts and approach those objects, thinking they already possess them. These greedy people, because of their evil and unwholesome deeds, delight in doing evil, and as a result, they see these things in the center of hell with their minds in turmoil. Having seen this, because of their greed, they hope to enjoy them greatly. Because of their greed, knives appear in their hands, and they approach those objects. Upon reaching the place where the objects are, they hack at each other with knives. Those hell beings cut and slash at each other, and as they cut each other, only bones remain, and then they are reborn again. After being reborn, they cut each other again, and after cutting, they are reborn again, passing through immeasurable hundreds of thousands of years. Because of the evil karma they have created, Yamaraja (冥界之王), holding sharp knives, flays the hell beings, seizing them and cutting them all to pieces, until all the flesh is gone, not even a mustard seed's worth remains, only bones. Those hell beings cry out, wail, and suffer with sorrow and distress. They are cut and slashed like this, and after being cut, they are reborn again. If, after being cut with knives, Yamaraja places them in a river, they immediately revive. In this way, those hell beings are reborn again and again, suffering and crying out. Yamaraja then speaks verses to them, rebuking them, saying: 'The man destroyed by greed, deceived by greed, hopes for the possessions of others, and so is boiled here. Greed is evil and unwholesome, but foolish people delight in it. Greed ultimately burns oneself, like fire emerging from wood. Greed is extremely evil, causing people to fall into hell, so one should abandon greed, for it is a poisonous and evil thing that brings painful retribution. Seeing others wealthy, greed hopes to obtain it for oneself. This greed produces poisonous fruit, and now one comes here to suffer.' Yamaraja thus rebukes the sinners in hell. After rebuking them, he then inflicts more suffering upon them, for immeasurable hundreds of thousands of years, until their evil karma is exhausted. The time is long, and the suffering does not cease. If those hell beings leave that place, hoping for salvation, hoping to return to a place of refuge, they run everywhere, only to enter piles of fire and fall into extremely burning flames.
熱鐵之地，宛轉復起，處處馳走，孤獨無伴。惡業行人惡業怨家將入地獄，若復得離閻魔羅人，處處馳走。此人瞋心，樂行多作，果報今受，無救無歸，師子虎蛇惡瞋之類，現住其前。彼人怖畏，處處馳走，以惡業故而不能走，為彼所執，極大瞋怒，先食其頭，既被食頭，唱喚悲苦，宛轉在地，復有惡蛇，牙有惡毒而復嚙之，而食其脅，虎食其背，火燒其足，閻魔羅人復遠射之，如是受苦。
「閻魔羅人復為說偈，呵責之言：
「『汝為瞋所燒， 人中最凡鄙， 復到此處燒， 何故今唱喚？ 瞋為第一因， 令人生地獄， 如繩繫縛汝， 今得此苦惱。 瞋心誑癡人， 常念瞋不捨， 不曾心寂靜， 如蛇窟中住。 若人堅惡體， 恒常多行瞋， 彼人不得樂， 如日中之闇。 非法非多財、 非知識非親， 一切不能護， 瞋恚亂心人。 於此世他世， 能作黑闇果， 復能到惡處， 是故名為瞋。 不瞋者第一， 瞋人則不勝， 若人舍離瞋， 彼人趣涅槃。 汝以瞋因緣， 到惡處地獄， 業盡乃得脫， 宛轉何所益？』
「閻魔羅人如是呵責地獄罪人，既呵責已，復更箭射；師子虎等多瞋
【現代漢語翻譯】 現代漢語譯本： 在熾熱的鐵地上，罪人痛苦地翻滾掙扎，四處奔走，孤獨無助。作惡之人，懷著惡意的仇家，即將墮入地獄，即使僥倖逃脫閻魔羅人（Yamaraja，地獄之主）的追捕，也只能四處逃竄。此人因充滿嗔恨之心，樂於作惡，惡果如今顯現，無人能夠救助，無處可以歸依。獅子、老虎、毒蛇等充滿惡意和嗔恨的惡獸，出現在他的面前。他驚恐萬分，四處逃竄，但因惡業纏身而無法逃脫，最終被它們抓住。這些惡獸極其憤怒，首先吞食他的頭顱。頭被吞食后，他慘叫悲鳴，在地上翻滾。又有毒牙的惡蛇，不斷地撕咬他，吞食他的脅部，老虎啃食他的背部，火焰焚燒他的雙足，閻魔羅人（Yamaraja，地獄之主）又從遠處用箭射他，他就這樣遭受著無盡的痛苦。
閻魔羅人（Yamaraja，地獄之主）又用偈語呵斥罪人：
『你被嗔恨之火焚燒，是人中最卑劣的，再次來到這裡被焚燒，為何現在才慘叫？嗔恨是第一惡因，使人墮入地獄，如同繩索捆綁你，如今才遭受這般苦惱。嗔恨之心迷惑愚癡之人，心中常念嗔恨不肯捨棄，從未有過片刻的平靜，如同住在毒蛇的巢穴中。如果有人秉性頑劣，總是充滿嗔恨，那人不會得到快樂，如同白日中的黑暗。非法行為、巨額財富、淵博知識、親朋好友，都不能保護被嗔恨擾亂心智的人。 無論今生還是來世，嗔恨都能帶來黑暗的果報，使人墮入惡道，所以才被稱為嗔恨。不嗔恨的人最為殊勝，嗔恨之人必敗無疑，如果有人捨棄嗔恨，那人就能趨向涅槃。你因嗔恨的緣故，墮入地獄這樣的惡處，只有業報消盡才能解脫，翻滾掙扎又有什麼用呢？』
閻魔羅人（Yamaraja，地獄之主）就這樣呵斥地獄中的罪人，呵斥完畢后，又用箭射他們；獅子、老虎等充滿嗔恨的惡獸
【English Translation】 English version: In the land of hot iron, they writhe and rise again, running everywhere, lonely and without companion. Those who commit evil deeds, the vengeful enemies of evil karma, are about to enter hell. If they manage to escape from the Yamaraja (Lord of Death), they still run everywhere. This person, with a mind full of anger, delights in doing evil, and now receives the consequences, with no salvation and no refuge. Lions, tigers, snakes, and other creatures of evil and anger appear before them. They are terrified, running everywhere, but because of their evil karma, they cannot escape. They are seized by these creatures, who are filled with great anger, and first devour their heads. Having their heads eaten, they cry out in sorrow and writhe on the ground. Then there are venomous snakes with poisonous fangs that bite and devour their sides, tigers that eat their backs, fire that burns their feet, and the Yamaraja (Lord of Death) shoots them from afar. Thus, they suffer.
The Yamaraja (Lord of Death) then speaks verses, rebuking them:
'You are burned by anger, the most vile among humans, and come here to be burned again. Why do you cry out now? Anger is the primary cause that leads people to hell, like a rope that binds you, and now you suffer this misery. Anger deludes foolish people, who constantly dwell on anger and never let it go, never having a moment of peace, like living in a snake's den. If someone has a stubborn and evil nature, constantly indulging in anger, they will not find happiness, like darkness in the middle of the day. Unlawful deeds, great wealth, vast knowledge, or close relatives cannot protect those whose minds are disturbed by anger. In this life and the next, anger can bring dark consequences and lead to evil realms. That is why it is called anger. Those who are without anger are the most victorious; those who are angry will not prevail. If someone abandons anger, they will approach Nirvana. Because of anger, you have come to this evil place, hell. Only when your karma is exhausted will you be released. What is the use of writhing?'
The Yamaraja (Lord of Death) thus rebukes the sinners in hell. Having rebuked them, he shoots them again with arrows; the lions, tigers, and other creatures full of anger
畜生，以瞋因故殺而食之。彼業相似，得相似報，果似種故。如是罪人惡業果報，久時煮食，若脫彼處，望救望歸處處馳走，邪見惡因五逆果報得如是道，生在阿鼻。如是五逆，決定彼受，如業相似。
「彼地獄人在於何處？摩婆迦離及不蘭那、提婆達多、居迦離等，彼處燒煮。彼地獄人到大地獄，決定燒煮，彼受第一急惡苦惱。彼處苦者，何者苦惱？一切眾生不能說喻。如是阿鼻地獄罪人受大苦惱，惡業行人闇聚和集一切眾生。毛起地獄在上雨刀。阿鼻之人燒煮劈裂，又復更生，生已復裂，更劈更燒，雨金剛枷、雨金剛雹又復雨石破壞碎散。彼五逆人如是燒已，又復更有十一焰聚，受大苦惱不可忍耐。十方十焰，第十一者飢渴火聚，以飢渴故，口中焰出。彼人周匝十焰圍身，如是燒煮遍其身體，無有微細如毛孔許而不燒燃。彼諸罪人平等被燒，乃至無有毛根許樂，故名阿鼻，乃至無有微少許樂，故名阿鼻。一切諸根、一切境界皆悉煮熟，以不正心故名阿鼻。此世間退，更無生處，唯生於彼。
「大地獄中苦更無過，時節無數，故名阿鼻。一切欲界所攝眾生，最為極下，故名阿鼻。如是阿鼻，更無過者，故名阿鼻。如是阿鼻，更無勝者，故名阿鼻。彼大地獄如頭已上，更無有物，如是阿鼻地處甚熱，亦復
【現代漢語翻譯】 現代漢語譯本 畜生因為嗔恨的原因被殺害並被食用。他們的業力相似，所以得到相似的報應，這是因為果報類似於所種下的因。這些罪人惡業的果報是，長時間被烹煮食用，如果僥倖脫離那個地方，就渴望被拯救，渴望回到可以歸宿的地方，四處奔走。由於邪見惡因和五逆罪的果報，他們會墮入這樣的境地，最終生於阿鼻地獄（Avici Hell，無間地獄）。像這樣的五逆罪人，必定會承受這樣的果報，因為他們的業力是相似的。 『那些地獄中的人在什麼地方受苦呢？摩婆迦離（Moggallana，目犍連）、不蘭那（Purana Kassapa，富蘭那·迦葉）、提婆達多（Devadatta，提婆達多）、居迦離（Kokalika，拘迦離）等人，都在那裡被燒煮。那些地獄中的人到達大地獄，必定會被燒煮，他們承受著第一等的劇烈痛苦。那裡的痛苦是什麼樣的痛苦呢？一切眾生都無法用比喻來說明。像這樣，阿鼻地獄的罪人承受著巨大的痛苦，作惡業的人聚集在一起。毛髮豎起的地獄在上空降下刀雨。阿鼻地獄中的人被燒煮劈裂，然後又復活，復活后又被劈裂，再次被劈裂被燒煮，降下金剛枷鎖、降下金剛冰雹，又降下石頭破壞粉碎。那些犯下五逆罪的人這樣被燒煮后，又有十一堆火焰，承受著巨大而無法忍受的痛苦。十個方向各有火焰，第十一堆火焰是飢渴之火，因為飢渴，口中噴出火焰。那些人周圍被十堆火焰包圍，就這樣燒煮遍他們的身體，沒有哪怕像毛孔一樣微小的地方不被燒燃。那些罪人平等地被燒，甚至沒有像毛髮根部一樣微小的快樂，所以叫做阿鼻地獄（Avici，無間），乃至沒有絲毫的快樂，所以叫做阿鼻地獄。一切諸根、一切境界都被煮熟，因為不正的心念所以叫做阿鼻地獄。這個世間退去，再沒有其他可以轉生的地方，只能生在那裡。 『大地獄中的痛苦沒有比這更嚴重的了，時間長久沒有盡頭，所以叫做阿鼻地獄。一切欲界所包含的眾生，最為低下，所以叫做阿鼻地獄。像這樣的阿鼻地獄，沒有比這更嚴重的了，所以叫做阿鼻地獄。像這樣的阿鼻地獄，沒有比這更殊勝的了，所以叫做阿鼻地獄。那個大地獄像頭頂以上，再沒有其他東西，像這樣的阿鼻地獄，地處非常炎熱，也是如此。'
【English Translation】 English version Beasts are killed and eaten because of hatred. Their karma is similar, so they receive similar retribution, because the result is similar to the cause that was planted. The retribution for the evil deeds of these sinners is that they are cooked and eaten for a long time. If they are fortunate enough to escape that place, they long to be saved and long to return to a place where they can find refuge, running around everywhere. Due to the evil cause of wrong views and the retribution for the five rebellious acts, they will fall into such a state, eventually being born in Avici Hell (Avici Hell, the Hell of Incessant Suffering). Such perpetrators of the five rebellious acts will certainly endure such retribution, because their karma is similar. 『Where do those beings in hell suffer? Moggallana (Moggallana, Maudgalyayana), Purana Kassapa (Purana Kassapa, Purana Kashyapa), Devadatta (Devadatta, Devadatta), Kokalika (Kokalika, Kokalika), and others are burned and cooked there. Those beings in hell reach the great hell and will certainly be burned and cooked, enduring the first and most intense suffering. What is the nature of the suffering there? All beings cannot describe it with metaphors. In this way, the sinners of Avici Hell endure great suffering, and those who commit evil deeds gather together. The hell where hairs stand on end rains down knives from above. The beings in Avici Hell are burned, cooked, and split apart, and then they are reborn, and after being reborn, they are split again, repeatedly split and burned, raining down vajra shackles, raining down vajra hailstones, and raining down stones that destroy and shatter. After those who have committed the five rebellious acts are burned in this way, there are also eleven piles of flames, enduring great and unbearable suffering. There are flames in each of the ten directions, and the eleventh pile of flames is the fire of hunger and thirst. Because of hunger and thirst, flames come out of their mouths. Those beings are surrounded by ten piles of flames, and in this way, they are burned and cooked throughout their bodies, with not even a tiny place like a pore that is not burned. Those sinners are burned equally, without even a tiny bit of pleasure like the root of a hair, so it is called Avici (Avici, Incessant), and there is not even the slightest bit of pleasure, so it is called Avici. All the senses and all the realms are cooked, and because of the incorrect mind, it is called Avici. This world recedes, and there is no other place to be reborn, only to be born there. 『There is no suffering greater than that in the great hell, and the time is endless, so it is called Avici. Of all the beings contained in the desire realm, it is the lowest, so it is called Avici. Such Avici Hell is unsurpassed, so it is called Avici. Such Avici Hell is unsurpassed, so it is called Avici. That great hell is like the top of the head, with nothing else above it, and such Avici Hell is a very hot place, and so it is.』
如是更無有上，故名阿鼻。彼阿鼻處其地最熱，更無有過，熱沸赤銅燒赤肉骨，更無過者，故名阿鼻。彼處地密，故名阿鼻。彼地獄處，脂肉骨髓一切焰燃，彼地獄人普皆焰燃，不可分別此人、彼人，微細中間更不可得，故名阿鼻。如山中河勢力不斷，晝夜常急，彼阿鼻處常受苦惱，勢力不斷，彼人苦惱不可休息乃至劫盡，復無中間，故名阿鼻。彼人苦惱不可得說，此有少喻，如海水渧不可得數，如是如是，阿鼻地獄惡業行人所受苦惱，不可得數、不可得說，一切苦處更無有如阿鼻處者，以業重故，受苦亦重。若作一逆，彼人苦輕，若作二逆，彼人身大，受苦亦多，如是次第，一切身份皆悉轉大，苦亦如是。業因重故，如是苦因，更無相似，如受樂受，阿迦尼吒更無相似。苦樂二處，如是上下，皆不可喻；如是上下，邊不可喻。何以故？以作惡業。作惡業故，因相似果於地獄中，在地獄邊，相似譬喻不可得故。彼人如是，或有一劫，或有減一劫，在彼燒煮，惡業盡已，爾乃得脫。以因盡故，其果乃盡，如火盡故其熱亦盡，如種失故其芽亦失。如是阿鼻地獄之人若惡業盡無氣爛壞，于彼地獄爾乃得脫。若得脫已，余殘業果，針孔山巖餓鬼中生。既生彼處，飢渴燒身，其身猶如火燒樹林。若脫彼處生畜生中，舒舒摩羅，復
【現代漢語翻譯】 現代漢語譯本 如是最為殊勝，沒有比這更嚴重的，所以叫做阿鼻（Avīci，無間地獄）。阿鼻地獄那個地方最為酷熱，沒有比那裡更熱的了，燒得通紅的赤銅燒灼罪人的肉和骨頭，沒有比這更痛苦的了，所以叫做阿鼻。那個地方非常擁擠，所以叫做阿鼻。那個地獄裡，油脂、肌肉、骨髓一切都在燃燒，地獄裡的人也全部都在火焰中燃燒，無法分辨這個人、那個人，甚至連極小的空隙都找不到，所以叫做阿鼻。就像山中的河流，水勢不停，日夜湍急，阿鼻地獄裡所受的苦惱也是這樣，永不停歇，那些人在苦惱中無法休息，直到劫數結束，也沒有間斷，所以叫做阿鼻。那些人所受的苦惱無法用語言描述，只能略作比喻，就像海水中的一滴水無法數清一樣，阿鼻地獄裡作惡之人所受的苦惱，也是無法數清、無法描述的，一切苦難的地方沒有比阿鼻地獄更甚的了，因為罪業深重，所以受的苦也更加深重。如果只犯了一種逆罪，那人所受的苦還輕一些，如果犯了兩種逆罪，那人的身體就會變得巨大，所受的苦也更多，像這樣依次增加，一切身體部分都變得巨大，苦難也隨之加重。因為罪業的因緣深重，這樣的苦難，沒有其他地方可以相比，就像享受快樂，阿迦尼吒天（Akaniṣṭha，色界頂天）的快樂沒有其他地方可以相比。苦和樂這兩個地方，這樣上下對比，都無法比喻；這樣上下對比，沒有邊際可以比喻。為什麼呢？因為造作了惡業。因為造作了惡業，相似的因導致了在地獄中的果報，在地獄的邊緣，相似的比喻都找不到。那些人就這樣，或者經歷一劫，或者減少一劫，在那裡被燒煮，惡業消盡之後，才能脫離。因為因緣消盡，所以果報也消盡，就像火熄滅了，熱量也消失了，就像種子失去了，芽也消失了。像這樣，阿鼻地獄裡的人，如果惡業消盡，氣息斷絕，身體腐爛，才能從那個地獄裡脫離。如果脫離了地獄，還有殘餘的業果，就會在針孔大小的山巖中，生為餓鬼。既生在那裡，飢渴焚燒身體，他們的身體就像被火燒的樹林。如果脫離了餓鬼道，就會生到畜生道中，成為舒舒摩羅（Śiśumāra，鱷魚）。
【English Translation】 English version Thus, it is supremely unsurpassed, with nothing more severe, hence it is called Avīci (無間地獄, the Hell of Incessant Suffering). That place, Avīci, is the hottest, with no place hotter; red-hot copper burns the flesh and bones of the sinners, with no suffering greater, hence it is called Avīci. That place is extremely crowded, hence it is called Avīci. In that hell, fat, flesh, bones, and marrow all burn, and all the beings in that hell are consumed by flames, making it impossible to distinguish one person from another, with no space even in the tiniest interval, hence it is called Avīci. Like a river in the mountains, its force unceasing, rushing day and night, so too is the suffering in Avīci, relentless and without respite, lasting until the end of the kalpa (劫, cosmic aeon), without interruption, hence it is called Avīci. The suffering of those beings is indescribable, only a slight analogy can be made: just as the drops of water in the ocean cannot be counted, so too the suffering endured by those who commit evil deeds in Avīci Hell cannot be counted or described; among all places of suffering, none is like Avīci, for the heavier the karma (業, action), the heavier the suffering. If one commits only one heinous crime, the suffering is lighter; if one commits two, the body becomes enormous, and the suffering increases accordingly. In this way, gradually, all parts of the body become larger, and the suffering intensifies. Because the cause of karma is heavy, there is no similar cause for such suffering, just as there is no similar experience to the bliss of Akaniṣṭha (阿迦尼吒, the highest heaven in the Realm of Form). These two places, suffering and bliss, are incomparable in their extremes; these extremes are immeasurable. Why? Because of the creation of evil karma. Because of the creation of evil karma, similar causes lead to the consequences in hell, and at the edge of hell, similar analogies cannot be found. Those beings, in this way, either for one kalpa or slightly less, are boiled and burned there, and only after their evil karma is exhausted can they escape. Because the cause is exhausted, the result is also exhausted, just as when the fire is extinguished, the heat also disappears, and just as when the seed is lost, the sprout also disappears. Thus, the beings in Avīci Hell, when their evil karma is exhausted, their breath ceases, and their bodies decay, only then can they escape from that hell. If they escape, and there is residual karmic fruit, they will be born as hungry ghosts in mountain rocks the size of needle holes. Born in that place, they are consumed by hunger and thirst, their bodies like forests burned by fire. If they escape from that state, they will be born among animals, as Śiśumāra (舒舒摩羅, crocodile).
生屎中，作不凈蟲。于餓鬼中二百千世，飢渴燒煮，于畜生中經二千世，惡不善業餘殘勢力，種種生處一切苦惱。畜生之中種種惡食，心常憶念殺生處生，復于彼處迭相食啖，受大苦惱。若脫彼處，過去業力得生人中，於五百世胎中而死；復五百世生已而死，為烏所食；復五百世未行而死。是彼惡業余殘果報。若后殘業果報盡已，于無始時，業網轉行相似得果，有下中上。
「彼比丘如是觀已，而說偈言：
「『無始生死中， 業網覆世界， 或生或死滅， 皆自業因緣。 從天生地獄， 從地獄生天； 人生餓鬼界， 地獄生餓鬼。 異異勢力生， 異異勢力樂， 皆是愛業生， 非自在所作。 阿僧祇作業， 生死眾生常， 餘人不能解， 唯如來所知。 彼諦知此業， 亦知于因緣， 與癡人解說， 化一切眾生。』
「諸比丘！彼比丘如是觀察阿鼻苦已，一切生死，心得離欲，以大慈悲而修其心，正憶念已，得十一地。彼地夜叉知已歡喜，復更傳聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞四天王，如前所說，次第乃至聞大梵天，如是說言：『閻浮提中某國某村，如是種姓某善男子，剃除鬚髮被服法衣，正信出家，與魔共戰，不住
【現代漢語翻譯】 現代漢語譯本 在糞便中，變成不乾淨的蟲子。在餓鬼道中經歷二十萬世，遭受飢渴的煎熬。在畜生道中經歷兩千世，因為惡劣不善的業力殘餘，在各種各樣的生存之處承受一切苦惱。在畜生道中吃各種惡劣的食物，心中常常憶念殺生的地方而出生，又在那些地方互相吞食，承受巨大的苦惱。如果脫離了畜生道，因為過去業力的作用而轉生為人，會在五百世中死在胎中；又在五百世中出生后立刻死亡，被烏鴉吃掉；又在五百世中還沒學會走路就死亡。這些都是惡業的殘餘果報。如果之後的殘餘業力果報也 खत्म了，從無始以來，業力的網路運轉不息，相似的業力會得到相似的結果，有下等、中等、上等之分。
那位比丘這樣觀察之後，說了這樣的偈語：
『在無始的生死輪迴中，業力的網路覆蓋著整個世界，或者出生，或者死亡，或者消滅，都是自己業力因緣所致。從天道生到地獄道，從地獄道生到天道；從人道生到餓鬼道，從地獄道生到餓鬼道。不同的勢力產生不同的生命，不同的勢力帶來不同的快樂，這些都是因為愛和業力而產生，不是自在天所能創造的。無數劫以來，眾生都在生死輪迴中，其他人不能理解，只有如來（Tathagata）才能知道。他如實地知道這些業力，也知道其中的因緣，為愚癡的人解說，教化一切眾生。』
諸位比丘！那位比丘這樣觀察阿鼻地獄的痛苦之後，對於一切生死輪迴，心中生起遠離慾望之心，以大慈悲心來修習自己的心，正確地憶念之後，證得了十一地。那裡的夜叉（Yaksa）知道后非常歡喜，又互相傳告給虛空夜叉，虛空夜叉又告訴四大天王，四大天王又告訴四天王，像前面所說的那樣，依次傳到大梵天（Mahabrahma），這樣說道：『在閻浮提（Jambudvipa）的某個國家某個村莊，有這樣種姓的某位善男子，剃除了鬚髮，穿上了法衣，以正信出家，與魔（Mara）共同戰鬥，不停止修習。』
【English Translation】 English version In excrement, they become unclean worms. In the realm of hungry ghosts, they endure two hundred thousand lifetimes, tormented by hunger and thirst. In the realm of animals, they experience two thousand lifetimes, suffering all kinds of afflictions in various existences due to the remaining power of evil and unwholesome karma. Among animals, they consume various vile foods, constantly recalling the places where they committed killing, and are born in those places, devouring each other, enduring great suffering. If they escape from that realm, due to the force of past karma, they are reborn as humans, only to die in the womb for five hundred lifetimes; then for another five hundred lifetimes, they are born only to die immediately, devoured by crows; and for another five hundred lifetimes, they die before they can even walk. These are the remaining karmic retributions of their evil deeds. If these remaining karmic retributions are exhausted, from beginningless time, the net of karma continues to operate, and similar actions yield similar results, whether inferior, middling, or superior.
Having contemplated thus, that Bhiksu (Buddhist monk) spoke these verses:
'In beginningless Samsara (cycle of death and rebirth), the net of karma covers the world; whether birth, death, or extinction, all arise from the causes and conditions of one's own karma. From the heavens, one is born into hell; from hell, one is born into the heavens; from the human realm, one is born into the realm of hungry ghosts; from hell, one is born into hungry ghosts. Different forces give rise to different lives, different forces bring different pleasures; all are born from love and karma, not created by a sovereign being. For countless eons, sentient beings have been in the cycle of birth and death; others cannot understand this, only the Tathagata (Buddha) knows. He truly knows these karmas, and also knows the causes and conditions; he explains them to the ignorant, transforming all sentient beings.'
Monks! Having thus contemplated the suffering of Avici Hell (the lowest level of hell), that Bhiksu (Buddhist monk), regarding all of Samsara (cycle of death and rebirth), develops a mind free from desire, cultivates his mind with great compassion, and upon correct recollection, attains the eleven grounds. The Yaksa (a type of spirit) there, knowing this, rejoices and further proclaims it to the Yaksa (a type of spirit) in the sky, the Yaksa (a type of spirit) in the sky tells the Four Great Kings, the Four Great Kings tell the Four Heavenly Kings, as previously described, in order up to Mahabrahma (a great deity), saying thus: 'In such and such country, such and such village in Jambudvipa (the continent where humans live), a certain good man of such and such lineage, having shaved his head and beard, and donned the Dharma robes, has left home with right faith, and is fighting alongside the Mara (demon), without ceasing in his practice.'
魔界，心不喜樂染欲境界，得十一地。』彼大梵天聞已歡喜，說如是言：『魔分損減，正法朋起，善分增長，隨順法行，諸比丘法建立熾燃。』
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘觀阿鼻已隨順修行？云何彼比丘觀察阿鼻大地獄處，阿鼻地獄凡有幾處？彼見聞知：如餘地獄，具十六處，此阿鼻獄亦復如是，具十六處。何等十六？一名烏口；二名一切向地；三名無彼岸長受苦惱；四名野干吼；五名鐵野干食；六名黑肚；七名身洋；八名夢見畏；九名身洋受苦；十名兩山聚；十一名吼生閻婆叵度；十二名星鬘；十三名苦惱急；十四名臭氣覆；十五名鐵鍱；十六名十一焰。此十六處，乃是阿鼻根本地獄眷屬之處。彼十不善惡業道行，並五逆業，皆共和集大地獄行，入阿鼻獄。有內五逆，有外五逆，究竟作已，生在阿鼻大地獄中，如業相似，生於彼處。如業相似作集之業，業普究竟，樂行多作，在彼地獄別異處生。
「彼阿鼻業凡有五種，謂：殺羅漢，噁心思惟，出佛身血，心生隨喜樂行多作，復教他作，令彼安住，或遣他作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生烏口處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄，唯除阿鼻所受苦惱，彼一切苦此中具受百倍更重
【現代漢語翻譯】 現代漢語譯本： 『魔界（Mara's realm），內心不喜悅，充滿染欲的境界，能得到十一地。』那位大梵天聽到后歡喜，這樣說：『魔的力量減弱衰退，正法的力量興盛起來，善的力量增長，人們都隨順正法而行，諸位比丘的佛法得以建立並熾盛燃燒。』
『此外，修行者內心思考——隨順正法觀察法行——如何那位比丘觀察阿鼻地獄后隨順修行？如何那位比丘觀察阿鼻大地獄之處，阿鼻地獄總共有幾處？他見聞知曉：如同其他地獄，具備十六處，這阿鼻地獄也同樣如此，具備十六處。哪十六處？一名烏口（crow's beak）；二名一切向地（ground facing all directions）；三名無彼岸長受苦惱（suffering endlessly without a shore）；四名野干吼（jackal's howl）；五名鐵野干食（iron jackal devouring）；六名黑肚（black belly）；七名身洋（body ocean）；八名夢見畏（fearful dreams）；九名身洋受苦（suffering in the body ocean）；十名兩山聚（gathering of two mountains）；十一名吼生閻婆叵度（howling birth, difficult to cross the Yamuna）；十二名星鬘（star garland）；十三名苦惱急（urgent suffering）；十四名臭氣覆（covered in foul odor）；十五名鐵鍱（iron armor plates）；十六名十一焰（eleven flames）。這十六處，乃是阿鼻根本地獄的眷屬之處。那十不善惡業道行，以及五逆業，都共同聚集在大地獄中，進入阿鼻地獄。有內五逆，有外五逆，最終完成這些惡業后，便會生在阿鼻大地獄中，根據所造的業力相似，而生於彼處。如同相似的業力所聚集的業，業力普遍究竟，喜歡去做，經常去做，就在那地獄的不同之處出生。
『那阿鼻地獄的業有五種，即：殺害阿羅漢（arhat，已證得涅槃的聖者），以惡毒的心思，使佛陀流血，內心生起隨喜，喜歡去做，經常去做，又教唆他人去做，使他們安住於此，或者派遣他人去做。那人因為這些惡業的因緣，身壞命終后墮入惡道，在那地獄的烏口處遭受巨大的苦惱。所謂的苦，如同前面所說的，活地獄、黑繩地獄等七大地獄，唯獨阿鼻地獄所受的苦惱，彼等一切苦惱在此地獄中都要承受百倍的加重。』
【English Translation】 English version: 『The realm of Mara (魔界, Mara's realm), a state of mind that does not rejoice and is filled with defiled desires, can attain the eleven grounds.』 When that Great Brahma (大梵天) heard this, he rejoiced and said, 『Mara's power is diminished and weakened, the power of the Right Dharma (正法) is rising, the power of goodness is increasing, people are following the Right Dharma, and the Dharma of the Bhikshus (比丘, monks) is being established and blazing brightly.』
『Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the Right Dharma—how does that Bhikshu, after observing Avici Hell (阿鼻地獄), practice accordingly? How does that Bhikshu observe the Avici Great Hell, and how many places are there in Avici Hell? He sees and knows: just like other hells, which have sixteen places, this Avici Hell is also the same, having sixteen places. What are the sixteen? The first is Crow's Beak (烏口); the second is Ground Facing All Directions (一切向地); the third is Endless Suffering Without a Shore (無彼岸長受苦惱); the fourth is Jackal's Howl (野干吼); the fifth is Iron Jackal Devouring (鐵野干食); the sixth is Black Belly (黑肚); the seventh is Body Ocean (身洋); the eighth is Fearful Dreams (夢見畏); the ninth is Suffering in the Body Ocean (身洋受苦); the tenth is Gathering of Two Mountains (兩山聚); the eleventh is Howling Birth, Difficult to Cross the Yamuna (吼生閻婆叵度); the twelfth is Star Garland (星鬘); the thirteenth is Urgent Suffering (苦惱急); the fourteenth is Covered in Foul Odor (臭氣覆); the fifteenth is Iron Armor Plates (鐵鍱); the sixteenth is Eleven Flames (十一焰). These sixteen places are the retinue places of the fundamental Avici Hell. The ten unwholesome paths of action and the five rebellious acts all gather together in the Great Hell, entering Avici Hell. There are inner five rebellious acts and outer five rebellious acts. Having ultimately committed these evil deeds, one is born in the Avici Great Hell, according to the similarity of the karma created, and is born in that place. Like the karma accumulated from similar actions, the karma is universally complete, one enjoys doing it and does it often, and is born in different places in that hell.』
『There are five kinds of karma for Avici Hell, namely: killing an Arhat (羅漢, a perfected being who has attained Nirvana), with malicious thoughts, causing a Buddha (佛) to bleed, generating joy in one's heart, enjoying doing it, doing it often, and also instigating others to do it, causing them to dwell in it, or sending others to do it. That person, because of the causes and conditions of these evil deeds, after the destruction of the body and the end of life, falls into an evil realm, and in the Crow's Beak place of that hell, suffers great torment. The so-called suffering is like what was said before, the Living Hell, the Black Rope Hell, and the other seven great hells, except for the suffering endured in Avici Hell, all those sufferings are endured here a hundred times more severely.』
。復有勝者：閻魔羅人擘罪人口，如擘烏口，然後將到名黑灰河，浚流漂急入其口中。如是熱灰初燒其唇；既燒唇已，次燒其齒；既燒齒已，次燒其咽；既燒咽已，次燒其心；既燒心已，次燒其肺；既燒肺已，次燒其腸；既燒腸已，次燒腸藏；燒腸藏已，次燒生藏；燒生藏已，次燒熟藏；燒熟藏已，從下而出。彼地獄人受灰河苦，燒內皆盡，身內無物唯有外物，惡業任持，是故不死，受堅硬苦。于長久時常燒常煮無數年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於一千世生餓鬼中，名鼎餓鬼。若脫彼處生畜生中，作象牦牛、肫徒魔邏、鼠狼毒蛇、守宮蚯蚓、蚊子等蟲，又復作牛。既脫彼處若生人中同業之處，生膾子家，於二百世胎中而死，或復生已未行而死，或復欲出而便命終。余殘惡業之因緣故，復作惡業。
「又彼比丘知業果報，觀察阿鼻大地獄處。彼見聞知：復有異處，彼處名為一切向地，是彼地獄第二別處。眾生何業生於彼處？彼見聞知：若人思惟得漏盡證聖比丘尼——阿羅漢人，強行淫慾，樂行多作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄一切向地別異處生，受大苦惱。所謂苦者，如前所說，活、黑繩、合、喚、大叫喚、熱、大焦熱
【現代漢語翻譯】 現代漢語譯本： 還有更慘的：閻魔羅人（Yamaraja，掌管地獄之王）掰開罪人的嘴，就像掰開烏鴉的嘴一樣，然後將他們帶到名為黑灰河的地方，湍急的河流將他們衝入口中。熱灰首先燒灼他們的嘴唇；燒完嘴唇后，接著燒灼牙齒；燒完牙齒后，接著燒灼咽喉；燒完咽喉后，接著燒灼心臟；燒完心臟后，接著燒灼肺部；燒完肺部后，接著燒灼腸子；燒完腸子后，接著燒灼腸臟；燒完腸臟后，接著燒灼生臟；燒完生臟后，接著燒灼熟臟；燒完熟臟后，從下身排出。那些地獄中的人遭受灰河的痛苦，體內全部被燒盡，身體內部空無一物，只有外物，被惡業支撐著，所以不會死去，承受著堅硬的痛苦。在漫長的時間裡，經常被燒煮無數年，直到惡業沒有消壞、沒有腐爛、業氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，他們才能從那個地獄處脫離。脫離之後，在一千世中轉生為餓鬼，名為鼎餓鬼。如果脫離那個地方，轉生為畜生，會變成象、牦牛、肫徒魔邏（chun tu mo luo，不確定含義）、鼠狼、毒蛇、守宮、蚯蚓、蚊子等蟲，又會變成牛。脫離那個地方如果轉生為人，會在與之前惡業相似的地方，出生在劊子手的家中，在兩百世中死於胎中，或者出生后還沒學會走路就死去，或者即將出生時就死亡。因為殘餘的惡業因緣，又會造作惡業。
『還有，那位比丘知道業的果報，觀察阿鼻大地獄（Avici，無間地獄）之處。他看到並知道：還有不同的地方，那個地方名為一切向地，是那個地獄的第二個特殊之處。眾生因為什麼業而生於那個地方呢？他看到並知道：如果有人心懷惡意，對已經證得漏盡、證得聖果的比丘尼——阿羅漢（Arhat，斷盡煩惱，證得最高果位的聖者），強行進行淫慾，喜歡這樣做並且多次去做。那個人因為這種惡業的因緣，身壞命終后墮入惡道，在那地獄的一切向地的特殊之處出生，遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄、黑繩地獄、合地獄、喚地獄、大叫喚地獄、熱地獄、大焦熱地獄』
【English Translation】 English version: Furthermore, there are even worse cases: the Yamaraja (Lord of Death) people pry open the mouths of sinners, like prying open the mouths of crows, and then take them to a place called the Black Ash River, where the rapid current rushes them into their mouths. The hot ashes first burn their lips; after burning their lips, they then burn their teeth; after burning their teeth, they then burn their throats; after burning their throats, they then burn their hearts; after burning their hearts, they then burn their lungs; after burning their lungs, they then burn their intestines; after burning their intestines, they then burn their intestinal organs; after burning their intestinal organs, they then burn their raw organs; after burning their raw organs, they then burn their cooked organs; after burning their cooked organs, they are expelled from below. Those hell beings suffer the pain of the ash river, their insides are completely burned away, their bodies are empty inside, with only external matter, sustained by evil karma, so they do not die, enduring hard suffering. For a long time, they are constantly burned and boiled for countless years, until the evil karma has not decayed, has not rotted, and the karmic energy has not been exhausted, at all times the suffering does not stop; if the evil karma is exhausted, then they can escape from that hell. After escaping, they are reborn as hungry ghosts for a thousand lifetimes, called Cauldron Hungry Ghosts. If they escape from that place, they are reborn as animals, becoming elephants, yaks, chun tu mo luo (meaning uncertain), weasels, poisonous snakes, geckos, earthworms, mosquitoes, and other insects, and also become cattle. If they escape from that place and are reborn as humans, they will be born in places similar to their previous evil karma, in the homes of executioners, dying in the womb for two hundred lifetimes, or dying before they learn to walk after being born, or dying just as they are about to be born. Because of the remaining causes of evil karma, they will create more evil karma.
『Furthermore, that Bhikshu (Buddhist monk) knows the results of karma, observing the Avici (Hell of Uninterrupted Suffering) Great Hell. He sees and knows: there are other different places, that place is called the All-Facing Land, it is the second special place of that hell. What karma causes beings to be born in that place? He sees and knows: if someone harbors malicious thoughts and forcibly engages in sexual intercourse with a Bhikkhuni (Buddhist nun) who has attained the extinction of outflows and has attained the state of a saint—an Arhat (one who has extinguished all defilements and attained the highest state of enlightenment), enjoys doing so and does it repeatedly. That person, because of the causes of this evil karma, falls into an evil realm after the destruction of their body and the end of their life, and is born in the special place of the All-Facing Land in that hell, suffering great torment. The so-called torment is like what was said before, the hell of revival, the hell of black ropes, the hell of crushing, the hell of screaming, the hell of great screaming, the hell of heat, the hell of great burning』.
，七地獄中所受苦惱，彼一切苦此中具受百倍更重。復有勝者：彼處鐵地，頭面在下，身在於上，顛倒上下，數數轉換，閻魔羅人與地獄人極重苦惱，彼人受苦不能唱喚、不得出聲、不得出氣。半身下分，若在其上，閻魔羅人以利斤斧，漸漸斬之乃至肉盡，唯有骨在。又復彼骨灰汁洗之，洗已墮落，彼人彼處有命而已。復置熱沸焰漂赤銅熱沸鐵鑊，在彼鑊中上下回轉，極煮爛熟，如大小豆，既煮熟已，普氣遍覆一切叵見。如是無量百千億歲，鐵鑊中煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於一劫、若減一劫，復更燒身所受苦惱，少於阿鼻地獄中苦。於一千世受餓鬼身，而生責疏餓鬼之中，飢渴燒身，一切身燃如燈相似。彼若得脫，於一千世生畜生中，曠野鳥等常患飢渴，謂遮多迦野干、蟬蟲瞿陀、野馬野驢鹿等，如是畜生。是彼惡業余殘果報。脫彼處已，若生人中同業之處，則于馬面國土中生，於三百世在胎而死；若過去業，得活不死，貧窮常病，多受苦惱，五百世中作不能男。是彼惡業余殘果報。
「又彼比丘知業果報，觀察阿鼻大地獄處。彼見聞知：復有異處名無彼岸長受苦惱，是彼地獄第三別處。眾生何業生於彼處？彼見聞知：若何等人境界所亂或因欲心
【現代漢語翻譯】 現代漢語譯本 七大地獄中所受的苦惱，所有那些苦難在這裡要承受百倍還要嚴重。還有更厲害的：在那裡，鐵地上，頭朝下，身體朝上，上下顛倒，不停地轉換，閻魔羅人（Yamaraja，冥界之王）和地獄中的人遭受極重的苦惱，那人受苦時無法呼喊、不能出聲、無法呼吸。半個身子的下半部分，如果在上面，閻魔羅人就用鋒利的斧頭，慢慢地砍，直到肉都砍盡，只剩下骨頭。然後又用灰汁來清洗那些骨頭，洗完后就掉落了，那個人在那裡只是還活著而已。又被放置在熾熱沸騰、火焰漂浮的赤銅熱鐵鍋中，在那鍋中上下翻滾，被煮得稀爛，像大大小小的豆子一樣，煮熟之後，產生的氣體遍佈一切，什麼都看不見。就這樣無量百千億年，在鐵鍋中煮，直到惡業沒有消壞、沒有腐爛、業氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。即使在一劫（kalpa，佛教時間單位）或者減少一劫的時間裡，再次燃燒身體所受的苦惱，也比阿鼻地獄（Avici，無間地獄）中的苦難要少。在一千世中遭受餓鬼（preta，餓鬼道眾生）之身，並且生在責疏餓鬼之中，飢渴焚燒身體，整個身體燃燒得像燈一樣。如果能從那裡脫離，在一千世中會轉生為畜生，在曠野中鳥類等經常遭受飢渴，比如遮多迦鳥、野干、蟬蟲、瞿陀、野馬、野驢、鹿等，這些都是畜生。這是他們惡業剩餘的果報。脫離那個地方之後，如果轉生到人中，在同類業力的地方，就會在馬面國土中出生，在三百年中會在胎中死去；如果過去的業力，能夠活下來不死，也會貧窮多病，遭受很多苦惱，五百世中會變成不能人道的男人。這是他們惡業剩餘的果報。
『還有那位比丘（bhiksu，出家修行的男性佛教徒）知道業的果報，觀察阿鼻大地獄之處。他看見並知道：還有另外一個地方叫做無彼岸長受苦惱，那是那個地獄的第三個特殊之處。眾生因為什麼業而生到那個地方呢？他看見並知道：如果什麼人因為境界所迷惑，或者因為慾望之心
【English Translation】 English version The suffering endured in the seven hells is a hundred times more severe here. Furthermore, there is a place where the iron ground has beings with their heads facing down and bodies facing up, inverted and constantly changing positions. The Yamarajas (Yamaraja, Lord of Death) and the hell beings inflict extremely heavy suffering, and the beings cannot cry out, make a sound, or even breathe. If the lower half of the body is on top, the Yamarajas use sharp axes to gradually chop it away until only bones remain. Then, the bones are washed with ash water, and after being washed, they fall apart. The being remains alive in that place. They are then placed in a hot, boiling, flame-filled red-copper cauldron, where they are turned upside down and boiled until they are thoroughly cooked, like large and small beans. Once cooked, the resulting vapor covers everything, making it impossible to see. They are boiled in the iron cauldron for countless hundreds of thousands of millions of years, until their evil karma is not destroyed or decayed, and the karmic energy is not exhausted. The suffering does not cease at any time. If the evil karma is exhausted, they can then escape from that hell. Even if they suffer the torment of burning their bodies for a kalpa (kalpa, a Buddhist unit of time) or less, it is still less than the suffering in Avici (Avici, the Hell of Incessant Suffering). For a thousand lifetimes, they endure the body of a preta (preta, hungry ghost), and are born among the blaming and neglectful pretas, their bodies burned by hunger and thirst, their entire bodies burning like lamps. If they can escape from there, they will be reborn as animals for a thousand lifetimes, such as wild birds, constantly suffering from hunger and thirst, like the Chataka bird, jackals, cicadas, Kudas, wild horses, wild donkeys, deer, and other such animals. These are the remaining consequences of their evil karma. After escaping that place, if they are reborn among humans in a place of similar karma, they will be born in the land of the Horse-faced, dying in the womb for three hundred lifetimes. If, due to past karma, they survive, they will be poor and constantly ill, suffering much distress, and for five hundred lifetimes, they will be impotent men. These are the remaining consequences of their evil karma.
『Furthermore, that bhiksu (bhiksu, a Buddhist monk) knows the results of karma and observes the Avici Great Hell. He sees and knows that there is another place called the Shoreless Suffering, which is the third special place of that hell. What karma causes beings to be born in that place? He sees and knows that if someone is confused by their environment or due to desire
、或近惡友、或自酒醉，共母行欲，行已心惶，近惡知識取其言語；如是癡人，復更如是樂行多作，復教他人令如是行。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄名無彼岸長受苦處，受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處閻魔羅人熱焰鐵鉤，鉤其人根從臍而出，取棘刺針刺其人根，或於臍中鐵鉤釘入，或釘其鼻、或釘其耳，復𣃆其口，焰燃鐵鉤置口令滿，普焰滿口受大苦惱。彼人下分復受大苦。彼人如是三處受苦，燒壓劈打皆悉破壞，普彼一切名無彼岸長受苦處，在阿鼻內受大苦惱，所受苦惱不可譬喻。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止。或於一劫、或減一劫如是常燒；若惡業盡，彼地獄處爾乃得脫。既得脫已，於四千世食彼不羅餓鬼中生，飢渴燒身。若脫彼處，生畜生中，在於曠野無水之處竹林中生，口常乾燥。生迮狹處山谷之中，常畏陰影，常畏鴿鷲畜生中生。以何因緣生竹林中？彼竹林處常有大風，吹竹生火，四千世中常被燒死，還生彼處。脫彼處已，若生人中同業之處，貧窮常病，世中鄙賤，妻不貞良；若侵他妻或犯他女，為彼所捉，捉已付王，若王、王等拔其人根；無有舍宅，於四出巷、若三角巷從他乞
食，以自活命，常患飢渴；彼復發病，或四出巷、若墓田中苦毒而死。是彼惡業余殘果報。
「又彼比丘知業果報，觀察阿鼻大地獄處。彼見聞知：復有異處名野干吼，是彼地獄第四別處。眾生何業生於彼處？彼見聞知：若人毀呰一切智人、毀辟支佛、毀阿羅漢，若毀法律、非法說法，復教他人令住隨喜。彼人非法復說為法，常毀聖人，彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄野干吼處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄，惡業相似所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處業作野干，鐵口焰燃遍滿彼處。如是野干焰牙甚利，疾走往趣毀聖法人，各食異處，有食頭者、有食項者。以舌惡語，復有野干而食其舌，復有野干食其鼻者，復有野干食胸骨者，有食肺者、食小腸者、食大腸者，有食脬者，有食髀者，有食踹者，有食脛者，有食臂者、食手足者，復有食其手足指者，一切身份別別割食，食已復生。彼惡業人作集業果，長久遠時如是受苦。若脫彼處所受苦惱，望救望歸處處馳走，彼復更有閻魔羅人擘口出舌，以極利刀臠臠碎割，割已復生，以舌毀呰說聖人故，以為他人讚非法故。彼人如是于長遠時，如是受苦。若脫彼處望救望歸，處處馳走，惡業所作，閻魔羅人
【現代漢語翻譯】 現代漢語譯本：食物只能勉強維持生命，卻常常忍受飢渴的折磨；而且還會疾病纏身，有時流落街頭巷尾，有時在墳墓荒地中痛苦地死去。這是他們惡業所剩的殘餘果報。
『此外，那位比丘通過對業報的瞭解，觀察阿鼻大地獄（Avīci-mahānaraka，無間大地獄）的情況。他見聞得知：還有一個地方叫做野干吼（Jackal's Howl），是阿鼻地獄的第四個特殊之處。眾生因為什麼樣的惡業會墮落到那裡呢？他見聞得知：如果有人詆譭一切智人（sarvajña，佛陀的稱號），詆譭辟支佛（Pratyekabuddha，緣覺佛），詆譭阿羅漢（Arhat，已證得涅槃的聖者），或者詆譭佛法，卻宣揚非法，還教唆他人隨喜贊同。這些人把非法說成是法，經常詆譭聖人。由於這些惡業，他們身死之後會墮入惡道，在野干吼地獄中遭受巨大的痛苦。這些痛苦就像前面所說的活地獄、黑繩地獄等七大地獄一樣，因為相似的惡業而遭受的苦惱，在那裡都要承受，而且還要加重百倍。更為可怕的是，在那裡，惡業會使他們變成野干（jackal，豺狼），鐵嘴中噴出火焰，遍佈整個地獄。這些野乾的牙齒像火焰一樣鋒利，迅速地衝向那些詆譭聖法的人，從不同的部位開始吞噬，有的吃頭，有的吃脖子。因為他們用舌頭說惡語，所以有野干會吃掉他們的舌頭；有的野干吃他們的鼻子，有的野干吃他們的胸骨，有的吃肺，有的吃小腸，有的吃大腸，有的吃膀胱，有的吃大腿，有的吃小腿，有的吃脛骨，有的吃胳膊，有的吃手腳，甚至有的吃他們的手指和腳趾。整個身體被一塊一塊地割下來吃掉，吃完之後又會復原。這些作惡的人因為積累了惡業，要長久地遭受這樣的痛苦。如果他們僥倖逃脫了那裡的苦難，渴望得到救助，渴望回到原來的地方，四處奔走，這時又會有閻魔羅人（Yamaraja，地獄之主）掰開他們的嘴巴，拉出他們的舌頭，用極其鋒利的刀子把舌頭一塊一塊地割碎，割完之後又會復原。這是因為他們用舌頭詆譭聖人，讚揚非法。這些人就這樣在漫長的時間裡遭受痛苦。如果他們僥倖逃脫了那裡的苦難，渴望得到救助，渴望回到原來的地方，四處奔走，但是因為惡業所致，閻魔羅人
【English Translation】 English version: They subsist on food, yet constantly suffer from hunger and thirst; moreover, they are afflicted with illnesses, sometimes wandering in streets and alleys, sometimes dying in agony in graveyards and desolate fields. These are the remaining karmic retributions of their evil deeds.
『Furthermore, that Bhiksu (monk), knowing the retribution of karma, observes the state of Avīci-mahānaraka (the Great Hell of Incessant Suffering). He sees and knows that there is another place called Jackal's Howl, which is the fourth distinct location within that hell. What karma causes beings to be born in that place? He sees and knows that if people slander the Sarvajña (Omniscient One, epithet of the Buddha), slander Pratyekabuddhas (Solitary Buddhas), slander Arhats (Enlightened Saints), or slander the Dharma (teachings) while preaching what is not Dharma, and further instruct others to dwell in joyful agreement with them. These people declare what is not Dharma as Dharma, and constantly slander the saints. Due to these evil karmic causes, after their bodies break and their lives end, they fall into evil realms, suffering great torment in the Jackal's Howl hell. The suffering is as previously described in the seven great hells such as the hell of living beings and the hell of black ropes, the torment suffered due to similar evil karma, all those sufferings are fully experienced here, but a hundred times more severe. Even more terrible is that in that place, their karma transforms them into jackals, with iron mouths spewing flames that fill the entire place. These jackals have teeth as sharp as flames, and they rush swiftly towards those who slander the Holy Dharma, devouring them from different parts. Some eat the head, some eat the neck. Because they spoke evil words with their tongues, some jackals eat their tongues; some jackals eat their noses, some jackals eat their breastbones, some eat their lungs, some eat their small intestines, some eat their large intestines, some eat their bladders, some eat their thighs, some eat their calves, some eat their shins, some eat their arms, some eat their hands and feet, and some even eat their fingers and toes. The entire body is separately cut and eaten piece by piece, and after being eaten, it is restored. These evildoers, having accumulated evil karma, suffer in this way for a long, long time. If they escape the suffering of that place, longing for rescue and seeking a place to return to, they run around everywhere, but then Yamaraja's (Lord of Death) people pry open their mouths, pull out their tongues, and cut them into pieces with extremely sharp knives, and after being cut, they are restored. This is because they slandered the saints with their tongues and praised what is not Dharma for others. These people suffer in this way for a long time. If they escape the suffering of that place, longing for rescue and seeking a place to return to, they run around everywhere, but due to their evil karma, Yamaraja's people
復更執持，迭相謂言：『此妄語人曲語澀語、不凈垢語、惡法說語、非法說語，令諸眾生退失正道。』彼復執已，擘口出舌，如是惡舌長一居賒，其舌柔軟置在赤銅焰燃鐵地，畫為阡陌，遣人耕之，熱焰鐵犁利刀焰燃，其牛腳上有極利刃，焰火熾燃，縱橫耕之百到千到。彼惡語說，於他世證不相應說，受如是苦。如是久時耕煮燒割，如是惡舌受種種苦。
「彼人如是受苦唱喚心悔啼哭，閻魔羅人呵責之故，而說偈言：
「『六萬阿浮陀， 五千六浮陀， 口語心願惡， 毀聖到地獄。 善色惡業行， 非法似法說， 以汝前惡說， 今於此處燒。 眾生悕望實， 云何說惡法？ 以汝惡說故， 如惡相似受。 決定妄語人， 非法說為法， 此為第一賊， 餘者非大賊。 若人正說法， 出離一切惡， 則到于善處， 彼處無苦惱。 無盡財不失， 一切不能偷， 實語為天階， 亦是涅槃門。 如是常實語， 常憶念法行， 無悲憂不老， 彼人人中勝。 汝舍離正法， 毀呰于善人， 汝本集聚惡， 今於此處受。』
「閻魔羅人如是呵責毀聖法人。既責疏已，多與苦惱，彼不可知、不可說苦。
【現代漢語翻譯】 現代漢語譯本： 獄卒們再次抓住他，互相說道：『這個人說虛妄之語、曲解之語、粗澀之語、不凈之語、污穢之語，宣說惡法、非法，使眾生退失正道。』 他們抓住他后，掰開他的嘴，拉出他的舌頭，這條惡舌長達一由旬（Yojana，古印度長度單位），他們將柔軟的舌頭放在燃燒著赤銅火焰的鐵地上，劃出田地的阡陌，派人耕種。熾熱的鐵犁像鋒利的刀一樣燃燒著火焰，牛的腳上有極其鋒利的刀刃，火焰熊熊燃燒，縱橫交錯地耕種成百上千次。因為這個人說了惡語，在其他世界作證時說了不相應的話，所以要遭受這樣的痛苦。這樣長時間地耕種、煮燒、切割，這條惡舌要遭受種種痛苦。
『這個人這樣受苦，哭喊後悔，閻魔羅人（Yamaraja，冥界之王）呵斥他，並說了這樣的偈語：
『六萬阿浮陀（Arbuda，數詞），五千六浮陀（Nirarbuda，數詞），口說惡語，心懷惡念，誹謗聖人，墮入地獄。善的外表下隱藏著惡劣的行為，將非法說成合法。因為你以前說了惡語，現在就在這裡被燒灼。眾生都希望聽到真實之語，你為何要說惡法？因為你說了惡語，所以要遭受這惡報。總是說妄語的人，將非法說成是法，這是第一等的盜賊，其他的盜賊還算不上大盜賊。如果有人正確地說法，就能脫離一切惡，就能到達善處，那裡沒有痛苦煩惱。那裡的無盡財富不會丟失，一切都無法偷盜，真實之語是通往天界的階梯，也是通往涅槃（Nirvana，佛教術語，指解脫）之門。像這樣常常說真實之語，常常憶念奉行正法，沒有悲傷憂愁，不會衰老，這樣的人是人中之勝者。你捨棄正法，詆譭善良的人，你本來就積聚了惡業，現在就在這裡受報。』
閻魔羅人這樣呵斥誹謗聖法之人。責罵完畢后，又給予他更多的苦惱，那是不可知、不可說的痛苦。
【English Translation】 English version: The guards seize him again, saying to each other: 'This liar speaks deceitfully, harshly, impurely, and defiledly. He speaks of evil and unlawful teachings, causing beings to stray from the right path.' Having seized him, they pry open his mouth and pull out his tongue. This evil tongue is a Yojana (Yojana, an ancient Indian unit of distance) long. They place the soft tongue on the iron ground, which is burning with red-hot copper flames, and mark it with furrows like a field. They send people to plow it with a hot, flaming iron plow that is as sharp as a knife. The feet of the oxen have extremely sharp blades, and the flames burn fiercely as they plow back and forth hundreds and thousands of times. Because this person spoke evil words and gave inappropriate testimony in other worlds, he suffers such pain. For a long time, he is plowed, boiled, burned, and cut, and his evil tongue suffers all kinds of torment.
'As this person suffers, cries out, repents, and weeps, the Yamaraja (Yamaraja, the Lord of the Underworld) rebukes him, speaking these verses:
'Sixty thousand Arbuda (Arbuda, a numeral), five thousand six Nirarbuda (Nirarbuda, a numeral), speaking evil words and harboring evil thoughts, slandering the saints, falling into hell. Beneath a virtuous appearance, you commit evil deeds, proclaiming the unlawful as lawful. Because of the evil words you spoke before, you are now burned here. Beings hope for truth, why do you speak of evil teachings? Because of your evil words, you suffer this evil retribution. Those who constantly lie, proclaiming the unlawful as lawful, are the foremost thieves; other thieves are not so great. If one speaks the Dharma (Dharma, the teachings of Buddha) correctly, one can escape all evil and reach a good place, where there is no suffering or distress. There, endless wealth is never lost, and nothing can be stolen. Truthful speech is the stairway to heaven and the gate to Nirvana (Nirvana, a Buddhist term referring to liberation). Always speak truthfully, always remember and practice the Dharma. Without sorrow, grief, or old age, such a person is the best among people. You abandoned the true Dharma and slandered virtuous people. You accumulated evil deeds, and now you suffer the consequences here.'
The Yamaraja rebukes those who slander the sacred Dharma in this way. After the rebuke, he inflicts even more suffering upon him, suffering that is unknowable and unspeakable.
何以故？以毀聖人極重因故，相似得果，如來所說。如是燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，野干吼處爾乃得脫。既得脫已，於二千世生餓鬼中，在賓茶處彼身為塊，肉塊相似，不見不聞、不嗅不嘗、不能言語。若脫彼處，於三千世生畜生中，常作屎蟲。既脫彼處，若生人中同業之處，於五百世恒常貧窮，所有語言人所不信，癩病聾啞。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處，彼處名為鐵野干食，是彼地獄第五別處。眾生何業生於彼處？彼見聞知：若人噁心惡念、隨喜，以重噁心，燒眾僧寺，並燒佛像及多臥敷衣裳、財物穀米眾具；以噁心故火燒僧處，燒已隨喜，心不生悔，復教他人隨喜贊說，業業普遍，作業究竟和合相應。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄鐵野干食別異處生，受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者：以業重故，受苦亦重。何以故？因果相似，果似種故。既生彼處，惡業因緣，一切身份焰火普燃，彼身焰燃十由旬量。有十一苦，頂苦最重，諸地獄中此苦最勝。彼處復有火相似山，彼山一切炎火普燃，飢渴燒煮，于長遠時常燒常打，伸
【現代漢語翻譯】 現代漢語譯本： 什麼緣故呢？因為譭謗聖人的罪業極其嚴重，（這種罪業）相似於（最終要得到的）果報，正如如來所說的那樣。像這樣燒煮，乃至惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在任何時候都持續不斷地承受痛苦；如果惡業耗盡，才能在野干（一種野獸）吼叫的地方得以解脫。既然得以解脫，在兩千世中轉生到餓鬼道中，在賓茶（糞便）之處身體變成一塊塊的，像肉塊一樣，不能見、不能聞、不能嗅、不能嘗，也不能說話。如果脫離那個地方，在三千世中轉生到畜生道中，經常做屎蟲。既然脫離那個地方，如果轉生到人道中，在共同業力的地方，在五百世中總是貧窮，所說的話沒有人相信，還患有癩病、聾啞。這些都是那惡業所剩餘的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄（Avīci，無間地獄）之處。他看到並知道：還有不同的地方，那個地方名為鐵野干食，是那個地獄的第五個特別之處。眾生因為什麼業而生到那個地方呢？他看到並知道：如果有人心懷惡意和惡念，隨喜（贊同）他人，以極重的惡意，焚燒僧眾的寺廟，並且焚燒佛像以及大量的臥具、衣服、財物、穀米等各種物品；因為噁心而放火焚燒僧眾的住所，焚燒之後還隨喜，心中不生後悔，又教唆他人隨喜贊說，（這種）罪業普遍存在，造作業的行為究竟圓滿，和合相應。那人因為這種惡業的因緣，身壞命終后墮入惡道，在那地獄的鐵野干食的特別之處出生，遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄、黑繩地獄（Kālasūtra，第二大地獄）等七大地獄所受的苦惱，那一切苦惱在這裡全部承受，而且還要加重百倍。還有更厲害的：因為業力深重，所受的痛苦也更加嚴重。什麼緣故呢？因為因果相似，果報類似於所種的種子。既然生到那個地方，因為惡業的因緣，全身的每個部分都被火焰普遍燃燒，那身體燃燒的火焰有十由旬（Yojana，古印度長度單位）那麼大。有十一種苦，頂上的痛苦最為嚴重，在各種地獄中這種痛苦最為厲害。那個地方還有像火焰一樣的山，那山的一切都被火焰普遍燃燒，飢渴交加，被燒煮，在漫長的時間裡經常被燒、被打，伸展……』
【English Translation】 English version: Why is that? Because the sin of slandering the saints is extremely serious, (this sin) is similar to (the retribution to be ultimately received), just as the Tathāgata (如來) said. Like this burning and boiling, until the evil karma has not been destroyed, has not decayed, and the energy of karma has not been exhausted, one continuously endures suffering at all times; if the evil karma is exhausted, one can be liberated in the place where the jackals (野干) howl. Once liberated, one is reborn in the realm of hungry ghosts for two thousand lifetimes, in the place of Bincha (賓茶, feces), the body becomes lumps, like pieces of meat, unable to see, hear, smell, taste, or speak. If one escapes that place, one is reborn in the animal realm for three thousand lifetimes, constantly becoming a dung worm. Once one escapes that place, if one is reborn in the human realm, in a place of shared karma, one is always poor for five hundred lifetimes, one's words are not believed by people, and one suffers from leprosy, deafness, and muteness. These are the remaining retributions of that evil karma.
『Furthermore, that Bhiksu (比丘, monk) knows the retribution of karma, and also observes the place of Avīci Great Hell (阿鼻大地獄, uninterrupted hell). He sees and knows: there are also different places, that place is called Iron Jackal Eating, it is the fifth special place of that hell. What karma causes beings to be born in that place? He sees and knows: if a person has evil intentions and evil thoughts, rejoices (隨喜, agrees) with others, with extremely heavy evil intentions, burns the monasteries of the Sangha (僧眾, monastic community), and also burns Buddha images and a large number of bedding, clothing, wealth, grains, and various items; because of evil intentions, sets fire to the dwellings of the Sangha, and after burning, rejoices, does not feel remorse in the heart, and also instigates others to rejoice and praise, (this) sin is widespread, the act of creating karma is ultimately complete, harmonious and corresponding. That person, because of the cause and condition of this evil karma, after the body is destroyed and life ends, falls into the evil path, is born in the special place of Iron Jackal Eating in that hell, and suffers great torment. The so-called torment, as mentioned earlier, the torments suffered in the Living Hell, Kālasūtra Hell (黑繩地獄, second great hell), and the other seven great hells, all those torments are fully endured here, and are increased a hundredfold. There are even more severe ones: because the karma is heavy, the suffering is also more severe. Why is that? Because the cause and effect are similar, the retribution is similar to the seeds that were sown. Once born in that place, because of the cause and condition of evil karma, every part of the whole body is universally burned by flames, the flames burning that body are ten Yojanas (由旬, ancient Indian unit of length) in size. There are eleven kinds of suffering, the suffering on the top of the head is the most severe, in all the hells this suffering is the most terrible. In that place there are also mountains like flames, everything on that mountain is universally burned by flames, suffering from hunger and thirst, being burned and beaten for a long time, stretching…』
手向上。彼人伸手高五由旬，焰鬘普燒如燒山角。彼人普燒，唱聲吼喚悲啼號哭，唱喚口張，火焰滿口，內外普燃皆作一焰，無有中間。火焰漸長，久時燒煮。若脫彼處，望救望歸處處馳走，喎口破面，求覓樂處，自作惡業隨順繫縛。彼地獄中復到異處，彼有山河，苦惱增長，上雨鐵磚一居賒量，如夏時雨，磚打彼人，從頭至足破壞併疊，如打幹脯，一切身份不可分別。彼人如是常雨惡鐵，受大苦惱，又復更生，彼身無力，焰牙野干而啖食之，如食干脯，和集復生，生已復食。彼惡野干于長久時，如是常食、如是燒煮，煮已復生，以惡業故，如是食之，受大苦惱。自作非他，自作不失，不作不得，非無因得，不從異來。無有作者之所安住，非有受者之所住持，自作因得。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，如是地獄極惡之處，乃爾得脫。復一千世生餓鬼中，普身焰燒，發聲唱喚，一切國土、一切城邑、一切聚落夜中唱喚。夜則火燒，于晝日時，日光雨火，火相似燒，乃至生火惡業壞爛、無氣盡滅。若脫彼處，於一千世生畜生中，常在曠野作百足蟲，常患飢渴，兩頂兩面復有兩口，多時受苦不能得停，一切身份多為黑蟲之所啖食。既脫彼處，過去久遠有少善業，若生人中同業之處，於一千世作
【現代漢語翻譯】 現代漢語譯本 手向上。那個人伸手高達五由旬（yojana，古印度長度單位），火焰燃燒，像燃燒山角一樣。那個人被火焰燃燒，發出聲音吼叫、悲啼號哭，張口呼喊，火焰充滿口中，內外都被燃燒，成為一片火焰，沒有中間。火焰逐漸增長，長時間燒煮。如果逃脫那個地方，希望得到救助，希望回到原來的地方，到處奔走，嘴歪臉破，尋求快樂的地方，因為自己所作的惡業而被束縛。 在那地獄中又到其他地方，那裡有山河，苦惱更加增長，上面下著鐵磚，一次持續很長時間，像夏天的雨一樣，磚頭打在那個人身上，從頭到腳破壞並堆疊，像打幹肉一樣，一切身體部分都無法分辨。那個人像這樣經常被惡鐵雨淋，遭受巨大的苦惱，然後又復活，身體無力，被火焰牙齒的野干（一種野獸）吞食，像吃乾肉一樣，聚合后又復活，復活后又被吃掉。那些惡野干在很長的時間裡，像這樣經常吃、像這樣燒煮，煮完后又復活，因為惡業的緣故，像這樣被吃掉，遭受巨大的苦惱。這是自己所作的，不是他人所作；自己所作的不會消失，不作就不會得到；不是沒有原因就能得到的，也不是從其他地方來的。沒有作者可以安住，沒有受者可以住持，是自己所作的因導致的。乃至惡業沒有壞滅、沒有腐爛、業力沒有耗盡，在任何時候都會不停地給予痛苦；如果惡業耗盡，才能從這樣地獄中最惡的地方脫離。 又在一千世中生於餓鬼道中，全身被火焰燃燒，發出聲音呼喊，在一切國土、一切城邑、一切聚落的夜晚中呼喊。夜晚被火燒，在白天的時候，日光像雨一樣降下火焰，像火一樣燃燒，直到產生火焰的惡業壞滅腐爛、業力耗盡。如果從那裡脫離，在一千世中生於畜生道中，經常在曠野中做百足蟲，經常患有飢餓和口渴，有兩個頭、兩張臉，還有兩張嘴，長時間遭受痛苦而不能停止，一切身體部分大多被黑蟲所吞食。既然從那裡脫離，因為過去久遠有少許善業，如果生在人中相同業力的地方，在一千世中做...
【English Translation】 English version Hand upwards. That person stretches his hand five yojanas (yojana, an ancient Indian unit of length) high, the flames burn everywhere like burning mountain peaks. That person is burned all over, crying out, wailing and weeping, shouting with mouth open, flames filling his mouth, burning inside and out, becoming one flame, with no middle. The flames gradually grow, burning and cooking for a long time. If he escapes that place, hoping for rescue, hoping to return, he runs everywhere, with a twisted mouth and broken face, seeking a place of happiness, bound by his own evil deeds. In that hell, he goes to another place, where there are mountains and rivers, and suffering increases. Iron bricks rain down from above, lasting for a very long time, like summer rain. The bricks strike that person, destroying and piling up from head to foot, like striking dried meat, all parts of the body indistinguishable. That person is constantly rained upon by evil iron, suffering great torment, and then is reborn, his body powerless, devoured by flame-toothed jackals (a type of wild beast), like eating dried meat, gathering together and being reborn, and then eaten again. Those evil jackals, for a long time, constantly eat like this, burn like this, and after being cooked are reborn, because of evil karma, being eaten like this, suffering great torment. This is done by oneself, not by others; what one does is not lost, if one does not do, one will not get; it is not obtained without cause, nor does it come from elsewhere. There is no author who can abide, no receiver who can maintain, it is caused by one's own actions. Until the evil karma is not destroyed, not rotten, and the karmic energy is not exhausted, it will constantly give suffering at all times; if the evil karma is exhausted, then one can escape from such an extremely evil place in hell. Again, for a thousand lifetimes, he is born in the realm of hungry ghosts, his whole body burned by flames, crying out, shouting in the night in all countries, all cities, all villages. At night he is burned by fire, and during the day, the sunlight rains down flames like rain, burning like fire, until the evil karma that produces the flames is destroyed and rotten, and the karmic energy is exhausted. If he escapes from there, for a thousand lifetimes he is born in the animal realm, constantly living in the wilderness as a centipede, constantly suffering from hunger and thirst, with two heads, two faces, and two mouths, suffering for a long time without stopping, all parts of the body mostly devoured by black insects. Since he has escaped from there, because in the distant past he had a little good karma, if he is born among humans in a place of similar karma, for a thousand lifetimes he will be...
黑色人，色如黑雲，喜被毀傷，恒常貧窮，常行多行處處而行，駱駝行使為他所使，常患飢渴、難得飲食，繫命而已。如是餓鬼經一千世，如是畜生經一千世，如是人中經一千世，惡業因緣如是受苦。
正法念處經卷第十四 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十五
元魏婆羅門瞿曇般若流支譯地獄品之十一
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名黑肚處，是彼地獄第六別處。眾生何業生於彼處？彼見聞知：若何等人取佛財物而自食用，不還不償，不信彼業而復更取、復教他取，為作住持；或施佛已，復還攝取；或他與物令使施佛，而自食用。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生黑肚處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處飢渴燒身，自食其身，食已復生，食已復生。如是無量百千億歲，食已復生，生已增長。兩重受苦飢渴苦惱，于彼惡業所受苦惱百倍更重，自作苦惱還自押身。彼人如是自食身肉，處處馳走，既如是走，有黑肚蛇如黑雲色，執彼罪人，從足甲等稍稍漸嚙，合骨而食，食已復生；生已復食，食已復生。如是久時，以惡
【現代漢語翻譯】 現代漢語譯本 黑色的人，膚色像黑雲一樣，喜歡被毀壞和傷害，總是貧窮，經常到處行走，像駱駝一樣被驅使，經常遭受飢渴，難以得到飲食，只能勉強維持生命。這樣的餓鬼生活要經歷一千世，這樣的畜生生活要經歷一千世，這樣的人類生活也要經歷一千世，因為惡業的因緣而遭受這樣的痛苦。
《正法念處經》卷第十四 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十五
元魏婆羅門瞿曇般若流支（Gotama Prajnaruchi）譯 地獄品之十一
『此外，那位比丘瞭解業的果報，又觀察阿鼻（Avici）大地獄。他看到並知道：還有另一個地方叫做黑肚處，那是那個地獄的第六個特殊之處。眾生因為什麼樣的業而生到那個地方呢？他看到並知道：如果有人拿取佛陀的財物自己食用，不歸還不償還，不相信這種業報而又繼續拿取，又教唆他人拿取，為自己維持生活；或者佈施給佛陀之後，又拿回來；或者別人給東西讓他用來佈施給佛陀，卻自己食用。那個人因為這種惡業的因緣，身死命終后墮入惡道，在那個地獄的黑肚處遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄、黑繩（Kalasutra）等地獄所受的苦惱，在這裡全部都要承受，而且還要加重百倍。還有更厲害的，那就是：在那裡飢渴焚燒身體，自己吃自己的身體，吃完之後又復活，吃完之後又復活。就這樣無量百千億年，吃完之後又復活，復活之後又長大。雙重的遭受飢渴的苦惱，在那裡因為惡業所受的苦惱還要加重百倍，自己造作的苦惱還要壓在自己身上。那個人就這樣自己吃自己的肉，到處奔走，這樣奔走的時候，有黑肚蛇，顏色像黑雲一樣，抓住那個罪人，從腳趾甲等地方慢慢地啃咬，連骨頭一起吃掉，吃完之後又復活；復活之後又被吃，吃完之後又復活。就這樣長時間，因為惡業』
【English Translation】 English version A black person, with skin the color of black clouds, delights in being destroyed and harmed, is perpetually poor, constantly travels everywhere, is driven like a camel, frequently suffers from hunger and thirst, barely obtains food and drink, and merely sustains life. Such a hungry ghost experiences this for a thousand lifetimes, such an animal experiences this for a thousand lifetimes, such a human experiences this for a thousand lifetimes, suffering such misery due to the causes and conditions of evil karma.
The Sutra on the Establishment of Right Mindfulness, Volume 14 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 15
Translated by the Brahman Gotama Prajnaruchi (瞿曇般若流支) of the Northern Wei Dynasty, Chapter 11 on Hells
『Furthermore, that Bhiksu, knowing the retribution of karma, again observes the Avici (阿鼻) Great Hell. He sees and knows: there is also another place called the Black Belly Place, which is the sixth distinct place in that hell. What karma causes beings to be born in that place? He sees and knows: if any person takes the property of the Buddha and consumes it themselves, without returning or repaying it, disbelieving in such karmic consequences and repeatedly taking it, and also instructing others to take it, to maintain their own livelihood; or having made an offering to the Buddha, takes it back; or others give things to be used for offering to the Buddha, but they consume it themselves. That person, due to the causes and conditions of this evil karma, after the destruction of their body and the end of their life, falls into an evil realm, and in the Black Belly Place of that hell, suffers great torment. The so-called torment is like that previously described, the torments suffered in the Living Hell, the Black Rope (Kalasutra, 黑繩) Hell, and other great hells, all of which are fully experienced here, and are a hundred times more severe. There are even greater sufferings, namely: being burned by hunger and thirst in that place, eating one's own body, and after eating, being reborn, and after eating, being reborn. In this way, for countless hundreds of thousands of millions of years, after eating, being reborn, and after being reborn, growing again. Suffering doubly from the torment of hunger and thirst, the torment suffered there due to evil karma is a hundred times more severe, and the torment created by oneself is pressed back upon oneself. That person thus eats their own flesh, running around everywhere, and as they run, there are black-bellied snakes, the color of black clouds, which seize that criminal and gradually gnaw at them from their toenails, eating them together with their bones, and after eating, they are reborn; after being reborn, they are eaten again, and after being eaten, they are reborn. In this way, for a long time, due to evil』
業故，如是被食，以彼罪人食用佛物；諸福田中，佛福田勝，損佛物故如是受苦。既得脫已，入焰鐵地，佉陀羅炭火炎相似，入彼地中一由旬量，彼人入火，無量百千億歲煮燒，復更增長，如是極煮。若得脫已，望救望歸，彼處復有閻魔羅人以焰鐵鉗，鉗取其身置鐵鑊中，煮之極熟如大小豆，燒煮轉捩，若浮若沈，受堅硬苦、第一惡苦，如是苦惱不可譬喻。一切三界因果相似，彼人所受地獄苦中，百分千分、歌羅分中不及其一。如是苦惱百千勢力，第一苦惱大海所漂，自業果證。乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，于彼黑肚地獄之處爾乃得脫。既得脫已，千二百世生於食屎餓鬼之中。若得脫已，於七百世生於食吐畜生之中。既得脫已，難得人身，如龜遇孔。若生人中同業之處，作食屎等邪見外道。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名身洋處，是彼地獄第七別處。眾生何業生於彼處？彼見聞知：有人行惡，取法財物，而自食用，作而復集，業業普遍，作業究竟，復教他作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生身洋處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復
【現代漢語翻譯】 現代漢語譯本 因為（盜用佛物的）業力，像這樣被吞食，因為這些罪人食用了佛的財物；在所有福田中，佛的福田最為殊勝，因為損害佛的財物所以這樣受苦。脫離（被吞食的苦難）之後，進入焰鐵地，那裡有像佉陀羅炭一樣的火焰，進入那片土地一由旬的範圍，那人進入火焰中，被煮燒無量百千億年，而且（火焰）還會增長，像這樣極度地煮燒。如果得以脫離，希望得到救助，希望能夠迴歸，在那裡又有閻魔羅人（地獄的獄卒）用焰鐵鉗子，鉗住他的身體放在鐵鍋中，煮得極熟，像大小豆子一樣，燒煮翻滾，或浮或沉，承受著堅硬的痛苦、第一等的惡苦，這樣的苦惱無法比喻。一切三界（欲界、色界、無色界）的因果都是相似的，那個人所承受的地獄之苦，（活地獄等）百分之一、千分之一、歌羅分（極小的單位）都比不上其中的一分。像這樣苦惱有百千勢力，被第一等的苦惱大海所漂沒，這是他自己所作的業的果報。乃至他所作所積的惡不善業沒有壞滅、沒有腐爛、業的氣息沒有窮盡，在一切時候給予他的痛苦都不會停止；如果惡業窮盡，在那黑肚地獄的地方才能得以脫離。脫離之後，一千二百世都生在食屎餓鬼之中。如果得以脫離，七百世都生在吃嘔吐物的畜生之中。脫離之後，難以得到人身，就像烏龜遇到木孔一樣（比喻極其困難）。如果生在人中，也在同樣業力的地方，做著吃屎等邪見外道的行為。這是他惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄的地方。他看見並知道：又有不同的地方名叫身洋處，這是阿鼻地獄第七個特別的地方。眾生因為什麼業而生在那裡呢？他看見並知道：有人做惡事，拿走佛法的財物，而自己食用，做了又繼續積累，業力普遍，作業究竟，又教唆他人去做。那人因為這些惡業的因緣，身壞命終之後墮入惡處，在那地獄的身洋處承受巨大的苦惱。所說的苦惱，就像前面所說的活地獄、黑繩地獄等七大地獄所承受的苦惱，所有那些苦惱在這裡全部承受，而且還要加重百倍。』
【English Translation】 English version Because of the karma (of stealing from the Buddha), they are eaten in this way, because these sinners consumed the Buddha's property; among all fields of merit, the Buddha's field of merit is the most supreme, and because of damaging the Buddha's property, they suffer in this way. After escaping (the suffering of being eaten), they enter the Flame Iron Land, where there are flames like Khadira (Acacia catechu) charcoal. Entering that land for a distance of one Yojana (a unit of distance), that person enters the flames and is boiled for countless hundreds of thousands of millions of years, and (the flames) will increase, boiling in this extreme way. If they manage to escape, hoping for rescue and hoping to return, there are Yama (the lord of death) people (jailers of hell) who use flame iron tongs to clamp their bodies and place them in iron cauldrons, boiling them until they are extremely cooked, like beans of various sizes, burning and turning, floating or sinking, enduring hard suffering, the first kind of evil suffering, such suffering is beyond comparison. The causes and effects of all three realms (Desire Realm, Form Realm, Formless Realm) are similar. The suffering of hell that person endures, even one percent, one thousandth, or one Kalā (an extremely small unit) of (the Living Hell, etc.) cannot compare to even one part of it. Such suffering has hundreds of thousands of powers, submerged by the great ocean of first-class suffering, this is the karmic retribution of their own actions. Until the evil and unwholesome karma they have created and accumulated has not been destroyed, has not decayed, and the breath of karma has not been exhausted, the suffering given to them will not cease at all times; if the evil karma is exhausted, they will be able to escape from that Black Belly Hell. After escaping, they will be born as eaters-of-excrement hungry ghosts for one thousand two hundred lifetimes. If they manage to escape, they will be born as vomit-eating animals for seven hundred lifetimes. After escaping, it is difficult to obtain a human body, like a turtle encountering a hole in a piece of wood (a metaphor for extreme difficulty). If they are born among humans, they will be in the same karmic place, engaging in the practices of heretics with perverse views, such as eating excrement. This is the remaining karmic retribution of their evil deeds.
『Furthermore, that Bhiksu (Buddhist monk) knows the retribution of karma, and also observes the place of the Avīci (the most painful of the eight hot hells) Great Hell. He sees and knows: there is another place called the Body Ocean Place, which is the seventh special place of that hell. What karma causes beings to be born there? He sees and knows: there are people who do evil deeds, take the property of the Dharma (Buddhist teachings), and consume it themselves, doing it and continuing to accumulate it, karma is pervasive, the action is complete, and they also instigate others to do it. Because of these evil karmic causes, after their bodies are destroyed and their lives end, they fall into evil places, and in that Body Ocean Place of hell, they endure great suffering. The suffering spoken of is like the suffering endured in the seven great hells such as the Living Hell and the Black Rope Hell mentioned earlier. All those sufferings are endured here completely, and they are increased a hundredfold.』
有勝者，所謂：彼處有二鐵樹皆悉焰燃，惡業風吹迭互相合，彼地獄人在二樹中，極勢相觸如多羅葉，機關壓拶身體消洋，又復更生，生已復拶。兩樹直來，兩邊拶身受大苦惱，如是蹉捩消洋墮地。彼有鐵鳥，金剛惡嘴，在彼樹上啄罪人頭，啄已上樹，數數如是，罪人頭破，啄眼而食，罪人唱喚悲啼號哭，復食其眼，破其頭已，而飲其腦；既飲腦已，次劈其心；既劈心已，而飲肉血；彼既飲已，次食其腸；既食腸已，次食其胃；既食胃已，次食熟藏；食熟藏已，次食其髖；既食髖已，次食其髀；既食髀已，次食其脛；既食脛已，次食足趺；食足趺已，次食足指。彼人如是受堅硬苦，于長久時年歲無數，百年中數亦不可盡，無少相似，今說少分，如大海中取一掬水置於異處，如是所說，唯說一分。彼惡業人如是長時受堅硬苦，如是乃至作集惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於一千世生於食唾餓鬼之中，有命而已，第一飢渴苦惱燒身。彼處若脫，生畜生中而作大魚，在大海中鹹水之處，常在大海水中而住，謂那迦羅，若摩伽羅，若作大龜，常患飢渴，鹹水中行經一千世。既脫彼處，於過去世有人業熟，若生人中同業之處，所在國土二王中間疆界之處，彼二國王常共鬥
【現代漢語翻譯】 現代漢語譯本： 有勝者，這裡描述的是：在那個地方有兩棵鐵樹，都被火焰燃燒著，惡業之風吹動它們互相碰撞。地獄中的人在兩棵樹之間，被極度猛烈地擠壓，就像多羅樹葉一樣。機關壓榨著他們的身體，使之消散磨滅，然後又重新產生，產生后再次被擠壓。兩棵樹直直地過來，從兩邊擠壓身體，承受巨大的苦惱，就這樣被扭曲消磨，墜落到地上。那裡還有鐵鳥，長著金剛般堅硬的惡嘴，在樹上啄食罪人的頭。啄食之後飛到樹上，一次又一次地這樣，罪人的頭被啄破，（鐵鳥）啄食他們的眼睛。罪人慘叫、悲啼、號哭，（鐵鳥）吃掉他們的眼睛，破開他們的頭，然後飲用他們的腦髓；喝完腦髓后，接著劈開他們的心；劈開心后，飲用他們的肉和血；喝完肉和血后，接著吃他們的腸子；吃完腸子后，接著吃他們的胃；吃完胃后，接著吃他們的熟藏（內臟）；吃完熟藏后，接著吃他們的髖骨；吃完髖骨后，接著吃他們的髀骨（大腿骨）；吃完髀骨后，接著吃他們的脛骨（小腿骨）；吃完脛骨后，接著吃他們的腳背；吃完腳背後，接著吃他們的腳趾。 那個人就這樣承受著堅硬的痛苦，在漫長的時間裡，年歲無數，即使數百年也無法數盡，沒有絲毫相似之處。現在只說少部分，就像從大海中取出一捧水放在別處一樣，這樣所說的，僅僅只是一部分。那些作惡業的人就這樣長時間地承受著堅硬的痛苦，直到他們所積累的惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業耗盡，他們才能從地獄中脫離出來。脫離地獄后，他們會在一千世中轉生到食唾餓鬼之中，僅僅只有生命存在，遭受著極度的飢渴苦惱焚燒身體。如果從那裡脫離，就會轉生到畜生道中，變成大魚，生活在大海的鹹水之中，經常在大海水中居住，被稱為那迦羅（Nāgara，海怪），或者摩伽羅（Makara，摩羯魚），或者變成大龜，經常遭受飢渴，在鹹水中行走一千世。從那裡脫離后，由於過去世的業力成熟，如果轉生到人道中，也會出生在與他們過去所作惡業相似的地方，也就是兩個國王之間的邊界地帶，這兩個國王經常互相爭鬥。
【English Translation】 English version: There is a victor, which is described as follows: In that place, there are two iron trees, both burning with flames, and the winds of evil karma blow them together, colliding with each other. The beings in that hell are squeezed with extreme force between the two trees, like the leaves of a Talipot palm. The mechanisms press and grind their bodies, causing them to dissipate and perish, and then they are reborn again, and after being reborn, they are squeezed again. The two trees come straight on, squeezing the body from both sides, causing great suffering, and in this way, they are twisted, worn away, and fall to the ground. There are also iron birds there, with adamantine evil beaks, pecking at the heads of the sinners on the trees. After pecking, they fly up to the trees, doing this again and again. The sinners' heads are pecked open, and (the iron birds) peck out their eyes and eat them. The sinners scream, wail, and cry, and (the iron birds) eat their eyes, break open their heads, and then drink their brains; after drinking their brains, they then split open their hearts; after splitting open their hearts, they drink their flesh and blood; after drinking their flesh and blood, they then eat their intestines; after eating their intestines, they then eat their stomachs; after eating their stomachs, they then eat their 'shou cang' (ripe organs, internal organs); after eating their 'shou cang', they then eat their hip bones; after eating their hip bones, they then eat their thigh bones; after eating their thigh bones, they then eat their shin bones; after eating their shin bones, they then eat their insteps; after eating their insteps, they then eat their toes. That person endures such hard suffering for a long time, for countless years, which cannot be counted even in hundreds of years, without any similarity. Now, only a small part is spoken of, like taking a handful of water from the ocean and placing it elsewhere. What is spoken of in this way is only a portion. Those who have accumulated evil karma endure such hard suffering for a long time, until the evil karma they have accumulated has not been destroyed, has not decayed, and the energy of their karma has not been exhausted. At all times, the suffering will not cease; if the evil karma is exhausted, they will then be able to escape from that hell. After escaping from hell, they will be reborn for a thousand lifetimes among the 'shi tuo' (saliva-eating) hungry ghosts, merely existing with life, suffering from extreme hunger and thirst, burning their bodies. If they escape from there, they will be reborn in the animal realm, becoming large fish, living in the salty waters of the ocean, constantly dwelling in the ocean water, called Nāgara (sea monster), or Makara (Capricorn fish), or becoming large turtles, constantly suffering from hunger and thirst, traveling in the salty water for a thousand lifetimes. After escaping from there, due to the ripening of karma from past lives, if they are reborn in the human realm, they will also be born in a place similar to the evil karma they committed in the past, that is, in the border area between two kings, and these two kings will constantly fight each other.
諍。彼人財物聚集得已，為他所取，王罰而取；既奪取已，獄中守掌，飢渴燒身，從他得食，受極苦惱。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名夢見畏，是彼地獄第八別處。眾生何業生於彼處？彼見聞知：若何等人于多比丘眾聚和合欲食之食，取而食之，令彼眾僧不得飲食，身受饑苦，不得念善、不得坐禪、心不寂靜。彼惡業人取僧現食，取已不懺、心不生悔，復于僧食喜樂欲取，復教他人，心生隨喜，業業普遍，作業究竟。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄夢見畏處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者：一切眾生不知其名，彼大苦惱皆悉堅硬，甚切難忍，所受苦惱自業所起，今說少分如海一渧，如人夢中所見不實，此地獄中所見如夢。見有惡人甚可怖畏，彼人手執種種器仗，若枷若杵，取地獄人、惡業行人置在鐵地，坐鐵函中，以熱鐵杵，搗筑其身併骨碎散，如蠟蜜塊，又復更生，生已棒打破壞碎散，是彼惡業作集勢力，受彼果報。若脫彼函所受苦惱，復入鐵林，自業道行入彼鐵林，一切身份分分析裂，劈割令散，墮鐵床上，彼惡業人一切身份皆悉破壞。若脫彼處，望救望歸，
【現代漢語翻譯】 現代漢語譯本
諍（zhèng）。那人聚集了財物之後，被他人奪取，還受到官府的懲罰而被沒收；被奪取之後，被關在監獄裡，忍受飢渴的折磨，從他人那裡獲得食物，承受極大的痛苦。這是他惡業所剩餘的果報。
『此外，那位比丘瞭解業的果報，進一步觀察阿鼻大地獄（Avīci，無間地獄）的景象。他看到並瞭解到：還有一個地方叫做夢見畏（夢中恐怖），是那個地獄的第八個特殊之處。什麼樣的眾生會生到那個地方呢？他看到並瞭解到：如果有人在眾多比丘聚集在一起準備食用齋飯時，把食物拿走自己吃，導致那些僧人無法飲食，身體遭受飢餓的痛苦，無法念誦善法、無法坐禪、內心無法平靜。那個作惡的人拿走了僧眾現有的食物，拿走之後不懺悔、心中不生悔意，還對拿走僧眾的食物感到高興並想繼續拿，還教唆他人這樣做，心中隨喜讚歎，惡業普遍增長，最終完成。那人因為這種惡業的因緣，身死命終后墮入惡道，在那夢見畏地獄中遭受巨大的痛苦。所說的痛苦，就像前面所說的活地獄（Sañjīva）、黑繩地獄（Kālasūtra）等七大地獄所受的痛苦一樣，一切痛苦在這裡都要承受百倍的加重。還有更厲害的：一切眾生都不知道它的名字，那些巨大的痛苦都是堅硬的，非常難以忍受，所受的痛苦都是自己所作的惡業所引起的，現在所說的只是少部分，就像大海中的一滴水一樣，就像人在夢中所見的不真實一樣，這個地獄中所見到的就像夢一樣。看到有惡人非常可怕，那些人手裡拿著各種各樣的刑具，有枷鎖有杵，抓住地獄中的人、作惡的人，把他們放在鐵地上，坐在鐵箱子里，用燒紅的鐵杵搗打他們的身體，把他們的骨頭都搗碎，像蠟和蜜一樣，然後又重新復生，復生之後又用棒子打碎，這是他們作惡所積累的力量，讓他們承受這樣的果報。如果從那個鐵箱子里逃脫，所受的痛苦，又會進入鐵樹林，沿著自己的業道進入那片鐵樹林，全身的各個部分都被分解撕裂，劈開割裂，掉落在鐵床上，那些作惡的人全身都被破壞。如果從那個地方逃脫，希望得到救助，希望能夠回去，』
【English Translation】 English version
Strife. After that person has accumulated wealth, it is taken by others, and seized by royal punishment; once seized, they are guarded in prison, their bodies burned by hunger and thirst, receiving food from others, enduring extreme suffering. This is the remaining retribution of their evil deeds.
'Furthermore, that Bhikṣu, knowing the retribution of karma, further observes the Avīci (uninterrupted) Great Hell. He sees and knows: there is also another place called Dream-Fear, which is the eighth distinct place in that hell. What karma causes beings to be born in that place? He sees and knows: if any person takes and eats the food intended for a gathering of many Bhikṣus who are harmoniously assembled to eat, causing those monks to be unable to eat, their bodies suffering from hunger, unable to contemplate goodness, unable to meditate, their minds not tranquil. That evil person takes the present food of the Sangha, and after taking it, does not repent, does not feel remorse in their heart, and rejoices in taking the Sangha's food, and teaches others to do so, their heart rejoicing in agreement, karma universally spreading, the action ultimately completed. That person, due to the cause of this evil karma, after their body is destroyed and their life ends, falls into an evil realm, suffering great torment in that Dream-Fear hell. The suffering, as previously described, is like the suffering endured in the Sañjīva (reviving), Kālasūtra (black rope), and other seven great hells, all those sufferings are experienced here a hundred times more intensely. Moreover, there is a suffering even greater: all beings do not know its name, those great sufferings are all hard, extremely difficult to endure, the suffering experienced arises from their own karma, now speaking of a small portion, like a drop in the ocean, like what a person sees in a dream is not real, what is seen in this hell is like a dream. Seeing evil people who are very frightening, those people holding various weapons in their hands, such as yokes and pestles, seizing the people of hell, the practitioners of evil deeds, placing them on iron ground, sitting in iron boxes, using hot iron pestles to pound their bodies, crushing their bones, like lumps of wax and honey, and then they are reborn again, and after being reborn, they are beaten and crushed, this is the power accumulated by their evil deeds, causing them to endure such retribution. If they escape from that box, the suffering they endure, they again enter an iron forest, entering that iron forest along their karmic path, all parts of their body are analyzed and torn apart, split and cut apart, falling onto iron beds, all parts of those evil people's bodies are destroyed. If they escape from that place, hoping for rescue, hoping to return,'
處處馳走，復雨鐵刀劈割其身，一切筋脈斷絕破壞，唯有骨網，無有少肉可停蠅處，皮骨筋連，唯是骨網。更復雨鐵劈裂破碎，悲苦唱喚啼哭而走，處處馳走而不得脫。自惡業起、不善業起，乃至作集不善惡業未盡未壞，極急燒煮一切身熟破滅壞爛，不善業故長遠時受，不得解脫；若彼惡業一切受盡，爾乃得脫。既得脫已，於一千世生食瘡汁餓鬼之中。若脫彼處，於五百世生畜生中，常有石墮壓拶之處，身如葦等，受大苦惱，因此致死。彼處得脫，若生人中同業之處，常貧常病，為他所使，曠野險岸饒沙之處、草稀之處、無草之處、無水之處、離澤之處、常怖畏處、惡國土生。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名曰身洋受苦惱處，是彼地獄第九別處。眾生何業生於彼處？彼見聞知：有檀越家，常有好心正信成就，恒于病人、于出家人為差病故與其財物。如此財物，隨何病人令得病差。而有惡人、貝聲行人，內心不善，離善知識遠無漏道，被服袈裟而是大賊，食彼供養病人財物，用已不懺、心不生悔、不還不償，復教他人令往隨喜，而復貪取。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生在身洋受苦惱處，受大苦惱。所謂苦者，如前所說，活、黑繩等七大
【現代漢語翻譯】 現代漢語譯本 四處奔走，又降下鐵刀劈砍他們的身體，一切筋脈斷絕破壞，只剩下骨骼的網狀結構，沒有一點肉可以停留蒼蠅，皮、骨、筋連在一起，只是骨頭的網狀結構。再次降下鐵刀劈裂破碎，他們悲苦地唱叫啼哭著奔走，四處奔走卻無法逃脫。由於惡業生起、不善業生起，乃至造作積聚的不善惡業未盡未壞，極其急迫地燒煮一切身體，使其熟透、破滅、壞爛，因為不善業的緣故，長遠的時間裡遭受痛苦，不得解脫；如果那些惡業全部受盡，才能得到解脫。既已得到解脫，在一千世中生於以食膿瘡為生的餓鬼之中。如果脫離那個地方，在五百世中生於畜生中，常常有石頭墜落壓迫擠壓的地方，身體像蘆葦一樣，遭受巨大的苦惱，因此而死。從那個地方脫離，如果生在人中，也是在相同業力的地方，常常貧窮多病，被他人役使，生在曠野險岸多沙的地方、草稀少的地方、沒有草的地方、沒有水的地方、遠離水澤的地方、常常充滿恐怖的地方、惡劣的國土。這是那些惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄的地方。他看見並知道：還有另外一個地方名叫身洋受苦惱處（Shenyáng shòu kǔnǎo chù，身洋受苦惱處），是那個地獄的第九個別處。眾生因為什麼業而生於那個地方呢？他看見並知道：有些施主家，常常有好心，具足正信，經常爲了病人、爲了出家人治病，而給予他們財物。這些財物，無論給哪個病人都能使病痊癒。然而有些惡人、以貝聲為職業的人，內心不善良，遠離善知識，遠離無漏之道，身披袈裟卻是大盜賊，食用那些供養病人的財物，用后不懺悔、心中不生悔意、不歸還不償還，還教唆他人前往隨喜，並且貪婪地獲取。那些人因為這些惡業的因緣，身壞命終后墮入惡道，在那地獄的身洋受苦惱處受大苦惱。所謂的苦惱，就像前面所說的活地獄、黑繩地獄等七大地獄一樣。』
【English Translation】 English version They run around everywhere, and iron knives rain down, cleaving and cutting their bodies, severing and destroying all their sinews and veins, leaving only a skeletal framework, with no flesh to provide a resting place for flies. Skin, bones, and sinews are connected, forming only a skeletal network. Again, iron knives rain down, splitting and shattering them. They cry out in sorrow and weep as they run, fleeing everywhere but unable to escape. From evil deeds arising, from unwholesome deeds arising, even to the point where the accumulated unwholesome deeds are not yet exhausted or destroyed, they are urgently boiled and cooked, their entire bodies cooked through, destroyed, broken, and rotten. Because of these unwholesome deeds, they suffer for a long time, unable to find release. Only when all those evil deeds are completely exhausted will they be able to escape. Having escaped, they are born for a thousand lifetimes among flesh-eating pus-filled hungry ghosts. If they escape from that place, they are born for five hundred lifetimes among animals, in places where stones constantly fall and crush them, their bodies as thin as reeds, suffering great torment, and dying as a result. Escaping from that place, if they are born among humans in places of similar karma, they are constantly poor and sick, made to serve others, born in desolate and dangerous shores with much sand, places where grass is sparse, places where there is no grass, places where there is no water, places far from marshes, places constantly filled with fear, in evil lands. These are the remaining karmic retributions of those evil deeds.
『Furthermore, that Bhikshu, knowing the retribution of karma, again observes the place of the Avici Great Hell (Ābí dà dìyù, 無間地獄). He sees and knows: there is another place called Shenyang Suffering Place (Shēn yáng shòu kǔnǎo chù, 身洋受苦惱處), which is the ninth separate place in that hell. What karma causes beings to be born in that place? He sees and knows: there are some donors' families who always have good intentions and are accomplished in right faith, constantly giving wealth to the sick and to renunciants for the purpose of curing illnesses. Whatever patient receives these gifts, their illness is cured. However, there are some evil people, those who make a living by chanting mantras, whose hearts are not good, who are far from good teachers and far from the path of non-outflow, who wear the robes of a monk but are great thieves, who eat the offerings meant for the sick, and after using them do not repent, do not feel remorse in their hearts, do not return or repay them, and even encourage others to go and rejoice in their actions, and greedily take more. Because of these evil karmic causes, when those people's bodies break and their lives end, they fall into evil realms, and are born in the Shenyang Suffering Place in that hell, suffering great torment. The so-called torment is like that described earlier for the Living Hell (活地獄), the Black Rope Hell (黑繩地獄), and the other seven great hells.』
地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者：彼地獄處一由旬量熱沸鐵樹，彼樹焰燃，惡業所作。彼地獄處有熱焰石，金剛相似，觸甚堅硬，百倍焰燒。如是火樹熾然極高，樹根下處彼地獄生，四百四病增長苦惱，獨而無伴，頭面在下，腳足在上。彼樹炎熱勢力熾盛，形地獄火，則如冰冷。彼樹根汁，一種苦壓遍罪人身無毛頭許。彼病苦重於火百倍，樹壓苦惱復過於是，時節久遠，年歲無數受如是苦。彼處復有閻魔羅人手執鐵刀，脈脈遍割。彼地獄處受五種苦，謂樹、火、鐵、飢渴、病苦，于長久時年歲無數，聞者毛起百那由他，此說少分堅硬苦惱、惡味苦惱。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於七百世生食火煙餓鬼之中，飢渴燒身，如燒林屋。彼處得脫，於五百世生畜生中，作被燒龍，常雨熱沙墮其身上而被燒煮。于畜生中既得脫已，若生人中同業之處，住叢林中常負磚等，盡生極苦，不曾一飽、不得美食，唯聞好食美味之名，為奴他使，貧病凡賤。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名兩山聚，是彼地獄第十別處。眾生何業生於彼處？彼見聞知：有人行惡，于辟支佛饑欲啖食，而便偷取
【現代漢語翻譯】 現代漢語譯本 地獄所受的苦惱，所有那些苦難在這裡都要承受百倍，而且更加嚴重。還有更厲害的：那地獄裡有一由旬（約合16公里）高的熾熱沸騰的鐵樹，那樹燃燒著火焰，是惡業所造成的。那地獄裡有熾熱的石頭，像金剛一樣，接觸起來非常堅硬，被火焰百倍地燃燒。這樣的火樹燃燒得極高，樹根下面的地方，那些地獄眾生，四百零四種疾病增長著他們的苦惱，孤獨而沒有伴侶，頭朝下，腳朝上。那樹的炎熱勢力非常強盛，形狀像地獄之火，但感覺卻像冰一樣寒冷。那樹根的汁液，一種苦澀的壓力遍佈罪人的全身，沒有一根毫毛可以倖免。那疾病的痛苦比火還要重一百倍，樹壓帶來的苦惱又超過了疾病，時間長久，年歲無數，承受著這樣的痛苦。那個地方還有閻魔羅人（Yamaraja，地獄之主）手持鐵刀，一下一下地遍割罪人的身體。那地獄裡要承受五種苦難，就是樹、火、鐵、飢渴、疾病的痛苦，在漫長的時間裡，年歲無數，聽到這些都會讓人毛骨悚然，百那由他（Nayuta，極大的數字單位）。這說的只是少部分堅硬的苦惱、惡味的苦惱。直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業耗盡了，才能從那地獄裡脫身。脫身之後，要在七百世里生在食火煙的餓鬼之中，飢渴焚燒著身體，就像焚燒林中的房屋一樣。從那裡脫身之後，要在五百世里生在畜生中，做被燒的龍，經常下著熱沙落在身上，被燒煮。從畜生中脫身之後，如果生在人中，也是在同樣惡業的地方，住在叢林中，經常揹負磚頭等等，一生都極其痛苦，不曾吃飽過一次，得不到美食，只能聽到好食物美味的名字，給別人做奴隸，貧窮多病，地位卑賤。這就是那些惡業剩餘的果報。 『還有，那位比丘知道業的果報，又觀察阿鼻大地獄（Avici，無間地獄）的地方。他看到並知道：還有另外一個地方名叫兩山聚，是那地獄的第十個特殊之處。眾生因為什麼業而生在那裡呢？他看到並知道：有人做了惡事，對於辟支佛（Pratyekabuddha，緣覺）想要吃的東西，就偷走了。'
【English Translation】 English version The suffering endured in hell, all those sufferings are experienced here a hundredfold, and even more severely. There are even worse things: in that hell, there is a hot, boiling iron tree, one yojana (approximately 16 kilometers) in height, that tree burns with flames, created by evil deeds. In that hell, there are hot stones, like diamonds, extremely hard to the touch, burned by flames a hundredfold. Such a fire tree burns extremely high, and at the base of the tree, those hell beings, four hundred and four diseases increase their suffering, alone and without companions, head downwards, feet upwards. The heat of that tree is extremely strong, shaped like the fire of hell, but feels as cold as ice. The sap of that tree, a kind of bitter pressure, pervades the bodies of the sinners, with not a single hair spared. The suffering of that disease is a hundred times heavier than fire, and the suffering of being crushed by the tree exceeds even that, for a long time, for countless years, enduring such suffering. In that place, there are also Yamaraja (地獄之主) people holding iron knives, cutting the sinners' bodies bit by bit. In that hell, one must endure five kinds of suffering, namely the suffering of the tree, fire, iron, hunger, thirst, and disease, for a long time, for countless years, hearing about it would make one's hair stand on end, a hundred nayutas (極大的數字單位). This is only a small part of the hard suffering, the suffering of bad taste. Until the evil karma is not destroyed, not rotten, and the energy of karma is not exhausted, the suffering will not stop at all times; if the evil karma is exhausted, then one can escape from that hell. After escaping, one must be born among the fire-eating ghosts for seven hundred lifetimes, hunger and thirst burning the body, like burning a house in the forest. After escaping from there, one must be born among animals for five hundred lifetimes, becoming a burned dragon, constantly raining hot sand on its body, being burned and boiled. After escaping from the animals, if one is born among humans, it will be in the same place of evil karma, living in the jungle, often carrying bricks and so on, suffering extremely throughout life, never having eaten one's fill, unable to get delicious food, only hearing the names of good and delicious food, being a slave to others, poor, sick, and of low status. These are the remaining consequences of those evil deeds. 『Furthermore, that Bhikkhu (比丘) knows the retribution of karma, and also observes the place of Avici (無間地獄) Great Hell. He sees and knows: there is another place called Two Mountain Gathering, which is the tenth special place of that hell. What karma causes beings to be born there? He sees and knows: someone does evil, and steals the food that a Pratyekabuddha (緣覺) wants to eat.』
。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄兩山聚處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處多有鐵棒鐵戟、鐵鑊鐵函苦惱，上兩鐵山，與種種苦。彼處多雨勝勝山聚，從上而墮一由旬量唯兩山聚。打彼罪人，身體散壞猶如沙摶，散已復生；生已復散，散已復生。有十一焰周遍燒身，火燒身已，次復破眼，破已復生。閻魔羅人復割其舌，割已復生，復割其鼻，熱白镴汁置其割處。復割其耳，熱赤銅汁置耳令滿，以熱鐵缽盛熱沸灰，以灑其耳，復以利刀割而復削。四百四病常具足有。火焰普遍合為一焰，受極熱苦。彼地獄處於長久時，無有年數，乃至作集不善惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世，生蠅蟲等遍覆其身，常所唼食，身有瘡孔，孔有惡蟲啖食其身，在屏中住，常食糞屎餓鬼之中。若脫彼處，於七百世生畜生中曠野惡處，常受鹿身，飢渴燒煮。既得脫已，若生人中同業之處，身常負重，被打身壞，晝夜不安，手足皆破口常乾燥，身體色惡，衣裳破壞，是彼惡業余殘果報。雖生人中，於五百世非是正人，與鬼相似，身常苦惱晝夜不安。是彼惡業余殘果報。
「
又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處，彼處名為閻婆叵度，是彼地獄第十一處。眾生何業生於彼處？彼見聞知：有人野處於河澤中，取濟活命，彼河澤處是第一業，一切田地谷等食具皆從彼得，以存性命。有噁心人斷截彼河，河既斷已，彼處國土一切皆失，鳥鹿亦死，況復人類，城邑聚落一切沙門、婆羅門等皆悉渴死。彼河斷故，國土人民一切死盡。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄閻婆叵度別異處生，受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處七百由旬如大曠野，險岸高山大火焰燃，多有鐵樹。彼地獄人顛倒見故，見有河池樹林具足，彼患飢渴第一惡火燒其身已，唱喚號哭走向彼池，作如是意：『我到彼處飲彼池水。』既到彼池，有熱沸灰滿河池中。于彼池所，閻魔羅人手執鐵刀，執彼罪人以刀削割，受二苦惱：一、刀割苦；二、飢渴苦。彼人如是在曠野處刀破其身，受大苦惱于長久時。若脫彼處，以飢渴故處處馳走，飢渴燒身處處馳走，見有冷河，疾走往趣。彼人既走，池中有鳥身大如象，名曰閻婆，嘴利生焰，執地獄人上舉在空，舉已遊行，彼地獄人即失憶念，然後放之，如石墮地。彼中地處，焰
堅惡觸，罪人墮地，碎為百分，復更和合；合已復散，散已複合。鳥復更取，如前所說，與彼苦惱。彼地獄人復有惡病，如前所說。如是無量百千億歲，受如是種惡鳥苦惱。若脫彼處，而復更為閻魔羅人之所執持，置在熱沸赤銅旋河。既置彼處，身皆消洋如水沫消，又復更生，彼惡業人惡業行故，長久遠時如是燒煮無有年數。破國土人，若得脫已，飢渴燒身處處馳走，自惡業故，所行之處鐵鉤滿道，其刃極利割破其足，自從足下次第至髀一切破裂；足破裂已，其身焰燃受極苦惱，唱聲啼哭，心生悔惱呻號叫喚，一切身份皆悉燒燃，燒已復起，起已復去，彼人如是心亂不正。彼處復有焰齒狗來，遍嚙罪人，一切身份皆令破壞，皮肉脂髓皆悉啖食，復飲其汁。彼破國土惡業行人，自業如是，于長久時受大苦惱，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生餓鬼中，極受苦惱。若脫彼處，於五百世生畜生中，作賒羅婆生生之世，入火被燒，或為蛇食、或為火燒、或為風殺。彼處既脫，若生人中同業之處，無戒時生，一切人中最為凡鄙。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名星鬘處，是彼地獄第十二處
。眾生何業生於彼處？彼見聞知：有人行惡，于起滅定一切煩惱盡滅比丘，初起極饑，偷其食已心生歡喜，食已貪取，口說贊善，復教他人，業業普遍，作業究竟，作而復集，惡業堅硬。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生星鬘處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處地獄二角，普地獄處鑊湯焰燃如虛空星。於一角處，二十億數九那由他九千缽頭摩六十億阿孚陀三十大缽頭摩億百網億二十千鬘過如是數時節燒煮，煮熟燒熟，如魚動轉焰燃赤沸銅旋鑊中，燒煮增長，一切時燒受堅惡苦。彼惡業人唱喚心悔，自心惡業，長久遠時如是燒煮，如前所說。彼人如是一受苦處若得脫已，又復更入勝熱味風，惡觸如刀，割一切脈，既割脈已，舉之在上，移向地獄第二角處。彼惡業人既到地獄第二角已，風吹億劍割彼罪人，一切身份皆悉散壞，唯有筋脈。彼人如是身唯筋縷，閻魔羅人然後執持，置在星鬘風吹鑊中，既置彼已，足在於上，頭面在下，頭面先入。彼復后時，熱沸赤銅先燒其眼，次燒髑髏，次燒其面，次燒其齒，次燒咽喉，熱赤銅汁置咽喉中，一切普燒不能唱喚、不能出聲，彼人如是受堅硬苦。受彼苦已，更復有餘，閻魔羅人手
【現代漢語翻譯】 現代漢語譯本 眾生以何種惡業而生於彼處（星鬘地獄）？他們親眼所見、親耳所聞、親身所知：有人為惡，對於那些已滅盡一切煩惱，處於寂滅禪定中的比丘，當他們剛開始感到極度飢餓時，偷取他們的食物，心中還生起歡喜之情，吃完之後又貪得無厭，口中還讚歎這種行為是好的，並且教唆他人也這樣做，惡業普遍傳播，最終完成，做了之後又不斷積累，惡業變得非常堅固。這個人因為這些惡業的因緣，身死命終之後墮入惡道，在星鬘地獄中遭受巨大的苦惱。所說的苦惱，就像前面所說的活地獄、黑繩地獄等七大地獄所受的苦惱一樣，彼地獄的一切苦惱，在此地獄中要承受百倍的加重。還有更勝的苦惱，那就是：此地獄有兩角，整個地獄到處都是沸騰的鑊湯，火焰燃燒如同虛空中的星星。在一個角的地方，有二十億九那由他九千缽頭摩六十億阿孚陀三十大缽頭摩億百網億二十千鬘，經過如此漫長的時間，都在鑊湯中燒煮，煮熟燒熟，就像魚在火焰燃燒、赤紅沸騰的銅製漩渦中翻滾一樣，燒煮增長，一切時間都在燃燒中承受堅硬的痛苦。那些作惡業的人，不斷地唱叫呼喊，心中後悔，後悔自己所造的惡業，長久的時間裡都在這樣燒煮，就像前面所說的那樣。這個人如果從這樣一個受苦之處得以脫離，又會再次進入充滿勝熱味的風中，這風的惡劣觸感如同刀割一般，切割身體的一切脈絡，切割完畢之後，將他舉到空中，轉移到地獄的第二個角的地方。那些作惡業的人到達地獄的第二個角之後，狂風吹來億萬把劍，切割罪人的身體，一切身份都被切割散壞，只剩下筋脈。這個人身體只剩下筋脈，閻魔羅人然後抓住他，放置在星鬘地獄被風吹動的鑊湯之中，放置進去之後，腳在上，頭面在下，頭面先進入鑊湯。之後，滾燙沸騰的赤銅首先燒灼他的眼睛，然後燒灼頭骨，然後燒灼面部，然後燒灼牙齒，然後燒灼咽喉，滾燙的赤銅汁灌入咽喉之中，一切都被燒灼，無法唱叫呼喊，無法發出聲音，這個人就這樣承受著堅硬的痛苦。承受了這些痛苦之後，還有其他的苦難，閻魔羅人手...
【English Translation】 English version What kind of karma causes beings to be born in that place (Star Garland Hell)? They see, hear, and know: someone commits evil, stealing food from monks who have extinguished all defilements and are in a state of cessation meditation, when they are extremely hungry. They rejoice in their hearts, and after eating, they are greedy and praise the act with their mouths, and teach others to do the same. The evil karma spreads, is completed, and accumulates repeatedly, becoming very strong. Because of this evil karma, that person, after death, falls into an evil realm, and suffers great torment in the Star Garland Hell. The suffering is like that described earlier in the Living Hell, Black Rope Hell, and the other seven great hells, but a hundred times worse. There is even greater suffering: this hell has two corners, and the entire hell is filled with boiling cauldrons, with flames burning like stars in the sky. In one corner, twenty billion nine nayutas nine thousand padmas sixty billion arbuda thirty great padma billion hundred nets billion twenty thousand garlands are cooked for such a long time, cooked and burned, like fish writhing in a fiery, red-hot, boiling copper whirlpool, growing and burning, enduring hard suffering at all times. Those who committed evil karma cry out and regret their evil deeds, being cooked in this way for a long time, as described earlier. If that person escapes from such a place of suffering, they will again enter a wind filled with intense heat, the evil touch of which is like a knife, cutting all the veins of the body. After cutting the veins, they are lifted up and moved to the second corner of the hell. When those who committed evil karma arrive at the second corner of the hell, a wind blows a billion swords, cutting the sinner's body into pieces, leaving only tendons and veins. With only tendons and veins remaining, the Yama wardens then seize them and place them in the cauldron of the Star Garland Hell, stirred by the wind. Once placed there, their feet are above, and their head and face are below, with the head and face entering the cauldron first. Later, the hot, boiling red copper first burns their eyes, then their skull, then their face, then their teeth, then their throat. Hot red copper liquid is poured into their throat, burning everything, making them unable to cry out or make a sound. That person endures such hard suffering. After enduring these sufferings, there are still more to come, the Yama wardens hand...
執鐵杵打筑其頭，既筑其頭，一切身份皆悉跳建，頭身俱跳如魚動轉，過久遠時。如是兩角星鬘地獄在中煮熟，乃至作集不善惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於一千世生在悕望餓鬼之中，常受苦惱，飲食難得，于百年中，或得不得。彼處脫已，於五百世生畜生中，在隘迮處而受鹿身，心常驚恐，於一切人皆生怖畏，于險岸中離人之處，常怖畏故羸瘦無色、身體乾枯，惡業力故，獵人所殺。既得脫已，若生人中同業之處，則常治生，身為導主，飢渴常乏，一切時行，常系屬他，為他所使，依他活命，與人相似，非是正人，常受苦惱。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處，彼處名為一切苦旋，是彼地獄第十三處。眾生何業生於彼處？彼見聞知：有噁心人起顛倒意，於一切智所說言語、書畫文字，除滅隱障令失法身，令諸眾生不得信佛。若聞正法則生信心，以無法故眾生不信。如是心意、如是邪見，作集惡業，垢心噁心，若教他人令住隨喜，如是作已，后復更作，噁心意故，業業普遍，作業究竟，復于彼處，作已復作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄一切苦旋別異處生，受大苦惱。所謂苦者，
【現代漢語翻譯】 現代漢語譯本 用鐵杵敲打罪人的頭，敲打之後，全身都跳動起來，頭和身體像魚一樣跳動翻滾，持續非常久遠的時間。就像兩角星鬘地獄中被煮熟一樣，直到造作的惡業沒有消散、沒有腐爛、業力沒有耗盡，在任何時候都遭受無盡的痛苦；如果惡業消盡，才能從那個地獄中解脫。解脫之後，在一千世中投生到希望餓鬼之中，經常遭受苦惱，飲食難以獲得，一百年中，有時能得到，有時得不到。從那裡脫離之後，在五百世中投生到畜生道中，在狹窄的地方承受鹿的身軀，內心經常驚恐，對所有人都感到害怕，在危險的岸邊，遠離人群的地方，因為經常恐懼而變得瘦弱無色、身體乾枯，因為惡業的力量，被獵人所殺。解脫之後，如果投生到人道中，也在相同業力的地方，經常爲了生計奔波，身為嚮導，經常飢渴，在任何時候都在行走，經常被他人束縛，被他人驅使，依靠他人活命，與人相似，但不是真正的人，經常遭受苦惱。這些是惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄。他看到並知道：還有不同的地方，那個地方名叫一切苦旋，是那個地獄的第十三處。眾生因為什麼業而生到那個地方呢？他看到並知道：有心懷惡意的人，生起顛倒的想法，對於一切智者（指佛陀）所說的言語、書畫文字，消除、隱瞞、遮蔽，使眾生失去法身，使眾生不能相信佛法。如果聽到正法，本來會生起信心，因為沒有佛法，眾生就不能相信。像這樣的心意、像這樣的邪見，造作惡業，以污垢的心、惡毒的心，如果教唆他人，使他人隨喜，這樣做了之後，後來又繼續做，因為惡毒的心意，業力普遍，作業究竟，又在那個地方，做了又做。那個人因為這樣的惡業因緣，身壞命終后墮入惡道，在那個地獄的一切苦旋的特殊地方出生，遭受巨大的苦惱。所謂的苦惱是：』
【English Translation】 English version They strike the head of the sinner with iron pestles. Once the head is struck, the entire body convulses, the head and body thrashing about like a fish, for an extremely long time. They are cooked in the Two-Horned Star Garland Hell, until the unwholesome karma they have accumulated is neither destroyed nor decayed, and the energy of their karma is not exhausted. At all times, they suffer ceaseless torment. If their evil karma is exhausted, they are then released from that hell. Having been released, they are born among the Hopeful Hungry Ghosts for a thousand lifetimes, constantly suffering, finding food difficult to obtain, sometimes obtaining it, sometimes not, for a hundred years. Having escaped that place, they are born as animals for five hundred lifetimes, enduring the body of a deer in a narrow place, their hearts constantly filled with fear, terrified of everyone. On dangerous shores, in places far from people, they are constantly fearful, becoming emaciated and colorless, their bodies withered. Due to the power of their evil karma, they are killed by hunters. Having escaped that, if they are born among humans in a place of similar karma, they are constantly struggling to make a living, acting as guides, constantly lacking food and drink, always traveling, constantly bound to others, used by others, living by relying on others, resembling humans but not being true humans, constantly suffering. These are the remaining karmic retributions of their evil deeds.
'Furthermore, that Bhikshu, knowing the retribution of karma, again observes the Avici Great Hell. He sees and knows: there is another place, that place is called the All-Suffering Whirlwind, it is the thirteenth place of that hell. What karma causes beings to be born in that place? He sees and knows: there are malicious people who give rise to inverted thoughts, who eliminate, conceal, and obscure the words, writings, and paintings spoken by the All-Knowing One (Buddha), causing beings to lose their Dharma body, preventing beings from believing in the Buddha's teachings. If they were to hear the correct Dharma, they would give rise to faith, but because there is no Dharma, beings cannot believe. Such thoughts, such wrong views, accumulate evil karma, with defiled minds and malicious hearts. If they instigate others, causing them to rejoice in these actions, having done this, they continue to do it again later. Because of their malicious intentions, their karma is pervasive, their actions are complete, and in that place, they do it again and again. Because of this evil karmic cause, that person, after their body breaks and their life ends, falls into an evil realm, born in a special place of the All-Suffering Whirlwind Hell, enduring great suffering. The suffering is as follows:'
如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處熱沸赤銅置其眼中，二眼皆滿，或以熱沙金剛惡觸揩磨其眼，消洋碎散，又復更生，生已復揩。復以利鋸割截其手，截已復生，生已復截。復置焰鑊，頭在下入，身在鑊外，如是極煮，半身鑊外，利刀割削。以眼看法，滅壞法故，受如是報；以手揩磨滅壞法故，受鋸截報；以本噁心隱滅法故，在鑊中坐。金剛嘴鳥拔心而食，飲其心汁，以噁心故受如是苦。身坐鑊中，背分在上，不入鑊處，閻魔羅人執利斤斧，以斤其皮，令使下脫，嚴熱灰汁而灌洗之，焰熱利針遍刺其身，焰熱鐵輪疾轉在頭，如是受苦。若脫彼處，墮消洋地苦常不斷，作集業故，于地獄中受如是苦。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於五百世生在食煙餓鬼之中，惡行覆身，心受苦惱、心亂不止。若脫彼處，於七百世生畜生中作夜行蟲，若作獯狐兔梟等鳥。脫彼處已，過去久遠有人業者，若生人中同業之處，生雪山中，食惡飲食，恒常貧窮，於三百世夷人中生。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名臭氣覆，是彼地獄第十四處。眾生何業生於彼處
【現代漢語翻譯】 現代漢語譯本：如前所述，活地獄、黑繩地獄等七大地獄所受的苦惱，在這裡都要承受，而且痛苦程度要重一百倍。還有更厲害的，就是：在那裡，將滾燙的沸騰的赤銅倒入他們的眼中，直到雙眼都被灌滿；或者用熾熱的沙子和金剛般的粗糙物來摩擦他們的眼睛，使之消融破碎，然後又重新長出來，長出來后又繼續摩擦。又用鋒利的鋸子割斷他們的手，斷了之後又重新長出來，長出來后又繼續割斷。又把他們放在燃燒的鍋里，頭朝下，身體在鍋外，就這樣極度地煮，半個身子在鍋外，用鋒利的刀子割削。因為用眼睛看邪法，破壞正法，所以受到這樣的報應；因為用手去觸控、破壞正法，所以受到鋸割的報應；因為用惡毒的心隱藏、泯滅正法，所以在鍋中受罪。金剛嘴的鳥啄食他們的心，喝他們的心汁，因為惡毒的心而受到這樣的痛苦。身體坐在鍋里，背部朝上，不浸入鍋中的部分，閻魔羅人拿著鋒利的斧頭，用斧頭砍他們的面板，使之脫落，用滾燙的灰汁澆洗他們，熾熱的利針遍刺他們的身體，熾熱的鐵輪飛速地在他們的頭上旋轉，就這樣承受痛苦。如果從那裡脫離，就會墮入消洋地，痛苦永無止境，因為造作了惡業，所以在地獄中受到這樣的痛苦。直到惡業沒有消滅、沒有腐爛、業力沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。即使脫離了那個地方，也要在五百世中投生到食煙餓鬼之中，惡行覆蓋全身，內心承受痛苦，心煩意亂，永無止境。如果從那裡脫離，還要在七百世中投生到畜生道中，做夜行蟲，或者做獯狐、兔子、貓頭鷹等鳥類。脫離畜生道后，如果過去很久遠以前有做人的業，那麼轉生到人道中，也會在與之前惡業相似的地方，比如雪山中出生，吃惡劣的食物，永遠貧窮，在三百世中出生在邊遠地區的民族中。這些都是惡業所剩餘的果報。 又那位比丘瞭解業的果報，又觀察阿鼻大地獄的景象。他看到並知道：還有另一個地方叫做臭氣覆，這是地獄的第十四處。眾生是因為什麼業而生到那個地方呢？
【English Translation】 English version: As previously stated, the sufferings endured in the seven great hells, such as the Living Hell and the Black Rope Hell, are all experienced here, but a hundred times more intensely. Furthermore, there are even greater torments: in that place, molten, boiling red-hot copper is poured into their eyes until both eyes are filled; or their eyes are rubbed with hot sand and diamond-like abrasive substances, causing them to dissolve and shatter, only to regenerate and be rubbed again. Their hands are severed with sharp saws, only to regrow and be severed again. They are placed in flaming cauldrons, head downwards, with their bodies outside the cauldron, and boiled in this extreme manner, with half their bodies outside the cauldron, where sharp knives slice and scrape them. Because they used their eyes to look at and destroy the Dharma, they receive such retribution; because they used their hands to touch and destroy the Dharma, they receive the retribution of being sawn apart; because they concealed and extinguished the Dharma with malicious intent, they sit in the cauldron. Vajra-beaked birds peck at their hearts and drink their heart's blood, suffering such torment because of their evil intentions. Their bodies sit in the cauldron, with their backs exposed, not submerged in the cauldron; Yama's (Lord of Death) servants wield sharp axes, using them to chop at their skin, causing it to peel off, and then they are washed with scalding ash water; flaming hot needles pierce their bodies all over, and flaming hot iron wheels spin rapidly on their heads, thus they endure suffering. If they escape from that place, they fall into the 'Consuming Ocean' (Xiao Yang) land, where suffering is constant and unending, because they have accumulated evil karma, they suffer such torment in hell. Until their evil karma is not destroyed, not decayed, and their karmic energy is not exhausted, suffering will not cease at any time; only when their evil karma is exhausted can they escape from that hell. Even if they escape from that place, they will be reborn as smoke-eating hungry ghosts (Pretas) for five hundred lifetimes, their bodies covered in evil deeds, their minds tormented, and their hearts disturbed without end. If they escape from that place, they will be reborn as animals for seven hundred lifetimes, as nocturnal insects, or as jackals, rabbits, owls, and other birds. Having escaped from the animal realm, if they have the karma of being human from a long time ago, they will be reborn in the human realm, in places similar to their previous evil deeds, such as being born in the snowy mountains, eating bad food, being perpetually poor, and being born among barbarian tribes for three hundred lifetimes. These are the remaining karmic consequences of their evil deeds. Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma and observes the scene of the Avici (Hell of Uninterrupted Suffering) Great Hell. He sees and knows: there is another place called 'Covered in Foul Odor' (Chou Qi Fu), which is the fourteenth place in that hell. What karma causes beings to be born in that place?
？彼見聞知：有人邪見故，以噁心憶念思惟，隨順瞋心生喜樂意，于僧田地或甘蔗田、園林果樹，或復眾僧余受用處，放火焚燒，如此燒僧所受用物，令諸比丘衰損失壞，業業普遍，作業究竟，和合相應。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄臭氣覆處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處有熱焰網名針孔網，熱焰普遍遍地獄中，惡業罪人既生彼處，閻魔羅人焰利大刀、熱箭射之，驅入焰燃針孔網中不能得走，彼惡業人彼處繫縛不能得脫。彼網極利削割其手，復削其脅，復削其背，一切身份皆悉遍削，唯有骨在。網割削已，閻魔羅人甘蔗杖打，百倒千倒、若百千倒。彼惡業人惡業遍覆受彼箭苦，于長久時受大苦惱，堅硬惡觸，所受苦惱無異相似。彼地獄中極受大苦，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於七百世生於食血餓鬼之中，唯食產血。若脫彼處，於五百世生畜生中，作雞孔雀鸜鵒等鳥。脫彼處已，若生人中同業之處，于旃陀羅屠兒家生。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名鐵鍱處，是彼地獄第十五
處。眾生何業生於彼處？彼見聞知：有人輕心誑心惡意，于儉時世請喚比丘，作如是言：『於此年中我家夏坐，病藥所須我皆供給，一切勿憂，莫生異意。』彼諸比丘心皆生信，時世復儉，信彼人故，更不餘求。既赴夏坐，彼噁心人一切不與，驅令使去。時世儉故，彼諸比丘或有死者，或有比丘失前夏者，或有極受飢渴苦者，或有比丘向異國者。如是惡人棄捨比丘，妨廢惱亂，彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生鐵鍱處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處地獄罪人，十一焰聚周匝圍繞，常患飢渴，閻魔羅人數數常以熱赤銅汁熟鐵塊摶，令飲令啖。彼罪人身乃于無量大缽頭摩三餘多數、尼余多數，常燒常煮，乾燥破壞，又復更生。復有勝苦，如業所作，閻魔羅人取熱鐵鍱，廣五由旬，焰火甚熾普一焰鬘，以彼鐵鍱裹其身體，一切爛熟，普身焰燃，唱喚號哭，破壞苦惱，無少樂事如針孔許可攀緣處，如是鐵鍱火遍無間，如是惡觸，受苦叵耐。如是鐵鍱作饑作渴、作大熾火，受如是苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。脫彼處已，于百千世生於食腦餓鬼之中。若脫彼處，於七百世
【現代漢語翻譯】 現代漢語譯本 處。眾生以何種惡業而生於彼處？他們所見所聞是：有人心懷輕慢、欺騙和惡意，在饑荒之年邀請比丘（bhiksu，佛教出家人），並這樣說：『今年夏天，請各位在我家安居（varsa，雨季安居），所需醫藥我都會供給，不必擔憂，不要有其他想法。』這些比丘對比丘產生信任。但時值饑荒，因為信任此人，他們便不再向別處求助。等到安居開始，那惡毒之人卻什麼也不給，還把他們趕走。由於時值饑荒，這些比丘有的因此而死，有的錯過了安居期，有的極度飢渴，有的比丘只好前往其他國家。這個惡人就這樣拋棄比丘，妨礙和擾亂他們。此人因為這樣的惡業因緣，身死命終后墮入惡道，在那地獄的生鐵鍱處遭受巨大的苦惱。所受的苦，就像前面所說的活地獄、黑繩地獄等七大地獄所受的苦惱一樣，而且在這裡所受的苦要加重百倍。還有更甚的，那就是：此處的地獄罪人，被十一堆火焰包圍，常受飢渴之苦，閻魔羅人（Yamaraja，地獄之王）經常用燒紅的銅汁和熟鐵塊餵他們喝、餵他們吃。這些罪人的身體在無量的大缽頭摩（Padma，蓮花）地獄和三餘多數、尼余多數地獄中，常被燒煮，乾燥破壞，然後又重新產生。還有更甚的苦，根據他們所造的業，閻魔羅人取來熱鐵鍱，寬五由旬（yojana，古印度長度單位），火焰極其熾盛，形成一片火焰之海，用這鐵鍱包裹他們的身體，全身被燒得爛熟，全身火焰燃燒，他們慘叫號哭，痛苦不堪，沒有絲毫快樂，連針孔大小可以攀援的地方都沒有。這樣的鐵鍱之火無間斷地遍佈全身，這樣的惡觸，所受的痛苦難以忍受。這樣的鐵鍱帶來飢餓、乾渴、巨大的火焰，他們就這樣受苦，直到惡業消盡為止。如果惡業消盡，他們才能從那地獄中脫身。脫離那裡之後，還要在千百世中轉生為食腦餓鬼。如果脫離那裡，還要在七百世中
【English Translation】 English version place. What karma causes beings to be born in that place? They see and hear that someone, with a light, deceitful, and malicious heart, invites bhiksus (Buddhist monks) during a time of scarcity, saying: 'In this year, please spend the summer retreat (varsa) at my house. I will provide all the necessary medicine and supplies. Do not worry about anything, and do not have any other thoughts.' These bhiksus develop faith in that person. However, as the time of scarcity continues, because they trust this person, they do not seek help elsewhere. When the summer retreat begins, that malicious person gives them nothing and drives them away. Because of the scarcity, some of these bhiksus die, some miss the summer retreat, some suffer extreme hunger and thirst, and some bhiksus have to go to other countries. This evil person abandons the bhiksus, obstructing and disturbing them. Because of this evil karma, that person, after death, falls into an evil realm, into the place of iron wheel hell, where they suffer great torment. The suffering they endure is like the suffering in the seven great hells, such as the hell of revival and the hell of black ropes, as described earlier, but the suffering here is a hundred times greater. Furthermore, the sinners in this hell are surrounded by eleven piles of flames, constantly suffering from hunger and thirst. The Yamarajas (Lords of Hell) frequently feed them molten red-hot copper and lumps of cooked iron. The bodies of these sinners are constantly burned and boiled in immeasurable great Padma (lotus) hells and numerous other hells, dried up, destroyed, and then reborn again. There is even greater suffering: according to their karma, the Yamarajas take hot iron wheels, five yojanas (ancient Indian unit of distance) wide, with extremely blazing flames forming a sea of fire, and wrap these iron wheels around their bodies, burning them completely, with flames engulfing their entire bodies. They scream and cry out in agony, without any joy, not even a needle-sized place to cling to. The fire of these iron wheels spreads throughout their bodies without interruption. Such evil contact causes unbearable suffering. These iron wheels bring hunger, thirst, and great flames. They suffer in this way until their evil karma is exhausted. If their evil karma is exhausted, they can escape from that hell. After escaping from there, they will be reborn as brain-eating hungry ghosts for hundreds of thousands of lifetimes. If they escape from there, they will for seven hundred lifetimes
生於食火畜生之中。彼處脫已，若生人中同業之處，於五百世為王不信，常繫在獄，飢渴而死。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名十一焰，是彼地獄第十六處。眾生何業生於彼處？彼見聞知：有人惡行，若於佛像、若佛塔等、眾僧寺舍破壞拭滅，噁心破壞聖人住處，滅佛畫像；或復有人非佛弟子，于佛不信，而自說言是佛弟子，為求過失而聽佛法，推求其便，聞已於法不生信入，如是毀呰樂行多作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄十一焰處火中而行，受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處有一千倍嚴惡毒蛇，彼蛇多饒普遍地獄，彼地獄人在中來去。閻魔羅人手執鐵棒，打令疾走為蛇所嚙，復有執火，極熱燒燃。彼人如是二種火燒，謂毒火燒、地獄火燒，唱喚馳走悲號啼哭。以唱喚故，閻魔羅人復為說偈，呵責之言：
「『汝以愛毒醉， 一切癡心力， 于正法頑鈍， 今者徒叫喚。 見惡業喜樂， 唯貪現在樂， 作惡初雖甜， 后則如火毒。 作惡業之人， 一切人毀呰； 作善者皆贊， 如是應舍惡。 見者不愛樂
【現代漢語翻譯】 現代漢語譯本 生於食火畜生之中。從那裡脫離后，如果生在人中與之前行為相似的地方，五百世做國王也不會被信任，經常被關在監獄裡，飢渴而死。這是之前惡業殘留的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄（Avici Hell）之處。他看到並知道：還有一處名為十一焰，是那地獄的第十六處。眾生因為什麼業而生在那裡呢？他看到並知道：有人做了惡行，無論是對佛像、佛塔等、僧眾寺廟進行破壞和抹除，惡毒地破壞聖人居住的地方，毀壞佛的畫像；或者有人不是佛的弟子，對佛沒有信心，卻自稱是佛的弟子，爲了尋找過失而聽佛法，尋找機會，聽了之後對佛法不產生信心，像這樣詆譭佛法並且樂於去做。那人因為這樣的惡業因緣，身死命終后墮入惡處，在那地獄十一焰處在火中行走，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄、黑繩地獄等七大地獄所受的苦惱，那一切苦惱在這裡全部承受，而且加重百倍。還有更厲害的，就是：那裡有一千倍兇惡的毒蛇，那些蛇非常多，遍佈地獄，地獄中的人在其中來回走動。閻魔羅人（Yama, the King of Hell）手執鐵棒，擊打他們讓他們快速奔跑，被蛇咬，還有人拿著火，極其熾熱地燃燒。那些人像這樣被兩種火燃燒，一種是毒火燃燒，一種是地獄之火燃燒，他們呼喊著、奔跑著、悲號啼哭。因為他們的呼喊，閻魔羅人又為他們說偈語，呵斥他們說：
『你被愛慾的毒藥所麻醉，一切都是癡心的力量，對於正法頑固遲鈍，現在徒勞地叫喊。見到惡業就歡喜快樂，只貪圖眼前的快樂，作惡開始的時候雖然甜美，後來卻像火一樣劇毒。作惡業的人，所有的人都詆譭他；作善事的人，所有的人都讚揚他，所以應該捨棄惡行。見到作惡的人，沒有人喜愛。』
【English Translation】 English version They are born among fire-eating animals. Having escaped from there, if they are born among humans in a place with similar karma, they will not be trusted even if they are kings for five hundred lifetimes, and will often be imprisoned, dying of hunger and thirst. This is the remaining karmic retribution from their previous evil deeds.
『Furthermore, that Bhikshu (Buddhist monk) knows the karmic retributions and observes the Avici Hell (Avici Hell). He sees and knows: there is another place called Eleven Flames, which is the sixteenth place in that hell. What karma causes beings to be born in that place? He sees and knows: some people commit evil deeds, whether it is destroying and obliterating Buddha images, stupas (Buddhist monuments), or Sangha (monastic community) monasteries, maliciously destroying the places where saints reside, or destroying Buddha paintings; or some people are not disciples of the Buddha, do not have faith in the Buddha, but claim to be disciples of the Buddha, listening to the Dharma (Buddhist teachings) to find faults, seeking opportunities, and after hearing it, do not generate faith in the Dharma, thus denigrating the Dharma and enjoying doing so frequently. Because of such evil karmic causes, that person, after the destruction of their body and the end of their life, falls into an evil place, walking in the fire in the Eleven Flames place of that hell, suffering great torment. The suffering, as mentioned before, is like the suffering experienced in the seven great hells such as the Living Hell and the Black Rope Hell, all that suffering is fully endured here, and it is a hundred times heavier. Furthermore, there is something even more terrible: there are a thousand times more ferocious poisonous snakes there, those snakes are very numerous, pervading the hell, and the people in the hell walk back and forth among them. Yama (Yama, the King of Hell) people, holding iron rods in their hands, strike them to make them run quickly, and they are bitten by snakes, and some people hold fire, burning extremely hot. Those people are burned by two kinds of fire like this, one is burning with poisonous fire, and the other is burning with hellfire, they shout, run, wail, and cry. Because of their shouting, the Yama people again speak verses to them, rebuking them, saying:
『You are intoxicated by the poison of desire, everything is the power of foolishness, you are stubborn and dull towards the true Dharma, now you are shouting in vain. You rejoice in seeing evil deeds, only greedy for present pleasures, doing evil is sweet at the beginning, but later it is as poisonous as fire. People who commit evil deeds are reviled by everyone; people who do good deeds are praised by everyone, so you should abandon evil deeds. Those who see evil-doers do not love them.』
， 惡報受苦惱， 作惡得惡報， 如是黠慧舍。 作惡不失壞， 一切惡有報， 惡皆從作得， 因心故有作。 由心故作惡， 由心有果報， 一切皆心作， 一切皆因心。 心能誑眾生， 將來向惡處， 此地獄惡處， 最是苦惡處。 莫系屬於心， 常應隨法行， 法行則常樂， 惡行不寂靜。 非法無善果， 以不顛倒受， 一切種種果， 如因相似見。 果與因相似， 異相非因果， 如是無常法， 皆因緣而生。 非無因見果， 地獄中最勝； 如因果相應， 地獄中熟煮。 作集業堅硬， 決定惡處行， 業果相續縛， 地獄中煮熟。 若懺悔方便， 惡業則破壞， 不見不愛果， 實見者所說。 世間因光明， 如業因得果， 業果迭相因， 一切法如是。 見迭互因緣， 迭互自在行， 相似隨順縛， 實見者所說。 一切世間法， 非是無因果， 非自在等作， 實見者所說。 無始生死來， 皆因緣而生， 如業相似見， 無法不相似。 若知愛作業， 眾生業因生， 彼人知業果， 故名寂靜
【現代漢語翻譯】 現代漢語譯本： 遭受惡報，承受痛苦煩惱， 作惡之人終將得到惡報，智者應如是捨棄惡行。 所作之惡不會消失，一切惡行皆有報應， 所有惡果都由作惡而來，而作惡的根源在於內心。 由於內心的驅使而作惡，由於內心的作用而產生果報， 一切皆由心所造，一切皆因心而起。 心能迷惑眾生，使之走向惡道， 這地獄是罪惡之處，是最為痛苦和罪惡的地方。 不要被心所束縛，應當常常遵循佛法而行， 依循佛法而行則常得安樂，作惡之人內心不得安寧。 不符合佛法的行為不會帶來善果，因為它們不能以不顛倒的方式接受真理， 一切種種果報，都與所種的因相似。 果報與所種的因相似，不相似的現象並非因果關係， 這些無常變化的法則，都是由因緣和合而生。 並非沒有原因就能見到結果，地獄中的景象最為明顯； 如同因與果相互相應，在地獄中被煮熟受苦。 造作積累的業力堅固難摧，決定了將走向惡道， 業果相續不斷地束縛著，使眾生在地獄中被煮熟受苦。 如果通過懺悔等方便法門，就能破壞惡業， 從而不見不喜愛之果報，這是真正覺悟者所說的。 世間因光明而顯現，如同因業力而得到果報， 業與果相互為因，一切法都是如此。 見到事物相互依存的因緣關係，事物便能相互自在執行， 相似的因果相互隨順束縛，這是真正覺悟者所說的。 世間一切法，都不是沒有原因和結果的， 也不是由自在天等所創造的，這是真正覺悟者所說的。 從無始以來的生死輪迴，都是由因緣和合而生， 如同業力與所見相似，沒有哪種法不是相似的。 如果瞭解愛慾和作業，眾生是由業力因緣而生， 那麼這個人就瞭解了業果的道理，因此被稱為寂靜之人（涅槃）。
【English Translation】 English version: Suffering from evil retribution, enduring pain and distress, Those who commit evil will eventually receive evil consequences; the wise should abandon evil deeds in this way. Evil deeds done will not disappear; all evil actions have retribution, All evil results come from doing evil, and the root of doing evil lies in the mind. Due to the mind's prompting, evil is committed; due to the mind's actions, karmic results arise, Everything is created by the mind; everything arises from the mind. The mind can delude sentient beings, causing them to go to evil paths, This hell is a place of sin, the most painful and evil place. Do not be bound by the mind; one should always follow the Dharma, Following the Dharma brings constant joy; those who do evil cannot find inner peace. Actions that do not conform to the Dharma will not bring good results because they cannot receive the truth in a non-inverted way, All kinds of karmic results are similar to the seeds that were sown. The karmic result is similar to the cause; dissimilar phenomena are not related as cause and effect, These impermanent and changing laws all arise from the aggregation of causes and conditions. Results cannot be seen without a cause; the scenes in hell are the most obvious; Just as cause and effect correspond to each other, they are cooked and suffer in hell. The accumulated karma is firm and difficult to destroy, determining the path to evil realms, The continuous cycle of karma binds beings, causing them to be cooked and suffer in hell. If one uses expedient methods such as repentance, evil karma can be destroyed, Thus, one will not see or desire the results, as spoken by the truly enlightened. The world appears because of light, just as karmic results are obtained because of karma, Karma and result are mutually causal; all dharmas are like this. Seeing the interdependent causes and conditions of things, things can operate freely with each other, Similar causes and effects bind each other in accordance; this is what the truly enlightened have said. All worldly dharmas are not without cause and effect, Nor are they created by Ishvara (自在天) or others; this is what the truly enlightened have said. From beginningless samsara (生死輪迴), all arise from the aggregation of causes and conditions, Just as karma is similar to what is seen, there is no dharma that is not similar. If one understands desire and action, sentient beings are born from the causes and conditions of karma, Then that person understands the principle of karmic results and is therefore called a peaceful one (Nirvana).
人。 自體作惡人， 常為癡罥縛， 已作惡業竟， 云何心生悔？ 惡常依止惡， 法常依止法， 黠慧人俱舍， 實見者所說。 若迷道非道， 則迷於佛法， 彼不得寂靜， 如日中無闇。 若人迷因緣， 迷於法非法， 法到惡地獄， 極苦惱之處。』
「閻魔羅人因相應語呵責之已，復執戟鉾，以瞋怒心，復以無量種種器仗縛地獄人，無量百千缽頭摩數，于長遠時斫刺打筑，自業所作，如是受苦。乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於七百世生食糞屎餓鬼之中，是彼惡業余殘勢力。若脫彼處，於五百世生畜生中作蚯蚓等，彼業勢力余殘果報。脫彼處已，若生人中同業之處，生於邊地，身體黑色，漁人之屬下濕之處，水田無食，飲食難得，食水中蟲。是彼惡業余殘果報。
「又彼比丘知業果報，觀察阿鼻大地獄處，更不見有第十七處，下向亦無、傍廂亦無、粗細俱無、近遠皆無，更無所攝，一切不見。彼比丘如是思惟——見道思惟觀察盡邊：八大地獄各十六處眷屬之處，如是盡邊惡業人地，一切愚癡凡夫之人作集此地，作惡業人受證之處。八大地獄並眷屬處，我更不見異大地
【現代漢語翻譯】 現代漢語譯本 作惡之人，常常被愚癡的羅網束縛，已經造作了惡業之後，又怎麼會心中生起後悔呢？ 惡總是依附於惡，善法總是依附於善法，聰明智慧的人會捨棄惡而選擇善，這是真正覺悟的人所說的道理。 如果迷惑于正道與非道，就會對佛法產生迷惑，這樣的人無法獲得寂靜，就像正午的陽光下沒有黑暗一樣。 如果有人迷惑于因緣，就會對善法與惡法產生迷惑，這樣的『善法』會把他帶到惡的地獄，到達極度痛苦的地方。
閻魔羅人根據相應的業報原因呵斥地獄之人後，又拿著戟鉾，以嗔怒之心，用無數種器械捆綁地獄之人，經歷無數百千缽頭摩劫的時間，進行砍、刺、打、筑等刑罰，這是他們自己所造的業，所以要這樣受苦。直到所造作的惡不善業沒有壞滅、沒有腐爛、業力之氣沒有消盡，在任何時候都要持續不斷地承受痛苦；如果惡業消盡，才能從那個地獄處脫離。脫離地獄之後，還要在七百世中投生到以糞便為食的餓鬼之中，這是惡業所殘留的勢力。如果脫離了餓鬼道，還要在五百世中投生到畜生道中做蚯蚓等，這是惡業勢力所殘留的果報。脫離畜生道之後，如果轉生到人道，也會在與他過去所造惡業相似的地方受報，比如出生在邊遠地區，身體是黑色的，屬於漁民之類的下等人，居住在潮濕的地方，水田里沒有食物，飲食難以獲得，只能吃水中的蟲子。這是惡業所殘留的果報。
此外，那位比丘瞭解了業的果報，觀察阿鼻大地獄（Avīci hell，八大地獄中最底層的地獄）的情況，再也看不到有第十七處地方，向下沒有，旁邊沒有，粗細都沒有，近處遠處都沒有，沒有任何可以包含的地方，什麼都看不見。那位比丘這樣思惟——見道后思惟觀察到了盡頭：八大地獄各自有十六處眷屬地獄，這些就是惡業之人最終要去的地方，一切愚癡凡夫之人造作惡業就會聚集到這些地方，作惡業的人就在這裡接受果報。八大地獄以及眷屬地獄，我再也看不到有其他更大的地獄了。
【English Translation】 English version A person who commits evil deeds himself is constantly bound by the net of delusion. Having already committed evil deeds, how can he feel remorse in his heart? Evil always clings to evil, and Dharma always clings to Dharma. The wise person abandons evil and chooses good. This is what those who have truly awakened have said. If one is confused about the right path and the wrong path, then one will be confused about the Buddha's teachings. Such a person cannot attain tranquility, just as there is no darkness in the midday sun. If someone is confused about cause and condition, they will be confused about what is Dharma and what is not Dharma. This 'Dharma' will lead them to the evil hells, to places of extreme suffering.
After the wardens of Yama (Yamarāja, the lord of death) rebuke the hell-beings according to their corresponding karmic causes, they again take up spears and maces, and with angry minds, bind the hell-beings with countless kinds of instruments. For countless hundreds of thousands of padma kalpas (padma, a large number), they chop, stab, strike, and build, suffering in this way due to their own actions. Until the evil and unwholesome karma they have accumulated has not been destroyed, has not decayed, and the energy of the karma has not been exhausted, they will continuously endure suffering at all times. If the evil karma is exhausted, then they will be able to escape from that hell. After escaping from hell, they will be born among the feces-eating hungry ghosts for seven hundred lifetimes, which is the remaining power of their evil karma. If they escape from the realm of hungry ghosts, they will be born among animals as earthworms and the like for five hundred lifetimes, which is the remaining karmic retribution of that evil karma. After escaping from the animal realm, if they are born among humans, they will receive retribution in places similar to the evil deeds they committed in the past, such as being born in remote areas, having black bodies, belonging to the lower classes of fishermen, living in damp places, having no food in the rice fields, having difficulty obtaining food, and eating insects in the water. This is the remaining karmic retribution of their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) understands the retribution of karma and observes the state of the Avīci hell (Avīci hell, the deepest of the eight great hells). He no longer sees a seventeenth place, there is nothing downward, nothing to the side, nothing coarse or fine, nothing near or far, nothing that can be contained, he sees nothing at all. That Bhikshu thinks in this way—after seeing the path, he contemplates and observes to the very end: each of the eight great hells has sixteen subordinate hells. These are the final destinations for evil-doers. All ignorant ordinary people who commit evil deeds will gather in these places, and those who commit evil deeds will receive their retribution here. The eight great hells and their subordinate hells, I no longer see any other greater hells.
獄，更無異業一種生處，更無惡處如此阿鼻大地獄處，何處眾生得大苦惱！如此阿鼻大地獄處，毛起地獄于千分中不說一分。何以故？不可說盡，不可得聽，不可譬喻。地獄苦惱如是極惡、如是堅硬、如是大苦、如是叵耐、如是苦惱，無異相似，不可喻苦。何以故？無人能說、無人能聽。若有人說、若有人聽，如是之人吐血而死。此大地獄不可愛樂、不可憶念，彼地獄苦，苦中之苦。
「彼比丘如是觀察大地獄已，則於一切生死苦惱，心生厭離，觀察無常、苦、空、無我，見一切法皆悉無常，思惟聖諦，則于生死重生厭離，毀呰生死。如是生死，最為鄙惡。彼比丘如是見已，生如是心：『此諸眾生無有天眼，不知過去，離聞正法，復于地獄極苦惱處，第一苦處、第一惡處而復更生。此如是等愚癡凡夫，愛罥所縛，無始生死。』
「又修行者內心思惟——隨順正法觀察法行，知彼比丘次第觀察一切惡處，從活地獄次第乃至阿鼻地獄，彼業果報一切悉知，得十三地，不樂魔界愛不自在，為脫愛縛，不住魔界喜樂無常。彼比丘欲斷使結，入涅槃城。彼地夜叉見其精進，心生歡喜，轉覆上聞虛空夜叉說如是言：『閻浮提中某國某村某善男子，某姓某名，剃除鬚髮被服法衣，正信出家，正行正道，正見不邪，行出世
【現代漢語翻譯】 現代漢語譯本： 『沒有比這更惡劣的業報，沒有其他地方比這裡更糟糕。沒有比阿鼻大地獄（Avīci-mahā-naraka，無間地獄）更惡劣的地方，哪裡有眾生遭受如此巨大的苦惱！像阿鼻大地獄這樣的地方，毛起地獄（Roma-kūpa-naraka，毛孔地獄）的苦難連千分之一都比不上。為什麼呢？因為無法完全描述，無法讓人聽聞，無法用比喻來形容。地獄的苦惱是如此的極度邪惡、如此的堅硬、如此的巨大痛苦、如此的難以忍受、如此的苦惱，沒有其他地方可以與之相比，無法用比喻來形容這種痛苦。為什麼呢？因為沒有人能夠說出來，沒有人能夠聽進去。如果有人說出來，如果有人聽進去，這樣的人會吐血而死。這個大地獄是不可愛樂的，不可憶念的，那裡的地獄之苦，是苦中之苦。』
『那位比丘（bhikkhu，出家修行的男子）如此觀察大地獄之後，對於一切生死苦惱，內心生起厭離之心，觀察無常（anitya，事物不斷變化）、苦（duhkha，痛苦）、空（sunyata，空性）、無我（anatman，無自性），見到一切法（dharma，佛法）都是無常的，思惟聖諦（ārya-satya，四聖諦），就會對於生死輪迴產生厭惡和遠離之心，譴責生死輪迴。像這樣的生死輪迴，是最為卑劣和可憎的。那位比丘如此觀察之後，生起這樣的想法：『這些眾生沒有天眼（divyacaksu，天眼通），不知道過去的事情，遠離聽聞正法（saddharma，真正的佛法），又在地獄極其苦惱的地方，最痛苦的地方、最惡劣的地方再次出生。這些愚癡的凡夫，被愛慾的羅網所束縛，陷入無始以來的生死輪迴。』』
『此外，修行者內心思惟——隨順正法觀察法行，知道那位比丘次第觀察一切惡處，從活地獄（Sanjiva-naraka，想地獄）次第直到阿鼻地獄，他完全知曉那些業報果報，獲得十三地（trayodasa-bhumi，十三種禪定境界），不樂於魔界（mara-loka，惡魔的境界），不自在地被愛慾束縛，爲了脫離愛慾的束縛，不住在魔界，不喜樂無常。那位比丘想要斷除煩惱結縛，進入涅槃城（nirvana-nagara，涅槃的境界）。那裡的地夜叉（bhumi-yaksa，土地神）看到他如此精進，內心生起歡喜，轉而向上稟告虛空夜叉（akasa-yaksa，空居天神）說：『在閻浮提（Jambudvipa，我們所居住的這個世界）的某個國家某個村莊，有一位善良的男子，姓某名某，剃除了鬚髮，披上了法衣，以正信出家，以正行行於正道，以正見而不邪見，行於出世之道。』
【English Translation】 English version: 『There is no other karma more evil, no other place more terrible than this. There is no place as dreadful as this Avīci-mahā-naraka (Avīci great hell, the hell of incessant suffering), where beings endure such immense suffering! In a place like Avīci-mahā-naraka, the suffering in Roma-kūpa-naraka (hell of hair pores) is not even a fraction of a percent. Why? Because it cannot be fully described, cannot be heard, cannot be illustrated by analogy. The suffering of hell is so extremely evil, so hard, so intensely painful, so unbearable, so distressing, that there is nothing else like it, and its suffering cannot be compared. Why? Because no one can speak of it, and no one can hear of it. If someone were to speak of it, if someone were to hear of it, that person would vomit blood and die. This great hell is not to be loved, not to be remembered; the suffering of that hell is the suffering of sufferings.』
『That bhikkhu (monk, a male monastic) having observed the great hell in this way, develops revulsion in his mind towards all the suffering of birth and death, observing impermanence (anitya, transience), suffering (duhkha, unsatisfactoriness), emptiness (sunyata, emptiness), and non-self (anatman, no-self), seeing that all dharmas (dharma, teachings) are impermanent, contemplating the Noble Truths (ārya-satya, Four Noble Truths), he will develop aversion to and detachment from rebirth in samsara (samsara, cycle of rebirth), denouncing samsara. Such samsara is most vile and detestable. That bhikkhu, having seen this, generates such a thought: 『These beings have no divine eye (divyacaksu, divine vision), do not know the past, are far from hearing the true Dharma (saddharma, true Dharma), and are reborn again in the extremely painful places of hell, the most painful place, the most evil place. These foolish ordinary people are bound by the snare of desire, in beginningless samsara.』』
『Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma, knowing that the bhikkhu observes all evil places in sequence, from Sanjiva-naraka (hell of revival) sequentially up to Avīci-mahā-naraka, he fully knows all those karmic retributions, attains the thirteen grounds (trayodasa-bhumi, thirteen levels of meditation), does not delight in the realm of Mara (mara-loka, realm of demons), is not free from the bondage of desire, and in order to escape the bondage of desire, does not dwell in the realm of Mara, does not delight in impermanence. That bhikkhu wishes to sever the bonds of defilements and enter the city of Nirvana (nirvana-nagara, state of liberation). The bhumi-yaksa (earth spirit) there, seeing his diligence, rejoices in his heart and in turn reports upwards to the akasa-yaksa (sky spirit), saying: 『In Jambudvipa (Jambudvipa, the continent where we live), in such and such country, in such and such village, there is a virtuous man, with such and such surname and such and such name, who has shaved his head and beard, donned the Dharma robes, has left home with right faith, practices the right path with right conduct, has right view and is not deluded, and is practicing the path of transcendence.』
道，知業報法，得十三地，盡見一切地獄邊底，知無間苦。』彼地夜叉，如是如是具足傳聞虛空夜叉，虛空夜叉向四大王，如前所說。彼四大王向四天王亦如是說，彼四天王向三十三天說如是，三十三天向夜摩天亦如是說，彼夜摩天向兜率天亦如是說，彼兜率天向化樂天亦如是說，彼化樂天向第六天亦如是說，次第乃至向少光天，如是說言：『天今當聽！心當正念。閻浮提中某國某村，如是種姓某善男子，剃除鬚髮被服法衣，正信出家，彼正行法不曾休息，心不樂住魔之境界，不樂染愛、不樂欲染，色聲香味觸等境界，得十三地，八大地獄一切業報皆悉盡知。彼比丘如是知已，厭離無明黑闇生死。天今應知！魔分損減，正法增長。』彼少光天如是聞已，極大歡喜。其以得聞魔分損減、正法朋長，是故歡喜。彼處諸天得聞正法，如是歡喜。未聞佛法諸天聞已猶尚歡喜，何況信心隨順行人、諦見正士，聞彼比丘知業報法、增長正法而不歡喜？
正法念處經卷第十五地獄品竟 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十六
元魏婆羅門瞿曇般若流支譯
餓鬼品第四之一
「複次，比丘知業果報，遍觀一切地獄苦海，為愛瀑水洄澓所沒。大地獄人富蘭那、末迦
【現代漢語翻譯】 現代漢語譯本：『他知道業報之法，證得十三地，完全看見一切地獄的邊底，知道無間地獄的痛苦。』那地夜叉，就這樣具足地將訊息傳給虛空夜叉，虛空夜叉又向四大天王稟報，如前面所說。那四大天王又向四天王這樣稟報，那四天王又向三十三天這樣稟報，三十三天又向夜摩天這樣稟報，那夜摩天又向兜率天這樣稟報，那兜率天又向化樂天這樣稟報，那化樂天又向第六天這樣稟報，依次乃至向少光天稟報，這樣說道：『諸天現在應當聽！內心應當正念。在閻浮提（Jambudvipa，我們所居住的這個世界）中的某個國家某個村莊，有這樣種姓的某個善男子，剃除了鬚髮，披上了法衣，以正信出家，他精進行法不曾休息，內心不樂於安住于魔的境界，不樂於染愛、不樂於欲染，對於色聲香味觸等境界，證得十三地，八大地獄的一切業報全都完全知曉。那位比丘這樣知曉之後，厭離無明黑暗生死。諸天現在應當知道！魔的力量減損，正法增長。』那少光天這樣聽聞之後，極其歡喜。他們因為聽聞魔的力量減損、正法的力量增長，所以歡喜。那裡的諸天聽聞正法，這樣歡喜。未曾聽聞佛法的諸天聽聞之後尚且歡喜，更何況信心隨順修行的行人、真實見到正道的君子，聽聞那位比丘知曉業報之法、增長正法而不歡喜呢？ 《正法念處經》卷第十五地獄品完 《正法念處經》卷第十六 元魏婆羅門瞿曇般若流支譯 餓鬼品第四之一 『再者，比丘知曉業果報應，普遍觀察一切地獄苦海，被愛慾的瀑流洄流淹沒。大地獄中的人富蘭那（Purana）、末迦（Makkakha）……』
【English Translation】 English version: 'He knows the law of karma and retribution, attains the thirteen grounds, fully sees the bottom of all hells, and knows the suffering of Avici (Avici, the hell of incessant suffering).』 That earth Yaksha (Yaksha, a type of spirit), in this way fully transmits the message to the sky Yaksha, and the sky Yaksha reports to the Four Great Kings, as mentioned before. The Four Great Kings also report to the Four Heavenly Kings in this way, the Four Heavenly Kings also report to the Thirty-three Heavens in this way, the Thirty-three Heavens also report to the Yama Heaven in this way, the Yama Heaven also reports to the Tushita Heaven in this way, the Tushita Heaven also reports to the Nirmanarati Heaven in this way, the Nirmanarati Heaven also reports to the Paranirmita-vasavartin Heaven in this way, successively reporting to the Abhasvara Heaven, saying in this way: 『The devas (devas, gods) should now listen! Your minds should be rightly mindful. In a certain country and a certain village in Jambudvipa (Jambudvipa, the world we live in), a certain good man of such and such a clan, shaves his head and beard, wears the Dharma robe, and leaves home with right faith. He diligently practices the Dharma without rest, his mind does not delight in dwelling in the realm of Mara (Mara, the personification of evil), does not delight in attachment and love, does not delight in the defilement of desires, regarding the realms of form, sound, smell, taste, and touch, he attains the thirteen grounds, and fully knows all the karmic retributions of the eight great hells. After that bhikshu (bhikshu, a Buddhist monk) knows this, he becomes disgusted with the darkness of ignorance and birth and death. The devas should now know! The power of Mara is diminishing, and the right Dharma is increasing.』 After the Abhasvara Heaven hears this, they are extremely happy. They are happy because they hear that the power of Mara is diminishing and the power of the right Dharma is increasing. The devas there hear the right Dharma and are so happy. The devas who have not heard the Buddha's Dharma are even more happy after hearing it, how much more so those who follow the path with faith, those who truly see the right path, would they not be happy to hear that the bhikshu knows the law of karma and retribution and increases the right Dharma? End of Chapter Fifteen, Hells, of the Treatise on the Establishment of Right Mindfulness Treatise on the Establishment of Right Mindfulness, Volume Sixteen Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty Chapter Four, Part One, on Hungry Ghosts 'Furthermore, the bhikshu knows the retribution of karma, universally observes all the seas of suffering in hell, and is submerged by the swirling currents of the waterfall of love and desire. The people in the great hells, Purana (Purana), Makkakha (Makkakha)...'
離等，俱迦離、提婆達多，如是等魚為大摩竭魚之所吞食，從活地獄乃至阿鼻地獄，其獄廣大，沃焦深水。及餘地獄大苦海中，提彌魚、提彌鯢羅魚、那迦羅魚、鳩毗羅魚、失收摩羅魚、龜鱉黿鼉，旋流洄澓。貪慾、瞋恚、愚癡風力之所飄鼓，水浪濤波洄澓相注，時如水沫，受大苦惱，淚如雨墮，啼哭悲泣呻吟悲㘁，辛酸大叫，猶如濤波，愁思波覆。惡業龍力，雨大苦雨滿諸地獄。阿鼻地獄無間極深，其火猛焰，如劫火起燒大劫時，滿斫迦婆羅山(魏言輪山，即鐵圍山是也)，是為大地獄苦惱大海。劣弱之人無有善力，無能度者。如是比丘觀大苦已，心則厭離，伽他頌曰(偈者正音云伽他，單舉伽字訛言為偈，魏言頌)：
「『一切眾生癡所欺， 為于愛染之所縛， 將至世間險難道， 老死惡濟恐怖處。 三處退已入地獄， 從地獄出生天上； 三處命終墮畜生， 復從彼終墮餓鬼。 自業惡行之所迷， 諸欲自在使眾生， 為癡罥網所纏縛， 流轉洄澓三界海。 無始久受大苦惱， 種種眾生生死苦， 無有厭離生死心， 無始久集因緣故。 諸天放逸自壞心， 人中追求受諸苦， 餓鬼常為飢渴燒， 畜生迭共相食啖。 地獄之中大猛火，
【現代漢語翻譯】 現代漢語譯本： 像俱迦離（Kokālika，人名）、提婆達多（Devadatta，人名）這樣的人，就像魚一樣被巨大的摩竭魚（Mahāmakara，一種巨大的海中生物）吞食，從活地獄一直到阿鼻地獄（Avīci，八大地獄中最下層），那裡的地獄廣大，有沃焦深水。以及其他地獄大苦海中，有提彌魚（Timī，一種巨大的魚）、提彌鯢羅魚（Timingila，一種更大的魚）、那迦羅魚（Nāgakāla，一種非常大的魚）、鳩毗羅魚（Kumbhīra，鱷魚）、失收摩羅魚（Śiśumāra，海豚）、龜、鱉、黿、鼉等，都在那裡旋轉、迴流。貪慾、瞋恚、愚癡的風力吹動著它們，水浪濤波互相沖擊，時間就像水沫一樣短暫，承受著巨大的苦惱，眼淚像雨一樣落下，啼哭悲泣，發出悲慘的叫聲，就像濤波一樣，愁思像波浪一樣覆蓋著。惡業的龍力，降下巨大的苦雨，充滿所有的地獄。阿鼻地獄沒有間斷，極其深邃，那裡的火焰猛烈，就像劫火燃起，焚燒大劫之時，充滿斫迦婆羅山（Cakravāla，魏譯為輪山，也就是鐵圍山），這就是大地獄苦惱的大海。弱小的人沒有善的力量，沒有能夠救度他們的人。像這樣，比丘觀察到巨大的苦難之後，心中就產生了厭離之心，用伽他（Gāthā，偈頌）唱道： 『一切眾生都被愚癡所欺騙，被愛染所束縛，將被帶到世間險惡的道路，那裡有衰老、死亡和恐怖。從天道、人道、阿修羅道退下來之後，就進入地獄，從地獄出生到天上；從天道、人道、阿修羅道死亡之後，就墮落到畜生道，又從畜生道死亡之後，就墮落到餓鬼道。 被自己的惡業所迷惑，各種慾望自在地驅使著眾生，被愚癡的羅網所纏縛，在三界之海中流轉、迴旋。無始以來就承受著巨大的苦惱，各種各樣的眾生都在經歷生死的痛苦，沒有厭離生死的心，因為無始以來就積累了這些因緣。 諸天因為放逸而自壞其心，人們在追求中承受各種痛苦，餓鬼常常被飢渴所焚燒，畜生互相吞食。 地獄之中有猛烈的火焰，』
【English Translation】 English version: Individuals like Kokālika (a person's name), Devadatta (a person's name), and others, are swallowed by the great Mahāmakara (a huge sea creature) like fish. From the Living Hell all the way down to Avīci (the deepest of the eight great hells), the hells are vast, with deep, scorching waters. And in the great ocean of suffering in other hells, there are Timī (a huge fish), Timingila (an even larger fish), Nāgakāla (an extremely large fish), Kumbhīra (crocodiles), Śiśumāra (dolphins), turtles, soft-shelled turtles, and alligators, swirling and eddying. They are blown by the winds of greed, hatred, and delusion, with waves and billows crashing into each other. Time is as fleeting as foam, and they endure immense suffering, with tears falling like rain, weeping and wailing, crying out in anguish, like the roar of waves, overwhelmed by sorrow. The power of evil karma brings down great rains of suffering, filling all the hells. Avīci Hell is uninterrupted and extremely deep, its flames raging like the fire at the end of a kalpa (aeon), burning during the destruction of the great kalpa, filling the Cakravāla mountains (translated as 'Wheel Mountains' in Wei, also known as the Iron Ring Mountains). This is the great ocean of suffering in the great hells. Weak individuals have no power of good, and no one to save them. Thus, when the Bhikshu (monk) observes this great suffering, his heart becomes weary and detached, and he sings this Gāthā (verse): 'All beings are deceived by ignorance, bound by the bonds of attachment, led to the perilous paths of the world, to places of old age, death, and terrifying suffering. Having fallen from the three good realms (Deva, Human, Asura), they enter hell; from hell they are born in the heavens; having died in the three good realms, they fall into the animal realm; and from there they fall into the realm of hungry ghosts. Deluded by their own evil deeds, beings are freely driven by various desires, entangled in the nets of ignorance, wandering and swirling in the ocean of the three realms. From beginningless time, they have endured great suffering, various beings experiencing the suffering of birth and death, without any desire to escape from birth and death, because they have accumulated these causes and conditions from beginningless time. The Devas (gods) destroy their own minds through indulgence, humans pursue and endure various sufferings, hungry ghosts are constantly burned by hunger and thirst, and animals devour each other. In the hells, there are fierce flames,'
餓鬼道中癡所惱， 一切眾生生死中， 微毫少樂不可得。 于諸苦中生樂想， 眾生癡惑愛所誑， 無有教示正道者， 於此苦中不得脫。 若有遠離於善法， 常行妄語無誠信， 不能修習禪定法， 長淪生死受諸苦。 諸佛如來所說法， 若今現在未來世， 過於父母及親族， 常隨眾生而不離。 三聚之類眾生等， 三種過惡常自在， 常行三界不止息， 以三種受為伴侶。 三業迷惑于眾生， 行趣三惡險難道， 於三有行常愛樂， 三有法中輪轉行。 若有眾生歸三寶， 自在修行三菩提， 斷除遠離三種見， 如是之人離眾苦。 於三時中樂正行， 如實觀見三種老， 于飲食中知止足， 是人則能離憂惱。 過貪瞋癡三種聚， 善思三業不造惡， 如是行人離生苦， 永斷一切諸憂熱。 若人知于道非道， 于有無中善思惟， 能善修學慈悲心， 則得第一最勝道。 若有眾生不濁亂， 心常清凈無所染， 能離不善諸惡法， 當知是人得解脫。 若有人能行正道， 正念大力堅牢故， 常樂遠離於諸有， 是人解脫必無疑。 若人能斷于
【現代漢語翻譯】 現代漢語譯本 在餓鬼道中，眾生被愚癡所困擾， 在一切眾生的生死輪迴中，即使是極微小的快樂也無法得到。 在各種痛苦中卻產生快樂的想法，眾生被愚癡迷惑，被愛慾所欺騙， 沒有人教導他們正確的道路，因此無法從這痛苦中解脫。 如果有人遠離善良的法，經常說謊，沒有誠信， 不能修習禪定的方法，就會長久地沉淪在生死輪迴中，遭受各種痛苦。 諸佛如來所說的法，無論是現在、過去還是未來， 都勝過父母和親族，永遠伴隨著眾生而不離去。 三聚之類的眾生，常常被三種過錯所支配， 不斷地在三界中輪迴，以三種感受為伴侶。 身、口、意三業迷惑著眾生，使他們走向充滿危險的惡道， 他們常常貪戀三有（欲有、色有、無色有），在三有的法則中不斷輪迴。 如果眾生皈依三寶（佛、法、僧），自在地修行，證得三菩提（佛的智慧）， 斷除並遠離三種邪見，這樣的人就能脫離各種痛苦。 在過去、現在、未來三個時段中，都樂於奉行正道，如實地觀察到三種衰老（老、病、死）， 在飲食方面知道適可而止，這樣的人就能遠離憂愁和煩惱。 超越貪婪、嗔恨、愚癡這三種聚集，善於思考身、口、意三業，不造作惡業， 這樣修行的人就能脫離生的痛苦，永遠斷除一切憂愁和煩熱。 如果有人知道什麼是正道，什麼不是正道，對於存在和不存在能夠善於思考， 能夠很好地修習慈悲心，就能得到第一最殊勝的道路。 如果眾生不被煩惱所擾亂，內心常常保持清凈，沒有污染， 能夠遠離不善良的各種惡法，應當知道這個人能夠得到解脫。 如果有人能夠奉行正道，因為有正確的念頭和強大的力量，非常堅固， 常常喜歡遠離各種存在，這個人毫無疑問必定能夠解脫。 如果有人能夠斷除……
【English Translation】 English version In the realm of hungry ghosts, beings are tormented by ignorance, In the cycle of birth and death of all beings, even the slightest joy is unattainable. They generate thoughts of joy amidst suffering, beings are deluded by ignorance and deceived by desire, There is no one to teach them the right path, so they cannot escape from this suffering. If someone stays away from virtuous teachings, constantly lies, and lacks integrity, And cannot cultivate the practice of meditation, they will sink into the cycle of birth and death, enduring all kinds of suffering. The Dharma spoken by all Buddhas and Tathagatas, whether in the present, past, or future, Surpasses parents and relatives, always accompanying beings without leaving. Beings of the three categories are constantly dominated by three kinds of faults, Constantly revolving in the three realms, with three kinds of feelings as companions. The three karmas of body, speech, and mind delude beings, leading them to dangerous evil paths, They often crave the three existences (desire realm, form realm, formless realm), constantly revolving in the laws of the three existences. If beings take refuge in the Three Jewels (Buddha, Dharma, Sangha), freely cultivate and attain the Three Bodhis (wisdom of the Buddha), Cut off and stay away from the three kinds of wrong views, such a person can escape from all suffering. In the three times (past, present, future), they are happy to practice the right path, truly observing the three kinds of aging (old age, sickness, death), Knowing contentment in food and drink, such a person can stay away from sorrow and vexation. Transcend the three clusters of greed, hatred, and ignorance, think well of the three karmas of body, speech, and mind, and do not create evil deeds, Such a practitioner can escape the suffering of birth, and forever cut off all sorrow and heat. If someone knows what is the right path and what is not the right path, and can think well about existence and non-existence, And can cultivate loving-kindness and compassion well, they will attain the first and most supreme path. If beings are not disturbed by afflictions, and their minds are always pure and unpolluted, And can stay away from all kinds of unwholesome and evil dharmas, it should be known that this person can attain liberation. If someone can practice the right path, because of right mindfulness and great strength, very firm, And always likes to stay away from all existences, this person will surely be liberated without doubt. If someone can cut off...
有愛， 不起有愛悕望心， 是人于生老死苦， 乃至不生微細著。 若有愚人造諸業， 作諸惡已轉增長， 諸欲如毒不可親， 有智之人應舍離。 若人舍離於諸欲， 心常樂求解脫果， 是人不善滅無餘， 如日光照除闇冥。 如是親近善法者， 常舍一切諸不善， 能善思惟凈不凈， 如是略說汝當知。』
「如是比丘當念此世、他世，以智慧利益。心既念已，當以智慧饒益一切世間，觀地獄苦，於一切眾生思惟憶念起慈愍心，修行慈悲。於一切地獄怖畏苦惱逼迫之處，具觀察已，知業果報。知業報已，生厭離心，復作是觀：此諸眾生云何沒于種種惡道大怖畏處，行於生死曠野之中？如是比丘作是思惟，生慈悲心，知餓鬼道險惡之業，由心貪嫉，欺誑於人，貪惜積聚慾望長富，廣積眾惡；惡貪所覆，不行佈施，不施沙門、婆羅門及諸病瘦、盲冥貧窮，有來乞求，心生慳嫉不肯施與，不作功德、不持禁戒，此世他世無利衰惱，妻子奴婢吝惜不與，慳嫉自誑。以是因緣，墮餓鬼中。女人多生餓鬼道中。何以故？女人之性，心多妒嫉，丈夫未隨，便起妒意，以是因緣，女人多生餓鬼道中。
「複次，比丘知業果報，觀餓鬼道，餓鬼所住在何等處？作是觀
【現代漢語翻譯】 現代漢語譯本： 有愛（貪愛），不起有愛悕望心， 是人對於生老死苦，乃至不生微細的執著。 若有愚人造作各種惡業，做了各種惡事后反而增長， 各種慾望如同毒藥不可親近，有智慧的人應當捨棄。 如果有人捨棄各種慾望，內心常常快樂地求解脫的果實， 這個人能夠滅盡所有不善，如同日光照耀驅除黑暗。 像這樣親近善良之法的人，常常捨棄一切不善， 能夠很好地思惟清凈與不清凈，這些簡略地說給你聽，你應該知道。』
『像這樣，比丘應當思念此世、他世，用智慧利益眾生。內心已經思念之後，應當用智慧饒益一切世間，觀察地獄的痛苦，對於一切眾生思惟憶念生起慈悲憐憫之心，修行慈悲。對於一切地獄中充滿怖畏、苦惱逼迫的地方，仔細觀察之後，知道這是業的果報。知道業報之後，生起厭離之心，又這樣觀察：這些眾生為什麼會沉沒在各種惡道大恐怖之處，行走在生死曠野之中？像這樣，比丘作這樣的思惟，生起慈悲心，知道餓鬼道的險惡之業，是由於內心貪婪嫉妒，欺騙他人，貪戀吝惜積聚，希望長久富有，廣泛積聚各種惡行；被惡貪所覆蓋，不行佈施，不佈施給沙門（出家修行者）、婆羅門（祭司）以及各種生病瘦弱、盲人、貧窮的人，有人來乞求，內心生起慳吝嫉妒不肯施與，不作功德、不持守戒律，此世他世都沒有利益只有衰敗苦惱，對於妻子奴婢也吝惜不給與，慳吝嫉妒自欺欺人。因為這些因緣，墮入餓鬼道中。女人大多會生在餓鬼道中。為什麼呢？因為女人的本性，內心多有嫉妒，丈夫還沒有依順自己，就生起嫉妒之意，因為這些因緣，女人大多會生在餓鬼道中。
『再次，比丘知道業的果報，觀察餓鬼道，餓鬼所居住在什麼樣的地方？作這樣的觀察……』
【English Translation】 English version: Having love (craving), not arising with a mind of longing for love, Such a person, regarding the suffering of birth, old age, and death, does not even generate subtle attachments. If foolish people create various karmas, and after committing various evils, they increase them further, Various desires are like poison and should not be approached; wise people should abandon them. If someone abandons various desires, their mind is always happy to seek the fruit of liberation, This person can extinguish all unwholesome deeds, just as sunlight illuminates and dispels darkness. Those who associate with good Dharma in this way constantly abandon all unwholesome deeds, They can contemplate well on purity and impurity; I have briefly told you this, you should know.』
『Thus, a Bhikshu (monk) should contemplate this world and the other world, benefiting with wisdom. Having contemplated in their mind, they should benefit all sentient beings with wisdom, observe the suffering of hell, and contemplate and remember all sentient beings, generating a compassionate mind, practicing loving-kindness and compassion. Having thoroughly observed all places in hell filled with fear, suffering, and oppression, they know the retribution of karma. Knowing the karmic retribution, they generate a mind of aversion and detachment, and further contemplate: Why are these sentient beings submerged in various evil paths, in places of great terror, walking in the wilderness of birth and death? Thus, a Bhikshu, contemplating in this way, generates a compassionate mind, knowing the perilous karma of the preta (hungry ghost) realm, due to greed and jealousy in their minds, deceiving others, being greedy and miserly in accumulation, hoping for long-lasting wealth, and extensively accumulating various evil deeds; covered by evil greed, they do not practice giving, not giving to Shramanas (ascetics), Brahmanas (priests), and various sick, weak, blind, and poor people, and when someone comes to beg, they generate a miserly and jealous mind, unwilling to give, not performing meritorious deeds, not upholding precepts, having no benefit but only decline and suffering in this life and the next, and being miserly even with their wives, servants, and maids, deceiving themselves with miserliness and jealousy. Because of these causes, they fall into the preta realm. Women are mostly born in the preta realm. Why? Because the nature of women is often filled with jealousy; even before their husbands comply, they generate jealousy, and because of these causes, women are mostly born in the preta realm.
『Furthermore, a Bhikshu, knowing the retribution of karma, observes the preta realm, where do the pretas reside? Contemplating in this way...』
已，即以聞慧，觀諸餓鬼略有二種。何等為二？一者人中住；二者住于餓鬼世界。是人中鬼，若人夜行則有見者；餓鬼世界者，住于閻浮提下五百由旬，長三萬六千由旬，及余餓鬼惡道眷屬，其數無量，惡業甚多，住閻浮提，有近有遠。
「複次，比丘知業果報，觀諸餓鬼有無量種。彼以聞慧，略觀餓鬼三十六種。一切餓鬼皆為慳貪嫉妒因緣，生於彼處，以種種心造種種業、行種種行，種種住處、種種飢渴自燒其身，如是略說三十六種。何等為三十六種？一者迦婆離，鑊身餓鬼；二者蘇支目佉，鍼口餓鬼；三者槃多婆叉，食吐餓鬼；四者毗師咃，食糞餓鬼；五者阿婆叉，無食餓鬼；六者揵陀，食氣餓鬼；七者達摩婆叉，食吐餓鬼；八者婆利藍，食水餓鬼；九者阿賒迦，悕望餓鬼；十者㖉(區伊反)吒，食唾餓鬼；十一者摩羅婆叉，食鬘餓鬼；十二者啰訖吒，食血餓鬼；十三者瞢娑婆叉，食肉餓鬼；十四者蘇揵陀，食香菸餓鬼；十五者阿毗遮羅，疾行餓鬼；十六者蚩陀邏，伺便餓鬼；十七者波多羅，地下餓鬼；十八者矣利提，神通餓鬼；十九者阇婆隸，熾燃餓鬼；二十者蚩陀羅，伺嬰兒便餓鬼；二十一者迦(俱邏反)摩，欲色餓鬼；二十二者三牟陀羅提波，海渚餓鬼；二十三者閻羅王使，執杖餓鬼；二十四者婆羅
【現代漢語翻譯】 現代漢語譯本：
『已』，即憑藉聽聞和思考獲得的智慧，觀察各種餓鬼，大致分為兩種。哪兩種呢？一種是住在人間的；另一種是住在餓鬼世界的。住在人間的餓鬼，如果有人在夜間行走，就能看見它們；住在餓鬼世界的餓鬼，位於閻浮提（Jambudvipa，我們所居住的這個世界）下方五百由旬（Yojana，古印度長度單位），長三萬六千由旬，以及其他的餓鬼和惡道眷屬，數量無量無邊，惡業極多，居住在閻浮提，有近有遠。 『再者，比丘（Bhiksu，佛教出家男眾），通過了解業的果報，觀察到各種餓鬼有無量種。他憑藉聽聞和思考獲得的智慧，大致觀察到三十六種餓鬼。一切餓鬼都是因為慳吝、貪婪和嫉妒的因緣，才生於彼處，以各種各樣的心造作各種各樣的業，做出各種各樣的行為，住在各種各樣的地方，遭受各種各樣的飢渴，焚燒自己的身體。像這樣簡略地說有三十六種。是哪三十六種呢？第一種是迦婆離（Kapali），鑊身餓鬼；第二種是蘇支目佉（Sucimukha），鍼口餓鬼；第三種是槃多婆叉（Pūyabhaksha），食吐餓鬼；第四種是毗師咃（Vishtabhaksha），食糞餓鬼；第五種是阿婆叉（Abhaksha），無食餓鬼；第六種是揵陀（Gandha），食氣餓鬼；第七種是達摩婆叉（Dharmabhaksha），食唾餓鬼；第八種是婆利藍（Varibhaksha），食水餓鬼；第九種是阿賒迦（Ashaka），希望餓鬼；第十種是㖉吒（Kshuta），食唾餓鬼；第十一種是摩羅婆叉（Malyabhaksha），食鬘餓鬼；第十二種是啰訖吒（Raktabhaksha），食血餓鬼；第十三種是瞢娑婆叉（Mamsabhaksha），食肉餓鬼；第十四種是蘇揵陀（Sugandhabhaksha），食香菸餓鬼；第十五種是阿毗遮羅（Abhichara），疾行餓鬼；第十六種是蚩陀邏（Chidra），伺便餓鬼；第十七種是波多羅（Patala），地下餓鬼；第十八種是矣利提（Riddhi），神通餓鬼；第十九種是阇婆隸（Jvalin），熾燃餓鬼；第二十種是蚩陀羅（Chidra），伺嬰兒便餓鬼；第二十一種是迦摩（Kama），欲色餓鬼；第二十二種是三牟陀羅提波（Samudratira），海渚餓鬼；第二十三種是閻羅王使（Yamaraja），執杖餓鬼；第二十四種是婆羅
【English Translation】 English version:
『Already,』 that is, with the wisdom gained through hearing and contemplation, observing the various pretas (hungry ghosts), there are roughly two types. What are the two? One is those who dwell among humans; the other is those who dwell in the preta world. Those who dwell among humans, if people walk at night, they can see them; those who dwell in the preta world are located five hundred yojanas (an ancient Indian unit of distance) below Jambudvipa (the world we live in), with a length of thirty-six thousand yojanas, as well as other pretas and evil-path relatives, their number is immeasurable, their evil karma is extremely great, dwelling in Jambudvipa, some near and some far. 『Furthermore, Bhikshus (Buddhist monks) knowing the retribution of karma, observe that there are countless kinds of pretas. Through the wisdom gained by hearing and contemplation, they roughly observe thirty-six kinds of pretas. All pretas are born in that place due to the causes of stinginess, greed, and jealousy, creating various kinds of karma with various kinds of minds, performing various kinds of actions, dwelling in various kinds of places, suffering various kinds of hunger and thirst, burning their bodies. Thus, briefly speaking, there are thirty-six kinds. What are the thirty-six kinds? The first is Kapali (skull-bearer), the cauldron-bodied preta; the second is Sucimukha (needle-mouth), the needle-mouthed preta; the third is Pūyabhaksha (pus-eater), the vomit-eating preta; the fourth is Vishtabhaksha (excrement-eater), the feces-eating preta; the fifth is Abhaksha (no-food), the foodless preta; the sixth is Gandha (smell), the odor-eating preta; the seventh is Dharmabhaksha (dharma-eater), the spittle-eating preta; the eighth is Varibhaksha (water-eater), the water-eating preta; the ninth is Ashaka (hopeful), the hope-filled preta; the tenth is Kshuta (sneeze), the sneeze-eating preta; the eleventh is Malyabhaksha (garland-eater), the garland-eating preta; the twelfth is Raktabhaksha (blood-eater), the blood-eating preta; the thirteenth is Mamsabhaksha (meat-eater), the meat-eating preta; the fourteenth is Sugandhabhaksha (fragrance-eater), the incense-smoke-eating preta; the fifteenth is Abhichara (swift-goer), the swift-moving preta; the sixteenth is Chidra (hole-seeker), the opportunity-seeking preta; the seventeenth is Patala (underground), the underground preta; the eighteenth is Riddhi (supernatural power), the supernatural-powered preta; the nineteenth is Jvalin (flaming), the blazing preta; the twentieth is Chidra (hole-seeker), the infant-opportunity-seeking preta; the twenty-first is Kama (desire), the desire-and-form preta; the twenty-second is Samudratira (sea-shore), the seashore preta; the twenty-third is Yamaraja (King Yama)'s messenger, the staff-wielding preta; the twenty-fourth is Bhara
婆叉，食小兒餓鬼；二十五者烏殊婆叉，食人精氣餓鬼；二十六者婆羅門羅剎餓鬼；二十七者君茶火爐，燒食餓鬼；二十八者阿輸婆啰他，不凈巷陌餓鬼；二十九者婆移婆叉，食風餓鬼；三十者鴦伽啰婆叉，食火炭餓鬼；三十一者毗沙婆叉，食毒餓鬼；三十二者阿吒毗，曠野餓鬼；三十三者賒摩舍羅，冢間住食熱灰土餓鬼；三十四者毗利差，樹中住餓鬼；三十五者遮多波他，四交道餓鬼；三十六者魔羅迦耶，殺身餓鬼。是為略說三十六種餓鬼，廣說則無量，重心造惡，業行各異，種種慳心，不行佈施，貪心因緣受種種身。
「複次，比丘知業果報，觀諸餓鬼，受大飢渴，自燒其身。以前世時，多起妒嫉，噁心破壞，廣造三業身口意惡、十不善業，生餓鬼中。其人以作十種不善業道因緣，得一切苦，以惡業故生餓鬼中。惡業牽故、業為本故，入于惡道，為彼所縛。以因業故，不脫生死，為無始來獼猴之心躁擾輕轉，行於險難障礙之處，攀緣種種羅網枝條，速疾往返，住生死山，睡于巖窟，所行之處不可覺知。觀心獼猴，速疾不停，應作如是初調伏心。若心不調，能將眾生至大怖處，得大苦惱；如是心怨，能令眾生流轉生死。比丘如是思惟心已，于生死中得離欲穢，厭生死苦，如是思惟：一切生死皆悉苦惱。如是比
【現代漢語翻譯】 現代漢語譯本 婆叉（Bhakkha），是吃小孩的餓鬼；第二十五種是烏殊婆叉（Usubhakkhaka），是吃人精氣的餓鬼；第二十六種是婆羅門羅剎（Brahmana-raksasa）餓鬼；第二十七種是君茶火爐（Kunda-agni），燒食的餓鬼；第二十八種是阿輸婆啰他（Asuci-valita），是不凈巷陌的餓鬼；第二十九種是婆移婆叉（Vayu-bhakkha），是吃風的餓鬼；第三十種是鴦伽啰婆叉（Angara-bhakkha），是吃火炭的餓鬼；第三十一種是毗沙婆叉（Visa-bhakkha），是吃毒的餓鬼；第三十二種是阿吒毗（Atavi），是曠野的餓鬼；第三十三種是賒摩舍羅（Smasana-cara），是住在墳墓間吃熱灰土的餓鬼；第三十四種是毗利差（Vriksha），是住在樹中的餓鬼；第三十五種是遮多波他（Catushpatha），是四交道的餓鬼；第三十六種是魔羅迦耶（Mara-kaya），是殺身的餓鬼。以上是簡略地說明了三十六種餓鬼，如果詳細說明則是無量的。他們因為過去世時，以很重的貪心造作惡業，行為各不相同，種種慳吝之心，不行佈施，因為貪心的因緣而受到種種不同的身形。
『再者，比丘知道業的果報，觀察各種餓鬼，承受著巨大的飢渴，自己焚燒自己的身體。這是因為前世的時候，多起嫉妒，用惡毒的心破壞他人，廣泛地造作身口意三業的惡行、十不善業，所以生到餓鬼道中。這些人因為造作十種不善業道的因緣，得到一切的痛苦，因為惡業的緣故而生到餓鬼道中。被惡業牽引，以業為根本，進入惡道，被惡業所束縛。因為業的因緣，不能脫離生死輪迴，因為從無始以來，心就像獼猴一樣躁動輕浮，在危險艱難的地方行走，攀緣各種羅網枝條，快速地往返，住在生死之山，睡在巖窟之中，所行之處難以覺察。觀察這顆像獼猴一樣的心，快速而不停歇，應當像這樣開始調伏自己的心。如果心不調伏，能將眾生帶到恐怖的地方，得到巨大的苦惱；像這樣的心怨，能令眾生在生死中流轉。比丘像這樣思惟心之後，在生死中就能遠離慾望的污穢，厭惡生死的痛苦，像這樣思惟：一切生死都是苦惱。像這樣比丘』
【English Translation】 English version Bhakkha (eater), are the hungry ghosts that eat children; the twenty-fifth are Usubhakkhaka (eater of essence), are the hungry ghosts that eat human essence; the twenty-sixth are Brahmana-raksasa (Brahmin ogre) hungry ghosts; the twenty-seventh are Kunda-agni (fire pit), the hungry ghosts that eat by burning; the twenty-eighth are Asuci-valita (defiled lane), the hungry ghosts of unclean alleys; the twenty-ninth are Vayu-bhakkha (wind eater), the hungry ghosts that eat wind; the thirtieth are Angara-bhakkha (coal eater), the hungry ghosts that eat hot coals; the thirty-first are Visa-bhakkha (poison eater), the hungry ghosts that eat poison; the thirty-second are Atavi (wilderness), the hungry ghosts of the wilderness; the thirty-third are Smasana-cara (cremation ground dweller), the hungry ghosts that live in cemeteries and eat hot ash; the thirty-fourth are Vriksha (tree), the hungry ghosts that live in trees; the thirty-fifth are Catushpatha (crossroads), the hungry ghosts of the four-way intersections; the thirty-sixth are Mara-kaya (death body), the hungry ghosts that kill bodies. These are briefly described as thirty-six kinds of hungry ghosts, but if described in detail, they are immeasurable. Because in past lives, they created evil karma with heavy greed, their actions are different, with various kinds of stinginess, not practicing generosity, and because of the causes of greed, they receive various different forms.
'Furthermore, a Bhikkhu (monk) knows the results of karma, observing the various hungry ghosts, enduring great hunger and thirst, burning their own bodies. This is because in past lives, they often arose with jealousy, destroying others with evil minds, widely creating evil deeds of body, speech, and mind, the ten non-virtuous actions, therefore being born into the realm of hungry ghosts. These people, because of creating the causes of the ten non-virtuous paths, obtain all kinds of suffering, because of evil karma, they are born into the realm of hungry ghosts. Being dragged by evil karma, with karma as the root, entering the evil path, being bound by that evil karma. Because of the causes of karma, they cannot escape the cycle of birth and death, because from beginningless time, the mind is like a monkey, restless and frivolous, walking in dangerous and difficult places, climbing various nets and branches, quickly going back and forth, dwelling on the mountain of birth and death, sleeping in rocky caves, the places they go are difficult to perceive. Observing this mind like a monkey, quick and unceasing, one should begin to tame one's mind in this way. If the mind is not tamed, it can lead sentient beings to places of great fear, obtaining great suffering; such a mind-enemy can cause sentient beings to transmigrate in birth and death. A Bhikkhu, after contemplating the mind in this way, can be free from the defilements of desire in birth and death, detesting the suffering of birth and death, contemplating in this way: all of birth and death is suffering. Like this, a Bhikkhu'
丘思惟分別，餓鬼之中有無量種。思惟是已，一一分別，觀諸業報非無因生，苦樂好醜、凈與不凈、善惡貴賤上下生滅，一切雜類非自然生。
「比丘如是觀諸餓鬼，知業果報，以聞慧觀，云何觀于迦婆離，鑊身餓鬼？其身長大過人兩倍，無有面目，手足穿穴，猶如鑊腳，熱火滿中焚燒其身如火燒林，飢渴惱熱，時報所縛，無人能救，無歸無怙愁憂苦惱，無人救護。以何業故生於彼處？即以聞慧見：此眾生於前世時，以貪財故為他屠殺，受雇殺生，臠割脂肉，心無悲愍；貪心殺生，殺已隨喜，造集惡業，其心不悔。如是惡人身壞命終墮于惡道，受迦婆離餓鬼之身(迦婆離迦魏言鑊身)，在於地下五百由旬。從此命終，忽然即往生於大怖黑闇之處，既生之後，上下二山一時俱合，壓笮其身受大苦惱，身增轉大滿一由旬，為飢渴火焚燒其身，餓鬼道中經五百歲。餓鬼道中一日一夜，此閻浮提日月歲數經於十年。如是五百歲名為一生，少出多減，命亦不定。又第二業墮餓鬼中：若有眾生受他寄物，抵拒不還，生於彼處。不施資財、不以法施、不施無畏，若男、若女不行如是三種佈施，常懷慳嫉。以是因緣生餓鬼中。
「複次，比丘知業果報，觀于餓鬼。彼以聞慧，觀于鍼口諸餓鬼等，以何等業而生其中？彼以聞
【現代漢語翻譯】 現代漢語譯本：比丘仔細地分辨，餓鬼之中有無量種類。仔細思考之後，一一加以分辨，觀察到各種業報並非沒有原因產生，無論是苦樂、好醜、清凈與不凈、善惡貴賤、上升下墮、出生和滅亡，一切混雜的類別都不是自然而然產生的。 『比丘，像這樣觀察各種餓鬼，瞭解業的果報，用聽聞而來的智慧來觀察，如何觀察迦婆離（指鑊身）鑊身餓鬼呢？它的身體長大超過常人的兩倍，沒有面目，手腳上有穿透的孔洞，就像鑊的腳一樣，充滿熱火焚燒它的身體，如同火燒森林，被飢渴所惱，被時辰和業報所束縛，沒有人能夠救它，沒有依靠，沒有救助，憂愁苦惱，沒有人救護。因為什麼業而生於那種地方呢？就是用聽聞而來的智慧看到：這個眾生在前世的時候，因為貪圖錢財而替別人屠殺，受僱傭去殺生，分割肢解脂肉，心中沒有悲憫；因為貪心而殺生，殺了之後還隨喜，造作聚集惡業，心中不後悔。像這樣的惡人身死命終之後墮入惡道，承受迦婆離餓鬼之身（迦婆離，迦魏語，意為鑊身），在地下五百由旬的地方。從那裡命終之後，忽然就往生到大恐怖的黑暗之處，出生之後，上下兩座山同時合攏，擠壓它的身體，承受巨大的苦惱，身體增長變得更大，達到一由旬，被飢渴的火焰焚燒它的身體，在餓鬼道中經歷五百歲。餓鬼道中的一日一夜，相當於閻浮提的日月歲數十年。這樣五百歲稱為一生，壽命有長有短，並不確定。又有第二種業會墮入餓鬼道中：如果有的眾生接受別人寄託的財物，抵賴不還，就會生於那種地方。不佈施資財、不以佛法佈施、不佈施無畏，無論是男人還是女人，不實行這三種佈施，常常懷有慳吝和嫉妒。因為這樣的因緣而生在餓鬼中。 『再次，比丘瞭解業的果報，觀察餓鬼。他用聽聞而來的智慧，觀察鍼口等各種餓鬼，因為什麼樣的業而生在其中呢？他用聽聞
【English Translation】 English version: The Bhikshu contemplates and distinguishes that there are countless kinds of pretas (hungry ghosts). After contemplating, he distinguishes them one by one, observing that various karmic retributions do not arise without a cause. Whether it is suffering or happiness, beauty or ugliness, purity or impurity, good or evil, nobility or lowliness, ascending or descending, birth or death, all kinds of mixed states do not arise naturally. 'Bhikshu, observing the various pretas in this way, understanding the retribution of karma, how does one observe the Kapalika (meaning cauldron-bodied) preta with wisdom gained from listening? Its body is twice as large as a normal person, without a face, with holes piercing its hands and feet, like the legs of a cauldron, filled with hot fire burning its body like a forest fire, tormented by hunger and thirst, bound by time and retribution, no one can save it, without refuge, without help, sorrowful and distressed, without protection. What karma causes it to be born in such a place? It is seen with wisdom gained from listening that this being, in a previous life, killed for others out of greed for wealth, hired to kill, dismembering flesh and fat, without compassion in its heart; killing out of greed, rejoicing after killing, creating and accumulating evil karma, without remorse in its heart. Such an evil person, after death, falls into an evil path, enduring the body of a Kapalika preta (Kapalika, in the language of Jiawei, means cauldron-bodied), in a place five hundred yojanas below the ground. After dying from there, it suddenly goes to a place of great terror and darkness, and after being born, two mountains above and below simultaneously close together, squeezing its body, enduring great suffering, its body growing larger, reaching one yojana, its body burned by the fire of hunger and thirst, spending five hundred years in the preta realm. One day and night in the preta realm is equivalent to ten years in Jambudvipa. Thus, five hundred years is called one lifetime, with varying lengths, and the lifespan is uncertain. Furthermore, a second karma leads to falling into the preta realm: if there are beings who accept entrusted items from others and refuse to return them, they will be born in such a place. Not giving wealth, not giving Dharma, not giving fearlessness, whether male or female, not practicing these three kinds of giving, always harboring stinginess and jealousy. Because of these causes, they are born among the pretas. 'Furthermore, Bhikshu, understanding the retribution of karma, observes the pretas. He observes with wisdom gained from listening the various pretas with needle-like mouths, etc. What kind of karma causes them to be born among them? He uses listening
慧，觀于蘇支目佉餓鬼(蘇支目佉魏云鍼口)，知：此眾生於前世時，以財僱人令行殺戮，慳貪嫉妒，不行佈施、不施衣食、不施無畏、不以法施。如是惡人身壞命終，受于鍼口餓鬼之身，受鬼身已，自業誑惑，所受之身，口如針孔、腹如大山、常懷憂惱，為飢渴火焚燒其身，受諸內苦，外有寒熱、蚊虻惡蟲、熱病惱等。如是身心受種種苦，餓鬼道中一日一夜，比於人間日月歲數經於十年。如是受命，滿五百歲，命亦不定，若男、若女生在其中。又第二業，墮此鍼口餓鬼之中：若有丈夫，敕其婦人，命施沙門、婆羅門食。其婦慳惜，實有言無，語其夫言：『家無所有，當以何等施與沙門及諸道士？』如是婦人誑夫，吝財而不佈施，身壞命終墮于鍼口餓鬼之中。由其積習多造惡業，是故婦人多生餓鬼道中。何以故？女人貪慾、妒嫉多故，不及丈夫；女人小心、輕心，不及丈夫。以是因緣，生餓鬼中。乃至嫉妒惡業，不失不壞不朽，于餓鬼中不能得脫；業盡得脫，從此命終，生畜生中。于畜生中，受遮吒迦鳥身(此鳥唯食天雨，仰口承天雨水而飲之，不得食余水)，常患飢渴，受大苦惱。畜生中死，生於人中，以餘業故，常困飢渴，受苦難窮，常行乞食，以自存濟。以餘業故，受如斯報。
「複次，比丘知業果報，
【現代漢語翻譯】 現代漢語譯本 慧，觀察蘇支目佉餓鬼（蘇支目佉，魏譯為鍼口），得知：這種眾生在前世的時候，用錢財僱人去進行殺戮，慳吝貪婪且嫉妒，不肯行佈施，不施捨衣食，不施捨無畏，也不用法來佈施。這樣的惡人在身死命終之後，就受到鍼口餓鬼的果報，受了餓鬼之身以後，被自己的業力所迷惑，所受的身體，口像針孔一樣細小，肚子卻像大山一樣巨大，常常懷著憂愁煩惱，被飢餓和乾渴的火焰焚燒身體，承受各種內在的痛苦，外面又有寒冷和炎熱，蚊子、虻蟲等惡劣的蟲子，以及熱病等煩惱。像這樣身心承受種種痛苦，餓鬼道中的一天一夜，相當於人間日月歲數的十年。這樣承受罪報，要滿五百歲，壽命也不一定，無論是男人還是女人都會生在其中。還有第二種業，會墮入這鍼口餓鬼之中：如果丈夫命令他的妻子，佈施食物給沙門（出家修道的人）、婆羅門（古代印度教祭司）。他的妻子慳吝愛惜錢財，明明有卻說沒有，告訴她的丈夫說：『家裡什麼都沒有，用什麼來佈施給沙門和各位道士呢？』像這樣的婦人欺騙丈夫，吝惜錢財而不肯佈施，身死命終后就會墮入鍼口餓鬼之中。由於她們長期積累，多次造作惡業，所以婦人大多會生在餓鬼道中。為什麼呢？因為女人貪慾和嫉妒心太重，比不上丈夫；女人心胸狹窄，見識短淺，比不上丈夫。因為這些因緣，所以會生在餓鬼道中。乃至嫉妒的惡業，不會消失，不會損壞，不會腐朽，在餓鬼道中不能夠脫離；業報盡了才能脫離，從餓鬼道中命終，轉生到畜生道中。在畜生道中，會受到遮吒迦鳥的身報（這種鳥只吃天上的雨水，仰著口承接天上的雨水來飲用，不能吃其他的水），常常忍受飢餓和乾渴，承受巨大的苦惱。從畜生道中死去，轉生到人道中，因為還有剩餘的業力，常常被飢餓和乾渴所困擾，承受無盡的痛苦，常常乞討食物，用來維持生存。因為剩餘的業力，所以會受到這樣的果報。 『再次，比丘知道業的果報，
【English Translation】 English version Wisdom, observing the Suci-mukha (Suci-mukha, translated as 'needle-mouth') hungry ghost, knows: This being, in a previous life, hired people with wealth to commit killings, was miserly, greedy, and jealous, unwilling to give alms, not giving clothing and food, not giving fearlessness, and not giving the Dharma. Such an evil person, after the body breaks and life ends, receives the body of a needle-mouth hungry ghost. Having received the ghost body, deluded by their own karma, the body they receive has a mouth as small as a needle hole, a belly as large as a mountain, constantly harboring sorrow and distress, being burned by the fire of hunger and thirst, enduring all kinds of internal suffering, and externally experiencing cold and heat, mosquitoes, gadflies, and other evil insects, and the torment of fever. In this way, the body and mind endure all kinds of suffering. One day and night in the realm of hungry ghosts is equivalent to ten years in the human world. In this way, they endure this fate for five hundred years, and their lifespan is uncertain, whether male or female, they are born into it. Furthermore, a second kind of karma leads to falling into this needle-mouth hungry ghost realm: If a husband orders his wife to give food to Shramanas (ascetics) and Brahmins (ancient Indian priests), and his wife is miserly and stingy, saying she has nothing when she does, telling her husband, 'There is nothing in the house, what shall we give to the Shramanas and other ascetics?' Such a woman deceives her husband, being stingy with wealth and not giving alms, and after her body breaks and life ends, she falls into the needle-mouth hungry ghost realm. Because of their accumulated habits of creating evil karma, women are mostly born into the hungry ghost realm. Why? Because women have more greed and jealousy, not comparable to men; women are narrow-minded and shallow, not comparable to men. Because of these causes and conditions, they are born into the hungry ghost realm. Even the evil karma of jealousy does not disappear, does not decay, does not perish, and they cannot escape from the hungry ghost realm; only when the karma is exhausted can they escape, and after dying in the hungry ghost realm, they are reborn into the animal realm. In the animal realm, they receive the body of a Chataka bird (this bird only eats rainwater, holding its mouth up to receive rainwater to drink, and cannot eat other water), constantly suffering from hunger and thirst, enduring great distress. After dying in the animal realm, they are reborn into the human realm, and because of the remaining karma, they are constantly plagued by hunger and thirst, enduring endless suffering, constantly begging for food to sustain themselves. Because of the remaining karma, they receive such retribution. 『Furthermore, the Bhikshu knows the karmic retributions,
觀諸餓鬼。彼以聞慧，觀于食吐諸餓鬼等，是諸眾生以何業故受于食吐餓鬼之身？彼以聞慧知：此眾生前世之時，身為婦人，誑惑其夫，自啖美食，心懷慳嫉，憎惡其子而不施與；或有丈夫，妻無異心，便起妒意，獨食美味不施妻子。以是因緣，墮于槃多餓鬼之中(槃多婆叉魏言食吐)，受餓鬼身，常為飢渴焚燒其身。其身廣大長半由旬，于曠野中四奔疾走求覓漿水，高聲㘁叫唱言飢渴。以此眾生，前世之時不以財物、無畏佈施，不行法施，以是因緣，生餓鬼中，壽命長遠，如上所說，經五百歲乃至惡業未盡、不破不壞，終不得脫。在食吐鬼中，常求歐吐，困不能得。從此命終，生畜生中亦常食吐，受飢渴苦。畜生中死，生於人中，餘業因緣，常患飢渴，于諸巷陌常拾世人所棄殘食，或從沙門及婆羅門乞求自活。以餘業故，受如斯報。
「複次，比丘知業果報，觀諸餓鬼。彼以聞慧知：此眾生於前世時，多行貪嫉，常懷慳惜不行佈施，以不凈食施諸沙門及婆羅門，如是沙門及婆羅門不知不凈而便食之。此人以是惡業因緣，身壞命終墮于惡道，生於食糞餓鬼之中，壽命長短如上所說，亦五百歲，飢渴燒身，求諸糞穢，猶不可得。以業力故，常不從心，不凈之處蛆蟲糞屎，馳走求索常不充足，至命不盡，常受苦惱。
【現代漢語翻譯】 現代漢語譯本 觀察各種餓鬼。菩薩以聽聞的智慧，觀察那些以吞食嘔吐物為生的餓鬼等眾生，思考這些眾生是由於什麼業力而遭受這種食吐餓鬼之身？菩薩以聽聞的智慧得知：這些眾生在前世的時候，如果是婦女，就欺騙自己的丈夫，獨自享用美食，內心充滿吝嗇和嫉妒，憎恨自己的孩子而不給予食物；或者有丈夫，妻子對他沒有二心，卻心生嫉妒，獨自享用美味食物而不施捨給妻子兒女。因為這些因緣，墮入食吐餓鬼之中（槃多婆叉意為食吐），遭受餓鬼之身，經常被飢餓和乾渴焚燒身體。他們的身體廣大，長達半由旬（約合幾里），在曠野中四處奔跑，急切地尋找漿水，高聲嚎叫，喊著飢餓和乾渴。這些眾生，在前世的時候不以財物、無畏施捨，也不行法施，因為這些因緣，生於餓鬼道中，壽命長遠，如上面所說，經歷五百歲，乃至惡業沒有窮盡、沒有破滅，始終無法脫離。在食吐鬼中，經常尋求嘔吐物，困苦不堪也無法得到。從此命終之後，轉生到畜生道中，也經常以嘔吐物為食，遭受飢餓和乾渴的痛苦。從畜生道中死去，轉生到人道中，由於剩餘的業力因緣，經常患有飢餓和乾渴，在街巷裡經常撿拾世人丟棄的殘羹剩飯，或者向沙門（出家修道者）和婆羅門（祭司）乞討來維持生活。因為剩餘的業力，遭受這樣的果報。
『再者，比丘（出家修道者）了知業的果報，觀察各種餓鬼。菩薩以聽聞的智慧得知：這些眾生在前世的時候，大多行為貪婪嫉妒，經常懷有吝嗇之心，不行佈施，用不乾淨的食物施捨給沙門和婆羅門，而這些沙門和婆羅門不知道食物不乾淨就吃了下去。這個人因為這樣的惡業因緣，身死命終后墮入惡道，生於食糞餓鬼之中，壽命長短如上面所說，也是五百歲，被飢餓和乾渴焚燒身體，尋找各種糞便污穢，也無法得到。因為業力的緣故，經常不能如願，在不乾淨的地方，蛆蟲糞便之中，奔走尋求，卻常常不能滿足，直到生命終結，經常遭受痛苦煩惱。
【English Translation】 English version Observing the various pretas (hungry ghosts). The Bodhisattva, with the wisdom of hearing, observes those pretas who live by consuming vomit, and contemplates what karma causes these beings to be born as pretas who eat vomit. The Bodhisattva, with the wisdom of hearing, knows: These beings, in their past lives, if they were women, deceived their husbands, consumed delicious food alone, were filled with stinginess and jealousy, hated their children and did not give them food; or if they were husbands, were jealous even when their wives were faithful, consumed delicious food alone and did not share it with their wives and children. Because of these causes and conditions, they fell into the pretas who eat vomit (Pandu-bhaksha, meaning 'vomit-eaters'), suffering the body of a preta, constantly burned by hunger and thirst. Their bodies are vast, half a yojana (a unit of distance, approximately several miles) in length, and they run swiftly through the wilderness, eagerly seeking water, crying out loudly, proclaiming their hunger and thirst. These beings, in their past lives, did not give alms of wealth or fearlessness, nor did they practice Dharma-giving. Because of these causes and conditions, they are born in the preta realm, with a long lifespan, as mentioned above, lasting five hundred years, until their evil karma is exhausted, not broken, and not destroyed, they cannot escape. Among the vomit-eating ghosts, they constantly seek vomit, but are unable to obtain it even in their distress. After dying from this, they are reborn in the animal realm, where they also constantly eat vomit, suffering the pain of hunger and thirst. After dying in the animal realm, they are reborn in the human realm, where, due to the remaining karmic causes, they constantly suffer from hunger and thirst, and often pick up the leftover food discarded by people in the streets, or beg from shramanas (ascetics) and brahmins (priests) to sustain themselves. Because of the remaining karma, they receive such retribution.
『Furthermore, the bhikshu (monk) knows the karmic consequences and observes the various pretas. The Bodhisattva, with the wisdom of hearing, knows: These beings, in their past lives, mostly acted with greed and jealousy, constantly harbored stinginess, and did not practice giving. They gave impure food to shramanas and brahmins, and these shramanas and brahmins unknowingly ate the impure food. Because of this evil karma, after their bodies were destroyed and their lives ended, they fell into the evil realms, and were born among the pretas who eat feces, with a lifespan as mentioned above, also five hundred years, burned by hunger and thirst, seeking various kinds of filth and excrement, but unable to obtain them. Because of the power of karma, they are constantly unable to fulfill their desires, and in unclean places, among maggots and excrement, they run about seeking, but are often unable to be satisfied, and until the end of their lives, they constantly suffer pain and affliction.
乃至惡業不盡不壞不朽，故不得脫；若惡業盡，從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔，遍受惡身。若生人中，貧窮多病，常困飢渴，恒乞朝餐，以自活命，無量衰惡以為嚴飾，其身破裂，不凈臭穢，人所惡賤，口氣腥臊，其齒䵩黑。餘業因緣，受如是報。
「複次，比丘知業果報，觀于餓鬼慳嫉地處。一切餓鬼，慳嫉為本，是諸眾生以何業故生於無食餓鬼之中？彼以聞慧知：諸餓鬼前身之時，以慳嫉故，自覆其心，妄語欺誑，自恃強力，抂誣良善，系之囹圄，禁人糧食，令其致死，殺已快心，不生悔恨，心生隨喜，復教他人，既作惡業，初不改悔。如是惡人身壞命終生於無食餓鬼之中，若男、若女生於其中，飢渴之火增長熾燃，如山浚水涌波之力，腹中火起焚燒其身無有遺余，滅已復生，生已復燒。有二種苦焚燒其身：一者飢渴；二者火燒。其人苦逼，㘁叫悲惱，四方馳走，自業惡果不可思議。其人如是受內外苦，一切身份業火所燒，身內出火自焚其體，譬如大樹內空乾燥。若人投火燒之熾燃，此鬼被燒亦復如是，遍身皆燃，哀叫悲哭，口中火出，二焰俱起焚燒其身，慞惶求道，地生棘刺皆悉火燃，貫其兩足苦痛難忍，哀㘁悲叫，火燒其舌皆悉融爛，如燒凝酥，滅已復生。以惡業故，奔
【現代漢語翻譯】 現代漢語譯本：乃至惡業沒有窮盡、沒有消壞、沒有磨滅，所以不能解脫。如果惡業窮盡，從此命終，隨著業力流轉，承受生死之苦。人身難以獲得，就像海龜遇到浮木孔一樣困難，遍受各種惡劣的身體。如果生在人間，就會貧窮多病，經常困於飢餓乾渴，總是乞討早飯來維持生命，無數的衰敗和惡事作為裝飾，身體破敗殘缺，不乾淨且臭穢，被人厭惡輕賤，口中氣息腥臭難聞，牙齒污黑。這是由於剩餘的惡業因緣，而承受這樣的報應。
『再者，比丘通過了解業的果報，觀察餓鬼慳吝嫉妒的地方。一切餓鬼，以慳吝嫉妒為根本原因。這些眾生因為什麼業而生於沒有食物的餓鬼之中呢？他通過聽聞智慧得知：這些餓鬼前世的時候，因為慳吝嫉妒，自己矇蔽自己的心，用虛妄的言語欺騙誆騙他人，仗恃自己強大的力量，誣陷善良的人，把他們關進監獄，斷絕他們的糧食，使他們因此而死，殺了人之後感到快樂，不產生後悔，心中反而隨喜，還教唆其他人也這樣做。這樣作惡的人，身死命終之後，就生於沒有食物的餓鬼之中。無論是男人還是女人，生在其中，飢餓乾渴的火焰增長熾盛燃燒，就像山谷中的水涌起波濤的力量一樣，腹中的火焰燃起焚燒他們的身體，沒有留下任何剩餘，熄滅之後又重新產生，產生之後又繼續焚燒。有兩種痛苦焚燒他們的身體：一是飢餓乾渴；二是火焰焚燒。這些人被痛苦逼迫，嚎叫悲傷惱怒，向四面八方奔跑，自己所作惡業的果報真是不可思議。這些人就這樣承受著內外的痛苦，全身的各個部分都被業火所焚燒，身體內部生出火焰自己焚燒自己的身體，就像大樹內部空虛乾燥一樣。如果有人投入火焰焚燒它，火焰就會熾盛燃燒，這些餓鬼被焚燒也是這樣，全身都被火焰燃燒，哀嚎悲哭，口中噴出火焰，兩種火焰一起燃起焚燒他們的身體，驚慌失措地尋找出路，地上生出帶刺的荊棘，都被火焰點燃，刺穿他們的雙腳，痛苦難以忍受，哀嚎悲叫，火焰焚燒他們的舌頭，全部融化腐爛，就像焚燒凝固的酥油一樣，熄滅之後又重新產生。因為惡業的緣故，奔跑』
【English Translation】 English version: Even if evil karma is not exhausted, not destroyed, not decayed, one cannot be liberated. If evil karma is exhausted, upon death, one transmigrates according to karma, enduring the suffering of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a floating piece of wood with a hole in it, and one endures all kinds of evil bodies. If born among humans, one will be poor and sickly, constantly plagued by hunger and thirst, always begging for morning meals to sustain life, adorned with countless declines and evils, the body broken and incomplete, unclean and foul-smelling, despised and loathed by people, with foul and fishy breath, and black teeth. Due to the remaining karma, one receives such retribution.
'Furthermore, a Bhiksu (Buddhist monk) knowing the retribution of karma, observes the place of the hungry ghosts, characterized by stinginess and jealousy. All hungry ghosts have stinginess and jealousy as their root cause. By what karma do these beings arise in the realm of foodless hungry ghosts? Through the wisdom of hearing, he knows that in their previous lives, these hungry ghosts, due to stinginess and jealousy, obscured their own minds, deceived and defrauded others with false words, relied on their own strength, falsely accused the virtuous, imprisoned them, cut off their food, causing them to die, and felt happy after killing them, without remorse, but rather rejoicing in their hearts, and even teaching others to do the same. Such evil people, upon the destruction of their bodies and the end of their lives, are born into the realm of foodless hungry ghosts. Whether male or female, born into it, the fire of hunger and thirst increases and burns fiercely, like the force of water surging in a mountain valley, the fire in their bellies rises and burns their bodies, leaving nothing remaining, extinguished and then reborn, reborn and then burned again. There are two kinds of suffering that burn their bodies: one is hunger and thirst; the other is the burning of fire. These people, oppressed by suffering, howl in sorrow and distress, running in all directions, the retribution of their own evil karma is inconceivable. These people thus endure internal and external suffering, every part of their bodies burned by the fire of karma, fire arising from within their bodies, burning themselves, like a large tree that is hollow and dry inside. If someone throws fire into it, it will burn fiercely, and these ghosts are burned in the same way, their whole bodies burning, wailing and crying, fire coming out of their mouths, both flames rising together to burn their bodies, panicking and seeking a way out, thorns growing on the ground, all ignited by fire, piercing their feet, the pain unbearable, wailing and crying, the fire burning their tongues, all melted and rotten, like burning solidified ghee, extinguished and then reborn. Because of evil karma, running.'
走求水至諸池流泉源諸水，水即枯竭。其人惡業，至於林中游戲之處，若在高原、若陂澤中，顛倒見故，但見一切大火猛焰，山地樹木悉見熾燃。往趣諸水，見諸水邊守水諸鬼手捉器仗，逆打其頭，受大苦惱，皆由前世貪嫉心怨之所誑惑。壽命長遠經五百歲亦如上說。如是惡業，常無所食，惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；若業盡得脫，從此命終，惡業所吹，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，處母胎時，母不能食，令母身色憔悴醜惡，殺生業故，胞胎傷墮。設不胎夭，令母身體臭穢可惡，樂行不善；若得出生，短命多難，王難繫縛，受牢獄苦飢渴餓死。以餘業故，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食氣諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生於前世時，多食美食而自食啖，不施妻子及余眷屬，妻子但得嗅其香氣，不知其味，于妻子前而獨食之；以慳嫉故，同業眷屬而不施與，亦教他人不給妻子，起隨喜心，數造斯過而不改悔，不生慚愧。如是惡人身壞命終生於食氣餓鬼之中。既生之後，飢渴燒身，處處奔走呻吟㘁叫，悲泣愁毒，唯恃塔廟及以天祀有信之人設諸供養，因其香氣及嗅餘氣以自活命。復有嗅氣諸餓鬼等
【現代漢語翻譯】 現代漢語譯本：如果有人想取水，走到各個池塘、河流、泉水等水源處，卻發現水源都已枯竭。這是因為這個人過去所造的惡業所致。當他走到林中嬉戲的地方，或者高原、沼澤中，由於顛倒的見解，所見到的都是熊熊燃燒的大火，山地樹木都被火焰吞噬。當他想去取水時，卻看到守水鬼手持武器，擊打他的頭部，使他遭受巨大的痛苦。這些都是因為前世的貪婪、嫉妒和怨恨所造成的迷惑。他的壽命很長，可能有五百歲，情況也和上面所說的一樣。因為這樣的惡業，他常常沒有東西可吃。惡業沒有結束，所以他無法死去。乃至惡業沒有結束、沒有壞滅、沒有腐朽，所以他無法解脫。如果惡業結束了，他才能得到解脫。從此命終之後，被惡業所吹動，隨著業力流轉，遭受生死的痛苦。人身很難得到，就像海龜遇到浮木孔一樣困難。如果他轉生為人，在母親的胎中時，母親無法進食，導致母親身體憔悴醜陋。這是因為他前世殺生的惡業，導致胞胎受傷墜落。即使沒有胎死腹中，也會讓母親的身體散發著臭穢的氣味，喜歡做不好的事情。如果他能夠出生，也會短命多災，遭受官司的束縛，被關在牢獄中，忍受飢渴而死。因為他所剩餘的惡業，所以會遭受這樣的報應。 『再者，比丘應該瞭解業的果報，觀察餓鬼的世界。他通過聽聞佛法所獲得的智慧，觀察那些以食氣的餓鬼等眾生，是因為什麼樣的業而生在其中的呢？他通過聽聞佛法所獲得的智慧知道：這些眾生在前世的時候，經常吃美食，卻只顧自己享用，不施捨給妻子和其餘的眷屬，妻子只能聞到香味，卻嘗不到味道。在妻子面前獨自享用美食，因為慳吝和嫉妒的緣故，對於同業的眷屬也不施捨，還教唆他人不要給妻子食物，並且對這種行為產生隨喜之心，多次犯下這樣的過錯而不改正，不生慚愧之心。這樣的惡人在身壞命終之後，就會生在食氣餓鬼之中。出生之後，飢渴焚燒著他們的身體，到處奔走嚎叫，悲傷哭泣，充滿愁苦和毒害，只能依靠塔廟以及祭祀天神的有信仰的人所設定的各種供養，憑藉那些供養的香氣以及嗅到的其他氣味來維持生命。還有一些嗅氣餓鬼等眾生。』
【English Translation】 English version: If someone seeks water, going to various ponds, rivers, springs, and other water sources, they find that the water has dried up. This is due to the evil deeds that person committed in the past. When they go to places of recreation in the forest, or to highlands or marshes, due to their inverted views, they see only raging fires, with the mountains and trees consumed by flames. When they try to fetch water, they see water-guarding ghosts holding weapons, striking their heads, causing them great suffering. All of this is due to the delusions caused by greed, jealousy, and resentment in their past lives. Their lifespan is long, perhaps five hundred years, and the situation is as described above. Because of such evil deeds, they often have nothing to eat. Their evil karma has not ended, so they cannot die. Until their evil karma ends, is destroyed, and decays, they cannot be liberated. If their karma ends, they can be liberated. After death, they are driven by their evil karma, flowing with the force of their deeds, suffering the pain of birth and death. Obtaining a human body is as difficult as a sea turtle encountering a floating piece of wood with a hole in it. If they are reborn as a human, while in their mother's womb, the mother cannot eat, causing her body to become emaciated and ugly. This is because of their past evil deeds of killing, causing the womb to be injured and miscarried. Even if they are not stillborn, they cause their mother's body to emit a foul odor, and they enjoy doing evil. If they are born, they will have a short life full of difficulties, be bound by royal punishment, imprisoned, and die of hunger and thirst. Because of their remaining karma, they suffer such retribution. 『Furthermore, a Bhikshu should understand the retribution of karma and observe the world of hungry ghosts. Through the wisdom gained from hearing the Dharma, he observes those beings such as the hungry ghosts who feed on odors. What karma caused them to be born there? Through the wisdom gained from hearing the Dharma, he knows that these beings, in their past lives, often ate delicious food, but only for their own enjoyment, not sharing it with their wives and other family members. Their wives could only smell the fragrance but not taste the flavor. They ate delicious food alone in front of their wives. Because of stinginess and jealousy, they did not share with their fellow kinsmen, and they also encouraged others not to give food to their wives, and they rejoiced in such actions, repeatedly committing such faults without repentance or shame. Such evil people, after their bodies break and their lives end, are born among the hungry ghosts who feed on odors. After being born, hunger and thirst burn their bodies, and they run around everywhere, wailing and crying, full of sorrow and poison. They can only rely on the various offerings set up by those who have faith in pagodas and temples and those who worship the gods, relying on the fragrance of those offerings and the other odors they smell to sustain their lives. There are also some hungry ghosts who feed on odors.』
，以諸世人多病因緣，水邊林中巷陌交道設諸祭具，因斯香氣以自活命。如是食氣諸餓鬼等，無量苦惱，惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，貧窮多病，身體臭穢。以餘業故，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食法諸餓鬼等，以法因緣令身存立而有勢力，以何業故生於其中？彼以聞慧見：此餓鬼於人中時，性多貪嫉，為活身命、為求財利與人說法，心不敬重，犯戒無信，不為調伏諸眾生故。說不凈法，說言：『殺生得生天福。』強力奪財，言無罪報；以女適人，得大福德，放一牛王亦復如是。以如是等不凈之法為人宣說，得財自供，不行佈施，藏舉積聚。是人以此嫉妒覆心，命終生於惡道之中，受于食法餓鬼之身。是人壽命經五百歲，日月修短亦如上說。于險難處，東西馳走求索飲食，飢渴燒身無能救者，猶如干木為火所燒，頭髮蓬亂身毛甚長，身體羸瘦脈如羅網，脂肉消盡皮骨相里，其身長大堅勁粗陋，爪甲長利。惡業所誑，皺面深眼，淚流若雨，身色𩅝黮猶如黑雲，一切身份惡蟲唼食，蚊虻黑蟲從毛孔入食其身肉。慞惶奔走，若至僧寺，或有人來於眾僧中行二種施，
【現代漢語翻譯】 現代漢語譯本：因為世間眾生多病的原因，所以在水邊、林中、街巷路口設定各種祭祀器具，憑藉這些香氣來維持生命。像這樣以食氣的各種餓鬼等，遭受無量的痛苦和煩惱，因為惡業沒有窮盡，所以不能死去，乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以不能脫離餓鬼道；惡業窮盡才能脫離，從此命終，隨著業力流轉，承受生死之苦，得到人身非常困難，就像海龜遇到漂浮木頭的孔洞一樣。如果生在人間，就會貧窮多病，身體散發臭味。因為剩餘的惡業，所以會受到這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他們通過聽聞的智慧，觀察那些以食物為法的各種餓鬼等，因為某種法的因緣而使身體得以存活並具有力量，是因為什麼樣的業而生在其中的呢？他們通過聽聞的智慧看到：這些餓鬼在做人的時候，天性大多貪婪嫉妒，爲了維持生命、爲了追求財利而為他人說法，內心不敬重，違犯戒律沒有信用，不是爲了調伏各種眾生。宣說不清凈的法，說：『殺生可以得到生天的福報。』強行奪取他人財物，說沒有罪報；把女兒嫁給別人，可以得到很大的福德，放一頭牛王也是這樣。』用像這樣不清凈的法為人宣說，得到財物自己享用，不行佈施，藏匿積聚。這個人因為這種嫉妒之心矇蔽，命終后就生在惡道之中，承受以食物為法的餓鬼之身。這種餓鬼的壽命長達五百歲，日月的長短也像上面所說的一樣。在危險艱難的地方，東西奔走尋求飲食，飢渴焚燒身體沒有人能夠救助，就像乾燥的木頭被火焚燒一樣，頭髮蓬亂，身上的毛很長，身體非常瘦弱，血管像羅網一樣，脂肪和肉都消耗殆盡，皮和骨頭緊緊相連，身體長大堅硬粗陋，爪子和指甲又長又鋒利。被惡業所欺騙，滿臉皺紋，眼睛深陷，眼淚像下雨一樣流淌，身體的顏色黑暗污濁，就像黑雲一樣，身體的各個部分都被惡蟲啃咬，蚊子和黑色的蟲子從毛孔進入啃食他們的身體。驚慌奔走，如果到了僧寺，或者有人來在眾僧中進行兩種佈施，
【English Translation】 English version: Because of the many illnesses of sentient beings in the world, various sacrificial implements are set up by the water's edge, in forests, and at intersections of streets and lanes, relying on these fragrances to sustain life. Like these various hungry ghosts who feed on scents, they endure immeasurable suffering and afflictions. Because their evil karma is not exhausted, they cannot die. Until their evil karma is not exhausted, not destroyed, not decayed, they cannot escape the hungry ghost realm. Only when their karma is exhausted can they escape, and upon death, they transmigrate according to their karma, enduring the suffering of birth and death. Obtaining a human body is extremely difficult, like a sea turtle encountering a hole in a floating log. If they are born among humans, they will be poor, sickly, and have foul-smelling bodies. Because of their remaining karma, they receive such retribution.
Furthermore, a Bhikshu, knowing the results of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he observes those hungry ghosts who subsist on food, whose bodies are sustained and empowered by certain dharmic causes. What karma causes them to be born in that realm? Through his wisdom of hearing, he sees that these hungry ghosts, when they were humans, were often greedy and jealous. To sustain their lives and seek wealth and profit, they taught Dharma to others without reverence, violating precepts and lacking faith, not for the sake of taming sentient beings. They taught impure Dharma, saying, 'Killing living beings brings the merit of being born in heaven.' They forcibly seized others' wealth, saying there was no karmic consequence; 'Giving a daughter in marriage brings great merit, and releasing a bull king is the same.' They proclaimed such impure Dharma to others, obtained wealth for their own enjoyment, and did not practice generosity, hoarding and accumulating. Because their minds were obscured by such jealousy, upon death, they were born in the evil realms, enduring the body of a hungry ghost who subsists on food. These hungry ghosts live for five hundred years, and the length of days and months is as described above. In dangerous and difficult places, they run east and west seeking food and drink, their bodies burned by hunger and thirst, with no one to save them, like dry wood being burned by fire. Their hair is disheveled, the hair on their bodies is very long, their bodies are extremely emaciated, their veins are like a net, their fat and flesh are exhausted, their skin and bones are tightly connected, their bodies are large, hard, crude, their nails are long and sharp. Deceived by evil karma, their faces are wrinkled, their eyes are sunken, tears flow like rain, their body color is dark and turbid like black clouds, all parts of their bodies are gnawed by evil insects, mosquitoes and black insects enter from their pores and eat their flesh. Panicked and running, if they reach a monastery, or if someone comes to perform two kinds of offerings among the Sangha,
因此施故上座說法及以餘人讚歎說法；此鬼因是，得命、得力，命得存立。乃至惡業未盡、不壞不朽，終不得脫；若業盡得脫，從此命終，由前世時以種種心造種種業，處處受生，人身難得，猶如海龜遇浮木孔。若生人中，常守天祀祠婆羅門，殺羊祀天，作咒龍師，不得自在，常依他人乞求自活。惡業因緣，還墮地獄，以餘業故。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食水諸餓鬼等，以何業故而生其中？彼以聞慧知：諸餓鬼於前身時，惡貪覆心，麹釀酤酒，欺誑世間，加水灰汁或沈蚓蛾，以惑愚人，不行佈施、不修福德、不持禁戒、不聽正法、不行正法，復教他人令行惡貪，見作隨喜，作已不悔。如是惡業，身壞命終生於食水餓鬼道中，常患飢渴焚燒其身，走于曠野險難之處惆慞求水，困不能得。其身狀貌堅澀可惡如焦鹵地，身破裂壞舉體熾燃，長髮覆面、目無所見，飢渴燒身走趣河邊。若人渡河，腳足之下遺落余水，泥垢垂渧，速疾接取以自活命；若有餘人，在於河側掬水，施於命過父母，則得少分。以是因緣，命得存立。若自取水，守水諸鬼以杖撾打，身皮剝脫苦痛難忍，哀叫㘁哭走于河側。以作惡業，自誑身故，業系不盡，故使不死，乃至惡業不盡不壞不朽，猶不得脫；業盡得脫，從此
【現代漢語翻譯】 現代漢語譯本 因此，如果上座比丘說法，或者其他人讚嘆說法，這個鬼因為這個原因，能夠得到生命和力量，生命得以存續。但是，如果惡業沒有完結、沒有被摧毀、沒有腐朽，最終無法解脫。如果惡業完結，才能解脫，從此命終。由於前世以各種各樣的心造作各種各樣的業，所以處處受生。人身難以得到，就像海龜遇到浮木孔一樣困難。如果生在人間，常常守護天祀，供養婆羅門，殺羊祭天，做咒龍的巫師，不得自在，常常依靠他人乞求生活。因為惡業的因緣，還會墮入地獄，因為剩餘的惡業。
『再者，比丘知道業的果報，觀察餓鬼世間。他們通過聽聞的智慧，觀察那些飲食水的餓鬼等，因為什麼樣的業而生在其中？他們通過聽聞的智慧知道：這些餓鬼在前世的時候，被強烈的貪婪之心覆蓋，私自釀酒販賣，欺騙世人，在酒中加入水、灰汁，或者淹死蚯蚓、飛蛾，以此迷惑愚人，不肯佈施，不修福德，不持守禁戒，不聽聞正法，不奉行正法，還教唆他人去行惡貪，見到別人作惡就隨喜，作惡之後也不後悔。像這樣的惡業，導致他們身壞命終后，生在食水餓鬼道中，常常遭受飢餓和乾渴的折磨，焚燒他們的身體，在曠野險難的地方惆悵地尋找水，困苦不堪卻無法得到。他們的身體形狀堅硬粗糙，令人厭惡，像焦土一樣，身體破裂損壞，全身燃燒，長髮遮面，眼睛什麼也看不見，飢渴燒身，奔向河邊。如果有人渡河，腳下遺落一些剩餘的水，泥垢滴落，他們就迅速地接住這些水來維持生命。如果有人在河邊掬水，施捨給已經過世的父母，他們就能得到少許。因為這個因緣，生命得以存續。如果他們自己取水，守護水的鬼就會用杖擊打他們，導致他們身皮剝落，苦痛難忍，哀叫哭泣，奔走在河邊。因為他們造作惡業，自己欺騙自己，所以業的束縛沒有完結，因此不會死去。乃至惡業沒有完結、沒有被摧毀、沒有腐朽，仍然無法解脫；惡業完結才能解脫，從此』
【English Translation】 English version Therefore, if the senior monk preaches the Dharma, or if others praise the preaching of the Dharma, this ghost, because of this reason, can obtain life and strength, and its life can be sustained. However, if the evil karma is not exhausted, not destroyed, and not decayed, it will ultimately not be liberated. If the evil karma is exhausted, it can be liberated, and from then on, it will die. Because in previous lives, it created various karmas with various minds, it is reborn everywhere. It is difficult to obtain a human body, as difficult as a sea turtle encountering a hole in a floating log. If it is born among humans, it often guards the heavenly sacrifices, makes offerings to Brahmins, slaughters sheep to sacrifice to heaven, and becomes a dragon-cursing sorcerer, unable to be free, and often relies on others to beg for a living. Because of the causes and conditions of evil karma, it will also fall into hell because of the remaining evil karma.
'Furthermore, the Bhikkhu knows the retribution of karma and observes the world of hungry ghosts (Preta-loka). Through the wisdom of hearing, they observe those hungry ghosts who eat and drink water, etc. What kind of karma caused them to be born there? Through the wisdom of hearing, they know that these hungry ghosts, in their previous lives, were covered by strong greed, privately brewed and sold alcohol, deceived the world, added water and lye to the alcohol, or drowned earthworms and moths in it, in order to deceive foolish people. They were unwilling to give alms, did not cultivate merit, did not uphold precepts, did not listen to the true Dharma, did not practice the true Dharma, and also instigated others to practice evil greed. They rejoiced when they saw others doing evil, and did not regret it after doing evil. Such evil karma caused them to be born in the realm of hungry ghosts who eat and drink water after their bodies were destroyed and their lives ended. They often suffered from hunger and thirst, which burned their bodies. They wandered in desolate and dangerous places, anxiously seeking water, but were unable to obtain it despite their suffering. The shape of their bodies was hard and rough, disgusting, like scorched earth. Their bodies were broken and damaged, their whole bodies were burning, their long hair covered their faces, their eyes could not see anything, and hunger and thirst burned their bodies, causing them to run to the riverbank. If someone crossed the river and some residual water was left under their feet, and mud dripped down, they would quickly catch this water to sustain their lives. If someone scooped up water by the river and gave it to their deceased parents, they would receive a small portion. Because of this cause and condition, their lives could be sustained. If they took water themselves, the ghosts guarding the water would strike them with sticks, causing their skin to peel off, causing unbearable pain, and they would cry and wail, running along the riverbank. Because they created evil karma and deceived themselves, the bonds of karma were not exhausted, so they would not die. Until the evil karma is not exhausted, not destroyed, and not decayed, they still cannot be liberated; only when the evil karma is exhausted can they be liberated, and from then on.'
命終，業風所吹流轉生死，人身難得，猶如海龜遇浮木孔。若生人中，生於邊地貧窮困厄，無有林樹、無水漿處而依住止，常患焦渴，恒困熱病，晝夜常渴。以餘業故，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀有諸餓鬼名阿賒迦(魏言悕望餓鬼)，以何業故而生其中？彼以聞慧知：此眾生嫉妒惡貪，自覆其心，見他善人因得少物，賣買價直，不以道理，欺誑取物，作已隨喜，不生悔心，亦教他人令作此惡，不行佈施、不修福德、不持禁戒，心無誠信不順正法，其心粗獷不可調伏，不親善友，常懷嫉妒。如是惡人身壞命終墮于悕望餓鬼之中，若諸世人為亡父母先靈設祀，如此餓鬼得而食之，餘一切食悉不得食，常患飢渴焚燒其身如火燒林，無能救者，面色皺黑，淚流而下，手腳破裂，頭髮覆面，身色可惡猶如黑雲。辛酸悲叫而說頌曰：
「『不施則無報， 無施果亦無， 如無燈無明， 不施無樂報。 如盲人無目， 不能有所見， 不施亦如是， 來世無樂報。 若生餓鬼道， 人中常貧窮， 流轉受苦惱， 嫉妒因緣故。 不施則無報， 造業終不失， 自業得果報， 眾生依業食。 我為惡業燒， 生在餓鬼中， 受此
【現代漢語翻譯】 現代漢語譯本： 臨命終時，被業力之風吹動，在生死輪迴中流轉，能夠得到人身非常困難，就像海龜遇到浮木上的孔洞一樣。如果生而為人，卻出生在邊遠地區，貧窮困苦，沒有樹林，沒有水的地方居住，常常遭受焦渴之苦，一直被熱病困擾，日夜不停地口渴。因為過去所造的惡業，所以要承受這樣的果報。 『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞和智慧，觀察到有各種餓鬼，名字叫做阿賒迦（Ashaca）（魏譯為悕望餓鬼，意為希望的餓鬼）。他們因為什麼業而生於其中呢？他通過聽聞和智慧知道：這些眾生因為嫉妒和強烈的貪婪，矇蔽了自己的心，看到他人因為行善而得到少許財物，在買賣時，不講道理，用欺騙的手段獲取財物，做了之後還感到高興，不生後悔之心，還教唆他人去做這種惡事，不行佈施，不修福德，不持守戒律，心中沒有誠信，不順從正法，他們的心粗暴野蠻，難以調伏，不親近善友，常常懷有嫉妒之心。像這樣的惡人，身死命終之後，就會墮入悕望餓鬼之中。如果世人為去世的父母或祖先設祭，這些餓鬼才能得到食物，其餘一切食物都無法食用，常常遭受飢渴的折磨，身體像被火焚燒一樣，如同大火燒燬森林，沒有人能夠救助他們，面色皺紋發黑，眼淚流淌而下，手腳破裂，頭髮遮蓋面部，身體的顏色可憎，就像黑色的烏雲。他們辛酸悲慘地哭叫，並用偈頌說道： 『不佈施就沒有回報，沒有佈施，果報也不會有，就像沒有燈就沒有光明一樣，不佈施就沒有快樂的果報。 就像盲人沒有眼睛，什麼也看不見一樣，不佈施也是這樣，來世沒有快樂的果報。 如果生在餓鬼道，在人道中也常常貧窮，在輪迴中遭受痛苦和煩惱，這是因為嫉妒的緣故。 不佈施就沒有回報，所造的業最終不會消失，自己的業會得到果報，眾生依靠業力而生存。 我被惡業所焚燒，所以生在餓鬼之中，承受這樣的痛苦。』
【English Translation】 English version: At the end of life, driven by the winds of karma, one transmigrates through the cycle of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a hole in a floating log. If born as a human, one might be born in a remote area, impoverished and distressed, dwelling where there are no forests or water sources, constantly suffering from burning thirst, and perpetually afflicted by fever, thirsting day and night. Due to past evil deeds, one endures such retribution. 『Furthermore, a Bhikshu, understanding the results of karma, observes the realm of the hungry ghosts. Through his wisdom gained from hearing, he observes various hungry ghosts named Ashaca (meaning 'hoping hungry ghosts' in the Wei translation). What deeds cause them to be born there? Through his wisdom gained from hearing, he knows: these beings, due to jealousy and intense greed, obscure their minds. Seeing others gain a small amount of wealth through good deeds, they engage in unfair trade, deceiving and swindling to obtain goods. After doing so, they rejoice without remorse, and even incite others to commit such evils. They do not practice charity, cultivate merit, or uphold precepts. Their hearts lack sincerity, and they do not follow the righteous Dharma. Their minds are coarse and untamed, they do not associate with virtuous friends, and they constantly harbor jealousy. Such wicked people, after death, fall into the realm of the hoping hungry ghosts. If people offer sacrifices for deceased parents or ancestors, these hungry ghosts can obtain food, but they cannot eat any other food. They constantly suffer from hunger and thirst, their bodies burning as if consumed by fire, like a forest ablaze, with no one to save them. Their faces are wrinkled and black, tears flow down, their hands and feet are cracked, their hair covers their faces, and their bodies are repulsive, like black clouds. They cry out in bitterness and sorrow, and recite this verse: 『Without giving, there is no reward; without giving, there is no result. Like darkness without a lamp, without giving, there is no joyful reward. Like a blind person without eyes, unable to see anything, so too is it without giving, there is no joyful reward in the next life. If born in the realm of hungry ghosts, one is often poor in the human realm, transmigrating and suffering pain and affliction, due to jealousy. Without giving, there is no reward; the deeds one commits are never lost. One's own deeds bear fruit; beings subsist on karma. I am burned by evil deeds, so I am born among the hungry ghosts, enduring this suffering.』
大飢渴， 猛火常熾燃。 何時離飢渴？ 何時得安樂？ 受苦極熱惱， 何時得解脫？ 不識道非道， 不知善業果， 飢渴如火燃， 如是受苦惱。 亂髮覆面目， 無人能救護， 脈現如網縛， 苦逼命不盡。 惆慞行曠野， 常受諸苦惱， 孤獨無救護， 具受諸辛苦。』
「如是悕望餓鬼呻吟奔走，處處逃遁。比丘觀已，如是思惟：生死熾燃，欲界增上。如是餓鬼，若其種姓或時設供祭祀亡者得而食之，以濟身命，唯得食此，餘一切食悉不得食。惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；若惡業盡，從此命終，業風所吹，流轉世間受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，生工師家下賤僮僕，為人策使。餘業因緣，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食唾諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生若男、若女慳嫉覆心，以不凈食誑諸出家沙門道士，言是清凈，令其信用而便食之，或時復以非所應食，施凈行人，數為此業，復教他人令行誑惑，不行佈施、不持禁戒、不近善友、不順正法，樂以不凈而持與人。如是惡人身壞命終生惡道中，受于㖉吒餓鬼之身(㖉吒魏言食唾，
【現代漢語翻譯】 現代漢語譯本 大飢渴，如同猛烈的火焰持續燃燒。 什麼時候才能脫離飢渴？什麼時候才能得到安樂？ 承受著痛苦和極度的熱惱，什麼時候才能得到解脫？ 不能分辨正確的道路和錯誤的道路，不知道善業的果報， 飢渴如同火焰燃燒，就這樣承受著痛苦和煩惱。 蓬亂的頭髮遮蓋著面容，沒有人能夠救護， 血管顯現如同被網束縛，痛苦逼迫生命無法終結。 失意地行走在曠野中，常常承受各種痛苦和煩惱， 孤獨無助，完全承受著各種辛苦。』
『這些飢餓的鬼魂四處奔走，到處逃竄。比丘觀察后，這樣思惟：生死就像熾熱的火焰燃燒，在欲界更加強烈。這些餓鬼，如果他們的親族有時設定供品祭祀死者，他們才能得到食物來維持生命，只能吃這些，其他一切食物都無法吃到。因為惡業沒有完結，所以不能死去，直到惡業完全結束、不再損壞、不再腐朽，才能得到解脫；如果惡業結束，從此命終，被業力之風吹動，在世間流轉承受生死的痛苦，人身難以得到，就像海龜遇到浮木上的孔洞一樣困難。如果轉生為人，會出生在工匠的家庭，成為奴僕，被人驅使。因為剩餘的業力因緣，承受這樣的果報。
『此外，比丘瞭解業的果報，觀察餓鬼的世界。他通過聽聞的智慧，觀察那些吃唾液的餓鬼等等，因為什麼樣的業而生在其中？他通過聽聞的智慧知道：這些眾生，無論是男人還是女人，內心充滿慳吝和嫉妒，用不乾淨的食物欺騙出家的沙門（shā mén，佛教出家人）和道士，說這些食物是清凈的，讓他們相信並吃下去，或者有時用不應該吃的食物，施捨給清凈的修行人，多次做這樣的惡業，又教唆他人去進行欺騙迷惑的行為，不行佈施、不持守戒律、不親近善友、不順從正法，喜歡用不乾淨的東西給予他人。這樣的惡人在身死命終后，會墮入惡道之中，承受㖉吒（zhì chà，魏譯為食唾）餓鬼之身。』
【English Translation】 English version Great hunger, like a fierce fire constantly burning. When will I be free from hunger and thirst? When will I find peace and happiness? Enduring suffering and extreme torment, when will I be liberated? Unable to distinguish the right path from the wrong path, unaware of the consequences of good deeds, Hunger and thirst burn like fire, thus enduring suffering and affliction. Disheveled hair covers the face, no one can offer protection, Veins appear like a net binding, suffering presses, life cannot end. Wandering despondently in the wilderness, constantly enduring various sufferings and afflictions, Alone and helpless, fully enduring all hardships.』
『These hungry ghosts run around, fleeing everywhere. The Bhiksu (bǐ qiū, Buddhist monk) observed this and thought: Birth and death burn like a fierce fire, even more intensely in the desire realm. These hungry ghosts, if their relatives sometimes set up offerings to commemorate the dead, they can obtain food to sustain their lives, only able to eat these, unable to eat any other food. Because their bad karma is not exhausted, they cannot die, until their bad karma is completely finished, no longer damaged, no longer decayed, then they can be liberated; if their bad karma ends, from this life they die, blown by the wind of karma, wandering in the world enduring the suffering of birth and death, human form is difficult to obtain, like a sea turtle encountering a hole in a floating log. If reborn as a human, they will be born into the family of artisans, becoming servants, driven by others. Because of the remaining karmic causes, they endure such retribution.
『Furthermore, the Bhiksu understands the retribution of karma, observing the world of hungry ghosts. He, through the wisdom of hearing, observes those saliva-eating hungry ghosts, etc., due to what karma are they born into it? He, through the wisdom of hearing, knows: These beings, whether male or female, are filled with stinginess and jealousy, deceiving the monks (shā mén, Buddhist renunciates) and Taoists with unclean food, saying that these foods are pure, causing them to believe and eat it, or sometimes using food that should not be eaten, giving it to pure practitioners, repeatedly doing such evil deeds, and also instigating others to engage in deceptive and misleading behavior, not practicing generosity, not upholding precepts, not associating with good friends, not following the right Dharma (fǎ, teachings of the Buddha), liking to give unclean things to others. Such evil people, after their bodies break and their lives end, will fall into evil realms, enduring the body of a spit-eating (zhì chà, translated as spit-eating) hungry ghost.』
㖉區伊反)，為飢渴火常燒其身，于不凈處若壁若地，以求人唾食之活命，餘一切食悉不得食，乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若生人中，貧窮下賤，多病消瘦，齆鼻膿爛，生除廁家，或於僧中乞求殘食以自濟命。餘業因緣，受報如是。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于魔羅食鬘餓鬼(魔羅魏言鬘，世人所奉九子魔是也)，以何業故而生其中？彼以聞慧知：此眾生以前世時，盜佛花鬘，及尊重師長盜其花鬘，以凈潔故，用自莊嚴，不以噁心，其心貪嫉。身壞命終或生佛塔、或生天祀而有神力，若人忿諍，詣塔要誓，則得其便，能示惡夢以怖眾人。若有異人遭諸惡事，求其恩力，言：『此鬼神有大威德神通夜叉。』以花鬘上之，因此事故得鬘食之，少離飢渴，不為飢火之所焚燒，世人讚嘆、鬼常喜悅是食鬘鬼。乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若生人中，作守園人，賣花自活。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀諸餓鬼食血自活，以何業故而生其中？彼以聞慧見：諸餓鬼本為人時，愛樂貪嗜血肉之食，其心慳嫉，戲笑作惡，殺生血食，不施妻子。如是惡
【現代漢語翻譯】 現代漢語譯本 '(㖉區伊反)'，因為飢渴的火焰常常焚燒他們的身體，在不乾淨的地方，無論是墻壁還是地面，尋找人們的唾液食物來維持生命，其他一切食物都不能食用，直到惡業沒有窮盡、沒有損壞、沒有腐朽，所以不能解脫；惡業窮盡才能解脫，從此命終，隨著業力流轉承受生死之苦。如果生在人間，就會貧窮**，多病消瘦，鼻塞流膿，出生在廁所旁邊，或者在僧侶中乞討殘羹剩飯來維持生命。因為剩餘的業力因緣，所以承受這樣的果報。
『再次，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞的智慧，觀察魔羅食鬘餓鬼（魔羅，翻譯成漢語是『鬘』，世人所供奉的九子魔就是這種餓鬼），因為什麼樣的業力而生在其中？他通過聽聞的智慧知道：這些眾生在前世的時候，偷盜佛的花鬘，以及偷盜尊重師長的花鬘，因為花鬘是乾淨的，用來自我莊嚴，雖然沒有惡意，但心懷貪婪和嫉妒。身死命終后，或者生在佛塔，或者生在天神祭祀的地方而具有神力，如果有人因為憤怒爭鬥，到佛塔前發誓，這些餓鬼就能趁機作祟，顯示惡夢來恐嚇眾人。如果有人遭遇各種惡事，向他們尋求恩惠和力量，說：『這個鬼神有很大的威德和神通，是夜叉。』用花鬘供奉他們，因此得到花鬘食物，稍微遠離飢餓和乾渴，不被飢餓的火焰所焚燒，世人讚嘆，鬼常常喜悅，這就是食鬘鬼。直到惡業沒有窮盡、沒有損壞、沒有腐朽，所以不能解脫；惡業窮盡才能解脫，從此命終，隨著業力流轉承受生死之苦。如果生在人間，就會做看守花園的人，靠賣花來維持生活。因為剩餘的業力，所以承受這樣的果報。
『再次，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞的智慧，觀察那些以食血為生的餓鬼，因為什麼樣的業力而生在其中？他通過聽聞的智慧看到：這些餓鬼原本是人的時候，喜愛貪婪地嗜食血肉，內心慳吝嫉妒，戲弄作惡，殺生取血食用，不施捨給妻子。像這樣的惡行
【English Translation】 English version '[Unintelligible text]', because the fire of hunger and thirst constantly burns their bodies. In unclean places, whether walls or ground, they seek the saliva and food of people to sustain their lives. They are unable to eat any other food until their evil karma is not exhausted, not destroyed, and not decayed, therefore they cannot be liberated. Only when their karma is exhausted can they be liberated. From this life's end, they follow the flow of karma and endure the suffering of birth and death. If they are born among humans, they will be poor**, sickly, emaciated, with festering, purulent noses, born near latrines, or begging for leftover food among monks to sustain their lives. Due to the remaining karmic causes, they receive such retribution.
'Furthermore, a Bhikkhu, knowing the retribution of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he observes the Maras who eat garlands (Mara, translated into Chinese, means 'garland'; the nine-son demons worshiped by the world are such hungry ghosts). What karma caused them to be born there? Through his wisdom of hearing, he knows: These beings, in their past lives, stole flower garlands offered to the Buddha, and stole flower garlands from respected teachers and elders. Because the flower garlands were clean, they used them to adorn themselves, without malicious intent, but with greed and jealousy in their hearts. After death, they are born either in pagodas or in places of celestial worship and possess divine power. If people, due to anger and strife, make vows at the pagoda, these hungry ghosts can take advantage of the situation, showing bad dreams to frighten people. If someone encounters various misfortunes and seeks their grace and power, saying, 'This ghost has great power and supernatural abilities, it is a Yaksha,' and offers them flower garlands, they receive the food of garlands, slightly alleviating their hunger and thirst, and are not burned by the fire of hunger. The world praises them, and the ghosts are often pleased. These are the garland-eating ghosts. Until their evil karma is not exhausted, not destroyed, and not decayed, therefore they cannot be liberated. Only when their karma is exhausted can they be liberated. From this life's end, they follow the flow of karma and endure the suffering of birth and death. If they are born among humans, they will be gardeners, making a living by selling flowers. Due to the remaining karma, they receive such retribution.
'Furthermore, a Bhikkhu, knowing the retribution of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he observes those hungry ghosts who live by eating blood. What karma caused them to be born there? Through his wisdom of hearing, he sees: These hungry ghosts, when they were humans, loved and greedily consumed blood and flesh, were stingy and jealous in their hearts, playfully committed evil deeds, killed living beings for blood and food, and did not give to their wives and children. Such evil actions
人身壞命終墮惡道中，貪嗜血故，生啰訖吒餓鬼之中(啰訖吒魏言血食)，受鬼身已，人皆名之以為夜叉，供養奉事，以血涂泥而祭祀之。既啖血已，恐怖加人，數求禱祀，人皆說之，以為靈神。如是次第，得自活命。壽命長遠亦如上說，經五百歲。如是餓鬼作諸妖𦾨，乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若得人身，生旃陀羅家啖食人肉。以余惡業因緣故爾。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食肉諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生嫉妒惡貪，自覆其心，以眾生肉而作肉假，臠臠稱之，賣買欺誑，實少言多，以賤為貴。如是惡人身壞命終墮于惡道，生在食肉餓鬼之中。是夜叉鬼於四衢道或在巷陌街巷市店，或在城內僧所住處、天祀中生，形狀醜惡，見者恐怖，而有神通。其性輕軟，不多為惡，行不凈施，以是因緣，故得神通。以諸眾生，雜類牛羊獐鹿之肉，設會與人，以是業緣，故有神力。乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。有微善業得生人中，墮于邊地如旃陀羅蠻夷之屬，啖食人肉。餘業因緣，故受斯報。
「複次，比丘知業果報，觀餓鬼世間。彼
【現代漢語翻譯】 現代漢語譯本：如果有人因為貪圖血食而身壞命終，就會墮入惡道，轉生到啰訖吒餓鬼（啰訖吒，翻譯成魏語就是血食的意思）之中。成為餓鬼之後，人們都稱他們為夜叉，並供養他們，用血涂泥來祭祀。這些夜叉在吃過血后，會用恐怖來威脅人類，不斷地要求祭祀，人們都說他們是靈神。就這樣，他們得以茍延殘喘。他們的壽命也很長，就像上面說的那樣，長達五百歲。這些餓鬼製造各種妖異事件，乃至他們的惡業沒有窮盡、沒有消亡、沒有腐朽，所以無法解脫；只有當惡業消盡才能解脫，從此命終，隨著業力流轉，承受生死之苦。如果能夠得到人身，也會出生在旃陀羅（賤民）的家庭，以人肉為食。這是因為他們還有剩餘的惡業因緣。
『再者，比丘通過智慧瞭解業的果報，觀察餓鬼的世界。他通過聽聞佛法所獲得的智慧，觀察那些以食肉為生的餓鬼，思考他們是因為什麼樣的惡業而轉生到其中的？他通過聽聞佛法所獲得的智慧得知：這些眾生因為嫉妒和惡劣的貪慾，矇蔽了自己的心智，用眾生的肉來冒充肉類，把肉一塊一塊地稱重，在買賣中欺騙他人，明明給的很少卻說很多，把低賤的東西說成昂貴的東西。這樣的惡人在身壞命終后，就會墮入惡道，轉生到食肉餓鬼之中。這些夜叉鬼會在四通八達的道路上，或者在小巷、街巷、店舖里，或者在城內的僧人住所、天神廟宇中出生，他們的形狀醜陋，看到的人都會感到恐懼，但他們卻擁有神通。他們的性格輕浮軟弱，不會做太多的惡事，只是行不乾淨的佈施，因為這樣的因緣，所以能夠得到神通。他們用各種眾生的肉，比如牛羊獐鹿的肉，來設宴款待他人，因為這樣的業力因緣，所以擁有神力。乃至他們的惡業沒有窮盡、沒有消亡、沒有腐朽，所以無法解脫；只有當惡業消盡才能解脫，從此命終，隨著業力流轉，承受生死之苦。人身很難得到，就像海龜遇到漂浮在海面上的木頭，並且恰好能把頭伸進木頭上的孔洞一樣。如果還有微小的善業，就能夠轉生到人間，但會墮落到邊遠地區，成為像旃陀羅（賤民）或蠻夷那樣的人，以人肉為食。這是因為他們還有剩餘的惡業因緣，所以會受到這樣的報應。』
『再者，比丘通過智慧瞭解業的果報，觀察餓鬼的世界。他
【English Translation】 English version: If a person, due to greed for blood, has their body decay and dies, they will fall into the evil realms and be reborn among the Rakshasa (Rakshasa, translated into the Wei language, means 'blood-eater') hungry ghosts. After becoming a hungry ghost, people will call them Yakshas, and they will be offered sacrifices, with blood smeared on mud for worship. After these Yakshas consume the blood, they will use terror to threaten humans, constantly demanding sacrifices, and people will say they are spiritual deities. In this way, they manage to survive. Their lifespan is also long, as mentioned above, lasting for five hundred years. These hungry ghosts create various eerie events, and until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated; only when their evil karma is exhausted can they be liberated, and from this life, they will follow the flow of karma and endure the suffering of birth and death. If they can obtain a human body, they will be born into a Chandala (outcaste) family, eating human flesh. This is because they still have remaining evil karma.
'Furthermore, a Bhikshu (Buddhist monk) understands the karmic consequences through wisdom and observes the world of hungry ghosts. Through the wisdom gained from hearing the Dharma (Buddhist teachings), he observes those hungry ghosts who live by eating meat, contemplating what kind of evil karma caused them to be reborn there. Through the wisdom gained from hearing the Dharma, he knows that these beings, due to jealousy and evil greed, have obscured their minds, using the flesh of living beings to falsely represent meat, weighing it piece by piece, deceiving others in buying and selling, saying they are giving a lot when they are giving very little, and claiming that cheap things are expensive. Such evil people, after their bodies decay and die, will fall into the evil realms and be reborn among the meat-eating hungry ghosts. These Yaksha ghosts will be born on crossroads, or in alleys, streets, shops, or in monasteries within cities, or in temples, their forms ugly and terrifying to those who see them, yet they possess supernatural powers. Their nature is frivolous and weak, and they do not commit too many evil deeds, but only perform impure giving, and because of this cause and condition, they are able to obtain supernatural powers. They use the flesh of various beings, such as cattle, sheep, deer, to set up feasts and entertain others, and because of this karmic cause, they possess divine power. Until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated; only when their evil karma is exhausted can they be liberated, and from this life, they will follow the flow of karma and endure the suffering of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a piece of floating wood on the sea and managing to put its head through a hole in the wood. If there is still a small amount of good karma, they will be able to be reborn among humans, but they will fall into remote areas, becoming like Chandalas (outcastes) or barbarians, eating human flesh. This is because they still have remaining evil karma, so they will receive such retribution.'
'Furthermore, a Bhikshu (Buddhist monk) understands the karmic consequences through wisdom and observes the world of hungry ghosts. He'
以聞慧，觀食香菸諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生為嫉妒心惡貪所覆，商賈賣香，見人買香，速須供養，不以好香與彼買者，乃以劣香，價不酬直；心無凈信，謂無惡報，不識諸佛真實福田。如是惡人身壞命終生食香菸夜叉鬼中，而有神通，身著香鬘，涂香末香，妓樂自娛。或生神廟四交巷中，寺舍林間遊戲之處，重閣樓櫓皆遍遊行，世間愚人恭敬禮拜，燒沉水等種種諸香而供養之。以前世時，商賈賣香令人供養勝上福田，非心田故。若於佛法僧中行少佈施，得大果報，譬如尼拘陀樹其子甚小，種之良地，成樹甚大，枝條四布。若於佛法僧福田之中行佈施者，得大果報亦復如是。福田力故，如是夜叉有神通力而得樂報。于鬼世界得脫苦已，從此命終，隨業流轉受于生死，人身難得，猶如海龜遇浮木孔。若生人中，生貧窮家，其身香氣而似香涂。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于疾行諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，或為沙門，破所受戒而被法服，自游聚落，諂誑求財，言為病者隨病供給，竟不施與便自食之；為乞求故，嚴飾衣服，遍諸城邑廣求所須，不施病者。以是因緣，身壞命終墮于惡道，生阿毗遮羅餓鬼之中(阿
【現代漢語翻譯】 現代漢語譯本： 以聞慧（通過聽聞佛法而獲得的智慧），觀察那些以食物的香氣和煙氣為食的餓鬼，他們是因為什麼樣的業力而生於其中的呢？他以聞慧得知：這些眾生因為被嫉妒心和強烈的貪婪所矇蔽，作為商人販賣香料，看到別人購買香料，本應迅速用於供養，卻不把好的香料給購買者，而是用劣質的香料，價格與價值不符；心中沒有清凈的信心，認為沒有惡報，不認識諸佛是真實的福田。這樣的惡人在身死命終后，便會生於以食物的香氣和煙氣為食的夜叉鬼中，但卻具有神通，身上穿著香花編織的花鬘，塗抹著香粉和香末，以歌舞音樂自娛自樂。或者生於神廟、四通八達的街巷中，寺廟房舍、樹林間嬉戲的地方，高樓重閣都遍佈他們的身影，世間的愚昧之人恭敬地禮拜他們，焚燒沉香等各種香料來供養他們。這是因為前世之時，作為商人販賣香料，卻只是令人供養，並非真心供養殊勝的福田。如果在佛法僧三寶中行少許佈施，也能得到巨大的果報，譬如尼拘陀樹（榕樹），它的種子非常小，但種在肥沃的土地上，就能長成巨大的樹木，枝條向四面八方伸展。如果在佛法僧三寶的福田中行佈施，得到巨大的果報也是如此。因為福田的力量，這些夜叉具有神通力而得到快樂的果報。在鬼道世界脫離苦難之後，從此命終，隨著業力流轉而承受生死輪迴，人身難以獲得，猶如海龜遇到漂浮在海上的木頭，並且恰好穿過木頭上的孔洞。如果轉生為人，則會生於貧窮的家庭，身上散發著類似香涂的氣味。這是因為剩餘的業力，而承受這樣的果報。
『再者，比丘通過了解業果報應，觀察餓鬼世間。他以聞慧，觀察那些疾行的餓鬼，他們是因為什麼樣的業力而生於其中的呢？他以聞慧得知：這些眾生被貪婪和嫉妒之心所矇蔽，或者作為沙門（出家修行的人），違背所受的戒律卻穿著僧人的法服，在各個村落遊蕩，用諂媚和虛假的言語來求取錢財，聲稱要為病人提供所需的物品，最終卻不施捨給他們，反而自己吃掉；爲了乞討，精心打扮自己的衣服，走遍各個城鎮廣泛地尋求所需之物，卻不施捨給病人。因為這樣的因緣，身死命終后墮入惡道，生於阿毗遮羅餓鬼之中（阿毗遮羅：一種餓鬼的名字）。』
【English Translation】 English version: With learned wisdom (wisdom gained through hearing the Dharma), he observes those hungry ghosts who feed on the fragrance and smoke of food. What karma caused them to be born there? With learned wisdom, he knows: These beings are obscured by jealousy and intense greed. As merchants selling incense, when they see people buying incense, they should quickly use it for offerings, but they do not give good incense to the buyers, instead using inferior incense, with prices that do not match the value. Their hearts lack pure faith, thinking there are no evil consequences, and they do not recognize the Buddhas as true fields of merit. Such evil people, after their bodies break and their lives end, are born among the Yaksha ghosts who feed on the fragrance and smoke of food, but they possess supernatural powers, wearing garlands woven from fragrant flowers, and applying fragrant powders and pastes, entertaining themselves with songs and music. Or they are born in temples, at crossroads, in monasteries, in forests, in places of amusement, and in high pavilions and towers, all over which they roam. Foolish people in the world respectfully bow to them, burning agarwood and various other incenses to make offerings to them. This is because in their past lives, as merchants selling incense, they only caused people to make offerings, but did not sincerely offer to the supreme fields of merit. If one performs even a small act of generosity towards the Buddha, Dharma, and Sangha (the Three Jewels), one can receive great rewards, just like the Nigrodha tree (banyan tree), whose seed is very small, but when planted in fertile soil, it can grow into a huge tree with branches spreading in all directions. If one performs generosity in the fields of merit of the Buddha, Dharma, and Sangha, one will receive great rewards in the same way. Because of the power of the field of merit, these Yakshas have supernatural powers and receive joyful rewards. After escaping suffering in the ghost realm, they die from there, and following the flow of karma, they undergo birth and death. Obtaining a human body is difficult, like a sea turtle encountering a piece of driftwood floating on the sea and managing to pass through a hole in the wood. If they are reborn as humans, they will be born into poor families, and their bodies will emit a fragrance similar to that of fragrant paste. This is because of the remaining karma that they endure such retribution.
'Furthermore, the Bhikshu (Buddhist monk) understands the retribution of karma and observes the realm of hungry ghosts. With learned wisdom, he observes those swiftly moving hungry ghosts. What karma caused them to be born there? With learned wisdom, he knows: These beings are obscured by greed and jealousy, or as Shramanas (ascetics), they violate the precepts they have taken but wear the robes of monks, wandering in villages, using flattery and deceitful words to seek wealth, claiming to provide the sick with what they need, but ultimately not giving it to them, instead eating it themselves. In order to beg, they elaborately adorn their clothes, traveling throughout cities to widely seek what they need, but they do not give to the sick. Because of this cause, after their bodies break and their lives end, they fall into evil paths, and are born among the Apavicaraka hungry ghosts (Apavicaraka: the name of a type of hungry ghost).'
毗遮羅魏義言疾行)，受鬼身已，于不凈處啖食不凈，常患飢渴，自燒其身。若有眾生行不凈者，如是餓鬼則多惱之，自現其身，為作怖畏，而求人便，或示惡夢令其恐怖；遊行冢間，樂近死屍；其身火燃，煙焰俱起。若見世間疫病流行死亡者眾，心則喜悅。若有惡咒，喚之即來，能為眾生作不饒益；其行迅疾，一念能至百千由旬，是故名為疾行餓鬼。凡世愚人所共供養，咸皆號之以為大力神通夜叉。如是種種為人殃禍，令人怖畏。乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若生人中，生咒師家，屬諸鬼神，守鬼神廟。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于伺便諸餓鬼等常求人短，以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，誣抂眾生而取財物，或作斗諍恐怖逼人，侵他財物，于村落城邑劫奪他物，常求人便，欲行劫盜，不行佈施、不修福業、不親良友，常懷嫉妒，貪奪他財，見他財物心懷惡毒，知識善友、兄弟親族常懷憎嫉，眾人見之咸共指之為弊惡人。是人身壞墮于惡道受蚩陀羅餓鬼之身(蚩陀羅魏言孔穴，義云伺便)，遍身毛孔，自然火焰焚燒其身，如甄叔迦樹花盛之時(此樹花赤如火聚色，故以喻之)，為飢渴火常燒其
【現代漢語翻譯】 現代漢語譯本： 毗遮羅（Vicala，意為疾行）餓鬼，受鬼身之後，在不乾淨的地方吃不乾淨的東西，經常忍受飢餓乾渴，自身被火焰焚燒。如果眾生行為不乾淨，這種餓鬼就會經常騷擾他們，顯現自身，製造恐怖，尋找機會，或者顯示惡夢使他們恐懼；喜歡在墳墓間，靠近死屍；身體燃燒著火焰，煙和火焰一起升起。如果看到世間發生瘟疫流行，死亡的人很多，內心就感到喜悅。如果有惡咒，呼喚它就會來，能為眾生製造不利；它行動迅速，一念之間能到達百千由旬，因此名為疾行餓鬼。凡是世間愚昧的人共同供養它，都稱它為大力神通夜叉（Yaksa，意為夜叉）。像這樣種種為人帶來災禍，令人恐懼。乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以不能脫離；惡業窮盡才能脫離，從此命終，隨著業力流轉遭受生死之苦。如果轉生到人間，會出生在咒師的家庭，隸屬於各種鬼神，守護鬼神廟。因為剩餘的惡業，遭受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他們通過聽聞的智慧，觀察那些伺機而動的餓鬼等，經常尋找別人的缺點，是因為什麼業而生在其中呢？他們通過聽聞的智慧知道：這些眾生貪婪嫉妒矇蔽內心，誣陷眾生而獲取財物，或者製造爭鬥，用恐怖來逼迫他人，侵佔他人財物，在村落城邑搶劫他人財物，經常尋找機會，想要進行搶劫偷盜，不行佈施、不修福業、不親近善良的朋友，經常懷有嫉妒之心，貪圖搶奪他人財物，看到他人財物心懷惡毒，對認識的善友、兄弟親族經常懷有憎恨嫉妒，眾人看到他們都共同指責他們是卑鄙惡劣的人。這些人身死之後墮入惡道，遭受蚩陀羅餓鬼之身（Citra，意為孔穴，意思是伺機），遍身毛孔，自然有火焰焚燒他們的身體，就像甄叔迦樹花盛開的時候（這種樹的花是紅色的，像火焰聚集的顏色，所以用它來比喻），被飢餓乾渴的火焰經常焚燒他們的身體。』
【English Translation】 English version: The Vicala (meaning 'swift-moving') hungry ghost, having received a ghost body, eats unclean things in unclean places, constantly suffers from hunger and thirst, and its own body is burned by flames. If sentient beings engage in unclean conduct, such hungry ghosts often harass them, manifesting themselves, creating terror, seeking opportunities, or showing bad dreams to frighten them; they like to be among tombs, near corpses; their bodies burn with flames, and smoke and flames rise together. If they see epidemics spreading in the world and many people dying, they feel joy in their hearts. If there is an evil mantra, they will come when called, and can cause harm to sentient beings; they move swiftly, able to reach hundreds of thousands of yojanas in a single thought, hence they are called swift-moving hungry ghosts. Ordinary foolish people in the world commonly make offerings to them, and all call them powerful supernatural Yakshas (meaning 'night spirit'). In this way, they bring misfortune and fear to people. Until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated; only when their karma is exhausted can they be liberated, and from then on, upon death, they will transmigrate according to their karma and suffer the pain of birth and death. If they are reborn among humans, they will be born into the families of mantra masters, belong to various ghosts and spirits, and guard the temples of ghosts and spirits. Because of the remaining karma, they receive such retribution.
『Furthermore, monks, knowing the retribution of karma, observe the world of hungry ghosts. They, through the wisdom of hearing, observe those hungry ghosts who are constantly seeking opportunities to exploit others' shortcomings. What karma causes them to be born into such a state? They know through the wisdom of hearing that these sentient beings are blinded by greed and jealousy, falsely accuse sentient beings to obtain wealth, or create strife, use terror to coerce others, seize others' property, rob others of their belongings in villages and cities, constantly seek opportunities to rob and steal, do not practice generosity, do not cultivate meritorious deeds, do not associate with good friends, constantly harbor jealousy, covet and seize others' wealth, harbor malice when they see others' wealth, and constantly harbor hatred and jealousy towards knowledgeable good friends, brothers, and relatives. When people see them, they all point at them and call them vile and wicked people. After these people die, they fall into evil paths and suffer the body of Citra (meaning 'hole,' implying 'seeking opportunities') hungry ghosts. Natural flames burn their bodies through every pore, like when the flowers of the Asoka tree are in full bloom (the flowers of this tree are red, like a cluster of flames, so it is used as a metaphor), and their bodies are constantly burned by the flames of hunger and thirst.』
身，呻㘁悲叫，奔突而走，求索飲食，欲以自濟。世有愚人逆塔而行，若見天廟順行恭敬；如是之人，此鬼得便，入人身中，食人氣力。若復有人近房欲穢，是鬼得便入其身中，食人氣力以自活命，自餘一切悉不得食。乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若生人中，多遭眾難——王難水難、火難賊難、饑儉之難——常生貧窮下賤之處，多諸病苦，身體尪羸。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于地下黑闇之處諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生愚癡造惡，貪嫉覆心，抂法求財，繫縛於人置闇牢中，令其黑闇目無所見，互相呼聲，音常哀酸，在於獄縛受大憂苦，無人救護。如是惡人身壞命終墮黑闇處生餓鬼中，在於地下黑闇之處，有大惡蛇遍滿其中，受身長大長二十里，風寒噤戰，飢渴燒身，頭髮蓬亂，身體羸瘦，打棒其身皆悉破壞，行大險難黑闇之處，受大劇苦惆慞奔走，唯獨無侶，猛風勁切猶如刀割。以惡業故，求死不得，乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，多處深山幽險海側，不見日月，生此國土，其目盲冥無所見了，貧窮
【現代漢語翻譯】 現代漢語譯本 身體發出呻吟、悲哀的叫聲，奔跑突撞，四處尋找飲食，想要以此來維持生存。世間有愚蠢的人，違逆佛塔行走，如果見到天神廟宇，反而順著方向恭敬禮拜；像這樣的人，這種鬼就容易得逞，進入人的身體中，吞食人的氣力。如果又有人接近房事，行為污穢，這種鬼也容易進入他的身體中，吞食人的氣力來維持生命，其餘一切東西都不能吃。乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以不能脫離餓鬼道；惡業窮盡才能脫離，從此命終，隨著業力流轉，承受生死的痛苦。如果轉生到人間，常常遭遇各種災難——國王的災難、水的災難、火的災難、盜賊的災難、饑荒的災難——常常出生在貧窮的地方，有很多疾病痛苦，身體瘦弱。因為剩餘的惡業，所以遭受這樣的果報。
『再次，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞而獲得的智慧，觀察地下黑暗之處的各種餓鬼，因為什麼樣的惡業而生在那裡？他通過聽聞而獲得的智慧知道：這些眾生愚癡造惡，貪婪嫉妒矇蔽內心，歪曲佛法來謀求錢財，捆綁囚禁他人于黑暗的牢獄之中，使他們黑暗中眼睛什麼也看不見，互相呼喊的聲音常常悲哀悽慘，在牢獄的束縛中承受巨大的憂愁痛苦，沒有人救護。這樣的惡人身死命終后墮入黑暗之處，生於餓鬼道中，在地下黑暗之處，有巨大的惡蛇遍佈其中，所受的身體長大，長達二十里，在寒風中戰慄，飢渴焚燒身體，頭髮蓬亂，身體瘦弱，擊打身體使其全部破壞，行走在巨大危險的黑暗之處，承受巨大的痛苦，惆悵奔走，孤獨沒有伴侶，猛烈的風勁吹猶如刀割。因為惡業的緣故，求死不得，乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以不能脫離餓鬼道；惡業窮盡才能脫離，從此命終，隨著業力流轉，承受生死的痛苦，人身難以得到，猶如海龜遇到漂浮木頭的孔洞。如果轉生到人間，常常處在深山幽暗危險的海邊，看不見太陽和月亮，出生在這個國土，眼睛瞎了什麼也看不見，貧窮。』
【English Translation】 English version Their bodies moan and cry in sorrow, running and stumbling, seeking food and drink to sustain themselves. Foolish people in the world walk against the direction of stupas, but if they see a heavenly temple, they respectfully walk in the correct direction. Such ghosts take advantage of these people, entering their bodies and consuming their energy. If someone engages in impure sexual acts, these ghosts can also enter their bodies, consuming their energy to sustain their lives; they cannot eat anything else. Until their evil karma is exhausted, not destroyed, and not decayed, they cannot escape. When their karma is exhausted, they can escape, and upon death, they transmigrate according to their karma, suffering the pain of birth and death. If they are born among humans, they often encounter many difficulties—difficulties from kings, water, fire, thieves, and famine—and are often born in impoverished places, with many illnesses and a weak body. Due to their remaining karma, they receive such retribution.
『Furthermore, a Bhikshu (Buddhist monk) knows the results of karma and observes the world of hungry ghosts (Preta). Through the wisdom gained from hearing, he observes the various hungry ghosts in the dark places underground. What kind of evil karma caused them to be born there? Through the wisdom gained from hearing, he knows that these beings, foolish and evil, with greed and jealousy clouding their minds, distort the Dharma (Buddhist teachings) to seek wealth, binding and imprisoning others in dark dungeons, causing them to be unable to see in the darkness, their cries of mutual calling always sorrowful and miserable, suffering great distress in the bonds of prison, with no one to rescue them. Such evil people, upon the destruction of their bodies and the end of their lives, fall into dark places and are born among the hungry ghosts. In the dark places underground, there are great evil snakes filling the area, their bodies growing large, twenty li (Chinese mile) long, shivering in the cold wind, their bodies burned by hunger and thirst, their hair disheveled, their bodies emaciated, beaten and broken, walking in great danger in dark places, suffering great agony, running in distress, alone without companions, the fierce wind cutting like knives. Because of their evil karma, they cannot seek death and escape. Until their evil karma is exhausted, not destroyed, and not decayed, they cannot escape. When their karma is exhausted, they can escape, and upon death, they transmigrate according to their karma, suffering the pain of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a hole in a floating log. If they are born among humans, they often live in deep mountains, secluded and dangerous seashores, unable to see the sun and moon. Born in this country, their eyes are blind and cannot see, and they are poor.』
下賤，乞求自活。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見有餓鬼名曰神通大力光明，以何業故而生其中？彼以聞慧知：此眾生妄語誑人，貪嫉破壞，偷盜他財，誑人取物，或恃勢力強奪人財，賜諸惡友，不施福田，不凈佈施。為求恩故、為求救故、為節會故、為急難故、為親附故、為如是等，是為不凈施。是人身壞命終之後，生於大力神通鬼中，受鬼身已，多有無量苦惱餓鬼圍繞左右，在於深山或處海渚，生處其中，神力自在。唯此一鬼受第一樂，自余眷屬身如燒林，飢渴火逼皆共瞻視，是受樂鬼，不凈施報。業盡得脫，從此命終，隨業流轉受諸生死，人身難得，猶如海龜遇浮木孔。若得為人，于饑饉世統領國土或為大臣。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀夜熾燃諸餓鬼等，火從身出，呻㘁悲叫，奔突而走至諸城邑村落、人間山林住處，身如火聚，飢渴火燃。以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，破壞他人，妄語誑人，抂奪人財，破人城郭，殺害人民，令他眷屬宗親散壞，抄掠得財，持奉王者大臣豪貴，得王勢力；王善其能，稱歎讚美，轉增兇暴，如上所說。如是惡人身壞命終墮阇婆隸餓鬼之中(阇婆隸魏言熾
【現代漢語翻譯】 現代漢語譯本 『再次，（有德行的）比丘瞭解業的果報，觀察餓鬼的世界。他們因為過去所造的惡業，不得不乞求生存。因為還殘留著（過去的）惡業，所以承受這樣的果報。 『再次，（有德行的）比丘瞭解業的果報，觀察餓鬼的世界。他們通過聽聞獲得的智慧，看到有些餓鬼擁有神通、巨大的力量和光明。他們是因為什麼業而生於其中的呢？他們通過聽聞獲得的智慧知道：這些眾生曾妄語欺騙他人，貪婪嫉妒，破壞他人，偷盜他人財物，欺騙他人以獲取財物，或者依仗勢力強行奪取他人財物，並將財物賜予惡友，不佈施給值得佈施的福田，進行不清凈的佈施。爲了求得恩惠、爲了求得救助、爲了節日聚會、爲了緊急危難、爲了親近依附等等原因而佈施，這就是不清凈的佈施。這些人身死命終之後，便會生於擁有大力神通的鬼中。成為鬼之後，周圍有很多數不清的充滿苦惱的餓鬼圍繞著他們，他們身處深山或海邊，在這些地方出生，擁有神通力量。只有這一個鬼享受著最好的快樂，其餘的眷屬身體如同被燒焦的森林，被飢渴之火逼迫，都仰望著這個享受快樂的鬼，這是不清凈佈施的果報。業報結束后才能解脫，從鬼道命終后，隨著業力流轉，承受各種生死輪迴。獲得人身非常困難，就像海龜遇到浮木孔一樣。如果能夠得到人身，也會在饑荒的年代統治國家或者成為大臣。因為還殘留著（過去的）惡業，所以承受這樣的果報。 『再次，（有德行的）比丘瞭解業的果報，觀察餓鬼的世界。他們通過聽聞獲得的智慧，觀察到夜間燃燒的餓鬼們，火焰從身體里冒出，呻吟悲叫，奔跑衝撞，到達各個城邑村落、人間山林住處，身體如同火堆，被飢渴之火燃燒。他們是因為什麼業而生於其中的呢？他們通過聽聞獲得的智慧知道：這些眾生貪婪嫉妒矇蔽內心，破壞他人，妄語欺騙他人，強行奪取他人財物，破壞他人城池，殺害人民，使他人眷屬宗親離散，抄掠得來的財物，用來奉獻給國王、大臣、豪門貴族，從而得到國王的勢力；國王認為他們有能力，稱讚讚美他們，使他們更加兇暴，就像上面所說的那樣。這些惡人身死命終后，便會墮入阇婆隸餓鬼之中（阇婆隸，翻譯成魏語就是熾
【English Translation】 English version 'Furthermore, a Bhikkhu (Buddhist monk) knowing the result of karma, observes the world of hungry ghosts. Due to the remaining karma, they have to beg for their own survival. Because of the remaining karma, they receive such retribution.' 'Furthermore, a Bhikkhu (Buddhist monk) knowing the result of karma, observes the world of hungry ghosts. Through the wisdom gained from hearing, they see some hungry ghosts possessing supernatural powers, great strength, and radiance. What karma caused them to be born there? Through the wisdom gained from hearing, they know that these beings used to lie and deceive others, were greedy and jealous, destructive, stole others' property, deceived others to obtain things, or relied on their power to forcibly seize others' wealth, and gave it to evil friends, did not give alms to worthy fields of merit, and gave impure offerings. Giving for the sake of seeking favor, seeking help, for festivals, for emergencies, for close association, and so on, this is impure giving. After these people die, they are born among ghosts with great power and supernatural abilities. After becoming ghosts, they are surrounded by countless hungry ghosts filled with suffering, living in deep mountains or on seashores, born in these places, possessing supernatural power. Only this one ghost enjoys the greatest happiness, while the rest of the family's bodies are like burned forests, tormented by hunger and thirst, all looking up to the ghost who enjoys pleasure, this is the retribution of impure giving. Only after the karma is exhausted can they be liberated, and after dying from the ghost realm, they follow the flow of karma and endure various cycles of birth and death. Obtaining a human body is very difficult, like a sea turtle encountering a hole in a floating log. If they can obtain a human body, they will rule the country or become ministers in times of famine. Because of the remaining karma, they receive such retribution.' 'Furthermore, a Bhikkhu (Buddhist monk) knowing the result of karma, observes the world of hungry ghosts. Through the wisdom gained from hearing, they observe the hungry ghosts burning at night, flames coming out of their bodies, groaning and wailing, running and rushing to various cities, villages, human dwellings in mountains and forests, their bodies like piles of fire, burning with hunger and thirst. What karma caused them to be born there? Through the wisdom gained from hearing, they know that these beings were greedy and jealous, obscuring their minds, destroying others, lying and deceiving others, forcibly seizing others' property, destroying others' cities, killing people, causing others' families and relatives to be scattered, plundering wealth, and offering it to kings, ministers, wealthy nobles, thereby obtaining the power of the king; the king considered them capable, praised and admired them, making them even more ferocious, as described above. After these evil people die, they fall into the Jāvalī hungry ghost realm (Jāvalī, translated into the Wei language, means burning.'
燃)，以前世時夜行劫奪，繫縛於人，加諸楚毒，以是因緣，夜則遍身熾燃火起。以前世時繫縛於人，㘁哭叫喚，以是因緣，熾火燃身悲聲大叫。惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；從此命終，隨業流轉，人身難得，如海中龜值浮木孔。若得人身，常為他人之所破壞，設有財物，多為王賊侵陵劫奪；若登高危或升林樹，顛墜傷身。以餘業故，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見有餓鬼常求人便，伺求其短，殺害嬰兒，以何業故而生其中？彼以聞慧知：此眾生前世之時，為他惡人殺其嬰兒，心生大怒，即作愿言：『我當來世作夜叉身，報殺其子。』如是惡人身壞命終，墮于惡道，受蚩陀羅餓鬼之身(蚩陀羅魏言伺便鬼)，常念怨家，瞋恚含毒，求諸婦女產生之處，伺嬰兒便而斷其命。此鬼勢力神通自在，若聞血氣于須臾頃能行至於百千由旬。若婦人產，以微細身而求其便，以瞋恚心常求其便，處處追逐欲殺嬰兒，求其害便。如是餓鬼遍一切處求小兒便，覓其因緣。若母犯過，育養失法，得其子便。若不凈穢污，為鬼得便，窺視窗牖，或復門中大小便處、不凈水邊，咒中求短，求彼所忌。若見影像，若衣不凈、若火若水、若地若刀、若求喜慶、若臨高巖、若上高閣
【現代漢語翻譯】 現代漢語譯本： （燃），因為前世夜晚搶劫，捆綁他人，施加酷刑，因為這樣的因緣，夜晚則全身熾熱燃燒起火。因為前世捆綁他人，使其啼哭叫喚，因為這樣的因緣，熾熱的火焰燃燒身體，悲慘地大聲叫喊。惡業沒有完結，所以使得不死，乃至惡業沒有完結、沒有壞滅、沒有腐朽，所以不能解脫；從此命終，隨著業力流轉，人身難以獲得，就像海中的烏龜遇到漂浮木頭的孔洞一樣困難。如果得到人身，常常被他人所破壞，即使有財物，大多被國王或盜賊侵犯搶奪；如果登上高處或攀爬樹木，就會跌落受傷。因為剩餘的惡業，所以遭受這樣的報應。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他們通過聽聞的智慧，看到有餓鬼常常尋找人的破綻，伺機尋找他們的缺點，殺害嬰兒。因為什麼樣的業力而生在其中呢？他們通過聽聞的智慧知道：這些眾生前世的時候，被其他惡人殺害了他們的嬰兒，心中產生極大的憤怒，就發願說：『我將來世要做夜叉的身，報復殺害我孩子的人。』這樣的惡人身壞命終之後，墮落到惡道，承受蚩陀羅餓鬼之身（蚩陀羅，魏語意思是伺便鬼），常常想著怨家，心中充滿嗔恨和毒害，尋找婦女生產的地方，伺機殺害嬰兒。這種鬼勢力強大，神通自在，如果聞到血腥氣味，在很短的時間內就能行走百千由旬。如果婦人生產，就以微小的身體尋找機會，以嗔恨心常常尋找機會，到處追逐想要殺害嬰兒，尋找可以加害的機會。這樣的餓鬼遍佈一切地方尋找小兒的破綻，尋找他們的因緣。如果母親犯錯，育養不合規矩，就會被鬼找到機會。如果不乾淨污穢，就會被鬼找到機會，窺視窗戶，或者門中的大小便處、不乾淨的水邊，在咒語中尋找缺點，尋找他們所忌諱的地方。如果看到影像，如果衣服不乾淨、如果接觸火或水、如果接觸刀，如果求喜慶，如果靠近高巖，如果登上高樓』
【English Translation】 English version: (Burning), because in a previous life they robbed and plundered at night, bound people, and inflicted cruel tortures. Because of this cause and condition, at night their whole body is ablaze with fire. Because in a previous life they bound people, causing them to weep and cry out, because of this cause and condition, blazing fire burns their bodies, and they cry out in great sorrow. Their evil karma is not exhausted, therefore they cannot die; until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated. When they die, they transmigrate according to their karma. It is difficult to obtain a human body, as difficult as a sea turtle finding a hole in a floating log. If they obtain a human body, they are often harmed by others. Even if they have possessions, they are often invaded and robbed by kings or thieves. If they climb high or ascend trees, they fall and injure themselves. Because of remaining karma, they receive such retribution.
『Furthermore, a Bhikshu, knowing the results of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he sees hungry ghosts constantly seeking opportunities to harm people, watching for their shortcomings, and killing infants. What karma causes them to be born there? Through his wisdom of hearing, he knows: In a previous life, these beings had their infants killed by evil people, and they became greatly enraged, making a vow: 『In a future life, I will become a Yaksha and avenge the killing of my child.』 Such evil people, when their bodies break and their lives end, fall into evil paths, receiving the body of a Chidura hungry ghost (Chidura, in the Wei language, means a ghost that seeks opportunities), constantly thinking of their enemies, filled with hatred and poison, seeking places where women give birth, watching for opportunities to kill infants. These ghosts have great power and supernatural abilities. If they smell blood, they can travel hundreds of thousands of yojanas in an instant. If a woman gives birth, they seek opportunities with their subtle bodies, constantly seeking opportunities with hatred, chasing after them everywhere, wanting to kill infants, seeking opportunities to harm them. Such hungry ghosts seek opportunities to harm children everywhere, looking for their causes and conditions. If the mother makes mistakes or the upbringing is improper, the ghosts find opportunities. If there is uncleanness or defilement, the ghosts find opportunities, peeking through windows, or at places where people urinate or defecate in doorways, or near unclean water, seeking shortcomings in incantations, seeking what they are tabooed. If they see shadows, if clothes are unclean, if they touch fire or water, if they touch knives, if they seek celebrations, if they approach high cliffs, if they ascend high towers』
、上下求便，如是種種常求其便，怨怒之心常不捨離，如上所說。若得其便，能害嬰兒；若不得便，至於十歲，種種求便猶殺不捨。如是不善，自纏其心，飢渴燒身，不能殺害，若得其便，則斷其命。若此小兒有強善業、或為善神之所擁護，不能殺害，彼鬼瞋心。從此命終，隨業流轉受生死苦，人身難得，猶如海龜值浮木孔。若生人中，宿業瞋習，怨結所縛，無緣之處悉如怨家，種種方便求他短闕。以餘業故，受如是報。
正法念處經卷第十六 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十七
元魏婆羅門瞿曇般若流支譯餓鬼品之二
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于迦摩餓鬼(迦摩兩盧波魏言欲色)，以何業故而生其中？彼以聞慧知：此眾生若男、若女、若黃門人，著種種衣而自嚴飾，服女人衣，行淫女法，若人慾發，與之交會，因此事故而得財物，施與凡人；非福田處，不凈心施。以是因緣，身壞命終生於欲色餓鬼之中。受鬼身已，種種嚴飾，隨意所念皆得從心，欲善則美，欲惡則丑。若其欲作愛不愛色，悉能為之。或作男子，顏容端正；或作女人，姿首美妙；或作畜生，相貌殊異。能作種種上妙莊嚴，能遍遊行一切方所。若得食飲，
【現代漢語翻譯】 現代漢語譯本：伺機上下排泄，像這樣總是尋找機會，怨恨憤怒之心始終無法捨棄，就像上面所說的那樣。如果找到機會，就能加害嬰兒；如果沒有機會，即使到了十歲，仍然想方設法尋找機會殺害而不放棄。像這樣不善的行為，纏繞著自己的心，如同飢渴焚燒身體，即使不能立刻殺害，一旦找到機會，就斷絕他的性命。如果這個小孩有強大的善業，或者有善神守護，不能被殺害，那個惡鬼就會充滿嗔恨心。從此命終，隨著業力流轉，承受生死之苦，得到人身非常困難，就像海龜遇到漂浮的木頭，而木頭上恰好有個孔一樣。如果轉生為人，因為前世的嗔恨習氣，被怨恨所束縛，在沒有因緣的地方也會被當作仇人，用各種方法尋找別人的缺點。因為剩餘的惡業，所以會受到這樣的報應。
現代漢語譯本：《正法念處經》卷第十七 元魏婆羅門瞿曇般若流支譯 餓鬼品之二
現代漢語譯本：『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞和智慧，觀察迦摩餓鬼（Kāma-rūpa-preta，迦摩兩盧波魏言欲色，指欲界和色界的餓鬼），因為什麼樣的業而生於其中呢？他通過聽聞和智慧知道：這些眾生，無論是男人、女人還是陰陽人，穿著各種各樣的衣服來裝飾自己，穿著女人的衣服，進行的行為，如果有人想要，就與他們交合，因此得到財物，施捨給普通人；在不是福田的地方，用不清凈的心施捨。因為這樣的因緣，身死命終后，就生於欲色餓鬼之中。得到餓鬼的身體后，可以進行各種各樣的裝飾，隨意所想都能如願以償，想要善良就變得美麗，想要醜陋就變得醜陋。如果想要，不喜愛某種顏色，都能做到。有時變成男子，容貌端正；有時變成女人，姿態美好；有時變成畜生，相貌奇異。能夠做出各種各樣上等的精妙裝飾，能夠遍及所有的地方。如果得到食物和飲料，』
【English Translation】 English version: Seeking opportunities to defecate and urinate, constantly seeking such opportunities, never abandoning the mind of resentment and anger, as described above. If they find an opportunity, they can harm the infant; if they do not find an opportunity, even until the age of ten, they still try to find opportunities to kill without giving up. Such unwholesome actions entangle their own minds, like hunger and thirst burning the body, even if they cannot kill immediately, once they find an opportunity, they will cut off its life. If this child has strong good karma, or is protected by benevolent deities, and cannot be killed, that evil spirit will be filled with hatred. From this life's end, following the flow of karma, they endure the suffering of birth and death, and obtaining a human body is extremely difficult, like a sea turtle encountering a floating piece of wood with a hole in it. If they are reborn as humans, due to the habit of anger from past lives, bound by resentment, they will be treated as enemies even in places where there is no cause for it, seeking others' shortcomings in various ways. Because of the remaining unwholesome karma, they will receive such retribution.
English version: The Sutra of the Establishment of Right Mindfulness, Volume 17 Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter Two on Hungry Ghosts
English version: 'Furthermore, a Bhikshu, knowing the retribution of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he observes the Kāma-rūpa-preta (Kāma-rūpa-preta, Kāma meaning desire, rūpa meaning form, referring to hungry ghosts in the desire and form realms), for what karma are they born into it? Through his wisdom of hearing, he knows: these beings, whether male, female, or hermaphrodite, adorn themselves with various clothes, wear women's clothes, engage in acts of , if someone desires , they engage in intercourse with them, and thereby obtain wealth, which they give to ordinary people; they give with impure minds in places that are not fields of merit. Because of such causes and conditions, after the destruction of their bodies and the end of their lives, they are born into the Kāma-rūpa-preta. Having obtained the body of a hungry ghost, they can perform various adornments, and whatever they think of can be fulfilled, if they want to be good, they become beautiful, if they want to be ugly, they become ugly. If they want to , and do not like a certain color, they can do it. Sometimes they transform into men, with handsome faces; sometimes they transform into women, with beautiful appearances; sometimes they transform into animals, with strange appearances. They can create all kinds of excellent and wonderful adornments, and can pervade all places with . If they obtain food and drink,'
能食無患，少行施故。能以微細之身盜入人家，以求飲食，世人說言：『毗舍阇鬼，盜我飲食。』或作人身，入他節會；或作鳥身，食人祭飯。其身細密，人不能見。此鬼如是隨意能現種種眾色，世人皆名如意夜叉。或作女身，與人交會，如是種種莊嚴誑人，行於人間。在鬼道中，乃至惡業不盡不壞不朽，故不得脫；業盡得脫。從此命終，隨業流轉受生死苦，人身難得，如海中龜值浮木孔。若生為人，墮伎兒中，著種種衣縱逸遊戲，以求活命，自以己妻，令他從事而求財物。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于海渚諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生前世之時，見有行人慾過曠野，病苦疲極，於是人所，多取其價，與直薄少。以惡貪故，巧辭欺誑曠野空乏遠行之人。以是因緣，生海渚中。是海渚中，無有樹林、陂池河水，其處甚熱，于彼冬日甚熱毒盛，欲比人間夏時之熱過逾十倍，唯以朝露而自活命。雖住海渚，不能得水，以惡業故，見海枯竭；設見樹林，皆悉熾燃大火焰起，望心斷絕，眾惡臻集無有安隱。飢渴燒身呻㘁悲惱，自心所誑，處處奔走悲聲叫絕，無救無護、無依無恃；皮發蓬亂，身體羸瘦，一切身脈皆悉粗現猶如羅網，所至之處皆悉空竭，
【現代漢語翻譯】 現代漢語譯本：能吃東西而沒有憂患，是因為前世少量佈施的緣故。能夠以極其微小的身體潛入別人家中，以求取飲食，世人便會說：『毗舍阇鬼（pisacha，食血肉的鬼），偷了我的飲食。』或者變成人的身體，進入別人的節慶聚會；或者變成鳥的身體，吃人們祭祀的飯食。他們的身體非常細小，人們無法看見。這種鬼可以隨意顯現各種各樣的顏色，世人都稱之為如意夜叉（yaksha，一種能帶來財富和保護的神）。或者變成女人的身體，與人交合，用各種各樣的裝飾來迷惑人，在人間行走。在鬼道之中，因為惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法脫離鬼道；只有業力消盡才能脫離。從此命終之後，隨著業力流轉，承受生死的痛苦，得到人身非常困難，就像海龜在茫茫大海中遇到漂浮的木頭，並且脖子恰好穿過木頭上的孔洞一樣。如果轉生為人，就會墮落到做歌舞伎的行列中，穿著各種各樣的華麗衣服，放縱地玩樂嬉戲，以此來求得生存，甚至把自己的妻子，讓別人去服侍，以此來獲取財物。這是因為還有剩餘的惡業，所以才會遭受這樣的果報。 「再者，比丘（bhiksu，佛教出家男子）通過了解業的果報，觀察餓鬼的世界。他們通過聽聞佛法所獲得的智慧，觀察到在海邊沙洲上的各種餓鬼，是因為什麼樣的惡業而生在那裡呢？他們通過聽聞佛法所獲得的智慧得知：這些眾生在前世的時候，看到有行人想要通過荒無人煙的曠野，因為生病而痛苦疲憊，於是就向這些人索取高價，卻只給予很少的食物。因為惡劣的貪婪，用巧妙的言辭欺騙那些在曠野中空乏無助的遠行之人。因為這樣的因緣，所以轉生到海邊的沙洲之中。這海邊的沙洲上，沒有樹林、池塘、河流，那裡非常炎熱，在冬日裡也酷熱難耐，其毒熱程度比人間夏日的熱還要超過十倍，只能依靠早晨的露水來維持生命。雖然住在海邊的沙洲上，卻無法得到水，因為惡業的緣故，看到大海枯竭；即使看到樹林，也全都燃燒著熊熊烈火，希望完全斷絕，各種惡事聚集在一起，沒有安寧。飢餓和乾渴焚燒著身體，痛苦地呻吟悲號，被自己的噁心所欺騙，到處奔走，發出絕望的悲鳴，沒有救助、沒有保護、沒有依靠、沒有憑藉；頭髮蓬亂，身體極度瘦弱，全身的血管都粗大顯露，就像羅網一樣，所到之處都變得空虛枯竭。
【English Translation】 English version: Being able to eat without suffering is due to having given alms sparingly in a past life. Being able to stealthily enter people's homes in an extremely minute form to seek food and drink, people say, 'A pisacha (flesh-eating demon) has stolen my food and drink.' Or they transform into human bodies and enter others' festive gatherings; or they transform into bird bodies and eat the sacrificial food offered by people. Their bodies are extremely subtle, and people cannot see them. These ghosts can manifest various colors at will, and people call them wish-fulfilling yakshas (a type of deity that brings wealth and protection). Or they transform into female bodies and engage in sexual intercourse with people, deceiving them with various adornments, walking among humans. In the realm of ghosts, they cannot escape because their evil karma has not been exhausted, destroyed, or decayed; only when their karma is exhausted can they escape. After dying from this life, they follow the flow of karma and endure the suffering of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a floating piece of wood in the vast ocean and managing to pass its neck through the hole in the wood. If they are reborn as humans, they will fall into the ranks of performing courtesans, wearing various gorgeous clothes, indulging in unrestrained play and amusement to make a living, even offering their own wives to others to serve them in order to obtain wealth. Because of remaining evil karma, they receive such retribution. Furthermore, bhikshus (Buddhist monks) understand the results of karma and observe the world of hungry ghosts. Through the wisdom gained from hearing the Dharma, they observe the various hungry ghosts on the seashores and sandbars, and ask what evil karma caused them to be born there. Through the wisdom gained from hearing the Dharma, they know that these beings, in their past lives, saw travelers wanting to cross desolate wildernesses, suffering from illness and exhaustion, and demanded high prices from them, giving them very little food in return. Because of their evil greed, they cleverly deceived those traveling far distances in the desolate wilderness. Because of this cause, they are reborn on the seashores and sandbars. On these seashores and sandbars, there are no forests, ponds, or rivers. The place is extremely hot, and even in winter, the heat is intense, exceeding the heat of summer in the human world by more than ten times. They can only sustain their lives with morning dew. Although they live on the seashores, they cannot obtain water. Because of their evil karma, they see the sea dry up; even if they see forests, they are all burning with raging flames. Their hope is completely cut off, and all kinds of evil gather together, with no peace. Hunger and thirst burn their bodies, and they groan and lament in sorrow, deceived by their own evil minds, running around everywhere, uttering cries of despair, with no help, no protection, no reliance, no support; their hair is disheveled, their bodies are extremely emaciated, and all the veins in their bodies are coarsely visible, like a net. Wherever they go, everything becomes empty and desolate.
無救無歸、無依無怙。惡業不盡不壞不朽，故使不死；業盡得脫。從此命終，隨業流轉受生死苦，人身難得，如海中龜值浮木孔。若生人中，生在海渚，或有一足、或復短足，睏乏漿水。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于閻羅執杖餓鬼，以何業故而生其中？彼以聞慧知：此眾生以慳嫉故，自壞其心，親近國王大臣豪貴，專行暴噁心無慈愍，不行正理，為諸賢善之所輕毀。如是惡人身壞命終，受閻羅王執杖鬼身，于鬼世界，為閻羅王趨走給使。若有眾生造諸惡業，時閻羅王即令此鬼錄其精神。此鬼身色醜惡可畏，手執刀杖，頭髮蓬亂倒發覆身，長唇下垂、耽耳大腹，高聲大叫以怖諸鬼，手執利刀擬諸罪人，反執其手以繩縛之，將詣王所，白大王言：『我於人中攝此罪人來至於此，大王！此人前世行不善業，身業不善、口業不善、意業不善，愿王呵責。』
「時閻羅王即說偈頌，而呵責言：
「『汝是人中愚癡輩， 種種惡業自莊嚴， 汝本何不修善行？ 如至寶渚空歸還。 善業因緣得樂果， 樂果因緣生善心， 一切諸法隨心轉， 流轉生死常不斷。 一切諸行悉無常， 猶如水泡不堅固， 若能如是修正法， 是人未來
【現代漢語翻譯】 現代漢語譯本： 無救助、無歸宿、無依靠、無庇護。惡業不會消失、不會損壞、不會腐朽，因此使人無法擺脫生死；只有業力消盡才能解脫。從此命終之後，隨著業力流轉，承受生死之苦。人身難以獲得，就像海龜在茫茫大海中遇到浮木上的孔洞一樣困難。即使轉生為人，也可能出生在海邊荒地，或者天生殘疾，缺少食物和水。因為過去所造的惡業，所以要承受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞佛法所獲得的智慧，觀察到閻羅王的執杖餓鬼，思考他們是因為什麼惡業而生於其中？他通過聽聞佛法所獲得的智慧得知：這些眾生因為慳吝和嫉妒，自己敗壞了自己的心，親近國王、大臣和豪門貴族，專門做殘暴邪惡的事情，心中沒有慈悲憐憫，不遵循正理，被賢良善良的人所輕視和譭謗。這樣的惡人在身死命終之後，就會承受閻羅王執杖鬼的身軀，在餓鬼世界裡，為閻羅王奔走效力。如果有眾生造作各種惡業，閻羅王就會命令這些鬼去拘捕他們的靈魂。這些鬼的身形醜陋可怕，手持刀杖，頭髮蓬亂，倒豎著覆蓋身體，嘴唇很長向下垂，耳朵很大，肚子也很大，高聲大叫來恐嚇其他的鬼，手持鋒利的刀對著罪人，反過來抓住他們的手用繩子捆綁，將他們帶到閻羅王那裡，稟告閻羅王說：『我在人間抓捕了這個罪人來到這裡，大王！這個人前世做了很多不善的惡業，身業不善、口業不善、意業不善，希望大王您能責罰他。』
『這時，閻羅王就會用偈頌來呵斥他們：
『你們這些愚蠢的人啊，用各種惡業來裝飾自己，為什麼生前不修善行呢？就像到了充滿寶藏的島嶼卻空手而歸一樣。善業是獲得快樂果報的原因，快樂的果報是產生善良之心的原因，一切諸法都隨著心念而轉變，在生死輪迴中不斷流轉。一切諸行都是無常的，就像水泡一樣不堅固，如果能夠這樣修正法，這樣的人未來……』
【English Translation】 English version: Without rescue, without refuge, without reliance, without protection. Evil karma does not disappear, does not decay, does not perish, thus causing one to be unable to escape birth and death; only when karma is exhausted can one be liberated. After death, one transmigrates according to one's karma, enduring the suffering of birth and death. Obtaining a human body is as difficult as a sea turtle encountering a hole in a floating log in the vast ocean. Even if reborn as a human, one may be born in a desolate coastal area, or be born with disabilities, lacking food and water. Because of the evil karma created in the past, one must endure such retribution.
『Furthermore, a Bhikshu (Buddhist monk) understands the retribution of karma and observes the realm of hungry ghosts. Through the wisdom gained from hearing the Dharma (Buddhist teachings), he observes the Yama (King of the Underworld)'s staff-wielding hungry ghosts, contemplating what evil karma caused them to be born there. Through the wisdom gained from hearing the Dharma, he knows that these beings, due to stinginess and jealousy, ruined their own minds, associating with kings, ministers, and wealthy nobles, specializing in cruel and evil deeds, having no compassion in their hearts, not following righteous principles, and being despised and slandered by the virtuous and good. Such evil people, after death, will receive the body of a staff-wielding ghost of Yama, serving Yama in the realm of hungry ghosts. If there are beings who commit various evil deeds, Yama will order these ghosts to capture their spirits. These ghosts are ugly and terrifying in appearance, holding knives and staffs, with disheveled hair, inverted and covering their bodies, long lips hanging down, large ears, and large bellies, shouting loudly to frighten other ghosts, holding sharp knives against the sinners, grabbing their hands and binding them with ropes, bringing them to Yama, and reporting to Yama: 『I have captured this sinner from the human realm and brought him here, Great King! This person committed many unwholesome evil deeds in their past life, unwholesome bodily actions, unwholesome verbal actions, unwholesome mental actions, I hope that you, Great King, will punish him.』
『At this time, Yama will speak verses to rebuke them:
『You foolish beings in the human realm, adorning yourselves with various evil deeds, why did you not cultivate good deeds when you were alive? It is like going to an island full of treasures but returning empty-handed. Good karma is the cause of obtaining joyful results, joyful results are the cause of generating good thoughts, all dharmas (phenomena) change according to the mind, transmigrating in the cycle of birth and death continuously. All actions are impermanent, like bubbles in the water, not firm. If one can cultivate the right Dharma in this way, such a person in the future…』
得勝報。 若有人能常修善， 舍離一切諸惡業， 是人則不至我所， 乘階上生受天報。 若人愚癡無覺悟， 愛樂惡業至我所， 能捨惡業諸不善， 是人則行第一道。 若見世間諸業果， 亦見天上種種樂， 如是猶起放逸心， 是人不名自愛身。 為利誰故造惡業， 放恣一切身口意？ 如是人等行各異， 汝今業對至我所。 汝為眾惡所誑惑， 畢定行於險惡道， 若人愛樂造惡業， 未來人身甚難得。 若人遠離眾惡業， 喜行善法心愛樂， 此人現世常安樂， 必得涅槃解脫果。 若有眾生習善行， 於世間中最殊勝； 若人習學不善業， 一切世間最大惡。 若有智慧行善人， 能離初中后惡法； 若有造習眾惡業， 則入地獄受苦報。 能以善法調諸根， 則獲世間凈勝法， 是人身壞命終時， 上生天宮受快樂。 業繫縛汝甚堅牢， 閻羅使者之所持， 送至恐怖諸惡道， 閻羅世界大苦處。 汝於前世作眾惡， 此業今當還自受， 自作自受不為他， 若他所作非己報。』
「如是閻羅王呵責罪人已，使者將出，以此罪人自作惡業、自業所
【現代漢語翻譯】 現代漢語譯本 得勝報 如果有人能夠經常修行善事，捨棄一切的惡業， 這樣的人就不會到我這裡來，而是登上階梯上升，承受天界的福報。 如果有人愚癡沒有覺悟，喜愛作惡來到我這裡， 能夠捨棄惡業和各種不善的行為，這樣的人就是在行走第一正道。 如果看見世間各種業報的結果，也看見天上種種的快樂， 像這樣仍然生起放逸之心，這個人不能稱作是愛惜自己。 爲了誰的利益而造作惡業，放縱一切身口意的行為？ 像這樣的人等行為各不相同，你現在因為業報的緣故來到我這裡。 你被各種惡事所迷惑，必定行走在危險惡劣的道路上， 如果有人喜愛造作惡業，未來想要得到人身就非常困難了。 如果有人遠離各種惡業，喜歡奉行善法，內心愛樂， 這個人現世常常安樂，必定得到涅槃（Nirvana）解脫的果報。 如果有眾生習慣於行善，在世間最為殊勝； 如果有人習慣於學習不善的惡業，在一切世間是最大的惡事。 如果有智慧修行善事的人，能夠遠離最初、中間和最後的惡法； 如果有人造作和學習各種惡業，就會進入地獄承受痛苦的果報。 能夠用善法調伏各種感官，就能獲得世間清凈殊勝的法， 這樣的人在身壞命終的時候，就能上升到天宮享受快樂。 業力緊緊地束縛著你，被閻羅（Yama）的使者所拘捕， 送往恐怖的各種惡道，閻羅（Yama）世界極大的痛苦之處。 你在前世造作了各種惡業，這些業報現在應當自己承受， 自己作的自己承受，不會由他人來承受，如果他人所作的，不會成為自己的果報。
像這樣閻羅王（Yama）呵責罪人之後，使者將他帶出去，因為這個罪人自己造作惡業，被自己的業力所牽引。
【English Translation】 English version Retribution of Victory If someone can constantly cultivate goodness, abandoning all evil deeds, Such a person will not come to me, but will ascend the stairs and receive heavenly rewards. If someone is foolish and without awakening, loving evil and coming to me, Able to abandon evil deeds and all unwholesome actions, such a person is walking the foremost path. If you see the results of various karmas in the world, and also see the various joys in the heavens, If you still give rise to a mind of negligence like this, this person cannot be called one who cherishes themselves. For whose benefit do you create evil karma, indulging in all actions of body, speech, and mind? People like this have different behaviors; now you have come to me because of your karma. You are deluded by various evils, and you are destined to walk on a dangerous and evil path, If someone loves to create evil karma, it will be very difficult to obtain a human body in the future. If someone stays away from various evil deeds, delights in practicing good deeds, and loves them in their heart, This person will always be happy in this life and will surely attain the fruit of Nirvana (Nirvana) and liberation. If there are sentient beings who are accustomed to practicing good deeds, they are the most excellent in the world; If someone is accustomed to learning unwholesome and evil deeds, it is the greatest evil in all the world. If there is a wise person who practices good deeds, they can stay away from the evil dharmas of the beginning, middle, and end; If someone creates and learns various evil karmas, they will enter hell and suffer painful retribution. Able to subdue the various senses with good dharmas, then one will obtain the pure and excellent dharma of the world, When this person's body breaks down and their life ends, they will ascend to the heavenly palace and enjoy happiness. Karma binds you very firmly, and you are held by the messengers of Yama (Yama), Sent to the terrifying evil paths, the place of great suffering in the world of Yama (Yama). You created various evil deeds in your previous lives; you should now receive this karma yourself, You do it yourself and you receive it yourself, not for others; if others do it, it will not be your retribution.
After Yama (Yama) rebuked the sinner in this way, the messenger took him out, because this sinner created evil karma himself, and was led by his own karma.
誑，將受果報種種苦惱。楚毒治之，飢渴所逼，但食風氣，惡業不盡，故使不死；從此得脫，隨業流轉受生死苦。若處人中，生在邊戍，幽山險谷、深河峻岸危怖之處，有自在者行於此路，令其引導。以餘業故，受斯罪報。
「複次，行者內觀於法，云何比丘觀於五地？彼以聞慧，明眼觀察十種色入。何等為十？一者眼入；二者色入；三者耳入；四者聲入；五者鼻入；六者香入；七者舌入；八者味入；九者身入；十者觸入。云何比丘眼緣色相？比丘觀眼緣色而生於識，三法和合而生於觸，觸共受、想、思、識者。觸相觸者，覺相受者，知相想者，如長短、愛不愛、現見相對等思者，識知一緣，而各各相(思有三分或色非色)、各各自體，如十大地法。何等為十？一者受；二者想；三者思；四者觸；五者作意；六者欲；七者解脫；八者念；九者三昧；十者慧。一緣而各各相識等十，一法亦如是，猶如日光一起，眾光自體各各別異。如識自體異，乃至思亦如是。彼比丘如實知色入，觀眼空無所有、無堅無實。比丘如是如實知道，離於邪見，正見心喜，眼離癡垢，實見其眼但是肉段，癡無所知但是淚竅。如實知已，離於欲心，觀眼無常；知無常已，但是肉團住在孔穴——如實知眼——筋脈纏縛，當知眾緣和合而有眼入
【現代漢語翻譯】 現代漢語譯本：欺騙他人，將承受各種痛苦的果報。遭受鞭打等酷刑的懲罰，被飢餓和乾渴所逼迫，只能以風為食。因為惡業沒有消盡，所以求生不得，求死不能；從此脫離后，隨著業力流轉，繼續承受生死的痛苦。如果轉生到人間，就會出生在邊境地區，偏僻的山谷，險峻的河岸，令人恐懼的地方。如果有自由自在的人行走在這條路上，就讓他們來引導你。因為還有剩餘的罪業，所以要承受這樣的罪報。
『再者，修行者向內觀察法，比丘如何觀察五地？他通過聽聞佛法所獲得的智慧，用明亮的眼睛觀察十種色入（dasa rūpāyatanāni）。哪十種呢？一是眼入（cakkhāyatana）；二是色入（rūpāyatana）；三是耳入（sotāyatana）；四是聲入（saddāyatana）；五是鼻入（ghānāyatana）；六是香入（gandhāyatana）；七是舌入（jivhāyatana）；八是味入（rasāyatana）；九是身入（kāyāyatana）；十是觸入（photthabbāyatana）。比丘如何以眼為緣而觀察色相呢？比丘觀察到，以眼為緣，以色為條件，而生起識（viññāna），這三種法和合而生起觸（phassa），觸與受（vedanā）、想（saññā）、思（cetanā）、識（viññāna）共同作用。觸的作用是接觸，受的作用是感受，想的作用是認知，思的作用是如長短、愛與不愛、現見相對等，識的作用是認知一個對象，而它們各自有各自的相（思有三分或色非色），各自有各自的自體，就像十大地法（mahābhūta）。哪十種呢？一是受；二是想；三是思；四是觸；五是作意（manasikāra）；六是欲（chanda）；七是解脫（adhimokkha）；八是念（sati）；九是三昧（samādhi）；十是慧（paññā）。一個對象，而各自有各自的相，識等十法，一個法也是這樣，就像陽光一起出現，眾多光芒的自體各自不同。就像識的自體不同，乃至思也是這樣。那位比丘如實地知曉色入，觀察眼是空無所有，沒有堅固，沒有實在的。比丘像這樣如實地知道，遠離邪見，生起正見，內心歡喜，眼睛遠離愚癡的污垢，真實地看到眼睛只不過是一段肉，愚癡無知，只不過是淚水的孔竅。如實地知曉后，遠離貪慾之心，觀察眼睛是無常的；知道是無常后，只不過是肉團住在孔穴里——如實地知曉眼睛——筋脈纏繞束縛，應當知道是眾多因緣和合而有眼入的。'
【English Translation】 English version: Deceiving others will result in various kinds of suffering. They will be punished with cruel tortures, afflicted by hunger and thirst, and forced to subsist on air. Because their evil karma is not exhausted, they cannot die; after escaping from this, they will continue to transmigrate according to their karma, enduring the suffering of birth and death. If they are reborn among humans, they will be born in border regions, remote valleys, dangerous riverbanks, and frightening places. If those who are free travel this path, let them guide you. Because of remaining karma, they will suffer such retribution.
『Furthermore, how does a practitioner internally contemplate the Dharma, and how does a Bhikkhu contemplate the five grounds? Through the wisdom gained from hearing the Dharma, he observes the ten sense bases of form (dasa rūpāyatanāni) with clear eyes. What are the ten? First, the eye base (cakkhāyatana); second, the form base (rūpāyatana); third, the ear base (sotāyatana); fourth, the sound base (saddāyatana); fifth, the nose base (ghānāyatana); sixth, the smell base (gandhāyatana); seventh, the tongue base (jivhāyatana); eighth, the taste base (rasāyatana); ninth, the body base (kāyāyatana); and tenth, the touch base (photthabbāyatana). How does a Bhikkhu contemplate form in relation to the eye? The Bhikkhu observes that with the eye as condition and form as object, consciousness (viññāna) arises. The combination of these three gives rise to contact (phassa). Contact acts together with feeling (vedanā), perception (saññā), thought (cetanā), and consciousness (viññāna). The function of contact is to touch, the function of feeling is to experience, the function of perception is to recognize, the function of thought is to consider such as long and short, like and dislike, present and relative views, etc., and the function of consciousness is to cognize an object. Each has its own characteristic (thought has three aspects, or form and non-form), and each has its own essence, like the ten great elements (mahābhūta). What are the ten? They are feeling, perception, thought, contact, attention (manasikāra), desire (chanda), liberation (adhimokkha), mindfulness (sati), concentration (samādhi), and wisdom (paññā). One object, and each has its own characteristic, the ten dharmas such as consciousness are like this, just as when the sunlight arises, the essence of the many lights are each different. Just as the essence of consciousness is different, so too is thought. That Bhikkhu truly knows the form base, observing that the eye is empty, without substance, without reality. The Bhikkhu, knowing this truly, departs from wrong views, gives rise to right views, and rejoices in his heart. The eye is free from the defilement of delusion, and he truly sees that the eye is just a piece of flesh, ignorant and unknowing, just a hole for tears. Having truly known this, he departs from the mind of desire, observing that the eye is impermanent; knowing that it is impermanent, it is just a lump of flesh residing in a hole—truly knowing the eye—bound by tendons and veins, one should know that the eye base exists due to the combination of many conditions.』
。如是眼者，無有見者，無我無知，乃至苦亦如是。觀眼入已，得離欲意。
「是比丘如實觀察眼入已，分別觀色：如是色者，愛以不愛皆悉無記，以分別生。何法可見？何者為凈？何者是常？何者可貪？比丘如是思惟觀察，如實知色非有非樂。如是思惟觀察：色相無堅無實，以分別生愛不愛等，非實有耶！一切眾生於愛不愛虛妄貪著，如此色者，非有自體、非常非有、非真非樂、非不壞法、非堅非我，以貪慾瞋癡自覆心故生愛不愛，非色有愛、有不愛耶！以憶念生故。比丘如是觀於色入，見名色已，不貪不染、不迷不取，知色無堅。彼比丘如是觀眼、觀色入已，不著眼識，得離欲穢。眼識非我，我非眼識，觸、受、想、思亦復如是(觀眼色第五地於十三不相開)。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀啖小兒諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生惡術咒龍，為除災雹，誑惑病人；咒術夜叉，取人財物或復殺羊。如是之人，身壞命終墮活地獄受無量苦，從地獄出，生婆羅婆叉餓鬼之中(婆羅婆叉魏云食小兒)。復有眾生，殺生余報，生在人中為此餓鬼，偷而食之，或至產婦所住之處取彼嬰兒——或匍匐時、或始行時，如是餓鬼偷諸小兒，次第食之。若得其便，即能斷命；若無
【現代漢語翻譯】 現代漢語譯本：如果這樣觀察眼，就沒有能見者，沒有『我』，沒有知覺，乃至苦也是如此。觀察眼入之後，就能脫離貪慾。
這位比丘如實地觀察眼入之後，分別觀察色：這樣的色，無論是可愛還是不可愛，都是沒有記別的，是由分別產生的。什麼法是可見的？什麼是清凈的？什麼是常的？什麼是可以貪戀的？比丘這樣思維觀察，如實地知道色不是真實的，也不是快樂的。這樣思維觀察：色相沒有堅固，沒有實在，是由分別產生可愛或不可愛等，不是真實存在的！一切眾生對於可愛或不可愛虛妄地貪著，這樣的色，沒有自體、不是常、不是真實的、不是快樂的、不是不壞的法、不是堅固的、不是『我』，因為貪慾、嗔恚、愚癡遮蔽了自己的心，所以產生可愛或不可愛，不是色本身有可愛或不可愛！這是由憶念產生的。比丘這樣觀察色入，見到名色之後，不貪戀、不染著、不迷惑、不執取，知道色沒有堅固。這位比丘這樣觀察眼、觀察色入之後，不執著眼識，就能脫離貪慾的污穢。眼識不是『我』，『我』不是眼識，觸、受、想、思也是如此（觀察眼色第五地於十三不相開）。
再次，比丘知道業的果報，觀察餓鬼世間。他以聽聞的智慧，觀察吞食小孩的各種餓鬼等，因為什麼業而生在其中？他以聽聞的智慧知道：這些眾生使用惡毒的法術詛咒龍，爲了消除災害冰雹，欺騙迷惑病人；用咒術役使夜叉，奪取人的財物或者殺羊。這樣的人，身壞命終后墮入活地獄遭受無量的痛苦，從地獄出來后，生在婆羅婆叉（婆羅婆叉，魏譯為食小兒）餓鬼之中。還有的眾生，因為殺生的剩餘果報，生在人中成為這種餓鬼，偷吃小孩，或者到產婦居住的地方偷取嬰兒——或者偷取正在爬行的、或者剛剛開始行走的嬰兒，這樣的餓鬼偷盜各種小孩，依次吃掉他們。如果得到機會，就能斷送他們的性命；如果沒有機會
【English Translation】 English version: Thus, in the case of the eye, there is no seer, no self, no knower, and so it is with suffering. Having contemplated the eye-entry, one attains detachment.
That Bhikshu (monk) having truly observed the eye-entry, then separately contemplates form: such form, whether liked or disliked, is without indication, arising from discrimination. What dharma (teaching, law) is visible? What is pure? What is permanent? What is desirable? The Bhikshu, thus contemplating and observing, truly knows that form is neither real nor pleasurable. Thus contemplating and observing: the characteristic of form is neither firm nor substantial, arising from discrimination of like and dislike, and is not truly existent! All beings falsely cling to like and dislike; such form has no self-nature, is not permanent, is not real, is not pleasurable, is not an imperishable dharma, is not firm, is not 'I', because greed, hatred, and delusion cover their minds, thus giving rise to like and dislike, not that form itself has like or dislike! It arises from recollection. The Bhikshu, thus contemplating the form-entry, having seen name and form, does not crave, does not become attached, is not deluded, does not grasp, knowing that form is not firm. That Bhikshu, thus contemplating the eye and the form-entry, does not cling to eye-consciousness, and attains detachment from defilements. Eye-consciousness is not 'I', 'I' am not eye-consciousness, and so it is with contact, sensation, thought, and consideration (contemplating the eye and form in the fifth stage, not opening up in the thirteen).
Furthermore, the Bhikshu knows the retribution of karma, observing the realm of hungry ghosts. He, with the wisdom of hearing, observes the various hungry ghosts who devour children, etc., and by what karma they are born therein? He, with the wisdom of hearing, knows: these beings use evil spells to curse dragons, to eliminate disasters of hail, deceiving and bewildering the sick; using spells to command Yakshas (a type of nature spirit), seizing people's wealth or killing sheep. Such people, after their bodies break and their lives end, fall into the living hell, enduring immeasurable suffering, and after emerging from hell, are born among the Pāṇa-bhaksha (Pāṇa-bhaksha, translated by Wei as 'child-eating') hungry ghosts. Furthermore, some beings, due to the remaining retribution of killing, are born among humans as these hungry ghosts, stealing and eating children, or going to the places where women who have just given birth reside to steal infants—either those who are crawling or those who have just begun to walk, such hungry ghosts steal various children, eating them one after another. If they get the chance, they can end their lives; if they do not have the chance
殺業，莫能為害。
「伽他頌曰：
「『惡業繫縛受惡果， 若行善業受樂報， 業繩長堅繫縛人， 縛諸眾生不得脫。 不得安隱涅槃城， 長流三有受眾苦， 能以智刀斬斯業， 必得解脫諸熱惱。 以斷業繩無繫縛， 得至無為寂靜處， 如魚入網為人牽， 愛縛眾生死亦爾。 如人毒箭中野鹿， 其鹿狂怖走東西， 毒藥既行不能脫， 愛縛眾生亦如是。 常隨眾生不放舍， 觀愛如毒應遠離， 愚癡凡夫為愛燒， 猶如大火焚乾薪。 是愛初染難覺知， 得報如火自燒滅， 若欲常樂心安隱， 應舍愛結離諸著。 如魚吞鉤命不久， 愛結縛人亦如是， 縛諸眾生詣惡道， 墮于餓鬼飢渴逼。 餓鬼世界諸苦惱， 處處逃遁而奔走， 地獄趣中受苦者， 皆由愛結因緣故。 若諸貧窮困病人， 求索朝餐自存濟， 皆由愛結因緣故， 受斯苦報聖所說。』
「如是具觀一切貪嫉因緣果報，于生死中得生厭離，棄捨諸欲。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食人精氣諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生於前世時，巧辭誑人詐言親友：『
【現代漢語翻譯】 現代漢語譯本：殺生的惡業，不能造成真正的傷害。
『伽他（Gatha，偈頌）說：
『惡業束縛必受惡果，若行善業必受樂報， 業的繩索長久堅固束縛人，束縛所有眾生使他們不得解脫。 不得安穩到達涅槃（Nirvana，寂滅）之城，長久在三有（Three Realms of Existence，欲界、色界、無色界）中承受各種痛苦， 能用智慧之刀斬斷這業的束縛，必定能夠解脫各種熱惱。 斷絕業的繩索就沒有了束縛，就能到達無為寂靜的境地， 如同魚兒入網被人牽引，愛慾束縛眾生死也是這樣。 如同人被毒箭射中，野鹿狂亂驚恐地四處奔走， 毒藥發作后無法逃脫，愛慾束縛眾生也是這樣。 愛慾常常跟隨眾生不肯放舍，觀察愛慾如同毒藥應當遠離， 愚癡的凡夫被愛慾焚燒，猶如大火焚燒乾燥的柴薪。 愛慾最初染著時難以察覺，得到報應時如火焚身自取滅亡， 如果想要常常快樂內心安穩，應當捨棄愛慾的束縛，遠離各種執著。 如同魚兒吞下魚鉤性命不久長，愛慾的束縛人也是這樣， 束縛所有眾生前往惡道，墮入餓鬼道中遭受飢渴的逼迫。 餓鬼世界充滿各種痛苦煩惱，到處逃遁而奔走， 地獄道中受苦的人們，都是由於愛慾的束縛的緣故。 那些貧窮困苦的病人，爲了尋求早餐而勉強生存， 都是由於愛慾的束縛的緣故，承受這種痛苦的報應，這是聖者所說的。』
像這樣全面觀察一切貪婪嫉妒的因緣果報，對於生死輪迴產生厭惡和遠離之心，拋棄各種慾望。
再者，比丘瞭解業的果報，觀察餓鬼世間。他通過聽聞和智慧，觀察那些吞食人精氣的各種餓鬼，因為什麼樣的業而生於其中？他通過聽聞和智慧知道：這些眾生在前世的時候，用巧妙的言辭欺騙他人，假裝是親友：
【English Translation】 English version: The karma of killing cannot cause real harm.
『The Gatha (verse) says:
『Evil deeds bind and bring evil consequences, if good deeds are done, joyful rewards are received, The rope of karma is long and strong, binding people, binding all beings so they cannot escape. They cannot peacefully reach the city of Nirvana (extinction), they endure various sufferings in the Three Realms of Existence (desire realm, form realm, formless realm) for a long time, If one can cut this karmic bond with the sword of wisdom, one will surely be liberated from all torments. By severing the rope of karma, there is no bondage, and one can reach the state of non-action and tranquility, Just as a fish enters a net and is pulled by people, beings bound by love and desire die in the same way. Like a deer in the wilderness struck by a poisoned arrow, the deer runs wildly in fear, Once the poison takes effect, it cannot escape, beings bound by love and desire are also like this. Love and desire constantly follow beings and do not let go, observe love and desire as poison and stay away from them, Foolish ordinary people are burned by love and desire, just like a great fire burning dry firewood. Love and desire are difficult to detect when they first arise, when retribution comes, it is like a fire consuming itself, If you want constant happiness and inner peace, you should abandon the bonds of love and desire and stay away from all attachments. Just as a fish that swallows a hook does not live long, the bonds of love and desire are the same for people, Binding all beings and leading them to evil paths, falling into the realm of hungry ghosts and suffering from hunger and thirst. The world of hungry ghosts is full of various sufferings and afflictions, fleeing and running everywhere, Those who suffer in the hell realms are all due to the bonds of love and desire. Those poor and sick people who seek breakfast to barely survive, Are all due to the bonds of love and desire, enduring this painful retribution, as the sages have said.』
In this way, by fully observing the causes, conditions, and consequences of all greed and jealousy, one develops a sense of disgust and detachment from the cycle of birth and death, and abandons all desires.
Furthermore, the Bhiksu (monk) understands the retribution of karma and observes the world of hungry ghosts. Through hearing and wisdom, he observes those various hungry ghosts who devour the essence of humans, and what karma caused them to be born there? Through hearing and wisdom, he knows: these beings in their previous lives deceived others with clever words, pretending to be relatives and friends:
我為汝護。』其人聞已，策心勇力。是時彼人令他入敵欲喪其命，舍之而去，竟不救護，欲于王所取其財物，時被誑者沒陣而死。彼人以是不善因緣，身壞命終墮于食人精氣餓鬼之中，受大飢渴，自燒其身，刀斫其體皮肉斷壞，從空雨刀，遍走四方無逃避處。若見有人行惡無信，不奉三寶，即得彼便，入其身中食啖精氣，以自濟命。求之甚難，困不能得，或至十年或二十年乃得一便，常困飢渴。自作惡業，還自受之，惡業不盡，故使不死，乃至惡業不盡不失不朽，故不得脫；業盡得脫。從此命終，生於人中，常守天祀，貧窮困厄不得自在，食啖殘祀。以餘業故，依他自活。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見有餓鬼名梵羅剎，以何業故而生其中？彼以聞慧知：此眾生前世之時，殺害生命以為大會，謂其希有；販賣飯食，賤取貴賣，貪嫉破壞。如是眾生身壞命終墮餓鬼中，名婆羅門羅剎餓鬼，為飢渴火焚燒其身，馳奔疾走，現視人像，殺害眾生，或住空巷衢道四交路首，以求人便。諸婆羅門殺生設會，多生其中。或自藏身以殺害人，或入人身中以斷人命。咒術人言：『鬼神著人。』入人身已，令人心亂，狂惑無知。如是惡業，常作眾惡，飢渴燒身受大苦惱，住餓鬼界。乃至惡業不盡不壞不朽，故
【現代漢語翻譯】 現代漢語譯本： 『我保護你。』那人聽了之後，鼓起勇氣。當時，那人讓其他人進入敵陣，想要讓他喪命，然後捨棄他離去，最終沒有救護，想要在國王那裡獲取財物，當時被欺騙的人在陣中戰死。那人因為這個不善的因緣，身死命終之後墮入食人精氣的餓鬼之中，遭受巨大的飢渴，自身被焚燒，刀砍身體，皮肉斷裂毀壞，從空中降下刀雨，四處奔走沒有逃避之處。如果見到有人作惡沒有信仰，不信奉三寶（佛、法、僧），就得到機會，進入他們的身體中，吞食他們的精氣，用來維持生命。這樣的機會非常難得，困苦而不能得到，或者十年或者二十年才能得到一次機會，常常困於飢渴之中。自己造作惡業，還要自己承受，惡業沒有窮盡，所以不能死去，乃至惡業沒有窮盡、沒有消失、沒有腐朽，所以不能脫離；業力窮盡才能脫離。從此命終，轉生到人間，常常守護天神祭祀，貧窮困厄不得自在，吃剩下的祭祀食物。因為剩餘的業力，依靠他人才能活下去。
『再者，比丘知道業的果報，觀察餓鬼的世界。他通過聽聞的智慧，見到有餓鬼名叫梵羅剎（Brahma Rakshasa，一種餓鬼），因為什麼業而生於其中呢？他通過聽聞的智慧知道：這個眾生前世的時候，殺害生命來舉辦大會，認為這很稀奇；販賣飯食，低價買入高價賣出，貪婪嫉妒進行破壞。這樣的眾生身死命終之後墮入餓鬼之中，名叫婆羅門羅剎餓鬼（Brahmana Rakshasa，一種餓鬼），被飢渴的火焰焚燒身體，飛奔疾走，顯現人的形象，殺害眾生，或者住在空曠的巷子、道路、四通八達的路口，來尋找機會。那些婆羅門殺生設宴，大多會生於其中。或者隱藏自身來殺害人，或者進入人的身體中來斷絕人的性命。咒術之人說：『鬼神附身。』進入人的身體之後，使人心神錯亂，瘋狂迷惑沒有知覺。』像這樣作惡業，常常做各種惡事，飢渴焚燒身體，遭受巨大的苦惱，住在餓鬼界。乃至惡業沒有窮盡、沒有毀壞、沒有腐朽，所以...
【English Translation】 English version: 'I will protect you.' Upon hearing this, that person mustered courage and strength. At that time, that person sent others into the enemy lines, intending for them to lose their lives, then abandoned them without providing aid, seeking to obtain wealth from the king. The deceived person died in battle. Due to this unwholesome karma, that person, upon the destruction of their body and the end of their life, fell into the realm of flesh-eating hungry ghosts, enduring great hunger and thirst, their body burning, their flesh torn apart by knives, a rain of knives falling from the sky, running in all directions with no escape. If they see someone acting wickedly, without faith, not revering the Three Jewels (Buddha, Dharma, Sangha), they seize the opportunity to enter their body, devouring their essence to sustain their own life. Such opportunities are very rare, difficult to obtain, perhaps only once in ten or twenty years, constantly tormented by hunger and thirst. Having created evil karma, they must bear the consequences themselves. Because the evil karma is not exhausted, they cannot die; until the evil karma is not exhausted, not lost, not decayed, they cannot be liberated; liberation comes only with the exhaustion of karma. After death from that state, they are reborn among humans, constantly guarding the sacrifices to the gods, impoverished and constrained, eating the remnants of the sacrifices. Due to remaining karma, they live by relying on others.
'Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes the world of hungry ghosts. Through the wisdom of hearing, he sees hungry ghosts called Brahma Rakshasa (a type of hungry ghost), and asks what karma caused them to be born there. Through the wisdom of hearing, he knows: In a past life, this being killed living beings to hold feasts, considering it rare and wonderful; they sold food, buying cheap and selling dear, with greed, jealousy, and destruction. Such beings, upon the destruction of their body and the end of their life, fall into the realm of hungry ghosts, called Brahmana Rakshasa (a type of hungry ghost), their bodies burned by the fire of hunger and thirst, running swiftly, appearing in human form, killing living beings, or dwelling in empty alleys, roads, and crossroads, seeking opportunities. Those Brahmins who kill living beings to hold feasts are mostly born there. They either hide themselves to kill people, or enter people's bodies to end their lives. Sorcerers say: 'A ghost has possessed someone.' Having entered a person's body, they cause the person's mind to be confused, mad, and ignorant. Having created such evil karma, constantly doing all kinds of evil deeds, their bodies burned by hunger and thirst, they endure great suffering, dwelling in the realm of hungry ghosts. Until the evil karma is not exhausted, not destroyed, not decayed, therefore...
不得脫；業盡命終，餘業因緣，生在人中，常食人肉或飲人血。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀火爐中食諸餓鬼等，以何業故生於彼處？彼以聞慧知：此眾生遠離善友，貪嫉覆心，喜啖僧食。如是之人，身壞命終墮于地獄受無量苦。從地獄出，生於君茶餓鬼之中(君茶魏云火爐)。既生之後，飢渴燒身如火焚林，周遍奔走而求飲食。自業所誑，于天寺中被燒殘食，合火而啖。心常憶念火爐殘食，飢渴燒身，二火俱起，呻吟㘁叫。作諸惡業，決定成熟，乃至惡業不盡，猶不得脫；業盡得脫，餘業因緣生於人中，貧窮多病，隨其行處常為火燒，野火所焚。以餘業因緣，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧觀：多行嫉妒，習於遍業，究竟成業，墮餓鬼道，生於不凈巷陌之中。以何業行，生於彼處？彼以聞慧見：此眾生慳嫉覆心，以不凈食與諸梵行清凈之人。以是因緣，身壞命終，生於不凈啰他餓鬼之中(啰他魏言巷陌)。若於晝日，人不能見；若人夜行，則多見之。若城邑聚落眾聚之處，若住曠野行軍廁屏穢惡之處，蟲蛆滿中，臭處不凈；若人見者，惡不欲視，歐吐捨去。而是餓鬼生在其中，由前世時以不凈食持與眾僧，以是因緣生不凈處受
【現代漢語翻譯】 現代漢語譯本 不得脫離（餓鬼道）；當（導致墮入餓鬼道的）業力耗盡、壽命終結后，由於剩餘的業力因緣，（此餓鬼）轉生到人間，常常吃人肉或喝人血。因為剩餘的惡業，承受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞而獲得的智慧，觀察到在火爐中食用食物的各種餓鬼等，因為什麼樣的業力而生於那種地方？他通過聽聞而獲得的智慧知道：這些眾生遠離善友，被貪婪和嫉妒矇蔽內心，喜歡吃僧眾的食物。這樣的人，身死命終后墮入地獄，遭受無量的痛苦。從地獄出來后，轉生到君茶餓鬼之中（君茶，魏譯為火爐）。既然已經出生，飢渴焚燒身體如同大火焚燒森林，四處奔走尋求食物。被自己的業力所欺騙，在天寺中尋找被燒焦的殘餘食物，混合著火焰一起吞吃。心中常常憶念火爐中的殘餘食物，飢渴焚燒身體，兩種火焰一起燃起，發出**㘁叫的慘叫聲。造作各種惡業，必定成熟，乃至惡業沒有窮盡，仍然無法脫離（餓鬼道）；惡業耗盡才能脫離，由於剩餘的業力因緣，轉生到人間，貧窮多病，無論走到哪裡常常被火燒，被野火焚燒。因為剩餘的業力因緣，承受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞而獲得的智慧觀察到：許多眾生常常行嫉妒之事，習慣於普遍的惡業，最終成就惡業，墮入餓鬼道，轉生到不乾淨的巷陌之中。因為什麼樣的業行，轉生到那種地方？他通過聽聞而獲得的智慧看到：這些眾生慳吝嫉妒矇蔽內心，用不乾淨的食物供養給修梵行的清凈之人。因為這樣的因緣，身死命終后，轉生到不乾淨的啰他餓鬼之中（啰他，魏譯為巷陌）。如果在白天，人們無法看見它們；如果人們在夜間行走，則常常能看見它們。無論在城邑聚落人眾聚集的地方，還是在空曠的野外、行軍的廁所旁邊等污穢惡臭的地方，都充滿了蟲子和蛆，散發著令人作嘔的不凈氣味；如果人們看見，厭惡得不想看，嘔吐著離開。而這些餓鬼就生存在其中，由於前世曾經用不乾淨的食物供養僧眾，因為這樣的因緣，轉生到不乾淨的地方受苦。
【English Translation】 English version They cannot escape (from the realm of hungry ghosts); when their karma is exhausted and their lifespan ends, due to the remaining karmic connections, they are born among humans, constantly eating human flesh or drinking human blood. Because of the remaining karma, they receive such retribution.
『Furthermore, a Bhikshu (Buddhist monk) understands the retribution of karma and observes the world of hungry ghosts. Through the wisdom gained from hearing, he observes various hungry ghosts eating food in furnaces, etc. What karma causes them to be born in such places? Through the wisdom gained from hearing, he knows that these beings are far from good friends, their minds are covered by greed and jealousy, and they like to eat the food of the Sangha (Buddhist monastic community). Such people, after their bodies are destroyed and their lives end, fall into hell and suffer immeasurable pain. After emerging from hell, they are born among the Kunda (furnace) hungry ghosts (Kunda, translated as 'furnace' by the Wei dynasty). Once born, hunger and thirst burn their bodies like a fire burning a forest, and they run around seeking food. Deceived by their own karma, they seek out burnt remnants of food in temples and devour them together with the flames. Their minds constantly remember the remnants of food in the furnace, hunger and thirst burn their bodies, and two fires arise together, causing them to scream in agony. They create various evil karmas, which are destined to ripen, and until the evil karma is exhausted, they still cannot escape (from the realm of hungry ghosts); only when the evil karma is exhausted can they escape, and due to the remaining karmic connections, they are born among humans, poor and sickly, and wherever they go, they are often burned by fire, consumed by wildfires. Because of the remaining karmic connections, they receive such retribution.
『Furthermore, a Bhikshu understands the retribution of karma and observes the world of hungry ghosts. Through the wisdom gained from hearing, he observes that many beings often engage in jealousy, are accustomed to pervasive evil deeds, and ultimately accomplish evil karma, falling into the realm of hungry ghosts and being born in unclean alleys. What kind of karmic actions cause them to be born in such places? Through the wisdom gained from hearing, he sees that these beings are miserly and jealous, and they offer unclean food to pure practitioners of Brahma-conduct (pure conduct). Because of this cause, after their bodies are destroyed and their lives end, they are born among the unclean Ratha (alley) hungry ghosts (Ratha, translated as 'alley' by the Wei dynasty). If it is daytime, people cannot see them; if people walk at night, they often see them. Whether in cities and villages where people gather, or in desolate wildernesses, near military latrines, or in filthy and foul places, they are full of insects and maggots, emitting a nauseating and impure odor; if people see them, they are disgusted and do not want to look, vomiting and leaving. And these hungry ghosts live in them, because in their previous lives they offered unclean food to the Sangha, and because of this cause, they are born in unclean places to suffer.
大苦惱。雖處其中，常不得食，有諸惡鬼手執利刀，刃出火焰，在傍守護，常困飢渴。一月半月乃得一食，猶不得飽；設得食飽，守糞諸鬼強打令吐。飢渴燒身，呻㘁哀叫，交橫馳走，憂惱悲泣，即以伽他而說頌曰：
「『種子不善因緣故， 獲得憂苦惡果報， 因果之性相相似， 惡業因緣得苦報。 為惡業鉤之所牽， 如魚吞鉤入惡道， 吞鉤之魚尚可脫， 惡業牽人無免者。 諸業大力牽眾生， 不善業繩之所縛， 將詣餓鬼世界中， 具受諸大飢渴苦。 諸餓鬼等飢渴苦， 過於火刀及毒藥， 如是飢渴有大力， 無量飢渴惱眾生。 無一念時得休息， 晝夜苦惱常不離， 乃至不得微少樂， 常受種種諸辛苦。 以作苦業因緣故， 生惡道中受苦報， 於此苦報難得脫， 何時當得受安樂？ 所見諸泉悉無水， 一切陂池皆枯竭， 處處逃奔求水漿， 往至諸河悉不見。 我所行處求諸水， 山林曠野無不遍， 隨所至處望水飲， 求覓少水不能得， 飢渴之火燒我身， 無歸無救受大苦。』
「如是餓鬼自業所誑，呻喚哀㘁，乃至惡業不盡，故不得脫。報盡命終，以餘業故，生於人中，
【現代漢語翻譯】 現代漢語譯本 大苦惱。雖然身處其中，卻常常得不到食物，有許多惡鬼手持鋒利的刀，刀刃上冒著火焰，在旁邊守護著，（餓鬼）常常被飢餓和乾渴所困擾。有時一個月或半個月才能得到一次食物，卻仍然吃不飽；即使吃飽了，看守糞便的鬼也會強行擊打（餓鬼）讓其吐出來。飢餓和乾渴焚燒著身體，（餓鬼）呻吟哀嚎，四處奔走，憂愁煩惱，悲傷哭泣，於是用伽他（gatha，偈頌）說頌道： 『因為種下不善的因緣，所以獲得憂愁痛苦的惡果報。 因和果的性質和形態相似，惡業的因緣導致痛苦的果報。 被惡業的鉤子所牽引，就像魚吞下魚鉤進入惡道一樣。 吞下魚鉤的魚尚且可以脫身，但被惡業牽引的人卻無法避免（惡報）。 各種業力大力地牽引著眾生，被不善業的繩索所束縛， 將被帶到餓鬼世界中，完全承受各種巨大的飢餓和乾渴的痛苦。 各種餓鬼所受的飢餓和乾渴的痛苦，超過了火燒刀割以及毒藥的痛苦， 這樣的飢餓和乾渴具有強大的力量，無量無盡的飢餓和乾渴惱亂著眾生。 沒有一念之間可以得到休息，日日夜夜的痛苦煩惱常常不離開（餓鬼）， 乃至得不到絲毫的快樂，常常承受各種各樣的辛苦。 因為造作痛苦的惡業的緣故，所以在惡道中出生並承受痛苦的果報， 從這痛苦的果報中難以脫身，什麼時候才能得到安樂呢？ 所看到的各種泉水都沒有水，一切水池都乾涸了， 到處逃奔尋找水喝，前往各條河流卻什麼也看不見。 我所行走的地方都在尋找水，山林曠野沒有不遍尋的， 無論到達什麼地方都盼望著喝水，尋找少量的水都不能得到， 飢餓和乾渴的火焰焚燒著我的身體，無所歸依，沒有救助，承受著巨大的痛苦。』 像這樣的餓鬼被自己的業力所欺騙，呻吟哀嚎，直到惡業沒有窮盡，所以不能脫離（餓鬼道）。報應結束，壽命終結，因為剩餘的業力，轉生到人道中。
【English Translation】 English version Great suffering. Although being in it, they often cannot get food. There are many evil ghosts holding sharp knives with flames coming out of the blades, guarding them by the side. They are often troubled by hunger and thirst. Sometimes they can only get food once every month or half a month, but they still cannot eat their fill. Even if they are full, the ghosts guarding the feces will forcibly beat them to make them vomit. Hunger and thirst burn their bodies, (the hungry ghosts) groan and wail, running around, worried and distressed, and crying sadly. Then they say in gatha (gatha, verse): 『Because of planting the causes and conditions of unwholesomeness, one obtains the evil karmic retribution of sorrow and suffering. The nature and form of cause and effect are similar; evil karmic conditions lead to painful retribution. Drawn by the hook of evil karma, just as a fish swallows a hook and enters the evil path. A fish that swallows a hook can still escape, but those drawn by evil karma cannot avoid (evil retribution). Various karmic forces greatly pull sentient beings, bound by the ropes of unwholesome karma, They will be taken to the world of hungry ghosts, fully enduring all kinds of great suffering of hunger and thirst. The suffering of hunger and thirst endured by various hungry ghosts exceeds the suffering of being burned by fire, cut by knives, and poisoned by drugs. Such hunger and thirst have great power; immeasurable hunger and thirst trouble sentient beings. There is not a single moment to rest; the suffering and distress of day and night constantly do not leave (the hungry ghosts). They cannot even obtain the slightest happiness, and constantly endure all kinds of hardships. Because of creating painful evil karma, they are born in the evil realms and endure painful retribution. It is difficult to escape from this painful retribution; when will I be able to receive peace and happiness? All the springs seen have no water, and all the ponds are dried up. They flee everywhere seeking water, but when they go to the rivers, they see nothing. Everywhere I go, I seek water; I have searched all the mountains, forests, and wildernesses. Wherever I go, I hope to drink water, but I cannot find even a little water. The fire of hunger and thirst burns my body; I have no refuge, no help, and I endure great suffering.』 Like these hungry ghosts, deceived by their own karma, groan and wail, until their evil karma is not exhausted, so they cannot escape (the realm of hungry ghosts). When the retribution ends and their lifespan is over, because of the remaining karma, they are reborn in the human realm.
受諸淫女、婦女之身；若得男身，生除糞家，身服女人所著之衣，行女人法。以餘業故。
「複次，比丘知業果報，觀餓鬼世間，以何業故生於食風餓鬼之中？彼以聞慧知：此眾生見諸沙門、婆羅門、貧窮病人來乞求者，許施其食，及其來至，竟不施與，令此沙門及婆羅門、貧窮病人饑虛渴乏，如觸冷風。彼妄語人，身壞命終墮于婆移婆叉(魏言食風)餓鬼之中。既受鬼身，飢渴苦惱如活地獄等無有異，奔走四方，無所悕望、無人救護、無依無怙。自心所誑，于遠方處適見飲食，在於林間及僧住處，奔走往趣，疲極睏乏飢渴倍常，張口求食，風從口入以為飲食。以惡業緣，故使不死。惡業持身，妄見食想，猶如渴鹿見陽焰時謂之為水，空無所有，如旋火輪。以前世時虛誑許人而竟不與，以此報故，但眼見食而不能得。
「伽他頌曰：
「『因果相似聖所說， 善因善果則成就， 善因則不受惡果， 惡因終不受善報。 因緣相順縛眾生， 生死相續如鉤鎖， 生死繫縛諸眾生， 輪迴諸趣莫能脫。 若能斷除諸繫縛， 堅牢鉤鎖業煩惱， 是人能至寂靜處， 永斷一切諸憂惱。』
「其人如是受相似因苦報之時，自心所誑，奔揬馳走，常食風氣以自活命，乃至
【現代漢語翻譯】 現代漢語譯本 遭受諸根不具的人、婦女之身；如果得到男身，卻出生在清除糞便的人家，穿著女人的衣服，做女人的行為。這是因為前世剩餘的惡業所致。
『再者，比丘通過了解業的果報，觀察餓鬼的世界，因為什麼樣的業而生於食風餓鬼之中呢？他通過聽聞佛法所獲得的智慧得知：這種眾生看見沙門（指佛教出家修行者）、婆羅門（指古印度教的祭司）、貧窮的病人們前來乞討食物時，答應佈施食物，等到他們來到時，最終卻不施捨，使得這些沙門、婆羅門、貧窮的病人飢餓口渴，就像接觸到寒冷的風一樣難受。這種說謊的人，身死命終后墮入婆移婆叉（意思是食風）餓鬼之中。既然已經承受了餓鬼之身，飢餓口渴的痛苦就像活生生地獄一樣沒有差別，四處奔走，沒有任何希望、沒有人救助、沒有依靠、沒有庇護。這是因為自己的心欺騙了自己，在遙遠的地方偶爾看見食物，在樹林間或者僧人居住的地方，就奔跑前去，疲憊不堪，飢渴更加嚴重，張開嘴巴求食，風從口中進入作為食物。因為惡業的緣故，所以才不會死去。惡業支撐著身體，錯誤地認為那是食物，就像口渴的鹿看見陽光的反射以為是水一樣，實際上空無所有，就像旋轉的火輪一樣。因為前世虛假地答應別人卻最終不給予，因為這樣的報應，所以只能眼睜睜地看著食物卻無法得到。
『伽他（指佛經中的偈頌）說：
『因果相似是聖人所說，善的因產生善的果，善因不會招致惡果，惡因終究不會得到善報。 因緣相互順應束縛著眾生，生死相續就像鉤子和鎖鏈一樣，生死繫縛著眾生，在各個輪迴中無法脫離。 如果能夠斷除各種束縛，堅固的鉤鎖——業和煩惱，這個人就能到達寂靜的地方，永遠斷除一切憂愁煩惱。』
『這個人像這樣承受相似的因所帶來的苦報時，被自己的心所欺騙，奔跑衝撞，常常以風為食來維持生命，乃至
【English Translation】 English version Suffer the bodies of those with deficient faculties and women; if they obtain a male body, they are born into families that remove excrement, wear women's clothing, and act like women. This is due to the remaining karma from previous lives.
『Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, observes the realm of hungry ghosts. Due to what karma are they born into the hungry ghosts that eat wind? He knows through wisdom gained from hearing the Dharma: These beings, when seeing Shramanas (Buddhist practitioners), Brahmanas (priests in ancient India), poor and sick people coming to beg for food, promise to give it, but when they arrive, they ultimately do not give, causing these Shramanas, Brahmanas, poor and sick people to be hungry and thirsty, as if touched by a cold wind. These lying people, after their bodies break and their lives end, fall into the Bhayibhaksha (meaning 'wind-eating') hungry ghosts. Having received the body of a ghost, the suffering of hunger and thirst is no different from a living hell, running around in all directions, without any hope, without anyone to rescue them, without reliance, without protection. Deceived by their own minds, they occasionally see food in the distance, in the forests or in the places where monks reside, and they run towards it, exhausted and weary, their hunger and thirst doubled, opening their mouths to beg for food, and the wind enters their mouths as food. Because of the cause of evil karma, they do not die. Evil karma sustains their bodies, falsely seeing the illusion of food, just as a thirsty deer sees the shimmering of sunlight and thinks it is water, but it is empty and without substance, like a spinning fire wheel. Because in past lives they falsely promised people but ultimately did not give, because of this retribution, they can only watch the food but cannot obtain it.』
『The Gatha (verses in Buddhist scriptures) says:
『Cause and effect are similar, as the sages have said; good causes produce good results, good causes do not lead to bad results, and bad causes ultimately do not receive good rewards. Causes and conditions in harmony bind sentient beings, and the cycle of birth and death continues like hooks and chains, birth and death bind sentient beings, and they cannot escape from the various realms of reincarnation. If one can cut off all bonds, the firm hooks and chains of karma and afflictions, that person can reach the place of tranquility, and forever cut off all worries and afflictions.』
『When that person thus receives the suffering retribution of similar causes, deceived by their own mind, they run and rush about, constantly eating wind to sustain their lives, until』
惡業不盡不壞不朽，故不得脫。業盡命終，生於人中，貧窮下賤，人所輕忽，常為眾人許施房舍、飲食衣物而無與者。聞他許時，心悅望得，至后不獲，轉懷憂結，受二種苦：一者飢渴；二者憂惱。受大苦惱，以餘業故，受如斯報。
「伽他頌曰：
「『如是眾生惡業熏， 具受種種諸苦惱， 如糞所熏甚可惡， 如是惡業應舍離。 善法所熏最殊勝， 能永離於惡道苦， 如瞻卜花薰香油， 花雖滅壞香油在。』
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀食火炭諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生典主形獄，貪嫉覆心，打縛眾生，禁其飯食令他飢渴，啖食泥土以續生命。此典獄人以是因緣，身壞命終墮于食火餓鬼之中。常至冢間啖燒尸火，猶不能足。如是惡業，因時悅樂，受報極惱，心不愛樂，不凈可惡愛毒勢力因緣和合，受于食火餓鬼之身。若得食火，少除饑惱，如人以水滅世間火。比丘如是觀時，於世愛慾，深生厭離，不樂與俱，作是念言：『愚癡凡夫為愛所使，不得自在。』食火除饑，無法可喻，受餓鬼身，乃至惡業不盡不壞，故不得脫。業盡命終，生於人中，常生邊地饑儉之處，所食粗惡，無有美味，不識鹽味。以餘業故，受如斯報。
【現代漢語翻譯】 現代漢語譯本 惡業沒有窮盡、不會消亡、不會腐朽，所以無法解脫。當惡業結束、壽命終結時，便會投生到人間，生活貧窮困苦，被人輕視忽略，經常期望得到別人的施捨，如房舍、飲食、衣物等，但卻沒有人願意給予。聽到別人承諾施捨時，內心歡喜，希望能夠得到，但最終卻無法獲得，反而更加憂愁煩惱，承受兩種痛苦：一是飢餓乾渴，二是憂愁煩惱。因為剩餘的惡業，承受巨大的痛苦煩惱，遭受這樣的報應。 伽陀（gāthā，偈頌）說： 『像這樣的眾生被惡業薰染，完全承受各種各樣的痛苦煩惱，就像被糞便薰染一樣令人厭惡，這樣的惡業應當捨棄遠離。被善法薰染是最殊勝的，能夠永遠脫離惡道的痛苦，就像瞻卜花（campaka，一種香花）薰染香油，花雖然凋謝了，但香味仍然留在油中。』 再次，比丘（bhikkhu，佛教出家男子）通過了解業的果報，觀察餓鬼的世界。他通過聽聞佛法獲得的智慧，觀察那些以火炭為食物的餓鬼等，是因為什麼樣的惡業而投生到其中的呢？他通過聽聞佛法獲得的智慧得知：這些眾生曾經是地獄的典獄官，被貪婪嫉妒之心矇蔽，毆打捆綁眾生，禁止他們飲食，使他們飢餓乾渴，只能吃泥土來延續生命。這些典獄官因為這樣的因緣，身死命終后墮落到以火為食的餓鬼之中。經常到墳墓之間吃焚燒屍體的火焰，仍然不能滿足。像這樣的惡業，在造作時感到快樂，但承受果報時卻極其痛苦煩惱，內心不喜愛，污穢可憎，由愛慾和毒害的力量因緣和合，而承受以火為食的餓鬼之身。如果能夠吃到火焰，稍微解除飢餓的痛苦，就像人用誰來熄滅世間的火焰一樣。比丘這樣觀察時，對於世間的愛慾，深深地產生厭惡和遠離之心，不樂意與愛慾同在，這樣想：『愚癡的凡夫被愛慾所驅使，不能得到自在。』以火為食來解除飢餓，沒有辦法可以比喻，承受餓鬼之身，直到惡業沒有窮盡、不會消亡，所以無法解脫。當惡業結束、壽命終結時，便會投生到人間，經常出生在邊遠地區饑荒貧乏的地方，所吃的食物粗糙惡劣，沒有美味，甚至不認識鹽的味道。因為剩餘的惡業，遭受這樣的報應。
【English Translation】 English version Evil karma is inexhaustible, indestructible, and imperishable, therefore one cannot be liberated. When karma is exhausted and life ends, one is born among humans, living in poverty and hardship, despised and neglected by others, constantly hoping to receive charity from others, such as housing, food, clothing, and other necessities, but no one is willing to give. When hearing others promise to give, one's heart rejoices, hoping to receive, but ultimately fails to obtain, instead becoming more worried and troubled, enduring two kinds of suffering: first, hunger and thirst; second, worry and distress. Because of the remaining evil karma, one endures great suffering and distress, suffering such retribution. The Gāthā (verse) says: 'Such beings are tainted by evil karma, fully enduring all kinds of suffering and distress, just as being tainted by feces is disgusting, such evil karma should be abandoned and avoided. Being tainted by good Dharma is most excellent, able to forever escape the suffering of evil paths, just as the campaka (a fragrant flower) flower taints fragrant oil, although the flower withers, the fragrance remains in the oil.' Furthermore, the Bhikkhu (Buddhist monk) understands the retribution of karma and observes the world of hungry ghosts. He observes, through the wisdom gained from hearing the Dharma, those hungry ghosts who eat fire embers, etc., and asks what evil karma caused them to be born there. He knows through the wisdom gained from hearing the Dharma that these beings were once prison wardens in hell, blinded by greed and jealousy, beating and binding beings, forbidding them food and drink, causing them to be hungry and thirsty, only able to eat mud to prolong their lives. These prison wardens, because of such causes and conditions, fall into the realm of fire-eating hungry ghosts after death. They often go to the tombs to eat the flames of burning corpses, yet they are still not satisfied. Such evil karma, though pleasurable at the time of creation, brings extreme suffering and distress when receiving retribution, the heart does not love it, it is filthy and hateful, caused by the combined power of love and poison, and one endures the body of a fire-eating hungry ghost. If one can eat fire, it slightly relieves the suffering of hunger, just as one uses water to extinguish the fire in the world. When the Bhikkhu observes in this way, he deeply generates disgust and detachment from worldly desires, unwilling to be with desires, thinking: 'Foolish ordinary people are driven by desires and cannot be free.' Eating fire to relieve hunger cannot be compared, enduring the body of a hungry ghost until the evil karma is inexhaustible and indestructible, therefore one cannot be liberated. When the evil karma is exhausted and life ends, one is born among humans, often born in remote areas of famine and poverty, the food eaten is coarse and bad, without delicious flavors, and one does not even recognize the taste of salt. Because of the remaining evil karma, one suffers such retribution.
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食毒諸餓鬼等，以何業故生於其中？彼以聞慧知：此眾生貪嫉覆心，以毒食人令其喪命，取其財物。如是惡人身壞命終墮活地獄，具受眾苦。從地獄出，生於食毒餓鬼之中，在於民陀山窟之內，或在波梨耶多幽險山中，或生冰山極冷之處，或在摩羅耶山，極險惡難多有毒處、無有漿水、多饒毒藥，寒則冰凍，熱則毒盛，甚可怖畏，叢石峻巖，師子猛虎所居之處，而生其中。寒苦極惱過人百倍，夏日熱惱百倍於人。盛夏五日，空中雨火燒其身體；極冬寒至，于虛空中五日雨刀。以惡業故，空中雨火及雨刀劍，住險難處，為飢渴火焚燒其身，叫喚悲惱，以毒藥丸而自食之。食已即死，惡業不盡，即便還活。既得活已，飢渴倍前，呻㘁悲哀。有利嘴鳥來啄其眼，受大苦痛，舉聲大叫；鳥啄食已，眼復還生。如是受苦，乃至惡業不盡不壞不朽，故不得脫；業盡命終，生於人中，交道巷陌以自存活，惡業所熏，猶行蠱毒，還墮活等大地獄中，以餘業故。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于曠野諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生以前世時，于曠野無水險難之處，日光焰暑，求福之人種殖林樹及造湖池以給行路。有諸群賊決去池水，
【現代漢語翻譯】 現代漢語譯本： 『再者，比丘知曉業的果報，觀察餓鬼的世界。他憑藉聽聞而來的智慧，觀察那些以毒為食的餓鬼等等，是由於什麼樣的業而生於其中呢？他憑藉聽聞而來的智慧知道：這些眾生貪婪嫉妒矇蔽內心，用毒藥害人使其喪命，奪取他們的財物。這樣的惡人身死命終后墮入活地獄，完全承受各種痛苦。從地獄出來后，便生於以毒為食的餓鬼之中，住在民陀山的山洞之內，或在波梨耶多的幽險山中，或生於冰山極寒冷的地方，或在摩羅耶山，極其險惡難行且多有毒的地方、沒有漿水、充滿毒藥，寒冷時冰凍，炎熱時毒性大盛，非常可怕，叢生的石頭和陡峭的巖石，是獅子和猛虎居住的地方，而他們就生在其中。寒冷的痛苦超過常人百倍，夏日炎熱的惱怒也超過常人百倍。盛夏五日，空中降下火雨焚燒他們的身體；極度寒冷的冬天到來，在虛空中五日降下刀雨。因為惡業的緣故，空中降下火雨和刀劍雨，住在險惡艱難的地方，被飢渴的火焰焚燒他們的身體，叫喊悲傷惱怒，用毒藥丸來自己食用。吃完后立即死亡，但惡業沒有窮盡，便又立刻復活。已經復活之後，飢渴比之前更加嚴重，呻吟悲哀。有利嘴的鳥飛來啄食他們的眼睛，承受巨大的痛苦，大聲叫喊；鳥啄食完畢后，眼睛又恢復原樣。就這樣承受痛苦，直到惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法脫離；業報窮盡後命終，便生於人中，在交通要道和街巷裡靠自己生存，因為被惡業所薰染，仍然施行蠱毒，還會墮入活地獄等大地獄中，這是因為還有剩餘的業力。』
『再者，比丘知曉業的果報，觀察餓鬼的世界。他憑藉聽聞而來的智慧，觀察那些在曠野中的餓鬼等等，是由於什麼樣的業而生於其中呢？他憑藉聽聞而來的智慧知道：這些眾生在前世的時候，在曠野沒有水且險惡艱難的地方，日光炎熱，有求福的人種植樹林以及建造湖泊水池來供給趕路的人。有許多群賊挖開水池放走池水，'
【English Translation】 English version: 『Furthermore, a Bhikkhu, knowing the results of karma, observes the world of pretas (hungry ghosts). He, through wisdom gained by hearing, observes those pretas who eat poison, and wonders by what karma they are born into that state. He knows through wisdom gained by hearing: These beings, with minds overcome by greed and jealousy, poisoned people, causing their deaths, and seized their wealth. Such wicked people, after their bodies break and their lives end, fall into the Avici (living) hell, fully enduring all kinds of suffering. Emerging from hell, they are born among the poison-eating pretas, dwelling within the caves of Mount Mindha, or in the perilous mountains of Pariyatta, or born in extremely cold places on ice mountains, or on Mount Malaya, in extremely dangerous and difficult places with much poison, without water, full of poison, freezing when cold, and with intense poison when hot, very frightening, with dense rocks and steep cliffs, places inhabited by lions and fierce tigers, and are born within them. The suffering of cold is a hundred times greater than that of humans, and the heat of summer is a hundred times greater than that of humans. For five days in the height of summer, fire rains from the sky, burning their bodies; in the extreme cold of winter, for five days in the void, knives rain down. Because of evil karma, fire and swords rain from the sky, dwelling in dangerous and difficult places, their bodies burned by the fire of hunger and thirst, crying out in sorrow and distress, eating poison pills to feed themselves. Having eaten, they die immediately, but their evil karma is not exhausted, so they are revived. Having been revived, their hunger and thirst are doubled, groaning in sorrow. Birds with sharp beaks come to peck at their eyes, enduring great pain, crying out loudly; after the birds have pecked and eaten, their eyes are restored. Thus they endure suffering until their evil karma is not exhausted, not destroyed, not decayed, so they cannot escape; when their karma is exhausted and their lives end, they are born among humans, surviving in crossroads and alleys, still practicing sorcery due to the influence of evil karma, and will again fall into the great hells such as Avici, due to remaining karma.』
『Furthermore, a Bhikkhu, knowing the results of karma, observes the world of pretas (hungry ghosts). He, through wisdom gained by hearing, observes those pretas in the wilderness, and wonders by what karma they are born into that state. He knows through wisdom gained by hearing: These beings, in a previous life, in a wilderness, a dangerous and difficult place without water, in the heat of the sun, when people seeking merit planted forests and built lakes and ponds to provide for travelers. There were groups of thieves who broke open the ponds and drained the water,』
令道行者疲極渴乏、氣力微劣，破壞劫剝奪其財物，嫉妒覆心不肯佈施。如是之人，身壞命終墮阿吒毗(魏言曠野)餓鬼之中。大火燒身如燃燈樹，日光焰曝走于曠野，叫喚求水及求飲食，求哀自救。如是餓鬼以惡業故，遙見陽焰，謂是清水平住湛然，疾走往趣望得水飲，不計疲極，所至之處，但見空地了無有水。何以故？陽焰之中，性自無水，云何而得！是鬼慞惶走于曠野，荊棘惡刺貫其兩足，疲極望水，悶絕躄地。惡業力故，死已復生，飢渴惱逼過前十倍。未起之間，烏鴟雕鷲競啄其眼，食其身肉，分張攫裂破散身骨，三苦普至受大苦惱，無歸無救，互相悲告。即以伽他而說頌曰：
「『雕鷲烏鴟諸惡鳥， 金剛利嘴啄我身， 攫裂破壞無全處， 具受眾苦無救護。 諸業如影不離身， 如昔惡業今受報， 我等宿害行路人， 以是今受大苦惱。 業圍所繞業繩罥， 不見有可求脫處， 唯有惡業盡壞時， 乃能脫此大苦惱。 惡業能將諸眾生， 業牽令至可畏處， 惡業能隨至何所， 至受果時惡業熟。 業縛眾生游三界， 輪轉無窮無休息， 若行善業舍眾惡， 則離眾苦無饒益。 若人不愛諸惡業， 觀之如火不貪著， 是人不至
【現代漢語翻譯】 現代漢語譯本： 令修行之人疲憊不堪、口渴乏力、氣力衰微，破壞、搶劫、奪取他們的財物，心中充滿嫉妒而不肯佈施。這樣的人，死後會墮入阿吒毗（Āṭavī，魏言曠野，意為曠野）餓鬼道中。熊熊大火焚燒他們的身體，如同燃燒的燈樹，在烈日焰火下奔走于曠野，叫喊著尋找水和食物，哀求自救。這些餓鬼因為惡業的緣故，遠遠地看見陽焰，以為是清澈平靜的水，便急忙跑去，希望能夠喝到水，不顧疲憊。但是到達的地方，卻只看到空地，根本沒有水。為什麼呢？因為陽焰之中，本來就沒有水，又怎麼能夠得到呢！這些餓鬼驚慌地奔走于曠野，荊棘和惡刺刺穿他們的雙腳，疲憊至極，渴望得到水，最終昏厥倒地。由於惡業的力量，死後又再次復生，飢渴的惱怒和逼迫比之前強烈十倍。還沒來得及起身，烏鴉、老鷹、禿鷲就爭相啄食他們的眼睛，吃他們的身肉，撕裂、抓扯、破壞他們的身體和骨頭，三種痛苦一齊降臨，承受巨大的苦惱，無處可歸，無人救助，只能互相悲傷地訴說。於是用偈語說道： 『老鷹、禿鷲、烏鴉等各種惡鳥，用金剛般鋒利的嘴啄食我的身體， 撕裂破壞，沒有一處完整的地方，完全承受著各種痛苦，沒有誰來救護。 各種業力就像影子一樣不離開身體，就像過去所造的惡業，現在承受報應。 我們過去傷害了路人，因此現在承受巨大的苦惱。 被業力包圍，被業繩纏繞，看不到任何可以尋求解脫的地方， 只有當惡業完全消盡的時候，才能夠脫離這巨大的苦惱。 惡業能夠將各種眾生，被業力牽引到可怕的地方， 惡業能夠跟隨到任何地方，直到承受果報的時候，惡業才會成熟。 業力束縛著眾生在三界中游蕩，輪轉不休，沒有休息的時候， 如果行持善業，捨棄各種惡行，就能脫離各種痛苦，不會有任何助益。 如果人們不喜愛各種惡業，觀察惡業如同火焰一樣，不貪戀執著， 這樣的人就不會墮落到……』
【English Translation】 English version: Causing practitioners to be exhausted, thirsty, and weak, destroying, robbing, and seizing their possessions, filled with jealousy and unwilling to give alms. Such people, after death, will fall into the Āṭavī (meaning wilderness) among the hungry ghosts. Great fires burn their bodies like burning lamp trees, they run in the wilderness under the scorching sun, crying out for water and food, begging for self-rescue. These hungry ghosts, due to their evil karma, see the shimmering heat haze from afar, thinking it is clear and still water, and rush towards it, hoping to drink, regardless of their exhaustion. But when they arrive, they only see empty ground with no water at all. Why? Because there is no water in the heat haze itself, how can they obtain it! These ghosts run frantically in the wilderness, thorns and evil pricks pierce their feet, exhausted and longing for water, they faint and collapse on the ground. Due to the power of evil karma, they are reborn after death, and the torment of hunger and thirst is ten times greater than before. Before they can even get up, crows, eagles, and vultures compete to peck at their eyes, eat their flesh, tear, grab, and destroy their bodies and bones. The three sufferings all arrive together, causing them to endure great suffering, with nowhere to turn, no one to help, and only mutual sorrowful lamentations. Then, they speak in verses: 'Eagles, vultures, crows, and all kinds of evil birds, peck at my body with diamond-like sharp beaks, Tearing and destroying, there is no place intact, completely enduring all kinds of suffering, with no one to protect me. All kinds of karma are like shadows that do not leave the body, just like the evil karma created in the past, now I am receiving retribution. We harmed passersby in the past, therefore we are now enduring great suffering. Surrounded by the encirclement of karma, entangled by the ropes of karma, I cannot see any place to seek liberation, Only when evil karma is completely exhausted, will I be able to escape this great suffering. Evil karma can lead all kinds of sentient beings, being dragged by karma to terrible places, Evil karma can follow to any place, until the time of receiving the consequences, evil karma will ripen. Karma binds sentient beings to wander in the three realms, endlessly revolving, without rest, If one practices good deeds and abandons all kinds of evil actions, then one can escape all kinds of suffering, there will be no benefit. If people do not love all kinds of evil karma, observing evil karma like flames, not being greedy and attached, Such people will not fall into...'
餓鬼趣， 不為飢渴火所燒。 于須臾時常增長， 飢渴苦痛唸唸生， 身體熾火照山谷， 猶如大火燒山林。 野火焚燒大山林， 大龍降雨則能滅， 劫火一起海水竭， 我火不可如是滅。 業薪因緣生此火， 為愛慾風之所吹， 此惡業火燒我身， 周遍圍繞無空缺。 持戒精進智慧水， 以佈施瓶而盛之， 寂滅大人持此水， 能滅三界諸業火。 若為三業之所使， 三業流轉行諸有， 是人迴旋行三處， 如是三法之所誑。 三十六業所驅使， 不能離於四十行， 九十八種諸結使， 如是等法行三界。 以一百八明智慧， 思惟十二之深義， 若人能知法非法， 是人則得無量樂。 若有能知二種相， 思惟二八特勝行， 思惟十六特勝已， 是人遠離眾惡道。 若人能見二種道， 是為四法究竟人， 已得超越四流海， 是人覺悟無眾惱。 能善修行八聖道， 十力之義善知見， 善知二苦之因緣， 是人則到無生處。 若人善達二諦義， 能善思惟四念處， 能觀過去未來世， 不為魔網所障礙。 我為惡業之所使， 遠離眾善白凈法，
【現代漢語翻譯】 現代漢語譯本 餓鬼道中，不會因為飢餓和乾渴的火焰所焚燒。 但在極短的時間內，飢渴卻不斷增長，飢餓和乾渴的痛苦唸唸相續產生。 身體燃燒的火焰照亮山谷，就像大火焚燒山林一樣。 野火焚燒大山林，大龍降下雨水就能熄滅， 劫火一旦燃起，海水都會乾涸，我的業火卻不能這樣被熄滅。 這是由業力的柴薪和因緣而生的火焰，被愛慾之風所吹動， 這罪惡的業火焚燒我的身體，周遍圍繞沒有空缺。 以持戒、精進和智慧之水，用佈施的瓶子來盛裝它， 寂滅的大人持有這些水，能夠熄滅三界所有的業火。 如果被身、口、意三業所驅使，三業就會流轉，在諸有中輪迴， 這樣的人就會在三處（欲界、色界、無色界）迴旋，被這三種法所迷惑。 被三十六種業所驅使，不能脫離四十種行， 還有九十八種結使，這些法都在三界中執行。 用一百零八種明智的智慧，思惟十二因緣的深刻含義， 如果有人能夠知道什麼是法，什麼是非法，這個人就能得到無量的快樂。 如果有人能夠知道兩種相（名相和實相），思惟二八（十六）種殊勝的修行， 思惟十六種殊勝的修行之後，這個人就能遠離各種惡道。 如果有人能夠見到兩種道（有漏道和無漏道），就是四法（四聖諦）究竟的人， 已經超越了四種瀑流（欲流、有流、見流、無明流）的苦海，這個人覺悟而沒有眾多的煩惱。 能夠很好地修行八聖道，對於十力（如來十力）的含義能夠清楚地瞭解， 能夠清楚地知道兩種苦（身苦和心苦）的因緣，這個人就能到達沒有生老病死的地方。 如果有人能夠通達二諦（世俗諦和勝義諦）的含義，能夠很好地思惟四念處（身念處、受念處、心念處、法念處）， 能夠觀察過去和未來的世界，就不會被魔王的羅網所障礙。 我被罪惡的業力所驅使，遠離各種善良和清凈的法。
【English Translation】 English version In the realm of the Pretas (hungry ghosts), one is not burned by the fire of hunger and thirst. Yet, in a fleeting moment, hunger and thirst constantly increase, and the suffering of hunger and thirst arises thought after thought. The fire burning the body illuminates the valleys, like a great fire burning the mountains and forests. When a wildfire burns the mountains and forests, a great dragon can extinguish it by sending down rain, But when the fire of a kalpa (aeon) arises, even the ocean dries up; my fire cannot be extinguished in this way. This fire is born from the fuel of karma and conditions, blown by the wind of love and desire, This evil fire of karma burns my body, surrounding it completely without any gaps. With the water of morality, diligence, and wisdom, and filling it with the vessel of generosity, The great sage of Nirvana, holding this water, can extinguish all the fires of karma in the three realms. If one is driven by the three karmas (of body, speech, and mind), the three karmas will flow and transmigrate through all existences, Such a person revolves in the three realms (desire realm, form realm, formless realm), deceived by these three dharmas. Driven by the thirty-six types of karma, one cannot escape the forty types of conduct, And there are ninety-eight kinds of fetters; these dharmas all operate in the three realms. With the wisdom of one hundred and eight kinds of clarity, contemplate the profound meaning of the twelve links of dependent origination, If one can know what is Dharma and what is not Dharma, that person will attain immeasurable joy. If one can know the two aspects (name and reality), contemplate the two eights (sixteen) kinds of special practices, Having contemplated the sixteen special practices, that person will be far away from all evil paths. If one can see the two paths (the path with outflows and the path without outflows), that is a person who has perfected the four dharmas (Four Noble Truths), Having transcended the sea of the four floods (flood of desire, flood of existence, flood of views, flood of ignorance), that person is awakened and has no multitude of afflictions. Being able to cultivate well the Eightfold Noble Path, and clearly understanding the meaning of the Ten Powers (of a Tathagata), Being able to clearly know the causes and conditions of the two kinds of suffering (physical and mental), that person will reach the place of no birth. If one can understand the meaning of the Two Truths (conventional truth and ultimate truth), and can contemplate well the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and phenomena), Being able to observe the past and future worlds, one will not be obstructed by the net of Mara (demon). I am driven by evil karma, far away from all good and pure dharmas.
到諸餓鬼世界中， 自造惡業癡所惑。』
「如是有諸餓鬼利根智慧，有少善業，憶念本行，數數呵責諸餓鬼等。雖復呵責諸餓鬼等，然其惡業猶不得脫，乃至惡業不盡不壞不朽，故不得脫；業盡命終，生於人中，常行山險，隨逐群鹿，以餘業故。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見冢間住諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，見有信人持花施佛，盜取此花，賣之自供。此人以是惡業因緣，身壞命終墮餓鬼中，受于冢間餓鬼之身，飢渴熱惱，常食燒死人處熱灰熱土，一月之中乃得一食，或得不得；頭冠鐵鬘火焰俱起，頭面髑髏皆悉融爛，燒已復生。次著鐵鬘以貫頸上，火焰復起燒燃咽胸，一切身份從內出火，遍燒其身。以前世時盜佛花鬘，故獲斯報。受身醜惡，身上火起，諸蟲唼食。有異羅剎來至其所，以杖打棒，刀斫其身，痛急㘁叫，受三種苦。何等為三？一者飢渴；二者鐵鬘；三者羅剎刀杖打斫。以惡業故受如是報，憂悲苦惱。即以伽他而說頌曰：
「『我受飢渴諸辛苦， 鐵鬘貫身火熾燃， 刀杖打斫第三苦， 具受如是諸憂惱。 我為自心之所誑， 為諸惡業癡所惑， 今日受斯餓鬼苦， 永離知識及親族。 非是知識及
【現代漢語翻譯】 現代漢語譯本 『他們由於自己所造的惡業，被愚癡迷惑，墮落到各種餓鬼世界中。』
『像這樣，有些餓鬼具有敏銳的智慧和少許善業，能夠回憶起自己過去的行為，並多次呵責其他的餓鬼。即使他們呵責其他的餓鬼，然而他們的惡業仍然無法擺脫，乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法擺脫；等到惡業消盡、壽命終結，轉生到人間，也常常行走在山路險峻的地方，跟隨鹿群，這是因為還有剩餘的惡業的緣故。
『再者，比丘瞭解業的果報，觀察餓鬼世間。他通過聽聞而獲得的智慧，看見住在墳墓間的各種餓鬼，他們因為什麼樣的惡業而生在那裡呢？他通過聽聞而獲得的智慧知道：這些眾生因為貪婪嫉妒矇蔽了內心，看見有信仰的人拿著鮮花供養佛，就偷取這些花，賣掉來供自己享用。這個人因為這種惡業的因緣，身死命終后墮入餓鬼道中，承受墳墓間餓鬼之身，飢餓乾渴，飽受熱惱，常常以焚燒死人地方的熱灰熱土為食，一個月中才能得到一次食物，或者甚至得不到；頭上戴著鐵製的頭冠，火焰一起燃燒，頭面和頭骨都融化腐爛，燒燬之後又重新生長。接著鐵製的頭冠又貫穿到脖子上，火焰再次燃燒，燒灼咽喉和胸膛，全身從內部發出火焰，遍佈燃燒全身。因為前世偷盜佛的花鬘，所以獲得這樣的報應。承受醜陋的身體，身上燃起火焰，各種蟲子叮咬吞食。有不同的羅剎來到他們那裡，用棍棒擊打，用刀砍他們的身體，疼痛難忍，哀嚎叫喊，承受三種痛苦。哪三種呢？第一是飢餓乾渴；第二是鐵鬘的燒灼；第三是羅剎的刀杖擊打砍削。因為惡業的緣故，承受這樣的報應，憂愁悲傷苦惱。』於是用偈頌說道：
『我承受飢餓乾渴的各種辛苦，鐵鬘貫穿身體，火焰熾盛燃燒，刀杖擊打砍削是第三種痛苦，完全承受像這樣的各種憂愁苦惱。 我是被自己的心所欺騙，被各種惡業和愚癡所迷惑，今天承受這樣的餓鬼之苦，永遠離開知識和親族。 不是知識和'
【English Translation】 English version 'They, due to the evil karma they themselves created, deluded by ignorance, fall into the various realms of hungry ghosts (Egui, beings tormented by insatiable hunger).'
'Like this, some hungry ghosts possess sharp wisdom and a small amount of good karma, able to recall their past actions and repeatedly rebuke the other hungry ghosts. Even though they rebuke the other hungry ghosts, their evil karma still cannot be escaped, until the evil karma is not exhausted, not destroyed, not decayed, therefore they cannot escape; when the karma is exhausted and life ends, they are reborn among humans, often walking in dangerous mountain paths, following herds of deer, because of the remaining evil karma.'
'Furthermore, a Bhiksu (Buddhist monk) understands the retribution of karma, observing the world of hungry ghosts. Through the wisdom gained from hearing, he sees various hungry ghosts dwelling in graveyards. What evil karma caused them to be born there? Through the wisdom gained from hearing, he knows: these beings, because greed and jealousy obscured their minds, seeing faithful people offering flowers to the Buddha (Fo, the enlightened one), stole these flowers, selling them to provide for their own enjoyment. This person, because of this evil karma, after death fell into the realm of hungry ghosts, enduring the body of a graveyard hungry ghost, hungry and thirsty, suffering from heat and torment, often eating the hot ashes and hot earth from places where people are burned, only obtaining one meal in a month, or perhaps not even obtaining it; wearing iron crowns on their heads, flames arise together, their faces and skulls all melt and rot, burning and then regrowing. Then the iron crown is placed around their necks, flames arise again, burning their throats and chests, fire emerges from within every part of their body, burning their entire body. Because in a past life they stole the flower garlands of the Buddha, they receive such retribution. Enduring an ugly body, flames arise on their body, various insects bite and devour them. Different Rakshasas (Ruocha, a type of demon) come to them, striking them with clubs and sticks, cutting their bodies with knives, in unbearable pain, wailing and screaming, enduring three kinds of suffering. What are the three? First is hunger and thirst; second is the burning of the iron crown; third is the striking and cutting of the Rakshasas' knives and sticks. Because of evil karma, they endure such retribution, sorrow, grief, and suffering.' Then he said in a gatha (Jietuo, a Buddhist verse):
'I endure the various hardships of hunger and thirst, the iron crown pierces my body, the flames burn fiercely, the striking and cutting of knives and sticks is the third suffering, completely enduring such various sorrows and afflictions. I am deceived by my own mind, deluded by various evil karmas and ignorance, today I endure such suffering of a hungry ghost, forever separated from knowledge and relatives. Not knowledge and'
妻室， 亦非男女諸眷屬， 能救我此業系苦， 是業大力不可奪。 苦樂由業非他作， 我今受斯三種業， 佈施持戒及聞法， 我得聞已不修故。 我為癡網所覆故， 造作種種眾惡業， 第一惡業因緣故， 我今受斯大苦報。 我今若得免離此， 餓鬼世界大苦處， 如是惡業未來世， 乃至失命愿不作。』
「是時餓鬼如是說已，大苦所壓，悔本造業，乃至惡業不盡不壞不朽，故不得脫；業盡命終，生於人中，墮旃陀羅家，屠兒魁膾擔負死屍。以餘業故受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀樹中住諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生於前世時，見人種殖福德林樹為遠行者及病困人，以貪嫉心斫伐取材，及盜眾僧園林樹木。此人以是不善因緣，身壞命終墮毗利差餓鬼之中(毗利差魏言樹)，生在樹中。以惡業故，寒則大寒，熱則大熱，逼迮壓身如賊木蟲，受大苦惱，身體萎熟，為諸蟲蟻唼食其身。若有以食棄之於樹，得而食之，以自活命。于餓鬼中受諸辛苦，惡業不盡不壞不朽，故不得脫；業盡命終，生於人中，常賣藥草材木花葉以自存活，為他所使，不得自在，受大苦惱。以餘業故受如斯報。
「
【現代漢語翻譯】 現代漢語譯本： 『妻子，也不是男女等親屬，能夠救我脫離這業力束縛的痛苦，這業力太強大了無法抗拒。 苦樂都是由業力造成的，不是別人所為。我現在承受這三種業力，分別是佈施、持戒和聽聞佛法，但我聽聞后沒有去修行。 我因為被愚癡的羅網所覆蓋，造作了種種惡業，因為這第一惡業的因緣，我現在承受這樣巨大的痛苦報應。 我現在如果能夠免於此，餓鬼世界這樣巨大的痛苦之處，這樣的惡業未來世，乃至失去生命，我都發愿不再造作。』
『這時餓鬼這樣說完，被巨大的痛苦所壓迫，後悔以前所造的業，但是惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法解脫；業力窮盡壽命終結，轉生到人間，墮落到旃陀羅（Candala，賤民）家，做屠夫、劊子手，或者搬運死屍。因為剩餘的業力，所以承受這樣的報應。
『再者，比丘瞭解業的果報，觀察餓鬼世間。他通過聽聞的智慧，觀察到住在樹中的各種餓鬼等，因為什麼樣的業力而生在那裡？他通過聽聞的智慧知道：這些眾生在前世的時候，看到人們種植福德的林樹，爲了遠行的人以及生病困苦的人，他們以貪婪嫉妒的心砍伐樹木，或者盜取僧眾園林中的樹木。這個人因為這些不善的因緣，身死命終后墮落到毗利差（Vriksa，樹）餓鬼之中，生在樹中。因為惡業的緣故，寒冷的時候非常寒冷，炎熱的時候非常炎熱，逼迫壓榨身體，就像木賊蟲一樣，承受巨大的苦惱，身體枯萎腐爛，被各種蟲蟻啃食身體。如果有人把食物丟棄在樹上，他們就得到並食用，以此來維持生命。在餓鬼中承受各種辛苦，惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法解脫；業力窮盡壽命終結，轉生到人間，經常販賣藥草、木材、花葉來維持生計，被他人驅使，不得自由，承受巨大的苦惱。因為剩餘的業力，所以承受這樣的報應。』
【English Translation】 English version: 'Neither wives nor husbands, nor any relatives, male or female, Can save me from the suffering of this karmic bondage; the power of karma is too great to be overcome. Pleasure and pain are caused by karma, not by others. I now suffer from these three karmas, Namely, generosity, moral discipline, and hearing the Dharma, but I did not practice them after hearing. Because I am covered by the net of ignorance, I have committed all kinds of evil deeds. Because of the cause of this first evil deed, I now suffer such great retribution. If I can now escape from this, the great suffering of the preta (hungry ghost) world, I vow not to commit such evil deeds in future lives, even at the cost of my life.'
'At that time, the preta, having spoken thus, was oppressed by great suffering, regretting the karma he had created. However, he could not be liberated because the evil karma was not exhausted, destroyed, or decayed; when the karma was exhausted and his life ended, he was reborn among humans, falling into the family of a Candala (outcaste), becoming a butcher, executioner, or carrier of corpses. Because of the remaining karma, he suffered such retribution.'
'Furthermore, the Bhiksu (monk) understood the retribution of karma, observing the world of pretas. Through his wisdom of hearing, he observed the various pretas dwelling in trees, etc. What karma caused them to be born there? Through his wisdom of hearing, he knew: These beings, in their previous lives, saw people planting forests of merit for travelers and those suffering from illness, and with greedy and jealous minds, they cut down trees for timber, or stole trees from the Sangha's (monastic community) gardens and forests. Because of these unwholesome causes, after their bodies were destroyed and their lives ended, they fell into the Vriksa (tree) pretas, being born in trees. Because of evil karma, they experienced great cold when it was cold, and great heat when it was hot, being oppressed and squeezed like wood-boring insects, suffering great distress, their bodies withering and decaying, being devoured by various insects and ants. If someone discarded food on the tree, they would obtain and eat it, using it to sustain their lives. They endured various hardships among the pretas, and could not be liberated because the evil karma was not exhausted, destroyed, or decayed; when the karma was exhausted and their lives ended, they were reborn among humans, constantly selling medicinal herbs, timber, flowers, and leaves to sustain their lives, being employed by others, unable to be free, suffering great distress. Because of the remaining karma, they suffered such retribution.'
複次，比丘知業果報，觀餓鬼世間，見有餓鬼住四交道，因以為名，以何業故而生其中？彼以聞慧知：此眾生貪嫉壞心，盜他行糧，取已含笑拾之而去，其人失糧行於曠野受大飢渴。如是之人以此惡業，身壞命終墮遮多波他(魏言交道)餓鬼之中。以惡業故，自然而有鐵鋸截身，縱橫四徹，飢渴燒身。若諸世間多病因緣，交道設祀，凡夫愚癡不識因果，行於惡見交道祭祀，后病得差，謂是鬼恩。是交道鬼，因此祭食，以自濟命；若是餘飯則不能食。惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；業盡命終，生在人中，貧窮下賤，生於屠兒殺羊之家。以餘業故受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見諸眾生行於邪道諂曲作惡，行於惡因，說邪見法謂是真諦，不信正法。如是之人，身壞命終墮魔羅身餓鬼之中，受惡鬼身。若諸比丘行時、食時及坐禪時，是魔羅鬼為作亂心妨礙之事，或發惡聲令其恐怖，為作惡夢。如是餓鬼為魔所攝，憎嫉正法，專行暴惡。以此現造惡業緣故，大熱鐵摶從口中入，如地獄人等無有異，吞啖熱鐵受大苦惱無有休息。從此魔羅迦耶鬼中命終之後墮地獄中，多劫受苦，或滿十劫或二十劫。如是決定在三惡道，或被燒炙，或受打棒，為他食啖；人身難得，猶
【現代漢語翻譯】 現代漢語譯本： 再說，比丘知道業的果報，觀察餓鬼的世界，看見有餓鬼住在四通八達的道路口，因此就用這個地點來稱呼它們。因為什麼樣的業而生在那裡呢？比丘通過聽聞而來的智慧知道：這些眾生因為貪婪嫉妒，心懷惡意，偷盜他人趕路用的乾糧，拿了之後還含笑撿起來離開，使那人丟失了乾糧，在曠野中遭受極大的飢餓乾渴。這樣的人因為這樣的惡業，身死命終之後墮入遮多波他（魏譯為交道）餓鬼之中。因為惡業的緣故，自然而然地有鐵鋸來鋸他們的身體，縱橫交錯，飢餓乾渴焚燒他們的身體。如果世間上有人多病，因為這個緣故在交道口設定祭祀，凡夫愚癡不認識因果，按照錯誤的見解在交道口祭祀，後來病好了，就認為是鬼的恩惠。這些交道口的鬼，因此得到祭祀的食物，用來維持自己的生命；如果是剩下的飯食，它們就不能吃。因為惡業沒有完結，所以不能死去，乃至惡業沒有完結、沒有損壞、沒有腐朽，所以不能脫離餓鬼道；業報完結之後，命終轉生到人間，會貧窮下賤，出生在屠夫宰殺牛羊的家庭。因為剩餘的惡業，所以會受到這樣的果報。
再說，比丘知道業的果報，觀察餓鬼的世界。比丘通過聽聞而來的智慧，看見那些眾生行走在邪道上，諂媚奸詐地作惡，行於惡因，宣說邪見的法，說那是真正的道理，不相信正法。這樣的人，身死命終之後墮入魔羅身餓鬼之中，承受惡鬼之身。如果各位比丘在行走時、吃飯時以及坐禪時，這些魔羅鬼會製造混亂，妨礙他們，或者發出惡劣的聲音使他們感到恐怖，或者製造惡夢。這些餓鬼被魔所控制，憎恨嫉妒正法，專門做殘暴邪惡的事情。因為現在所造的惡業的緣故，大熱的鐵丸從他們的口中進入，就像地獄中的人一樣沒有什麼區別，吞吃熱鐵，遭受極大的苦惱，沒有休息的時候。從這魔羅迦耶鬼中命終之後，墮入地獄之中，多劫遭受痛苦，或者滿十劫，或者二十劫。像這樣決定會墮落在三惡道之中，或者被燒烤，或者被毆打，或者被其他東西吃掉；人身很難得到，更何況是解脫呢？
【English Translation】 English version: Furthermore, a Bhikshu (Buddhist monk) knows the retribution of karma, observing the world of hungry ghosts (pretas), and sees hungry ghosts dwelling at the crossroads, named accordingly. What karma causes them to be born there? Through wisdom gained from hearing, he knows: these beings, due to greed and jealousy, with malicious intent, steal the traveling provisions of others, picking them up with a smile after taking them, causing the person to lose their provisions and suffer great hunger and thirst in the wilderness. Such individuals, due to this evil karma, after death, fall into the Preta realm of Chatvarapatha (translated as Crossroads). Due to their evil karma, they are naturally subjected to iron saws cutting their bodies, crisscrossing in all directions, with hunger and thirst burning their bodies. If in the world, many people are sick and, for this reason, set up sacrifices at the crossroads, foolish ordinary people, not recognizing cause and effect, perform sacrifices at the crossroads based on wrong views, and later, when their illness improves, they attribute it to the grace of the ghosts. These ghosts at the crossroads, therefore, receive sacrificial food, using it to sustain their lives; if it is leftover food, they cannot eat it. Because their evil karma is not exhausted, they cannot die, and until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated; when their karma is exhausted, they die and are reborn among humans, poor and lowly, born into the family of butchers who slaughter sheep. Due to the remaining karma, they receive such retribution.
Furthermore, a Bhikshu knows the retribution of karma, observing the world of hungry ghosts. Through wisdom gained from hearing, he sees beings walking on evil paths, acting deceitfully and wickedly, engaging in evil causes, proclaiming heretical teachings as the true meaning, and not believing in the true Dharma (Buddhist teachings). Such individuals, after death, fall into the Marakaya (demon-bodied) hungry ghost realm, enduring the body of an evil ghost. If the Bhikshus are walking, eating, or meditating, these Marakaya ghosts will create disturbances, hindering them, or making evil sounds to terrify them, or creating nightmares. These hungry ghosts are controlled by Mara (demon), hating and envying the true Dharma, and exclusively engaging in violent and evil deeds. Due to the evil karma they are currently creating, large, hot iron balls enter their mouths, no different from those in hell, swallowing hot iron and suffering great torment without rest. After dying from this Marakaya ghost body, they fall into hell, suffering for many kalpas (eons), either ten kalpas or twenty kalpas. Thus, they are destined to fall into the three evil realms, either being burned, or being beaten, or being eaten by others; a human body is difficult to obtain, let alone liberation.
如海龜遇浮木孔。若生人中，盲冥瘖啞，聾頑無知，一切眾衰，無量病惱莊嚴其身，貧窮下賤。以餘業故受如斯報。
「複次，比丘知業果報，觀餓鬼世間，以聞慧觀：如是略說餓鬼之處，若分別說，有無量種眷屬餓鬼，有住海中、有住海渚、有住閻浮提、有住瞿陀尼、有住弗婆提、有住郁單羅越等大洲中間之所住處。但以一名，門說有種種名，門有羅剎鬼、鳩槃茶鬼、毗舍阇鬼。知彼鬼神微細業行，各以何業而生彼處？食何等食？以何等行？何所欲樂？如是餓鬼以何緣故而生此處？皆由不能調伏心之獼猴，行不調柔猶如象耳，無有住時。如鳥在林為人所射，間別趣枝，從一至一，於一切境界常伺不息，猶如大風吹動諸塵。是心可畏，如師子獸、如虎如豹、如蛇如毒尚可調伏，是心難調，復過於此。隨所造業得相似果，是心如是難可覺知。如是染心縛諸眾生，若心清凈則得解脫。是心如王，諸根圍繞以為眷屬，由心造業，業因緣果，以果因緣故有五道。心如機關，諸根如絲，五根及心不善調御，行於惡道；若能善調，作諸善業，生天人中，乃至證得不動涅槃。比丘如是觀微細心行，隨順觀察，如是觀已，于生死中得大厭離。是比丘先已觀地獄苦，厭離生死，次觀餓鬼世間種種眾苦，得入苦聖諦，得苦諦無礙行，
【現代漢語翻譯】 現代漢語譯本： 就像海龜遇到浮木上的孔洞一樣困難。如果生在人世間，卻又瞎又聾又啞，愚昧無知，各種衰敗的事情，無數的疾病纏繞著身體，非常貧窮。這是因為過去所造的惡業，所以才承受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界，用聽聞和智慧來觀察：像這樣簡略地說餓鬼的處所，如果詳細地來說，有無數種眷屬餓鬼，有的住在海中，有的住在海邊，有的住在閻浮提（Jambudvipa，南贍部洲），有的住在瞿陀尼（Godaniya，西牛賀洲），有的住在弗婆提（Purvavideha，東勝身洲），有的住在郁單羅越（Uttarakuru，北俱盧洲）等大洲的中間地帶。只是用一個名稱，從門類上來說，有種種名稱，從門類上來說，有羅剎鬼（Rakshasa，食人惡鬼）、鳩槃茶鬼（Kumbhanda，守宮鬼）、毗舍阇鬼（Pisacha，食血肉鬼）。瞭解那些鬼神微細的業行，各自因為什麼樣的業而生到那些地方？吃什麼樣的食物？做什麼樣的行為？有什麼樣的慾望和快樂？這些餓鬼因為什麼樣的緣故而生到這裡？都是因為不能調伏像獼猴一樣的心，行為不調順柔和就像大象的耳朵一樣，沒有停留的時候。就像鳥在樹林里被人射擊，不斷地變換樹枝，從一根到另一根，對於一切境界常常伺機不停息，就像大風吹動塵土一樣。這顆心是可怕的，像獅子、老虎、豹子、蛇和毒藥尚且可以調伏，這顆心難以調伏，甚至超過了這些。隨著所造的業得到相似的果報，這顆心是如此難以覺察。像這樣被染污的心束縛著眾生，如果心清凈就能得到解脫。這顆心就像國王，各種感官圍繞著它作為眷屬，由心造業，業是因緣，果也是因緣，因為果的因緣所以有五道。心就像機關，各種感官就像絲線，五根和心如果不善於調御，就會走向惡道；如果能夠善於調御，做各種善業，就會生到天人和人道中，乃至證得不動的涅槃。比丘像這樣觀察微細的心行，隨順著觀察，像這樣觀察之後，對於生死輪迴就產生了極大的厭離。這位比丘先前已經觀察了地獄的痛苦，厭離了生死，接著觀察餓鬼世間的種種痛苦，從而進入了苦聖諦，得到了苦諦的無礙行。』
【English Translation】 English version: It is as difficult as a sea turtle encountering a hole in a floating log. If one is born among humans, yet is blind, deaf, and mute, ignorant and foolish, with all kinds of decay, countless illnesses adorning their body, and is impoverished, it is because of residual karma that they receive such retribution.
『Furthermore, a Bhikshu (Buddhist monk) knows the results of karma, observing the world of hungry ghosts, contemplating with wisdom gained from hearing: Thus, briefly speaking of the abodes of hungry ghosts, if described in detail, there are countless kinds of hungry ghost retinues, some dwelling in the sea, some dwelling on the seashore, some dwelling in Jambudvipa (the continent south of Mount Meru), some dwelling in Godaniya (the western continent), some dwelling in Purvavideha (the eastern continent), some dwelling in Uttarakuru (the northern continent), and other places in between the great continents. But with one name, from the perspective of categories, there are various names, from the perspective of categories, there are Rakshasa (demon), Kumbhanda (a type of demon), and Pisacha (flesh-eating demon) ghosts. Knowing the subtle karmic actions of those ghosts, by what karma did they come to be born in those places? What kind of food do they eat? What kind of actions do they perform? What desires and pleasures do they have? For what reason are these hungry ghosts born here? It is all because they cannot subdue the mind, which is like a monkey, and their actions are not gentle and pliable, like the ears of an elephant, without any time to rest. Like a bird in the forest being shot by people, constantly changing branches, from one to another, always watching and never ceasing in all realms, like a great wind blowing dust. This mind is frightening, even lions, tigers, leopards, snakes, and poisons can be subdued, but this mind is difficult to subdue, even more so than these. According to the karma created, one receives similar results, this mind is so difficult to perceive. Thus, this defiled mind binds all sentient beings, if the mind is pure, then one attains liberation. This mind is like a king, surrounded by the various senses as its retinue, karma is created by the mind, karma is the cause and condition, and the result is also the cause and condition, because of the cause and condition of the result, there are the five paths of existence. The mind is like a mechanism, the various senses are like threads, if the five senses and the mind are not well controlled, they will go to the evil paths; if they can be well controlled, and perform various good deeds, they will be born in the heavens and among humans, and even attain the immovable Nirvana (liberation). A Bhikshu (Buddhist monk) thus observes the subtle actions of the mind, observing in accordance with them, having observed thus, they develop great revulsion towards Samsara (cycle of rebirth). This Bhikshu (Buddhist monk) has already observed the suffering of hell, and is disgusted with Samsara (cycle of rebirth), then observes the various sufferings of the world of hungry ghosts, thereby entering the Noble Truth of Suffering, and attains unobstructed practice of the Truth of Suffering.』
未得無礙道證。
「複次，修行者內觀於法，順法修行。彼比丘如實觀業果報，先已分別觀諸地獄，次觀餓鬼諸道差別，如實見諸生死過患甚可惡賤。如是觀已，離魔境界，厭捨生死，起精進力以求涅槃，成就具足得十五地。既成就已，爾時地神諸夜叉等心大歡喜告虛空夜叉，虛空夜叉聞已歡喜告四大天王，時四天王聞已歡喜告三十三天，帝釋眷屬聞已歡喜告夜摩天，夜摩天等聞已歡喜告兜率陀天，兜率諸天聞已歡喜告化樂天，化樂諸天聞已歡喜告他化自在天。如是欲界次第相告，其聲展轉，從梵身天乃至光音天，咸作此言：『閻浮提中某國某城某村某邑，某種姓中某善男子，剃除鬚髮，以信出家，離魔境界，欲破魔軍，令魔使者生大怖畏，能動一切諸煩惱山，入于正道欲放光明，今得如是十五地行。』時光音天聞是語已，皆大歡喜，告余天眾：『汝等諸天應生歡喜，增長正法，減損諸魔及魔眷屬，令正法河流注不斷，竭邪見池，調伏貪慾瞋恚愚癡，摧滅邪徒，紹隆正法，欲散生死。』欲界天子聞此語已，甚大歡喜贊說之音，如是次第展轉相告，乃至光音一切天眾。比丘如是勤修精進，心不休息，端直不諂，遠離邪曲，如是求涅槃城，善音名稱遍諸天眾。
正法念處經卷第十七餓鬼品竟 大正藏第 17
【現代漢語翻譯】 現代漢語譯本 未獲得無礙道果位的證悟。
『此外，修行者向內觀察諸法，依順佛法修行。那位比丘如實地觀察業報果報，先前已經分別觀察了各地獄，接著觀察餓鬼道的各種差別，如實地見到生死輪迴的過患，非常可憎可厭。這樣觀察之後，遠離魔的境界，厭惡捨棄生死輪迴，生起精進的力量以求證涅槃，成就具足而獲得十五地。既然成就了，那時地神和各位夜叉等心中非常歡喜，告訴虛空夜叉，虛空夜叉聽聞后歡喜地告訴四大天王，當時四大天王聽聞后歡喜地告訴三十三天（忉利天），帝釋（Śakra，三十三天之主）的眷屬聽聞后歡喜地告訴夜摩天（Yāmadeva，欲界第三天），夜摩天等聽聞后歡喜地告訴兜率陀天（Tuṣita，欲界第四天），兜率諸天聽聞后歡喜地告訴化樂天（Nirmāṇarati，欲界第五天），化樂諸天聽聞后歡喜地告訴他化自在天（Paranirmitavasavarti，欲界第六天）。像這樣欲界諸天次第相告，其聲音輾轉相傳，從梵身天（Brahma-kāyika，色界初禪天）乃至光音天（Ābhāsvara，色界二禪天），都這樣說：『在閻浮提（Jambudvīpa，我們所居住的這個世界）中的某個國家某個城市某個村莊某個城鎮，某個種姓中的某個善男子，剃除了鬚髮，因為信仰而出家，離開了魔的境界，想要摧破魔的軍隊，令魔的使者生起巨大的怖畏，能夠動搖一切的煩惱山，進入正道想要放出光明，現在獲得了像這樣的十五地修行。』當時光音天聽聞這些話后，都非常歡喜，告訴其餘的天眾：『你們各位天人應當生起歡喜，增長正法，減少諸魔以及魔的眷屬，令正法的河流不斷流注，枯竭邪見的池塘，調伏貪慾、瞋恚、愚癡，摧滅邪惡的徒眾，繼承和發揚正法，想要散滅生死輪迴。』欲界諸天聽聞這些話后，非常歡喜，讚歎宣說的聲音，像這樣次第輾轉相告，乃至光音天的一切天眾。比丘像這樣勤奮修行精進，心中不休息，端正正直不諂媚，遠離邪惡和彎曲，像這樣尋求涅槃之城，美好的聲音和名稱遍佈諸天眾。
《正法念處經》卷第十七 餓鬼品 完 《大正藏》第17冊
【English Translation】 English version Has not yet attained the realization of unobstructed Dharma.
『Furthermore, the practitioner internally observes the Dharma, cultivating in accordance with the Dharma. That Bhikṣu (monk) truthfully observes the retribution of karma, having previously observed the various hells, then observes the differences in the realms of the Pretas (hungry ghosts), truthfully seeing the faults of Saṃsāra (cycle of birth and death) as extremely detestable and vile. Having observed thus, he departs from the realm of Māra (demon), detesting and abandoning Saṃsāra, generating the power of diligence to seek Nirvāṇa (liberation), accomplishing and fully attaining the fifteen grounds. Once accomplished, at that time, the earth deities and Yakṣas (spirits) are greatly delighted, informing the space Yakṣas, who upon hearing this, joyfully inform the Four Heavenly Kings. The Four Heavenly Kings, upon hearing this, joyfully inform the Trayastriṃśa (Thirty-three Heavens), the retinue of Śakra (lord of the Trayastriṃśa) joyfully inform the Yāmadevas (deities of the Yama Heaven), the Yāmadevas and others joyfully inform the Tuṣita Heaven, the Tuṣita deities joyfully inform the Nirmāṇarati Heaven, and the Nirmāṇarati deities joyfully inform the Paranirmitavasavarti Heaven. Thus, the desire realm successively informs each other, the sound spreading from the Brahma-kāyika Heaven (heaven of Brahma's retinue) up to the Ābhāsvara Heaven (heaven of radiant light), all saying this: 『In Jambudvīpa (the world we inhabit), in such and such country, such and such city, such and such village, such and such town, in such and such lineage, a certain good man has shaved his head and beard, left home out of faith, departed from the realm of Māra, desiring to destroy Māra's army, causing Māra's messengers to generate great fear, able to shake all the mountains of afflictions, entering the right path desiring to emit light, now attaining such fifteen grounds of practice.』 At that time, the Ābhāsvara Heaven, upon hearing these words, are all greatly delighted, informing the remaining heavenly hosts: 『You all deities should generate joy, increase the true Dharma, diminish the Māras and their retinue, causing the river of the true Dharma to flow continuously, drying up the pond of wrong views, subduing greed, hatred, and delusion, destroying the evil followers, succeeding and promoting the true Dharma, desiring to scatter Saṃsāra.』 The deities of the desire realm, upon hearing these words, are greatly delighted, the sound of praise and proclamation thus successively informing each other, up to all the heavenly hosts of the Ābhāsvara Heaven. The Bhikṣu thus diligently cultivates with vigor, his mind not resting, upright and not flattering, far from evil and crookedness, thus seeking the city of Nirvāṇa, his good sound and name pervading all the heavenly hosts.
End of Chapter Seventeen, Pretas, of the Saddharma Smṛtyupasthāna Sūtra Taisho Tripitaka Volume 17
冊 No. 0721 正法念處經
正法念處經卷第十八
元魏婆羅門瞿曇般若流支譯
畜生品第五之一
「複次，比丘知業果報，如實觀諸地獄。知業果報，一百三十六地獄中，眾生壽命長短增減如實知已，觀第二道無量餓鬼，略而說之三十六種，及觀業行亦如實知。彼以聞慧，觀諸畜生種類差別三十四億，隨心自在生於五道。於五道中，畜生種類其數最多，種種相貌、種種色類，行食不同，群飛各異，憎愛違順，伴行雙只同生共遊。所謂飛禽及諸走獸：烏鵲鵝雁、鴻鳥眾類，異群別游，不相怨害；狐狗野乾等互相憎嫉；烏與角鴟、馬及水牛、蚖蛇鼬等共相殘害。形相不同，行食各異。以何業故，種種形相行食各異？彼以聞慧觀：是眾生為種種心之所役使，作種種業、入種種道、啖種種食。觀察彼等以何因故，各各異類共相憎嫉？即以聞慧知：此眾生於前世時，以邪見故，習學邪法；復有眾生亦學邪法而生邪慢，以邪見論、邪見譬喻互相諍論，雖共談論，無所利益、無有安樂，亦非善道。如是二人，身壞命終墮于地獄受無量苦。從地獄出，以本怨憎，墮畜生中，是故怨對還相殺害，所謂蚖蛇黃鼬、馬及水牛、烏角鴟等。
「複次，比丘知業果報，觀諸畜生以何業故，畜生之類
【現代漢語翻譯】 現代漢語譯本
《正法念處經》卷第十八
元魏婆羅門瞿曇般若流支譯
畜生品第五之一
『再者，比丘了知業的果報，如實地觀察各種地獄。了知業的果報，對於一百三十六種地獄中，眾生的壽命長短增減如實了知后，觀察第二道，無量餓鬼，簡略地說有三十六種，以及觀察他們的行業也如實了知。他以聽聞的智慧，觀察各種畜生種類差別有三十四億，隨心自在地生於五道之中。在五道之中，畜生種類數量最多，有種種相貌、種種顏色種類，行為和食物各不相同，成群飛行和各自不同，有憎恨愛戀，違背順從，結伴而行，成雙成對，一同出生，共同遊玩。例如飛禽和各種走獸：烏鴉喜鵲、鵝和大雁、鴻鳥等各種鳥類，不同群體分別遊動，不互相怨恨殘害；狐貍、狗和豺狼等互相憎恨嫉妒；烏鴉與角鴟（一種貓頭鷹）、馬和水牛、蚖蛇（一種毒蛇）和黃鼬等互相殘害。它們的形狀相貌不同，行為和食物也各不相同。因為什麼業的緣故，導致它們有種種不同的形狀相貌和行為食物呢？他以聽聞的智慧觀察到：這些眾生被種種心所役使，造作種種業、進入種種道、吃種種食物。觀察它們因為什麼原因，各自不同種類互相憎恨嫉妒？即以聽聞的智慧知道：這些眾生在前世的時候，因為邪見的緣故，學習邪法；又有眾生也學習邪法而生起邪慢，以邪見的理論、邪見的比喻互相爭論，即使共同談論，也沒有任何利益、沒有安樂，也不是好的道路。像這樣的兩個人，身壞命終后墮入地獄，遭受無量的痛苦。從地獄出來后，因為原本的怨恨，墮入畜生道中，所以互相怨恨殘殺，例如蚖蛇和黃鼬、馬和水牛、烏鴉和角鴟等。
『再者，比丘了知業的果報，觀察各種畜生因為什麼業的緣故，成為畜生之類』
【English Translation】 English version
Chapter No. 0721 The Sutra on the Establishment of Right Mindfulness
Volume 18 of the Sutra on the Establishment of Right Mindfulness
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty
Chapter Five on Animals, Part One
'Furthermore, a Bhikshu (Buddhist monk) knows the retribution of karma, and truthfully observes the various hells. Knowing the retribution of karma, having truthfully understood the increase or decrease in the lifespan of beings in the one hundred and thirty-six hells, he observes the second path, the countless hungry ghosts, briefly speaking of thirty-six kinds, and also truthfully knows their karmic actions. With the wisdom of hearing, he observes the differences in the types of animals, numbering thirty-four billion, freely born in the five paths. Among the five paths, the number of animal species is the greatest, with various appearances, various colors and types, different behaviors and foods, flying in groups and each being different, with hatred and love, opposition and obedience, walking together, in pairs, born together, and playing together. Such as birds and various beasts: crows and magpies, geese and swans, wild geese and various kinds of birds, different groups wandering separately, not resenting or harming each other; foxes, dogs, jackals, etc., hating and envying each other; crows and horned owls (a type of owl), horses and water buffaloes, vipers (a type of venomous snake) and weasels, etc., harming each other. Their shapes and appearances are different, and their behaviors and foods are also different. What karma causes them to have various different shapes, appearances, behaviors, and foods? He observes with the wisdom of hearing: these beings are driven by various minds, creating various karmas, entering various paths, and eating various foods. Observing what causes them to hate and envy each other in different categories? He knows with the wisdom of hearing: these beings, in their previous lives, because of wrong views, learned wrong teachings; and some beings also learned wrong teachings and developed wrong pride, arguing with wrong views and wrong analogies, even if they talk together, there is no benefit, no peace, and it is not a good path. Such two people, after their bodies are destroyed and their lives end, fall into hell and suffer immeasurable pain. After coming out of hell, because of their original resentment, they fall into the animal realm, so they resent and kill each other, such as vipers and weasels, horses and water buffaloes, crows and horned owls, etc.
'Furthermore, a Bhikshu (Buddhist monk) knows the retribution of karma, observing what karma causes the various animals to become animal species.'
相隨無害？即以聞慧知：此眾生於人中時，為生死故，行佈施時，尋共發願：『于當來世常為夫妻。』是人身壞命終之後，生畜生中，而有少樂非大苦惱，謂命命鳥、鴛鴦鴿鳥。多樂愛慾，以業因故。
「複次，比丘知業果報，觀諸畜生，狐狗野干以何業故，性相憎害？即以聞慧知：此眾生於人中時，于諸善人、出家人所，污其凈食，常戲斗諍，貪心因緣。身壞命終墮畜生中，受於野干狐狗之身，互相憎嫉。
「複次，比丘知業果報，觀諸獐鹿以何業故，而生彼處？即以聞慧知：此眾生為前世時，喜作強賊，擊鼓吹貝，至於城邑聚落村營，破壞人柵，作大音聲加諸恐怖。如是之人，身壞命終墮于地獄具受眾苦。從地獄出，生獐鹿中，心常怖畏，以本宿世破人村落令他恐怖，是故生於曠野山林常多恐怖。以業力故，若生人中，心常恐怖小心怯弱，多懷怖畏。餘業緣故，如是少分，觀畜生處互相憎嫉；以多業故，共相殘害，隨本業故。
「複次，比丘知業果報，觀諸畜生以何業故，受化生身？即以聞慧知：此眾生於前世時，為求絲絹，養蠶殺繭，或蒸或煮，以水漬之，生無量蟲，名火髻蟲。有諸外道受邪齋法，取此細蟲，置於火中供養諸天以求福德。身壞命終墮于地獄具受眾苦。從地獄出，生於俱舍諸
【現代漢語翻譯】 現代漢語譯本 『相隨無害』是什麼意思呢？就是通過聽聞佛法所獲得的智慧可以知道：這些眾生在做人的時候，爲了追求生死輪迴中的利益，行佈施的時候，常常共同發願：『希望在未來的生生世世都能成為夫妻。』這樣的人在身死命終之後，會轉生到畜生道中，享受少許快樂，但沒有太大的苦惱，比如命命鳥（一種鳥，據說兩隻鳥同生共死）、鴛鴦、鴿子等。它們大多貪戀愛慾，這是因為過去所造的業力所導致的。
『再者，比丘通過了解業的果報，觀察各種畜生，例如狐貍、狗、野干（一種野獸）為什麼天性互相憎恨？』就是通過聽聞佛法所獲得的智慧可以知道：這些眾生在做人的時候，對於善良的人、出家人，玷污他們清凈的食物，經常戲弄爭鬥，這是因為貪心的緣故。身死命終后墮落到畜生道中，受生為野干、狐貍、狗等，互相憎恨嫉妒。
『再者，比丘通過了解業的果報，觀察各種獐、鹿為什麼會生在那個地方？』就是通過聽聞佛法所獲得的智慧可以知道：這些眾生在前世的時候，喜歡做強盜，敲鑼打鼓，吹響海螺，到各個城邑、聚落、村莊，破壞人們的柵欄，製造巨大的聲響，增加人們的恐懼。這樣的人，身死命終後會墮入地獄，承受各種痛苦。從地獄出來后，轉生為獐、鹿，內心常常充滿恐懼，因為前世破壞人們的村莊，使他人感到恐懼，所以今生才會生在曠野山林中，常常感到恐懼。因為業力的緣故，如果轉生到人道中，內心也常常感到恐懼，小心謹慎，膽小怯弱，常常懷有恐懼。因為其餘業力的緣故，只能看到畜生道中互相憎恨嫉妒的少部分情況；因為更多業力的緣故，它們互相殘害，都是隨著各自的根本業力所導致的。
『再者，比丘通過了解業的果報，觀察各種畜生為什麼會受化生之身？』就是通過聽聞佛法所獲得的智慧可以知道：這些眾生在前世的時候，爲了獲取絲綢，養蠶殺繭，或者蒸煮，或者用水浸泡，產生無數的蟲子，名叫火髻蟲。有些外道信奉邪惡的齋戒之法，取出這些細小的蟲子，放在火中供養諸天，以求福德。這樣的人，身死命終後會墮入地獄，承受各種痛苦。從地獄出來后，轉生到俱舍（一種蟲子的名稱）等。
【English Translation】 English version 『What does 'accompanying without harm' mean?』 It means that through the wisdom gained from hearing the Dharma, one can know: These beings, when they were humans, for the sake of benefits in the cycle of birth and death, when giving alms, often made a joint vow: 『May we always be husband and wife in future lives.』 After death, such people are reborn into the animal realm, enjoying a little happiness but without great suffering, such as the Mandarin duck (a type of bird, said to live and die together), mandarin ducks, and pigeons. They are mostly greedy for love and desire, which is caused by the karma they created in the past.
『Furthermore, a Bhikkhu, understanding the retribution of karma, observes various animals, such as foxes, dogs, and jackals (a type of wild beast), why are they naturally hateful to each other?』 It means that through the wisdom gained from hearing the Dharma, one can know: These beings, when they were humans, defiled the pure food of good people and renunciants, often teased and fought, which was due to greed. After death, they fell into the animal realm, reborn as jackals, foxes, and dogs, hating and envying each other.
『Furthermore, a Bhikkhu, understanding the retribution of karma, observes various roe deer and deer, why are they born in that place?』 It means that through the wisdom gained from hearing the Dharma, one can know: These beings, in their previous lives, liked to be robbers, beating drums and blowing conch shells, going to various cities, settlements, and villages, destroying people's fences, making loud noises, and increasing people's fear. Such people, after death, will fall into hell, enduring all kinds of suffering. After coming out of hell, they are reborn as roe deer and deer, their hearts often filled with fear, because in their previous lives they destroyed people's villages and made others feel fear, so in this life they are born in the wilderness and mountains, often feeling fear. Because of the power of karma, if they are reborn into the human realm, their hearts are also often filled with fear, cautious and timid, often harboring fear. Because of the remaining karma, they can only see a small part of the mutual hatred and envy in the animal realm; because of more karma, they kill each other, all following their respective fundamental karma.
『Furthermore, a Bhikkhu, understanding the retribution of karma, observes various animals, why do they receive a body by transformation?』 It means that through the wisdom gained from hearing the Dharma, one can know: These beings, in their previous lives, in order to obtain silk, raised silkworms and killed cocoons, either steaming or boiling them, or soaking them in water, producing countless insects called fire-crested insects (Huǒ jì chóng). Some heretics believed in evil fasting practices, taking these tiny insects and placing them in the fire to offer to the gods in order to seek blessings. Such people, after death, will fall into hell, enduring all kinds of suffering. After coming out of hell, they are reborn into Kusha (Jù shě) (a type of insect).
化生中，種種異類。
「複次，比丘知業果報，觀諸畜生以何業故，墮濕生中？彼以聞慧知：此眾生起惡邪見，殺害龜鱉魚蟹蚌蛤；及小池中多有細蟲，或酢中細蟲，或有惡人為貪財故，殺諸細蟲；或邪見事天，殺蟲祭祀。身壞命終墮于地獄具受眾苦，不可稱計。從地獄出，受濕生身，或作蚊子、或為蚤虱。
「觀二種生已，如是次第以微細心觀業果報，觀于卵生諸眾生等，以何業故而生彼處？若人未斷貪慾、恚、癡，修學禪定，得世俗通，有因緣故，起瞋恚心破壞國土。是人身壞命終墮于地獄受無量苦。從地獄出，受于卵生、飛鳥雕鷲之形。從此命終，若生人中，常多瞋恚，以餘業故。
「複次，比丘知業果報。彼以聞慧，觀諸畜生以何業故，受胎生身？若有眾生以欲愛心，和合牛馬，令其交會以自悅意，或令他人邪行非禮。是人身壞命終之後，墮于地獄具受眾苦。從地獄出，受于胎生、畜生之身；若生人中，受黃門身，以餘業故。
「複次，比丘觀十一種畜生已，次觀四種眾生從地獄出，受四種食。何等為四？一者摶食；二者意思食；三者觸食；四者識愛食。比丘思惟觀察四食果報，以聞慧觀見：有眾生以諸摶食與惡戒者及諸賊人，既食之後，令此賊人殺害除怨，是賊受語即殺彼怨。如
【現代漢語翻譯】 現代漢語譯本 化生之中，種類各不相同。
『再者，比丘通過了解業的果報，觀察各種畜生因為什麼樣的業，而墮入濕生之中？他們通過聽聞獲得的智慧得知：這些眾生生起邪惡的邪見，殺害烏龜、鱉、魚、螃蟹、蚌、蛤；以及在小池塘中有很多細小的蟲子，或者在醋中有細小的蟲子，或者有惡人爲了貪圖錢財的緣故，殺害各種細小的蟲子；或者以邪見侍奉天神，殺害蟲子進行祭祀。此人身壞命終之後墮入地獄，完全承受各種痛苦，無法計算。從地獄出來后，承受濕生之身，或者變成蚊子、或者變成跳蚤、虱子。
『觀察了兩種生之後，像這樣依次以細微的心觀察業的果報，觀察卵生的各種眾生等，因為什麼樣的業而生在那裡？如果有人沒有斷除貪慾、嗔恚、愚癡，修學禪定，得到世俗的神通，因為某種因緣，生起嗔恚心破壞國土。這個人身壞命終之後墮入地獄，承受無量的痛苦。從地獄出來后，承受卵生，變成飛鳥、雕、鷲的形狀。從此命終，如果生在人中，常常有很多嗔恚，這是因為剩餘的業力所致。
『再者，比丘通過了解業的果報。他們通過聽聞獲得的智慧，觀察各種畜生因為什麼樣的業，而承受胎生之身？如果有的眾生以欲愛的心理，讓牛馬交合，使它們交配以讓自己高興，或者讓其他人進行邪淫非禮的行為。這個人身壞命終之後，墮入地獄，完全承受各種痛苦。從地獄出來后，承受胎生、畜生之身；如果生在人中，會受到黃門之身（指沒有生殖能力的人），這是因為剩餘的業力所致。
『再者，比丘觀察了十一種畜生之後，接著觀察四種眾生從地獄出來，接受四種食物。哪四種呢？第一種是摶食（kabalimkara ahara）；第二種是意思食（manosamcetana ahara）；第三種是觸食（phassa ahara）；第四種是識愛食（vinnana ahara）。比丘思考觀察四種食物的果報，以聽聞獲得的智慧觀察到：有的眾生用各種摶食供給破戒的人以及各種盜賊，這些盜賊吃完之後，讓他們去殺害仇人，這些盜賊接受命令就殺害了那些仇人。』
【English Translation】 English version Among those born by transformation, there are various different kinds.
『Furthermore, a Bhikkhu (Buddhist monk) knowing the result of karma, observes what karma causes various animals to be born in moisture? Through the wisdom gained from listening, he knows: These beings arise with evil wrong views, killing turtles, soft-shelled turtles, fish, crabs, mussels, and clams; and in small ponds there are many tiny insects, or in vinegar there are tiny insects, or there are evil people who, for the sake of greed for wealth, kill various tiny insects; or with wrong views they serve the gods, killing insects for sacrifices. After the destruction of the body and the end of life, this person falls into hell, fully enduring all kinds of suffering, which cannot be calculated. Emerging from hell, they receive a birth from moisture, either becoming mosquitoes, or becoming fleas and lice.
『Having observed the two kinds of birth, in this way, in sequence, with a subtle mind, he observes the results of karma, observing the various beings born from eggs, etc., what karma causes them to be born in those places? If a person has not severed greed, hatred, and delusion, and cultivates meditation, attaining worldly supernatural powers, due to some cause, they arise with anger and destroy the country. After the destruction of the body and the end of life, this person falls into hell, enduring immeasurable suffering. Emerging from hell, they receive birth from eggs, taking the form of flying birds, eagles, and vultures. From this life ending, if they are born among humans, they often have much anger, due to the remaining karma.
『Furthermore, a Bhikkhu (Buddhist monk) knows the result of karma. Through the wisdom gained from listening, they observe what karma causes various animals to receive birth from the womb? If there are beings who, with a mind of lustful love, cause cows and horses to mate, making them copulate to please themselves, or causing others to engage in improper and unrighteous behavior. After the destruction of the body and the end of life, this person falls into hell, fully enduring all kinds of suffering. Emerging from hell, they receive birth from the womb, taking the form of animals; if they are born among humans, they receive the body of a eunuch (a person without reproductive ability), due to the remaining karma.
『Furthermore, after a Bhikkhu (Buddhist monk) has observed the eleven kinds of animals, they then observe the four kinds of beings who, emerging from hell, receive four kinds of food. What are the four? The first is coarse food (kabalimkara ahara); the second is volitional food (manosamcetana ahara); the third is contact food (phassa ahara); the fourth is consciousness food (vinnana ahara). The Bhikkhu (Buddhist monk) contemplates and observes the results of the four kinds of food, and through the wisdom gained from listening, observes: There are beings who offer various coarse foods to those who break the precepts and to various thieves, and after these thieves have eaten, they order them to kill their enemies, and these thieves accept the order and kill those enemies.』
是惡人，身壞命終墮于地獄具受眾苦。從地獄出，墮于段食畜生之中，受水牛、牛羊駝驢、象馬豬狗、野干獐鹿𤛆牛、烏鴟雕鷲、鵝鴨孔雀、命命鴻鳥、雜類眾鳥，多處曠野險岸中生。是名少分摶食眾生。
「複次，比丘觀于觸食眾生之類，住在㲉中或初出㲉，以觸為食。復有眾鳥樂住水中，依岸為巢，或穿河岸以為巢窟，敷產卵㲉——龍蛇等類，以何業故而受觸食？比丘觀察，即以聞慧知：此眾生於前世時，心許行施，思惟籌量，後心還悔而不施與。以不善業，墮畜生中，以本思心，受觸食報。
「複次，比丘觀于思食諸眾生等，以何業故而受思食？即以聞慧知：眾生類謂赤魚子、堤彌魚子、錯魚等子、螺蚌蛤卵，思心為食。若母憶念則不飢渴，身命增長。以何業故而生此處？即以聞慧知：此眾生愚癡少智，不識業果，許施人物而語之言：『卻後半月或至一月，我當施汝財物飲食、金銀珍寶。』時彼貧人聞其許施，心生歡喜美言讚歎，一月、半月望有所得。時貧窮人往至其家，是時其人更作異語，不復本信。如是惡人命終之後，墮于憂喜地獄之中具受眾苦。從彼命終墮畜生中，意思為食。以其前世許他貧人，令生歡喜，后竟無實。以是因緣，若生人中，為人奴婢。以餘業故。
「複次，比丘知業
【現代漢語翻譯】 現代漢語譯本：是惡人，身壞命終墮于地獄，具受種種苦難。從地獄出來后，又墮入以段食為生的畜生道中，轉生為水牛、牛、羊、駱駝、驢、象、馬、豬、狗、野干、獐、鹿、犛牛、烏鴉、鴟、雕、鷲、鵝、鴨、孔雀、命命鳥、鴻雁以及各種雜類鳥，大多生存在曠野和險峻的岸邊。這被稱為少分摶食的眾生。
『再者，比丘觀察以觸食為生的眾生種類，它們住在卵殼中，或者剛從卵殼中出來，以接觸為食物。還有一些鳥類喜歡住在水中，依靠岸邊築巢，或者在河岸上挖掘巢穴，產卵孵化——比如龍蛇等類。它們因為什麼樣的業力而承受觸食的果報呢？比丘通過觀察，憑藉聽聞佛法的智慧得知：這些眾生在前世的時候，曾經答應佈施行善，經過思考衡量，後來又後悔而不施捨。因為這種不善的業力，墮入畜生道中，因為當初的思量之心，而承受觸食的果報。』
『再者，比丘觀察以思食為生的各種眾生，它們因為什麼樣的業力而承受思食的果報呢？通過聽聞佛法的智慧得知：這些眾生種類，比如赤魚子、堤彌魚子、錯魚等魚卵，以思念為食物。如果它們的母親憶念它們，它們就不會感到飢渴，身體和生命就能增長。它們因為什麼樣的業力而生於此處呢？通過聽聞佛法的智慧得知：這些眾生愚癡少智，不明白業果的道理，答應施捨他人財物，卻對他們說：『等過半個月或者一個月，我就會把財物飲食、金銀珍寶施捨給你。』當時那些貧窮的人聽到他們答應施捨，心裡非常高興，用美好的言語讚歎他們，一個月、半個月地盼望著能夠得到施捨。當這些貧窮的人來到他們家時，這些人卻改變了說法，不再遵守當初的承諾。像這樣的惡人，死後會墮入憂喜地獄之中，承受各種苦難。從地獄出來后，又墮入畜生道中，以思念為食物。因為他們前世答應施捨給貧窮的人，使他們心生歡喜，最終卻沒有兌現。因為這樣的因緣，如果轉生為人，就會成為別人的奴婢。這是因為剩餘的業力所致。
『再者，比丘瞭解業力……』
【English Translation】 English version: That evil person, after the destruction of their body and the end of their life, falls into hell, enduring all kinds of suffering. After emerging from hell, they fall into the realm of animals that subsist on 'dana' food (solid food), being reborn as water buffalo, cattle, sheep, camels, donkeys, elephants, horses, pigs, dogs, jackals, muntjacs, deer, yaks, crows, owls, eagles, vultures, geese, ducks, peacocks, Jivajiva birds (mythical two-headed bird), swans, and various other kinds of birds, mostly living in desolate wildernesses and dangerous shores. These are called beings that subsist on a small portion of 'dana' food.
Furthermore, a 'bhikshu' (Buddhist monk) observes the kinds of beings that subsist on 'sparsha' food (food of contact), living in eggs or just emerging from eggs, taking contact as their food. There are also birds that enjoy living in water, relying on the shore to build nests, or digging nests in the riverbanks to lay and hatch eggs—such as dragons and snakes. What kind of 'karma' (action) causes them to receive 'sparsha' food? The 'bhikshu' observes and, through the wisdom of hearing the Dharma, knows that these beings in their previous lives promised to give alms, contemplating and considering it, but later regretted it and did not give. Because of this unwholesome 'karma', they fall into the animal realm, and because of their initial thought, they receive the reward of 'sparsha' food.
Furthermore, a 'bhikshu' observes the various beings that subsist on 'manas' food (food of thought), and what kind of 'karma' causes them to receive 'manas' food? Through the wisdom of hearing the Dharma, he knows that these kinds of beings, such as red fish eggs, 'timi' fish eggs, 'cuo' fish eggs, and the eggs of snails, clams, and mussels, take thought as their food. If their mother remembers them, they will not feel hunger or thirst, and their bodies and lives will grow. What kind of 'karma' causes them to be born here? Through the wisdom of hearing the Dharma, he knows that these beings are foolish and lack wisdom, not understanding the principle of 'karma' and its results. They promise to give others wealth, saying to them, 'After half a month or a month, I will give you wealth, food, gold, silver, and treasures.' At that time, those poor people hear their promise and are very happy, praising them with beautiful words, hoping to receive something after a month or half a month. When those poor people come to their homes, these people change their words and no longer keep their original promise. After death, such evil people fall into the hell of sorrow and joy, enduring all kinds of suffering. After death, they fall into the animal realm, subsisting on thought. Because in their previous lives they promised to give to poor people, causing them to be happy, but ultimately did not fulfill their promise. Because of this cause, if they are reborn as humans, they will become slaves. This is due to the remaining 'karma'.
Furthermore, the 'bhikshu' understands 'karma'...
果報，觀諸畜生第四識食，即以聞慧見：有畜生愛識苦惱，常憶飲食，生曠野中，受大蟒身、蜥蝪等身，唯吸風氣。復有光明天，亦名愛識憶食而非苦惱，見食憶持，隨念即飽。畜生憶食，以何業故而受斯報？即以聞慧知：此眾生或以多瞋、或以多癡殺害眾生。彼人身壞生惡道中，受大蟒身。以前世時好愛怨結，自縛其心，以是因緣，生畜生中，受斯苦惱，愛識食風。若生人中，于無因處，常懷瞋恚而起斗諍。以餘業故。
「複次，比丘知業果報，觀無量無邊畜生世間，云何眾生受水蟲身？彼以聞慧知：此眾生愚癡少智，無有慧心，臨命終時極患渴病，貪愛念水。身壞命終墮于惡道，受水蟲身，作種種魚。是人命終，于中陰有，見諸水時起心即往，生於水中。取因緣有。此中陰有分，若本不行佈施、持戒，是人則生暖水之中，口常乾燥，如觸灰汁，以本業故。
「複次，比丘知業果報，觀諸飛鳥畜生之類，以何業故，行於虛空無礙之處？即以聞慧觀三種神通。何等為三？一者解脫神通；二者身行神通；三者心自在神通。是解脫人隨心憶念，若鳥行地界，若飛于空亦如地行，非解脫法。諸佛如來神通之力，如心念緣，隨意能至，有三種作，如是三種聖神通勝。
「複次，比丘知業果報，觀于畜生。云
【現代漢語翻譯】 現代漢語譯本 關於果報，觀察各種畜生以第四識為食的情況，可以通過聽聞佛法獲得的智慧來了解：有些畜生因為愛戀其識而感到苦惱，常常思念飲食，因此出生在曠野之中，承受著大蟒蛇、蜥蜴等身體，只能吸食風氣。還有一種光明天（devas），也同樣因為愛戀其識而思念食物，但並不感到苦惱，他們看到食物就憶念並保持，隨心念想就能飽足。畜生因為憶念食物而受此果報，是由於什麼業力導致的呢？通過聽聞佛法獲得的智慧可以知道：這些眾生或者因為多嗔恨、或者因為多愚癡而殺害眾生。這些人死後墮入惡道之中，承受大蟒蛇之身。因為前世喜歡愛戀和結怨，自己束縛了自己的心，因為這樣的因緣，出生在畜生道中，承受這樣的苦惱，愛戀其識而以風為食。如果轉生為人，也會在沒有原因的地方，常常懷有嗔恨心而引發爭鬥。這是由於剩餘的業力導致的。
『再者，比丘（bhiksu，佛教僧侶）瞭解業的果報，觀察無量無邊的畜生世界，為什麼有些眾生會承受水蟲之身呢？他通過聽聞佛法獲得的智慧知道：這些眾生愚癡少智，沒有智慧之心，臨命終時極其口渴，貪愛並思念水。死後墮入惡道，承受水蟲之身，變成各種各樣的魚。這些人死後，在中陰（antarabhava，死亡和轉世之間的狀態）階段，看到水時立即生起嚮往之心，於是就出生在水中。這是因為取了因緣而有。這些中陰階段的眾生，如果生前沒有行佈施、持戒，就會出生在溫暖的水中，口常常感到乾燥，如同接觸了灰汁一樣，這是因為他們過去的業力導致的。
『再者，比丘瞭解業的果報，觀察各種飛鳥畜生之類，因為什麼樣的業力，可以在虛空中飛行而沒有阻礙呢？他通過聽聞佛法獲得的智慧觀察到三種神通（abhijna，超自然能力）。哪三種呢？一是解脫神通（vimoksha-abhijna）；二是身行神通（riddhi-abhijna）；三是心自在神通（citta-vasita-abhijna）。這些解脫之人隨心憶念，如果鳥在地面行走，或者在空中飛行，都如同在地面行走一樣，這不是解脫之法。諸佛如來（Tathagata，佛的稱號）的神通之力，隨心念所緣，隨意都能到達，有三種作用，這三種聖神通最為殊勝。
『再者，比丘瞭解業的果報，觀察畜生。
【English Translation】 English version Regarding retribution, observing the various animals that feed on the fourth consciousness, one can understand through the wisdom gained from hearing the Dharma: Some animals suffer because they are attached to their consciousness and constantly crave food. As a result, they are born in desolate wildernesses, enduring the bodies of large pythons, lizards, and the like, only able to absorb air. There are also devas (devas, celestial beings) in the realm of light who also crave food due to their attachment to consciousness, but they do not suffer. They remember and retain the thought of food, and are satisfied as soon as they think of it. What karma causes animals to receive this retribution of craving food? Through the wisdom gained from hearing the Dharma, one can know that these beings either killed other beings out of excessive anger or excessive ignorance. After death, these people fall into evil realms, enduring the bodies of large pythons. Because in their previous lives they liked to love and bear grudges, they bound their own hearts. Due to this cause, they are born into the animal realm, enduring such suffering, craving consciousness and feeding on air. If they are reborn as humans, they will often harbor anger and initiate conflicts for no reason. This is due to remaining karma.
『Furthermore, a bhiksu (bhiksu, Buddhist monk) who understands the retribution of karma, observing the immeasurable and boundless animal world, why do some beings receive the bodies of water insects? He knows through the wisdom gained from hearing the Dharma that these beings are foolish and lack wisdom, having no wise heart. At the time of death, they are extremely thirsty, craving and longing for water. After death, they fall into evil realms, enduring the bodies of water insects, becoming various kinds of fish. After these people die, in the intermediate state (antarabhava, the state between death and rebirth), they immediately develop a longing when they see water, and are thus born in water. This is because they take on existence through conditions. If these beings in the intermediate state did not practice generosity or uphold precepts in their previous lives, they will be born in warm water, their mouths constantly feeling dry, as if they had touched ashes, due to their past karma.
『Furthermore, a bhiksu who understands the retribution of karma, observing the various birds and animals, what karma allows them to fly in the sky without obstruction? He observes through the wisdom gained from hearing the Dharma three kinds of supernormal powers (abhijna, supernatural abilities). What are the three? First, the supernormal power of liberation (vimoksha-abhijna); second, the supernormal power of bodily movement (riddhi-abhijna); and third, the supernormal power of mental mastery (citta-vasita-abhijna). These liberated beings can move as they wish. Whether a bird walks on the ground or flies in the sky, it is like walking on the ground. This is not the Dharma of liberation. The supernormal power of the Buddhas (Tathagata, title of a Buddha) allows them to reach any place they wish, according to their mental focus. There are three kinds of actions, and these three kinds of holy supernormal powers are the most supreme.
『Furthermore, a bhiksu who understands the retribution of karma, observing animals.
何觀于地獄畜生、天人、水行陸行空行、飛鳥走獸？彼以聞慧觀：地獄中種種苦惱有二種畜生：有眾生數、非眾生數。眾生數者，生於彼處被燒苦惱。非眾生數者，地獄罪人以顛倒心，見諸大鳥于虛空中翱翔遊戲，心即生念，愿生此處。隨念即生，受飛鳥身，具受如上地獄苦惱。以惡業報，生地獄中，見諸師子，形色可畏虎豹、大鳥、惡蟲蟒蛇大惡色者——非眾生數，以諸逼惱害地獄人——是眾生數。業之所得，令諸罪人受大苦惱。彼無苦惱畜生眾生在地獄中，為師子虎豹乃至蟒蛇之所惱害。
「複次，比丘知業果報，觀飢渴燒身諸餓鬼道，有諸畜生受飢渴苦。即以聞慧見三十六種餓鬼道中生諸飛鳥：從人中死，生於鳥中，受烏鴟雕、鷲鷹鷂等鳥——害生之類。從鳥中死，生餓鬼世間受餓鳥身，飢渴燒身，啄諸餓鬼，拔其眼出或破其頭而食其腦。如是餓鬼眼睛、腦髓熱如融銅，此等眾生皆共食之，以惡業故。
「比丘如是觀餓鬼鳥已，即以伽他而呵責言：
「『熱業得熱報， 具受諸大苦， 如是應舍離， 此惡不善業。 勿造斯惡業， 貪嫉自破壞， 若行貪嫉者， 墮餓鬼畜生。 互共相殘害， 或打縛系閉， 則受餓畜生， 故應舍愚癡。 愚癡自壞心，
【現代漢語翻譯】 現代漢語譯本 如何觀察地獄、畜生、天人、水行、陸行、空行、飛鳥走獸？他以聽聞和智慧觀察：地獄中有種種苦惱，有兩種畜生：有眾生數和非眾生數。眾生數是指，生於地獄中被燒灼而受苦惱的眾生。非眾生數是指，地獄中的罪人以顛倒之心，看到各種大鳥在虛空中翱翔遊戲，心中就生起念頭，希望生於此處。隨著念頭產生，就轉生為飛鳥之身，完全承受如上述的地獄苦惱。因為惡業的果報，生在地獄中，見到各種獅子，形貌顏色可怕的虎豹、大鳥、惡蟲、蟒蛇等兇惡之物——這些是非眾生數，它們用來逼迫惱害地獄中的人——這些是眾生數。這是由（罪人的）業力所感得，使得罪人遭受巨大的苦惱。那些沒有苦惱的畜生眾生在地獄中，被獅子、虎豹乃至蟒蛇所惱害。
『再者，比丘通過了解業的果報，觀察飢渴燒身的各種餓鬼道，其中也有畜生遭受飢渴之苦。他以聽聞和智慧看到三十六種餓鬼道中，有各種飛鳥：從人道中死去，轉生到鳥類中，成為烏鴉（crow）、鴟（owl）、雕（eagle）、鷲（vulture）、鷹（hawk）、鷂（harrier）等鳥類——這些是殘害生命的種類。從鳥類中死去，轉生到餓鬼世界，承受餓鳥之身，被飢渴燒灼身體，啄食各種餓鬼，挖出它們的眼睛，或者打破它們的頭顱而吃掉它們的腦髓。像這樣，餓鬼的眼睛、腦髓熱得像融化的銅，這些眾生都一起食用它們，這是因為（他們）過去的惡業所致。
『比丘像這樣觀察餓鬼鳥之後，就用偈語來呵責自己說：
『熱惱的業帶來熱惱的果報，完全承受各種巨大的痛苦，像這樣應當捨棄，這種惡劣不善的業。不要造作這種惡業，貪婪和嫉妒會自我破壞，如果行貪婪和嫉妒，就會墮落到餓鬼和畜生道。互相殘殺，或者毆打捆綁囚禁，就會承受餓鬼和畜生道的果報，所以應當捨棄愚癡。愚癡會破壞自己的心，』
【English Translation】 English version How does one contemplate hells, animals, gods, humans, those who travel in water, on land, and in the air, flying birds and running beasts? He contemplates with learned wisdom: In hells, there are various sufferings, and there are two kinds of animals: those that are counted as sentient beings and those that are not. Those counted as sentient beings are those who are born there and suffer from being burned. Those not counted as sentient beings are when the sinners in hell, with their minds turned upside down, see various large birds soaring and playing in the sky, and a thought arises in their minds, wishing to be born there. As soon as the thought arises, they are born as birds, fully enduring the hellish sufferings as described above. Due to the retribution of evil karma, they are born in hell and see various lions, tigers, leopards, large birds, evil insects, pythons, and other terrifying creatures—these are not counted as sentient beings, and they are used to oppress and torment the people in hell—these are counted as sentient beings. This is caused by the power of karma, which causes the sinners to suffer great torment. Those animals who do not suffer torment in hell are tormented by lions, tigers, leopards, and even pythons.
Furthermore, a Bhikshu (monk) knowing the results of karma, contemplates the various realms of hungry ghosts (pretas) who are burned by hunger and thirst, and there are also animals suffering from hunger and thirst. He sees with learned wisdom that in the thirty-six kinds of hungry ghost realms, there are various flying birds: having died from the human realm, they are reborn as birds, becoming crows (crow), owls (owl), eagles (eagle), vultures (vulture), hawks (hawk), harriers (harrier), and other birds—these are creatures that harm life. Having died from the bird realm, they are reborn in the world of hungry ghosts, taking the form of hungry birds, their bodies burned by hunger and thirst, pecking at the various hungry ghosts, gouging out their eyes, or breaking their heads and eating their brains. In this way, the eyes and brains of the hungry ghosts are as hot as molten copper, and these beings all eat them together, due to their evil karma.
Having thus contemplated the hungry ghost birds, the Bhikshu (monk) then rebukes himself with a verse:
『Hot karma brings hot retribution, fully enduring all kinds of great suffering, thus one should abandon this evil and unwholesome karma. Do not create such evil karma, greed and jealousy will destroy oneself, if one practices greed and jealousy, one will fall into the realms of hungry ghosts and animals. Mutually killing each other, or beating, binding, and imprisoning, one will endure the retribution of hungry ghosts and animals, therefore one should abandon ignorance. Ignorance destroys one's own mind,』
遠離於戒施， 為愛所誑惑， 則墮畜生中。 不識行邪正， 食所不應食； 應作而不作， 不解法非法； 五根癡頑鈍， 但作畜生業。』
「如是比丘觀諸畜生但有一業，時所繫縛，流轉無量百千生死受畜生中，無量百千種種苦網之所繫縛。畜生一業，無量因緣次第貪慾業系不斷。生大海中，深十由旬，受于摩竭大魚、螺蚌蛤蟲、提彌鯢羅、那迦錯魚，迭互相畏，常懷恐怖，多行淫慾，愚癡因緣，非法邪行，不識應行、不應行處。生大海中，為水焦惱，常患飢渴，互相殘害，惶怖相畏。若多行瞋癡：生大海中，深萬由旬，受毒龍身。迭共瞋惱，瞋心亂心吐毒相害，常行惡業。龍所住城名曰戲樂，其城縱廣三千由旬，龍王滿中，有二種龍王：一者法行；二者非法行。一護世界；二壞世間。于其城中法行龍王所住之處，不雨熱沙；非法龍王所住之處，常雨熱沙。若熱沙著頂，熱如熾火，焚燒宮殿及其眷屬，皆悉磨滅，滅已復生。
「複次，比丘知業果報，觀龍世界雨熱沙苦，以何業因而受斯報？即以聞慧知：此眾生於人中時，愚癡之人以瞋恚心，焚燒僧房、聚落城邑。如是惡人，身壞命終墮于地獄受無量苦。從地獄出，生於龍中，以前世時以火燒人村落僧房，以是因緣受
【現代漢語翻譯】 現代漢語譯本 『遠離持戒和佈施，被愛慾迷惑，就會墮入畜生道。他們不辨別行為的邪正，吃不應該吃的東西；應該做的卻不做，不理解什麼是合法什麼是非法；五根遲鈍愚笨，只做畜生的行為。』
『如此，比丘觀察各種畜生只有一種業力，被時間所束縛，在無量的百千生死中流轉，承受畜生道中的無量百千種苦難之網的束縛。畜生的一種業力，由無量的因緣次第相續，貪慾的業力持續不斷。它們生於大海之中，深達十由旬（Yojana，古印度長度單位），承受著摩竭大魚（Makara，一種海怪）、螺蚌蛤蟲、提彌鯢羅（Timinilaya，一種巨大的海洋生物）、那迦錯魚（Naga，龍；錯魚，錯誤的魚，指不應存在的魚類）的苦難，互相畏懼，常懷恐怖，多行淫慾，因愚癡的因緣，做出非法邪惡的行為，不認識應該做和不應該做的地方。生於大海中，被水焦灼惱怒，常受飢渴之苦，互相殘害，惶恐畏懼。如果多行嗔恚和愚癡：就會生於大海中，深達萬由旬，承受毒龍之身。互相嗔惱，以嗔心和亂心吐毒互相傷害，常行惡業。龍所居住的城池名叫戲樂（Hila），其城池縱橫三千由旬，龍王眾多，有兩種龍王：一種是奉行正法的；另一種是不奉行正法的。一種守護世界；另一種破壞世間。在城中奉行正法的龍王所居住的地方，不會下熱沙；不奉行正法的龍王所居住的地方，常常下熱沙。如果熱沙落在頭頂，其熱如同熾熱的火焰，焚燒宮殿及其眷屬，全部磨滅，磨滅之後又會復生。
『此外，比丘瞭解業的果報，觀察龍的世界遭受雨熱沙的痛苦，是因為什麼業因而承受這種報應？即以聞慧得知：這些眾生在人道中時，是愚癡之人，以嗔恚之心，焚燒僧房、村落和城邑。這樣的惡人，身死命終后墮入地獄，承受無量的痛苦。從地獄出來后，轉生為龍，因為前世用火焚燒他人村落和僧房，因此承受這種果報。』
【English Translation】 English version 『Being far from precepts and generosity, deluded by love, they fall into the animal realm. They do not recognize right and wrong conduct, eating what should not be eaten; what should be done, they do not do; they do not understand what is lawful and unlawful; their five senses are dull and foolish, only doing the deeds of animals.』
『Thus, a Bhikshu (Buddhist monk) observes that various animals have only one karma, bound by time, transmigrating through countless hundreds of thousands of births and deaths, enduring the bondage of countless hundreds of thousands of kinds of nets of suffering in the animal realm. The one karma of animals, due to countless causes and conditions in sequence, the karma of greed continues without end. They are born in the great ocean, ten yojanas (Yojana, an ancient Indian unit of distance) deep, enduring the suffering of Makara (a sea monster), shellfish, clams, insects, Timinilaya (a huge marine creature), Naga (dragon); wrong fish (referring to fish that shouldn't exist), fearing each other, constantly harboring terror, frequently engaging in lust, due to the cause of ignorance, engaging in unlawful and evil conduct, not recognizing what should and should not be done. Born in the great ocean, tormented by the heat of the water, constantly suffering from hunger and thirst, harming each other, fearful and afraid of each other. If they frequently engage in anger and ignorance: they will be born in the great ocean, ten thousand yojanas deep, enduring the body of a poisonous dragon. They are angry and annoyed with each other, harming each other by spewing poison with angry and confused minds, constantly engaging in evil deeds. The city where the dragons live is called Hila (戲樂), its city is three thousand yojanas in length and breadth, filled with dragon kings, there are two kinds of dragon kings: one who practices the Dharma (Buddhist teachings); the other who does not practice the Dharma. One protects the world; the other destroys the world. In the city, in the place where the dragon king who practices the Dharma lives, hot sand does not rain; in the place where the dragon king who does not practice the Dharma lives, hot sand constantly rains. If hot sand lands on the head, its heat is like blazing fire, burning palaces and their families, all are ground to dust, and after being destroyed, they are reborn.』
『Furthermore, a Bhikshu understands the retribution of karma, observing the suffering of the dragon world from the rain of hot sand, due to what karma do they endure this retribution? Immediately, with the wisdom of hearing, he knows: these beings, when they were in the human realm, were foolish people who, with angry minds, burned down Sangha (Buddhist monastic) residences, villages, and cities. Such evil people, after their bodies are destroyed and their lives end, fall into hell, enduring immeasurable suffering. After coming out of hell, they are reborn as dragons, because in their previous lives they used fire to burn down other people's villages and Sangha residences, therefore they endure this retribution.』
畜生身，熱沙所燒。
「複次，比丘觀龍世間，以何業故生於彼處？以何緣故，不為熱沙之所燒害？即以聞慧知：此眾生於前世時，受諸外道世間邪戒，行於佈施而不清凈——如上所說七種不凈，以瞋恚心，愿生龍中。是人身壞命終之後，墮戲樂城，受龍王身。生彼城已，瞋恚心薄，憶念福德，隨順法行。如是龍王，其身不受熱沙之苦。
「複次，比丘知業果報，觀龍世間，以何業故，法行龍王生戲樂城？戲樂城者為何等相？即以聞慧觀：法行龍王所住之城，七寶城郭、七寶色光，諸池水中優波羅花、眾花具足，酥陀味食，常受快樂，香鬘瓔珞、末香涂香莊嚴其身，神通憶念隨意皆得。然其頂上有龍蛇頭，于其城中有諸法行龍王，其名曰七頭龍王、象面龍王、婆修吉龍王、德叉迦龍王、跋陀羅龍王(魏言賢龍)、盧醯多龍王(魏言赤龍)、缽摩梯龍王、云鬘龍王、阿跋多龍王、一切道龍王、缽婆呵龍王(魏言忍龍)，如是等福德諸龍，隨順法行，以善心故依時降雨，令諸世間五穀成熟，豐樂安隱不降災雹；信佛法僧，隨順法行，護佛舍利。如是龍王，無熱沙苦，受第一樂。於四天下降澍甘雨，謂閻浮提、瞿陀尼、弗婆提、郁單越。若人順法，孝養父母，供養沙門及婆羅門，修行正法，令法行龍王增長大力
【現代漢語翻譯】 現代漢語譯本 畜生道眾生，被熱沙所燒灼。
『再者，比丘觀察龍的世界，因為什麼樣的業力而生在那裡？因為什麼樣的緣故，不被熱沙所燒害？即以聽聞的智慧知道：這些眾生在前世的時候，接受各種外道的邪戒，行佈施卻不清凈——如上面所說的七種不清凈，以嗔恚心，願望生在龍中。這人在身壞命終之後，墮入戲樂城，受龍王之身。生在那個城裡之後，嗔恚心淡薄，憶念福德，隨順佛法修行。這樣的龍王，他的身體不受熱沙的痛苦。
『再者，比丘知道業的果報，觀察龍的世界，因為什麼樣的業力，修行佛法的龍王生在戲樂城？戲樂城是怎樣的景象？即以聽聞的智慧觀察：修行佛法的龍王所居住的城，有七寶城郭、七寶色光，各種池水中有優波羅花（青蓮花），各種花都具備，有酥陀（乳酪）美味的食物，常常享受快樂，用香鬘（香花編成的頭飾）瓔珞（珠玉串成的裝飾品）、末香（磨成粉末的香）、涂香（塗在身上的香）莊嚴他們的身體，神通和憶念隨心所欲都能得到。然而他們的頭頂上有龍蛇頭，在那個城中有各種修行佛法的龍王，他們的名字是七頭龍王、象面龍王、婆修吉龍王（Vasuki，印度神話中的蛇王）、德叉迦龍王（Takshaka，印度神話中的蛇王）、跋陀羅龍王（Bhadra，魏譯為賢龍）、盧醯多龍王（Rohita，魏譯為赤龍）、缽摩梯龍王（Padmavati）、云鬘龍王、阿跋多龍王（Apata）、一切道龍王、缽婆呵龍王（Papaka，魏譯為忍龍），像這些有福德的龍，隨順佛法修行，因為善心的緣故按時降雨，使各個世界五穀成熟，豐收快樂安穩沒有災害冰雹；信仰佛法僧三寶，隨順佛法修行，守護佛的舍利。像這樣的龍王，沒有熱沙的痛苦，享受第一等的快樂。在四大天下降下甘甜的雨水，就是閻浮提（Jambudvipa，我們所居住的南贍部洲）、瞿陀尼（Godaniya，西牛賀洲）、弗婆提（Purvavideha，東勝身洲）、郁單越（Uttarakuru，北俱盧洲）。如果人們順應佛法，孝養父母，供養沙門（出家修道的人）以及婆羅門（Brahmana，印度教祭司），修行正法，使修行佛法的龍王增長大力。'
【English Translation】 English version Beings in the animal realm are burned by hot sand.
『Furthermore, a Bhikshu (Buddhist monk) observes the world of dragons. Due to what karma are they born in that place? Due to what reason are they not harmed by the burning of hot sand? He knows through the wisdom of hearing that these beings in their previous lives accepted the heretical precepts of various non-Buddhist paths, practiced giving alms but not purely—like the seven kinds of impurity mentioned above—with a mind of anger, wishing to be born as dragons. After their bodies break and their lives end, they fall into the City of Playful Joy, receiving the body of a dragon king. After being born in that city, their anger diminishes, they remember their blessings, and they cultivate in accordance with the Dharma. Such dragon kings do not suffer the pain of hot sand.
『Furthermore, a Bhikshu knows the retribution of karma and observes the world of dragons. Due to what karma are the Dharma-practicing dragon kings born in the City of Playful Joy? What is the appearance of the City of Playful Joy? He observes through the wisdom of hearing that the city where the Dharma-practicing dragon kings reside has seven-jeweled ramparts, seven-jeweled colored light, various ponds with Utpala flowers (blue lotus), and all kinds of flowers in abundance. They have delicious food with the taste of ghee (clarified butter), constantly enjoying happiness, adorning their bodies with fragrant garlands, necklaces, powdered incense, and applied incense. They obtain supernatural powers and whatever they remember at will. However, they have dragon-snake heads on top of their heads. In that city, there are various Dharma-practicing dragon kings, whose names are Seven-Headed Dragon King, Elephant-Faced Dragon King, Vasuki Dragon King, Takshaka Dragon King, Bhadra Dragon King (translated as Virtuous Dragon), Rohita Dragon King (translated as Red Dragon), Padmavati Dragon King, Cloud Garland Dragon King, Apata Dragon King, All-Paths Dragon King, Papaka Dragon King (translated as Patient Dragon). Such virtuous dragons, in accordance with the Dharma practice, due to their good hearts, send down rain in due season, causing the worlds to have ripe grains, abundant joy, and peace without disasters or hail. They believe in the Buddha, the Dharma, and the Sangha (Buddhist monastic community), practice in accordance with the Dharma, and protect the Buddha's relics. Such dragon kings do not have the suffering of hot sand and enjoy the foremost happiness. They send down sweet rain in the four great continents: Jambudvipa (the continent where we live), Godaniya (Western Cow-Giving Continent), Purvavideha (Eastern Superior Body Continent), and Uttarakuru (Northern Self-Sufficient Continent). If people accord with the Dharma, are filial to their parents, make offerings to Shramanas (wandering ascetics) and Brahmanas (Hindu priests), and cultivate the right Dharma, they will cause the Dharma-practicing dragon kings to increase in great strength.』
。以法勝故，降微細雨，五穀熟成色香味具，無諸災害，果實繁茂，眾花妙色，日月晶光，威德明凈，福德龍王不放毒風。
「閻浮提人有四因緣，則多喪命。何等為四？一者饑儉；二者刀兵；三者毒風；四者惡雨。若諸世間隨順法行，修諸福德，法行龍王增長大力，不出惡云、不降惡雨，無惡風氣，眾水調善，稻穀豐熟、果味肥美色香味具，食之無病，離諸饑惱，色力具足，四大安隱，修行善業。以行善業，助其果報，田稼豐熟。法行龍王如是次第擁護順法修善眾生。
「觀閻浮提已，觀瞿陀尼。云何順法龍王護瞿陀尼？瞿陀尼界眾生心軟，唯有一惡：以水濁因緣，食之夭命。順法龍王于彼世界不雨濁水，瞿陀尼人食清水故，得無病惱。以龍力故。
「複次，比丘知業果報，觀弗婆提，法行龍王云何與樂？彼以聞慧知：弗婆提人若聞雷聲、若見電光，以心軟故，即得病苦。法行龍王于彼世界不作雷音、不放電光，令弗婆提人不遭病苦。龍王力故。
「複次，比丘知業果報，觀郁單越人，云何衰惱？彼以聞慧知：郁單越人若遇黑雲、冷風所吹，香花不敷；既見花合，心懷憂惱。黑雲起故，僧迦賒山鳥鳴粗惡，眾樂音聲悉無美音，于惡龍所得此衰惱。法行龍王不以黑雲、冷風飄[臺-臺+鼓]
【現代漢語翻譯】 現代漢語譯本： 因為以正法取勝的緣故，降下細微的雨，五穀成熟，色香味俱全，沒有各種災害，果實繁茂，各種花朵顏色美妙，日月的光芒晶瑩明亮，威德顯明清凈，有福德的龍王不放出有毒的風。 『閻浮提（Jambudvipa，我們所居住的這個世界）的人有四種因緣，就會多喪命。哪四種呢？一是饑荒；二是刀兵戰亂；三是有毒的風；四是惡劣的雨。如果各個世界都隨順正法而行，修習各種福德，行正法的龍王就會增長大力，不出現惡劣的云、不降下惡劣的雨，沒有惡劣的風氣，各種水流調和美好，稻穀豐收成熟、果實味道肥美，色香味俱全，吃了沒有疾病，遠離各種飢餓煩惱，氣色體力具足，四大安穩，修行善良的行業。因為行善良的行業，幫助其果報，田地莊稼豐收成熟。行正法的龍王就這樣依次擁護隨順正法修習善良的眾生。 『觀察了閻浮提（Jambudvipa）之後，觀察瞿陀尼（Godaniya，西牛貨洲）。怎麼樣隨順正法的龍王護佑瞿陀尼（Godaniya）呢？瞿陀尼（Godaniya）世界的眾生心性柔和，只有一種惡事：因為水的渾濁，吃了就會夭折喪命。隨順正法的龍王在那個世界不下渾濁的水，瞿陀尼（Godaniya）的人因為喝清水的緣故，得以沒有疾病煩惱。這是因為龍王的力量。 『再次，比丘（bhiksu，佛教出家修行者）因為知道業的果報，觀察弗婆提（Purva-videha，東勝身洲），行正法的龍王怎麼樣給予快樂呢？他通過聽聞智慧知道：弗婆提（Purva-videha）的人如果聽到雷聲、如果看到閃電的光芒，因為心性柔和的緣故，就會得病痛苦。行正法的龍王在那個世界不製造雷聲、不放出閃電的光芒，讓弗婆提（Purva-videha）的人不遭受疾病痛苦。這是龍王的力量。 『再次，比丘（bhiksu）因為知道業的果報，觀察郁單越（Uttarakuru，北俱盧洲）的人，怎麼樣衰敗惱怒呢？他通過聽聞智慧知道：郁單越（Uttarakuru）的人如果遇到黑雲、被冷風吹拂，香花就不會開放；既然看到花朵閉合，心中懷有憂愁惱怒。因為黑雲升起，僧迦賒（Samkasya）山的鳥發出粗惡的鳴叫聲，各種音樂的聲音都沒有美妙的聲音，在惡龍那裡得到這種衰敗惱怒。行正法的龍王不以黑雲、冷風飄[臺-臺+鼓]
【English Translation】 English version: Because of overcoming by Dharma, it rains fine rain, the five grains ripen with complete color, fragrance, and taste, without any disasters, fruits are abundant, various flowers have wonderful colors, the light of the sun and moon is crystal clear, the majesty and virtue are bright and pure, and the Dragon King of merit does not release poisonous winds. 『The people of Jambudvipa (the world we live in) have four causes and conditions that lead to premature death. What are the four? First, famine; second, war; third, poisonous winds; fourth, evil rain. If all the worlds follow the Dharma and cultivate various merits, the Dharma-abiding Dragon King will increase his great power, not produce evil clouds, not send down evil rain, have no evil winds, all waters will be harmonious and good, rice will be abundant and ripe, fruits will be delicious, with complete color, fragrance, and taste, eating them will cause no illness, and they will be free from all hunger and distress, with complete complexion and strength, the four great elements will be peaceful, and they will cultivate good deeds. Because of performing good deeds, it helps their karmic rewards, and the fields and crops will be abundant and ripe. The Dharma-abiding Dragon King thus sequentially protects sentient beings who follow the Dharma and cultivate goodness. 『Having observed Jambudvipa (the world we live in), observe Godaniya (Western Aparagodaniya). How does the Dharma-abiding Dragon King protect Godaniya (Western Aparagodaniya)? The beings in the realm of Godaniya (Western Aparagodaniya) have soft hearts, but there is one evil: because of the turbidity of the water, eating it leads to premature death. The Dharma-abiding Dragon King does not rain turbid water in that world, and the people of Godaniya (Western Aparagodaniya) are free from illness and distress because they drink clear water. This is due to the power of the Dragon King. 『Furthermore, the bhiksu (Buddhist monastic) knows the karmic consequences and observes Purva-videha (Eastern Purvavideha). How does the Dharma-abiding Dragon King give happiness? He knows through hearing and wisdom that if the people of Purva-videha (Eastern Purvavideha) hear thunder or see lightning, they will suffer from illness because of their soft hearts. The Dharma-abiding Dragon King does not create thunder or release lightning in that world, so that the people of Purva-videha (Eastern Purvavideha) do not suffer from illness. This is due to the power of the Dragon King. 『Furthermore, the bhiksu (Buddhist monastic) knows the karmic consequences and observes the people of Uttarakuru (Northern Uttarakuru). How do they decline and become annoyed? He knows through hearing and wisdom that if the people of Uttarakuru (Northern Uttarakuru) encounter black clouds or are blown by cold winds, fragrant flowers will not bloom; and since they see the flowers close, they will have sorrow and annoyance in their hearts. Because black clouds arise, the birds of Mount Samkasya (Samkasya) make coarse and evil cries, and the sounds of various musical instruments have no beautiful sounds. They receive this decline and annoyance from evil dragons. The Dharma-abiding Dragon King does not blow [臺-臺+鼓] with black clouds or cold winds.
。如是四天下，法行龍王以義安樂，利益眾生。
「複次，比丘知業果報，觀龍世間。何等惡龍不順法行？即以聞慧知：戲樂城諸惡龍王不順法行，其名曰波羅摩梯龍王(魏言惱亂)、毗諶林婆龍王(魏言奮迅)、迦羅龍王(魏言黑色)、睺樓睺樓龍王(魏言多聲)，住于海中戲樂城內。云何此等非法惡龍增長勢力？彼以聞慧知：諸眾生行不善法，不孝父母，不敬沙門及婆羅門，如是惡龍增長勢力，于閻浮提作大惡身。以噁心故，起惡雲雨，所雨之處，生惡毒樹，惡風吹樹，毒氣入水令水雜毒，一切五穀皆悉弊惡，若有食者則得病苦，谷力薄故令人短命。是弊龍王噁心災毒迭互相害，以是惡故，閻浮提人悉皆毀壞。以非法龍作諸惡故。
「複次，比丘知業果報，觀于自在大力龍王。云何非法惡行龍王以諸衰患惱瞿陀尼？彼以聞慧知：非法惡龍于瞿陀尼空山險處降澍洪雨，令一切水皆悉潦濁。瞿陀尼人若有飲者，以此因緣得大衰惱。如是比丘觀瞿陀尼，如實了知。
「複次，比丘知業果報，觀弗婆提。彼以聞慧知：諸世間不修法行，時惡龍王力勢增長，震吼大雷如大山崩，弗婆提人以軟心故，多遭病苦。或耀電光遍滿世界如火熾燃，雲中龍現，眼如車輪，其身黑惡猶如黑山，其頸三頭，奮出衆花，形
【現代漢語翻譯】 像可畏。是時人民恐怖毛豎，東西馳走，啼哭號叫，諸龍嗔恚，雨沙礫石，乃至雨火。弗婆提人因此龍故，受諸苦惱。如是比丘，觀弗婆提，如實了知。
如是四天下，法行龍王以義安樂，利益眾生。
『複次，比丘知業果報，觀龍世間。何等惡龍不順法行？即以聞慧知：戲樂城諸惡龍王不順法行，其名曰波羅摩梯龍王(魏言惱亂)，毗諶林婆龍王(魏言奮迅)，迦羅龍王(魏言黑色)，睺樓睺樓龍王(魏言多聲)，住于海中戲樂城內。云何此等非法惡龍增長勢力？彼以聞慧知：諸眾生行不善法，不孝父母，不敬沙門及婆羅門，如是惡龍增長勢力，于閻浮提作大惡身。以噁心故，起惡雲雨，所雨之處，生惡毒樹，惡風吹樹，毒氣入水令水雜毒，一切五穀皆悉弊惡，若有食者則得病苦，谷力薄故令人短命。是弊龍王噁心災毒迭互相害，以是惡故，閻浮提人悉皆毀壞。以非法龍作諸惡故。
『複次，比丘知業果報，觀于自在大力龍王。云何非法惡行龍王以諸衰患惱瞿陀尼？彼以聞慧知：非法惡龍于瞿陀尼空山險處降澍洪雨，令一切水皆悉潦濁。瞿陀尼人若有飲者，以此因緣得大衰惱。如是比丘觀瞿陀尼，如實了知。
『複次，比丘知業果報，觀弗婆提。彼以聞慧知：諸世間不修法行，時惡龍王力勢增長，震吼大雷如大山崩，弗婆提人以軟心故，多遭病苦。或耀電光遍滿世界如火熾燃，雲中龍現，眼如車輪，其身黑惡猶如黑山，其頸三頭，奮出衆花，形象可畏。是時人民恐怖毛豎，東西馳走，啼哭號叫，諸龍嗔恚，雨沙礫石，乃至雨火。弗婆提人因此龍故，受諸苦惱。如是比丘，觀弗婆提，如實了知。
【English Translation】 Wholesome Dragon Kings thus bring peace and happiness to the four continents, benefiting all beings.
『Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes the dragon world. What kind of evil dragons do not follow the Dharma (teachings) and righteous conduct?』 Through his wisdom of hearing, he knows: 『The evil Dragon Kings of the Pleasure City do not follow the Dharma and righteous conduct. Their names are Paramati Dragon King (meaning 'annoyance' in the Wei Dynasty), Vimbhalinga Dragon King (meaning 'agitation' in the Wei Dynasty), Kala Dragon King (meaning 'black'), and Huruhuru Dragon King (meaning 'many voices'). They dwell within the Pleasure City in the sea.』 How do these unlawful and evil dragons increase their power? Through his wisdom of hearing, he knows: 『When beings engage in unwholesome actions, are not filial to their parents, and do not respect Sramanas (wandering ascetics) and Brahmanas (priests), these evil dragons increase their power, manifesting great evil bodies in Jambudvipa (the continent where humans reside). Due to their evil minds, they cause evil clouds and rain. Where it rains, poisonous trees grow. Evil winds blow the trees, and the poisonous air enters the water, making the water toxic. All five grains become corrupted and bad. If anyone eats them, they will suffer from illness. Because the strength of the grains is weak, it shortens people's lives. These wicked Dragon Kings, with their evil minds, cause disasters and poison each other. Because of this evil, the people of Jambudvipa are all destroyed, due to the evil deeds of the unlawful dragons.』
『Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes the powerful Dragon Kings of autonomy. How do unlawful and evil-doing Dragon Kings afflict Godaniya (one of the four continents) with various misfortunes?』 Through his wisdom of hearing, he knows: 『Unlawful and evil dragons cause heavy rain to fall in the empty mountains and dangerous places of Godaniya, causing all the water to become turbid. If the people of Godaniya drink it, they will suffer great distress as a result. Thus, the Bhikkhu observes Godaniya and knows it as it truly is.』
『Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes Purvavideha (one of the four continents). Through his wisdom of hearing, he knows: 『When beings in the world do not cultivate the Dharma (teachings) and righteous conduct, the evil Dragon Kings increase in power, roaring with great thunder like the collapse of a great mountain. Because the people of Purvavideha are soft-hearted, they suffer much illness. Or, flashes of lightning illuminate the world like a blazing fire. Dragons appear in the clouds, their eyes like chariot wheels, their bodies black and evil like black mountains, their necks with three heads, emitting various flowers, their forms frightening. At this time, the people are terrified, their hair stands on end, they run east and west, weeping and wailing. The dragons are enraged, raining sand, gravel, and even fire. The people of Purvavideha suffer various afflictions because of these dragons. Thus, the Bhikkhu observes Purvavideha and knows it as it truly is.』
如馬相或作蛇身。現如是等種種惡身，令弗婆提有人見之得大衰惱。
「複次，比丘知業果報，觀郁單越如第二天，云何惡龍于郁單越人加諸衰惱？即以聞慧知：郁單越僧迦賒山，如前所說，蓮華常開香氣馚流其色妙好，彼國眾人嗅之歡喜。若世間人不孝父母，不供養沙門、婆羅門，時惡龍王以自在心勢力增長，起大重云猶如黑山，𩅝𩅾垂布，掩蔽日光，蓮華即合無有香氣失金色光。郁單越人見華既合，愁惱怯劣，雲中出風，吹眾樂音皆悉亂壞，不可愛樂。如是四天下惡龍勢力，而作衰害。
「複次，比丘知業果報，觀四天下有勝有劣。彼以聞慧觀：郁單越國快樂安隱勝三天下。閻浮提人行法、非法，以是因緣苦樂增減。是三天下增長業地，行十善道，有佛出世；以閻浮提因緣故，有四天下。閻浮提人思惟修行十善業道，能修梵行，此世界中多能思惟觀察生滅。此國金剛座處，一切世間閻浮提國悉無此座。金剛座處八萬四千由旬，佛坐此座生菩提心。以此因緣，如來出於閻浮提國，非余天下。何以故？善根成就，得佛菩提。須彌山王尚不能持，何況餘地！以是因緣，佛處閻浮提，不處余國。人身難得，閻浮提中造業因緣，得生人中。以此因緣，四天下中閻浮提國第一最勝，非余天下。
「複次，比
【現代漢語翻譯】 現代漢語譯本： 『或者惡龍會化現成馬的形象，或者化現成蛇的身體。像這樣顯現出種種醜惡的形體，讓弗婆提（Purvavideha，東勝身洲）的人們看到后，遭受巨大的衰敗和惱害。』
『再者，比丘通過了解業的果報，觀察郁單越（Uttarakuru，北俱盧洲）如同第二天界一樣，那麼惡龍如何給郁單越人帶來各種衰敗和惱害呢？這是因為他通過聽聞獲得的智慧瞭解到：在郁單越的僧迦賒山（Sankasya Mountain），如前面所說的那樣，蓮花經常盛開，香氣濃郁，顏色美妙，那個國家的人們聞到后都非常歡喜。如果世間有人不孝順父母，不供養沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司），這時惡龍王憑藉自在的心和增長的勢力，興起巨大的烏雲，像黑山一樣，濃密地垂佈下來，遮蔽日光，蓮花隨即閉合，沒有香氣，失去金色的光芒。郁單越人看到蓮花閉合，感到憂愁、惱怒和怯懦。雲中發出狂風，吹散各種美妙的音樂，變得不再悅耳。像這樣，四大天下的惡龍憑藉勢力，製造衰敗和損害。』
『再者，比丘通過了解業的果報，觀察四大天下有殊勝也有低劣之處。他通過聽聞獲得的智慧觀察到：郁單越國快樂安穩，勝過其他三個天下。閻浮提（Jambudvipa，南贍部洲）的人們行善法或惡法，因為這個因緣，苦樂會增加或減少。這三個天下增長業力之地，奉行十善道，有佛出世；因為閻浮提的因緣，才有四大天下。閻浮提的人們思考修行十善業道，能夠修行梵行，這個世界中很多人能夠思考觀察生滅。這個國家的金剛座處，一切世間的閻浮提國都沒有這個座位。金剛座處有八萬四千由旬（Yojana，長度單位），佛坐在這個座位上生起菩提心。因為這個因緣，如來（Tathagata，佛的稱號）才出現在閻浮提國，而不是其他天下。為什麼呢？因為善根成就，才能得到佛的菩提。須彌山王（Mount Sumeru，世界的中心）尚且不能承受，更何況其他地方！因為這個因緣，佛才在閻浮提，不在其他國家。人身難以獲得，在閻浮提中造作業的因緣，才能出生在人中。因為這個因緣，四大天下中閻浮提國第一殊勝，不是其他天下。』
『再者，比丘』
【English Translation】 English version: 『Or the evil dragon may transform into the form of a horse, or transform into the body of a snake. Appearing in such various evil forms, it causes great decline and distress to the people of Purvavideha (eastern continent).』
『Furthermore, a Bhiksu (monk) knowing the retribution of karma, observes that Uttarakuru (northern continent) is like the second heavenly realm. How do evil dragons inflict various declines and distresses upon the people of Uttarakuru? It is because, through the wisdom gained from hearing, he knows that on Mount Sankasya (Sankasya Mountain) in Uttarakuru, as previously described, lotuses constantly bloom, their fragrance is rich, and their colors are exquisite. The people of that country rejoice upon smelling them. If people in the world are not filial to their parents and do not make offerings to Sramanas (ascetics) and Brahmanas (priests), then the evil dragon king, with his unconstrained mind and increasing power, raises great heavy clouds like black mountains, densely spreading and covering the sunlight. The lotuses then close, losing their fragrance and golden light. The people of Uttarakuru, seeing the lotuses closed, feel sorrow, distress, and fear. Wind emerges from the clouds, scattering all the beautiful music, making it unlovely. In this way, the evil dragons of the four continents, through their power, create decline and harm.』
『Furthermore, a Bhiksu knowing the retribution of karma, observes that among the four continents, there are both superior and inferior places. Through the wisdom gained from hearing, he observes that the country of Uttarakuru is happy and peaceful, surpassing the other three continents. The people of Jambudvipa (southern continent) perform lawful and unlawful deeds, and because of this cause, suffering and happiness increase or decrease. These three continents are places for increasing karmic activity, practicing the ten virtuous paths, and where Buddhas appear in the world; because of the conditions in Jambudvipa, there are the four continents. The people of Jambudvipa contemplate and cultivate the ten virtuous karmic paths and are able to cultivate pure conduct. In this world, many are able to contemplate and observe arising and ceasing. In this country, there is the Vajra Seat (Diamond Throne), which no other Jambudvipa in all the worlds possesses. The Vajra Seat is eighty-four thousand yojanas (ancient Indian measurement of distance) in extent, and the Buddha sits on this seat and generates the Bodhi mind. Because of this cause, the Tathagata (Buddha) appears in the country of Jambudvipa, and not in other continents. Why? Because of the accomplishment of virtuous roots, one can attain the Bodhi of the Buddha. Even Mount Sumeru (the central world mountain) cannot bear it, let alone other places! Because of this cause, the Buddha is in Jambudvipa, and not in other countries. It is difficult to obtain a human body, and it is through the karmic causes created in Jambudvipa that one can be born among humans. Because of this cause, among the four continents, the country of Jambudvipa is the first and most superior, not the other continents.』
『Furthermore, a Bhiksu』
丘知業果報，觀龍世界。以何業故，非法行龍王吞食蝦蟆、啖食沙土、呼吸食風？彼以聞慧知：此眾生於人中時欺陵妻子，獨飯美食，其人妻子見之戀著，口中流涎。此人獨食飽滿充足，于妻子所但與粗澀。如是之人，身壞命終墮于龍中，吞食蝦蟆、啖沙吸風，受相似業果。
「複次，比丘知業果報，觀龍世界。以何業故，諸龍降雨？復以何業，降諸災雹？即以聞慧知：此惡龍含毒瞋恚，不順法行，一一龍王瞋恚斗諍，起惡雲雨、惡風災雹，悉令五穀散壞不收。以諸眾生行於非法，惡龍瞋恚，故有斯變。
「複次，比丘知業果報，觀龍世界。云何于閻浮提降澍時雨，潤益甘蔗、稻麻叢林、大小麥豆，五穀增長？即以聞慧見：法行龍王降注時雨，以義安樂利益眾生。以諸眾生隨順法行，降澍時雨，令國豐樂。
「複次，比丘知業果報，觀一切龍所住宮殿，幾許龍眾住于海中？幾許龍眾住于眾流？即以聞慧知：閻浮提人不順法行，無量諸龍住于眾流；閻浮提人隨順法行，五十七億龍住于眾流。
「複次，比丘知業果報，觀龍世間、觀戲樂城及流水龍已，觀大海底。何等眾生住在其中？即以聞慧知：大海地下天之怨敵，名阿修羅，略說二種。何等為二？一者鬼道所攝；二者畜生所攝。鬼道攝者，魔
【現代漢語翻譯】 現代漢語譯本： 『丘（Qiu，人名）通過了解業報，觀察龍的世界。因為什麼樣的業力，導致不按正法行事的龍王吞食蝦蟆、啃食沙土、呼吸食風？他通過聽聞和智慧得知：這些眾生在人世間時欺負自己的妻子，獨自享用美食，他們的子女看見後心生愛戀，口水直流。這個人獨自吃得飽飽的，對於妻子卻只給粗糙難嚥的食物。這樣的人，身死命終后墮入龍道，吞食蝦蟆、啃食沙土、呼吸風，承受相似的業報。』 『再者，比丘（Biqiu，佛教出家修行者）通過了解業報，觀察龍的世界。因為什麼樣的業力，導致龍降下雨水？又因為什麼樣的業力，降下災害性的冰雹？他通過聽聞和智慧得知：這些惡龍心懷毒害和嗔怒，不順從正法行事，各個龍王之間互相嗔恨爭鬥，興起惡劣的雲雨、惡風和冰雹災害，使得五穀散落毀壞無法收成。因為眾生奉行非法之事，惡龍心懷嗔怒，所以才會有這樣的變故。』 『再者，比丘通過了解業報，觀察龍的世界。為什麼在閻浮提（Yanfuti，佛教中的一個大洲，通常指我們所居住的世界）降下及時的雨水，滋潤甘蔗、稻麻叢林、大小麥豆，使得五穀生長？他通過聽聞和智慧得知：奉行正法的龍王降下及時的雨水，以正義安樂來利益眾生。因為眾生隨順正法而行，所以降下及時的雨水，使得國家豐收安樂。』 『再者，比丘通過了解業報，觀察所有龍居住的宮殿，有多少龍居住在海中？有多少龍居住在河流中？他通過聽聞和智慧得知：閻浮提的人不順從正法而行，所以有無量諸龍居住在河流中；閻浮提的人隨順正法而行，所以有五十七億龍居住在河流中。』 『再者，比丘通過了解業報，觀察龍的世界、觀察戲樂城以及流水中的龍之後，觀察大海底部。有什麼樣的眾生居住在其中？他通過聽聞和智慧得知：大海底下居住著天之怨敵，名叫阿修羅（Asura，一種神道生物，常與天神對抗），簡略來說有兩種。哪兩種呢？一種屬於鬼道所管轄；另一種屬於畜生道所管轄。屬於鬼道管轄的，是魔。』
English version: 'Qiu (Qiu, a name), through understanding the retribution of karma, observes the world of dragons. What kind of karma causes the dragon kings, who do not act according to the Dharma, to swallow toads, eat sand, and breathe wind? He knows through hearing and wisdom: These beings, when they were in the human realm, bullied their wives and enjoyed delicious food alone. Their children, seeing this, were filled with longing and their mouths watered. This person ate his fill alone, but only gave his wife coarse and unpalatable food. Such a person, after death, falls into the dragon realm, swallowing toads, eating sand, and breathing wind, receiving similar karmic retribution.' 'Furthermore, the Bhikkhu (Biqiu, a Buddhist monastic) through understanding the retribution of karma, observes the world of dragons. What kind of karma causes the dragons to send down rain? And what kind of karma causes them to send down disastrous hail? He knows through hearing and wisdom: These evil dragons harbor poison and anger, do not act in accordance with the Dharma, and the dragon kings hate and fight with each other, causing evil clouds and rain, evil winds and hail disasters, causing the five grains to be scattered and destroyed, unable to be harvested. Because beings practice unlawful deeds, and the evil dragons are filled with anger, these changes occur.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes the world of dragons. Why does timely rain fall in Jambudvipa (Yanfuti, one of the major continents in Buddhist cosmology, usually referring to the world we live in), nourishing sugarcane, rice and hemp forests, wheat, barley, beans, and causing the five grains to grow? He knows through hearing and wisdom: The dragon kings who practice the Dharma send down timely rain, benefiting beings with righteousness and joy. Because beings follow the Dharma, timely rain falls, making the country prosperous and happy.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes all the palaces where dragons live. How many dragons live in the sea? How many dragons live in the rivers? He knows through hearing and wisdom: The people of Jambudvipa do not follow the Dharma, so countless dragons live in the rivers; the people of Jambudvipa follow the Dharma, so fifty-seven billion dragons live in the rivers.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes the world of dragons, observes the city of amusement and the dragons in the flowing water, and then observes the bottom of the great sea. What kind of beings live there? He knows through hearing and wisdom: Underneath the great sea live the enemies of the heavens, called Asuras (Asura, a type of deity or demon in Buddhist cosmology, often in conflict with the gods), briefly speaking, there are two kinds. What are the two kinds? One is governed by the realm of ghosts; the other is governed by the realm of animals. Those governed by the realm of ghosts are demons.'
【English Translation】 English version: 'Qiu (Qiu, a name), through understanding the retribution of karma, observes the world of dragons. What kind of karma causes the dragon kings, who do not act according to the Dharma, to swallow toads, eat sand, and breathe wind? He knows through hearing and wisdom: These beings, when they were in the human realm, bullied their wives and enjoyed delicious food alone. Their children, seeing this, were filled with longing and their mouths watered. This person ate his fill alone, but only gave his wife coarse and unpalatable food. Such a person, after death, falls into the dragon realm, swallowing toads, eating sand, and breathing wind, receiving similar karmic retribution.' 'Furthermore, the Bhikkhu (Biqiu, a Buddhist monastic) through understanding the retribution of karma, observes the world of dragons. What kind of karma causes the dragons to send down rain? And what kind of karma causes them to send down disastrous hail? He knows through hearing and wisdom: These evil dragons harbor poison and anger, do not act in accordance with the Dharma, and the dragon kings hate and fight with each other, causing evil clouds and rain, evil winds and hail disasters, causing the five grains to be scattered and destroyed, unable to be harvested. Because beings practice unlawful deeds, and the evil dragons are filled with anger, these changes occur.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes the world of dragons. Why does timely rain fall in Jambudvipa (Yanfuti, one of the major continents in Buddhist cosmology, usually referring to the world we live in), nourishing sugarcane, rice and hemp forests, wheat, barley, beans, and causing the five grains to grow? He knows through hearing and wisdom: The dragon kings who practice the Dharma send down timely rain, benefiting beings with righteousness and joy. Because beings follow the Dharma, timely rain falls, making the country prosperous and happy.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes all the palaces where dragons live. How many dragons live in the sea? How many dragons live in the rivers? He knows through hearing and wisdom: The people of Jambudvipa do not follow the Dharma, so countless dragons live in the rivers; the people of Jambudvipa follow the Dharma, so fifty-seven billion dragons live in the rivers.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes the world of dragons, observes the city of amusement and the dragons in the flowing water, and then observes the bottom of the great sea. What kind of beings live there? He knows through hearing and wisdom: Underneath the great sea live the enemies of the heavens, called Asuras (Asura, a type of deity or demon in Buddhist cosmology, often in conflict with the gods), briefly speaking, there are two kinds. What are the two kinds? One is governed by the realm of ghosts; the other is governed by the realm of animals. Those governed by the realm of ghosts are demons.'
身餓鬼有神通力；畜生所攝阿修羅者，住大海底須彌山側，在海地下八萬四千由旬，略說四地：第一地處，二萬一千由旬，是羅睺阿修羅王所住之處。
「此羅睺阿修羅王于欲界中化身大小，隨意能作，以人行善不善力故，時阿修羅作是思惟：『我當觀彼怨家園林遊戲之處，與諸婇女共相娛樂，恣意受樂。』思惟是已，即自莊嚴，以大青珠王、波頭摩珠王、光明威德珠王，或以金玉五色赤珠王，或以雜色衣王，若青若赤、若黃若黑，種種諸色莊嚴其身，以為鉀胄，光明晃昱。時羅睺阿修羅王，身量廣大如須彌山王，遍身珠寶出大光明，大青珠寶出青色光，黃黑赤色亦復如是。以珠光明，心大憍慢，謂無與等，欲令天女、阿修羅女愛敬其身，從城中出。其所住城名曰光明，縱廣八千由旬，無量寶林、流泉浴池、諸樹蓮花莊嚴其城，首冠花鬘涂香自嚴，散以末香，從城而起，觀天園林遊戲之處。
「若閻浮提人不行正法，不孝養父母，不敬沙門、婆羅門及諸尊長，不依法行、不奉三寶、不觀善法及不善法，諸天勢力悉為減少，四天王天展轉相告，悉避逃逝，恐師子兒羅睺阿修羅王來殺我等。若閻浮提人修行正法，孝養父母、敬事師長，供養沙門耆舊長宿，一切諸天勢力增長。時四天王以眾寶衣莊嚴其身，涂香
【現代漢語翻譯】 現代漢語譯本 身餓鬼（身體如餓鬼）有神通力；畜生所攝阿修羅（被畜生道所統攝的阿修羅）住在海底須彌山（Sumeru）旁，在海底下八萬四千由旬（Yojana，古印度長度單位），簡略地說有四處住所：第一處，在二萬一千由旬的地方，是羅睺阿修羅王（Rahu Asura King）所居住的地方。 『這位羅睺阿修羅王在欲界（Desire Realm）中，能隨意變化身形大小。因為人們行善或作惡的力量，有時阿修羅會這樣想：『我應當去看看那些怨家的園林，看看他們遊戲的地方，和那些美女們一起娛樂，盡情享受快樂。』 這樣想著，他就開始打扮自己，用大青珠王、波頭摩珠王（Padma Jewel King）、光明威德珠王，或者用金玉五色赤珠王，或者用各種顏色的衣王，像是青色、紅色、黃色、黑色等等，用各種顏色來裝飾自己的身體，作為鎧甲，光芒閃耀。這時，羅睺阿修羅王的身量廣大，如同須彌山王一樣，渾身珠寶發出巨大的光芒，大青珠寶發出青色的光芒，黃色、黑色、紅色也是這樣。憑藉著珠寶的光芒，他心中非常驕傲，認為沒有人能與他相比，想要讓天女（Devi，女神）、阿修羅女愛慕敬畏他，就從城中出來。他所居住的城名叫光明城，縱橫八千由旬，有無數的寶林、流泉浴池、各種蓮花樹來裝飾這座城。他頭戴花鬘，塗抹香料，打扮得非常華麗，散發著末香，從城中出發，去觀看天人的園林和遊戲的地方。 『如果閻浮提（Jambudvipa，我們所居住的這個世界）的人不行正法，不孝敬父母，不尊敬沙門（Shramana，出家修道者）、婆羅門（Brahmana，古印度祭司）以及各位尊長，不按照佛法行事，不信奉三寶（佛、法、僧），不觀察善法和不善法，那麼諸天的勢力就會減少，四天王天（Four Heavenly Kings）會互相轉告，然後都逃離，害怕師子兒羅睺阿修羅王來殺害我們。如果閻浮提的人修行正法，孝敬父母、尊敬師長，供養沙門中德高望重的老年人，那麼一切諸天的勢力就會增長。這時，四天王用各種寶衣來裝飾自己的身體，塗抹香料。
【English Translation】 English version The body-hungry ghosts (those with bodies like hungry ghosts) have supernatural powers; the Asuras (demi-gods) governed by the animal realm reside at the bottom of the ocean near Mount Sumeru (Sumeru), eighty-four thousand yojanas (Yojana, an ancient Indian unit of length) below the sea. Briefly speaking, there are four abodes: the first, at twenty-one thousand yojanas, is where the Rahu Asura King (Rahu Asura King) dwells. 『This Rahu Asura King, in the Desire Realm (Desire Realm), can transform his body size at will. Because of the good or bad deeds of people, sometimes the Asura thinks: 『I should go and see the gardens of those enemies, see the places where they play, and enjoy myself with those beautiful women.』 Thinking this, he begins to adorn himself with the Great Blue Jewel King, the Padma Jewel King (Padma Jewel King), the Bright Majestic Jewel King, or with the Golden Jade Five-Colored Red Jewel King, or with various colored robe kings, such as blue, red, yellow, black, and so on, using various colors to decorate his body as armor, with dazzling light. At this time, the Rahu Asura King's body is vast, like Mount Sumeru, with jewels all over his body emitting great light, the Great Blue Jewel emitting blue light, and yellow, black, and red also like this. Relying on the light of the jewels, he is very proud in his heart, thinking that no one can compare to him, wanting the Devis (goddesses) and Asura women to admire and revere him, so he comes out of the city. The city he lives in is called the City of Light, eight thousand yojanas in length and breadth, with countless treasure forests, flowing spring bathing pools, and various lotus trees decorating the city. He wears a flower garland on his head, applies fragrant perfumes, dresses himself very ornately, scatters powdered incense, and sets out from the city to view the gardens and play areas of the devas. 『If the people of Jambudvipa (Jambudvipa, the world we live in) do not practice the Dharma, do not respect their parents, do not respect the Shramanas (Shramana, renunciates) and Brahmanas (Brahmana, ancient Indian priests) and all elders, do not act according to the Dharma, do not take refuge in the Three Jewels (Buddha, Dharma, Sangha), do not observe good and bad deeds, then the power of the devas will decrease, and the Four Heavenly Kings (Four Heavenly Kings) will tell each other and then flee, fearing that the Lion Son Rahu Asura King will come and kill us. If the people of Jambudvipa practice the Dharma, respect their parents, respect their teachers, and make offerings to the virtuous elders among the Shramanas, then the power of all the devas will increase. At this time, the Four Heavenly Kings adorn their bodies with various precious robes and apply fragrant perfumes.
末香，即時當於師子兒羅睺阿修羅上虛空之中，雨諸刀劍，一切天眾心生喜悅，至須彌側發聲大叫。
「若天不出，阿修羅王欲觀園林，日百千光照其身上，莊嚴之具映障其目，而不能見諸天園林遊戲娛樂受樂之處。時羅睺阿修羅王作是思惟：『日障我目，不能得見諸天婇女，我當以手障日光輪，觀諸天女。』即舉右手以障日輪，欲見天女可愛妙色，手出四光如上所說，立海水中，水至其腰，寶珠光明或青或黃、或赤或黑，以手障日。世間邪見諸論師等，咸生異說言：『羅睺阿修羅王蝕日。』若日赤色黑色，以如是法，相人壽命。不識業果諸相師等，作如是說，或言當豐，或言當儉，或言兇禍殃及王者，或言吉慶。時阿修羅手障日已，諦觀諸天園林浴池遊戲之處。時天帝釋見是事已，敕諸天眾莊嚴宮殿，令諸天子以種種寶莊嚴其身，往趣羅睺阿修羅所，欲共鬥戰。時羅睺阿修羅王見諸天眾，即還宮城。
「複次，比丘！云何觀月蝕？即以聞慧知：羅睺阿修羅王眷屬官眾行於海上，見月常游憂陀延山頂，行閻浮提，住毗琉璃光明之中，端嚴殊妙百倍轉勝。官屬見已，即至羅睺阿修羅所，白言：『大王！滿月端嚴如天女面。』時羅睺王聞是語已，愛心即生，欲見天女，從地而起渴仰欲見，以手障月，欲見天女
【現代漢語翻譯】 現代漢語譯本：末香（一種香），立刻就會在師子兒（羅睺的兒子）和羅睺阿修羅（Rāhu Asura，一種阿修羅）上方的虛空中，降下各種刀劍。所有的天眾（deva，天神）心中都充滿喜悅，到達須彌山（Sumeru，佛教宇宙觀中的聖山）旁邊時發出巨大的叫聲。
『如果太陽不出來，阿修羅王（Asura King）想要觀看園林，太陽成百上千的光芒照在他的身上，華麗的裝飾遮擋了他的眼睛，以至於不能看見諸天（deva，天神）在園林中游戲娛樂享受快樂的地方。』當時羅睺阿修羅王這樣思索：『太陽遮擋了我的眼睛，不能夠看見諸天婇女（deva women，天女），我應當用手遮擋太陽的光輪，觀看諸天女。』隨即舉起右手遮擋太陽的光輪，想要看見天女可愛美妙的容色，手中發出四種光芒，就像上面所說的那樣，立於海水中，海水到達他的腰部，寶珠的光明有青色、黃色、紅色、黑色，用手遮擋太陽。世間持有邪見的各種論師等，都產生不同的說法，說：『羅睺阿修羅王正在吞噬太陽。』如果太陽呈現紅色或黑色，就用這樣的方法來占卜人的壽命。不認識業果的各種相師等，就這樣說，或者說今年會豐收，或者說今年會歉收，或者說會有兇禍殃及王者，或者說會有吉祥喜慶。當時阿修羅用手遮擋住太陽之後，仔細觀看諸天園林浴池遊戲的地方。當時天帝釋（Indra，帝釋天）看見這件事後，命令諸天眾裝飾宮殿，讓諸天子用各種寶物裝飾他們的身體，前往羅睺阿修羅所在的地方，想要與他戰鬥。當時羅睺阿修羅王看見諸天眾，立刻返回宮城。
『再次，比丘（bhiksu，佛教出家人）！如何觀察月蝕呢？』就是用聽聞的智慧知道：羅睺阿修羅王的眷屬官眾行走在海上，看見月亮經常在憂陀延山（Udaya Mountain）頂遊走，行走在閻浮提（Jambudvipa，我們所居住的這個世界），住在毗琉璃（beryl）的光明之中，端莊美麗百倍勝過其他。官屬看見之後，立刻到達羅睺阿修羅所在的地方，稟告說：『大王！滿月端莊美麗就像天女的臉龐。』當時羅睺王聽見這些話之後，愛慕之心立刻產生，想要看見天女，從地上站起來，渴望仰慕想要看見，用手遮擋住月亮，想要看見天女。
【English Translation】 English version: Then, the incense (末香) would immediately rain down swords and other weapons in the sky above the son of Simha (師子兒, son of Rāhu) and Rāhu Asura (羅睺阿修羅, a type of Asura). All the devas (天眾, gods) would be filled with joy and would shout loudly when they reached the side of Mount Sumeru (須彌山, the sacred mountain in Buddhist cosmology).
'If the sun did not rise, the Asura King (阿修羅王) would want to view the gardens. The hundreds and thousands of rays of the sun would shine on his body, and the splendid decorations would obstruct his eyes, so that he could not see the places where the devas (諸天, gods) were playing, enjoying themselves, and experiencing happiness in the gardens.' At that time, Rāhu Asura King thought to himself: 'The sun is obstructing my eyes, and I cannot see the deva women (諸天婇女, celestial women). I should use my hand to block the sun's disc and observe the deva women.' Immediately, he raised his right hand to block the sun's disc, wanting to see the lovely and beautiful appearance of the deva women. Four kinds of light emanated from his hand, as described above. He stood in the ocean, with the water reaching his waist. The light of the jewels was sometimes blue, sometimes yellow, sometimes red, and sometimes black. He blocked the sun with his hand. Various heretical teachers and debaters in the world all gave rise to different opinions, saying: 'Rāhu Asura King is devouring the sun.' If the sun appeared red or black, they would use this method to predict people's lifespans. Various fortune-tellers who did not understand the results of karma would say things like, 'This year will be a year of abundance,' or 'This year will be a year of scarcity,' or 'There will be calamities and misfortunes affecting the king,' or 'There will be auspicious celebrations.' At that time, after the Asura blocked the sun with his hand, he carefully observed the gardens, bathing ponds, and places of amusement of the devas. At that time, Indra (天帝釋, the lord of the devas) saw this and ordered the devas to decorate the palaces and to have the deva sons adorn their bodies with various treasures and go to the place where Rāhu Asura was, wanting to fight with him. At that time, Rāhu Asura King saw the devas and immediately returned to his palace city.
'Furthermore, bhiksu (比丘, Buddhist monk)! How does one observe a lunar eclipse?' It is through the wisdom of hearing that one knows: The retinue and officials of Rāhu Asura King travel on the sea and see the moon constantly wandering on the summit of Mount Udaya (憂陀延山), traveling in Jambudvipa (閻浮提, the world we live in), dwelling in the light of beryl (毗琉璃), being a hundred times more beautiful and surpassing. After the officials saw it, they immediately went to the place where Rāhu Asura was and reported: 'Great King! The full moon is as beautiful and dignified as the face of a deva woman.' At that time, after King Rāhu heard these words, a desire arose in his heart, wanting to see the deva woman. He rose from the ground, yearning and longing to see her, and blocked the moon with his hand, wanting to see the deva woman.
。阿修羅王無量眾寶莊嚴其身如上所說。閻浮提中咒術師等，而作咒曰：『一切國土聚落城邑眾惡速滅，一切世間土地眾惡速滅，一切婆羅門中眾惡速滅。』若月黑色黃色，世間相師作如是說，或言當豐，或言當儉，或言王者兇危，或言吉慶，或言兵刃勇起、或言不起。瞿陀尼、弗婆提、郁單越，何其方面所蝕之處，無邪見說。以此一因緣故，日月掩蔽，謂是月蝕。
「複次，二因緣故，掩蔽日月，天降大聲。羅睺阿修羅王住大海下，時諸官屬白言：『大王！天主憍尸迦住須彌山頂善見城內，處善法堂。諸天功德，五欲具足，眷屬圍繞，歡娛受樂。天主憍尸迦為諸天主，大王今為我等所尊，王有大力，神通勝彼，可率官屬往攻天主，壞善見城。』時阿修羅即受其語，奮威縱怒出光明城，震吼如雷。閻浮提中諸國相師謂天獸下，說如此相，或言豐樂安隱無他，或言災儉五穀勇貴，或言王者崩亡，或言吉慶靈應嘉祥，或言兵刀起于境內，或言人民安樂無變，或言當須齋肅潔凈拜神求福。時羅睺阿修羅王如是思惟：『我寶珠等留此城內，為我諸子作大光明。若無寶珠則無光明，天上亦爾，有日月故則有光明，若無日月則應闇冥。我今寧可覆蔽日月，令天黑闇。』時阿修羅思惟是已，從城而起，即以一手覆障日月諸光明
【現代漢語翻譯】 現代漢語譯本：阿修羅王用無量的珍寶莊嚴自身，就像上面所說的那樣。閻浮提（Jambudvipa，指我們所居住的這個世界）中的咒術師等，便唸誦咒語說：『一切國土、聚落、城邑的各種惡事迅速消滅，一切世間的土地上的各種惡事迅速消滅，一切婆羅門（Brahmin，古印度僧侶階層）中的各種惡事迅速消滅。』如果月亮呈現黑色或黃色，世間的相士會這樣說，或者說今年會豐收，或者說今年會歉收，或者說君王會有兇險，或者說會有吉祥喜慶，或者說會有戰爭爆發，或者說不會有戰爭。瞿陀尼（Godhani，西牛貨洲）、弗婆提（Purvavideha，東勝身洲）、郁單越（Uttarakuru，北俱盧洲），在哪個方位被遮蔽，就會有邪見之說。因為這一種因緣，日月被掩蔽，人們就說是月蝕。
『再次，因為兩種因緣，日月會被掩蔽，天上會降下巨大的聲音。羅睺（Rahu，星名，也指阿修羅王）阿修羅王住在深海之下，這時他的部屬稟告他說：『大王！天主憍尸迦（Kausika，即帝釋天）住在須彌山（Sumeru，佛教中的世界中心）頂端的善見城（Sudarsana），在善法堂中。諸天的功德圓滿，五欲（指色、聲、香、味、觸）充足，眷屬圍繞，歡快地享受快樂。天主憍尸迦是諸天的君主，大王您現在是我們所尊崇的，您有強大的力量，神通勝過他，可以率領部屬去攻打天主，摧毀善見城。』當時阿修羅王就接受了他們的建議，奮發威怒，從光明城出發，震吼的聲音像雷鳴一樣。閻浮提中的各國相士就說是天獸降臨，說出這樣的預兆，或者說會豐收安樂沒有災禍，或者說會有災荒歉收五穀昂貴，或者說君王會駕崩，或者說會有吉祥喜慶的靈驗徵兆，或者說境內會有戰爭爆發，或者說人民會安樂沒有變故，或者說應當齋戒肅靜，潔凈身心，祭拜神靈祈求福報。當時羅睺阿修羅王這樣思量：『我的寶珠等留在城內，為我的孩子們帶來光明。如果沒有寶珠就沒有光明，天上也是這樣，因為有日月所以有光明，如果沒有日月就應該黑暗。我現在寧可遮蔽日月，讓天空黑暗。』當時阿修羅王思量完畢，從城中升起，就用一隻手遮蔽日月的光明。
【English Translation】 English version: The Asura King adorns himself with immeasurable treasures, as described above. Sorcerers and others in Jambudvipa (the world we inhabit) recite mantras, saying: 'May all evils in all lands, settlements, cities, and towns be swiftly extinguished; may all evils on the lands of all worlds be swiftly extinguished; may all evils among all Brahmins (ancient Indian priestly class) be swiftly extinguished.' If the moon appears black or yellow, worldly fortune-tellers say things like this: either there will be a bountiful harvest, or there will be a famine, or the ruler will face danger, or there will be auspicious celebrations, or there will be war, or there will be no war. Godhani (West Godaniya), Purvavideha (East Videha), and Uttarakuru (North Kuru), whichever direction is eclipsed, will have heretical views. Because of this one cause, the sun and moon are obscured, and people say it is a lunar eclipse.
Furthermore, for two reasons, the sun and moon are obscured, and a great sound descends from the heavens. Rahu (name of a star, also refers to an Asura King) the Asura King dwells beneath the great ocean. At that time, his subordinates report to him, saying: 'Great King! The Lord of the Gods, Kausika (Indra), dwells atop Mount Sumeru (the center of the Buddhist world) in the City of Good Vision (Sudarsana), in the Hall of Good Dharma. The merits of the gods are complete, the five desires (form, sound, smell, taste, and touch) are fulfilled, surrounded by their retinue, enjoying happiness. Lord Kausika is the lord of the gods, and you, Great King, are now revered by us. You have great power, and your supernatural abilities surpass his. You can lead your subordinates to attack the Lord of the Gods and destroy the City of Good Vision.' At that time, the Asura King accepted their advice, roused his might and anger, departed from the City of Light, and roared like thunder. Fortune-tellers in the various countries of Jambudvipa say that a celestial beast has descended, and they make such predictions: either there will be a bountiful harvest, peace, and no calamity, or there will be famine, scarcity, and expensive grains, or the ruler will die, or there will be auspicious and responsive omens, or there will be war within the territory, or the people will be peaceful and without change, or it will be necessary to fast, be reverent, purify oneself, worship the gods, and seek blessings. At that time, Rahu the Asura King thought to himself: 'My jewels and other treasures remain within this city, bringing great light to my children. Without jewels, there is no light. It is the same in the heavens; because there are the sun and moon, there is light. Without the sun and moon, there should be darkness. I would rather obscure the sun and moon, causing darkness in the sky.' Having thought this, the Asura King arose from the city and used one hand to cover the light of the sun and moon.
輪。世間愚人諸相師等，咸記災祥如上所說。復以一手摩須彌頂，欲與諸天決其得失。是阿修羅畜生少智，見天種種勝相莊嚴威德光明，心生疑悔，還歸所止，住光明城。是名第二因緣掩蔽日月，令日月蝕，天聲震吼。
「複次，比丘知業果報，觀大羅睺阿修羅王所受之樂。彼以聞慧觀：阿修羅所住城內，種種眾寶以為莊嚴，在須彌山側，深二萬一千由旬，廣八千由旬，蓮華浴池，林樹蔚茂皆悉具足，真金為地，色若電光，金殿堂閣，珊瑚寶樹，懸眾寶鈴出妙音聲，種種樂音歡娛受樂。一一池中金花莊嚴，鳧雁鴛鴦皆真金色以為嚴飾，見者愛樂，如天眾鳥，摩尼為嘴，歡喜遊戲，七寶雜色青毗琉璃以為羽翼，于諸樓閣欄楯之間歡娛遊戲，甚可愛樂，出妙音聲見者悅樂，一切眾鳥亦復如是，清凈無穢端正莊嚴。孔雀翡翠(尾也)眼互開合，頭頂勝冠，雙類隨行，飲食華汁——婆鳩羅華，其聲雅妙如童子音，頂冠金色或毗琉璃，于欄楯間翱翔遊戲未曾休息，恣于華汁其目紺青，身色雜彩如間電光，眾色分明，黃色細軟鮮明如電，行於林樹山巖之間縱逸遊戲，華鬘瓔珞如天虹色，光明繞身如鬘莊嚴，咽喉含美如赤珠色，兩翅柔軟如蓮華敷，無量眾色，長摩尼嘴，身氣香潔如畢利迦，遊戲宮殿，雙類同行，羽翼潤澤；飛
【現代漢語翻譯】 現代漢語譯本 輪（chakra）。世間的愚昧之人，比如相士之流，都記述災禍和吉祥，就像上面所說的那些。又用一隻手去摩擦須彌山（Mount Sumeru）的頂端，想要和諸天（Devas）決斷勝負得失。這個阿修羅（Asura）是畜生，缺少智慧，看見天人的種種殊勝莊嚴的形象、威德和光明，心中產生疑惑和後悔，就返回到他所居住的地方，住在光明城（City of Light）。這就是第二種因緣，掩蔽日月，使日月出現蝕相，天上的聲音震動轟鳴。
『再者，比丘（Bhikkhu）通過了解業報，觀察大羅睺阿修羅王（Rāhu Asura King）所享受的快樂。他通過聽聞和智慧觀察到：阿修羅所居住的城內，用各種珍寶來裝飾，在須彌山（Mount Sumeru）的側面，深二萬一千由旬（Yojana，古印度長度單位），寬八千由旬（Yojana），有蓮花浴池，林木茂盛，一切都具備，地面是純金，顏色像閃電的光芒，有金色的殿堂樓閣，珊瑚寶樹，懸掛著各種寶鈴，發出美妙的聲音，各種各樣的音樂聲，歡快地享受快樂。每一個池塘中都用金花裝飾，野鴨、大雁、鴛鴦都是純金色，用來裝飾，看見的人都喜愛，像天上的鳥一樣，用摩尼寶珠（Mani）做嘴，歡喜地遊戲，用七寶雜色和青色的毗琉璃（Vaiḍūrya，寶石名）做翅膀，在各個樓閣的欄桿之間歡快地遊戲，非常可愛，發出美妙的聲音，看見的人都喜悅，一切的鳥類也是這樣，清凈沒有污穢，端正莊嚴。孔雀和翡翠（尾巴）的眼睛互相開合，頭頂上有華麗的頭冠，成雙成對地隨行，吃的是花汁——婆鳩羅華（Bakula flower），聲音優雅美妙像童子的聲音，頭頂的頭冠是金色或者毗琉璃（Vaiḍūrya），在欄桿之間翱翔遊戲，沒有休息的時候，盡情地享受花汁，它們的眼睛是紺青色，身體的顏色是雜彩的，像閃電的光芒，各種顏色分明，黃色細膩柔軟，鮮明像閃電，行走在林木和山巖之間，放縱地遊戲，花鬘和瓔珞像天上的彩虹一樣，光明圍繞著身體，像花鬘一樣莊嚴，咽喉包含著美麗，像紅色的珠子一樣，兩翅柔軟像蓮花開放，有無量的顏色，長長的摩尼寶珠（Mani）嘴，身體的氣息香潔像畢利迦（Priyangu，一種香料），在宮殿里遊戲，成雙成對地同行，羽翼潤澤；飛翔。』
【English Translation】 English version Chakra. The foolish people in the world, such as fortune tellers, all record disasters and auspicious events as described above. They also rub the top of Mount Sumeru with one hand, wanting to decide the gains and losses with the Devas (gods). This Asura (demon) is a beast, lacking wisdom, and upon seeing the various auspicious and dignified appearances, majestic virtues, and light of the Devas, doubts and regrets arise in his heart, and he returns to his dwelling place, residing in the City of Light. This is the second cause and condition, obscuring the sun and moon, causing eclipses, and the sounds of the heavens shake and roar.
'Furthermore, a Bhikkhu (monk) understands the results of karma and observes the pleasures enjoyed by the great Rāhu Asura King. He observes through hearing and wisdom that within the city where the Asuras reside, various treasures are used for adornment, located on the side of Mount Sumeru, twenty-one thousand Yojanas (ancient Indian unit of distance) deep and eight thousand Yojanas wide, with lotus bathing ponds, lush forests, all complete, the ground is pure gold, the color like the light of lightning, with golden halls and pavilions, coral treasure trees, hanging various treasure bells emitting wonderful sounds, various musical sounds, joyfully enjoying pleasure. Each pond is adorned with golden flowers, ducks, geese, and mandarin ducks are all pure gold in color, used for decoration, those who see them love them, like the birds in the heavens, with Mani jewels (precious stones) as beaks, joyfully playing, with seven-treasure mixed colors and blue Vaiḍūrya (gemstone) as wings, joyfully playing between the railings of various pavilions, very lovely, emitting wonderful sounds, those who see them are delighted, all the birds are also like this, pure without defilement, upright and dignified. The eyes of peacocks and kingfishers (tails) open and close to each other, with magnificent crowns on their heads, walking in pairs, eating flower juice—Bakula flowers, their voices are elegant and wonderful like the voices of children, the crowns on their heads are gold or Vaiḍūrya, soaring and playing between the railings without rest, indulging in flower juice, their eyes are dark blue, the color of their bodies is variegated, like the light of lightning, various colors distinct, yellow delicate and soft, bright like lightning, walking between the forests and rocks, indulging in play, flower garlands and necklaces like rainbows in the sky, light surrounding their bodies, dignified like garlands, their throats containing beauty like red pearls, their wings soft like lotus flowers blooming, with immeasurable colors, long Mani jewel beaks, the scent of their bodies fragrant like Priyangu (a spice), playing in palaces, walking in pairs, their wings moist; flying.'
則俱游，澡潔清池，翱翔陸庭亦復如是。哀鳴相呼出微妙音，發欲之音，俱枳羅鳥、遮俱羅鳥、婆求羅鳥，如是眾鳥遍滿城中，林樹之間悉聞其音。
「多有林樹、蓮華浴池以為莊嚴，于其城中有四園林，皆是金樹，一一園林縱廣正等滿百由旬：一名遊戲；二名耽樂；三名鵝住；四名俱枳羅。此四園林映飾其城，一一林樹有三千種如願之樹，其樹金色如雲如影，其枝柔軟，鳥棲其上，眾華常敷，香氣馚馥滿一由旬，多有群蜂，流蜜充溢。或金色樹、酒泉流樹、牛頭栴檀香樹，有如雲色。七葉香樹、枳多迦樹、畢利迦樹，微風吹動。黑沉水樹、普眼香樹、明燈香樹、摩尼香樹、火色香樹、青無憂樹、赤無憂樹、婆究羅樹、阿枳多樹、阿殊那樹、尼珠羅樹、青荊香樹、堤羅迦樹，有如是等眾華香樹，其華敷榮，常若新出。
「復有眾果，摩頭迦樹、鳳凰子樹、婆那娑樹(其果如甕)、無遮果樹、垂瓠果樹、毗頭羅樹、地蓋果樹、虛空蓋樹、云色果樹、樂見果樹、遮云果樹、鳥集果樹、蜂芒果樹、香鬘樹、香華樹，種種色華時時常敷。女人見之皆生樂著樹、蒱桃樹、迦卑他樹、波流沙迦樹，其葉具足，光明莊嚴，郁映渠流，嚴飾泉池，觀之可愛。如是種種諸樹，或有生於閻浮提中，或有生於郁單越國，或有生於
【現代漢語翻譯】 現代漢語譯本： 它們一起嬉戲，在清澈的池水中沐浴，在陸地的庭院中翱翔，也是如此。它們哀鳴著相互呼喚，發出美妙的聲音，發出情慾的聲音。俱枳羅鳥（Kojila bird）、遮俱羅鳥（Chakula bird）、婆求羅鳥（Bhagula bird），這樣的各種鳥類遍佈城中，林木之間都可聽到它們的聲音。
『有很多林木、蓮花浴池作為裝飾，在那座城中有四個園林，都是金色的樹木，每一個園林縱橫都有一百由旬（Yojana，古印度長度單位）：一名遊戲園；二名耽樂園；三名鵝住園；四名俱枳羅園。這四個園林映襯裝飾著那座城，每一片林木都有三千種如意之樹，那些樹木的顏色是金色的，像云像影子，它們的枝條柔軟，鳥兒棲息在上面，各種花朵經常盛開，香氣濃郁芬芳，充滿一由旬的範圍，有很多的蜂群，流淌的蜂蜜充滿其中。或者有金色的樹木、流淌酒泉的樹木、牛頭旃檀香樹（Goshirsha Chandana tree），有像雲朵顏色的。七葉香樹（Saptaparna tree）、枳多迦樹（Kitaka tree）、畢利迦樹（Bilika tree），微風吹動它們。黑沉水樹（Krishna Agaru tree）、普眼香樹（Puvyan香 tree）、明燈香樹（Mingdeng香 tree）、摩尼香樹（Mani香 tree）、火色香樹（Huose香 tree）、青無憂樹（Qingwuyou tree）、赤無憂樹（Chiwuyou tree）、婆究羅樹（Pojula tree）、阿枳多樹（Ajita tree）、阿殊那樹（Ashuna tree）、尼珠羅樹（Nizhula tree）、青荊香樹（Qingjing香 tree）、堤羅迦樹（Tiloka tree），有像這樣的各種花香樹木，它們的花朵盛開，常常像新開放的一樣。
『還有各種果樹，摩頭迦樹（Madhuka tree）、鳳凰子樹（Fenghuangzi tree）、婆那娑樹（Panasa tree，其果實像甕一樣）、無遮果樹（Wuzhe fruit tree）、垂瓠果樹（Chuihu fruit tree）、毗頭羅樹（Pituola tree）、地蓋果樹（Digai fruit tree）、虛空蓋樹（Xukonggai tree）、云色果樹（Yunse fruit tree）、樂見果樹（Lejian fruit tree）、遮云果樹（Zheyun fruit tree）、鳥集果樹（Niaoji fruit tree）、蜂芒果樹（Fengmang fruit tree）、香鬘樹（Xiangman tree）、香華樹（Xianghua tree），各種顏色的花朵時時經常盛開。女人們看見它們都生起愛戀執著的樹木、蒱桃樹（Putao tree）、迦卑他樹（Jiapita tree）、波流沙迦樹（Boliushajia tree），它們的葉子完備，光明莊嚴，茂盛地映襯著水渠，莊嚴地裝飾著泉池，觀看它們令人喜愛。像這樣的各種樹木，有的生長在閻浮提（Jambudvipa）中，有的生長在郁單越國（Uttarakuru），有的生長在……』
【English Translation】 English version: They play together, bathe in the clear pools, and soar in the land courtyards in the same way. They cry out, calling to each other with subtle and pleasant sounds, sounds of desire. Kojila birds, Chakula birds, Bhagula birds—such birds fill the city, and their sounds are heard throughout the forests and trees.
『There are many forests and lotus ponds for adornment. In that city, there are four parks, all with golden trees. Each park is exactly one hundred yojanas (Yojana, an ancient Indian unit of distance) in length and width: the first is named Game Park; the second, Pleasure Park; the third, Goose Dwelling Park; and the fourth, Kojila Park. These four parks adorn the city. Each forest has three thousand kinds of wish-fulfilling trees. The trees are golden in color, like clouds or shadows. Their branches are soft, and birds perch on them. Various flowers are always blooming, and their fragrance is rich and fills one yojana. There are many swarms of bees, and flowing honey abounds. There are golden trees, trees with flowing wine springs, Goshirsha Chandana trees, and trees the color of clouds. Saptaparna trees, Kitaka trees, and Bilika trees sway in the gentle breeze. Krishna Agaru trees, Puvyan香 trees, Mingdeng香 trees, Mani香 trees, Huose香 trees, Qingwuyou trees, Chiwuyou trees, Pojula trees, Ajita trees, Ashuna trees, Nizhula trees, Qingjing香 trees, and Tiloka trees—there are such various fragrant flowering trees, their blossoms flourishing, always as if newly opened.
『There are also various fruit trees: Madhuka trees, Fenghuangzi trees, Panasa trees (whose fruits are like urns), Wuzhe fruit trees, Chuihu fruit trees, Pituola trees, Digai fruit trees, Xukonggai trees, Yunse fruit trees, Lejian fruit trees, Zheyun fruit trees, Niaoji fruit trees, Fengmang fruit trees, Xiangman trees, and Xianghua trees—flowers of various colors are always blooming. Women who see them all develop attachment to these trees. Putao trees, Jiapita trees, and Boliushajia trees have complete leaves, are bright and adorned, lushly reflecting in the canals, beautifully decorating the springs and ponds, and are lovely to behold. Such various trees, some grow in Jambudvipa, some grow in Uttarakuru, and some grow in...』
阿修羅王光明城中，或有華樹、或有果樹、或有酒樹。阿修羅王遍行遊觀，歡娛受樂，與眾婇女圍繞自娛，於此煩惱染、無常不堅、速朽之樂，謂為甘露不死之地。
「阿修羅王有四婇女從憶念生：一名如影；二名諸香；三名妙林；四名勝德。此四婇女有十二那由他侍女以為眷屬，圍繞阿修羅王，娛樂恣情，縱逸受樂，無喻可說。阿修羅王自業成就，無量億眾婇女圍繞，歡娛喜樂，千柱寶殿，寶房行列。
「複次，比丘知業果報，觀羅睺阿修羅王以何業報得阿修羅道？作何業故得如是報？伽他頌曰：
「『無因則無果， 造業必有報， 如種子得果， 善業生人天。 善業得樂果， 常處天人中， 惡業墮三處。 阿修羅云何， 彼受畜生道？ 云何受樂報？ 少智莫能了， 此有何因緣？』
「比丘思惟已，即以聞慧觀：阿修羅往昔過去習婆羅門法，第一聰慧，善知世間種種技術，喜行佈施，于曠野中施諸飲食果食根食、清泉美水、房舍敷具，又於四交路首，施諸病人、行路估客、盲冥貧窮，施於房舍、飲食敷具悉令滿足，而不正見。
「爾時，彌梯羅林有僧伽藍，縱廣二十由旬，于其寺中有無量百千佛塔寶焰莊嚴，泥彌王等五百大王共造斯福。中有
【現代漢語翻譯】 現代漢語譯本：阿修羅王（Asura King）光明城中，有的地方有華麗的樹，有的地方有果樹，有的地方有酒樹。阿修羅王四處遊歷觀賞，歡快地享受快樂，與眾多美麗的女子圍繞著自己娛樂，把這充滿煩惱、容易被污染、無常不堅固、迅速朽壞的快樂，當作甘露般的不死之地。
『阿修羅王有四個美麗的女子是從憶念中產生的：第一個名叫如影（Ruying），第二個名叫諸香（Zhuxiang），第三個名叫妙林（Miaolin），第四個名叫勝德（Shengde）。這四個美麗的女子有十二那由他（nayuta，數量單位）的侍女作為眷屬，圍繞著阿修羅王，盡情地娛樂，放縱地享受快樂，無法用言語來形容。阿修羅王因為自己的業力而成就，被無量億的眾多美女圍繞，歡快喜樂，住在有千根柱子的寶殿里，寶房排列整齊。
『再次，比丘（bhiksu）瞭解業的果報，觀察羅睺阿修羅王（Rahu Asura King）以什麼樣的業報而得到阿修羅道（Asura realm）？做了什麼樣的業，所以得到這樣的果報？用伽他（gatha，偈頌）來歌頌：
『沒有原因就沒有結果，造了業必定有報應，就像種子一定會結出果實，善業會使人升到人天。善業會得到快樂的果報，常常處在天人之中，惡業會墮落到三惡道。阿修羅是怎麼樣的呢，他們會受到畜生道的果報嗎？又是怎麼樣受到快樂的果報呢？缺少智慧的人不能明白，這其中有什麼樣的因緣呢？』
『比丘思考之後，就用聽聞而來的智慧觀察：阿修羅在過去世曾經學習婆羅門（Brahman）的法，非常聰明，善於瞭解世間的各種技術，喜歡行佈施，在曠野中佈施各種飲食、果實、根莖食物、清澈甘甜的水、房舍和臥具，又在各個交通要道口，佈施給生病的、趕路的商人、盲人、貧窮的人，佈施房舍、飲食和臥具，讓他們都得到滿足，但是卻沒有正確的見解。
『當時，彌梯羅林（Mithila forest）有一個僧伽藍（samgharama，寺院），縱橫二十由旬（yojana，印度長度單位），在這個寺院中有無量百千的佛塔，用寶焰來莊嚴，泥彌王（Nimi King）等五百個大王共同建造了這個福地。其中
【English Translation】 English version: In the city of light of the Asura King (Asura King), there are flower trees, fruit trees, and wine trees. The Asura King travels around, enjoying himself, surrounded by many beautiful women, taking this joy, which is full of troubles, easily tainted, impermanent, and quickly decaying, as a nectar-like immortal land.
『The Asura King has four beautiful women born from remembrance: the first is named Ruying (Like a Shadow), the second is named Zhuxiang (All Kinds of Fragrances), the third is named Miaolin (Wonderful Forest), and the fourth is named Shengde (Superior Virtue). These four beautiful women have twelve nayutas (nayuta, a unit of measurement) of maids as attendants, surrounding the Asura King, indulging in entertainment, indulging in joy, which is beyond description. The Asura King, due to his own karma, is surrounded by countless millions of beautiful women, joyful and happy, living in a treasure palace with a thousand pillars, with rows of treasure rooms.
『Furthermore, the bhiksu (bhiksu, monk) understands the retribution of karma, observing what karma the Rahu Asura King (Rahu Asura King) used to attain the Asura realm (Asura realm)? What karma did he do to receive such retribution? The gatha (gatha, verse) sings:
『Without a cause, there is no result, creating karma will surely have retribution, just like a seed will surely bear fruit, good karma will cause people to ascend to the human and heavenly realms. Good karma will obtain joyful results, often dwelling among gods and humans, evil karma will fall into the three evil realms. What about the Asuras, will they receive the retribution of the animal realm? And how do they receive joyful retribution? Those who lack wisdom cannot understand, what kind of causes and conditions are there in this?』
『After the bhiksu thought about it, he observed with the wisdom he had heard: In the past, the Asura studied the Brahman (Brahman) Dharma, was very intelligent, was good at understanding various worldly skills, liked to practice giving, giving various foods, fruits, root foods, clear and sweet water, houses and bedding in the wilderness, and also at various traffic intersections, giving to the sick, traveling merchants, the blind, and the poor, giving houses, food, and bedding, so that they were all satisfied, but he did not have correct views.
『At that time, there was a samgharama (samgharama, monastery) in the Mithila forest (Mithila forest), twenty yojanas (yojana, a unit of length in India) in length and width, and in this monastery there were countless hundreds of thousands of pagodas, decorated with treasure flames, and five hundred great kings, including King Nimi (Nimi King), jointly built this blessed land. Among them
一塔，真金瓔珞焰鬘莊嚴，七寶映飾種種莊校，隨其曾聞諸佛名號，皆悉圖畫如來影像，種種林樹、池流泉源莊嚴勝妙如上所說。
「爾時，閻浮提中，如羅睺阿修羅王城中林樹皆悉具有，如所見樹，畫工圖飾莊嚴佛塔，浴池流泉、眾妙蓮華、眾鳥遊戲亦如上說。
「時婆羅門名曰婆利，誦毗陀論，廣造福業如上所說。時婆羅門以四千乘車載眾飲食，至大曠野眾人行路，欲施所須，見一佛塔高二由旬，廣五十里。時有惡人以火燒塔，舍之而去。時婆羅門見火燒塔，作是思惟：『我今寧可且住施福，救如來塔——奇妙莊嚴、雕飾精麗、廣大希有——當滅此火，令塔不壞。若我不救，王若知者，或加重罰。』非實信心，非尊重心。即以四千乘車載水以滅此火。既滅火已含笑而言：『我救此塔為有福德、無福德耶？若有福德，愿我後身得大身相，欲界無等。』雖作此愿，而猶不信，不正思惟，常愛鬥戰，不信正業。福田力故，生光明城作阿修羅王。
正法念處經卷第十八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十九
元魏婆羅門瞿曇般若流支譯畜生品之二
「複次，比丘云何觀羅睺阿修羅王第二住處？彼以天眼智慧觀察：阿修羅王所住之處，縱廣一
【現代漢語翻譯】 現代漢語譯本：一座寶塔，用真金瓔珞和火焰狀的鬘（花環）莊嚴，用七寶映襯裝飾，隨著曾經聽聞的諸佛名號，都全部圖畫如來（佛）的影像，各種林木、池塘流水、泉源，莊嚴殊勝美妙如上面所說。 『這時，在閻浮提（Jambudvipa，我們所居住的這個世界）中，如同羅睺阿修羅王（Rāhu Asura King，一種惡神）的城中林木都全部具有，如同所見的樹木，畫工圖飾莊嚴佛塔，浴池流泉、各種美妙的蓮花、各種鳥類嬉戲，也如上面所說。 『當時，有個婆羅門（Brahmin，古印度僧侶階層）名叫婆利，誦讀吠陀論，廣泛修造福業如上面所說。當時婆羅門用四千輛車裝載各種飲食，到大曠野眾人行路的地方，想要施捨所需之物，看見一座佛塔高二由旬（Yojana，古印度長度單位），廣五十里。當時有個惡人用火焚燒佛塔，捨棄而去。當時婆羅門看見火燒佛塔，這樣思惟：『我現在寧可暫且停止施捨福報，救護如來塔——奇妙莊嚴、雕飾精麗、廣大稀有——應當熄滅這火，令塔不被損壞。如果我不救，國王如果知道，或許會加以重罰。』並非真正有信心，並非真正尊重。隨即用四千輛車裝載水來熄滅這火。已經滅火之後含笑而言：『我救護此塔是有福德，還是沒有福德呢？如果有福德，愿我後世得到大的身相，在欲界沒有能與我相比的。』雖然作此愿，卻仍然不相信，不正思惟，常常喜愛鬥戰，不相信正業。因為福田的力量，生在光明城作阿修羅王。 正法念處經卷第十八 大正藏第 17 冊 No. 0721 正法念處經 正法念處經卷第十九 元魏婆羅門瞿曇般若流支譯畜生品之二 『再者，比丘（Bhikkhu，佛教僧侶）如何觀察羅睺阿修羅王第二住處？他以天眼智慧觀察：阿修羅王所居住的地方，縱廣一…
【English Translation】 English version: A stupa, adorned with genuine gold necklaces and flaming garlands, embellished with the reflections of seven treasures, depicting images of the Tathagata (Buddha), according to the names of the Buddhas once heard, with various forests, ponds, flowing springs, adorned with supreme beauty as described above. 『At that time, in Jambudvipa (the world we inhabit), like the forests in the city of Rāhu Asura King (a type of evil deity), all are fully present. Like the trees seen, artisans decorate the stupa with paintings, bathing ponds, flowing springs, various wonderful lotuses, and various birds playing, as described above.』 『At that time, a Brahmin (ancient Indian priestly class) named Bhāri, recited the Vedas, extensively creating meritorious deeds as described above. At that time, the Brahmin used four thousand carts to carry various foods and drinks to a large wilderness where people traveled, intending to give alms to those in need. He saw a stupa two Yojanas (ancient Indian unit of length) high and fifty li wide. At that time, an evil person set fire to the stupa and abandoned it. When the Brahmin saw the burning stupa, he thought: 『I would rather temporarily stop giving alms and rescue the Tathagata's stupa—wonderfully adorned, exquisitely carved, vast and rare—I should extinguish this fire so that the stupa is not damaged. If I do not save it, if the king knows, he may impose a heavy penalty.』 It was not out of true faith, nor out of true respect. Immediately, he used four thousand carts to carry water to extinguish the fire. After extinguishing the fire, he said with a smile: 『Is there merit in my saving this stupa, or is there no merit? If there is merit, may I obtain a large body in my next life, unparalleled in the desire realm.』 Although he made this vow, he still did not believe, did not think correctly, often loved fighting, and did not believe in righteous deeds. Because of the power of the field of merit, he was born in the city of light as an Asura King. The Sutra on the Establishment of Mindfulness of the Correct Dharma, Volume 18 Taisho Tripitaka Volume 17, No. 0721 The Sutra on the Establishment of Mindfulness of the Correct Dharma The Sutra on the Establishment of Mindfulness of the Correct Dharma, Volume 19 Translated by the Brahmin Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter Two on Animals 『Furthermore, how does a Bhikkhu (Buddhist monk) observe the second dwelling place of Rāhu Asura King? He observes with divine eye wisdom: The place where the Asura King dwells is one…
萬三千由旬，園林浴池、蓮華郁茂，遊戲之處異類眾鳥以為莊嚴。阿修羅城黃金為地，處處多有摩尼寶珠、珂貝嚴飾，多眾婇女端正殊妙，羅睺阿修羅王之所主領，不相諍訟，隨意憶念能有所至。所住境界有十三處。何等十三？一名遮迷；二名勇走；三名憶念；四名珠瓔；五名蜂旋；六名赤魚目；七名正走；八名水行；九名住空；十名住山窟；十一名愛池；十二名魚口；十三名共道。若諸世間不孝父母、不供養沙門及婆羅門、不行正法，諸天眾減，增長阿修羅眾；若諸世間供養沙門及婆羅門，修行正法，減損阿修羅，增益諸天眾。以法、非法二因緣故，令諸天、阿修羅增長損減。
「複次，比丘知業果報，觀羅睺阿修羅王所住境界，諸阿修羅業法果報。彼以聞慧知：此眾生見漁獵者，張圍設網、罝罟遮截；為利眾生令其活命，破彼魚堰，或有勢力逼令放生，或為自利、或求名譽、或為王者、或為大臣遮斷屠殺，或護種族，先世相習行不殺法、不行諸善。是人身壞命終墮阿修羅道，受阿修羅身，壽命長遠經五千歲。阿修羅中一日一夜，比於人間經五百歲，如是壽命滿五千歲，少出多減，亦有中夭。以下中心因緣力故，身相威德，如業得報。比丘當知！觀眾生心，種種信解。
「複次，比丘知業果報，觀大海
【現代漢語翻譯】 現代漢語譯本： 萬三千由旬（Yojana，古印度長度單位），有園林浴池，蓮花茂盛，各種鳥類在其中嬉戲，以此為莊嚴。阿修羅（Asura，意為非天、惡神）的城市以黃金為地，處處都有摩尼寶珠（Mani jewel，如意寶珠）、珂貝（Cowrie，貝殼）裝飾，眾多美麗的女子居住其中，由羅睺阿修羅王（Rahu Asura King）統治，他們之間沒有爭訟，可以隨意憶念併到達想去的地方。他們居住的境界有十三處。是哪十三處呢？第一處名為遮迷；第二處名為勇走；第三處名為憶念；第四處名為珠瓔；第五處名為蜂旋；第六處名為赤魚目；第七處名為正走；第八處名為水行；第九處名為住空；第十處名為住山窟；第十一處名為愛池；第十二處名為魚口；第十三處名為共道。如果世間的人不孝順父母、不供養沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司），不行持正法，那麼天人的數量就會減少，阿修羅的數量就會增加；如果世間的人供養沙門和婆羅門，修行正法，那麼阿修羅的數量就會減少，天人的數量就會增加。由於正法和非法兩種因緣，導致天人和阿修羅的數量增減。
『再者，比丘（Bhiksu，出家男眾）瞭解業果報應，觀察羅睺阿修羅王所居住的境界，以及阿修羅的業法果報。他通過聽聞和智慧得知：這些眾生看到漁獵者張開羅網、設定陷阱進行捕捉；爲了利益眾生，讓他們活命，破壞他們的魚堰，或者有勢力的人逼迫他們放生，或者爲了自己的利益、或者爲了求取名譽、或者爲了國王、或者爲了大臣而阻止屠殺，或者爲了保護種族，前世習慣於不殺生、不行持各種善事。這些人身壞命終後會墮入阿修羅道，獲得阿修羅的身軀，壽命長達五千歲。阿修羅中的一日一夜，相當於人間的五百歲，這樣壽命滿五千歲，少數超出，多數減少，也有中途夭折的。由於下等中心（lower-middle level）的因緣力量，他們的身相威德，如同業力所得到的報應。比丘應當知道！觀察眾生的心，有種種不同的信念和理解。』
『再者，比丘瞭解業果報應，觀察大海
【English Translation】 English version: Three hundred thousand Yojana (Yojana, an ancient Indian unit of distance), with gardens, bathing ponds, and lush lotus flowers, adorned with various birds playing. The city of Asuras (Asura, meaning non-gods, evil spirits) has golden ground, adorned everywhere with Mani jewels (Mani jewel, wish-fulfilling jewel) and cowries (Cowrie, seashells), inhabited by many beautiful women, ruled by Rahu Asura King. There is no strife among them, and they can reach any place they desire by simply thinking of it. Their dwelling places are thirteen in number. What are these thirteen? The first is called Cha Mi; the second is called Yong Zou; the third is called Yi Nian; the fourth is called Zhu Ying; the fifth is called Feng Xuan; the sixth is called Chi Yu Mu; the seventh is called Zheng Zou; the eighth is called Shui Xing; the ninth is called Zhu Kong; the tenth is called Zhu Shan Ku; the eleventh is called Ai Chi; the twelfth is called Yu Kou; the thirteenth is called Gong Dao. If people in the world are not filial to their parents, do not support Sramanas (Sramana, renunciates) and Brahmanas (Brahmana, priests), and do not practice the Dharma, the number of Devas (Deva, gods) will decrease, and the number of Asuras will increase. If people in the world support Sramanas and Brahmanas, and practice the Dharma, the number of Asuras will decrease, and the number of Devas will increase. Due to the two causes of Dharma and non-Dharma, the number of Devas and Asuras increases or decreases.
'Furthermore, a Bhiksu (Bhiksu, ordained male) understands the retribution of karma, observing the realm where Rahu Asura King dwells, and the karmic consequences of the Asuras. Through hearing and wisdom, he knows: These beings see fishermen and hunters spreading nets and setting traps to catch living beings; to benefit living beings and let them live, they destroy their fish weirs, or those with power force them to release living beings, or for their own benefit, or to seek fame, or for the sake of kings or ministers, they prevent slaughter, or to protect their clans, they are accustomed to not killing and not practicing various good deeds in their previous lives. These people, after their bodies break and their lives end, will fall into the Asura realm, receive the body of an Asura, and live for five thousand years. One day and night in the Asura realm is equivalent to five hundred years in the human realm, and their lifespan is five thousand years, with a few exceeding and most decreasing, and some dying prematurely. Due to the power of lower-middle level causes, their physical appearance and majesty are as the retribution they receive from their karma. Bhiksu should know! Observe the minds of beings, which have various beliefs and understandings.'
'Furthermore, a Bhiksu understands the retribution of karma, observing the great ocean
底羅睺阿修羅地。彼以聞慧第一清凈利智觀：于地下第二地，有地名月鬘，在羅睺阿修羅下二萬一千由旬，有阿修羅名曰陀摩睺(魏言骨咽)，阿修羅王名曰花鬘。彼有大城名雙遊戲，縱廣八萬由旬，園林郁茂、清流浴池蓮花映飾、金山巖崿，山窟幽邃多有禽獸周遍莊嚴，青毗琉璃以為其地，地生綠草柔軟可愛，種種眾鳥音聲和雅。諸阿修羅眾悉住其中，充滿國界豐樂安隱，周遍奇特甚可愛樂，七寶林樹莊嚴園觀亦如上說。復有眾樹殊特倍前：那伽龍樹、無憂龍樹、陀婆樹、佉提樹、無憂力樹。復有眾樹勝前樹林，謂夜光樹、夜開敷樹、婆究吒樹、尼單多樹、重花樹、普愛樹、集花樹、繁花樹、柔軟花樹、五歲花樹、蜂愛樂樹、瞿流瞿流音聲樹、眾鳥遊戲樹、白齒樹、那羅葉樹。雙遊戲城住四山中，其山金色：一名歡喜山；二名金焰光山；三名不見頂山；四名可愛光山。其山高廣五千由旬，種種林樹、流泉浴池，河水清冷，群獸異類種種雜色，隨色周遊，眾婇女等歡娛受樂，種種眾寶莊嚴門戶。牛頭栴檀樹香風涼冷，觸身悅樂。常游香林遊戲自娛，種種眾寶以為光明無所障蔽，種種妙花莊嚴其身，無量百千孔雀音聲。大阿修羅王之所守護，寒暑調適，多諸人眾歡樂常悅，音聲伎樂歌舞喜笑以自娛意。
「星鬘城
【現代漢語翻譯】 現代漢語譯本 底羅睺阿修羅地（Rāhu Asura realm）：他以聞慧第一、清凈利智觀察到，在地下第二層，有一處名為月鬘（Moon Garland）的地方，位於羅睺阿修羅（Rāhu Asura）之下二萬一千由旬處。那裡有一位阿修羅，名叫陀摩睺（Dhama-hu）（魏譯為骨咽），阿修羅王名叫花鬘（Flower Garland）。 他有一座大城，名叫雙遊戲（Double Game），縱橫八萬由旬，園林茂盛，清澈的流水浴池以蓮花點綴，有金色的山巖，山洞幽深，有許多禽獸周遍莊嚴，以青毗琉璃為地面，地上生長著柔軟可愛的綠草，各種鳥類的聲音和諧悅耳。諸位阿修羅眾都居住在其中，充滿國界，豐饒安樂，周遍奇特，非常可愛。七寶林樹莊嚴園觀，也如上面所說。 還有一些樹木比之前的更加殊勝：那伽龍樹（Nāga Dragon Tree）、無憂龍樹（Ashoka Dragon Tree）、陀婆樹（Dhava Tree）、佉提樹（Khadira Tree）、無憂力樹（Ashoka Strength Tree）。還有一些樹木勝過之前的樹林，即夜光樹（Night Light Tree）、夜開敷樹（Night Blooming Tree）、婆究吒樹（Bakula Tree）、尼單多樹（Nidanta Tree）、重花樹（Double Flower Tree）、普愛樹（Universal Love Tree）、集花樹（Gathering Flower Tree）、繁花樹（Abundant Flower Tree）、柔軟花樹（Soft Flower Tree）、五歲花樹（Five-Year Flower Tree）、蜂愛樂樹（Bee-Loved Tree）、瞿流瞿流音聲樹（Gaurava-Gaurava Sound Tree）、眾鳥遊戲樹（Birds Playing Tree）、白齒樹（White Teeth Tree）、那羅葉樹（Nala Leaf Tree）。 雙遊戲城（Double Game City）坐落在四座山中，這些山都是金色的：第一座山名叫歡喜山（Joyful Mountain）；第二座山名叫金焰光山（Golden Flame Light Mountain）；第三座山名叫不見頂山（Invisible Peak Mountain）；第四座山名叫可愛光山（Lovely Light Mountain）。這些山高廣五千由旬，有各種林木、流泉浴池，河水清澈寒冷，各種各樣的野獸，顏色各異，隨處遊蕩，眾多婇女等歡快地享受快樂，各種各樣的珍寶莊嚴著門戶。牛頭栴檀樹（Go-shirsha Chandana Tree）的香氣清涼，觸及身體令人愉悅。他們經常在香林中游玩，遊戲自娛，各種珍寶作為光明，沒有阻礙，各種美妙的花朵裝飾著他們的身體，有無數百千的孔雀發出聲音。由大阿修羅王守護，寒暑適宜，有很多人眾歡樂常悅，用音聲伎樂歌舞喜笑來娛樂自己。 星鬘城（Star Garland City）
【English Translation】 English version The realm of Rāhu Asura: He, with foremost wisdom of hearing and pure, sharp intellect, observed that in the second layer beneath the earth, there is a place called Moon Garland, located 21,000 yojanas below Rāhu Asura. There is an Asura named Dhama-hu (translated as 'Bone Swallowing' in Wei), and the Asura king is named Flower Garland. He has a great city called Double Game, which is 80,000 yojanas in length and breadth. The gardens are lush, clear streams and bathing ponds are adorned with lotuses, there are golden mountain cliffs, and the mountain caves are deep and secluded, with many birds and beasts all around, beautifully decorated. The ground is made of blue lapis lazuli, and soft, lovely green grass grows on the ground. All the Asura beings dwell within it, filling the realm, prosperous and peaceful, uniquely wonderful and very delightful. The seven-jeweled trees adorn the gardens and pavilions, as described above. There are also some trees that are even more extraordinary than before: the Nāga Dragon Tree, the Ashoka Dragon Tree, the Dhava Tree, the Khadira Tree, and the Ashoka Strength Tree. There are also some trees that surpass the previous forests, namely the Night Light Tree, the Night Blooming Tree, the Bakula Tree, the Nidanta Tree, the Double Flower Tree, the Universal Love Tree, the Gathering Flower Tree, the Abundant Flower Tree, the Soft Flower Tree, the Five-Year Flower Tree, the Bee-Loved Tree, the Gaurava-Gaurava Sound Tree, the Birds Playing Tree, the White Teeth Tree, and the Nala Leaf Tree. The city of Double Game is situated among four mountains, which are all golden: the first mountain is called Joyful Mountain; the second is called Golden Flame Light Mountain; the third is called Invisible Peak Mountain; and the fourth is called Lovely Light Mountain. These mountains are 5,000 yojanas in height and breadth, with various forests, flowing springs, and bathing ponds. The river water is clear and cold, and various kinds of wild animals, of different colors, roam freely. Numerous consorts joyfully enjoy themselves, and various treasures adorn the gates. The fragrance of the Go-shirsha Chandana Tree is cool and refreshing, pleasing to the touch. They often play in the fragrant forests, entertaining themselves, with various treasures as light, without obstruction, and various wonderful flowers adorn their bodies. There are countless hundreds and thousands of peacocks making sounds. Protected by the great Asura king, the climate is temperate, and many people are joyful and constantly happy, entertaining themselves with music, songs, dances, laughter, and joy. Star Garland City
中有大池水，縱廣五百由旬，第一清凈最上美味，無有泥濁亦無垢污，湛然無減，端嚴可愛猶如滿月。星鬘城中其池名曰一切觀見，以池勢力，陀摩睺阿修羅王若欲鬥戰，莊嚴器仗圍繞彼池，自觀其身如視明鏡，自觀其相知戰勝負。于池水中如明凈鏡，自見退走，知天必勝；若於池中，見身偃臥，知為死相。時陀摩睺阿修羅王——勇健阿修羅王——于池水中，自見其身若走若墮。時阿修羅作是思惟：『以何事故，於此池中見如是事？我與天鬥，退墮破壞，即皆還歸所止之處，或至十年、或至百年、或五百年。』時勇健阿修羅王以眾器仗、種種鉾鎧、涂香末香花鬘莊嚴，復至一切觀池圍繞自觀，何因緣故見我破壞？即于池中見閻浮提人孝養父母、恭敬沙門婆羅門、修行正法、樂生天上，命終之後生諸天中。是故天眾增長，阿修羅眾虧損減少。以于池中見如是相，時陀摩睺勇健阿修羅王作是思惟：『以人修行孝養父母、供養沙門婆羅門、行法因緣，以人力故，天得勝力。我今當與世間之人作不安樂、不饒益事，令天減劣、我等增長。』時陀摩睺勇健阿修羅王復自思惟：『以人因緣，天有勝力。我當云何令此眾人失其所食，令天亦破？人以食故而得壽命，得修法行，今當方便斷人所食。』思惟是已，即向海中惡龍王所。『是
【現代漢語翻譯】 現代漢語譯本 池中有一大池水，東西南北各有五百由旬（yóu xún，長度單位），極其清澈純凈，味道鮮美，沒有泥沙渾濁，也沒有任何污垢，清澈見底，端莊美麗，宛如一輪滿月。在星鬘（xīng mán）城中，這個池的名字叫做『一切觀見』。憑藉這個池水的力量，陀摩睺（tuó mó hóu）阿修羅王如果想要戰鬥，就會用莊嚴的武器裝備圍繞著這個池子，自己觀察自己的身體，就像照鏡子一樣，從而知道戰鬥的勝負。 在這個池水中，就像在明亮的鏡子里一樣，如果看到自己退卻逃走，就知道天神必定會勝利；如果在池中看到自己仰面躺臥，就知道這是死亡的預兆。當時，陀摩睺阿修羅王——勇健（yǒng jiàn）阿修羅王——在池水中看到自己的身體或逃跑或墜落。當時，阿修羅這樣思索：『因為什麼緣故，我在這池中看到這樣的景象？我與天神戰鬥，將會退敗瓦解。』於是他們都返回自己居住的地方，或者十年，或者百年，或者五百年。 當時，勇健阿修羅王用各種武器裝備、各種矛和鎧甲、涂香末香和花鬘來莊嚴自身，再次來到一切觀池邊，圍繞著池水自己觀察，是什麼原因導致自己會戰敗？隨即在池中看到閻浮提（yán fú tí，佛教術語，指我們所居住的這個世界）的人孝順父母、恭敬沙門（shā mén，出家修道的人）和婆羅門（pó luó mén，古印度僧侶階層）、修行正法、樂於升到天上，死後便轉生到諸天之中。因此，天人的數量增長，而阿修羅的數量則虧損減少。因為在池中看到這樣的景象，當時陀摩睺勇健阿修羅王這樣思索：『因為人們修行孝順父母、供養沙門婆羅門、奉行正法的緣故，憑藉人的力量，天神才得以獲得勝利。我現在應當給世間的人們製造不安樂、沒有利益的事情，讓天神衰減弱小，讓我們增長強大。』 當時，陀摩睺勇健阿修羅王又自己思索：『因為人的緣故，天神才有強大的力量。我應當如何讓這些人失去他們所吃的食物，讓天神也衰敗呢？人因為食物的緣故才能得到壽命，才能修行正法，現在應當想辦法斷絕人們的食物。』思索完畢，就前往海中惡龍王那裡，『是…』
【English Translation】 English version There was a large pond, five hundred yojanas (yojana, a unit of distance) in length and breadth, supremely pure and of the finest flavor, without mud or turbidity, and without defilement. It was clear and undiminished, dignified and lovely, like a full moon. In the city of Star Garland (Xing Man), the pond was named 『All-Seeing』. By the power of the pond, if the Asura King Dhomahou (Tuo Mo Hou) wished to fight, he would adorn himself with weapons and armor, surround the pond, and observe his own body as if looking into a clear mirror, thereby knowing the outcome of the battle. In the water of the pond, as in a clear mirror, if he saw himself retreating and fleeing, he would know that the gods would surely win. If he saw himself lying prostrate in the pond, he would know it was a sign of death. At that time, the Asura King Dhomahou – the valiant Asura King (Yong Jian) – saw his body either fleeing or falling in the pond. Then the Asura thought: 『For what reason do I see such things in this pond? I will fight with the gods, and I will retreat, fall, and be destroyed.』 Then they all returned to their dwelling places, for ten years, or a hundred years, or five hundred years. At that time, the valiant Asura King adorned himself with various weapons, various spears and armor, scented ointments, and flower garlands, and again went to the All-Seeing Pond, surrounding it and observing himself. What was the cause of his defeat? Immediately, in the pond, he saw the people of Jambudvipa (Yan Fu Ti, the world we live in) being filial to their parents, respecting the Shramanas (Sha Men, monks) and Brahmins (Po Luo Men, ancient Indian priests), practicing the Dharma, and delighting in being born in the heavens. After death, they were reborn among the gods. Therefore, the number of gods increased, while the number of Asuras decreased. Because he saw such signs in the pond, the valiant Asura King Dhomahou thought: 『Because people practice filial piety to their parents, make offerings to Shramanas and Brahmins, and practice the Dharma, the gods gain strength through the power of humans. Now I should create unhappiness and unbenefit for the people of the world, so that the gods will weaken and we will grow stronger.』 At that time, the valiant Asura King Dhomahou again thought: 『Because of humans, the gods have great power. How can I make these people lose their food, so that the gods will also be defeated? People obtain life because of food, and they can practice the Dharma. Now I should find a way to cut off the food of humans.』 Having thought this, he went to the evil Dragon King in the sea. 『It is…』
惡龍王不順法行，含毒多瞋，常為他人作大衰損不利益事。我今當往至彼住處。』
「惱亂龍王、奮迅龍王、迦羅龍王如是等龍，不順正法。時陀摩睺阿修羅王既至龍所，作如是言：『汝於世人快得自在。人今助天，令我損減。人依食故而得壽命，汝當爲我斷彼人食。汝若能爾，則無復人，若無人民，天則損減。如婆修吉龍王、德叉迦龍王是汝大怨，我于諸天亦復如是。吾之怨敵，汝可為我殄滅人界。』爾時，惡龍聞陀摩睺勇健阿修羅王如是說已，答言：『甚善！我當與汝共為伴侶，朋翼佐助。』
「是時龍王自入其宮，起大瞋恚，震動大水，或百由旬、二百由旬、三百由旬。地住水上，以水動故大地亦動。非法惡龍動大地已，世間邪見諸論師等咸作是說：如是相者，國土災儉或言豐樂；或言王崩大臣受殃；或言王者靈瑞吉祥；或言兵起；或言安隱；或言水災；或言元旱。世間相師如是說于地動之相，而不能知動之因緣。復有異因緣故，令大地動，隨諸眾生行善不善業因緣故，令地大動。地下有風名為持風，持風動故，令大水動；大水動故，令大地動，五十由旬、或百由旬、或二百由旬、或三百由旬、或四百由旬。隨風廣狹，水動亦爾；如水廣狹，地動亦然。
「以何因緣風動故水動，水動故地動
【現代漢語翻譯】 現代漢語譯本：惡龍王不遵循正法行事，心中充滿毒害和嗔恨，經常給他人帶來巨大的衰敗、損害和不利的事情。我現在應當前往他的住處。
惱亂龍王（Naaga King of Annoyance）、奮迅龍王（Naaga King of Agitation）、迦羅龍王（Naaga King of Blackness）等龍，都不遵循正法。當時，陀摩睺阿修羅王（Daamahuura, King of Asuras）到達龍的住所后，這樣說道：『你們對於世人真是獲得了極大的自在。現在人們幫助天神，使得我受到損害和減少。人們依靠食物才能生存，你們應當為我斷絕人們的食物。你們如果能夠做到這一點，那麼就沒有人民了，如果沒有人民，天神的力量就會減弱。像婆修吉龍王（Vaasuki Naaga King）、德叉迦龍王（Takshaka Naaga King）是你們的大仇敵，我對於諸天也是如此。你們可以為我消滅人界，因為他們是我的仇敵。』當時，惡龍聽到陀摩睺勇健阿修羅王這樣說后，回答說：『很好！我應當與你共同作為伴侶，互相幫助。』
這時，龍王自己進入他的宮殿，升起巨大的嗔恚，震動巨大的水域，波及一百由旬（Yojana，古印度長度單位，約合7-9公里）、二百由旬、三百由旬。陸地位於水上，因為水的震動，陸地也隨之震動。這些不遵循正法的惡龍震動大地后，世間持有邪見的各種論師等都這樣說：『出現這樣的現象，預示著國家將發生災荒或歉收，或者預示著豐收；或者預示著國王駕崩，大臣遭受災殃；或者預示著國王將有靈驗的祥瑞；或者預示著戰爭爆發；或者預示著平安無事；或者預示著水災；或者預示著大旱。』世間的相師們這樣解釋地震的徵兆，卻不能知道地震的真正原因。還有其他的原因，導致大地震動，隨著各種眾生所作的善與不善的業的因緣，導致大地震動。地下有一種風，名為持風（Supporting Wind），持風震動，導致大水震動；大水震動，導致大地震動，波及五十由旬、或者一百由旬、或者二百由旬、或者三百由旬、或者四百由旬。隨著風的範圍大小，水的震動也隨之變化；如同水的範圍大小，大地的震動也是如此。
因為什麼樣的因緣，風震動導致水震動，水震動導致地震動？
【English Translation】 English version: The evil Naaga King does not act in accordance with the Dharma, is full of poison and hatred, and often causes great decline, harm, and unfavorable things to others. I should now go to his dwelling place.
Naaga King of Annoyance, Naaga King of Agitation, Naaga King of Blackness, and other Naagas do not follow the right Dharma. At that time, Daamahuura, King of Asuras, arrived at the Naaga's dwelling and said: 'You have truly gained great freedom over the people of the world. Now people are helping the Devas, causing me to be harmed and diminished. People rely on food to live, you should cut off the food of the people for me. If you can do this, then there will be no people, and if there are no people, the power of the Devas will be weakened. Vaasuki Naaga King and Takshaka Naaga King are your great enemies, and I am the same to the Devas. You can destroy the human realm for me, because they are my enemies.' At that time, the evil Naaga, hearing Daamahuura, the brave and strong King of Asuras, say this, replied: 'Very good! I shall be your companion and help each other.'
At this time, the Naaga King entered his palace, arose great anger, and shook the great waters, affecting one hundred Yojana (an ancient Indian unit of distance, approximately 7-9 kilometers), two hundred Yojana, and three hundred Yojana. The land dwells on the water, and because of the movement of the water, the land also moves. After these evil Naagas who do not follow the right Dharma shook the earth, the various philosophers in the world who hold wrong views all said: 'The appearance of such phenomena indicates that the country will experience famine or poor harvests, or it indicates a good harvest; or it indicates that the king has passed away and the ministers are suffering calamity; or it indicates that the king will have miraculous auspiciousness; or it indicates that war will break out; or it indicates peace and tranquility; or it indicates floods; or it indicates a great drought.' The world's fortune-tellers interpret the signs of earthquakes in this way, but they cannot know the true cause of earthquakes. There are other causes that cause the earth to shake, and the earth shakes according to the causes and conditions of the good and bad karma performed by various sentient beings. There is a wind beneath the earth called the Supporting Wind, and the movement of the Supporting Wind causes the great waters to move; the movement of the great waters causes the earth to move, affecting fifty Yojana, or one hundred Yojana, or two hundred Yojana, or three hundred Yojana, or four hundred Yojana. As the extent of the wind varies, so does the movement of the water; as the extent of the water varies, so does the movement of the earth.
What is the cause and condition by which the movement of the wind causes the movement of the water, and the movement of the water causes the movement of the earth?
？即以聞慧天眼觀察：風持於水，水持于地，以風動故，大水則動；以水動故，大地則動。是為二因緣，故令地大動。
「彼比丘觀二種動：若善因緣動，眾生豐樂無諸衰患；若諸眾生作不善行因緣動者，眾生則有不善事起。善不善等一切諸業，從因緣生，非無因生，非有作者，因果相似而得果報。邪見相師不識因果，作是說言：天帝動地；或言風動，災禍豐樂、饑儉荒壞，王者吉兇，風雨旱澇，兵革軍陣或起不起，天牛婆羅門或善或惡。世間相師占相吉兇，觀星宿者不識因果，但作此說。記說百災，一言有徴。愚人皆謂我此書記最勝無比。
「複次，比丘知業果報，觀陀摩睺阿修羅勇健阿修羅王、非法惱亂惡龍王等。具觀察已，為利一切諸世間故，思惟觀察：云何惡龍弊阿修羅，何因緣故損減不勝，不作衰損壞諸世間？即以聞慧知：閻浮提人若修行正法、孝養父母，供養沙門、婆羅門及諸耆老，若王大臣修行正法，爾時地神諸夜叉等，見彼惡龍、惡阿修羅欲行非法壞諸世間，即向大海至婆修吉龍王、德叉迦龍王等諸龍王所說如是事，復告虛空諸夜叉等說如上事。時虛空中諸夜叉等，聞諸地神說是語已，即以大身大神通力，生大瞋恚，口中出煙，乘空上行，往詣四天王所，說如是言：『提婆天王！惱亂惡
【現代漢語翻譯】 現代漢語譯本： 『那麼，』他以聽聞和智慧的天眼觀察到：風支撐著水，水支撐著大地。因為風的運動，巨大的水體也隨之運動；因為水的運動，大地也隨之震動。這是兩種因緣，導致大地劇烈震動。
『那位比丘觀察到兩種震動：如果是好的因緣導致的震動，眾生就會豐衣足食，沒有各種衰敗和災患；如果眾生做了不善的行為而導致的震動，眾生就會有不好的事情發生。善與不善等一切諸業，都是從因緣而生，不是沒有原因產生的，也不是有創造者，因果相似而得到果報。邪見的相師不認識因果，就說：天帝震動了大地；或者說是風在震動，導致災禍豐樂、饑荒貧乏、荒蕪破壞，君王的吉兇，風雨旱澇，戰爭軍陣的發生或不發生，天牛婆羅門的好壞。世間的相師占卜吉兇，觀察星宿的人不認識因果，只是這樣說。記載預言各種災難，一句話應驗了，愚蠢的人都認為我這本書是最殊勝無比的。
『再者，比丘知道業的果報，觀察陀摩睺（Dhamamahu，一種阿修羅名）阿修羅、勇健阿修羅王、非法惱亂的惡龍王等。仔細觀察后，爲了利益一切世間，思考觀察：為什麼惡龍和邪惡的阿修羅會衰弱不勝，不能造成衰敗和破壞世間？他以聽聞和智慧知道：閻浮提（Jambudvipa，我們所居住的這個世界）的人如果修行正法、孝養父母，供養沙門（Shramana，出家修道者）、婆羅門（Brahmana，印度教祭司）以及各位年長者，如果國王大臣修行正法，這時地神和各位夜叉（Yaksa，一種守護神）等，看到那些惡龍、惡阿修羅想要做非法之事，破壞世間，就向大海中的婆修吉龍王（Vasuki，龍王名）、德叉迦龍王（Taksaka，龍王名）等各位龍王稟告這些事情，又告訴虛空中的各位夜叉等說同樣的事情。這時虛空中的各位夜叉等，聽到各位地神說這些話后，就以巨大的身軀和神通力量，生起巨大的憤怒，口中吐出煙霧，乘空向上，前往四天王（Caturmaharajika，佛教的護法天神）處，這樣說道：『提婆天王（Deva，天神）！那些惱亂世間的惡
【English Translation】 English version: 『Then,』 he observes with the divine eye of hearing and wisdom: wind supports water, and water supports the earth. Because of the movement of the wind, the great waters also move; because of the movement of the water, the earth also shakes. These are the two causes and conditions that cause the great earth to shake.
『That Bhiksu (Buddhist monk) observes two kinds of shaking: if the shaking is caused by good causes and conditions, beings will be prosperous and free from all decay and suffering; if the shaking is caused by beings performing unwholesome actions, then unwholesome events will arise for beings. All actions, whether good or unwholesome, arise from causes and conditions; they are not without cause, nor are they created by someone. Cause and effect are similar, and one receives the corresponding result. Those with wrong views do not recognize cause and effect, and say: the Deva (god) shakes the earth; or that the wind shakes it, causing prosperity or disaster, famine or abundance, desolation or destruction, the king's fortune or misfortune, rain or drought, war or peace, whether armies arise or not, and whether the heavenly cow Brahmanas (Hindu priests) are good or evil. Worldly fortune-tellers predict good or bad omens, and those who observe the stars do not recognize cause and effect, but simply say these things. They record and predict hundreds of disasters, and when one word comes true, foolish people all think that my book is the most supreme and unparalleled.
『Furthermore, the Bhiksu knows the results of karma, and observes Dhamamahu (name of an Asura), the valiant Asura king, and the evil Naga (dragon) kings who cause trouble unlawfully. After careful observation, for the benefit of all worlds, he contemplates: why do the evil Nagas and wicked Asuras become weak and unable to cause decay and destruction to the world? He knows through hearing and wisdom: if the people of Jambudvipa (the world we live in) practice the Dharma (Buddhist teachings), are filial to their parents, and make offerings to Shramanas (ascetics), Brahmanas (Hindu priests), and all elders, and if the king and ministers practice the Dharma, then the earth gods and Yakshas (guardian spirits), seeing those evil Nagas and wicked Asuras wanting to do unlawful things and destroy the world, will report these matters to the Naga king Vasuki (name of a Naga king) in the great ocean, the Naga king Taksaka (name of a Naga king), and all the other Naga kings, and will also tell the Yakshas in the sky the same things. Then the Yakshas in the sky, hearing these words from the earth gods, will, with their great bodies and supernatural powers, generate great anger, emit smoke from their mouths, ascend into the sky, and go to the Four Heavenly Kings (Caturmaharajika, the four guardian deities of Buddhism), saying: 『Deva kings! Those evil ones who trouble the world
龍、弊阿修羅，今欲破壞閻浮提中順法修行孝養之人。』
「閻浮提中邪見論師見彼夜叉口中出煙，謂彗星出，言是閻羅王一百一子，不知乃是一百一大力夜叉。時彼世人，或有見者、有不見者。世俗相師說言：『是閻羅王一百一子。』不如實知，妄生分別，言彗星出：或言豐樂，或言饑饉，或言王者吉祥，或言王崩，或說兵起、或言不起，或言牛婆羅門吉與不吉，或言水旱災異，或言某國兇衰、或言某國無事。雖作此說，虛妄不實。
「複次，比丘知業果報，觀于惡龍、惡阿修羅所行之法。彼以聞慧見：彼大身大神通力行使夜叉，告諸天眾說如上事，時四天王告夜叉曰：『汝莫怖畏，汝莫怖畏！諸天尊勝，阿修羅眾怯弱下劣，何所能為？所以者何？閻浮提人修行正法，孝養父母，供養沙門、婆羅門，恭敬長宿。以是義故我眾增長，阿修羅弱，無所能為。』時虛空神諸大神通大夜叉等聞天所說，歡喜踴躍，于彼惡龍、阿修羅所，生大瞋恚，即下欲詣法行龍王婆修吉、德叉迦等諸龍王所，說上因緣。從空而下，一切身份光焰騰赫，見是相者，皆言憂流迦下(魏言天狗下)。若其夜下，世人皆見；若晝下者，或見不見。下入大海至彼法行大龍王所，說上因緣。見是相已，世間邪見諸咒術師咸作異說：是相出者
【現代漢語翻譯】 現代漢語譯本：『龍和邪惡的阿修羅現在想要破壞閻浮提（Jambudvipa，指我們所居住的這個世界）中那些遵循佛法修行和孝養父母的人。』
『閻浮提中持邪見的論師看見那夜叉口中吐出煙霧，就說是彗星出現，說是閻羅王（Yama，掌管死亡的神）的一百零一個兒子，卻不知道那是一百個強大的夜叉。當時世人，有的看見，有的沒看見。世俗的相士說：『這是閻羅王的一百零一個兒子。』他們不能如實地瞭解真相，妄加分別，說彗星出現：或者說會豐收，或者說會饑荒，或者說君王吉祥，或者說君王駕崩，或者說會發生戰爭，或者說不會發生戰爭，或者說牛和婆羅門（Brahmin，印度教祭司）是吉利還是不吉利，或者說會有水災旱災等災異，或者說某個國家會衰敗，或者說某個國家平安無事。』雖然他們這樣說，但都是虛妄不實的。
『再者，比丘（bhiksu，佛教出家人）通過了解業果報應，觀察惡龍和惡阿修羅所做的事情。他通過聽聞佛法獲得的智慧看到：那些擁有巨大身軀和神通力的夜叉，告訴諸天眾說了上述的事情。當時，四大天王（Four Heavenly Kings）告訴夜叉說：『你們不要害怕，你們不要害怕！諸天是尊貴而強大的，阿修羅眾是怯懦而低劣的，他們能做什麼呢？這是因為閻浮提的人修行正法，孝養父母，供養沙門（sramana，出家修行者）和婆羅門，恭敬年長的有德之人。因為這個原因，我們的人數增長，阿修羅的力量衰弱，他們什麼也做不了。』當時，虛空中的神和那些擁有大神通的夜叉等聽到天人所說，歡喜踴躍，對那些惡龍和阿修羅生起極大的瞋恨，立即地獄想要去法行龍王婆修吉（Vasuki，蛇王）、德叉迦（Takshaka，蛇王）等諸龍王那裡，說明上述的因緣。他們從空中下來，全身都散發著光焰，看見這種景象的人，都說是憂流迦下（Ulkas，魏國人說是天狗下凡）。如果是在晚上下來，世人都能看見；如果是在白天下來，有的人能看見，有的人看不見。他們下到大海，到達那些奉行佛法的大龍王那裡，說明上述的因緣。看見這種景象后，世間持邪見的咒術師們都做出不同的解釋：這種景象出現，
【English Translation】 English version: 'The dragons and evil Asuras (demigods of wrath and power) now intend to destroy those in Jambudvipa (the continent where we live) who cultivate according to the Dharma and are filial to their parents.'
'The heretical teachers in Jambudvipa, seeing smoke coming from the Yaksha's (a type of nature spirit) mouth, said it was a comet, saying it was the one hundred and first son of Yama (the god of death), but they did not know that it was one hundred great and powerful Yakshas. At that time, some people saw it, and some did not. Worldly fortune-tellers said, 'This is the one hundred and first son of Yama.' They did not truly understand, and made false distinctions, saying that a comet had appeared: some said it would be a year of abundance, some said it would be a year of famine, some said the king would be auspicious, some said the king would die, some said war would break out, some said war would not break out, some said that cows and Brahmins (priests in Hinduism) would be auspicious or inauspicious, some said there would be floods and droughts, some said a certain country would decline, and some said a certain country would be at peace.' Although they said these things, they were false and untrue.
'Furthermore, a Bhikshu (a Buddhist monk) knowing the results of karma, observes the practices of evil dragons and evil Asuras. He sees with the wisdom gained from hearing the Dharma: those great-bodied and powerful Yakshas told the heavenly hosts the above matters. At that time, the Four Heavenly Kings told the Yakshas, 'Do not be afraid, do not be afraid! The gods are noble and victorious, the Asuras are timid and inferior, what can they do? This is because the people of Jambudvipa cultivate the right Dharma, are filial to their parents, make offerings to Sramanas (wandering ascetics) and Brahmins, and respect the elders. For this reason, our numbers increase, the power of the Asuras weakens, and they can do nothing.' At that time, the gods in the sky and those great and powerful Yakshas, hearing what the gods said, rejoiced and were filled with great anger towards those evil dragons and Asuras, and immediately descended, wanting to go to the Dharma-practicing dragon kings Vasuki (a serpent king), Takshaka (a serpent king), and the other dragon kings, to explain the above causes and conditions. They descended from the sky, their whole bodies emitting flames, and those who saw this sign said that Ulkas (in the Wei kingdom, people said it was a heavenly dog descending) had descended. If they descended at night, everyone would see them; if they descended during the day, some would see them, and some would not. They descended into the sea, arrived at the great dragon kings who practiced the Dharma, and explained the above causes and conditions. Seeing this sign, the heretical sorcerers of the world all made different interpretations: when this sign appears,
，或言豐樂，或言饑饉，或言王者吉兇，或言兵起、或言不起，或言人民喪歿、或言不死，或言牛婆羅門有吉不吉。雖作此說，不知業果，隨相似說，無有真實。
「複次，比丘觀憂流迦天火下者，復有因緣，憂流迦下。諸天欲行，宮殿隨身，其行速疾，二殿並馳，互相研磨令火熾焰，光明騰赫，從上而下。世人見已，諸咒術師及占星者作如是說：世間饑饉、或言豐樂，或言王者吉兇災祥，或言國土安寧、或言荒壞，或言畜生疫病流行民遭重疾、或言人畜安吉無為。諸世邪論雖作此說，而不能知相之因緣。何以故？但隨相說，不識業果故。所以者何？一切世間、沙門、婆羅門、若天、魔、梵、若阿修羅，不能如是知微細業因緣果報，不能思惟我此法律十善業道，唯除如來。
「複次，比丘知業果報，觀于空行大力夜叉，云何而得此大勢力，能行天上、能至大海法行龍王所？彼以聞慧見：空行夜叉大神通力入大海中，至婆修吉、德叉迦隨順法行大龍王所，說如是言：『陀摩睺阿修羅勇健阿修羅王至一切觀池，自觀其身（如上所說）。』時婆修吉德叉迦等諸大龍王，聞夜叉說，告夜叉曰：『非法惡龍，我當呵責，令其折伏。我當於彼閻浮提中降澍時雨，令閻浮提人百穀苗稼悉得增長，豐樂安隱。』夜叉聞已，
【現代漢語翻譯】 現代漢語譯本：或者說年成豐收，或者說發生饑荒，或者說國王的吉兇，或者說戰爭爆發或者不爆發，或者說人民死亡或者不死，或者說牛和婆羅門是吉祥或者不吉祥。雖然這樣說，卻不知道業的果報，只是根據表象來猜測，沒有真實的依據。
『再者，比丘觀察憂流迦天火下墜的原因，還有其他的因緣。諸天要出行時，宮殿跟隨自身，速度非常快，兩座宮殿並排奔馳，互相摩擦導致火焰熾盛，光明照耀，從上而下。世人看到后，那些咒術師和占星家就說：世間將要發生饑荒或者年成豐收，或者說國王有吉兇災禍，或者說國家安定或者荒廢，或者說牲畜發生瘟疫，疾病流行，人民遭受重病，或者說人畜平安無事。這些世俗的邪說雖然這樣說，卻不能知道這些現象的真正原因。為什麼呢？因為他們只是根據表象來猜測，不瞭解業的果報。這是為什麼呢？因為一切世間，無論是沙門（出家修道者）、婆羅門（祭司），還是天、魔、梵天、阿修羅，都不能像如來這樣，瞭解微細的業因緣果報，不能思考我所說的這十善業道，只有如來才能完全瞭解。』
『再者，比丘瞭解業的果報，觀察那些在空中飛行的大力夜叉（守護神），他們是如何獲得如此大的勢力，能夠在天上飛行，能夠到達大海中守法的龍王那裡的呢？通過聽聞智慧，他看到：空行夜叉以大神通力進入大海，到達婆修吉（Vasuki）、德叉迦（Takshaka）等遵守正法的大龍王那裡，對他們說：『陀摩睺（Dhamahou）阿修羅，勇健的阿修羅王，到達一切觀池，自己觀看自己的身體（如上面所說的）。』當時，婆修吉、德叉迦等各位大龍王，聽到夜叉所說，告訴夜叉說：『這個不合法的惡龍，我應當呵斥他，讓他屈服。我應當在這閻浮提（Jambudvipa）中降下及時的雨水，讓閻浮提的人民的各種穀物莊稼都能夠生長，豐收安樂。』夜叉聽了之後，
【English Translation】 English version: Some say there will be abundance and joy, others say there will be famine and scarcity. Some speak of the king's fortune, good or bad; some say war will arise, others say it will not. Some say the people will die, others say they will not. Some say the cows and Brahmins will have good or bad fortune. Although they make such pronouncements, they do not understand the consequences of karma. They speak according to appearances, without any truth.
Furthermore, a Bhiksu (Buddhist monk) observing the cause of the fire falling from the Urukas (a type of celestial being) heavens, sees another cause for the Urukas' descent. When the Devas (gods) wish to travel, their palaces follow them. Their movement is swift, and the two palaces race side by side, grinding against each other, causing flames to ignite, radiating light that descends from above. When people see this, the mantra practitioners and astrologers say: 'The world will experience famine or abundance, the king will have good or bad fortune, the country will be peaceful or desolate, livestock will suffer from epidemics and people will suffer from severe illnesses, or people and livestock will be safe and without trouble.' Although these worldly false theories make such pronouncements, they cannot know the true cause of these phenomena. Why? Because they only speak according to appearances, without understanding the consequences of karma. Why is this so? Because all beings in the world, whether Sramanas (ascetics), Brahmanas (priests), Devas, Maras (demons), Brahmas (creator gods), or Asuras (demigods), cannot understand the subtle causes and consequences of karma in the way that the Tathagata (Buddha) does. They cannot contemplate the ten paths of good karma in my teachings, except for the Tathagata.
Furthermore, a Bhiksu knowing the consequences of karma, observes how the powerful Yakshas (nature spirits) who travel in the sky obtain such great power, enabling them to fly in the heavens and reach the Dharma-abiding Dragon Kings in the great ocean. Through wisdom gained from hearing, he sees: the sky-traveling Yaksha, with great supernatural power, enters the great ocean and reaches Vasuki (a Naga king), Takshaka (a Naga king), and other great Dragon Kings who abide by the Dharma. He says to them: 'Dhamahou (an Asura), the valiant Asura King, has arrived at the All-Seeing Pool and is observing his own body (as described above).' At that time, Vasuki, Takshaka, and the other great Dragon Kings, hearing what the Yaksha said, tell the Yaksha: 'This unlawful and evil dragon, I shall rebuke him and make him submit. I shall send timely rain in this Jambudvipa (the continent where humans live), so that the people of Jambudvipa will have abundant growth of all grains and crops, and enjoy prosperity and peace.' Upon hearing this, the Yaksha,
歡喜而去。時大龍王婆修吉、德叉迦諸龍王等，自莊嚴已，往至非法惡龍惱亂龍王、奮迅龍王諸惡龍所，作如是言：『汝行非法，好作眾惡；我行正法，隨順眾善。汝於我等，非為善伴。我今欲與汝鬥，決其勝負。』時惱亂龍、奮迅龍等，聞是語已，即起莊嚴，震雷耀電、霹靂起火、降澍大雨。
「若閻浮提人孝養父母，供養沙門及婆羅門、耆舊長宿，時婆修吉、德叉迦龍王等則得勝力，惱亂奮迅惡龍王等，破壞還退，令閻浮提雨澤以時，人民豐樂。時諸咒師占星宿者，妄作邪說，言八曜等功德相故、二十八宿功德相故，是故依時降澍大雨；牛婆羅門力故，令天降雨，非余因緣。若閻浮提人不孝父母、不供養沙門婆羅門、不敬尊長、不行正法，婆修吉、德叉迦如法龍等退沒不如，時惱亂龍奮迅龍等，得大勢力，令閻浮提雨澤不時，災旱水澇，人民饑饉。世間邪見咒術占星諸相師等，作如是說：八曜過故，時節過故，卦相過故。諸外道等，不識業果，不知以眾人行惡令國災儉，更作異說，非如實見。何以故？若天世間、若魔世間、若梵世間，若沙門、婆羅門，非其境界，唯除如來及我弟子諸沙門等，聞我所說諸業果報，及餘業報決定之相，非是餘人能知此業。
「複次，比丘知業果報，觀陀摩睺阿修羅所住
【現代漢語翻譯】 現代漢語譯本：他們歡喜地離開了。當時，大龍王婆修吉（Vasuki，一種龍王的名字）、德叉迦（Takshaka，另一種龍王的名字）等龍王，各自莊嚴自身后，前往那些被非法惡龍惱亂龍王、奮迅龍王等惡龍所佔據的地方，這樣說道：『你們行事非法，喜好作惡；我們行事正當，順應眾善。你們對於我們來說，不是好的夥伴。我們現在要和你們戰鬥，決出勝負。』當時，惱亂龍、奮迅龍等聽到這些話后，立即開始莊嚴自身，震動雷霆，閃耀電光，霹靂引發火焰，降下大雨。 『如果閻浮提（Jambudvipa，我們所居住的大陸）的人們孝順父母，供養沙門（Shramana，佛教修行者）以及婆羅門（Brahmana，印度教祭司）、年長有德之人，那麼婆修吉、德叉迦龍王等就能獲得勝利的力量，惱亂龍、奮迅龍等惡龍王就會被擊敗退卻，使得閻浮提風調雨順，人民豐衣足食。』當時，一些咒師和占星者，胡亂作出邪惡的說法，說是因為八曜（Ashta Graha，古代印度占星術中的八個星體）等的功德相、二十八宿（Nakshatra，印度占星術中的28個星群）的功德相，所以才能依時降下大雨；是因為牛和婆羅門的力量，才使得天降雨，而不是其他原因。 『如果閻浮提的人們不孝順父母、不供養沙門婆羅門、不尊敬長輩、不行正法，那麼婆修吉、德叉迦等如法的龍就會衰退不如，當時惱亂龍、奮迅龍等就會獲得強大的勢力，使得閻浮提的雨水不按時節降落，發生旱災和水澇，人民飢餓困苦。世間那些持有邪見的咒術師、占星師等，會這樣說：是因為八曜執行過度，是因為時節變化過度，是因為卦象顯示不吉。』那些外道等，不認識業果，不知道是因為眾人行惡才導致國家災荒，反而作出其他的解釋，不是如實的見解。為什麼呢？無論是天界、魔界、梵天界，還是沙門、婆羅門，都不是他們的境界，只有如來以及我的弟子們這些沙門等，才能聽聞我所說的各種業果報應，以及其他業報的決定之相，不是其他人能夠知道這些業的。 『再次，比丘知道業果報應，觀察陀摩睺（Dhamaruchi）阿修羅（Asura，一種神）所居住的地方。
【English Translation】 English version: They departed joyfully. At that time, the great dragon kings Vasuki (a type of dragon king), Takshaka (another type of dragon king), and others, having adorned themselves, went to the places occupied by the unlawful and evil dragons, such as the troubling dragon king and the impetuous dragon king, and said thus: 'You act unlawfully and delight in doing evil; we act righteously and follow all that is good. You are not good companions for us. We now wish to fight with you and determine the victor.' At that time, the troubling dragon and the impetuous dragon, upon hearing these words, immediately began to adorn themselves, shaking with thunder, flashing with lightning, with thunderbolts igniting fire, and sending down heavy rain. 'If the people of Jambudvipa (the continent we inhabit) are filial to their parents, make offerings to Shramanas (Buddhist practitioners) and Brahmanas (Hindu priests), and to the elderly and virtuous, then the dragon kings Vasuki and Takshaka will gain victorious strength, and the troubling and impetuous evil dragon kings will be defeated and retreat, causing Jambudvipa to have timely rain and the people to be prosperous.' At that time, some sorcerers and astrologers made false and evil claims, saying that it was because of the meritorious aspects of the eight planets (Ashta Graha, the eight celestial bodies in ancient Indian astrology), and the meritorious aspects of the twenty-eight constellations (Nakshatra, the 28 lunar mansions in Indian astrology), that timely rain fell; it was because of the power of cows and Brahmanas that the heavens sent rain, and not for any other reason. 'If the people of Jambudvipa are not filial to their parents, do not make offerings to Shramanas and Brahmanas, do not respect elders, and do not practice the righteous Dharma, then the lawful dragons such as Vasuki and Takshaka will decline and be inferior, and at that time the troubling and impetuous dragons will gain great power, causing the rain in Jambudvipa to be untimely, resulting in droughts and floods, and the people will suffer from hunger and hardship.' Those with perverse views in the world, such as sorcerers and astrologers, say thus: 'It is because the eight planets have transgressed, because the seasons have transgressed, because the divination signs are inauspicious.' Those non-Buddhists do not recognize the consequences of karma, and do not know that it is because people commit evil that the country suffers from disaster and famine, and instead make other explanations, which are not true views. Why is this? Whether it be the world of gods, the world of demons, the world of Brahma, or Shramanas and Brahmanas, it is not their realm, only the Tathagata and my disciples, the Shramanas, can hear about the various karmic retributions that I speak of, and the definite aspects of other karmic retributions; it is not possible for others to know these karmas. 'Furthermore, a Bhikshu (Buddhist monk) knows the retribution of karma, observing the place where Dhamaruchi (a name) the Asura (a type of deity) dwells.'
之處，若如法龍王婆修吉等，得大勢力，非法者壞。陀摩睺阿修羅住星鬘城或住林中，心懷憔悴，光明威德悉亦損減，羞愧愁戚，自入其宮，作如是念：『我今何時能破諸天？』時陀摩睺思惟是已，即往羅睺阿修羅所，作如是言：『阿修羅王！汝當強力，無得怯弱，不久我當破彼天眾。』羅睺阿修羅王聞是語已，告陀摩睺勇健阿修羅言：『汝莫愁怖，且自安意，不久我能壞彼天眾及其天主帝釋天王。』時陀摩睺勇健阿修羅王聞是語已，復更歡喜，還其所止。
「複次，比丘知業果報觀星鬘城已，次觀陀摩睺阿修羅王餘地園林。彼以聞慧觀：陀摩睺有異園林，縱廣一萬三千由旬，園林流池，眾鳥異類遊戲之處，蓮華浴池鳧雁鴛鴦周遍莊嚴，歡娛受樂。其地住處有七園林：一名云鬘林；二名常林；三名戲樂林；四名果常集林；五名風樂林；六名伎樂林；七名雜寶林。是為七種大林。陀摩睺阿修羅之所住處，多諸眾侶，以自業力皆受富樂悉滿其中。
「複次，比丘知業果報，觀陀摩睺阿修羅受業報果。以何業故生於彼處？即以聞慧知：此眾生於前身時，作大施會供養外道，行不凈施，雜漏不堅，以種種食施於破戒雜行之人，心無正思。如是施已，命終生於畜生之中，受陀摩睺阿修羅身，以下中上業，所得樂報亦
【現代漢語翻譯】 現代漢語譯本： 之處，如果如法，龍王婆修吉（Vasuki，印度神話中的蛇王）等，就能得到強大的力量，不合法的就會被摧毀。陀摩睺阿修羅（Dānavas，惡魔種族）住在星鬘城（Star Garland City）或者住在林中，內心憔悴，光明和威德都減損了，羞愧憂愁，自己回到宮殿里，心想：『我什麼時候才能打敗那些天人呢？』當時陀摩睺思考完畢，就去羅睺阿修羅（Rāhu，阿修羅之王）那裡，這樣說：『阿修羅王！您應該強大有力，不要膽怯軟弱，不久我就會打敗那些天眾。』羅睺阿修羅王聽到這些話后，告訴陀摩睺勇健阿修羅說：『你不要愁苦害怕，暫且安心，不久我就能摧毀那些天眾以及他們的天主帝釋天王（Indra，天神之王）。』當時陀摩睺勇健阿修羅王聽到這些話后，又更加歡喜，回到他所居住的地方。
『此外，比丘瞭解業果報應，觀察星鬘城后，接著觀察陀摩睺阿修羅王的其他園林。他用聽聞的智慧觀察到：陀摩睺有特別的園林，縱橫一萬三千由旬（Yojana，古印度長度單位），園林中有流動的池水，各種不同的鳥類嬉戲的地方，蓮花浴池裡有野鴨、大雁、鴛鴦，周圍裝飾得很莊嚴，充滿歡樂。他的住處有七個園林：第一個叫云鬘林（Cloud Garland Grove）；第二個叫常林（Eternal Grove）；第三個叫戲樂林（Playful Grove）；第四個叫果常集林（Fruitful Grove）；第五個叫風樂林（Windy Grove）；第六個叫伎樂林（Musical Grove）；第七個叫雜寶林（Jeweled Grove）。這就是七種大林。陀摩睺阿修羅居住的地方，有很多同伴，都因為自己的業力而享受富裕快樂的生活，充滿了整個地方。
『此外，比丘瞭解業果報應，觀察陀摩睺阿修羅所受的業報果報。因為什麼業而生在那裡呢？就用聽聞的智慧知道：這些眾生在前世，舉辦大型佈施法會供養外道，進行不清凈的佈施，雜亂有漏洞不堅固，用各種食物佈施給破戒雜行的人，心中沒有正確的思考。這樣佈施后，命終後生在畜生道中，得到陀摩睺阿修羅的身軀，因為下、中、上等的業，所得到的快樂果報也』
【English Translation】 English version: There, if according to the Dharma, Dragon Kings like Vasuki (Vasuki, the serpent king in Indian mythology) and others, obtain great power, those who are not according to the Dharma are destroyed. The Dānavas (Dānavas, a race of demons) dwell in Star Garland City or in the forests, their hearts weary, their light and majesty diminished, ashamed and sorrowful, they return to their palaces, thinking: 'When will I be able to defeat those devas?' Then, having pondered this, the Dānavas go to Rāhu (Rāhu, the king of the Asuras), saying: 'O King of the Asuras! You should be strong and powerful, do not be timid and weak, soon I will defeat those devas.' Having heard these words, Rāhu, the King of the Asuras, tells the valiant Dānavas: 'Do not be sorrowful or afraid, but be at ease, soon I will be able to destroy those devas and their lord, Indra (Indra, the king of the gods).』 Then, having heard these words, the valiant Dānavas are even more delighted and return to their dwellings.
『Furthermore, the Bhikshu, understanding the retribution of karma, having observed Star Garland City, then observes the other gardens of Dānavas, the King of the Asuras. He observes with the wisdom of hearing: Dānavas has special gardens, thirteen thousand yojanas (Yojana, an ancient Indian unit of length) in length and breadth, gardens with flowing pools, places where various kinds of birds play, lotus ponds adorned with ducks, geese, and mandarin ducks all around, full of joy. In his dwelling place, there are seven gardens: the first is called Cloud Garland Grove; the second is called Eternal Grove; the third is called Playful Grove; the fourth is called Fruitful Grove; the fifth is called Windy Grove; the sixth is called Musical Grove; the seventh is called Jeweled Grove. These are the seven great groves. The place where Dānavas dwells is filled with many companions, all enjoying wealth and happiness due to their own karma.
『Furthermore, the Bhikshu, understanding the retribution of karma, observes the karmic rewards received by Dānavas. What karma caused him to be born there? He knows with the wisdom of hearing: These beings, in their previous lives, held great almsgiving ceremonies to make offerings to heretics, performed impure almsgiving, which was mixed, flawed, and not firm, giving various foods to those who break the precepts and engage in mixed practices, without correct thought in their minds. Having given in this way, upon death, they are born among the animals, receiving the body of Dānavas, the Asura, and because of their inferior, middling, and superior karma, the resulting happiness is also』
下中上，因果相類。
「複次，比丘知業果報，觀勇健阿修羅王業之果報。以何業報得阿修羅王？彼以聞慧見：此眾生於人中時，喜作賊盜偷竊他物，以不正思，施離欲外道，充足飲食。以是因緣生阿修羅中。
「複次，比丘觀陀摩睺阿修羅壽命修促。彼以聞慧、天眼觀察見：阿修羅壽六千歲，于閻浮提中六百歲以為陀摩睺阿修羅中一日一夜。如是壽命滿六千歲，少出多減，命亦不定。以善不善業因緣故，為畜生道業果所攝，于阿修羅為第二地。觀第二地已，隨順法行，觀一切眾生。順法眾生、法護眾生、一切生死所攝眾生，善業生於人天之中，惡不善業生於地獄、餓鬼、畜生。
「複次，比丘知業果報，觀天使者聞虛空中神通夜叉說是事已，為何所作？彼以聞慧知：天使者往詣護世鬘持天所，作如是言：『阿修羅眾不順法行，教諸惡龍為閻浮提順法行善諸福德人作不饒益，衰害惱亂。所以者何？恐彼行善順法之人命終生天，彼作是念：「閻浮提人以食因緣，能行佈施、持戒、智慧，汝當往至閻浮提中降澍惡雨，害民百穀。」空行順法諸夜叉等，來至我所，說如是事。我今語汝，汝可展轉告余天眾——若軍持天、三箜篌天、常恣意天——說如是事，普令得聞。』時四大天王聞其所說，往詣善見城中
【現代漢語翻譯】 現代漢語譯本：下、中、上，因果的類別也各不相同。
『再者，比丘瞭解業的果報，觀察勇健阿修羅王（Asura King，一種神道生物）的業報。他以何種業報成為阿修羅王？他通過聽聞和智慧觀察到：此眾生在人道時，喜歡做盜賊，偷竊他人的財物，以不正當的念頭，佈施給離欲的外道，並提供充足的飲食。因為這樣的因緣，他轉生到阿修羅道中。
『再者，比丘觀察陀摩睺阿修羅（Dhamamuhu Asura，一種阿修羅）的壽命短暫。他通過聽聞的智慧和天眼觀察到：阿修羅的壽命是六千年，在閻浮提（Jambudvipa，我們所居住的娑婆世界）的六百年相當於陀摩睺阿修羅的一日一夜。如此這般，壽命滿六千年，略有超出，多數減少，壽命也不確定。由於善與不善的業因緣，被畜生道的業果所攝，在阿修羅道中屬於第二等。觀察完第二等之後，隨順佛法修行，觀察一切眾生。隨順佛法的眾生、佛法所護佑的眾生、一切被生死所束縛的眾生，他們的善業使他們轉生到人道或天道之中，而惡的不善業使他們轉生到地獄、餓鬼、畜生道中。
『再者，比丘瞭解業的果報，觀察天使（messenger of the gods）在聽到虛空中的神通夜叉（Yaksa，一種守護神）說了這些事情之後，做了什麼？他通過聽聞的智慧知道：天使前往護世鬘持天（guardian deity）那裡，這樣說道：『阿修羅眾不遵守佛法修行，教唆各種惡龍，對閻浮提中遵守佛法修行、行善積德的人們製造不利，進行衰損、傷害和惱亂。這是因為什麼呢？因為他們害怕那些行善遵守佛法的人命終之後轉生到天道，他們這樣想：「閻浮提的人因為食物的因緣，能夠行佈施、持戒、修習智慧，你們應當前往閻浮提降下惡雨，危害百姓和莊稼。」空行順法的各種夜叉等，來到我這裡，說了這些事情。我現在告訴你，你可以轉告其他的諸天——比如軍持天（Kundali deva）、三箜篌天（three harps deva）、常恣意天（deva of constant indulgence）——告訴他們這些事情，普遍讓他們知曉。』當時，四大天王（Four Heavenly Kings）聽到他所說的話，前往善見城（Sudarsana，帝釋天所居住的城市）中。
【English Translation】 English version: Inferior, middle, and superior, the categories of cause and effect are also different.
'Furthermore, a Bhiksu (Buddhist monk) understands the retribution of karma, observing the karmic retribution of the valiant Asura King (Asura King, a type of divine being). By what karmic retribution did he become an Asura King? He sees through hearing and wisdom: This being, when in the human realm, liked to act as a thief, stealing the possessions of others, and with improper thoughts, gave offerings to non-Buddhist ascetics who were detached from desires, providing them with ample food and drink. Because of this cause, he was born into the Asura realm.'
'Furthermore, a Bhiksu observes that the lifespan of the Dhamamuhu Asura (Dhamamuhu Asura, a type of Asura) is short. He observes through the wisdom of hearing and the divine eye: The lifespan of an Asura is six thousand years, and six hundred years in Jambudvipa (Jambudvipa, the world we live in) is equivalent to one day and night for the Dhamamuhu Asura. Thus, the lifespan is six thousand years, with slight extensions and mostly reductions, and the lifespan is also uncertain. Due to the karmic causes of good and bad deeds, he is governed by the karmic results of the animal realm, and in the Asura realm, he belongs to the second level. After observing the second level, he practices in accordance with the Dharma, observing all sentient beings. Sentient beings who follow the Dharma, sentient beings protected by the Dharma, all sentient beings bound by birth and death, their good deeds cause them to be reborn in the human or heavenly realms, while evil and unwholesome deeds cause them to be reborn in hell, the realm of hungry ghosts, or the animal realm.'
'Furthermore, a Bhiksu understands the retribution of karma, observing what the messenger of the gods (messenger of the gods) did after hearing these things said by the supernatural Yaksa (Yaksa, a type of guardian deity) in the empty sky. He knows through the wisdom of hearing: The messenger went to the guardian deity, Mānadhara (guardian deity), and said: 'The Asura beings do not follow the Dharma in their practice, and they instigate various evil dragons to create disadvantage, harm, and disturbance to those in Jambudvipa who follow the Dharma in their practice and accumulate merit. Why is this? Because they fear that those who practice good and follow the Dharma will be reborn in the heavenly realms after death, they think: "The people of Jambudvipa, because of the cause of food, are able to practice generosity, uphold precepts, and cultivate wisdom, you should go to Jambudvipa and send down evil rain, harming the people and crops." Various Yaksa who travel in the sky and follow the Dharma have come to me and told me these things. I am now telling you, you can relay this to the other devas—such as Kundali deva (Kundali deva), the three harps deva (three harps deva), and the deva of constant indulgence (deva of constant indulgence)—tell them these things, and let them all know.' At that time, the Four Heavenly Kings (Four Heavenly Kings), hearing what he said, went to the city of Sudarsana (Sudarsana, the city where Indra lives).
善法堂上，五欲功德眷屬具足憍尸迦天王所，廣說上事。天主憍尸迦即告護世四天王言：『汝當往詣閻浮提觀諸眾生，有信佛寶、法寶、比丘僧寶，供養沙門、婆羅門、耆舊長宿，知恩報恩、質直有信、孝養父母、受持齋戒、不諂不佞，不以斗秤欺誑於人互相陵易。』
「爾時，護世四大天王聞是語已，為利眾生，下閻浮提，一一國土、一一聚落、一一城邑軍營村柵，一一觀察修行法教，遍行普觀。爾時，護世四大天王見閻浮提人隨順法行，孝養父母、敬信三寶，見此事已，即詣大海大龍王宮戲樂城內婆修吉、德叉迦等大龍王所，作如是言：『法行龍王！勿怖，勿怖！非法減少，正法增長，破壞闇冥，顯發光明，動魔軍眾，天眾增長。天人龍王樂行正法，能擊法鼓、歌頌法音，增益天眾，減損諸魔、非法惡龍及阿修羅。』時婆修吉、德叉迦等諸大龍王聞已歡喜，即白護世四天王言：『我今歡喜，天王！我今不畏非法惡龍、非法惡行弊阿修羅，不能惱亂閻浮提中法行眾生。唯愿仁者為我啟白釋迦天王。』時諸龍王說此語已，護世天王至帝釋所，具說上事。時天帝釋聞是語已，歡喜踴躍，伽陀頌曰：
「『牟尼真知說實道， 若人能行生天上， 諦行佈施修慈心， 護諸眾生說愛語。 正見清凈心離
【現代漢語翻譯】 現代漢語譯本 在善法堂上，於五欲功德和眷屬都圓滿具足的憍尸迦天王（Śakra，帝釋天）處，廣泛宣說上述事情。天主憍尸迦立即告訴護世四大天王說：『你們應當前往閻浮提（Jambudvīpa，人世間）觀察眾生，看是否有信奉佛寶、法寶、比丘僧寶，供養沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）、年老有德的長者，知恩圖報、正直誠信、孝養父母、受持齋戒、不諂媚不虛偽，不使用斗秤欺騙他人，不互相欺凌。』 『當時，護世四大天王聽了這些話后，爲了利益眾生，下到閻浮提，在每一個國土、每一個聚落、每一個城邑軍營村柵，一一觀察修行佛法的情況，普遍巡視。當時，護世四大天王看到閻浮提的人們順應佛法修行，孝養父母、敬信三寶，看到這些情況后，立即前往大海大龍王宮戲樂城內，到婆修吉（Vāsuki，龍王名）、德叉迦（Takṣaka，龍王名）等大龍王處，這樣說道：『行法的龍王！不要害怕，不要害怕！不合法的行為減少，正法增長，破壞黑暗，顯發光明，震動魔軍，天眾增長。天人龍王喜歡奉行正法，能敲擊法鼓、歌頌法音，增益天眾，減損諸魔、非法惡龍及阿修羅（Asura，非天）。』當時婆修吉、德叉迦等諸大龍王聽了后非常歡喜，立即對護世四大天王說：『我們現在非常歡喜，天王！我們現在不畏懼非法惡龍、非法惡行的邪惡阿修羅，他們不能夠惱亂閻浮提中奉行佛法的眾生。只希望仁者為我們稟告釋迦天王（Śākyamuni，釋迦牟尼佛）。』當時諸龍王說完這些話后，護世天王前往帝釋天處，詳細稟告了上述事情。當時天帝釋聽了這些話后，歡喜踴躍，用伽陀（Gāthā，偈頌）說道：』 『牟尼（牟尼，聖人）真知說真實之道，如果有人能夠奉行，就能往生天上， 真實奉行佈施，修習慈悲之心，保護所有眾生，說愛語。 正見清凈，內心遠離。
【English Translation】 English version In the Hall of Good Dharma, at the abode of Śakra (King of Gods), the King of the Thirty-three Heavens, who is fully endowed with the merits of the five desires and surrounded by his retinue, the aforementioned matters were extensively discussed. King Śakra immediately addressed the Four Guardian Kings of the World, saying: 'You should go to Jambudvīpa (the human world) to observe the beings there, to see if there are those who believe in the Three Jewels—the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel—who offer alms to Śrāmaṇas (ascetics), Brāhmaṇas (priests), and elderly and virtuous elders, who are grateful and repay kindness, who are honest and trustworthy, who are filial to their parents, who observe the precepts and fasts, who are neither flattering nor deceitful, who do not use dishonest scales to cheat others, and who do not oppress each other.' 'At that time, the Four Guardian Kings of the World, having heard these words, descended to Jambudvīpa for the benefit of all beings, observing the practice of Dharma teachings in every country, every village, every city, military camp, and settlement, and conducting a thorough inspection. Then, the Four Guardian Kings of the World, seeing that the people of Jambudvīpa were following the Dharma, being filial to their parents, and reverently believing in the Three Jewels, immediately went to the Dragon King's palace in the City of Joy within the Great Ocean, to the great Dragon Kings such as Vāsuki (a Dragon King) and Takṣaka (a Dragon King), and said to them: 'Dharma-practicing Dragon Kings! Do not be afraid, do not be afraid! Unrighteousness is decreasing, and the Righteous Dharma is increasing, destroying darkness, revealing light, shaking the armies of Mara, and increasing the heavenly hosts. The heavenly beings and Dragon Kings delight in practicing the Righteous Dharma, able to strike the Dharma drum and sing the Dharma sounds, increasing the heavenly hosts and diminishing the demons, unrighteous evil dragons, and Asuras (demi-gods).』 At that time, Vāsuki, Takṣaka, and the other great Dragon Kings, having heard this, rejoiced and immediately said to the Four Guardian Kings of the World: 'We are now joyful, O Heavenly Kings! We are now not afraid of unrighteous evil dragons or the wicked Asuras who practice unrighteousness, for they cannot disturb the Dharma-practicing beings in Jambudvīpa. We only hope that you, benevolent ones, will report this to Śākyamuni (the Buddha).' After the Dragon Kings spoke these words, the Guardian Kings of the World went to Indra (Śakra) and reported the aforementioned matters in detail. At that time, Indra, having heard these words, rejoiced and danced with joy, and recited the following Gāthā (verse):' 'The Muni (sage), with true knowledge, speaks the true path, If people can practice it, they will be reborn in the heavens, Truly practicing giving, cultivating a mind of loving-kindness, protecting all beings, speaking loving words. With right view, pure and free from defilements.'
垢， 佛說三十三天道， 凈修眾善行相應， 能以善心正依止。 從此樂處至樂處， 復從光明還入明， 譬如朝落光明花， 亦如一燈燃異燈， 若人慾得如彼燈， 莫行放逸自壞心。 若有常行凈善心， 離垢明凈如寶珠， 是人智慧離塵垢， 能至諸天所生處。 持戒習禪及三昧， 若人有能心修行， 是人智慧如真金， 必得往生諸天宮。 若有舍離於殺生， 于諸眾生起慈悲， 愍哀質直心寂靜， 如是之人生天宮。 於一切人施軟語， 舍離眾惡不善業， 惡業不能污其心， 如是之人生天宮。 若人視金如草木， 觀諸愛慾如火毒， 如是離欲智慧人， 則生天宮受快樂。 若有不為欲境惑， 不隨愛慾之因緣， 得脫三惡道怖畏， 如是之人生天上。 若見斗諍能勸喻， 知識親族及兄弟， 能善和解令無諍， 如是之人生天上。 若人離惡出欲泥， 常施一切眾生樂， 離垢寂滅心解脫， 則能破壞魔軍眾。 若能調伏於心意， 不為心意之所使， 是人清凈破怨敵， 則得上生諸天宮。 若有人能凈身業， 遠離眾惡不善法， 離欲
【現代漢語翻譯】 現代漢語譯本 垢（煩惱，污垢），佛說三十三天道（佛教宇宙觀中的一個天界）， 清凈地修習各種善行，與之相應，能夠以善良的心正確地依止。 從此快樂的地方到達更快樂的地方，又從光明進入光明， 譬如早晨凋落的光明之花，也像一盞燈點燃另一盞燈， 如果有人想要像那盞燈一樣光明，就不要放縱自己，毀壞自己的心。 如果有人經常保持清凈善良的心，遠離污垢，明亮清澈如寶珠， 這個人智慧清明，遠離塵垢，能夠到達諸天神所居住的地方。 持戒、習禪以及修習三昧（專注的狀態），如果有人能夠用心修行， 這個人的智慧就像真金一樣珍貴，必定能夠往生到諸天宮。 如果有人捨棄殺生，對一切眾生生起慈悲之心， 憐憫、正直、內心寂靜，這樣的人就能生到天宮。 對一切人說柔和的話語，捨棄各種邪惡不善的行為， 邪惡的行為不能玷污他的心，這樣的人就能生到天宮。 如果有人視金錢如草木，看待各種愛慾如同火和毒藥， 這樣遠離慾望、具有智慧的人，就能生到天宮享受快樂。 如果有人不被慾望的境界所迷惑，不隨順愛慾的因緣， 就能脫離三惡道（地獄、餓鬼、畜生）的怖畏，這樣的人就能生到天上。 如果看到爭鬥，能夠勸解開導，無論是知識淵博的人、親族還是兄弟， 能夠很好地調解，使他們不再爭鬥，這樣的人就能生到天上。 如果有人脫離邪惡，走出慾望的泥潭，經常給予一切眾生快樂， 遠離污垢，達到寂滅，內心解脫，就能摧毀魔王的軍隊。 如果能夠調伏自己的心意，不被心意所驅使， 這個人清凈無染，戰勝怨敵，就能上升到諸天宮。 如果有人能夠凈化自己的身業，遠離各種邪惡不善的法，遠離慾望
【English Translation】 English version 'A垢' (Defilement, impurity), the Buddha spoke of the path to the Trayastrimsa Heaven (a heaven in Buddhist cosmology), Purely cultivating various virtuous deeds in accordance, able to rightly rely on a benevolent heart. From this joyful place to a more joyful place, and from light entering into light again, Like a bright flower that withers in the morning, also like one lamp lighting another lamp, If one desires to be like that lamp, do not indulge and ruin one's own heart. If one constantly maintains a pure and virtuous heart, free from defilement, bright and clear like a precious jewel, This person's wisdom is clear and free from dust, able to reach the place where the gods dwell. Upholding precepts, practicing meditation, and cultivating Samadhi (a state of focused concentration), if one can diligently practice with their heart, This person's wisdom is as precious as true gold, and will surely be reborn in the heavenly palaces. If one abandons killing, and arises compassion towards all beings, With pity, honesty, and a tranquil mind, such a person is born in the heavenly palaces. Speaking gentle words to everyone, abandoning all evil and unwholesome deeds, Evil deeds cannot defile their heart, such a person is born in the heavenly palaces. If one regards gold as grass and wood, and views all desires as fire and poison, Such a wise person, free from desires, will be born in the heavenly palaces to enjoy happiness. If one is not deluded by the realm of desires, and does not follow the causes and conditions of craving, One can escape the fear of the three evil paths (hell, hungry ghosts, animals), such a person is born in the heavens. If seeing conflict, one can advise and persuade, whether it be knowledgeable people, relatives, or brothers, Able to reconcile them well, so that there is no more conflict, such a person is born in the heavens. If one departs from evil and emerges from the mud of desires, constantly giving joy to all beings, Free from defilement, attaining tranquility, and with a liberated heart, one can destroy the armies of Mara (the demon). If one can subdue one's own mind and will, and not be controlled by the mind and will, This person is pure and undefiled, defeating enemies, and will ascend to the heavenly palaces. If one can purify one's bodily actions, and stay away from all evil and unwholesome dharmas, free from desires
修習禪定樂， 如是之人生天宮。 舍離放逸惡知識， 斷除愛毒諸煩惱， 不為女人慾所縛， 如是之人生天宮。 若人於法勤精進， 佈施持戒及三昧， 志意勇猛心堅固， 是人則生於天上。 若人能于眾結縛， 智刀斬之而不礙， 自在離縛無所滯， 如是之人生天宮， 離諸欲垢不貪著， 滅眾過惡除染愛。 勇健離垢斷悕望， 則得受于自果報， 若有眾生受人報， 能常修行眾善法。 如是善人業果報， 令天世間得增長， 以人力故天增勝， 以天擁護人安隱。 各各迭互增勢力， 得住正法隨順道， 天之善道人世界， 人之善道天世間。 諸惡道地有三種， 行善之人所遠離， 汝應勇猛勤精進， 當樂親近善知識， 如是常應增長法， 勉力勤加升天宮。 法為眾樂之根本， 以法因緣得涅槃， 眠睡眾生法常覺， 法為最勝第一道。』
「時天帝釋如是教敕護世四大天王，為護閻浮提人增長正法得利益故，遍行觀察。
「複次，比丘知業果報，觀天心行已，內自思惟，隨順法行。
「複次，比丘知業果報，觀阿修羅第二地已，次觀第三阿修羅地。何
【現代漢語翻譯】 現代漢語譯本 修習禪定的快樂，這樣的人就能升到天宮。 捨棄放縱的惡友，斷除愛慾之毒和各種煩惱， 不被女人的慾望所束縛，這樣的人就能升到天宮。 如果有人勤奮精進于佛法，佈施、持戒和修習三昧（samadhi，專注）， 意志勇猛，內心堅定，這樣的人就能生到天上。 如果有人能夠用智慧之刀斬斷各種束縛，毫無阻礙， 自在解脫，沒有滯礙，這樣的人就能升到天宮， 遠離各種慾望的污垢，不貪戀執著，滅除各種過錯和罪惡，去除染污的愛。 勇敢強健，遠離污垢，斷除希望和慾望，就能獲得自己的果報。 如果有眾生承受人道的果報，能夠經常修行各種善法。 這樣的善人，他的業果報應，能使天界和人間都得到增長。 因為人的力量，天界更加興盛；因為天神的擁護，人間更加安寧。 人與天各自互相增長勢力，能夠安住在正法中，遵循正道。 天界的善道通往人間，人間的善道通往天界。 各種惡道有三種，行善的人應當遠離， 你應該勇敢精進，樂於親近善知識（kalyāṇa-mittatā，良師益友）， 這樣常常增長善法，努力勤奮，升到天宮。 佛法是各種快樂的根本，通過佛法的因緣可以得到涅槃（nirvana，解脫）。 沉睡的眾生因佛法而覺醒，佛法是最殊勝的第一要道。 當時，天帝釋（Śakra，帝釋天）這樣教導敕令護世四大天王（Lokapāla，四大天王），爲了守護閻浮提（Jambudvīpa，人世間）的人們，使他們增長正法，獲得利益，所以要普遍地巡行觀察。 其次，比丘（bhikkhu，出家修行的男性）知道業果報應，觀察天人的心行之後，內心自我思維，隨順佛法而行。 其次，比丘知道業果報應，觀察阿修羅（Asura，非天）的第二處居所之後，接著觀察第三處阿修羅的居所。為什麼呢？
【English Translation】 English version Practicing the joy of meditation, such a person is born in the heavenly palace. Abandoning the evil companions of indulgence, cutting off the poison of desire and all afflictions, Not bound by the desires of women, such a person is born in the heavenly palace. If a person diligently strives in the Dharma, practicing generosity, upholding precepts, and cultivating samadhi (concentration), With courageous will and steadfast heart, that person is born in the heavens. If a person can cut through all bonds with the sword of wisdom, without hindrance, Free and liberated, without obstruction, such a person is born in the heavenly palace, Away from the defilements of desires, without greed or attachment, extinguishing all faults and evils, removing tainted love. Brave and strong, free from defilements, cutting off hopes and desires, then one receives one's own karmic reward. If there are beings who receive the reward of human existence, and are able to constantly practice all good Dharmas, Such a virtuous person, their karmic reward, causes the heavens and the human world to increase. Because of human strength, the heavens become more prosperous; because of the protection of the gods, the human world is peaceful. Each mutually increasing strength, able to abide in the true Dharma, following the right path, The good path of the heavens leads to the human world, the good path of the human world leads to the heavens. The various evil paths are of three kinds, which those who practice good should avoid, You should be brave and diligent, delight in associating with good spiritual friends (kalyāṇa-mittatā), Thus constantly increasing the Dharma, striving diligently, ascending to the heavenly palace. The Dharma is the root of all joys, through the cause of the Dharma one attains nirvana (liberation). Sleeping beings are awakened by the Dharma, the Dharma is the most supreme and foremost path. At that time, Śakra (the Lord of the Gods) thus instructed and commanded the Four Heavenly Kings (Lokapāla) who protect the world, in order to protect the people of Jambudvīpa (the human world), to increase the true Dharma, and to benefit them, so they should universally travel and observe. Furthermore, a bhikkhu (monk) knowing the karmic consequences, observing the minds and actions of the gods, inwardly contemplates and acts in accordance with the Dharma. Furthermore, a bhikkhu knowing the karmic consequences, having observed the second abode of the Asuras (demi-gods), then observes the third abode of the Asuras. Why?
等為第三阿修羅地？彼以聞慧見：第三地在第二地下二萬一千由旬，有阿修羅地名修那婆，縱廣一萬三千由旬，樹林郁茂，浴池流泉眾花常敷，伎樂充滿。城名鋡毗羅，縱廣八千由旬，于彼城中，有阿修羅王名曰花鬘，阿修羅民名遊戲行。彼阿修羅鋡毗羅城，種種眾寶以為莊嚴，園林遊戲，清流浴池蓮花具足，遊戲阿修羅眾悉滿其中。有四大林以為莊嚴，於六時中花常鮮榮。何等為四？一名鈴鬘：一一林樹皆有寶鈴出妙音聲。二名黃鬘：其林皆悉是真金樹。三名焰鬘：其樹花色猶如火焰。四名雜林：諸雜花果以為莊嚴。此四種林莊嚴阿修羅鋡毗羅城，遊戲阿修羅住處快樂如天無異，以眾涂香末香，自涂其身，常樂遊戲歌舞戲笑，百千婇女圍繞衛護。花鬘阿修羅王常遊園林而相娛樂，種種眾寶莊嚴其身，是名遊戲阿修羅所受樂處。「時第二地勇健阿修羅王遣使，名曰閻婆，來詣花鬘阿修羅所，作如是言：『閻浮提人供養父母、知恩報恩、恭敬沙門及婆羅門，如法行故，令天有力，我當竭力破壞人天所行正法。』是時第三地花鬘阿修羅王聞是說已，如上所說，心懷瞋恚作如是言：『我當云何壞彼人天？因人故天，人天即是我之大怨。』時第三地遊戲阿修羅，即時莊嚴種種鉀胄，執持器仗，欲詣樂城龍王宮殿。時婆修吉、德
【現代漢語翻譯】 現代漢語譯本： 第三處是否被稱為阿修羅之地？他通過聽聞和智慧瞭解到：第三處阿修羅地位於第二處阿修羅地之下二萬一千由旬，名為修那婆（Sunabha），縱橫一萬三千由旬，樹林茂盛，浴池和流泉，各種花朵常年盛開，充滿音樂。城名為鋡毗羅（Khampila），縱橫八千由旬。在那座城市中，有一位阿修羅王名為花鬘（Flower Garland），阿修羅的子民名為遊戲行（Playful Conduct）。那座阿修羅的鋡毗羅城，用各種珍寶裝飾，有園林供人遊玩，清澈的流水和浴池，蓮花盛開，嬉戲的阿修羅民眾充滿其中。有四大林用來裝飾，在一天中的六個時辰里，花朵總是鮮艷美麗。這四個林分別是什麼？第一個名為鈴鬘（Bell Garland）：每一棵樹上都有寶鈴，發出美妙的聲音。第二個名為黃鬘（Yellow Garland）：那裡的樹都是真金製成的。第三個名為焰鬘（Flame Garland）：樹上的花朵顏色像火焰一樣。第四個名為雜林（Mixed Forest）：用各種花果裝飾。這四種林裝飾著阿修羅的鋡毗羅城，嬉戲的阿修羅們居住在那裡，快樂如同天人一樣，用各種涂香和末香塗抹自己的身體，總是快樂地遊玩、唱歌、跳舞、嬉戲，有成百上千的美女圍繞著他們保護著他們。花鬘阿修羅王經常在園林中游玩娛樂，用各種珍寶裝飾自己的身體，這就是嬉戲的阿修羅所享受的快樂之處。 當時，第二處阿修羅地的勇健阿修羅王派遣使者，名叫閻婆（Yama），來到花鬘阿修羅那裡，這樣說道：『閻浮提（Jambudvipa）的人供養父母、知恩圖報、恭敬沙門（Shramana）和婆羅門（Brahmana），如法行事，所以使天人有力量，我應當竭盡全力破壞人天所行的正法。』當時，第三處阿修羅地的花鬘阿修羅王聽到這些話后，像上面所說的那樣，心中充滿憤怒，這樣說道：『我應當如何破壞那些人天？因為人天的緣故，人天就是我的大仇敵。』當時，第三處阿修羅地的嬉戲阿修羅，立刻穿戴上各種鎧甲，手持武器，想要前往樂城龍王（Nanda Dragon King）的宮殿。當時，婆修吉（Vasuki）、德叉迦（Takshaka）等龍王...
【English Translation】 English version: Is the third place called the Asura realm? He perceived through hearing and wisdom: the third Asura realm is located 21,000 yojanas below the second, named Sunabha (well-shining), spanning 13,000 yojanas in length and breadth, with lush forests, bathing ponds, flowing springs, and flowers constantly blooming, filled with music. The city is named Khampila (shaking), spanning 8,000 yojanas in length and breadth. In that city, there is an Asura king named Flower Garland, and the Asura people are called Playful Conduct. That Asura city of Khampila is adorned with various treasures, with gardens for recreation, clear streams and bathing ponds, and lotus flowers in abundance, filled with playful Asura beings. There are four great forests for adornment, with flowers always fresh and vibrant during the six periods of the day. What are these four? The first is named Bell Garland: each tree in the forest has jeweled bells emitting wondrous sounds. The second is named Yellow Garland: all the trees in that forest are made of pure gold. The third is named Flame Garland: the flowers on the trees are colored like flames. The fourth is named Mixed Forest: adorned with various flowers and fruits. These four types of forests adorn the Asura city of Khampila, where the playful Asuras reside, enjoying happiness like the gods, anointing their bodies with various scented pastes and powders, always delighting in play, singing, dancing, and laughter, surrounded and protected by hundreds of thousands of beautiful women. The Asura king Flower Garland often roams the gardens for entertainment, adorning his body with various treasures; this is the place of enjoyment for the playful Asuras. At that time, the valiant Asura king of the second Asura realm sent an envoy named Yama (restrainer), who came to Flower Garland Asura and said: 'The people of Jambudvipa (rose-apple continent) honor their parents, know and repay kindness, and respect Shramanas (ascetics) and Brahmanas (priests), acting according to the Dharma, thus empowering the gods. I shall exert all my strength to destroy the righteous Dharma practiced by humans and gods.' At that time, Flower Garland Asura king of the third Asura realm, upon hearing these words, as mentioned above, felt anger in his heart and said: 'How shall I destroy those humans and gods? Because of humans and gods, they are my great enemies.' At that time, the playful Asuras of the third Asura realm immediately adorned themselves with various armors, holding weapons, intending to go to the palace of the Nanda Dragon King (joyful dragon king) in the city of pleasure. At that time, Vasuki (possessing good), Takshaka (carpenter) and other dragon kings...
叉迦大龍王等，聞阿修羅聲，生大瞋恚，身出電光赫焰大明，雨大熾電，無量百千億龍從海中出，共阿修羅興大斗諍。
「若閻浮提人修行正法，龍則得勝，阿修羅眾四散破壞；若世間人不順正法，則阿修羅勝，龍眾破壞。既被破已，往白天使者曰：『大仙！我今被破，汝應竭力破阿修羅。』時天使者聞是事已，心生瞋恚，口中煙出，往告四天王白言：『天王！阿修羅勝，龍今破壞。』
「閻浮提中邪見相師見煙相已，咸作是說：彗星出現，或豐或儉、或水或旱，亦如上說。是為第二因緣彗星出現。若天龍勝，則時雨數降，疫氣不行、兵革不起。邪見相師復作此說：是八曜力之所作為，廣說上事。若諸世間不修正法、不順法行、不孝父母、不敬沙門及婆羅門，則阿修羅勝。以阿修羅勝故，雨澤不時、人民饑饉、兵刃數起。世間邪見諸相師等作是思惟：八曜所作；為世人說星宿之過，廣說如上。如是一切諸外道等，不知正法及以非法，以愚癡心憶想分別，不如實說。
「以阿修羅勝，龍王不如，時護世四天王即向四天眾，伽陀頌曰：
「『法勝非法減， 增實離妄語， 天勝阿修羅， 光明勝黑闇。 佈施勝慳貪， 持戒莫毀犯， 佛勝非外道， 不動勝退沒。 實語莫
【現代漢語翻譯】 現代漢語譯本 叉迦大龍王（Cāga-nāgarāja，龍族首領）等，聽到阿修羅（Asura，一種好戰的神）的聲音，生起極大的瞋恨，身體發出電光般熾熱的光芒，降下猛烈的閃電。無數百千億的龍從海中涌出，與阿修羅展開激烈的戰鬥。 『如果閻浮提（Jambudvīpa，我們所居住的世界）的人們修行正法，龍族就會獲勝，阿修羅眾四處潰散；如果世間的人們不遵循正法，那麼阿修羅就會獲勝，龍族遭受破壞。』龍族戰敗后，便去稟告天使說：『大仙！我們現在被打敗了，您應該竭盡全力擊敗阿修羅。』當時，天使聽到這些事後，心中生起瞋恨，口中冒出煙霧，前去稟告四大天王說：『天王！阿修羅獲勝，龍族現在被擊敗。』 閻浮提中持邪見的相師看到煙的徵兆后，都這樣說：『彗星出現了，預示著或豐收或歉收、或洪水或乾旱』，等等。這就是彗星出現的第二種因緣。如果天龍獲勝，那麼及時的雨水就會頻繁降臨，瘟疫不會流行，戰爭也不會發生。持邪見的相師又這樣說：『這是八曜（行星）的力量所造成的』，並廣泛地解釋上述事情。如果世間的人們不修正法、不遵循法行、不孝順父母、不尊敬沙門（Śrāmaṇa，出家求道者）和婆羅門（Brāhmaṇa，祭司），那麼阿修羅就會獲勝。因為阿修羅獲勝的緣故，雨水不按時降臨，人民遭受饑荒，戰爭頻繁發生。世間持邪見的相師們這樣思惟：『這是八曜所造成的』；他們為世人講述星宿的過失，廣泛地解釋如上所述。像這樣，一切外道等，不瞭解正法以及非法，以愚癡的心臆想分別，所說並不真實。 因為阿修羅獲勝，龍王不如意，當時護世的四大天王就向四天眾說偈頌道： 『正法勝過非法衰減， 增長真實遠離虛妄， 天勝過阿修羅， 光明勝過黑暗。 佈施勝過慳貪， 持戒不要毀犯， 佛勝過外道， 不動勝過退沒。 說實話不要……』
【English Translation】 English version When the Cāga-nāgarāja (Dragon King Cāga, leader of the dragon clan) and others heard the voice of the Asuras (a race of warring deities), they became greatly enraged. Their bodies emitted electric light and blazing flames, and they rained down fierce lightning. Countless hundreds of thousands of dragons emerged from the sea and engaged in a great battle with the Asuras. 『If the people of Jambudvīpa (the world we inhabit) practice the true Dharma, the dragons will be victorious, and the Asura hosts will scatter and be destroyed. If the people of the world do not follow the true Dharma, then the Asuras will be victorious, and the dragon hosts will be destroyed.』 After being defeated, the dragons went to report to the angels, saying: 『Great immortals! We have now been defeated. You should exert all your strength to defeat the Asuras.』 At that time, the angels, upon hearing these things, became angry, and smoke came out of their mouths. They went to report to the Four Heavenly Kings, saying: 『Heavenly Kings! The Asuras are victorious, and the dragons have now been defeated.』 The heretical fortune-tellers in Jambudvīpa, upon seeing the omen of smoke, all said: 『A comet has appeared, foretelling either abundance or scarcity, either floods or droughts,』 and so on. This is the second cause and condition for the appearance of comets. If the heavenly dragons are victorious, then timely rains will frequently fall, plagues will not spread, and wars will not arise. The heretical fortune-tellers also say: 『This is caused by the power of the eight luminaries (planets),』 and they extensively explain the aforementioned matters. If the people of the world do not cultivate the true Dharma, do not follow the path of Dharma, are not filial to their parents, and do not respect Śrāmaṇas (ascetics) and Brāhmaṇas (priests), then the Asuras will be victorious. Because the Asuras are victorious, rain will not fall in due season, the people will suffer from famine, and wars will frequently arise. The heretical fortune-tellers of the world think in this way: 『This is caused by the eight luminaries.』 They tell the people about the faults of the stars and extensively explain as mentioned above. In this way, all the heretics and others do not understand the true Dharma and non-Dharma. With foolish minds, they imagine and discriminate, and their words are not true. Because the Asuras were victorious and the Dragon Kings were displeased, the Four Heavenly Kings, who protect the world, then spoke these verses to the four heavenly hosts: 『When Dharma prevails, non-Dharma diminishes, Truth increases, falsehood is abandoned, The devas (gods) conquer the Asuras, Light conquers darkness. Giving conquers stinginess, Uphold the precepts, do not violate them, The Buddha conquers non-Buddhists, Immovability conquers regression. Speak truthfully, do not...』
諂曲， 悲心勝怨害， 慈心勝瞋恚， 天王勝修羅。 上勝下莫增， 豐勝勿饑饉， 智勝滅愚癡， 法戒滅眾惡。 精進離懈怠， 丈夫勝女人， 長者勝小人， 忍勝於瞋恚。 人勝非惡龍， 白日勝於夜， 月勝非余曜， 五穀勝菅苗。 滅苦樂增長， 離病常安樂， 柔軟勝粗惡， 解脫滅眾縛。 法戒勝一切， 善法常增勝， 不善常消滅。』
「護世四天王如是說已，即擊天鼓作如是言：『諸天大眾！龍王退弱，阿修羅勝。』時諸天眾聞是語已，莊嚴器仗，于須臾頃至大海上。若世間人孝養父母、敬事沙門，阿修羅眾見諸天來，即時退散，還入其宮。若諸世人不孝父母、不敬沙門及婆羅門，于須臾時，與天共鬥，天亦得勝，花鬘阿修羅王敗散還宮。比丘如是觀阿修羅與天共鬥，如實見已，生厭世心，順法修行。
「複次，比丘知業果報，觀第三地花鬘阿修羅王所受業報。以何業故，生第三地？彼以聞慧見：此眾生因節會日，相撲射戲、樗蒱圍棋種種博戲。因此事故，行不凈施，無心無思亦無福田。是人身壞墮于惡道，生遊戲行阿修羅中，壽七千歲。以人中七百歲，于阿修羅中一日一夜，如是壽命滿七千歲，亦有中夭
【現代漢語翻譯】 現代漢語譯本 『諂媚虛偽之人啊，悲憫之心勝過怨恨和傷害，慈愛之心勝過嗔怒和怨恨，天王（Deva-raja）勝過阿修羅（Asura）。 高尚勝過卑下，不要讓卑下增長；豐收勝過饑荒，不要有飢餓和貧困；智慧勝過愚癡，用智慧來消滅愚昧；佛法和戒律勝過一切罪惡。 精進勝過懈怠，丈夫勝過女人，長者勝過小人，忍耐勝過嗔恚。 人勝過邪惡的龍，白晝勝過黑夜，月亮勝過其他的星辰，五穀勝過菅草。 滅除痛苦，增長快樂，遠離疾病，常常安樂，柔軟勝過粗暴，解脫勝過一切束縛。 佛法和戒律勝過一切，善良的佛法常常增長和勝利，不善良的佛法常常消滅。』
『護世四天王（Lokapala）這樣說完之後，就敲擊天鼓，發出這樣的聲音：『諸位天眾！龍王（Naga-raja）退縮衰弱，阿修羅（Asura）勝利。』當時，諸位天眾聽到這些話之後，就穿戴好盔甲武器，在很短的時間內到達大海之上。如果世間之人孝順父母、尊敬侍奉沙門（Sramana），阿修羅眾看到諸天到來，立刻退散，返回他們的宮殿。如果世間之人不孝順父母、不尊敬沙門和婆羅門（Brahmana），在很短的時間內，就與天人共同戰鬥，天人也能夠獲勝，花鬘阿修羅王（Puspa-mala Asura-raja）戰敗逃回宮殿。比丘（Bhikkhu）這樣觀察阿修羅與天人共同戰鬥，如實地看到之後，就生起厭離世間的心，順應佛法修行。
『此外，比丘知道業的果報，觀察第三層土地上的花鬘阿修羅王（Puspa-mala Asura-raja）所承受的業報。因為什麼樣的業，而出生在第三層土地上呢？他通過聽聞的智慧看到：這些眾生因為在節日聚會時，互相摔跤、射箭嬉戲、玩樗蒲圍棋等各種博戲。因為這些事情，行不凈的佈施，沒有用心思考，也沒有福田。這些人身死之後墮入惡道，出生在喜歡遊戲的阿修羅中，壽命七千年。人間的七百年，相當於阿修羅的一日一夜，這樣壽命滿七千年，也有中途夭折的。』
【English Translation】 English version 『Flatterers, compassion conquers hatred and harm, loving-kindness conquers anger and resentment, Deva-raja (King of Gods) conquers Asura (Demons). Superiority conquers inferiority, do not let inferiority increase; abundance conquers famine, do not let hunger and poverty exist; wisdom conquers ignorance, use wisdom to eliminate ignorance; Dharma and precepts conquer all evils. Diligence conquers laziness, a man conquers a woman, an elder conquers a junior, patience conquers anger. A human conquers an evil dragon, daytime conquers nighttime, the moon conquers other stars, five grains conquer cogon grass. Extinguishing suffering increases happiness, being free from illness is constant joy, gentleness conquers roughness, liberation conquers all bonds. Dharma and precepts conquer all, good Dharma always increases and triumphs, evil Dharma always diminishes.』
『After the Four Guardian Kings (Lokapala) spoke thus, they struck the heavenly drum and proclaimed: 『All you heavenly beings! The Naga-raja (Dragon King) is retreating and weakening, the Asuras (Demons) are victorious.』 At that time, all the heavenly beings, upon hearing these words, donned their armor and weapons, and in a very short time arrived above the great sea. If people in the world are filial to their parents and respect and serve the Sramanas (Ascetics), the Asura hosts, upon seeing the arrival of the heavenly beings, immediately disperse and return to their palaces. If people in the world are not filial to their parents and do not respect the Sramanas and Brahmanas (Priests), in a very short time, they will fight together with the heavenly beings, and the heavenly beings will be able to triumph, and Puspa-mala Asura-raja (Garlanded Asura King) will be defeated and flee back to his palace. The Bhikkhu (Monk), observing the Asuras fighting together with the heavenly beings in this way, and seeing it as it truly is, gives rise to a mind of revulsion towards the world, and cultivates in accordance with the Dharma.
『Furthermore, the Bhikkhu knows the karmic consequences, and observes the karmic retribution received by the Puspa-mala Asura-raja (Garlanded Asura King) in the third realm. Due to what karma was he born in the third realm? He sees through the wisdom of hearing: These beings, because during festival gatherings, they wrestle with each other, play archery, play chaupar and chess, and engage in various gambling games. Because of these things, they perform impure giving, without mindfulness or thought, and without a field of merit. These people, after their bodies break apart, fall into evil destinies, and are born among the game-loving Asuras, with a lifespan of seven thousand years. Seven hundred years in the human realm is equivalent to one day and one night among the Asuras, and thus their lifespan is seven thousand years, though some may die prematurely.』
，命亦不定。
「複次，比丘知業果報，觀察思惟花鬘阿修羅王。即以聞慧知：此阿修羅王以食施於破戒病人，心無凈思。以此業緣生阿修羅中，于鋡毗羅城作阿修羅王，名曰花鬘。其所食味，如天所食須陀之味，一切樂具，如前所說。
正法念處經卷第十九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十
元魏婆羅門瞿曇般若流支譯畜生品第五之三
「複次，比丘知業果報，觀于第四阿修羅地。彼以聞慧見：有畜生阿修羅地，在三地下二萬一千由旬，名曰不動，其地廣博六萬由旬，城名鋡毗羅，縱廣一萬三千由旬，莊嚴妙好。阿修羅王名缽呵娑，阿修羅眾名一切忍。是阿修羅王于諸阿修羅中得勝自在，安樂勇健，光明威德自在無畏，尚不畏於帝釋天王，況于余天，有大力勢，放逸憍慢，住一切地下，從此以下更無住處。是阿修羅王所住之處，摩尼寶珠以為其地，心常歡悅，如人節會喜樂自娛，多諸愛慢，以眾蓮花、流泉浴池周遍莊嚴。鋡毗羅城七寶宮殿以為莊嚴，離諸怨敵，互相親善，無他怖畏，受第一樂。此第四地鋡毗羅城，園林流池蓮花莊嚴，七寶宮殿端嚴殊妙，如星處空端嚴殊妙亦復如是。
「伽他頌曰：
「『心能造作一切業，
【現代漢語翻譯】 命數也是不確定的。
『再者，比丘了知業的果報，觀察思惟花鬘（Hua Man，花環）阿修羅王。即以聽聞的智慧得知：這位阿修羅王曾以食物佈施給破戒的病人，但心中沒有清凈的念頭。以此業緣，他轉生到阿修羅道中，在鋡毗羅（Hanpiluo）城中作阿修羅王，名為花鬘（Hua Man，花環）。他所食用的美味，如同天人所食用的須陀（Xutuo）之味，一切享樂的器具，如前文所說。
正法念處經卷第十九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十
元魏婆羅門瞿曇般若流支譯畜生品第五之三
『再者，比丘了知業的果報，觀察第四阿修羅地。他以聽聞的智慧見到：有畜生阿修羅地，在三地下方二萬一千由旬（youxun，古印度長度單位），名為不動（Budong），其地廣闊六萬由旬（youxun，古印度長度單位），城名鋡毗羅（Hanpiluo），縱橫一萬三千由旬（youxun，古印度長度單位），莊嚴美妙。阿修羅王名缽呵娑（Bohesuo），阿修羅眾名一切忍（Yiqie Ren）。這位阿修羅王在諸阿修羅中得勝自在，安樂勇健，光明威德自在無畏，甚至不畏懼帝釋天王（Dishitianwang），更何況其他天人，有大力勢，放逸憍慢，住在一切地下，從此以下再沒有住處。這位阿修羅王所居住的地方，以摩尼寶珠作為地面，內心常常歡悅，如同人們在節日聚會時喜樂自娛，多有愛慾和傲慢，以眾多的蓮花、流泉浴池周遍莊嚴。鋡毗羅（Hanpiluo）城以七寶宮殿作為莊嚴，遠離各種怨敵，互相親善，沒有其他怖畏，享受第一等的快樂。這第四地的鋡毗羅（Hanpiluo）城，園林流池蓮花莊嚴，七寶宮殿端莊美妙，如同星辰在空中一樣端莊美妙。
『伽他頌曰：
『心能造作一切業，
【English Translation】 And fate is also uncertain.
『Furthermore, a Bhiksu (Buddhist monk) knows the retribution of karma, observing and contemplating the Asura (demi-gods) king Huaman (Garland). He knows through learned wisdom that this Asura king once gave food to a precept-breaking sick person, but without pure thoughts in his mind. Due to this karmic connection, he was reborn in the Asura realm, becoming the Asura king in the city of Hanpiluo (Hanpiluo), named Huaman (Garland). The delicious food he eats is like the nectar of the gods, and all his instruments of pleasure are as described before.
The Sutra on the Establishment of Right Mindfulness, Volume 19 Taisho Tripitaka Volume 17, No. 0721 The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 20
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 5.3: On Animals
『Furthermore, a Bhiksu (Buddhist monk) knows the retribution of karma, observing the fourth Asura (demi-gods) realm. He sees through learned wisdom that there is an animal Asura realm, 21,000 yojanas (ancient Indian unit of distance) below the three realms, named Budong (Immovable), its land spanning 60,000 yojanas (ancient Indian unit of distance), and the city is named Hanpiluo (Hanpiluo), 13,000 yojanas (ancient Indian unit of distance) in length and width, adorned with wonderful beauty. The Asura king is named Bohesuo (Bohesuo), and the Asura assembly is named Yiqie Ren (All-Forbearing). This Asura king is victorious and free among all the Asuras, peaceful, brave, radiant, majestic, free, fearless, not even fearing the Deva (god) king Dishitianwang (Indra), let alone other Devas (gods), possessing great power, indulging in arrogance and pride, dwelling beneath all the lands, and there is no dwelling place below this. The place where this Asura king dwells is made of Mani jewels, his heart is always joyful, like people enjoying themselves during festivals, with much desire and arrogance, adorned all around with many lotuses, flowing springs, and bathing pools. The city of Hanpiluo (Hanpiluo) is adorned with seven-jeweled palaces, far from all enemies, friendly to each other, without other fears, enjoying the foremost happiness. This fourth realm, the city of Hanpiluo (Hanpiluo), is adorned with gardens, flowing pools, and lotuses, and the seven-jeweled palaces are dignified and exquisite, just as the stars in the sky are dignified and exquisite.
『The Gatha (verse) says:
『The mind can create all karma,
由心故有一切果， 如是種種諸心行， 能得種種諸果報。 心為一切巧畫師， 能於三界起眾行， 為心所使遍諸趣， 處處受生無窮已。 心為繫縛解脫本， 是故說心為第一， 為善則能得解脫， 造惡不善則被縛， 如是心意使眾生， 流轉行於三界海。 愚癡愛結自在故， 心使眾生流轉行， 不能到彼涅槃城， 如生盲人失正路。』
「如是眾生作種種業，是故彼城受種種報，是第四地。于其城外園林流池周匝圍繞，河泉蓮花、眾鳥異類莊嚴第四阿修羅地所住之處。一切忍阿修羅等，勇健無畏、第一端正莊嚴其身，共相娛樂不相惱亂，心常悅樂猶如節會。與眾婇女種種莊嚴，一一徒眾眷屬圍繞，或百或千，遊戲嬉樂。其地皆以摩尼真珠以為婇女，光明晃耀。諸阿修羅恭敬尊重缽呵娑阿修羅王，瞻仰無厭。雖受樂報，無常敗散。
「複次，比丘知業果報，觀一切忍阿修羅王所受果報。以何業故，生於彼處？即以聞慧見：此眾生於人中時，邪見覆心不識業果，離佛法僧，見第一精進持戒之人慾有所須，來從乞求，辛苦乞索，乃施一食。既施食已，而作是言：『我施汝食，有何福德？我以癡故，施汝此食。汝下賤人不應出家，以食施汝，如以
【現代漢語翻譯】 現代漢語譯本： 『一切果報都源於心，各種各樣的心理活動，能得到各種各樣的果報。 心是一切巧妙的畫師，能在三界中創造各種行為，被心所驅使而遍及各個趣向，處處受生沒有窮盡。 心是繫縛和解脫的根本，所以說心是最重要的。行善就能得到解脫，作惡不善就會被束縛。 就像這樣，心意驅使眾生，在三界之海中流轉。 因為愚癡和愛慾的束縛，心驅使眾生流轉，不能到達涅槃（Nirvana）城，就像天生的盲人迷失了正確的道路。』
『像這樣眾生造作各種各樣的業，所以在那座城中承受各種各樣的果報，這是第四地。在那座城外，有園林、流動的池水，周圍環繞，河流、泉水、蓮花、各種鳥類，以不同的種類莊嚴著第四阿修羅（Asura）地所居住的地方。一切忍阿修羅（Asura）等，勇猛強健無所畏懼，以最端正的相貌莊嚴自身，共同娛樂，互不惱亂，內心常常喜悅，就像過節一樣。與眾多婇女（celestial nymphs）以各種方式裝飾，每一個徒眾都有眷屬圍繞，或者一百，或者一千，遊戲嬉戲。那裡的土地都用摩尼（Mani）真珠作為婇女，光明閃耀。諸位阿修羅（Asura）恭敬尊重缽呵娑（Bohosa）阿修羅王（Asura King），仰望他沒有厭倦。雖然享受快樂的果報，但終究是無常敗散的。
『再者，比丘（Bhikkhu）通過了解業的果報，觀察一切忍阿修羅王（Asura King）所受的果報。因為什麼樣的業，而生於那個地方呢？通過聽聞佛法所獲得的智慧，他看到：這個眾生在人道時，被邪見矇蔽內心，不認識業的果報，遠離佛、法、僧三寶（Buddha, Dharma, Sangha），看到第一精進持戒的人想要有所需求，前來乞討，辛苦乞求，才施捨一餐食物。施捨食物后，卻這樣說：『我施捨你食物，有什麼福德？我因為愚癡，才施捨你這食物。你這個**人不應該出家，用食物施捨你，就像用
【English Translation】 English version: 'All fruits arise from the mind; various mental activities lead to various karmic retributions. The mind is a skillful painter, capable of creating all kinds of actions in the Three Realms (Triloka), driven by the mind to wander through all destinies, endlessly undergoing rebirth everywhere. The mind is the root of both bondage and liberation; therefore, it is said that the mind is paramount. Doing good leads to liberation, while committing evil and unwholesome deeds leads to bondage. Thus, the mind drives sentient beings to transmigrate in the ocean of the Three Realms (Triloka). Due to ignorance and the bonds of attachment, the mind drives sentient beings to wander, unable to reach the city of Nirvana (Nirvana), like a person born blind who loses the right path.'
'Thus, sentient beings create various karmas, and therefore, they experience various retributions in that city; this is the fourth ground. Outside the city, there are gardens, flowing pools, surrounded all around, with rivers, springs, lotuses, and various kinds of birds, adorning the fourth Asura (Asura) realm where they dwell. All the Enduring Asuras (Asura), brave and fearless, with the most upright appearances adorning their bodies, enjoy themselves together without disturbing each other, their hearts constantly joyful, like a festival. They are adorned with numerous celestial nymphs (celestial nymphs), each retinue surrounded by attendants, either a hundred or a thousand, playing and frolicking. The land there is made of Mani (Mani) pearls as celestial nymphs, their light shining brightly. The Asuras (Asura) respectfully honor Bohosa (Bohosa) Asura King (Asura King), gazing upon him without weariness. Although they enjoy the fruits of happiness, they are ultimately impermanent and subject to decay.
'Furthermore, the Bhikkhu (Bhikkhu), understanding the retributions of karma, observes the fruits experienced by the Enduring Asura King (Asura King). What karma caused him to be born in that place? Through the wisdom gained from hearing the Dharma, he sees that this sentient being, when in the human realm, was blinded by wrong views, did not recognize the retributions of karma, and was far from the Three Jewels (Buddha, Dharma, Sangha). Seeing a person of foremost diligence who upholds the precepts wanting something, coming to beg, begging laboriously, only then did he give a meal. After giving the meal, he said, 'What merit is there in my giving you food? I gave you this food out of ignorance. You ** person should not be a renunciate; giving you food is like giving
種子投之沙鹵。』如是難施，身壞命終，以此難施，墮于惡道。不凈佈施，以福田功德生於第一安樂之處，眾寶莊嚴，受畜生報，生不動界作阿修羅，名一切忍。謂與天等，勝餘一切阿修羅王，一切樂具皆悉具足。以施福田得如是報，非自心生。
「複次，比丘知業果報，觀一切忍阿修羅眾業及果報。以何業報，生一切忍阿修羅地？即以聞慧知：此眾生愛著美味，住林樹間，護此林樹，非為眾生，自活命故；非有悲心，為自利益身命因緣，護一切林。以是因緣，身壞命終生一切忍阿修羅中。
「複次，比丘知業果報，觀阿修羅與天共鬥。即以聞慧觀：法行龍王住戲樂城，龍王頂上有七頭，其名曰婆修吉龍王、德叉迦龍王、跋陀龍王、樓醯龍王、云鬘龍王、婆都龍王、一切道龍王、缽呵娑龍王、婆利沙龍王。此諸龍王正見順法，樂離放逸，如上所說。時不順法非法惡龍王——缽摩梯龍王、毗諶林婆龍王、迦邏龍王、睺樓睺樓龍王等，既為如法龍王所壞，即走往趣第一住處雙遊戲阿修羅所，作如是言：『速來，速來！同伴當知！婆修吉龍王、德叉迦龍王及四天王破壞我等，汝今是我之所親友，何不相助？』時遊戲阿修羅聞是語已，即詣光明城至羅睺阿修羅所，到已具說上事。若羅睺阿修羅王知世間人修行正法
【現代漢語翻譯】 現代漢語譯本：『如果將種子投到沙鹵地里。』像這樣吝惜佈施，死後，因為這種吝惜佈施的行為，會墮入惡道。如果是不清凈的佈施，因為福田的功德，會出生在第一安樂之處，那裡有各種珍寶裝飾，但卻會遭受畜生的果報，出生在不動界，成為名叫一切忍（Sarva-ksanti）的阿修羅。他與天人相等，勝過其他所有的阿修羅王，擁有一切的快樂器具。這是因為佈施福田而得到的果報，並非自然而生。
『再者，比丘通過了解業的果報，觀察一切忍（Sarva-ksanti）阿修羅眾的業和果報。他們因為什麼樣的業報，而出生在一切忍阿修羅的境界呢？通過聽聞智慧得知：這些眾生貪愛美味，居住在林木之間，守護這些林木，並非爲了其他眾生，而是爲了自己活命；他們沒有慈悲心，爲了自己的利益和生命，守護一切林木。因為這樣的因緣，死後便出生在一切忍阿修羅之中。』
『再者，比丘通過了解業的果報，觀察阿修羅與天人之間的戰鬥。通過聽聞智慧觀察到：法行龍王居住在戲樂城，龍王的頭頂上有七個頭，他們的名字分別是婆修吉龍王（Vasuki-nagaraja）、德叉迦龍王（Taksaka-nagaraja）、跋陀龍王（Bhadra-nagaraja）、樓醯龍王（Lauhitya-nagaraja）、云鬘龍王（Meghamal-nagaraja）、婆都龍王（Vatu-nagaraja）、一切道龍王（Sarvapatha-nagaraja）、缽呵娑龍王（Praharsa-nagaraja）、婆利沙龍王（Varisa-nagaraja）。這些龍王具有正見，遵循正法，喜歡遠離放逸，正如上面所說的那樣。當時，不遵循正法、行非法之事的惡龍王——缽摩梯龍王（Padmati-nagaraja）、毗諶林婆龍王（Vicambhimba-nagaraja）、迦邏龍王（Kala-nagaraja）、睺樓睺樓龍王（Huruhuru-nagaraja）等，被如法的龍王所擊敗，便逃往第一住處雙遊戲阿修羅那裡，說道：『快來，快來！同伴們應該知道！婆修吉龍王（Vasuki-nagaraja）、德叉迦龍王（Taksaka-nagaraja）以及四大天王正在摧毀我們，你們現在是我的親友，為什麼不來幫助我們呢？』當時，遊戲阿修羅聽到這些話后，便前往光明城，去見羅睺阿修羅（Rahu-asura），到達后詳細地說明了上述情況。如果羅睺阿修羅王知道世間的人們修行正法
【English Translation】 English version: 'If a seed is sown in saline and barren soil.' Such is the difficulty in giving. After death, due to this difficulty in giving, one falls into evil realms. An impure offering, due to the merit of the field of blessings, results in birth in the first place of happiness, adorned with various treasures, but one suffers the retribution of an animal, being born in the Immovable Realm as an Asura named Sarva-ksanti (Everything-Patient). He is equal to the gods, surpassing all other Asura kings, possessing all kinds of pleasurable objects. This is the retribution obtained by offering to a field of blessings, not born of one's own mind.
'Furthermore, a Bhiksu, knowing the results of karma, observes the karma and its retributions of the Sarva-ksanti (Everything-Patient) Asura assembly. By what karmic retribution are they born in the Sarva-ksanti Asura realm? Through the wisdom of hearing, he knows: These beings are attached to delicious flavors, dwelling among forests and trees, protecting these forests and trees, not for the sake of other beings, but for their own survival; they have no compassion, protecting all the forests for their own benefit and life. Due to this cause, after death, they are born among the Sarva-ksanti Asuras.'
'Furthermore, a Bhiksu, knowing the results of karma, observes the battles between the Asuras and the gods. Through the wisdom of hearing, he observes: The Dharma-practicing Dragon Kings dwell in the City of Playful Joy. The Dragon Kings have seven heads on their crowns, and their names are Vasuki-nagaraja (Vasuki Dragon King), Taksaka-nagaraja (Taksaka Dragon King), Bhadra-nagaraja (Bhadra Dragon King), Lauhitya-nagaraja (Lauhitya Dragon King), Meghamal-nagaraja (Cloud Garland Dragon King), Vatu-nagaraja (Vatu Dragon King), Sarvapatha-nagaraja (All Paths Dragon King), Praharsa-nagaraja (Great Joy Dragon King), and Varisa-nagaraja (Varisa Dragon King). These Dragon Kings have right views, follow the Dharma, and delight in abandoning negligence, as mentioned above. At that time, the evil Dragon Kings who do not follow the Dharma and practice unlawful deeds—Padmati-nagaraja (Padmati Dragon King), Vicambhimba-nagaraja (Vicambhimba Dragon King), Kala-nagaraja (Kala Dragon King), Huruhuru-nagaraja (Huruhuru Dragon King), etc.—being defeated by the Dharma-abiding Dragon Kings, fled to the first dwelling place of the Twin-Gaming Asuras, saying: 'Come quickly, come quickly! Companions should know! Vasuki-nagaraja (Vasuki Dragon King), Taksaka-nagaraja (Taksaka Dragon King), and the Four Great Kings are destroying us. You are now my friends, why don't you come to help us?' At that time, the Gaming Asuras, hearing these words, went to the City of Light to see Rahu-asura (Rahu Asura), and upon arriving, explained the above matters in detail. If Rahu-asura (Rahu Asura) knows that the people of the world are practicing the right Dharma
、供養沙門、知恩報恩，語缽摩梯等惡龍王言：『且住一月，遮彼婆修吉、德叉迦龍王，我當告彼第二住處阿修羅王無惱汝等，廣說如上。』時陀摩睺阿修羅聞是語已，入星鬘城至阿修羅王所，作如是言：『大王！羅睺阿修羅王遣使告我，作如是言：「婆修吉龍王、德叉迦諸龍王及四天王惱亂缽摩梯。」』時第二地勇健阿修羅王聞是事已，即自觀察：有力、無力？若閻浮提人修行正法、供養沙門及婆羅門，自知無力，答彼使言：『天有大力。所以者何？閻浮提人修行正法。我今當往告第三處，為一切行阿修羅廣說上事。』時勇健阿修羅即往告彼第三住處阿修羅眾，時一切行阿修羅聞是語已，入鋡毗羅城至花鬘阿修羅王所，復說上事。花鬘阿修羅王即觀閻浮提人，若有供養沙門、婆羅門者，告一切行阿修羅言：『我當告彼第四住處阿修羅等。』時第三地阿修羅即向第四地阿修羅所，說如是言：『婆修吉、德叉迦與四天王，共破我伴諸龍王等，我今當爲彼諸天眾作大衰惱。』時第四處阿修羅眾聞是語已，即向鋡毗羅城，至缽呵娑阿修羅王所。時缽呵娑告諸阿修羅：『何故速行？』即答如上，時缽呵娑告諸阿修羅眾：『羅睺阿修羅等，無所能為，令四天王破壞缽摩梯諸龍王等。世間順法，供養沙門及婆羅門，何所能為？我能
【現代漢語翻譯】 現代漢語譯本：供養沙門（出家修道的人）、知恩圖報，（阿修羅）對缽摩梯（Padmavati）等惡龍王說：『暫且住一個月，我來阻止婆修吉（Vasuki）、德叉迦（Takshaka）龍王，我會告訴第二處住所的阿修羅王，讓他不要惱亂你們，』詳細情況如上所述。當時，陀摩睺（Dhamahou）阿修羅聽到這些話后，進入星鬘城（Xingman City），到阿修羅王那裡，這樣說道：『大王！羅睺（Rāhu）阿修羅王派使者告訴我，這樣說：「婆修吉龍王、德叉迦諸龍王和四天王正在惱亂缽摩梯。」』當時，第二地的勇健阿修羅王聽到這件事後，就自己觀察：有沒有力量對抗？如果閻浮提（Jambudvipa）的人修行正法、供養沙門和婆羅門，自知沒有力量，就回答使者說：『天有很大的力量。為什麼呢？因為閻浮提的人修行正法。我現在應當去告訴第三處住所，為一切行（Yiqiexing）阿修羅詳細說明這件事。』當時，勇健阿修羅就前往告訴第三處住所的阿修羅眾，當時，一切行阿修羅聽到這些話后，進入鋡毗羅城（Hanpiluo City），到花鬘（Huaman）阿修羅王那裡，又說了上面的事情。花鬘阿修羅王就觀察閻浮提的人，如果有人供養沙門、婆羅門，就告訴一切行阿修羅說：『我應當去告訴第四處住所的阿修羅等。』當時，第三地的阿修羅就向第四地的阿修羅住所去，這樣說道：『婆修吉、德叉迦和四天王，共同擊敗了我的同伴諸龍王等，我現在應當為那些天眾製造巨大的衰敗和惱亂。』當時，第四處的阿修羅眾聽到這些話后，就向鋡毗羅城去，到缽呵娑（Pohesa）阿修羅王那裡。當時，缽呵娑告訴諸阿修羅：『為什麼這麼快趕路？』他們就如上面所說的那樣回答。當時，缽呵娑告訴諸阿修羅眾：『羅睺阿修羅等，沒有什麼能力，讓四天王破壞缽摩梯諸龍王等。世間遵循正法，供養沙門和婆羅門，（他們）能做什麼呢？我能……』 English version: Offering to ascetics (Shramanas), knowing and repaying kindness, (the Asura) said to the evil dragon kings such as Padmavati: 'Stay for a month, and I will stop Vasuki and Takshaka dragon kings. I will tell the Asura king of the second abode not to disturb you,' detailing the situation as above. At that time, Dhamahou Asura, upon hearing these words, entered Xingman City and went to the Asura king, saying: 'Great King! Rāhu Asura king sent a messenger to tell me, saying: "Vasuki dragon king, Takshaka dragon kings, and the Four Heavenly Kings are disturbing Padmavati."' At that time, the valiant Asura king of the second realm, upon hearing this matter, observed himself: Do I have the power to resist? If the people of Jambudvipa practice the Dharma and offer to ascetics and Brahmins, knowing he has no power, he replied to the messenger: 'The heavens have great power. Why? Because the people of Jambudvipa practice the Dharma. I should now go and tell the Asuras of the third abode, explaining this matter in detail to Yiqiexing Asura.' At that time, the valiant Asura went to tell the Asura assembly of the third abode. When Yiqiexing Asura heard these words, he entered Hanpiluo City and went to Huaman Asura king, and again spoke of the above matter. Huaman Asura king observed the people of Jambudvipa, and if there were those who offered to ascetics and Brahmins, he told Yiqiexing Asura: 'I should go and tell the Asuras of the fourth abode.' At that time, the Asura of the third realm went to the abode of the Asuras of the fourth realm, saying: 'Vasuki, Takshaka, and the Four Heavenly Kings, together defeated my companions, the dragon kings, etc. I should now create great decline and disturbance for those heavenly beings.' At that time, the Asura assembly of the fourth abode, upon hearing these words, went to Hanpiluo City, to Pohesa Asura king. At that time, Pohesa told the Asuras: 'Why are you rushing?' They replied as above. At that time, Pohesa told the Asura assembly: 'Rāhu Asura and others have no ability, allowing the Four Heavenly Kings to destroy Padmavati and the dragon kings. The world follows the Dharma, offering to ascetics and Brahmins, what can (they) do? I can...'
【English Translation】 English version: Offering to ascetics (Shramanas), knowing and repaying kindness, (the Asura) said to the evil dragon kings such as Padmavati (Padmavati): 'Stay for a month, and I will stop Vasuki (Vasuki) and Takshaka (Takshaka) dragon kings. I will tell the Asura king of the second abode not to disturb you,' detailing the situation as above. At that time, Dhamahou (Dhamahou) Asura, upon hearing these words, entered Xingman City (Xingman City) and went to the Asura king, saying: 'Great King! Rāhu (Rāhu) Asura king sent a messenger to tell me, saying: "Vasuki dragon king, Takshaka dragon kings, and the Four Heavenly Kings are disturbing Padmavati."' At that time, the valiant Asura king of the second realm, upon hearing this matter, observed himself: Do I have the power to resist? If the people of Jambudvipa (Jambudvipa) practice the Dharma and offer to ascetics and Brahmins, knowing he has no power, he replied to the messenger: 'The heavens have great power. Why? Because the people of Jambudvipa practice the Dharma. I should now go and tell the Asuras of the third abode, explaining this matter in detail to Yiqiexing (Yiqiexing) Asura.' At that time, the valiant Asura went to tell the Asura assembly of the third abode. When Yiqiexing Asura heard these words, he entered Hanpiluo City (Hanpiluo City) and went to Huaman (Huaman) Asura king, and again spoke of the above matter. Huaman Asura king observed the people of Jambudvipa, and if there were those who offered to ascetics and Brahmins, he told Yiqiexing Asura: 'I should go and tell the Asuras of the fourth abode.' At that time, the Asura of the third realm went to the abode of the Asuras of the fourth realm, saying: 'Vasuki, Takshaka, and the Four Heavenly Kings, together defeated my companions, the dragon kings, etc. I should now create great decline and disturbance for those heavenly beings.' At that time, the Asura assembly of the fourth abode, upon hearing these words, went to Hanpiluo City, to Pohesa (Pohesa) Asura king. At that time, Pohesa told the Asuras: 'Why are you rushing?' They replied as above. At that time, Pohesa told the Asura assembly: 'Rāhu Asura and others have no ability, allowing the Four Heavenly Kings to destroy Padmavati and the dragon kings. The world follows the Dharma, offering to ascetics and Brahmins, what can (they) do? I can...'
壞之。』時缽呵娑阿修羅王至大眾阿修羅所告言：『速疾莊嚴，我今欲往婆修吉、德叉迦等四天王所，破其軍眾。』時諸阿修羅王以無等力，率諸軍眾與天共鬥。「時缽呵娑阿修羅王告諸阿修羅言：『汝等何故，無有勇力不能破彼諸龍王等，而自破壞？我今當往，自以身力破彼龍天。』時缽呵娑阿修羅王敕其軍眾：『速疾莊嚴，執諸器仗。我今不久，與天共鬥，汝等先見與天怨敵，不久當發。我已告諸阿修羅眾，天不可忍，當與彼戰。』時諸阿修羅知是事已，即自莊嚴種種器仗。是時大力波羅呵娑阿修羅王自以勇力大心無畏，不量自力、他力優劣，自出其城，至第三地詣鋡毗羅城，到花鬘阿修羅王所。時缽呵娑阿修羅王與無量億那由他諸阿修羅，到花鬘阿修羅所作如是言：『速起，速起！為鬥戰故。我等能破婆修吉、德叉迦等諸龍王及天王等。』時花鬘阿修羅王聞是語已，告諸軍眾：『今非斗時。所以者何？閻浮提人孝養父母、恭敬沙門、修行正法，以是事故，天有大力。是故我今非是斗時。』時缽呵娑阿修羅王聞花鬘阿修羅王說是語已，告言：『速起，速起！我能獨破婆修吉等，及諸天眾。何況汝等為我同伴。』時花鬘阿修羅王聞其所說，威力增長心生歡喜，及其無量億那由他阿修羅眾，詣第二地。時缽呵娑阿修羅
【現代漢語翻譯】 現代漢語譯本： 『毀壞他們。』當時缽呵娑（Bōhēsuō，意為寬肩）阿修羅王來到大眾阿修羅處，告知他們說：『迅速準備，我現在要去婆修吉（Póxiūjí，意為有財）和德叉迦（Déchājiā，意為多舌）等四天王處，擊潰他們的軍隊。』當時各位阿修羅王憑藉無與倫比的力量，率領軍隊與天人交戰。 當時缽呵娑阿修羅王告訴各位阿修羅說：『你們為什麼沒有勇氣和力量，不能擊敗那些龍王等，反而自相殘殺？我現在將親自前往，憑藉自身的力量擊敗那些龍天。』當時缽呵娑阿修羅王命令他的軍隊：『迅速準備，拿起各種武器。我很快就要與天人交戰，你們先看到與天人為敵的景象，不久就要出發。我已經告訴各位阿修羅眾，天人不可容忍，應當與他們戰鬥。』當時各位阿修羅知道這件事後，立即準備各種武器。當時大力波羅呵娑（Bōluóhēsuō，意為大力）阿修羅王憑藉自己的勇氣、力量、強大的內心和無畏的精神，不衡量自己和他人的力量優劣，親自走出他的城市，到達第三層地界，前往鋡毗羅（Hánpíluó，意為歌）城，到達花鬘（Huāmán，意為花環）阿修羅王處。當時缽呵娑阿修羅王與無量億那由他的各位阿修羅，到達花鬘阿修羅處，這樣說道：『快起來，快起來！爲了戰鬥的緣故。我們能夠擊敗婆修吉、德叉迦等各位龍王以及天王等。』當時花鬘阿修羅王聽到這些話后，告訴他的軍隊：『現在不是戰鬥的時候。原因是什麼呢？閻浮提（Yánfútí，意為贍部洲）的人孝養父母、恭敬沙門、修行正法，因為這個緣故，天人有強大的力量。因此我現在不是戰鬥的時候。』當時缽呵娑阿修羅王聽到花鬘阿修羅王說這些話后，說道：『快起來，快起來！我能夠獨自擊敗婆修吉等，以及各位天眾。更何況你們作為我的同伴。』當時花鬘阿修羅王聽到他所說的話，威力增長，內心充滿歡喜，以及他無量億那由他的阿修羅眾，前往第二層地界。當時缽呵娑阿修羅
【English Translation】 English version: 'Destroy them.' At that time, the Asura King Balahasa (Bōhēsuō, meaning 'broad shoulders') came to the assembly of Asuras and told them, 'Prepare quickly, I now intend to go to the four Heavenly Kings, including Vasuki (Póxiūjí, meaning 'wealthy') and Takshaka (Déchājiā, meaning 'many-tongued'), to crush their armies.' At that time, the Asura Kings, with unparalleled strength, led their armies to battle with the Devas (gods). At that time, the Asura King Balahasa told the Asuras, 'Why do you lack courage and strength, unable to defeat those Dragon Kings and others, and instead destroy yourselves? I will now go personally and, with my own strength, defeat those Dragon Devas.' At that time, the Asura King Balahasa ordered his armies, 'Prepare quickly, take up your weapons. I will soon be at war with the Devas; you will first see the spectacle of enmity with the Devas, and soon you will depart. I have already told the assembly of Asuras that the Devas are intolerable and must be fought.' At that time, the Asuras, knowing this, immediately prepared various weapons. At that time, the mighty Asura King Balahasa (Bōluóhēsuō, meaning 'great strength'), with his courage, strength, great heart, and fearlessness, without measuring the superiority of his own strength and that of others, personally left his city, reached the third level of earth, went to the city of Gandharva (Hánpíluó, meaning 'song'), and arrived at the place of the Asura King Flower Garland (Huāmán, meaning 'flower garland'). At that time, the Asura King Balahasa, with countless billions of nayutas of Asuras, arrived at the place of the Asura Flower Garland and said, 'Arise quickly, arise quickly! For the sake of battle. We are able to defeat Vasuki, Takshaka, and the other Dragon Kings, as well as the Heavenly Kings.' At that time, the Asura King Flower Garland, hearing these words, told his armies, 'Now is not the time for battle. Why? Because the people of Jambudvipa (Yánfútí, meaning 'Jambudvipa') are filial to their parents, respectful to the Shramanas (ascetics), and practice the Dharma (righteous law); for this reason, the Devas have great strength. Therefore, now is not the time for me to fight.' At that time, the Asura King Balahasa, hearing the Asura King Flower Garland say these words, said, 'Arise quickly, arise quickly! I am able to defeat Vasuki and the others, as well as the assembly of Devas, alone. How much more so with you as my companions!' At that time, the Asura King Flower Garland, hearing what he said, increased in power and was filled with joy, and with his countless billions of nayutas of Asuras, went to the second level of earth. At that time, the Asura Balahasa
王、勇健阿修羅王、花鬘阿修羅王相隨往詣羅睺阿修羅所告言：『速起，速起！阿修羅王為鬥戰故、破諸天故。』時羅睺阿修羅王告諸阿修羅王言：『我等今者，非是斗時。所以者何？閻浮提人孝養父母，恭敬沙門、婆羅門，生於天上，令天大力，是故不得與天共鬥。』阿修羅王以非時故，時諸阿修羅王語羅睺阿修羅言：『速起，速起！我為斗故而來至此，欲與天鬥。』時羅睺阿修羅王即隨其意，起欲往詣大海，告缽摩梯惡龍王等，說如是言：『諸阿修羅王今欲破彼婆修吉、德叉迦諸龍王等。』「時缽摩梯聞是語已，心大歡喜，即往婆修吉、德叉迦所告言：『汝來同伴，汝今可出，吾共汝戰，住何處鬥。』時婆修吉、德叉迦龍王即出其城，與缽摩梯惡龍共戰，非法龍王破壞還退。時無量億阿修羅眾速疾馳奔，詣龍王所，欲共鬥戰。時婆修吉、德叉迦復出其城，與阿修羅在大海上交陣鬥戰，不可稱說。「于虛空中，或雨大火、或雨刀戟互相攻伐，愛毒自燒，以愚癡故如是斗諍。若閻浮提人順法修行，孝養父母，恭敬沙門、婆羅門，一法行龍則能獨破一切阿修羅軍；若世間人行法者少，則阿修羅勝，法行龍退。
「若龍破壞，即往詣于天使者所告言：『速來，速來！一切阿修羅眾悉來伐我，我與彼戰，敗失不如。』
【現代漢語翻譯】 現代漢語譯本： 諸位阿修羅王，如勇健阿修羅王、花鬘阿修羅王等，一同前往羅睺阿修羅（Rāhu，星名，也指惡神）的住所，並告知他說：『快起來，快起來！阿修羅王們要爲了戰鬥，爲了擊敗諸天而行動了。』 當時，羅睺阿修羅王告訴各位阿修羅王說：『我們現在，還不是戰鬥的時機。這是為什麼呢？因為閻浮提（Jambudvīpa，佛教宇宙觀中的人類居住地）的人們孝順父母，恭敬沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司），死後得以升到天上，使得天人的力量強大，所以我們現在不能與天人交戰。』 阿修羅王們因為時機未到，所以眾阿修羅王對羅睺阿修羅說：『快起來，快起來！我們爲了戰鬥才來到這裡，想要與天人戰鬥。』當時，羅睺阿修羅王就順從他們的意思，起身想要前往大海，並告訴缽摩梯（Padmatī，蓮花）惡龍王等說：『各位阿修羅王現在想要擊敗婆修吉（Vasuki，蛇王）、德叉迦（Takshaka，蛇王）等龍王。』 當時，缽摩梯聽到這些話后，心中非常高興，立刻前往婆修吉、德叉迦的住所，並告知他們說：『你們來做我的同伴，你們現在可以出來了，我和你們一起戰鬥，你們想在哪裡戰鬥？』當時，婆修吉、德叉迦龍王就從他們的城市出來，與缽摩梯惡龍一同戰鬥，但這些不守法的龍王被打敗後退卻了。當時，無數億的阿修羅眾迅速奔向龍王所在之處，想要與他們戰鬥。當時，婆修吉、德叉迦再次從他們的城市出來，與阿修羅在大海上交戰，戰鬥的激烈程度難以用言語形容。 在虛空中，或者降下大火，或者降下刀戟，互相攻擊，被嗔恨的毒火焚燒，因為愚癡而如此爭鬥。如果閻浮提的人們能夠遵循正法修行，孝順父母，恭敬沙門、婆羅門，那麼只要有一條奉行正法的龍，就能獨自擊敗所有的阿修羅軍隊；如果世間奉行正法的人很少，那麼阿修羅就會獲勝，奉行正法的龍就會退卻。 『如果龍被打敗，就會前往天使者那裡，並告知他們說：『快來，快來！所有的阿修羅眾都來攻打我們，我與他們戰鬥，戰敗失利。』
【English Translation】 English version: The Asura Kings, such as Valiant Asura King, Garlanded Asura King, accompanied each other to Rāhu (Rāhu, a star, also refers to an evil deity) Asura's residence and told him: 'Arise quickly, arise quickly! The Asura Kings are about to act for the sake of battle, for the sake of defeating the devas (gods).' At that time, Rāhu Asura King told the Asura Kings: 'Now is not the time for us to fight. Why is that? Because the people of Jambudvīpa (Jambudvīpa, the human-inhabited continent in Buddhist cosmology) are filial to their parents, respectful to Śrāmaṇas (Śrāmaṇa, wandering ascetics) and Brāhmaṇas (Brāhmaṇa, Hindu priests), and are reborn in the heavens, making the power of the devas strong, so we cannot fight with the devas now.' Because the time was not right, the Asura Kings said to Rāhu Asura: 'Arise quickly, arise quickly! We have come here for the sake of battle, wanting to fight with the devas.' At that time, Rāhu Asura King followed their wishes, got up wanting to go to the great sea, and told Padmatī (Padmatī, Lotus) Evil Dragon King and others, saying: 'The Asura Kings now want to defeat Vasuki (Vasuki, a serpent king), Takshaka (Takshaka, a serpent king), and other dragon kings.' At that time, Padmatī, hearing these words, was very happy in her heart, and immediately went to Vasuki and Takshaka's residence, and told them: 'Come and be my companions, you can come out now, I will fight with you, where do you want to fight?' At that time, Vasuki and Takshaka Dragon Kings came out of their cities and fought with Padmatī Evil Dragon, but these lawless dragon kings were defeated and retreated. At that time, countless billions of Asura hosts quickly rushed to where the dragon kings were, wanting to fight with them. At that time, Vasuki and Takshaka came out of their cities again and fought with the Asuras on the great sea, the intensity of the battle was indescribable. In the empty sky, either great fires rained down, or swords and spears rained down, attacking each other, burned by the poison of hatred, fighting like this because of ignorance. If the people of Jambudvīpa can cultivate according to the Dharma (law, teaching), be filial to their parents, and respect Śrāmaṇas and Brāhmaṇas, then as long as there is one dragon who practices the Dharma, he can defeat all the Asura armies alone; if there are few people in the world who practice the Dharma, then the Asuras will win, and the dragons who practice the Dharma will retreat. 'If the dragon is defeated, he will go to the messengers of the devas and tell them: 'Come quickly, come quickly! All the Asura hosts have come to attack us, I fought with them, and was defeated and lost.'
時天使者聞是語已，種種器仗而自莊嚴，向婆修吉、德叉迦龍王所，作如是說：『我聞汝為阿修羅王之所破壞，是故至此破阿修羅軍。』時天使者與龍王俱詣阿修羅所，欲共鬥戰。時羅睺阿修羅王聞是事已，亦向天所，在大海上列陣而戰。若世間人順法修行，時天使者即能速疾破阿修羅眾。時阿修羅既被破已，還其宮城。
「時第二地阿修羅眾聞是事已，告諸軍眾：『汝等勿怖，我身尚存，能討彼天，汝何所畏？』時阿修羅即復疾走詣天使者，興大斗戰，于大海中交陣共鬥。天覆得勝，壞阿修羅軍。阿修羅軍既被破壞，時第三地阿修羅眾聞其被破，即向天所，與天共戰，迭互相害。
「若天破壞，即向護世四天迦留天所，作如是言：『提婆天王！速疾馳赴，阿修羅眾嬈亂我等。』時迦留天持諸器仗，即往詣彼阿修羅所。時阿修羅見天眾來，生大瞋恚，疾詣天所，與迦留天眾合陣大斗，見者毛豎。一切世間鬥戰大者，無過天與阿修羅戰，無可喻者。若諸世間順法修行，迦留天則得大勝，壞阿修羅。如是諸天與阿修羅無量大眾斗于大海，無可喻者。以法、非法因緣力故，有勝有退，非其自力。
「若迦留天為彼所壞，時護世天即往告彼鬘持天眾。時鬘持天與迦留天及天使者及德叉迦、婆修吉等無量大眾
【現代漢語翻譯】 現代漢語譯本： 當時，天使聽到這些話后，用各種器物和武器來莊嚴自己，前往婆修吉（Vasuki，龍王名）、德叉迦（Takshaka，龍王名）龍王那裡，這樣說道：『我聽說你們被阿修羅王所破壞，所以來到這裡擊破阿修羅的軍隊。』當時，天使與龍王一同前往阿修羅那裡，想要共同戰鬥。當時，羅睺（Rāhu，阿修羅王名）阿修羅王聽到這件事後，也前往天界，在大海上排列陣勢而戰。如果世間的人們順應正法修行，天使就能迅速擊破阿修羅眾。當時，阿修羅已經被擊破，返回他們的宮城。
『當時，第二地的阿修羅眾聽到這件事後，告訴各軍：『你們不要害怕，我還在，能夠討伐那些天人，你們害怕什麼？』當時，阿修羅立即再次迅速前往天使那裡，發起大戰，在大海中交戰。天人再次獲勝，摧毀了阿修羅的軍隊。阿修羅軍隊被摧毀后，當時第三地的阿修羅眾聽到他們被擊破，就前往天界，與天人共同戰鬥，互相傷害。
『如果天人被擊敗，就前往護世四天（Four Guardian Kings）的迦留天（Kālarāja，護世天王名）那裡，這樣說道：『提婆天王（Deva，天王名）！迅速前往，阿修羅眾騷擾我們。』當時，迦留天拿著各種器物和武器，立即前往阿修羅那裡。當時，阿修羅看到天眾到來，生起極大的嗔恨，迅速前往天界，與迦留天眾合陣大戰，看到的人都毛髮豎立。一切世間最大的戰鬥，沒有超過天人與阿修羅的戰鬥，沒有可以比喻的。如果世間的人們順應正法修行，迦留天就能獲得大勝，摧毀阿修羅。像這樣，諸天與阿修羅無量的大眾在大海中戰鬥，沒有可以比喻的。因為正法和非法的因緣力量，有勝利有退敗，不是他們自身的力量。
『如果迦留天被他們擊敗，當時護世天就前往告訴鬘持天眾（Māladhārī Devas）。當時，鬘持天與迦留天以及天使和德叉迦、婆修吉等無量的大眾
【English Translation】 English version: Then, the angel, having heard these words, adorned himself with various instruments and weapons, and went to the dragon kings Vasuki and Takshaka, saying thus: 'I have heard that you have been destroyed by the Asura king, therefore I have come here to destroy the Asura army.' Then, the angel and the dragon kings went together to the Asuras, desiring to fight together. Then, the Asura king Rāhu, having heard of this matter, also went to the heavens, and arrayed his troops on the great sea to fight. If the people of the world cultivate according to the Dharma, then the angel will be able to quickly destroy the Asura host. Then, the Asuras, having been defeated, returned to their palaces.
'Then, the Asura hosts of the second realm, having heard of this matter, told their armies: 'Do not be afraid, I am still here, able to subdue those devas, what do you fear?' Then, the Asuras immediately rushed again to the angel, initiating a great battle, engaging in combat in the great sea. The devas were victorious again, destroying the Asura army. The Asura army having been destroyed, then the Asura hosts of the third realm, having heard of their defeat, went to the heavens, and fought together with the devas, harming each other.
'If the devas are defeated, they go to the Guardian King Kālarāja of the Four Guardian Kings, saying thus: 'Deva King! Hasten quickly, the Asura hosts are disturbing us.' Then, Kālarāja, holding various instruments and weapons, immediately went to the Asuras. Then, the Asuras, seeing the deva hosts arrive, arose with great anger, and quickly went to the heavens, engaging in a great battle with the hosts of Kālarāja, causing those who saw it to have their hair stand on end. Of all the great battles in the world, none exceeds the battle between the devas and the Asuras, there is nothing comparable. If the people of the world cultivate according to the Dharma, then Kālarāja will be able to gain great victory, destroying the Asuras. Thus, the devas and the Asuras, with their immeasurable hosts, fight in the great sea, there is nothing comparable. Because of the power of the causes and conditions of Dharma and non-Dharma, there is victory and defeat, not by their own strength.
'If Kālarāja is defeated by them, then the Guardian Devas go to tell the Māladhārī Devas. Then, the Māladhārī Devas, together with Kālarāja and the angel, and immeasurable hosts such as Takshaka and Vasuki
和合共集。時羅睺阿修羅王住光明城，第一地雙遊戲阿修羅、陀摩睺阿修羅與無量億那由他阿僧祇阿修羅眾同爲一軍，與天共鬥，不可稱說。若世間人順法修行，天眾則勝，阿修羅軍退散破壞，一切皆由法之力勢，令天得勝，不由非法。若無順法行人，則阿修羅勝。
「護世四天見是事已，往詣常恣意天所，作如是言：『速疾莊嚴，阿修羅軍勝於天眾。』常恣意天聞是語已，與無量百千天眾持種種器仗，欲詣大海與阿修羅鬥，住大海中厲聲大叫，慾望速破阿修羅軍，更互合戰，經于多時，大惡鬥戰，無量苦惱。
「若阿修羅為天所破，即往向彼羅睺阿修羅所具說上事。時羅睺阿修羅王安慰諸阿修羅言：『汝今莫怖，汝今莫畏。我有大力能壞天眾，天力劣弱，我力勝彼。阿修羅！汝等可回。』諸阿修羅聞羅睺阿修羅王說是語已，即復還回，欲與天鬥。是時諸天與阿修羅列陣大戰，無量刀戟互相打斫，如是大戰，時第一地雙遊戲阿修羅、第二地陀摩睺阿修羅與諸天眾，對敵共戰。
「若諸世間不順法行，阿修羅勝，天眾則退；若諸世間修行正法，天眾則勝，悉能破壞阿修羅軍。如是法者，是天勝幢，法為第一、法為能救。若行非法，行非法者，非法不救。一切阿修羅行非法故，天作是念：『阿修羅王惱
【現代漢語翻譯】 現代漢語譯本： 他們和合聚集在一起。當時，羅睺阿修羅王（Rāhu Asura King，阿修羅之王）住在光明城，第一地的雙遊戲阿修羅（Dual-Play Asura of the First Realm）、陀摩睺阿修羅（Tama-mahou Asura）與無量億那由他阿僧祇的阿修羅眾組成一支軍隊，與天人交戰，其數量之多不可稱說。如果世間之人遵循正法修行，天眾就會勝利，阿修羅軍隊則會退散潰敗，這一切都是因為正法的力量，使得天人獲勝，而不是因為非法。如果沒有遵循正法修行的人，那麼阿修羅就會獲勝。
護世四天（Four Guardian Kings）見到這種情況后，前往常恣意天（Always Contented Heaven）那裡，這樣說道：『請迅速準備，阿修羅軍隊將要戰勝天眾了。』常恣意天聽到這些話后，與無量百千的天眾拿著各種兵器，想要前往大海與阿修羅戰鬥，他們住在大海中，厲聲大叫，希望能夠迅速擊破阿修羅軍隊，雙方交替作戰，經過很長時間，發生了非常惡劣的戰鬥，帶來了無量的痛苦。
如果阿修羅被天人擊敗，他們就會前往羅睺阿修羅那裡，詳細地稟告上述情況。當時，羅睺阿修羅王安慰各位阿修羅說：『你們現在不要害怕，你們現在不要畏懼。我擁有強大的力量，能夠擊敗天眾，天人的力量弱小，我的力量勝過他們。阿修羅們！你們可以回去了。』各位阿修羅聽到羅睺阿修羅王這樣說后，立即返回，想要與天人戰鬥。這時，諸天與阿修羅擺開陣勢，展開大戰，無數的刀戟互相砍殺，在這樣的大戰中，第一地的雙遊戲阿修羅、第二地的陀摩睺阿修羅與諸天眾，相對抗地共同作戰。
如果世間之人不遵循正法修行，阿修羅就會獲勝，天眾就會退敗；如果世間之人修行正法，天眾就會獲勝，能夠徹底擊潰阿修羅軍隊。像這樣的正法，是天人勝利的旗幟，正法是第一位的，正法是能夠救護的。如果行非法，行非法的人，非法不能救護。一切阿修羅因為行非法，所以天人這樣想：『阿修羅王惱亂……』
【English Translation】 English version: They gathered together in harmony. At that time, Rāhu Asura King (King of the Asuras) resided in the City of Light. The Dual-Play Asura of the First Realm, Tama-mahou Asura, and countless billions of nayutas and asankhyas of Asura beings formed an army, fighting with the devas (gods), beyond description. If people in the world cultivate according to the Dharma (law, teachings), the devas will be victorious, and the Asura army will retreat and be destroyed. All of this is due to the power of the Dharma, enabling the devas to win, not due to non-Dharma. If there are no people who follow the Dharma, then the Asuras will win.
The Four Guardian Kings, seeing this situation, went to the Always Contented Heaven and said: 'Prepare quickly, the Asura army is about to defeat the devas.' Upon hearing these words, the Always Contented Heaven, with countless hundreds of thousands of devas holding various weapons, intended to go to the great ocean to fight with the Asuras. They resided in the great ocean, shouting loudly, hoping to quickly break the Asura army. They fought alternately, engaging in a great and evil battle for a long time, resulting in immeasurable suffering.
If the Asuras were defeated by the devas, they would go to Rāhu Asura and report the above matters in detail. At that time, Rāhu Asura King comforted the Asuras, saying: 'Do not be afraid now, do not be fearful now. I have great power to defeat the devas. The power of the devas is weak, my power surpasses them. Asuras! You may return.' Upon hearing Rāhu Asura King's words, the Asuras immediately returned, intending to fight with the devas. At this time, the devas and Asuras arrayed themselves for a great battle, with countless swords and halberds striking each other. In this great battle, the Dual-Play Asura of the First Realm, the Tama-mahou Asura of the Second Realm, and the devas fought against each other.
If people in the world do not follow the Dharma, the Asuras will win, and the devas will retreat; if people in the world cultivate the correct Dharma, the devas will win and be able to completely destroy the Asura army. Such Dharma is the banner of victory for the devas; the Dharma is the first, the Dharma is able to save. If one practices non-Dharma, those who practice non-Dharma cannot be saved by non-Dharma. Because all the Asuras practice non-Dharma, the devas thought: 'The Asura King troubles...'
亂我等，既不勝天，不與天等。何以故？閻浮提人孝養父母，隨順法行，恭敬種姓耆舊有德，凈修八齋，佈施持戒修行福德，不行放逸、不近惡友，是人命終生於天上。阿修羅非法無法。救護一切天眾。』思惟是已，時天使者、鬘持天、常恣意天、一切天眾持天法幢，速疾馳往，向阿修羅軍而語之言：『住，住！阿修羅！我住天中，汝等何故數惱我等？汝既不能勝諸天力，又非第一，非汝兵戈能勝諸天。我今為欲破汝軍眾故來至此，以汝噁心于諸天故，不得至汝所住宮城。以汝一切不行正法，不得安樂、不得寂滅。』如是說已，直趣其所，一切決勇，雨大刀戟，婆修吉等雨大焰火，墮阿修羅軍。時阿修羅見是事已，即喚缽摩梯諸惡龍等：『汝為我伴，當與德叉迦、婆修吉大龍王等雨火共戰。』時缽摩梯聞是語已，即走往趣婆修吉所，時二部龍雨火相燒，天與阿修羅大興鬥戰。天覆得勝，破阿修羅軍。
「時阿修羅皆共相率，往至羅睺阿修羅所，憂戚憔悴以求救護。羅睺阿修羅王見是事已，安慰之言：『勿怖勿畏，以有我故，若獨一身，尚不畏彼帝釋天王，況有汝等以為翼從。諸天劣弱，何所能為？汝何所畏？我今當告大仙勇健阿修羅王、花鬘阿修羅王、缽呵娑毗摩質多羅阿修羅王等，為彼說已，我當自往破彼天
【現代漢語翻譯】 現代漢語譯本： 『擾亂我們，既不能戰勝天，也不能與天平起平坐。為什麼呢？因為閻浮提（Jambudvipa，人世間）的人孝養父母，遵循佛法行事，恭敬有德行的長者，清凈地修持八齋戒，佈施、持戒、修行積累福德，不放縱自己、不親近惡友，這樣的人命終之後就能升到天上。而阿修羅（Asura，一種神道生物）不遵循正法。我們救護一切天眾。』 思考完畢后，當時的天使者、鬘持天、常恣意天、一切天眾手持天法幢，迅速地奔向阿修羅軍隊，對他們說：『住手，住手！阿修羅！我住在天界，你們為什麼要屢次侵擾我們？你們既不能戰勝諸天的力量，又不是最強大的，你們的兵器不能戰勝諸天。我現在爲了摧毀你們的軍隊才來到這裡，因為你們對諸天懷有惡意，所以不能到達你們所居住的宮殿。因為你們一切都不遵循正法，所以不能得到安樂，不能得到寂滅。』 說完這些話后，他們直接衝向阿修羅軍隊，奮勇決戰，降下大量的刀戟，婆修吉（Vasuki，龍王名）等降下巨大的火焰，落入阿修羅軍隊中。當時阿修羅看到這種情況后，立即召喚缽摩梯（Padma，龍名）等惡龍：『你們做我的同伴，應當與德叉迦（Takshaka，龍王名）、婆修吉大龍王等一起降下火焰共同作戰。』 當時缽摩梯聽到這些話后，立即奔向婆修吉所在之處，兩方龍族降下火焰互相焚燒，天人與阿修羅之間爆發了激烈的戰鬥。天人再次取得勝利，擊潰了阿修羅軍隊。 『當時阿修羅們都互相帶領著，前往羅睺（Rahu，阿修羅王名）阿修羅所在之處，憂愁憔悴地尋求救護。羅睺阿修羅王看到這種情況后，安慰他們說：『不要害怕，不要畏懼，因為有我在，即使只有我一個人，尚且不害怕帝釋天王（Indra，天神之王），更何況有你們作為我的羽翼。諸天弱小，能做什麼呢？你們害怕什麼？我現在將告訴大仙勇健阿修羅王、花鬘阿修羅王、缽呵娑毗摩質多羅（Vemacitrin，阿修羅王名）阿修羅王等，為他們說明情況后，我將親自前往擊潰他們。』
【English Translation】 English version: 'Disturbing us, you neither overcome the heavens nor are equal to them. Why is that? Because the people of Jambudvipa (the human world) are filial to their parents, follow the Dharma, respect the virtuous elders, purely observe the eight precepts, practice generosity, uphold the precepts, cultivate meritorious deeds, do not indulge themselves, and do not associate with bad friends. Such people, upon death, are reborn in the heavens. But the Asuras (a type of demigod) do not follow the righteous Dharma. We protect all the heavenly beings.' Having pondered this, the angelic messengers, Manjushri Deva, the Ever-Willful Deva, and all the heavenly beings, holding aloft the banners of the Dharma, swiftly rushed towards the Asura army and said to them: 'Halt, halt! Asuras! I dwell in the heavens, why do you repeatedly harass us? You can neither overcome the power of the Devas, nor are you the strongest, your weapons cannot defeat the Devas. I have come here now to destroy your army, because you harbor malice towards the Devas, you cannot reach the palaces where you dwell. Because you do not follow the righteous Dharma in all things, you cannot attain peace and happiness, you cannot attain Nirvana.' Having spoken these words, they directly charged towards the Asura army, fighting bravely, raining down a multitude of swords and halberds, while Vasuki (a Naga king) and others rained down great flames, which fell upon the Asura army. When the Asuras saw this, they immediately summoned Padma (a Naga) and other evil dragons: 'You shall be my companions, and together with Takshaka (a Naga king), Vasuki, and the other great Naga kings, you shall rain down fire and fight together.' When Padma heard these words, he immediately rushed towards Vasuki's location. The two dragon clans rained down fire, burning each other, and a fierce battle erupted between the Devas and the Asuras. The Devas were victorious once again, and shattered the Asura army. 'Then all the Asuras, leading each other, went to Rahu (an Asura king), seeking protection in sorrow and distress. When Rahu, the Asura king, saw this, he comforted them, saying: 'Do not be afraid, do not fear, for I am here. Even if I were alone, I would not fear Indra (king of the gods), let alone with you as my wings. The Devas are weak, what can they do? What do you fear? I will now inform the great and valiant Asura king, the Garland-Wearing Asura king, Vemacitrin (an Asura king), and others, and after explaining the situation to them, I will personally go and defeat them.'
眾。』時羅睺阿修羅王即往告彼三地阿修羅王，到其所已，說如是言：『一切天眾、四天王天皆共和合，來至我所，與我共鬥，今當思惟設何方便，破彼諸天？』時諸阿修羅聞是語已，即答羅睺阿修羅言：『我當莊嚴，與彼三十三天王帝釋共戰。汝今可去，天當破壞，阿修羅勝。』時羅睺阿修羅王即往戰處，欲與天鬥。時諸阿修羅眾向羅睺阿修羅王說言：『大王！天有大力，天有大力！不可共戰。』時羅睺阿修羅王即趣天眾雨諸刀戟，與天共戰。是時諸天見阿修羅雨諸刀戟，使龍雨火，疾走往趣，欲破羅睺阿修羅軍，天雨劍戟猶如金剛，交陣鬥戰，不可稱說。
「若閻浮提人順法修行、孝事父母，供養沙門及婆羅門，恭敬耆舊，天眾則勝，阿修羅軍退沒不如；若諸世人不順法教，天則退弱，阿修羅勝。如是法力、非法力故，天與阿修羅無等鬥戰。若阿修羅勝，天眾破壞，一切天眾互相告曰：『提婆，提婆！當念於法。以有法故，天眾得勝，以法因緣，天得增長，是故諸天當起信敬，思惟念法，復往趣彼阿修羅軍。』一切天眾以念法故，為法所護，光明威德皆悉增長，勝前百倍。時阿修羅見諸天眾光明威德，即生怯弱，告諸軍眾：『汝今何故生怯弱心？天之威德不與吾等，及其刀戟兵刃相撲，吾悉勝彼。汝今何故
【現代漢語翻譯】 現代漢語譯本： 『眾。』當時，羅睺阿修羅王（Rāhu Asura King，意為障礙星阿修羅王）立即去告訴那三地的阿修羅王，到達他們那裡后，這樣說道：『所有的天眾（Devas，意為天神）、四天王天（Cāturmahārājika-devas，意為四大天王所居住的天界）都聯合起來，來到我這裡，要與我交戰，現在應當思考用什麼方法，來擊敗那些天眾？』當時，各位阿修羅聽到這些話后，就回答羅睺阿修羅王說：『我們應當做好準備，與三十三天（Trāyastriṃśa，意為欲界六天中的第二天）的天王帝釋（Śakra，意為天帝）交戰。你現在可以去了，天眾應當被擊敗，阿修羅將會勝利。』當時，羅睺阿修羅王立即前往戰場，想要與天眾交戰。當時，各位阿修羅眾向羅睺阿修羅王說道：『大王！天眾有強大的力量，天眾有強大的力量！不可以與他們交戰。』當時，羅睺阿修羅王立即向天眾降下各種刀戟，與天眾交戰。這時，各位天眾看到阿修羅降下各種刀戟，並讓龍（Nāga，意為具有神力的蛇形生物）降下火焰，迅速前去，想要擊破羅睺阿修羅的軍隊，天眾降下劍戟，猶如金剛（Vajra，意為堅硬無比的寶物），交織成陣，戰鬥的激烈程度，難以用語言描述。
『如果閻浮提（Jambudvīpa，意為我們所居住的娑婆世界）的人們遵循佛法修行、孝順父母，供養沙門（Śrāmaṇa，意為出家修行的僧人）以及婆羅門（Brāhmaṇa，意為古印度教的祭司），恭敬年長的人，天眾就會勝利，阿修羅的軍隊就會退敗不如；如果各位世人不遵循佛法的教導，天眾就會衰退，阿修羅就會勝利。』因為這樣的法力、非法力的緣故，天眾與阿修羅之間進行著無休止的戰鬥。如果阿修羅勝利，天眾被擊敗，所有的天眾互相告知說：『提婆（Deva，意為天神），提婆！應當憶念佛法。因為有佛法的緣故，天眾才能獲得勝利，因為佛法的因緣，天眾才能增長，所以各位天眾應當生起信心和敬意，思考憶念佛法，再次前往阿修羅的軍隊。』所有的天眾因為憶念佛法的緣故，被佛法所守護，光明和威德都全部增長，勝過之前百倍。當時，阿修羅看到各位天眾的光明和威德，立即產生怯弱，告訴各位軍眾：『你們現在為什麼會產生怯弱之心？天眾的威德不會與我們，以及他們的刀戟兵刃相碰撞，我們完全可以戰勝他們。你們現在為什麼會這樣？』
【English Translation】 English version: 'The multitude.' Then Rāhu Asura King immediately went and told the three-lands Asura kings, and when he arrived at their place, he said: 'All the Devas (heavenly beings) and the Cāturmahārājika-devas (the heaven of the Four Heavenly Kings) have united and come to me, wanting to fight with me. Now we should think of what means to use to defeat those Devas?' At that time, when the Asuras heard these words, they replied to Rāhu Asura King: 'We should prepare to fight with Śakra (the lord of the gods) , the king of the Trāyastriṃśa (the Heaven of Thirty-three). You can go now, the Devas should be defeated, and the Asuras will win.' At that time, Rāhu Asura King immediately went to the battlefield, wanting to fight with the Devas. At that time, the Asura multitude said to Rāhu Asura King: 'Great King! The Devas have great power, the Devas have great power! We cannot fight with them.' At that time, Rāhu Asura King immediately rained down various knives and halberds on the Devas and fought with them. At this time, when the Devas saw the Asuras raining down various knives and halberds, and making the Nāgas (serpent deities) rain down fire, they quickly went forward, wanting to break the army of Rāhu Asura. The Devas rained down swords and halberds like Vajra (diamond scepter), intertwined into formations, and the intensity of the battle was indescribable.
'If the people of Jambudvīpa (the world we live in) cultivate according to the Dharma, are filial to their parents, make offerings to Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests), and respect the elderly, the Devas will win, and the Asura army will retreat and be defeated; if the people of the world do not follow the teachings of the Dharma, the Devas will weaken, and the Asuras will win.' Because of such Dharma power and non-Dharma power, the Devas and Asuras engage in endless battles. If the Asuras win and the Devas are defeated, all the Devas tell each other: 'Deva, Deva! We should remember the Dharma. Because of the Dharma, the Devas can win, and because of the Dharma, the Devas can grow. Therefore, all the Devas should generate faith and reverence, think and remember the Dharma, and go again to the Asura army.' All the Devas, because of remembering the Dharma, are protected by the Dharma, and their light and majesty all increase, surpassing the previous hundredfold. At that time, when the Asuras saw the light and majesty of the Devas, they immediately became timid and told the multitude of troops: 'Why do you now have timid hearts? The majesty of the Devas will not collide with us, nor with their knives, halberds, and weapons. We can completely defeat them. Why are you like this now?'
而生怯弱？』時諸軍眾聞阿修羅王安慰之音，氣力增長，是時羅睺阿修羅軍還向天眾。時諸天等，身得法力速疾馳奔，向阿修羅交陣大戰，時大力羅睺阿修羅王處其軍中，猶如第二須彌山王，天以法力即破羅睺阿修羅軍。諸救護中，法為第一，一切光明，法光第一。
「時羅睺阿修羅見其軍眾破壞退散，皆悉怯弱，阿修羅王復安慰言：『汝等阿修羅勿怖，勿怖！何故丈夫怯如烏鳥，自於己舍？云有勇健、是大丈夫？汝等亦皆解知論法，無所畏懼，曾已具見無量軍眾破壞退散，汝今何故而生愁怖？』時諸阿修羅聞安慰已，心生歡喜，以憍慢故，即回覆返欲與天鬥。時羅睺阿修羅王以憍慢心，在其軍前，一切阿修羅依止羅睺，羅睺所護，以羅睺王為最第一。一切阿修羅皆往向彼四天王所，諸阿修羅以依羅睺阿修羅力得生氣力：『羅睺阿修羅王在我前行，此王之力尚能破彼釋迦天主，況四天王。』即復對敵，雨諸刀戟，又雨大石，猶如大山從空而下，欲壞天眾。時護世天見羅睺阿修羅王雨大石山，告諸天眾：『羅睺阿修羅王雨大石山，汝等當雨刀戟鉾槊，莫令天眾得大衰惱。』時護世天說是語已，及諸天眾直趣羅睺阿修羅王，共羅睺阿修羅合陣大戰，雨刀雨石從空而下，墮大海中令海涌沸，天雨刀劍，傷害海中無量百
【現代漢語翻譯】 現代漢語譯本 『為何如此怯懦？』當時，所有軍隊聽到羅睺阿修羅王（Rāhu Asura-rāja，阿修羅之王）安慰的聲音，氣力增長。這時，羅睺阿修羅的軍隊又回過頭來面對天眾。當時，諸天憑藉法力迅速奔跑，向阿修羅交戰，展開大戰。當時，大力羅睺阿修羅王身處軍中，猶如第二座須彌山王（Sumeru，佛教宇宙觀中的聖山）。天眾以法力擊破了羅睺阿修羅的軍隊。在一切救護之中，佛法最為重要；在一切光明之中，佛法之光最為殊勝。
『當時，羅睺阿修羅看到他的軍隊被擊潰潰散，全都變得怯懦，阿修羅王再次安慰他們說：『你們這些阿修羅不要害怕，不要害怕！為何大丈夫要像烏鴉一樣膽怯，只敢在自己的家裡逞能？你們自詡勇猛健壯，是大丈夫嗎？你們也都懂得論法，無所畏懼，曾經親眼見過無數軍隊被擊潰潰散，你們現在為何如此愁苦害怕？』當時，諸位阿修羅聽到安慰之後，心中歡喜，因為驕慢的緣故，立刻又回過頭來想要與天眾戰鬥。當時，羅睺阿修羅王以驕慢之心，站在軍隊的前面，所有的阿修羅都依靠著羅睺，羅睺保護著他們，以羅睺王為最重要、最第一的依靠。所有的阿修羅都朝著四天王（Four Heavenly Kings）所在的方向衝去，諸位阿修羅依靠羅睺阿修羅的力量，獲得了生氣和力量：『羅睺阿修羅王在我們前面，他的力量尚且能夠擊破釋迦天主（Śakra，帝釋天），更何況是四天王。』於是又重新與天眾對戰，像下雨一樣降下各種刀戟，又降下巨大的石頭，猶如大山從空中落下，想要摧毀天眾。當時，護世四天王（Lokapāla，守護世界的四位天王）看到羅睺阿修羅王降下巨大的石山，告訴諸位天眾：『羅睺阿修羅王降下巨大的石山，你們應當降下刀戟鉾槊，不要讓天眾受到巨大的衰損和惱害。』當時，護世四天王說完這些話之後，和諸位天眾一起直接衝向羅睺阿修羅王，與羅睺阿修羅合兵一處展開大戰，像下雨一樣降下刀和石頭，從空中落下，墜入大海之中，使得大海沸騰翻滾，天眾降下的刀劍，傷害了海中無數的生靈。
【English Translation】 English version 'Why are you so timid?' At that time, all the troops, hearing the comforting voice of Rāhu Asura-rāja (King of the Asuras), increased in strength. Then, the army of Rāhu Asura turned back to face the heavenly host. At that time, the devas, relying on their Dharma power, swiftly rushed forward and engaged the Asuras in a great battle. Then, the mighty Rāhu Asura-rāja was in the midst of his army, like a second Sumeru (holy mountain in Buddhist cosmology). The devas, with their Dharma power, broke the army of Rāhu Asura. Among all protections, the Dharma is the foremost; among all lights, the light of the Dharma is the greatest.
'Then, Rāhu Asura, seeing his army broken and scattered, all becoming timid, the Asura king comforted them again, saying: 'You Asuras, do not fear, do not fear! Why should a great man be as timid as a crow, only daring in his own home? Do you boast of being brave and strong, being great men? You all understand the discussion of the Dharma, are fearless, and have seen countless armies broken and scattered before. Why are you now so sorrowful and afraid?' At that time, the Asuras, hearing the comfort, rejoiced in their hearts, and because of their arrogance, immediately turned back and wanted to fight with the devas. Then, Rāhu Asura-rāja, with an arrogant heart, stood in front of his army, and all the Asuras relied on Rāhu, Rāhu protected them, and they regarded Rāhu as the most important and foremost reliance. All the Asuras rushed towards the Four Heavenly Kings (Lokapāla). The Asuras, relying on the power of Rāhu Asura, gained vitality and strength: 'Rāhu Asura-rāja is in front of us, and his power can even break Śakra (Lord of the Devas), let alone the Four Heavenly Kings.' Then they fought against the devas again, raining down various knives and halberds, and also raining down huge stones, like great mountains falling from the sky, wanting to destroy the devas. At that time, the Lokapāla (Four Guardian Kings) saw Rāhu Asura-rāja raining down huge stone mountains, and told the devas: 'Rāhu Asura-rāja is raining down huge stone mountains, you should rain down knives, halberds, and spears, do not let the devas suffer great decline and harm.' At that time, the Lokapāla, after saying these words, together with the devas, rushed directly towards Rāhu Asura-rāja, and joined forces with Rāhu Asura in a great battle, raining down knives and stones, falling from the sky, plunging into the great sea, causing the sea to boil and churn, and the knives and swords rained down by the devas harmed countless beings in the sea.
千眾生之類或死或怖，逃走畏避遍大海中，皆生泡沫。羅睺阿修羅與天共戰，余天、阿修羅見是事已，皆作是念：『未曾有也。』天與阿修羅如是大戰，戰鬥不止。
「若世間人修行順法，一切阿修羅多諸伎術刀槊矛劍，大力勇健心無所畏，雖有此術，即時破壞；若世間人不順正法，羅睺阿修羅王則勝天眾。是故法為第一、法為最勝，一切諸法非無因緣。若羅睺阿修羅王破壞失力，諸阿修羅皆悉愁悴，厭離鬥心，時羅睺阿修羅王見諸軍眾皆悉愁悴，生厭離心，而告之曰：『阿修羅！莫自愁悴令心劣弱。勿怖，勿怖！我若與汝至本宮城，不安樂住。莫作是意，欲還宮城。奮迅威武令增身力，回詣戰場，莫歸本處。』時阿修羅聞是語已，復往趣彼四天王所，更共鬥戰，雨大石山，雷電注雨，黑雲𩅝𩅾列陣大斗，見者毛豎。
「天覆得勝，破阿修羅軍，一切諸阿修羅作是思惟：『天有大力，我當歸彼第二住處星鬘城中阿修羅王，以求救護利益安樂，破諸天眾。彼城之中有阿修羅王名曰勇健，自性勇健，已曾百千與天共戰，乃至天主釋迦提婆彼亦能勝，如是阿修羅勝過一切。』思惟是已，皆共往詣勇健阿修羅所，說如是言：『阿修羅王！天眾大力，羅睺阿修羅王與之共鬥，不能令伏。今可疾往，以力利益，為作救
【現代漢語翻譯】 現代漢語譯本 眾多眾生，或死或懼，逃離躲避于大海之中，都化為泡沫。羅睺阿修羅（Rāhu Asura，一種阿修羅）與天人交戰，其餘的天人和阿修羅看到這種情況，都心想：『真是前所未有啊。』天人與阿修羅就這樣激烈地戰鬥，戰事不止。 『如果世間之人修行順應正法，一切阿修羅即使擁有眾多伎倆、刀槊矛劍，以及強大的力量和無畏的勇氣，也會立即被摧毀；如果世間之人不順應正法，羅睺阿修羅王就會戰勝天眾。所以說，正法是第一位的，正法是最殊勝的，一切諸法都不是沒有因緣的。』如果羅睺阿修羅王戰敗失利，所有的阿修羅都會愁眉苦臉，厭倦戰鬥。當時，羅睺阿修羅王看到自己的軍隊都愁眉苦臉，心生厭倦，便告誡他們說：『阿修羅們！不要自怨自艾，使心志衰弱。不要害怕，不要害怕！即使我和你們回到本宮城，也不會安樂地居住。不要想著要回到宮城。要奮發威武，增強自身的力量，返回戰場，不要回到原來的地方。』當時，阿修羅們聽到這些話后，又前往四天王（Caturmahārājakāyikas，佛教的護法天神）所在之處，再次與他們交戰，降下巨大的石山，雷電交加，黑雲翻滾，列陣大戰，見者毛骨悚然。 天人再次獲勝，擊潰了阿修羅的軍隊，所有的阿修羅都這樣思量：『天人力量強大，我們應當歸附於他們的第二個住所，星鬘城中的阿修羅王，以尋求救護、利益和安樂，擊敗諸天眾。』那座城中有一位阿修羅王，名叫勇健（Dridhabala，阿修羅名），天性勇猛強健，曾經與天人交戰成百上千次，甚至連天主釋迦提婆（Śakra-devānām-indra，即帝釋天）他也能戰勝，這樣的阿修羅勝過一切。』思量完畢，他們一同前往勇健阿修羅處，說道：『阿修羅王！天眾力量強大，羅睺阿修羅王與他們交戰，不能使之屈服。現在可以迅速前往，用您的力量來利益我們，作為我們的救護。』
【English Translation】 English version Numerous beings, whether dying or fearful, fleeing and hiding in the great ocean, all turn into foam. Rāhu Asura (Rāhu Asura, a type of Asura) is at war with the Devas (gods), and the remaining Devas and Asuras, seeing this situation, all think: 'This is unprecedented.' The Devas and Asuras fight fiercely like this, and the war does not stop. 'If people in the world cultivate in accordance with the Dharma (law), all the Asuras, even if they possess many skills, knives, spears, and swords, as well as great strength and fearless courage, will be destroyed immediately; if people in the world do not follow the Dharma, Rāhu Asura King will defeat the Devas. Therefore, the Dharma is the first, the Dharma is the most supreme, and all Dharmas are not without cause.' If Rāhu Asura King is defeated and loses, all the Asuras will be sad and weary of fighting. At that time, Rāhu Asura King, seeing that his army was sad and weary, admonished them, saying: 'Asuras! Do not be discouraged and weaken your will. Do not be afraid, do not be afraid! Even if I and you return to the palace city, we will not live in peace. Do not think of returning to the palace city. You must be brave and mighty, increase your strength, return to the battlefield, and do not return to your original place.' At that time, the Asuras, hearing these words, went to the place where the Four Heavenly Kings (Caturmahārājakāyikas, guardian deities in Buddhism) were, and fought with them again, raining down huge stone mountains, with thunder and lightning, black clouds rolling, and fighting in a great array, causing those who saw it to be horrified. The Devas won again, defeating the Asura army, and all the Asuras thought: 'The Devas are powerful, we should return to their second residence, the Asura King in Star Garland City, to seek protection, benefit, and peace, and defeat the Devas.' In that city there is an Asura King named Dridhabala (Dridhabala, name of an Asura), who is naturally brave and strong, and has fought with the Devas hundreds of thousands of times, and even Śakra-devānām-indra (Śakra-devānām-indra, i.e., Indra) can be defeated by him, such an Asura is superior to all.' After thinking about it, they went together to Dridhabala Asura and said: 'Asura King! The Devas are powerful, and Rāhu Asura King cannot subdue them in battle. Now you can go quickly and use your power to benefit us and be our protector.'
護，佐助勝力，王若執仗，帝釋天王亦不能壞阿修羅軍，況余天眾。王曾伏彼，于諸鬥戰阿修羅中得大名稱，速疾詣彼，馳奔急趣，手執兵戈奮動武器，與天共戰，破彼天眾。汝先已曾百千破彼金剛之手，于彼天中，汝以勝力奮威振武。』時阿修羅王聞是語已，即向花鬘阿修羅、毗摩質多缽呵娑阿修羅所，作如是言：『天軍力勝，破壞羅睺阿修羅王及其軍眾，王今聽我與天共鬥，令我得勝。』時花鬘阿修羅王、毗摩質多羅阿修羅王缽呵娑即告勇健阿修羅曰：『速去，速去！我為汝伴，能壞天眾。汝助羅睺阿修羅王，則能破壞一切天眾，況四天王。』時勇健阿修羅王聞是語已，即向羅睺阿修羅所，為助戰故。時諸阿修羅眾見勇健來，皆大歡喜，悉生勇力，手執武器刀鉾箭槊，直詣天眾，設諸斗具，箭如雨墮。時天見此二阿修羅將大軍眾，各作是言：『此阿修羅如是數數，無有羞恥來惱天眾，以畜生故，我數破之，猶來不止。』作是說已，牢自莊嚴，奮迅勇力向阿修羅軍，欲共交戰。時勇健、羅睺阿修羅王見天眾已，作如是言：『天今下此，必共戰諍，我當與天列陣大戰。』時二阿修羅王籌量此已，速疾往詣四大王所，決意欲鬥，各望得勝。
「若日在天后，阿修羅軍日在其前，以日光明照其目故，不能加害，亦不
【現代漢語翻譯】 現代漢語譯本： 護法，佐助勝力阿修羅（Asura，意為非天），大王如果執掌兵器，即使帝釋天王（Indra，佛教的護法神）也不能摧毀阿修羅的軍隊，更何況其餘的天眾。大王曾經降伏他們，在與阿修羅的戰鬥中獲得了很大的名聲，迅速前往那裡，奔馳急行，手持兵器奮勇作戰，與天人交戰，擊破他們的軍隊。你先前已經成百上千次地擊敗了帝釋天的金剛之手，在天界之中，你以強大的力量奮勇作戰。』當時阿修羅王聽到這些話后，就去花鬘阿修羅（Hua Man Asura）、毗摩質多缽呵娑阿修羅（Pimozhiduo Pohe Sa Asura）那裡，這樣說道：『天軍力量強大，摧毀了羅睺阿修羅王（Luohou Asura）及其軍隊，大王現在聽我與天人交戰，讓我獲得勝利。』當時花鬘阿修羅王、毗摩質多羅阿修羅王缽呵娑就告訴勇健阿修羅（Yongjian Asura）說：『快去，快去！我做你的後盾，能夠摧毀天眾。你幫助羅睺阿修羅王，就能摧毀一切天眾，更何況是四大天王。』當時勇健阿修羅王聽到這些話后，就去羅睺阿修羅那裡，爲了幫助他作戰。當時各位阿修羅眾見到勇健到來，都非常高興，都生起了勇氣和力量，手持武器刀、鉾、箭、槊，直接前往天眾那裡，設定各種戰鬥器具，箭像雨一樣落下。當時天人見到這兩位阿修羅將領率領大軍，各自說道：『這些阿修羅這樣屢次三番，不知羞恥地來侵擾天眾，因為是畜生道的緣故，我們多次擊敗他們，仍然不知停止。』說完這些話后，牢固地裝備自己，奮發勇猛的力量向阿修羅軍隊衝去，想要與他們交戰。當時勇健、羅睺阿修羅王見到天眾后，這樣說道：『天人現在下來這裡，必定會發生戰爭，我們應當與天人列陣大戰。』當時兩位阿修羅王商量這些后，迅速前往四大天王那裡，決心要戰鬥，各自希望獲得勝利。
『如果太陽在天人軍隊的後面，阿修羅軍隊在前面，因為太陽的光明照耀著他們的眼睛，所以不能夠傷害他們，也不能……』
【English Translation】 English version: 'Protect, assist with victorious strength. If the king wields weapons, even Indra (Śakra; the lord of the gods in Buddhism) cannot destroy the Asura (a type of supernatural being in Hinduism and Buddhism) army, let alone the other heavenly beings. The king once subdued them and gained great fame among the Asuras in battles. Quickly go there, rush swiftly, holding weapons and fighting bravely, engage in battle with the gods, and break their ranks. You have previously defeated Indra's Vajra hand hundreds and thousands of times. Among the heavens, you have displayed your might and martial prowess with victorious strength.' When the Asura king heard these words, he went to Hua Man Asura, Pimozhiduo Pohe Sa Asura, and said: 'The heavenly army is strong and has destroyed Rahu Asura (a demon who swallows the sun or moon causing eclipses) and his army. Now, O King, listen to me fight with the gods and let me gain victory.' Then Hua Man Asura, Pimozhiduo Luo Asura, and Pohe Sa said to Yongjian Asura: 'Go quickly, go quickly! I will be your support and can destroy the heavenly host. If you assist Rahu Asura, you can destroy all the heavenly beings, let alone the Four Heavenly Kings.' When Yongjian Asura heard these words, he went to Rahu Asura to help him in battle. When the Asura hosts saw Yongjian coming, they were all delighted and filled with courage and strength, holding weapons, swords, spears, and lances, and went straight to the heavenly host, setting up various battle formations, with arrows falling like rain. When the gods saw these two Asura generals leading a large army, they each said: 'These Asuras come to harass the heavenly host so many times without shame. Because they are of the animal realm, we have defeated them many times, yet they still do not stop.' After saying these words, they firmly equipped themselves and rushed with valiant strength towards the Asura army, wanting to engage in battle. When Yongjian and Rahu Asura saw the heavenly host, they said: 'The gods are now coming down here and will surely engage in battle. We should form ranks and fight a great battle with the gods.' After the two Asura kings discussed this, they quickly went to the Four Great Kings, determined to fight, each hoping to gain victory.
'If the sun is behind the heavenly army and the Asura army is in front, because the sunlight shines on their eyes, they cannot harm them, nor can they...'
能雨刀仗劍戟，不能以目正視諸天，各各相謂：『日光晃昱照我眼目。』是故不得與天鬥戰。是時羅睺阿修羅王即以一手障彼日光，是第三因緣。世人見已，以愚癡心咸作是言：今者日蝕，或言當豐、或說當儉，或言水災、或言旱災，或言王者吉兇災祥，或言眾人有疫無疫。如是無實，妄生分別，不如實知，隨愚癡說。
「如是羅睺阿修羅王障蔽日光，而語勇健阿修羅言：『天今易見，天今易見！可以刀劍種種武器兵戈矛戟破彼諸天。』勇健阿修羅王在其前面速疾馳走，雨諸刀戟向諸天所。天眾見之，莊嚴種種鬥戰之具亦疾往趣。勇健阿修羅王雨眾武器刀劍矛槊向鬘持天眾，鬘持天眾見是事已，贊言：『善哉，善哉！阿修羅王！我諸天眾數數破汝，而汝無恥，不生厭心。我以法力，以行法故，以歸法故，以修法故、不離法故，是故我勝。汝多貪故，貪著他物望為己用，多行貪故，汝無法行。云何於此十善業道順法諸天，慾望破壞？黑闇不能覆障光明，明力勝故。』勇健阿修羅王聞是說已，告諸天曰：『何須多言！我見汝等神通威德，不能忍之，我等自依己力，破壞天眾，以見諸天威德勝故，不能忍之。』作是語已，直前往趣鬘持天所。時鬘持天見是事已，雨種種箭射阿修羅身，無空缺處，當於勇健阿修羅上雨眾
【現代漢語翻譯】 現代漢語譯本：能降雨、揮刀、持仗、舞劍、執戟的阿修羅，卻不能用眼睛正視諸天，各自互相說道：『日光太強，照得我眼睛睜不開。』因此無法與天人戰鬥。當時，羅睺阿修羅王（Rāhu Asura-rāja，阿修羅之王）就用一隻手遮蔽日光，這是第三個因緣。世人見到這種景象后，以愚癡之心都這樣說：『現在發生日蝕了，』或者說『今年會豐收』，或者說『今年會歉收』，或者說『會有水災』，或者說『會有旱災』，或者說『君王會有吉兇災禍』，或者說『大眾會有瘟疫或沒有瘟疫』。這些都是沒有根據的，妄自生出分別，不能如實知曉，隨著愚癡而說。
『像這樣，羅睺阿修羅王遮蔽日光，然後對勇健阿修羅說：『現在天人容易看見了，現在天人容易看見了！可以用刀劍種種武器兵戈矛戟去擊破那些天人。』勇健阿修羅王就在他前面快速奔馳，像天人所在的地方降下各種刀戟。天眾見到這種情況，也莊嚴地準備各種戰鬥的器具，迅速前去應戰。勇健阿修羅王向鬘持天眾（Māladhārī-devas，持鬘天）降下各種武器刀劍矛槊，鬘持天眾見到這種情形后，讚歎道：『太好了，太好了！阿修羅王！我們天眾多次擊敗你們，而你們卻不知疲倦，不生厭倦之心。我們以法力，因為奉行正法，因為歸依正法，因為修習正法，因為不離正法，所以我們才能勝利。你們因為貪婪，貪圖別人的東西想據爲己有，因為多行貪婪，所以你們沒有正法可行。怎麼能對這些奉行十善業道的順法諸天，想要加以破壞呢？黑暗不能遮蔽光明，因為光明的力量更強大。』勇健阿修羅王聽到這些話后，告訴諸天說：『何必多說！我看到你們的神通威德，不能忍受，我們自己依靠自己的力量，破壞天眾，因為看到諸天的威德強大，不能忍受。』說完這些話后，直接前往鬘持天所在的地方。當時，鬘持天見到這種情況，降下各種箭矢射向阿修羅的身軀，沒有空缺的地方，像勇健阿修羅身上降下箭雨。
【English Translation】 English version: Asuras who can rain, wield swords, hold staffs, brandish sabers, and grasp halberds, are unable to look directly at the devas (gods), each saying to the other: 'The sunlight is too bright, it dazzles my eyes.' Therefore, they cannot fight with the devas. At that time, Rāhu Asura-rāja (King of the Asuras), then used one hand to shield the sunlight, this is the third cause. When people see this scene, with foolish minds they all say: 'Now there is a solar eclipse,' or they say 'This year will be a bountiful harvest,' or they say 'This year will be a poor harvest,' or they say 'There will be floods,' or they say 'There will be droughts,' or they say 'The king will have good or bad fortune,' or they say 'The masses will have plagues or not.' These are all without basis, arising from false distinctions, not knowing the truth, speaking according to foolishness.
Like this, Rāhu Asura-rāja shielded the sunlight, and then said to the brave and strong Asuras: 'Now the devas are easy to see, now the devas are easy to see! You can use swords and various weapons, spears and halberds to strike and break those devas.' The brave and strong Asura-rāja then rushed forward quickly, raining down various swords and halberds towards the place where the devas were. When the devas saw this situation, they also prepared various battle implements in a dignified manner, and quickly went to meet the challenge. The brave and strong Asura-rāja rained down various weapons, swords, spears, and lances towards the Māladhārī-devas (Garland-holding Devas), when the Māladhārī-devas saw this situation, they praised: 'Excellent, excellent! Asura-rāja! Our devas have defeated you many times, but you are tireless, without a sense of weariness. We rely on the power of the Dharma, because we practice the Dharma, because we take refuge in the Dharma, because we cultivate the Dharma, because we do not depart from the Dharma, therefore we are victorious. You are greedy, coveting the possessions of others and wanting to take them for yourselves, because you practice greed, therefore you have no Dharma to practice. How can you want to destroy these devas who follow the Ten Virtuous Paths? Darkness cannot cover light, because the power of light is stronger.' When the brave and strong Asura-rāja heard these words, he told the devas: 'Why say more! I see your supernatural powers and majestic virtue, and I cannot endure it, we will rely on our own strength to destroy the devas, because we see the power and virtue of the devas is strong, and we cannot endure it.' After saying these words, he went straight to the place where the Māladhārī-devas were. At that time, when the Māladhārī-devas saw this situation, they rained down various arrows, shooting at the Asura's body, with no empty space, raining down arrows on the brave and strong Asura.
刀劍。時鬘持天告阿修羅曰：『何故多貪？阿修羅！汝以惡業而自破壞，何用與天共相攻伐？非法不能破壞如法，我不為汝作諸衰惱，汝等何故數惱天眾？』雖作此說，然阿修羅猶復馳奔走趣天眾。
「時鬘持天告婆修吉、德叉迦等諸龍王曰：『今此勇健阿修羅王以憍慢故，自恃己力，猶不調伏。汝今可於阿修羅上降澍大火，令彼失力破壞還退。』時婆修吉聞是語已，即于空中雨大猛火，燒缽摩梯諸惡龍等，復疾走趣勇健阿修羅上，放大熾電、霹靂猛火雨阿修羅軍。時阿修羅王被龍火已，生大瞋恚，手擎大石廣八百里，擲鬘持天。時迦留天見是事已，即雨大火燒滅此山。是時勇健阿修羅王見山被燒，即失威力，告諸天曰：『此山已燃，我當更以大山擲汝身上。』
「爾時，勇健阿修羅王手擎大山，復欲擲天。時諸天眾告阿修羅言：『汝既無法，而作非法，不能壞我。我住正法，汝住非法。』諸天如是毀呰阿修羅王。是時羅睺阿修羅王聞是語已，將諸軍眾疾走向天。天眾見已，皆亦馳赴，欲與阿修羅交陣大戰，以諸兵刃種種刀戟戈矛箭槊互相攻伐。天說法已，誠心憶念，歸命三寶，直趣阿修羅軍。天眾既至，阿修羅軍皆悉退散為百千分，欲向海下。非法惡龍缽摩梯等，語阿修羅言：『勿怖，勿怖！汝今舍我
【現代漢語翻譯】 現代漢語譯本：當時，鬘持天（一種天神）告訴阿修羅（一種神祇）說：『你們為何如此貪婪？阿修羅！你們以惡業自我毀滅，為何要與天人互相攻打？非法不能破壞如法，我不會給你們製造衰敗和惱害，你們為何屢次惱害天眾？』雖然這樣說，但阿修羅仍然奔走衝向天眾。
當時，鬘持天告訴婆修吉（Vasuki，龍王名）、德叉迦（Takshaka，龍王名）等各位龍王說：『現在這位勇健阿修羅王因為驕慢的緣故，自恃己力，仍然不肯調伏。你們現在可以在阿修羅的上方降下大火，讓他們失去力量，破壞後退。』當時，婆修吉聽到這話后，立即在空中降下猛烈的大火，焚燒缽摩梯（Padma，惡龍名）等各種惡龍，又迅速衝向勇健阿修羅，放出熾盛的閃電、霹靂猛火，降雨在阿修羅軍隊上。當時，阿修羅王被龍火燒灼后，生起極大的瞋恨，用手舉起廣闊八百里的大石，投向鬘持天。當時，迦留天（Garuda，一種天神）見到這件事後，立即降下大火焚燒這座山。這時，勇健阿修羅王見到山被焚燒，立即失去威力，告訴諸天人說：『這座山已經被燒著了，我將再用大山投向你們身上。』
當時，勇健阿修羅王手舉大山，又想投向天人。當時，諸天眾告訴阿修羅說：『你們既然沒有正法，卻做非法之事，不能夠破壞我們。我們安住于正法，你們安住于非法。』諸天這樣譭謗阿修羅王。這時，羅睺（Rahu，阿修羅王名）阿修羅王聽到這話后，率領軍隊迅速走向天人。天眾見到后，也都奔赴上前，想要與阿修羅交戰，用各種兵器、刀戟、戈矛、箭槊互相攻打。天人說法完畢后，誠心憶念，歸命三寶，直接衝向阿修羅軍隊。天眾到達后，阿修羅軍隊全部退散成百千份，想要向海下逃去。非法惡龍缽摩梯等，告訴阿修羅說：『不要害怕，不要害怕！你們現在捨棄我』
【English Translation】 English version: Then, Maladhari Deva (a type of deity) said to the Asuras (a type of demigod): 'Why are you so greedy? O Asuras! You are destroying yourselves with evil deeds. Why do you attack the Devas? The unlawful cannot destroy the lawful. I will not cause you any decline or trouble. Why do you repeatedly trouble the Devas?' Although he said this, the Asuras still rushed towards the Devas.
Then, Maladhari Deva said to the Naga kings Vasuki (name of a Naga king), Takshaka (name of a Naga king), and others: 'Now, this valiant Asura king, due to his arrogance, relies on his own strength and remains untamed. You can now rain down great fire upon the Asuras, causing them to lose strength, be destroyed, and retreat.' Then, Vasuki, upon hearing these words, immediately rained down fierce fire in the sky, burning Padma (name of an evil Naga) and other evil Nagas. He then quickly rushed towards the valiant Asura, releasing blazing lightning and fierce fire, raining it down upon the Asura army. Then, the Asura king, scorched by the Naga fire, became greatly enraged, lifted a large stone eight hundred li (a unit of distance) wide, and threw it at Maladhari Deva. Then, Garuda Deva (a type of deity), seeing this, immediately rained down great fire to burn this mountain. At this time, the valiant Asura king, seeing the mountain being burned, immediately lost his power and said to the Devas: 'This mountain has been burned. I will throw another large mountain at you.'
Then, the valiant Asura king, holding a large mountain in his hand, again wanted to throw it at the Devas. Then, the Devas said to the Asuras: 'Since you have no Dharma (righteous law), you act unlawfully and cannot destroy us. We abide in the Dharma, and you abide in the unlawful.' The Devas thus reproached the Asura king. Then, Rahu (name of an Asura king) Asura king, hearing these words, led his army quickly towards the Devas. The Devas, seeing this, also rushed forward, wanting to engage in battle with the Asuras, attacking each other with various weapons, swords, halberds, spears, and arrows. After the Devas finished speaking the Dharma, they sincerely remembered and took refuge in the Three Jewels (Buddha, Dharma, Sangha), directly charging towards the Asura army. When the Devas arrived, the Asura army scattered into hundreds of thousands of pieces, wanting to flee into the sea. The unlawful evil Nagas, Padma and others, said to the Asuras: 'Do not be afraid, do not be afraid! You now abandon me.'
，欲何所至？德叉迦、婆修吉諸龍王等，我能遮之，汝當獨與諸天共鬥，破諸天眾。汝若畏者，汝本何故自出宮城，來至於此？汝不自審力之強弱，何故乃與諸天作怨？若汝舍怨，還本宮城，我等龍眾為何所趣？德叉迦、婆修吉是吾怨家，我何所趣？』時阿修羅聞是語已，復還天所，與天共鬥。「時諸惡龍不能遮彼如法龍眾，阿修羅軍尋復退散，還歸海下，入本宮城。時阿修羅見其軍眾如是破已，遣阿修羅向第三地花鬘阿修羅所白言：『大王！速起，速起！天眾力勝，破壞一切阿修羅軍分散四趣，逃避迸走。大王久已與天共戰，得大名稱，今亦如是，當起厲意破諸天眾。王若去者，帝釋天王不得為敵，況余天眾。』是時花鬘阿修羅王聞是語已，思惟籌量，即與無量億阿修羅眾而自圍繞，以種種器仗刀戟鉾槊牢自莊嚴，往詣戰場，大聲震吼聲滿十方。時羅睺阿修羅王見是事已，語勇健阿修羅言：『花鬘阿修羅王今來向此，益我威力，破諸天眾。汝今可回，汝今可回！花鬘阿修羅來，我今大力。』軍眾聞已，還詣戰場，欲與天鬥。時四大天王語阿修羅言：『汝畜生法，天數破汝，而復還回。汝愚癡心，自失軍眾。』說是語已，向阿修羅眾速疾馳走，花鬘阿修羅見諸天來，告其軍眾：『汝等阿修羅勿怖勿畏，與天共戰。何故
【現代漢語翻譯】 現代漢語譯本： 『你想去哪裡？德叉迦（Takshaka，龍王名）、婆修吉（Vasuki，龍王名）等龍王，我能為你擋住他們。你應該獨自與諸天作戰，擊敗他們。如果你害怕，那你當初為何要離開宮城，來到這裡？你沒有自知力量的強弱，為何要與諸天結怨？如果你放棄仇恨，返回你的宮城，我們這些龍族又該去哪裡呢？德叉迦、婆修吉是我的仇敵，我又能去哪裡？』當時，阿修羅聽到這些話后，又返回天界，與諸天作戰。 『當時，那些邪惡的龍無法阻擋如法的龍眾，阿修羅軍隊隨即潰散，返回海底，進入各自的宮城。當時，阿修羅看到自己的軍隊如此潰敗，便派遣阿修羅前往第三地的花鬘阿修羅（Vajramalin，阿修羅名）那裡稟告說：『大王！快起來，快起來！天眾力量強大，摧毀了一切阿修羅軍隊，使其四處逃散。大王您長期以來與天眾作戰，獲得了巨大的名聲，現在也應該如此，奮起精神擊敗諸天。大王如果出戰，帝釋天王（Indra，天帝名）都無法與您為敵，更何況其他天眾。』當時，花鬘阿修羅王聽到這些話后，經過思考衡量，立即與無量億的阿修羅眾圍繞著自己，用各種兵器刀、戟、鉾、槊等牢固地裝備自己，前往戰場，發出巨大的吼聲，響徹十方。 當時，羅睺阿修羅王（Rahula，阿修羅名）看到這種情況后，對勇健的阿修羅說：『花鬘阿修羅王現在前來，增強了我們的力量，可以擊敗諸天。你們現在可以返回，你們現在可以返回！花鬘阿修羅來了，我們現在力量強大。』軍隊聽到后，返回戰場，想要與天眾作戰。當時，四大天王對阿修羅說：『你們這些畜生之輩，多次被天眾擊敗，竟然又返回。你們真是愚癡，自取滅亡。』說完這些話后，四大天王向阿修羅眾迅速衝去。花鬘阿修羅看到諸天前來，告誡他的軍隊說：『你們這些阿修羅不要害怕，與天眾作戰。為什麼』
【English Translation】 English version: 'Where do you intend to go? I can shield you from the dragon kings such as Takshaka (a Naga king) and Vasuki (a Naga king). You should fight the Devas (gods) alone and defeat them. If you are afraid, why did you leave your palace and come here in the first place? You do not assess the strength of your own power, so why do you make enemies with the Devas? If you abandon your enmity and return to your palace, where should we, the Naga (dragon) hosts, go? Takshaka and Vasuki are my enemies, where can I go?' At that time, the Asura (demi-god) heard these words and returned to the Deva's (gods') side to fight with them. 'At that time, those evil dragons could not stop the righteous dragon hosts, and the Asura (demi-god) army quickly scattered, returning to the bottom of the sea and entering their respective palaces. At that time, the Asura (demi-god), seeing his army so defeated, sent an Asura (demi-god) to Vajramalin (a type of Asura), the Asura (demi-god) of the third land, to report: 'Great King! Arise quickly, arise quickly! The Deva (god) hosts are powerful, destroying all the Asura (demi-god) armies, scattering them in all directions, fleeing and running away. Great King, you have long fought with the Devas (gods) and gained great fame, and now you should do the same, rousing your spirit to defeat the Deva (god) hosts. If the King goes, even Indra (king of the gods) will not be able to oppose you, let alone the other Devas (gods).' At that time, Vajramalin (a type of Asura), the Asura (demi-god) king, hearing these words, pondered and considered, and immediately surrounded himself with countless billions of Asura (demi-god) hosts, firmly equipping himself with various weapons such as swords, halberds, pikes, and spears, and went to the battlefield, uttering a great roar that filled the ten directions. At that time, Rahula (a type of Asura), the Asura (demi-god) king, seeing this situation, said to the brave and strong Asura (demi-god): 'Vajramalin (a type of Asura), the Asura (demi-god) king, is now coming, increasing our power, and we can defeat the Devas (gods). You can now return, you can now return! Vajramalin (a type of Asura) is coming, we are now powerful.' The army, hearing this, returned to the battlefield, wanting to fight with the Devas (gods). At that time, the Four Heavenly Kings said to the Asuras (demi-gods): 'You beasts, you have been defeated by the Devas (gods) many times, and yet you return. You are foolish, bringing destruction upon yourselves.' After saying these words, the Four Heavenly Kings rushed quickly towards the Asura (demi-god) hosts. Vajramalin (a type of Asura), the Asura (demi-god), seeing the Devas (gods) coming, warned his army: 'You Asuras (demi-gods), do not be afraid, fight with the Devas (gods). Why'
聚住？破彼天眾，莫生怯弱，以有我故，汝何所畏？獨我一身，能壞諸天，何況勇健阿修羅王為我朋侶，師子兒羅睺阿修羅王為我同伴。汝等鬥戰莫生怖畏，莫生怖畏！增長威力，破彼諸天，令阿修羅增長得勝，奮怒大力與之共戰。』時花鬘阿修羅如是敕已，即與諸阿修羅往詣。鬘持天、常恣意天、迦留足天、三箜篌天所住之處，毗琉璃地周遍嚴飾，心生喜悅而作是說：『我等不須三十三天帝釋天王，能數數壞阿修羅軍，以法力故，以法為伴。』時阿修羅處在大海，遍於海上，欲與天鬥，集在大海。是時諸天見阿修羅大眾集已，各共議曰：『一切第三地花鬘阿修羅，宿大力者，今皆來集。』說是語已，阿修羅眾皆至其所。時天見已，即告阿修羅曰：『虛來至此，望壞天眾。我有大力，何以故？閻浮提人隨順法行、孝養父母，供養沙門、婆羅門，喜樂善法、修行善法，命終生天。是故我今勝於汝等，有大力勢，第一無比。我等如法、順法修行，不惱汝等，汝行非法惱亂我等。』時阿修羅聞是語已，不受天語，即與天鬥。
「時諸天等，從其所住滿虛空中，從空而下，欲破阿修羅軍。兩軍交戰聲震大海，魚鱉黿鼉、摩竭大魚、那迦錯魚心皆大怖，散為百分或百千分。天等大斗，雨諸器仗矛槊刀戟，天與阿修羅如是大
戰。時花鬘阿修羅王告諸天曰：『前軍鬥戰，我時未至，令汝破之。我今至此，當摧汝眾，獨我一身能伏帝釋，何況汝等四天王眾，是故我能破汝天眾。』說是語已，即向鬘持天。時迦留天見其來已，即向花鬘阿修羅所。時阿修羅欲破其軍，于大海邊拔取大石，方四百里或三百里，或二百里，或一百里，或一由旬大火熾燃，欲以此山擲迦留天。時天見之，即歸三寶，思惟念法，以箭射之碎如沙末墮大海中。時阿修羅見事無功，即取大戟與迦留天對敵共戰。天既見已，于虛空中雨金剛雹碎其刀戟，阿修羅軍皆悉散壞。時勇健阿修羅王復走往趣常恣意天，欲共鬥戰，取大圍山名波利佉，廣五百由旬，告諸天曰：『我今破汝一切諸天，令汝天眾至閻羅王所。』說是語已，直向常恣意天。時護世天見是事已，接取圍山，以打阿修羅胸，即時破壞，走入海下，還本住處。
「時諸軍眾見阿修羅退，陀摩睺阿修羅軍皆亦散走，睏乏垂死，還入本處。時羅睺阿修羅及其軍眾，復疾往趣三箜篌天，自以己力欲與鬥戰。諸天見已，于羅睺阿修羅上雨大猛火燒阿修羅軍，阿修羅王及其軍眾退走散壞，還歸海下。是時諸天見阿修羅軍皆悉退散，心大歡喜。阿修羅王憂戚愁惱，丈夫之力皆悉散壞，還走水下，從門而入，欲求救護、求歸依
【現代漢語翻譯】 現代漢語譯本：當時，花鬘（Hua Man）阿修羅王（Ashura King，意為非天、惡神）告訴諸天（Devas，意為天神）說：『前方的軍隊戰鬥，我還沒有到，讓你們擊破他們。我現在到了這裡，應當摧毀你們的軍隊，只有我一個人能降伏帝釋（Indra，意為天帝），何況你們這些四天王（Four Heavenly Kings）的部眾，因此我能擊破你們的天眾。』說完這些話后，就直接衝向鬘持天（Manjushri Deva）。當時，迦留天（Kala Deva）看到他來了，就迎向花鬘阿修羅。當時阿修羅想要摧毀天軍，于大海邊拔取大石，方圓四百里或者三百里，或者二百里，或者一百里，或者一由旬（Yojana，古代印度長度單位）大，火焰熾燃，想要用這座山擲向迦留天。當時天看到這種情況，就歸依三寶（Three Jewels，佛教指佛、法、僧），思惟念法，用箭射碎大石，像沙末一樣墮入大海中。當時阿修羅見事無功，就拿起大戟與迦留天對敵交戰。天看到后，于虛空中降下金剛雹，擊碎阿修羅的刀戟，阿修羅軍隊全部潰散。當時勇健的阿修羅王又跑向常恣意天（Chang Ziyi Deva），想要與他戰鬥，取來大圍山，名叫波利佉（Parikha），廣五百由旬，告訴諸天說：『我現在要擊破你們一切諸天，讓你們天眾去閻羅王（Yama，意為地獄之王）那裡。』說完這些話后，直衝向常恣意天。當時護世天（Lokapala，意為守護世界的天神）看到這種情況，接住圍山，用它擊打阿修羅的胸部，立刻將其擊破，阿修羅逃入海下，回到原來的住處。 當時各路軍隊看到阿修羅退卻，陀摩睺（Tuomo Hou）阿修羅的軍隊也全部潰散逃走，睏乏垂死，回到原來的地方。當時羅睺（Rahu）阿修羅及其軍隊，又迅速衝向三箜篌天（San Konghou Deva），自恃己力想要與天軍戰鬥。諸天看到后，在羅睺阿修羅上方降下猛烈的火焰，焚燒阿修羅軍隊，阿修羅王及其軍隊潰退逃散，返回海下。這時諸天看到阿修羅軍隊全部退散，心中非常歡喜。阿修羅王憂愁惱怒，丈夫的力量全部喪失，逃回水下，從門進入，想要尋求救護、尋求歸依。
【English Translation】 English version: At that time, the Ashura King Huaman (Hua Man) (Ashura King, meaning non-heavenly beings, evil gods) told the Devas (Devas, meaning gods): 'The front army is fighting, and I have not yet arrived, allowing you to defeat them. Now that I have arrived here, I should destroy your army. I alone can subdue Indra (Indra, meaning the Emperor of Heaven), let alone you, the Four Heavenly Kings' (Four Heavenly Kings) followers. Therefore, I can defeat your heavenly host.' After saying these words, he directly rushed towards Manjushri Deva (Manjushri Deva). At that time, Kala Deva (Kala Deva), seeing him coming, went to meet the Ashura Huaman. At that time, the Ashura wanted to destroy the heavenly army, so he uprooted a large stone from the seashore, four hundred li, three hundred li, two hundred li, one hundred li, or one yojana (Yojana, an ancient Indian unit of length) in circumference, with blazing flames, wanting to throw this mountain at Kala Deva. At that time, the Deva, seeing this situation, took refuge in the Three Jewels (Three Jewels, Buddhism refers to the Buddha, the Dharma, and the Sangha), contemplated the Dharma, and shattered the large stone with an arrow, causing it to fall into the sea like sand. At that time, the Ashura, seeing that his efforts were in vain, took up a large halberd and fought against Kala Deva. Seeing this, the Deva rained down Vajra hail in the void, shattering the Ashura's swords and halberds, and the Ashura army completely collapsed. At that time, the brave Ashura King ran towards Chang Ziyi Deva (Chang Ziyi Deva) again, wanting to fight him, and took the great surrounding mountain named Parikha (Parikha), five hundred yojanas wide, and told the Devas: 'I am now going to defeat all of you Devas, and send your heavenly host to Yama (Yama, meaning the King of Hell).' After saying these words, he rushed straight towards Chang Ziyi Deva. At that time, the Lokapala (Lokapala, meaning the guardian deity of the world), seeing this situation, caught the surrounding mountain and struck the Ashura's chest with it, immediately destroying him. The Ashura fled into the sea and returned to his original abode. At that time, seeing the Ashura retreating, the army of Tuomo Hou (Tuomo Hou) Ashura also collapsed and fled, exhausted and dying, returning to their original places. At that time, the Ashura Rahu (Rahu) and his army rushed towards San Konghou Deva (San Konghou Deva) again, relying on their own strength to fight against the heavenly army. Seeing this, the Devas rained down fierce flames above the Ashura Rahu, burning the Ashura army. The Ashura King and his army retreated and scattered, returning to the sea. At this time, the Devas, seeing that the Ashura army had all retreated, were very happy. The Ashura King was worried and angry, and all the strength of the men was lost. He fled back underwater, entered through the gate, wanting to seek protection and refuge.
處。時諸天眾知阿修羅悉入水下，還本山頂，住毗琉璃山，恐阿修羅復來至此。何以故？『毗摩質多羅阿修羅王缽呵娑，于阿修羅中最為大力，第一最勝，能救一切諸阿修羅，猶未來此。彼若破壞，一切阿修羅皆悉破壞。』說是語已，皆大歡喜，氣力增長，皆共遙視阿修羅軍，決意欲戰。時婆修吉、德叉迦法行龍王，破缽摩梯等，被傷殘餘還入戲樂城，望缽呵娑阿修羅王破壞諸天，救護我等，若不能壞，天還得勝，天眾增長。如是阿修羅伴惡龍王缽摩梯等，愁毒苦惱，住本城中。阿修羅軍亦復如是，愁憂苦惱，住于本處。
正法念處經卷第二十 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十一
元魏婆羅門瞿曇般若流支譯畜生品第五之四
「爾時，毗摩質多羅阿修羅王聞第三地華鬘阿修羅王、勇健阿修羅王、羅睺阿修羅王被破失力時，有阿修羅語缽呵娑言：『軍眾破壞，無能救者，唯汝有力能護彼軍。』缽呵娑言：『汝速看彼三阿修羅王今在何處？』阿修羅言：『今者悉為諸天所破，還歸水底，住于門下，皆失勢力，遙歸大王娑羅呵娑，欲求救護，望助其力，羞慚愧恥于門下住，不得入城。』時毗摩質多羅缽呵娑聞是語已，語阿修羅言：『阿修羅等，與天共
【現代漢語翻譯】 現代漢語譯本：
這時，眾天神知道阿修羅都已進入水下，便回到本來的山頂，住在毗琉璃山（Vaidurya mountain），擔心阿修羅再次來到這裡。為什麼呢？因為『毗摩質多羅阿修羅王（Vimalacitra Asura King）的使者缽呵娑（Balaha），在阿修羅中力量最大，最為強大，能夠拯救所有的阿修羅，只是還沒有來到這裡。如果他被擊敗，所有的阿修羅都會被擊敗。』說完這些話，眾天神都非常高興，氣力增長，一起遙望著阿修羅的軍隊，決心要戰鬥。當時，婆修吉（Vasuki）、德叉迦（Takshaka）等奉行正法的龍王，以及被擊敗的缽摩梯（Padma）等，身受重傷，殘餘勢力退回戲樂城（Playful City），盼望著缽呵娑阿修羅王擊敗諸天，救護他們，如果不能擊敗，天神獲得勝利，天眾就會增長。像這樣，阿修羅的同伴惡龍王缽摩梯等，愁苦惱怒，住在本來的城中。阿修羅的軍隊也是如此，憂愁苦惱，住在原來的地方。
《正法念處經》卷第二十 大正藏第17冊 No. 0721 《正法念處經》
《正法念處經》卷第二十一
元魏婆羅門瞿曇般若流支譯《畜生品》第五之四
『當時，毗摩質多羅阿修羅王（Vimalacitra Asura King）聽到第三地華鬘阿修羅王（Garland Asura King of the Third Realm）、勇健阿修羅王（Brave Asura King）、羅睺阿修羅王（Rahu Asura King）被擊敗，失去力量時，有阿修羅對缽呵娑（Balaha）說：『軍隊被擊潰，沒有誰能救助他們，只有您有力量能夠保護那些軍隊。』缽呵娑（Balaha）說：『你快去看看那三位阿修羅王現在在哪裡？』阿修羅說：『現在他們都被諸天擊敗，退回水底，住在城門下，都失去了勢力，遙遙地歸向大王娑羅呵娑（Saraha），想要尋求救助，希望得到他的幫助，羞愧慚愧地在城門下住著，不能進入城中。』當時，毗摩質多羅缽呵娑（Vimalacitra Balaha）聽到這些話后，對阿修羅們說：『阿修羅們，與天神』
【English Translation】 English version:
At that time, the assembly of devas, knowing that the Asuras had all entered the water, returned to the top of their mountain and resided on Vaidurya mountain, fearing that the Asuras would come there again. Why? Because 'Balaha, the envoy of Vimalacitra Asura King, is the most powerful among the Asuras, the most supreme and victorious, capable of saving all the Asuras, but he has not yet arrived. If he is defeated, all the Asuras will be defeated.' Having said these words, they were all greatly delighted, their strength increased, and they all gazed afar at the Asura army, determined to fight. At that time, Vasuki, Takshaka, and other Naga Kings who practiced the Dharma, as well as Padma and others who had been defeated and wounded, retreated back to Playful City, hoping that Balaha, the Asura King, would defeat the devas and protect them. If he could not defeat them, the devas would be victorious, and the assembly of devas would increase. In this way, the evil Naga Kings, companions of the Asuras, such as Padma, were sorrowful and distressed, residing in their original city. The Asura army was also the same, sorrowful and distressed, residing in their original place.
Chapter 20 of the Saddharma Smṛtyupasthāna Sūtra T17, No. 0721, Saddharma Smṛtyupasthāna Sūtra
Chapter 21 of the Saddharma Smṛtyupasthāna Sūtra
Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter 5, Part 4, Animal Realm
'At that time, when Vimalacitra Asura King heard that Garland Asura King of the Third Realm, Brave Asura King, and Rahu Asura King had been defeated and lost their strength, an Asura said to Balaha: 'The armies have been defeated, and no one can save them. Only you have the strength to protect those armies.' Balaha said: 'Quickly go and see where those three Asura Kings are now?' The Asura said: 'Now they have all been defeated by the devas and have retreated to the bottom of the water, residing at the city gate. They have all lost their power and are remotely returning to the great king Saraha, seeking help and hoping to receive his assistance. They are ashamed and humiliated, residing at the city gate, unable to enter the city.' At that time, when Vimalacitra Balaha heard these words, he said to the Asuras: 'Asuras, with the devas'
戰，釋迦天主在中不耶？』阿修羅言：『未曾來也。』時缽呵娑聞是語已，即大瞋恚，眼赤如血，奮其身力，視阿修羅，作如是言：『唯四天王破壞三地諸阿修羅令失勢力，阿修羅軍無所能為，為彼一天之所破壞，我今當往破一切天。』時缽呵娑阿修羅王作是語已，諸阿修羅皆有威力。阿修羅王敕諸軍眾速疾擊鼓：『我欲自出擊彼天眾，令其破壞衰惱喪滅，及帝釋王，我獨能破。天今破壞阿修羅眾，我不能忍。若無我者，得言諸天有大勢力；我今猶存，云何諸天能有大力慾望奪我阿修羅女？』毗摩質多羅缽呵娑說此語已，擊大戰鼓告諸軍眾：『速疾莊嚴，我今欲往攻彼天眾，令阿修羅眾皆得增長。』如是敕已，即自發起百千輪殿，無量千億阿修羅軍光明如日，始發起時，一切大地山河、乾陀羅山、須彌山王皆悉大動，乃至善見城、天善法堂、釋迦天主所坐之處動搖不定。
「時天帝釋作是思惟：『我座搖動，阿修羅王必與天鬥，是故令我坐處傾動。』時天帝釋告諸天曰：『若毗摩質多羅阿修羅起，則園林山谷須彌山王皆悉大動，汝等三十三天速疾莊嚴。阿修羅來，毗摩質多羅缽呵娑阿修羅王發起，欲來破壞天眾。我今亦自乘伊羅婆那象，及諸天眾共詣斗處。何以故？我不見天眾能與此缽呵娑毗摩質多羅阿修羅王
【現代漢語翻譯】 現代漢語譯本 『戰，釋迦天主（Śakra-devānām-Indra，帝釋天主）在其中嗎？』阿修羅（Asura）說：『他還沒有來。』當時缽呵娑（Balaha）聽到這些話后，非常憤怒，眼睛紅得像血一樣，奮起全身的力量，看著阿修羅，這樣說道：『只有四天王（Cāturmahārājika-deva）破壞了三地的阿修羅，使他們失去勢力，阿修羅軍隊無能為力，被他們一天就破壞了。我現在就要去摧毀所有的天。』當時缽呵娑阿修羅王說了這些話后，所有的阿修羅都充滿了力量。阿修羅王命令所有的軍隊迅速擊鼓：『我想要親自出戰攻擊那些天眾，讓他們衰敗、惱怒、喪失、滅亡，以及帝釋王（Indra），我獨自就能摧毀他。天現在摧毀阿修羅眾，我不能忍受。如果沒有我，他們就會說諸天有很大的勢力；我現在還活著，為什麼諸天能有大力，想要奪走我的阿修羅女兒？』毗摩質多羅（Vimalacitra）缽呵娑說了這些話后，敲響了大戰鼓，告訴所有的軍隊：『迅速準備，我現在想要去攻打那些天眾，讓阿修羅眾都得到增長。』這樣命令后，他就自己發動了百千輪殿，無數千億的阿修羅軍隊光明如太陽，剛開始發動時，一切大地、山河、乾陀羅山（Gandhara）、須彌山王（Sumeru）都劇烈震動，乃至善見城（Sudarsana-pura）、天善法堂（Sudharma-sabha）、釋迦天主所坐之處都搖動不定。 『當時天帝釋（Devānām-Indra）這樣思惟：『我的座位搖動，阿修羅王必定要與天戰鬥，所以讓我的座位傾動。』當時天帝釋告訴諸天說：『如果毗摩質多羅阿修羅發起戰爭，那麼園林、山谷、須彌山王都會劇烈震動，你們三十三天（Trayastrimsa）迅速準備。阿修羅來了，毗摩質多羅缽呵娑阿修羅王發起戰爭，想要來摧毀天眾。我現在也要親自乘坐伊羅婆那象（Airavana），和諸天一起前往戰鬥的地方。為什麼呢？我沒有看到天眾能夠與這個缽呵娑毗摩質多羅阿修羅王
【English Translation】 English version 'Is Śakra-devānām-Indra (Lord Śakra) among them?' The Asura (Asura) said, 'He has not yet come.' Then Balaha, hearing these words, became greatly enraged, his eyes red as blood, and exerting his strength, he looked at the Asura and said, 'Only the Four Heavenly Kings (Cāturmahārājika-deva) have destroyed the Asuras of the three realms, causing them to lose their power. The Asura army is powerless, destroyed by them in a single day. Now I will go and destroy all the devas.' When Balaha, the Asura king, had spoken these words, all the Asuras were filled with power. The Asura king commanded all the troops to quickly beat the drums: 'I wish to personally go out and attack those devas, causing them to decline, be annoyed, perish, and be destroyed, and Indra (Indra), I alone can destroy him. The devas are now destroying the Asura host, and I cannot endure it. If it were not for me, they would say that the devas have great power; now that I am still alive, how can the devas have great power and desire to seize my Asura daughter?' Vimalacitra Balaha, having spoken these words, struck the great war drum and told all the troops: 'Prepare quickly, I now wish to go and attack those devas, so that the Asura host may all increase.' Having given this command, he himself set in motion hundreds of thousands of wheeled palaces, and countless trillions of Asura troops shone like the sun. When they first set out, all the earth, mountains and rivers, Gandhara Mountain (Gandhara), and Mount Sumeru (Sumeru) all greatly shook, even to Sudarsana-pura (Sudarsana-pura), Sudharma-sabha (Sudharma-sabha), and the place where Śakra-devānām-Indra sat, all trembled and were unsteady. 'Then Devānām-Indra (Devānām-Indra) thought to himself: 'My seat is shaking, the Asura king must be fighting with the devas, therefore causing my seat to shake.' Then Devānām-Indra told the devas: 'If Vimalacitra Asura starts a war, then the gardens, valleys, and Mount Sumeru will all greatly shake. You thirty-three devas (Trayastrimsa) quickly prepare. The Asuras are coming, Vimalacitra Balaha, the Asura king, is starting a war, wanting to come and destroy the devas. Now I will also personally ride the Airavana elephant (Airavana), and together with the devas, go to the place of battle. Why? I do not see any of the devas who can withstand this Balaha Vimalacitra Asura king.'
共戰。』時天帝釋說是語已，善見城中善法堂上一切天眾，一一天宮所住之處皆悉敕令出善見城，往趣毗摩質多羅缽呵娑戰鬥之處。天眾聞已，即入質多羅林取種種器仗。此質多羅林，一切戰具皆悉備有。時彼天眾或百或千、或千億萬億，疾入彼林皆取戰具，聲震躁擾如海潮聲，逼迫隘疾飏塵滿空。如是大眾或有行空、有行山脊、有行山谷，周圍大陣無空缺處。復有諸天遊戲林間，聞擊鼓聲，走趣質多羅林，舍于欲樂取眾戰具，百百千千億億萬眾，一切諸天皆共瞻仰帝釋天王。時天帝釋見是天眾，皆大歡喜，坐眾寶殿。其殿嚴麗七寶莊嚴，或以光寶而為嚴飾，或有金色以為莊嚴，或毗琉璃、或以頗梨、或以車𤦲、或以迦羅種種大寶以為莊嚴，或種種摩尼以為莊嚴，寶網羅絡，懸眾寶鈴，端嚴殊妙，如業果報。得此勝殿，其身光明威德赫焰。位次相比間不容人，或有住于須彌山峰側滿充遍，有住空中百百千千，皆共瞻視釋迦天王，伺待天主與阿修羅王共戰，各各籌量設諸方便。
「時天帝釋告御臣曰：『賢士！汝往告彼伊羅婆那六頭白象——具足一切大龍功德，我乘此象摧阿修羅。』是時御臣受天主教，即向如意蓮華池所。時伊羅婆那六頭白象與眾群像遊戲池中，爾時侍臣告象子曰：『天主釋迦欲乘寶象摧阿修羅
【現代漢語翻譯】 現代漢語譯本：'共同戰鬥。' 當時，天帝釋說完這些話后，善見城（Sudarsana-nagara）中的善法堂（Sudharma assembly hall）上的一切天眾，以及每一個天宮所居住的地方，都接到命令離開善見城，前往毗摩質多羅（Vemacitrin）與缽呵娑（Bali/Prahlada）戰鬥的地方。天眾聽到命令后，立即進入質多羅林（Citra forest）拿取各種武器。這個質多羅林，一切戰鬥裝備都準備齊全。當時，那些天眾或百或千、或千億萬億，迅速進入那片森林拿取武器，聲音震動喧鬧如海潮聲，擁擠逼迫，塵土飛揚滿空。這樣的大眾，有的在空中飛行，有的在山脊上行走，有的在山谷中穿行，周圍的大陣沒有空缺的地方。還有一些天人在林間嬉戲，聽到擊鼓的聲音，跑向質多羅林，捨棄享樂，拿取各種武器，成百成千、成億上萬的天眾，都一起瞻仰帝釋天王（Sakra, ruler of the gods）。當時，帝釋天王看到這些天眾，非常高興，坐在眾寶殿中。那座寶殿莊嚴華麗，用七寶裝飾，有的用光寶裝飾，有的用金色裝飾，有的用毗琉璃（beryl）、有的用頗梨（crystal）、有的用車磲（Tridacna gigas）、有的用迦羅（coral）等各種大寶裝飾，或者用各種摩尼（mani）寶珠裝飾，寶網交織，懸掛著各種寶鈴，端正莊嚴殊勝美妙，如同業果的報應。得到這座殊勝的宮殿，他的身體光明威德赫赫閃耀。座位依次排列，沒有空隙，甚至連人都無法容納。有的住在須彌山（Mount Sumeru）的山峰側面，充滿各處，有的住在空中，成百成千，都一起瞻視釋迦天王（Sakra），等待天主與阿修羅王（Asura king）共同戰鬥，各自籌劃衡量，設定各種方便之計。 當時，帝釋天王告訴御臣說：'賢士！你前往告訴那伊羅婆那（Airavata）六頭白象——具足一切大龍的功德，我將乘坐此象摧毀阿修羅。' 這時，御臣接受天帝的命令，立即前往如意蓮華池（lotus pond）所在的地方。當時，伊羅婆那六頭白象與眾多象群在池中嬉戲，這時侍臣告訴象子說：'天主釋迦（Sakra）想要乘坐寶象摧毀阿修羅'
【English Translation】 English version: 'Let us fight together.' At that time, after Sakra (Sakra, ruler of the gods), the Lord of the Devas, spoke these words, all the heavenly beings in Sudharma assembly hall (Sudharma assembly hall) in Sudarsana-nagara (Sudarsana-nagara), and every place where the heavenly palaces were located, were ordered to leave Sudarsana-nagara and go to the place where Vemacitrin (Vemacitrin) and Bali/Prahlada (Bali/Prahlada) were fighting. When the heavenly beings heard the order, they immediately entered Citra forest (Citra forest) to take various weapons. This Citra forest was fully equipped with all kinds of combat equipment. At that time, those heavenly beings, whether hundreds, thousands, or hundreds of millions, quickly entered that forest to take weapons, the sound shaking and noisy like the sound of sea tides, crowded and forced, dust flying all over the sky. Such a multitude, some flying in the sky, some walking on mountain ridges, some walking through mountain valleys, the surrounding large array without any empty space. There were also some devas playing in the forest, hearing the sound of drums, running to Citra forest, abandoning pleasure, taking various weapons, hundreds, thousands, millions of heavenly beings, all together looking up to Sakra (Sakra, ruler of the gods), the Lord of the Devas. At that time, Sakra (Sakra, ruler of the gods), the Lord of the Devas, seeing these heavenly beings, was very happy, sitting in the palace of many treasures. That palace was solemn and gorgeous, decorated with seven treasures, some decorated with light treasures, some decorated with gold, some with beryl, some with crystal, some with Tridacna gigas, some with coral and other great treasures, or decorated with various mani jewels, treasure nets intertwined, hanging various treasure bells, upright, solemn, wonderful and beautiful, like the retribution of karma. Having obtained this excellent palace, his body's light and majestic virtue shone brightly. The seats were arranged in order, without any gaps, not even allowing people to fit in. Some lived on the side of Mount Sumeru (Mount Sumeru), filling all places, some lived in the sky, hundreds and thousands, all together looking up to Sakra (Sakra, ruler of the gods), the Lord of the Devas, waiting for the Lord of the Devas to fight together with the Asura king (Asura king), each planning and measuring, setting up various expedient measures. At that time, Sakra (Sakra, ruler of the gods), the Lord of the Devas, said to his minister: 'Virtuous one! Go and tell that Airavata (Airavata) six-tusked white elephant—possessing all the merits of a great dragon, I will ride this elephant to destroy the Asuras.' At this time, the minister received the order of the Lord of the Devas and immediately went to the place where the lotus pond (lotus pond) of wishes was located. At that time, the Airavata (Airavata) six-tusked white elephant was playing in the pond with many elephants, at this time the attendant told the elephant son: 'Sakra (Sakra, ruler of the gods), the Lord of the Devas, wants to ride the treasure elephant to destroy the Asuras.'
。』象子聞已，即告寶象。伊羅婆那聞其所說，即共守者詣御臣所，到善法堂，侍臣即入白天帝釋：『天王當知！第一寶像今已來至。』時天帝釋即以憶念化此寶象令有百頭，面貌清凈離諸塵垢，其一一頭皆有十牙、皆悉鮮白，一一牙端有十華池，一一池中有千蓮華，一一蓮華有十華臺，一一華臺有百華葉，一一葉中有百玉女，以五音樂歌舞嬉戲出美妙音，無以為比。如是伊羅婆那殊勝寶象，帝釋天王之所變化，其身廣大一千由旬，其色鮮潔純白無比，帝釋乘之，欲破阿修羅軍，種種伎樂或有歌舞、或有戲笑、或嘯或吼或有叫喚，光明威德端嚴殊妙，出善見城。諸天見已，各乘種種異色寶殿，種種器仗以自莊嚴，種種伎樂歌舞戲笑，喑噎(烏薤反)出聲歡喜悅樂，見帝釋王喜悅倍前。時天帝釋端坐寶象，王處其中，大功德力之所整合，無量天眾周匝圍繞，端嚴無比，種種天眾皆共圍繞。三十三天王其明勝於百千日光，滿虛空中，眾伎樂音充塞遍滿二萬由旬，從上而下詣阿修羅鬥戰之處。
「爾時，護世四大天王發聲大叫，上升虛空，往詣天帝釋。即于空中遇天帝釋白言：『天王！毗摩質多羅缽呵娑欲伐諸天，一切大海擾亂不定，百千眾山皆悉動搖，阿修羅眾奮武遊戲，出大怖聲，大海魚鱉及小龍子皆失身力，小
【現代漢語翻譯】 現代漢語譯本：』象子聽了，立刻告訴了寶象伊羅婆那（Indra的坐騎）。伊羅婆那（Indra的坐騎）聽了它所說的，就和守衛一起去御臣那裡，到達善法堂，侍臣立刻進去稟告天帝釋（Indra）：『天王應該知道！第一寶像現在已經來了。』當時天帝釋（Indra）就用憶念力變化這寶象，使它有一百個頭，面貌清凈，沒有塵垢，每一個頭都有十顆牙，都非常潔白，每一顆牙的末端都有十個華池，每一個池中有一千朵蓮花，每一朵蓮花有十個華臺，每一個華臺有一百片花葉，每一片葉子中有一百個玉女，用五種音樂歌舞嬉戲，發出美妙的聲音，無法比擬。像這樣伊羅婆那（Indra的坐騎）殊勝的寶象，是帝釋天王（Indra）所變化的，它的身體廣大一千由旬，它的顏色鮮潔，純白無比，帝釋（Indra）乘坐著它，想要攻破阿修羅（Asura）的軍隊，各種各樣的伎樂，有的唱歌跳舞，有的嬉戲歡笑，有的呼嘯，有的吼叫，有的叫喚，光明威德，端莊殊妙，從善見城出發。諸天看到后，各自乘坐各種各樣不同顏色的寶殿，用各種各樣的器仗來莊嚴自己，各種各樣的伎樂歌舞嬉笑，喑噎（烏薤反）出聲，歡喜悅樂，見到帝釋王（Indra）更加喜悅。當時天帝釋（Indra）端坐在寶象上，位於中央，這是大功德力所整合的，無量的天眾周匝圍繞，端莊無比，各種各樣的天眾都一起圍繞。三十三天王的光明勝過百千個太陽的光芒，充滿虛空，各種伎樂的聲音充塞遍滿二萬由旬，從上而下前往阿修羅（Asura）戰鬥的地方。
『當時，護世四大天王發出巨大的叫聲，上升到虛空，前往天帝釋（Indra）那裡。在空中遇到天帝釋（Indra），稟告說：『天王！毗摩質多羅（Vemacitrin）（阿修羅王）和缽呵娑（Balaha）想要攻打諸天，一切大海擾亂不定，成百上千的山都搖動，阿修羅（Asura）眾奮勇遊戲，發出巨大的恐怖聲音，大海中的魚鱉和小龍都失去力量，小的...
【English Translation】 English version: 'Having heard this, the elephant calf immediately informed the treasure elephant, Airavata (Indra's mount). Airavata (Indra's mount), upon hearing what was said, together with the guards, went to the minister's office, arriving at the Sudharma Hall. The attendant immediately entered and reported to Sakra, Lord of the Devas (Indra): 'Your Majesty should know! The foremost treasure elephant has now arrived.' At that time, Sakra, Lord of the Devas (Indra), using his power of recollection, transformed this treasure elephant, giving it a hundred heads, its faces pure and free from defilement. Each head had ten tusks, all of them brilliantly white. At the tip of each tusk were ten lotus ponds, and in each pond were a thousand lotus flowers. Each lotus flower had ten flower platforms, and each platform had a hundred flower petals. On each petal were a hundred jade maidens, playing and dancing with the five kinds of music, producing exquisite sounds beyond compare. Such was the extraordinary treasure elephant Airavata (Indra's mount), transformed by Sakra, Lord of the Devas (Indra), its body vast, a thousand yojanas in extent, its color pure and incomparably white. Sakra (Indra), riding upon it, intended to break the army of the Asuras (Asuras), with various kinds of music, some singing and dancing, some playing and laughing, some whistling, some roaring, some shouting, its light and majesty, dignified and exquisite, emerging from Sudarsana City. The devas, seeing this, each rode upon various precious palaces of different colors, adorning themselves with various weapons and instruments, with various kinds of music, singing, dancing, playing, and laughing, making choked (烏薤反) sounds, joyful and delighted, their joy redoubled upon seeing Sakra, Lord of the Devas (Indra). At that time, Sakra, Lord of the Devas (Indra), sat upright on the treasure elephant, in the center, the accumulation of great merit and power, surrounded by countless devas, dignified beyond compare, all kinds of devas surrounding him. The light of the Thirty-three Devas surpassed the light of hundreds of thousands of suns, filling the empty space, the sounds of various musical instruments filling and pervading twenty thousand yojanas, descending from above to the place where the Asuras (Asuras) were fighting.
'At that time, the Four Guardian Kings of the World uttered great cries, ascending into the empty space, going to Sakra, Lord of the Devas (Indra). Meeting Sakra, Lord of the Devas (Indra) in the air, they reported: 'Your Majesty! Vemacitrin (Asura king) and Balaha intend to attack the devas, all the great oceans are disturbed and unsettled, hundreds of thousands of mountains are shaking, the Asura (Asura) hosts are bravely playing, emitting great terrifying sounds, the fish, turtles, and small dragons in the great ocean have lost their strength, the small...
羅剎鬼、毗舍遮鬼、無量眾生喪失身命。婆羅摩悌非法惡龍歡喜踴躍，吼如雷震；婆修吉、德叉迦等法行龍王愁悴自守。毗摩質多阿修羅王從水下出，六萬真金須彌樓山悉皆震動，一切眾生心皆怯弱。鬘持天、常恣意天、迦留足天、三箜篌天心皆惶怖怯弱不安，遣我來至大天王所，天王當作何等方便？如是我已破彼三地阿修羅軍，羅睺阿修羅王、華鬘阿修羅王、勇健阿修羅王百千共戰，悉已破壞。』
「帝釋聞已，告護世言：『我已先知毗摩質多羅缽呵娑起欲惱天，我今欲下摧破阿修羅軍，救護諸天。我為法護，為法所救，修行於法，法為勝幢，求法樂法，不樂非法。我以如是功德，能破彼軍，我則得勝，無勝我者，莫生怖畏。我今將大軍眾到阿修羅所，莫生怯弱。所以者何？閻浮提人孝養父母，恭敬沙門、婆羅門、耆舊長宿，知恩報恩，順法修行、守護正法、喜樂正法、信奉正法，供養沙門，知業果報，於六齋日齋戒自守，佈施持戒修福習智。我常憶念順法修行、受行法戒，彼阿修羅無有法行，是故於彼阿修羅所無少畏心。』時天帝釋說是語已，往詣毗琉璃山頂四天王天所住之處。
「時天帝釋見四天王，告諸天眾：『此護世四天來集此處，欲破阿修羅軍。』時護世天白帝釋言：『此諸天眾，天王所攝
【現代漢語翻譯】 現代漢語譯本：羅剎鬼（Rakshasa，食人鬼）、毗舍遮鬼（Pisacha，食肉鬼）、無量眾生喪失身命。婆羅摩悌（Brahma Mati）非法惡龍歡喜踴躍，吼聲如雷震；婆修吉（Vasuki）、德叉迦（Takshaka）等奉行正法的龍王愁眉不展，自守其身。毗摩質多（Vemacitra）阿修羅王從水下出現，六萬真金須彌樓山（Sumeru，宇宙中心的神山）都震動起來，一切眾生內心都感到恐懼怯弱。鬘持天（Maladhari Deva）、常恣意天（Sada-Mada Deva）、迦留足天（Kalarupa Deva）、三箜篌天（Tri-Kandarpa Deva）內心都惶恐害怕，坐立不安，派遣我來到大天王處，天王打算採取什麼方法？像我這樣已經摧毀了三地的阿修羅軍隊，羅睺（Rahu）阿修羅王、華鬘（Mala）阿修羅王、勇健（Dharsa）阿修羅王等成百上千的阿修羅共同作戰，都被我摧毀了。』 帝釋天（Indra）聽后，告訴護世四天王說：『我早就知道毗摩質多羅（Vemacitara）想讓缽呵娑（Prahlada）生起惱怒諸天的想法，我現在就要地獄摧毀阿修羅軍隊，救護諸天。我以正法為守護，為正法所救護，修行于正法，正法是勝利的旗幟，追求正法，喜愛正法，不喜愛非法。我憑藉這樣的功德，能夠摧毀他們的軍隊，我將獲得勝利，沒有人能勝過我，不要產生恐懼害怕。我現在將率領大軍前往阿修羅的所在地，不要膽怯懦弱。這是什麼原因呢？因為閻浮提（Jambudvipa，我們所居住的這個世界）的人們孝養父母，恭敬沙門（Shramana，出家修道者）、婆羅門（Brahmana，祭司）、年老有德的長者，知恩圖報，順應正法修行、守護正法、喜好正法、信奉正法，供養沙門，明白業的果報，在六齋日齋戒自律，佈施、持戒、修福、學習智慧。我常常憶念順應正法修行、接受奉行正法的戒律，那些阿修羅沒有正法的行為，因此對於那些阿修羅我沒有絲毫的畏懼。』當時，帝釋天說完這些話后，前往毗琉璃山頂四天王天所居住的地方。 當時，帝釋天見到四天王，告訴諸天眾：『這護世的四天王聚集在這裡，想要摧毀阿修羅的軍隊。』當時，護世四天王稟告帝釋天說：『這些天眾，都是天王您所統領的。
【English Translation】 English version: Rakshasa (flesh-eating demon), Pisacha (flesh-eating ghost), and countless beings lost their lives. Brahma Mati, the unlawful and evil dragon, rejoiced and leaped, its roar like thunder. Vasuki, Takshaka, and other Naga kings who practiced the Dharma were sorrowful and guarded themselves. Vemacitra, the Asura king, emerged from the water, causing the sixty thousand true gold Mount Sumeru (the divine mountain at the center of the universe) to shake, and the hearts of all beings were filled with fear and weakness. Maladhari Deva, Sada-Mada Deva, Kalarupa Deva, and Tri-Kandarpa Deva were all terrified and uneasy, and sent me to the Great Heavenly King. What means will the Heavenly King employ? I have already destroyed the Asura armies of the three realms. Rahu, the Asura king, Mala, the Asura king, Dharsa, the Asura king, and hundreds of thousands of other Asuras fought together, and all were destroyed.』 Having heard this, Indra (the lord of the gods) said to the Four Guardian Kings: 『I knew beforehand that Vemacitara intended to incite Prahlada to anger the gods. I will now descend to destroy the Asura armies and protect the gods. I am protected by the Dharma, saved by the Dharma, practice the Dharma, the Dharma is the banner of victory, I seek the Dharma, delight in the Dharma, and do not delight in what is not Dharma. With such merit, I can destroy their armies, and I will be victorious. No one can overcome me, so do not be afraid. I will now lead a great army to the place of the Asuras, so do not be timid and weak. Why is this? Because the people of Jambudvipa (the world we live in) are filial to their parents, respect Shramanas (ascetics), Brahmanas (priests), the elderly and virtuous elders, know gratitude and repay kindness, follow the Dharma in practice, protect the Dharma, delight in the Dharma, believe in the Dharma, make offerings to Shramanas, understand the karmic consequences, observe the precepts and fast on the six fast days, give alms, uphold the precepts, cultivate blessings, and study wisdom. I constantly remember following the Dharma in practice and receiving and upholding the precepts of the Dharma. Those Asuras have no practice of the Dharma, therefore I have no fear of those Asuras.』 At that time, after Indra spoke these words, he went to the place where the Four Heavenly Kings resided on the summit of Mount Vaidurya. At that time, Indra saw the Four Heavenly Kings and said to the assembly of gods: 『These Four Guardian Kings of the world have gathered here, desiring to destroy the Asura armies.』 At that time, the Four Guardian Kings said to Indra: 『These gods are all under your command, O Heavenly King.』
、天王所護、依止天王，不畏阿修羅及其軍眾。』如是說已，時三十三天皆大歡喜，贊天王言：『天王常勝！天眾常勝！』既讚歎已，到四天王所。時天帝釋所，將天眾無量百千宮殿圍繞，乘伊羅婆那大白象王，如上所說其身殊妙，七寶光焰赫若電光滿虛空中，無量音樂震吼之聲充滿十方，百千天眾歡喜圍繞，住須彌山。乾闥婆眾莊嚴諸天，仙聖歌頌無比讚歎，共相娛樂，自善業果受第一樂。時四天等，見帝釋下，皆大歡喜。時天帝釋告四天言：『我今至此，欲破阿修羅，勿怖，勿怖！諸天大眾悉集來此。』時四天眾聞已歡喜，白言：『天王！我已獨能破阿修羅，況天王來，大眾皆集。我依天王，于阿修羅無少畏心。』說是語已，即繞帝釋，於一面住，觀毗摩質多羅阿修羅王、羅睺阿修羅王、勇健阿修羅王、華鬘阿修羅王軍。身著諸天金剛鎧鉀，手執種種兵刃武器，欲摧阿修羅軍，心念不息，住種種寶莊嚴殿上，法行龍王婆修吉、德叉迦等，心欲鬥戰，住在一面瞻仰帝釋，隨其教敕，即當奉行。共觀水下。
「時四阿修羅王忽然直出，一切軍眾無量千億皆共圍繞，手執種種鬥戰之具，直前而進，不顧左右，無量百千億大眾圍繞，一切須彌留山皆悉震動。一切阿修羅中其力最勝，善解無量斗戰之術，從水下出，猶
【現代漢語翻譯】 現代漢語譯本 『受天王保護，依靠天王，就不畏懼阿修羅（非天，一種惡神）及其軍隊。』這樣說完后，當時三十三天（佛教宇宙觀中的一個天界）都非常歡喜，讚美天帝釋（忉利天之主）說：『天王常勝！天眾常勝！』讚歎完畢后，（天帝釋）到達四天王（佛教護法神）處。當時天帝釋被無量百千的天眾宮殿圍繞，乘坐伊羅婆那（帝釋天的坐騎）大白象王，如上面所說的那樣，他的身軀非常殊勝美妙，七寶的光焰像閃電一樣照亮虛空，無量的音樂震吼之聲充滿十方，百千天眾歡喜地圍繞著他，住在須彌山（佛教宇宙觀中的聖山）上。乾闥婆（天界的樂神）眾莊嚴諸天，仙聖歌頌無比讚歎，共同娛樂，享受善業的果報，感受第一快樂。當時四天王等，見到帝釋降臨，都非常歡喜。當時天帝釋告訴四天王說：『我今天到這裡來，想要擊破阿修羅，不要害怕，不要害怕！諸天大眾都聚集到這裡來。』當時四天王聽了之後非常歡喜，稟告說：『天王！我們已經能夠獨自擊破阿修羅，更何況天王您親自前來，大眾都聚集在一起。我們依靠天王，對於阿修羅沒有絲毫畏懼之心。』說完這些話后，就圍繞著帝釋，在一旁站立，觀看毗摩質多羅（阿修羅王名）阿修羅王、羅睺（阿修羅王名）阿修羅王、勇健阿修羅王、華鬘（阿修羅王名）阿修羅王的軍隊。他們身穿諸天的金剛鎧甲，手持各種兵刃武器，想要摧毀阿修羅軍隊，心中念頭不停，住在各種寶物莊嚴的殿堂上，法行龍王婆修吉（龍王名）、德叉迦（龍王名）等，心中想要戰鬥，在一旁瞻仰帝釋，聽從他的教令，立即奉行。共同觀看水下。 當時四位阿修羅王忽然直接出現，一切軍眾無量千億都共同圍繞著他們，手持各種鬥戰的器具，直接向前進發，不顧左右，無量百千億的大眾圍繞著他們，一切須彌留山都震動起來。一切阿修羅中他們的力量最為強大，善於瞭解無量的鬥戰之術，從水下出來，猶如……
【English Translation】 English version 'Protected by the Heavenly King, relying on the Heavenly King, they will not fear the Asuras (non-gods, a type of evil spirit) and their armies.' Having said this, the Thirty-three Heavens (a celestial realm in Buddhist cosmology) were all very delighted, praising the Heavenly Emperor Śakra (ruler of the Trāyastriṃśa Heaven), saying: 'May the Heavenly King always be victorious! May the Heavenly Hosts always be victorious!' After praising him, (Śakra) arrived at the place of the Four Heavenly Kings (Buddhist guardian deities). At that time, Heavenly Emperor Śakra was surrounded by countless hundreds of thousands of celestial palaces, riding the great white elephant king Airavata (Śakra's mount), as described above, his body was extremely magnificent and beautiful, the radiance of the seven treasures shone like lightning in the empty space, the sounds of countless music and roars filled the ten directions, hundreds of thousands of celestial beings joyfully surrounded him, residing on Mount Sumeru (the sacred mountain in Buddhist cosmology). The Gandharvas (celestial musicians) adorned the heavens, the sages sang praises and unparalleled admiration, enjoying themselves together, receiving the rewards of good karma, and experiencing the ultimate bliss. At that time, the Four Heavenly Kings and others, seeing Śakra descend, were all very delighted. Then, Heavenly Emperor Śakra told the Four Heavenly Kings: 'I have come here today to defeat the Asuras, do not be afraid, do not be afraid! All the heavenly hosts have gathered here.' At that time, the Four Heavenly Kings, upon hearing this, were very delighted and reported: 'Heavenly King! We are already capable of defeating the Asuras on our own, let alone with Your Majesty personally coming and all the hosts gathered together. Relying on the Heavenly King, we have no fear of the Asuras.' After saying these words, they surrounded Śakra, standing on one side, observing the armies of the Asura Kings Vimalacitra (name of an Asura king), Rāhu (name of an Asura king), the Valiant Asura King, and the Garland Asura King. They were wearing the Vajra armor of the heavens, holding various weapons and blades, wanting to destroy the Asura army, their thoughts unceasing, residing in palaces adorned with various treasures, the Dharma-practicing Dragon Kings Vasuki (name of a Dragon King), Takshaka (name of a Dragon King), and others, desiring to fight, stood on one side gazing at Śakra, awaiting his commands, which they would immediately carry out. Together they observed the waters below. At that time, the four Asura Kings suddenly appeared directly, with countless billions of soldiers surrounding them, holding various instruments of battle, advancing directly forward, without looking left or right, with countless hundreds of thousands of billions of people surrounding them, causing all of Mount Sumeru to shake. Among all the Asuras, their strength was the greatest, skilled in understanding countless techniques of battle, emerging from the water, like...
如第二須彌山王，與缽摩悌等非法惡龍而自圍繞，毗摩質多羅缽呵娑來至戰場。諸天大眾遍虛空中，阿修羅軍滿大海上，欲共天眾興大戰鬥，各自思惟。欲觀鬥戰，於一面住。
「時四天王、德叉迦、婆修吉等，白帝釋言：『天王！阿修羅軍在我前住，天王何故不敕我等與彼共戰？』時天帝釋告諸天眾及諸龍眾：『我今當遣護世四天下閻浮提，觀諸眾生孝養父母，恭敬沙門、婆羅門，順法修行，則能破壞阿修羅軍。天為法護，依止於法，依法增長，天亦增長；法損減故，天眾亦減。我今遣汝詣閻浮提，到人世界。』如是說已，即敕四天：『汝速往閻浮提觀諸眾生，若有順法，孝養父母、恭敬長宿、供養沙門、齋戒自守、佈施持戒不行放逸，隨順正法？』時四護世聞是語已，如射箭頃，至閻浮提一一住處、一一村落、一一城邑、一一軍營、一一交道、一一國土一切觀察，孝養父母，供養沙門、婆羅門、耆舊長宿，皆遍觀察。見閻浮提人順法修行，孝養父母，供養沙門、婆羅門、耆舊長宿，如法修行。見是事已，心生歡喜，如射箭頃，到帝釋所，心喜踴悅白天王言：『甚可慶悅！釋迦天王！閻浮提人順法修行，孝養父母，恭敬沙門、婆羅門、耆舊長宿，佈施修德，增長天眾，減損阿修羅軍。』帝釋聞已，甚大歡喜，
【現代漢語翻譯】 現代漢語譯本 正如第二須彌山王（Sumeru Mountain King），被缽摩悌（Padmati）等非法惡龍圍繞，毗摩質多羅（Vimacitratara）、缽呵娑（Prahasa）來到戰場。諸天大眾遍佈虛空，阿修羅（Asura）軍隊充滿大海，想要與天眾發起大戰，各自思量。他們想要觀看戰鬥，於是一面駐紮。
當時，四大天王、德叉迦（Draksha）、婆修吉（Vasuki）等，稟告帝釋（Indra）說：『天王！阿修羅軍隊駐紮在我們面前，天王為何不命令我們與他們交戰？』當時，天帝釋告訴諸天眾和諸龍眾：『我現在將派遣護衛世間的四大天王前往閻浮提（Jambudvipa），觀察眾生是否孝養父母，恭敬沙門（Shramana）、婆羅門（Brahmana），遵循正法修行，這樣就能摧毀阿修羅軍隊。天依靠正法守護，依止於正法，因正法而增長，天眾也會增長；正法衰減，天眾也會衰減。我現在派遣你們前往閻浮提，到達人間世界。』說完這些，就命令四大天王：『你們迅速前往閻浮提，觀察眾生，是否有人遵循正法，孝養父母、恭敬長輩、供養沙門、齋戒自守、佈施持戒不放逸，隨順正法？』當時，四大護世天王聽到這些話后，像射箭一樣迅速到達閻浮提的每一個住處、每一個村落、每一個城邑、每一個軍營、每一個交通要道、每一個國土，全面觀察是否有人孝養父母，供養沙門、婆羅門、年長者，都一一觀察。他們看到閻浮提的人們遵循正法修行，孝養父母，供養沙門、婆羅門、年長者，如法修行。看到這些情況后，心中歡喜，像射箭一樣迅速回到帝釋處，心中歡喜雀躍地稟告天王說：『非常值得慶賀！釋迦（Shakra）天王！閻浮提的人們遵循正法修行，孝養父母，恭敬沙門、婆羅門、年長者，佈施修德，增長天眾，減少阿修羅軍隊。』帝釋聽后，非常歡喜。
【English Translation】 English version Just like the second Sumeru Mountain King, surrounded by unlawful and evil dragons such as Padmati, Vimacitratara and Prahasa came to the battlefield. The multitudes of Devas (gods) filled the empty space, and the Asura (demigod) armies filled the great ocean, desiring to engage in a great battle with the Devas, each contemplating their own strategies. They wanted to observe the battle, so they stationed themselves on one side.
At that time, the Four Heavenly Kings, Draksha, Vasuki, and others, reported to Indra (Shakra): 'Heavenly King! The Asura armies are stationed before us. Why does the Heavenly King not command us to engage in battle with them?' At that time, Indra told the multitudes of Devas and Nagas (dragons): 'I will now dispatch the Four Heavenly Kings who protect the world to Jambudvipa (the world of men), to observe whether beings are filial to their parents, respectful to Shramanas (ascetics) and Brahmanas (priests), and cultivate according to the Dharma (law), so that they can destroy the Asura armies. The heavens rely on the Dharma for protection, depend on the Dharma, and grow because of the Dharma; the Devas also grow. When the Dharma declines, the Devas also decline. I now send you to Jambudvipa, to the human world.' Having said this, he commanded the Four Heavenly Kings: 'Quickly go to Jambudvipa and observe the beings. Are there any who follow the Dharma, are filial to their parents, respectful to elders, offer to Shramanas, observe precepts and abstain from wrongdoing, practice generosity and uphold the precepts without being lax, and follow the correct Dharma?' At that time, the Four World-Protectors, having heard these words, arrived as quickly as an arrow shot to every dwelling place, every village, every town, every military camp, every crossroads, and every country in Jambudvipa, observing everything. They observed whether people were filial to their parents and offered to Shramanas, Brahmanas, and elders. They saw that the people of Jambudvipa were cultivating according to the Dharma, were filial to their parents, and offered to Shramanas, Brahmanas, and elders, cultivating according to the Dharma. Having seen these things, their hearts were filled with joy, and as quickly as an arrow shot, they returned to Indra's abode, joyfully reporting to the Heavenly King: 'It is very worthy of celebration! Shakra Heavenly King! The people of Jambudvipa are cultivating according to the Dharma, are filial to their parents, respectful to Shramanas, Brahmanas, and elders, practicing generosity and cultivating virtue, increasing the Deva hosts, and diminishing the Asura armies.' Upon hearing this, Indra was greatly pleased.
告護世言：『一切天眾應生歡喜，我今破壞阿修羅軍！我今破壞阿修羅軍，閻浮提人多修福故。』天眾聞已，皆大歡喜，身力轉增過先十倍，白言：『天王！何故而住？何故而住？我以天王威勢力故，破彼怨敵令天得勝。』
「時天帝釋告婆修吉、德叉迦等諸龍王曰：『汝速走趣缽摩梯等非法龍所，莫往毗摩質多羅阿修羅軍。』時婆修吉、德叉迦聞是語已，即疾往趣阿修羅伴缽摩梯等非法龍所，雨大猛火。時毗摩質多羅缽呵娑即遣缽摩梯放大熾電，一切惡龍身上火然受大苦惱，尋復破壞，走趣阿修羅軍作如是言：『各各異軍，不可勝彼大眾，皆當和合共鬥，天乃可破。』作是語已，即復走向婆修吉、德叉迦所。時法行龍婆修吉見彼惡龍，語德叉迦言：『彼以噁心瞋恚而來，我當爲之而作衰惱，令不復來。若不加彼，數數如是惱亂我等。』作是語已，時德叉迦即走往趣缽摩梯所，于虛空中雨大猛火，放諸煙焰燒彼惡龍。既被燒已，尋便退走，奔趣阿修羅所，望救生命。羅睺阿修羅王見是事已，作如是言：『此龍破壞，退來至此。汝等何故舍之而住？』作是語已，奮力而走。時迦留足天見羅睺阿修羅來，亦走往趣，交軍合戰，甚可怖畏如惡險岸，諸小阿修羅住于海中皆悉聾塞，或有恐怖喪其身命。
「空中雨
【現代漢語翻譯】 現代漢語譯本：帝釋天告訴護世四天王說：『所有天眾都應該歡喜，我現在要破壞阿修羅（非天，一種與天神對抗的惡神）的軍隊！我現在要破壞阿修羅的軍隊，因為閻浮提（我們所居住的這個世界）的人們多修福德的緣故。』天眾聽了之後，都非常歡喜，身力增長超過先前十倍，說道：『天王！為什麼停住不前？為什麼停住不前？我們憑藉天王的威勢力量，一定能戰勝那些怨敵，讓天界獲得勝利。』 當時，帝釋天告訴婆修吉（龍王名）、德叉迦（龍王名）等各位龍王說：『你們趕快去缽摩梯（惡龍名）等不守法度的龍那裡，不要去毗摩質多羅（阿修羅王名）阿修羅的軍隊那裡。』當時，婆修吉、德叉迦聽了這話之後，立即快速地前往阿修羅同伴缽摩梯等不守法度的龍那裡，降下猛烈的火焰。當時，毗摩質多羅派遣缽摩梯放出強烈的閃電，所有惡龍身上都被火燒著，遭受巨大的痛苦，隨即潰敗，逃向阿修羅軍隊，說道：『各自為戰，無法戰勝他們的大眾，應當聯合起來共同戰鬥，才能擊敗天界。』說完這話之後，又走向婆修吉、德叉迦那裡。當時，奉行正法的龍婆修吉看到那些惡龍，告訴德叉迦說：『他們懷著惡意和嗔恨而來，我應當讓他們衰敗，不再敢來。如果不懲罰他們，他們會屢次這樣惱亂我們。』說完這話之後，德叉迦就走向缽摩梯那裡，在空中降下猛烈的火焰，放出煙焰焚燒那些惡龍。那些惡龍被燒之後，立刻退走，奔向阿修羅那裡，希望得到救命。羅睺（阿修羅名）阿修羅王看到這件事後，說道：『這些龍被打敗，退到這裡。你們為什麼拋棄他們而停住不前？』說完這話之後，奮力衝上前去。當時，迦留足天（天神名）看到羅睺阿修羅前來，也衝上前去，雙方交戰，非常可怕，如同險惡的岸邊，住在海中的小阿修羅們都感到耳聾閉塞，有的因為恐懼而喪命。 空中下雨
【English Translation】 English version: Indra (Śakra, the lord of the devas) told the Guardian Kings: 『All the devas (heavenly beings) should rejoice, for I am now going to destroy the army of the Asuras (anti-gods)! I am now going to destroy the army of the Asuras, because the people of Jambudvipa (the continent where we live) cultivate much merit.』 When the devas heard this, they were all overjoyed, and their physical strength increased tenfold compared to before. They said: 『O King of the Devas! Why do you hesitate? Why do you hesitate? By the power of your majesty, we will defeat those enemies and bring victory to the heavens.』 At that time, Indra told the Naga (dragon) kings Vasuki (a Naga king), Takshaka (a Naga king), and others: 『You should quickly go to the lawless Nagas such as Padmavati (an evil Naga), and do not go to the army of the Asura Vemacitrin (an Asura king).』 When Vasuki and Takshaka heard these words, they immediately went quickly to the lawless Nagas, companions of the Asuras, such as Padmavati, and rained down fierce fire. At that time, Vemacitrin sent Padmavati to release intense lightning, and all the evil Nagas were burned and suffered great distress. They were then defeated and fled to the Asura army, saying: 『Fighting individually, we cannot defeat their multitude. We must unite and fight together, then we can defeat the heavens.』 After saying this, they went again to Vasuki and Takshaka. At that time, the righteous Naga Vasuki saw those evil Nagas and said to Takshaka: 『They are coming with evil intentions and anger. I should cause them to decline and prevent them from coming again. If we do not punish them, they will repeatedly harass us like this.』 After saying this, Takshaka went to Padmavati and rained down fierce fire in the sky, releasing smoke and flames to burn those evil Nagas. After being burned, those evil Nagas immediately retreated and fled to the Asuras, hoping to save their lives. Rahu (an Asura king) saw this and said: 『These Nagas have been defeated and retreated here. Why are you abandoning them and hesitating?』 After saying this, he rushed forward with all his might. At that time, Kalurapada (a deva) saw Rahu coming and also rushed forward. The armies clashed and fought, which was very frightening, like a dangerous shore. The small Asuras living in the sea all became deaf and blocked, and some lost their lives due to fear. Rain in the sky
刀逼迮駃下，百千萬數，如是斗時，若天被害斬截手足尋復還生，無所患害，一切身份亦復如是無所患苦，色相不異，妙色具足，唯除斬首及斷半身。天、阿修羅互相怨敵，如是鬥戰。若阿修羅為天所害，斷則不生，亦如人法，受諸苦痛，非如天法。時迦留足天與羅睺阿修羅軍，如是大戰時，迦留足天覆取無量大山，雨阿修羅軍，時阿修羅軍分散破壞為百千分。羅睺阿修羅王見其軍眾悉破壞已，即取大山廣三百由旬，走向天眾。時迦留足天見已，手執弓仗亦走往趣，以箭射山，碎如沙末墮大海中。
「虛空雨刀時，阿修羅見是事已，畜生心故，少勇怯弱，走向勇健阿修羅軍。勇健阿修羅王見其退還，告軍眾言：『此羅睺王空有大身，無有少力，為天所壞，走來奔軍，慾望救護，如凡阿修羅等無有異，以無力故。若有力者，則以此身必能獨破一切天眾，是身如第二須彌山王。此迦留足天第一勇健，能與如是大身共鬥而不破壞。』作是語已，即與陀摩睺眾走趣迦留足天，欲共鬥戰。時天見已，即告鬘持天言：『速來，速來！今勇健阿修羅王將大軍眾來向我所。』時鬘持天聞是語已，即復疾走向勇健、羅睺阿修羅所。羅睺復與勇健阿修羅牢自莊嚴，迴向天眾，欲與迦留足天相撲共鬥。念本宿怨，擲大山石，上雨刀箭、
【現代漢語翻譯】 現代漢語譯本：刀劍如雨般落下，數量成百上千，當戰鬥進行時，即使天人被斬斷手腳，也能迅速恢復如初，不會感到痛苦，身體的其他部分也是如此，沒有痛苦，容貌沒有改變，依然完美，除了被斬首或身體被切成兩半。天人和阿修羅互相怨恨，如此戰鬥。如果阿修羅被天人所傷，斷裂后無法再生，就像人類一樣，遭受各種痛苦，不像天人那樣。當時，迦留足天（守護天神）與羅睺阿修羅（阿修羅王）的軍隊，就這樣大戰時，迦留足天又取來無數大山，像雨一樣投向阿修羅軍隊，阿修羅軍隊因此分散破壞成成百上千份。羅睺阿修羅王看到他的軍隊完全潰敗，就拿起一座廣三百由旬（古印度長度單位）的大山，衝向天眾。迦留足天看到后，手持弓箭也衝了上去，用箭射擊大山，將其擊碎成沙粒，落入大海之中。 當虛空中下起刀雨時，阿修羅看到這種情況，因為畜生般的愚癡，變得膽小怯懦，逃向勇猛強健的阿修羅軍隊。勇健的阿修羅王看到他們退回來，就對他的軍隊說：『這個羅睺王只是空有巨大的身軀，沒有一點力量，被天人擊敗，逃來投奔軍隊，想要尋求庇護，和普通的阿修羅沒什麼兩樣，因為他沒有力量。如果他有力量，就能憑他自己的身軀獨自擊敗所有的天眾，他的身軀就像第二座須彌山王（佛教宇宙觀中的聖山）。這個迦留足天非常勇猛強健，能夠與如此巨大的身軀戰鬥而不被擊敗。』說完這些話，他就帶著陀摩睺眾（阿修羅的部眾）衝向迦留足天，想要與他戰鬥。當時，天人看到后，就告訴鬘持天（天人名）說：『快來，快來！現在勇健的阿修羅王帶著大軍向我這裡來了。』鬘持天聽到這話后，立刻迅速地衝向勇健的羅睺阿修羅那裡。羅睺又與勇健的阿修羅牢固地裝備自己，轉向天眾，想要與迦留足天搏鬥。想著過去的仇恨，投擲大山巨石，像雨一樣降下刀箭。
【English Translation】 English version: Swords fell like rain, numbering in the hundreds of thousands. As the battle raged, even if a Deva (god) had their hands and feet severed, they would quickly regenerate, feeling no pain. The same was true for all other parts of their body; there was no suffering, and their appearance remained unchanged, perfectly complete, except for decapitation or being cut in half. The Devas and Asuras (demi-gods) harbored mutual resentment, and so they fought. If an Asura was injured by a Deva, they could not regenerate after being severed, just like humans, and they would suffer all kinds of pain, unlike the Devas. At that time, Kālarāja Deva (guardian deity) and the army of Rāhu Asura (king of the Asuras) were engaged in a great battle. Kālarāja Deva then took countless great mountains and rained them down upon the Asura army, causing the Asura army to scatter and break into hundreds of thousands of pieces. Rāhu Asura King, seeing his army completely defeated, picked up a large mountain, three hundred yojanas (ancient Indian unit of length) in breadth, and charged towards the Devas. Seeing this, Kālarāja Deva, holding his bow and arrows, also charged forward, shooting arrows at the mountain, shattering it into sand that fell into the great ocean. When a rain of swords fell from the sky, the Asuras, seeing this situation, became timid and cowardly due to their animalistic ignorance, and fled towards the brave and strong Asura army. The brave Asura King, seeing them retreating, said to his army: 'This Rāhu King only has a huge body, but no strength at all. He was defeated by the Devas and fled to the army, seeking protection, no different from ordinary Asuras, because he has no power. If he had power, he could have defeated all the Devas alone with his own body, his body is like the second Mount Sumeru (sacred mountain in Buddhist cosmology). This Kālarāja Deva is very brave and strong, able to fight with such a huge body without being defeated.' After saying these words, he led the Tamahū hosts (Asura's retinue) towards Kālarāja Deva, wanting to fight him. At that time, the Deva, seeing this, told Mālīdhara Deva (name of a Deva): 'Come quickly, come quickly! Now the brave Asura King is coming towards me with a large army.' Hearing this, Mālīdhara Deva immediately rushed quickly towards the brave Rāhu Asura. Rāhu, together with the brave Asura, firmly equipped himself, turned towards the Devas, wanting to wrestle and fight with Kālarāja Deva. Remembering past hatred, he threw large mountain stones, raining down swords and arrows like rain.
種種器仗及擲大樹，滿虛空中間無空處、不復相見，百千共鬥無等鬥戰。諸天身份壞已復生亦如上說，阿修羅軍被斬不生亦如人法。諸天軍眾唯除斬首，命則不全，若斷中腰亦復如是。是時天眾少有減損，阿修羅眾多有喪滅。
「時阿修羅被天破已，余殘軍眾還退水下，慾望救護。天眾大叫，阿修羅軍聞其叫聲皆失威力，微命自存。羅睺、勇健走還本城，于門下住。時第三地華鬘阿修羅王見羅睺、勇健為天所破，告軍眾曰：『我軍悉來，當與天戰。我有大力，天何所能？』作是語已，即與其軍走趣天眾，及羅睺、勇健阿修羅軍余殘相率，還與華鬘俱詣天眾，共相謂言：『何故妄稱阿修羅王，而自退走？既自無力又無刀戟，善巧戰敵，設得至宮，毀辱妻子。』說是語已，氣力還增，身如大山、手執兵器、走速如風，復向天眾，欲與天戰。時天使者及鬘持天、常恣意天、迦留足天等，皆共籌量：『一切阿修羅皆共和集，欲來我所，自恃己力而生憍慢，不知天力。』說是語已，走趣阿修羅即共大斗，上雨大山或雨大石、雨刀雨戟，共相擒撲，無量相殺、無量逼迫、無量相打、無量喪命遍大海上，無量種斗無法可喻。龍眾共龍，無量種鬥。
「時天帝釋見是事已，告三十三天言：『速疾莊嚴！一切阿修羅眾今皆來
【現代漢語翻譯】 現代漢語譯本：各種各樣的武器和投擲的大樹，充滿了虛空中間沒有空隙的地方，彼此都看不見，成百上千地共同戰鬥，是無與倫比的戰鬥。諸天（deva，天神）的身軀損壞后又重新產生，情況也如上面所說。阿修羅（asura，一種神道生物）的軍隊被斬殺后不會再生，就像人類一樣。諸天的軍隊，除了被斬首，性命就不會保全，如果被砍斷腰部也是這樣。這時，天眾（deva，天神）的軍隊略有減損，阿修羅的軍隊則損失慘重。
當時阿修羅被天眾擊敗后，殘餘的軍隊退回水中，希望得到救護。天眾大聲呼喊，阿修羅軍隊聽到喊聲都失去了威力，茍延殘喘。羅睺（Rāhu，星名，也指阿修羅）和勇健（一個阿修羅的名字）逃回本城，在城門下駐足。當時第三地的華鬘（Mālin，花環）阿修羅王，看到羅睺和勇健被天眾擊敗，告訴他的軍隊說：『我的軍隊全部過來，應當與天眾戰鬥。我擁有強大的力量，天眾又能怎麼樣？』說完這話，就率領他的軍隊衝向天眾，羅睺、勇健和阿修羅軍隊的殘餘也相互帶領，與華鬘一起前往天眾處，互相責備說：『為什麼妄稱阿修羅王，卻自己退走？既沒有力量又沒有刀戟，不擅長與敵人戰鬥，即使到達宮殿，也只會羞辱妻子。』說完這些話，他們的氣力又增加了，身體像大山一樣，手持兵器，奔跑速度像風一樣，再次衝向天眾，想要與天眾戰鬥。當時天使者（deva messenger，天神的使者）以及鬘持天（Mālin-dhara deva，持有花環的天神）、常恣意天（Nitya-kāma deva，常懷慾望的天神）、迦留足天（Kālarakṣa deva，黑足天神）等，都共同商量說：『一切阿修羅都全部聚集在一起，想要來到我們這裡，仗恃自己的力量而生出驕慢，不知道天眾的力量。』說完這些話，衝向阿修羅，隨即展開大戰，天上降下大山或降下大石、降下刀和戟，互相擒拿搏鬥，無數的互相殘殺、無數的逼迫、無數的毆打、無數的喪命遍佈大海上，無數種戰鬥無法用語言來比喻。龍眾（nāga，龍族）與龍眾也進行著無數種戰鬥。
當時天帝釋（Śakra，帝釋天）看到這些情況后，告訴三十三天（Trāyastriṃśa，三十三天）說：『趕快準備！一切阿修羅眾現在都來了。』
【English Translation】 English version: All kinds of weapons and hurled large trees filled the space, with no empty space in between, and they could not see each other. Hundreds of thousands fought together in unparalleled battles. The bodies of the devas (heavenly beings) were destroyed and then reborn, as described above. The asura (a type of demigod) army, once slain, did not regenerate, just like humans. The deva army, except for those beheaded, could not preserve their lives; the same was true if their waists were severed. At this time, the deva forces suffered slight losses, while the asura forces suffered heavy casualties.
At that time, after the asuras were defeated by the devas, the remaining troops retreated back into the water, hoping for rescue. The devas shouted loudly, and the asura army lost its power upon hearing the shouts, barely clinging to life. Rāhu (a celestial being, also an asura) and Valourous (a name of an asura) fled back to their city, stopping at the city gate. At that time, Mālin (Garland), the asura king of the third realm, seeing Rāhu and Valourous defeated by the devas, told his troops: 'All my troops, come forth! We should fight the devas. I possess great power; what can the devas do?' After saying this, he led his troops towards the devas. Rāhu, Valourous, and the remnants of the asura army also led each other, joining Mālin in going to the devas, blaming each other, saying: 'Why falsely claim to be an asura king, yet retreat on your own? Lacking both strength and weapons, unskilled in fighting enemies, even if you reach the palace, you will only humiliate your wives.' After saying these words, their strength increased again, their bodies like great mountains, wielding weapons, running as fast as the wind, they once again charged towards the devas, wanting to fight them. At that time, the deva messenger, as well as Mālin-dhara deva (Garland-bearing deva), Nitya-kāma deva (Always-desiring deva), Kālarakṣa deva (Black-footed deva), and others, all discussed together: 'All the asuras have gathered together, wanting to come to us, relying on their own strength and becoming arrogant, unaware of the power of the devas.' After saying these words, they charged towards the asuras, and a great battle ensued. Great mountains or large stones rained down from the sky, as well as swords and halberds. They seized and wrestled each other, countless killings, countless oppressions, countless beatings, countless deaths spread across the great ocean. Countless kinds of battles were beyond description. The nāgas (dragons) also engaged in countless kinds of battles with each other.
At that time, Śakra (the lord of devas) seeing these events, told the Trāyastriṃśa (Thirty-three Heavens): 'Prepare quickly! All the asura forces are now coming.'
此，除缽呵娑。我當乘伊羅婆那白象與缽呵娑鬥。』時天帝釋告諸天已，語伊羅婆那白象王言：『我今乘汝，破毗摩質多羅阿修羅王及其軍眾。』作是語已，手執金剛，遍觀阿修羅眾勢力誰勝？見天得勝，阿修羅軍退沒不如。天見阿修羅破壞退走皆大歡喜，天王帝釋怡悅喜樂。
「時缽呵娑見是事已，作是思惟：『三地無量億阿修羅眾鬥戰失力，皆已破壞如前，於一切觀池所見無異，如實不虛。我今當往破天帝釋，壞彼諸天。』說是語頃，天眾已至水底門下。時毗摩質多缽呵娑生大瞋恚，諸山搖動、大海涌波，日光山頂皆作赤色。及其軍眾住於水底，見諸天眾破羅睺等阿修羅軍，走趣水下，無力無救，一切擾亂。天大唱叫，一切阿修羅皆悉失力互相謂言：『我今無力，無有救護。』有阿修羅言：『勿怖，勿怖！還回勿走。』說是語時，即雨山峰，遍打阿修羅軍，天大歡喜唱如是言：『捉阿修羅，捉阿修羅！殺此非法惡行畜生，常惱我等。不能鬥戰，怯如烏鳥無勇健志，不善刀戟，如是好破，令不復回。此阿修羅鬥，不知時節。』如是天眾各各歡喜向阿修羅，欲加打害，瞋恚目赤猶如絳色，雨刀雨戟又雨大火，猶如秋月降注大雨，如是破壞阿修羅眾。
「時缽呵娑阿修羅王坐百千輪行殿之上，與無量億阿修
【現代漢語翻譯】 現代漢語譯本：於是，除了缽呵娑（Balaha，阿修羅王名）。我將乘坐伊羅婆那（Airavana，帝釋天的坐騎）白象與缽呵娑戰鬥。』當時，天帝釋（Indra，眾神之王）告訴眾天人後，對伊羅婆那白象王說：『我現在乘坐你，擊破毗摩質多羅（Vemacitrin，阿修羅王名）阿修羅王及其軍隊。』說完這些話后，手持金剛杵，觀察阿修羅眾的勢力誰更強大？看到天人得勝，阿修羅軍隊潰敗不如。天人看到阿修羅被擊潰逃跑，都非常歡喜，天王帝釋怡悅喜樂。 當時缽呵娑看到這些情況后，心中思忖：『三地無量億的阿修羅眾戰鬥失利，都像之前一樣被擊潰，在一切觀池所見到的景象沒有不同，真實不虛。我現在應當前去擊破天帝釋，摧毀那些天人。』剛說完這些話，天眾已經到達水底門下。當時毗摩質多缽呵娑生起極大的瞋恚，諸山搖動、大海涌起波濤，日光山頂都變成赤色。他和他的軍隊駐紮在水底，看到諸天人擊破羅睺（Rahu，阿修羅名）等阿修羅軍隊，逃向水下，無力無助，一片混亂。天人大聲呼叫，一切阿修羅都失去力量，互相說道：『我們現在沒有力量，沒有救護。』有阿修羅說：『不要害怕，不要害怕！返回來不要逃跑。』說完這些話時，就下起山峰雨，遍打阿修羅軍隊，天人非常歡喜，呼喊道：『捉住阿修羅，捉住阿修羅！殺死這些非法惡行的畜生，常常惱害我們。不能戰鬥，膽怯如烏鴉，沒有勇敢的志氣，不擅長刀戟，這樣容易擊破，讓他們不再回來。這些阿修羅戰鬥，不知道時節。』這樣，天眾各自歡喜地向阿修羅衝去，想要加以打擊傷害，瞋恚得眼睛發紅，猶如絳色，降下刀雨、戟雨，又降下大火，猶如秋月降下大雨，這樣摧毀阿修羅眾。 當時缽呵娑阿修羅王坐在百千輪的行殿之上，與無量億阿修羅
【English Translation】 English version: 'Therefore, except for Balaha (name of an Asura king). I shall ride the Airavana (Indra's mount) white elephant to fight with Balaha.' Then, Indra (King of the Gods) told the gods, saying to the Airavana white elephant king, 'I will now ride you to defeat Vemacitrin (name of an Asura king), the Asura king, and his army.' Having said these words, he held the Vajra in his hand and surveyed the Asura forces to see who was stronger. Seeing that the gods were victorious and the Asura army was defeated and inferior, the gods were overjoyed to see the Asuras being destroyed and fleeing, and King Indra was pleased and joyful. At that time, Balaha, seeing these events, thought to himself, 'The countless billions of Asuras in the three realms have lost their strength in battle and have been destroyed as before. What is seen in all the observation pools is no different, truly and not falsely. I should now go and defeat Indra and destroy those gods.' Just as he said these words, the gods had already reached the gate at the bottom of the water. At that time, Vemacitrin Balaha became greatly enraged, the mountains shook, the great sea surged with waves, and the peaks of Sunlight Mountain turned red. He and his army, dwelling at the bottom of the water, saw the gods defeating the Asura armies of Rahu (name of an Asura) and others, fleeing beneath the water, powerless and helpless, in complete chaos. The gods shouted loudly, and all the Asuras lost their strength, saying to each other, 'We are now powerless and have no protection.' Some Asuras said, 'Do not be afraid, do not be afraid! Return and do not flee.' As they said these words, a rain of mountain peaks fell, striking the Asura army everywhere. The gods were overjoyed and shouted, 'Seize the Asuras, seize the Asuras! Kill these unlawful and evil-doing beasts who constantly annoy us. They cannot fight, they are as timid as crows, they have no courageous spirit, they are not skilled with swords and halberds, they are so easily defeated, let them not return again. These Asuras fight without knowing the proper time.' Thus, the gods, each joyful, rushed towards the Asuras, wanting to strike and harm them, their eyes red with anger like crimson, raining down swords, spears, and great fire, like the autumn moon pouring down heavy rain, thus destroying the Asura host. At that time, Balaha, the Asura king, was sitting on a chariot with a hundred thousand wheels, together with countless billions of Asuras.
羅眾而自圍繞，雨種種刀戟，手接大山，或一由旬乃至五由旬，向于天眾。時羅睺阿修羅等見是事已，氣力還生，復回欲鬥。時缽呵娑安慰之言：『勿怖，勿怖！我今來此破一切天，喪滅摧壞，汝莫怖畏。阿修羅王勿怖，勿怖！若至本宮，於己妻所，云何自稱我是丈夫。而無膽勇，虛稱丈夫。』時缽呵娑說是語已，走趣天眾。諸天見之亦疾往趣，天與阿修羅合陣大戰，大聲震吼滿須彌留山川溪峪。時羅睺阿修羅王走趣迦留足天，勇健阿修羅王手執大戟走趣鬘持天，華鬘阿修羅王手擎大山廣三由旬走趣三箜篌天及天使者，如是大戰，一切眾生聞說毛豎，何況睹見。時缽呵娑阿修羅王復欲調伏摧壞諸天，如風吹雲自恃大力不懼天眾。時四大天王如是被惱，至三十三天白帝釋言：『天眾獨鬥，將為阿修羅之所破壞，天王速去，莫令天眾散滅毀壞，畜生得勝。天王速去，速去！除善法堂，餘一切天皆當速去。』三十三天聞是語已，一切天眾皆悉疾往缽呵娑毗摩質多所，雨眾刀箭，缽呵娑於三十三天眾上，雨大石山滿虛空中，一切和合，吼叫大斗。各各自謂：『我軍得勝。』
「如是鬥戰，百千山谷互相打觸碎為微塵，于虛空中滿千由旬。此塵雲中，迭互雨箭雨山猶如秋雨，無量億阿修羅眾喪滅不還，諸天眾中無量千人夭
{ "translations": [ "現代漢語譯本", "羅睺阿修羅（Rāhu Asura，一種阿修羅）率領著眾多眷屬，被他們圍繞著，降下各種各樣的刀和戟，（有的阿修羅）用手舉起大山，或者有一由旬（Yojana，古印度長度單位，約合7-9英里）乃至五由旬，衝向天眾。當時羅睺阿修羅等看到這種情況，氣力又恢復了，再次想要戰鬥。這時缽呵娑（Bala Asura，一種阿修羅）用話安慰他們說：『不要害怕，不要害怕！我現在來這裡是爲了擊破一切天眾，讓他們喪命、覆滅、摧毀，你們不要害怕。阿修羅王不要害怕，不要害怕！如果回到本宮，在自己的妻子面前，怎麼好意思自稱我是大丈夫。而沒有膽量和勇氣，虛假地自稱大丈夫。』當時缽呵娑說完這些話后，就跑向天眾。諸天看到他也迅速地衝過去，天人和阿修羅混戰在一起，巨大的聲音震動充滿須彌留山（Sumeru，佛教宇宙觀中的聖山）的山川溪谷。當時羅睺阿修羅王跑向迦留足天（Kālarājapādādeva，一種天神），勇健阿修羅王手執大戟跑向鬘持天（Māladharadeva，一種天神），華鬘阿修羅王手擎著廣闊三由旬的大山跑向三箜篌天（Tri-kacchapadeva，一種天神）以及天使者，像這樣的大戰，一切眾生聽了都毛骨悚然，更何況是親眼看見。當時缽呵娑阿修羅王又想調伏和摧毀諸天，像風吹雲一樣，自恃大力而不懼怕天眾。當時四大天王（Four Heavenly Kings，佛教護法神）像這樣被惱怒，到三十三天（Trāyastriṃśa，佛教欲界六天之一）稟告帝釋（Indra，天帝）說：『天眾獨自戰鬥，將要被阿修羅所破壞，天王快去，不要讓天眾潰散覆滅，讓畜生得到勝利。天王快去，快去！除了善法堂，其餘一切天眾都應當快去。』三十三天聽到這些話后，一切天眾都迅速地前往缽呵娑和毗摩質多（Vemacitrin，一種阿修羅）所在的地方，降下眾多的刀箭，缽呵娑在三十三天眾的上空，降下巨大的石山，充滿虛空之中，一切混合在一起，吼叫著大戰。各自都認為：『我軍得勝。』", "像這樣的戰鬥，成百上千的山谷互相撞擊，粉碎成微塵，在虛空中充滿一千由旬。在這塵土雲中，交替降下箭雨和山石，猶如秋雨一般，無量億的阿修羅眾喪命而不能返回，諸天眾中無量千人夭折。" ], "english_translations": [ "English version", "Rāhu Asura (Rāhu Asura, a type of Asura) led a multitude of followers, surrounded by them, raining down various kinds of swords and halberds. Some Asuras lifted great mountains with their hands, ranging from one Yojana (Yojana, an ancient Indian unit of length, approximately 7-9 miles) to five Yojanas, towards the heavenly hosts. At that time, Rāhu Asura and others, seeing this situation, regained their strength and wanted to fight again. Then Bala Asura (Bala Asura, a type of Asura) comforted them, saying: 'Do not be afraid, do not be afraid! I have come here to defeat all the heavenly hosts, to cause them to perish, be destroyed, and be annihilated. Do not be afraid, Asura Kings, do not be afraid! If you return to your palace, in front of your wives, how can you dare to call yourselves great men, yet lack courage and falsely claim to be great men?' After Bala Asura spoke these words, he rushed towards the heavenly hosts. The devas, seeing him, also rushed forward quickly. The devas and Asuras engaged in a mixed battle, with great sounds shaking and filling the mountains, rivers, streams, and valleys of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). At that time, Rāhu Asura King ran towards Kālarājapādādeva (Kālarājapādādeva, a type of deva), the valiant Asura King, holding a great halberd, ran towards Māladharadeva (Māladharadeva, a type of deva), and the Garland Asura King, holding a great mountain three Yojanas wide, ran towards Tri-kacchapadeva (Tri-kacchapadeva, a type of deva) and the messengers. Such a great battle caused all beings to shudder upon hearing it, let alone seeing it with their own eyes. At that time, Bala Asura King again wanted to subdue and destroy the devas, like the wind blowing clouds, relying on his great strength and not fearing the heavenly hosts. At that time, the Four Heavenly Kings (Four Heavenly Kings, Buddhist Dharma protectors), being thus annoyed, went to the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm in Buddhism) and reported to Indra (Indra, the heavenly emperor), saying: 'The devas are fighting alone and are about to be destroyed by the Asuras. May the Heavenly King go quickly, lest the devas scatter and perish, and the animals gain victory. Heavenly King, go quickly, go quickly! Except for the Good Dharma Hall, all the other devas should go quickly.' After the devas of the Trāyastriṃśa Heaven heard these words, all the heavenly hosts quickly went to where Bala and Vemacitrin (Vemacitrin, a type of Asura) were, raining down many swords and arrows. Bala, above the hosts of the Trāyastriṃśa Heaven, rained down great stone mountains, filling the empty space. Everything was mixed together, roaring and fighting greatly. Each side thought: 'Our army has won.'" "Such battles caused hundreds and thousands of valleys to collide with each other, shattering into fine dust, filling a thousand Yojanas in the empty space. In this cloud of dust, rain of arrows and rain of mountains alternated, like autumn rain. Countless billions of Asuras perished and could not return, and countless thousands of devas died young." ] }
命喪壽。怯弱阿修羅等，為護命故走入本宮。敗軍之餘既入城已，阿修羅眾諸婦女等，來問之言：『我夫今者為何所在？』阿修羅答言：『阿修羅軍與天共鬥，破壞天眾，皆大歡喜欲來不久。』時阿修羅諸婦女等，即向一切觀池觀阿修羅軍，見天得勝，阿修羅軍敗散破壞，死屍狼藉，百退千退。諸女見已，悲塞懊惱，卻坐于地，啼泣悲哭，心大苦惱繞池而住，椎胸大叫，自拔頭髮，舉手拍身，眼中流淚。時諸婦女于池水中見夫死已，憂悲大苦。天、阿修羅如是共鬥，如是大惡。
「缽呵娑阿修羅王與無量億阿修羅而自圍繞，來向帝釋。帝釋見已，告諸天眾：『此阿修羅今來我所，欲共鬥戰，難可調伏。我以法伴，當破彼軍，如明除暗。』說是語已，乘伊羅婆那白象王，其走速疾猶如射箭，善法天眾而自圍繞，從上而下，直向阿修羅軍，拔大樹林擲其軍上，又擲大石或雨大箭向缽呵娑。時缽呵娑乘大輪殿攻帝釋王，時天帝釋語缽呵娑：『汝為畜生，住非法道，欲何所至？吾當壞汝，令汝退還，走入水下。』時毗摩質多羅缽呵娑語天主言：『我今破汝及諸天眾。』時毗摩質多羅缽呵娑接大金山廣五百由旬，以擲天眾，伊羅婆那白象王見金山來，口出猛風吹破金山猶如沙末，墮大海中。時阿修羅王見金山碎，復取金剛
【現代漢語翻譯】 現代漢語譯本：壽命終結。怯懦的阿修羅（Ashura，一種神道），爲了保全性命逃入宮殿。戰敗的殘兵敗將進入城中后，阿修羅的婦女們前來詢問：『我的丈夫現在在哪裡？』阿修羅回答說：『阿修羅軍隊與天人交戰，擊潰了天眾，他們都非常高興，很快就要回來了。』當時阿修羅的婦女們，就向所有的觀池眺望阿修羅軍隊，看到天人得勝，阿修羅軍隊潰敗瓦解，屍體遍地，紛紛潰退。眾婦女看到后，悲傷懊惱，癱坐在地上，啼哭悲泣，心中極度痛苦，繞著池塘走動，捶胸頓足，大聲叫喊，拔下頭髮，舉手拍打身體，眼中流著淚水。當時眾婦女在池水中看到丈夫已經死去，憂愁悲傷至極。天人和阿修羅就這樣互相爭鬥，真是大惡啊。
缽呵娑（Balahasa）阿修羅王被無量億的阿修羅包圍著，前來找帝釋（釋提桓因，Indra）。帝釋看到后，告訴眾天人：『這個阿修羅現在來找我，想要與我們交戰，難以調伏。我將以正法為伴，擊破他們的軍隊，就像光明驅散黑暗一樣。』說完這話后，帝釋乘坐伊羅婆那（Airavata）白象王，它奔跑的速度像射箭一樣迅速，被善法天眾包圍著，從上而下，直衝阿修羅軍隊，拔起大樹林投向他們的軍隊，又投擲大石頭或者像下雨一樣射出箭矢，攻擊缽呵娑。當時缽呵娑乘坐巨大的輪殿攻擊帝釋王，當時天帝釋對缽呵娑說：『你身為畜生，住在非法之道中，想要到哪裡去？我將摧毀你，讓你退回去，逃入水下。』當時毗摩質多羅（Vemacitrin）缽呵娑對天主說：『我現在就要擊敗你和所有的天眾。』當時毗摩質多羅缽呵娑接住一座廣闊五百由旬（Yojana，長度單位）的大金山，用來投擲天眾，伊羅婆那白象王看到金山飛來，口中噴出猛烈的風，將金山吹得粉碎，像沙子一樣，墜入大海中。當時阿修羅王看到金山破碎，又拿起金剛。
【English Translation】 English version: Life is lost at the end of lifespan. Cowardly Ashuras (Ashura, a type of deity), fled into the palace to protect their lives. After the defeated troops entered the city, the Ashura women came and asked: 'Where is my husband now?' The Ashuras replied: 'The Ashura army is fighting with the gods, destroying the heavenly host. They are all very happy and will be back soon.' At that time, the Ashura women looked towards the viewing pond to observe the Ashura army, and saw that the gods were victorious, the Ashura army was defeated and disintegrated, corpses were scattered everywhere, and they were retreating in disarray. When the women saw this, they were saddened and frustrated, collapsed to the ground, weeping and wailing, their hearts filled with great pain, walking around the pond, beating their chests, shouting loudly, tearing out their hair, raising their hands to beat their bodies, tears streaming from their eyes. At that time, the women saw their husbands had died in the pond, and were extremely worried and grieved. The gods and Ashuras fought each other in this way, which is truly a great evil.
Balahasa (Balahasa) the Ashura King, surrounded by countless billions of Ashuras, came to find Indra (Śakra Devanam Indra). When Indra saw this, he told the heavenly host: 'This Ashura is now coming to me, wanting to fight with us, and is difficult to subdue. I will use the Dharma as my companion to defeat their army, just as light dispels darkness.' After saying this, Indra rode the Airavata (Airavata) white elephant king, which ran as fast as an arrow, surrounded by the heavenly host of good Dharma, from top to bottom, directly towards the Ashura army, uprooting large forests and throwing them at their army, and also throwing large stones or raining down arrows, attacking Balahasa. At that time, Balahasa rode a huge wheel palace to attack King Indra. At that time, King Indra said to Balahasa: 'You are a beast, living in the path of unrighteousness, where do you want to go? I will destroy you, make you retreat, and flee into the water.' At that time, Vemacitrin (Vemacitrin) Balahasa said to the Lord of the Gods: 'I will now defeat you and all the heavenly host.' At that time, Vemacitrin Balahasa caught a large golden mountain five hundred yojanas (Yojana, a unit of length) wide, and used it to throw at the heavenly host. The Airavata white elephant king saw the golden mountain coming, and blew a fierce wind from its mouth, shattering the golden mountain into pieces, like sand, falling into the sea. At that time, the Ashura King saw the golden mountain shattered, and picked up a vajra.
齊山廣五百由旬，擲天帝釋。時伊羅婆那白象王以鼻接取，還打缽呵娑阿修羅胸，令其傾動。
「三十三天見是事已，揚聲大叫唱言：『畜生！天王破汝，白象打汝，令汝傾動，何況帝釋手放金剛。』作是語已，一切天眾走向阿修羅軍，有取大石、有取大樹、有取大山、有執大戟、有執大槊，有震雷電霹靂起火、有執犁具或有相撲、有執刀輪或有執刀，有行虛空、有執弓箭、有執圍山、有相擒叉(枯加反)、有順法鬥，有相道理或有指授，有多巧偽，有以火斗或有水斗或有注流，或一切斗或有闇斗或有幻鬥，或以鋸斗或用抓鬥，或以殿輪或以聲叫，聞者不忍，或以腳踏或以手鬥，如是種種器仗身皆具足。一切天眾在帝釋前，向阿修羅。時缽呵娑、羅睺王等，見諸天眾執種種器仗，共缽呵娑向帝釋所。時諸天眾見四阿修羅王向帝釋所，即自莊嚴以助天王。
「時天帝釋自觀天眾，告阿修羅曰：『汝等畜生，云何如是癡無所知？一切阿修羅力不及一天之力，獨我一天能破汝軍。何以故？天有法力，汝無法力。法以非法，相去玄絕，譬如日光比于闇冥，如以實語比于妄談，如以須彌山比于眾山，如以解脫比于繫縛，如以利益比于衰損，如以善友比于冤家，如以甘露比于毒藥，如以白日比于昏夜，如以偽珠比于真
【現代漢語翻譯】 現代漢語譯本 齊山廣五百由旬（yóu xún，長度單位），（天帝）釋提桓因（Shì Dī Huán Yīn，佛教的護法神）投擲過去。當時伊羅婆那（Yī luó pó nà）白象王用鼻子接住，反過來打缽呵娑（Bō hē suō）阿修羅（Ā xiū luó，意為非天）的胸部，使他傾斜震動。
三十三天（Trāyastriṃśa，佛教的欲界六天之一）看到這件事後，揚聲大叫道：『畜生！天王（指釋提桓因）要擊敗你，白象擊打你，讓你傾斜震動，更何況天帝釋手持金剛杵（jīngāng chǔ，一種法器）。』說完這些話后，所有的天眾都衝向阿修羅軍隊，有的拿著大石頭，有的拿著大樹，有的拿著大山，有的拿著大戟（jǐ，一種兵器），有的拿著大槊（shuò，一種長矛），有的震動雷電霹靂起火，有的拿著犁具，或者互相搏鬥，有的拿著刀輪，或者拿著刀，有的在虛空中飛行，有的拿著弓箭，有的拿著圍山，有的互相擒拿叉住，有的順應正法戰鬥，有的講道理或者指點傳授，有很多的巧詐虛偽，有的用火攻，有的用水攻，有的用水流衝擊，或者各種各樣的戰鬥，有的暗中戰鬥，有的用幻術戰鬥，有的用鋸子，有的用爪子，有的用殿輪，或者用叫喊聲，聽的人都感到不忍，有的用腳踩，有的用手打，像這樣，各種各樣的器械兵仗身上都具備齊全。所有的天眾都在帝釋（Shì，即釋提桓因）面前，衝向阿修羅。當時缽呵娑、羅睺（Luó hóu）王等，看到諸天眾拿著各種各樣的器械兵仗，一起和缽呵娑衝向帝釋所在的地方。當時諸天眾看到四位阿修羅王衝向帝釋所在的地方，就各自嚴陣以待，幫助天王。
當時天帝釋（Shì Dī Huán Yīn）觀察自己的天眾，告誡阿修羅說：『你們這些畜生，為什麼如此愚癡無知？一切阿修羅的力量都比不上一個天的力量，唯獨我一個天就能擊破你們的軍隊。為什麼呢？天有法力，你們沒有法力。正法與非法，相差極其遙遠，譬如日光比于黑暗，如以真實的話比于虛妄的談論，如以須彌山（Xū mí shān，佛教中的聖山）比于眾山，如以解脫比于束縛，如以利益比于衰敗，如以善友比于冤家，如以甘露（gānlù，天上的美味）比于毒藥，如以白晝比于黑夜，如以偽珠比于真珠。』
【English Translation】 English version Mount Qishan, five hundred yojanas (yójanas, a unit of distance) in breadth, was hurled by Shakra Devanam Indra (Śakra Devānām Indra, the lord of the devas in Buddhism). At that time, the white elephant king Erawana (Erāvana) caught it with his trunk and struck the chest of the Asura (Asura, a type of demigod) Bakkhasa (Bakkhasa), causing him to stagger.
The Thirty-three Gods (Trāyastriṃśa, one of the six heavens of desire in Buddhism), seeing this, shouted loudly, saying, 'Beast! The King of Gods (referring to Shakra Devanam Indra) will defeat you, the white elephant strikes you, causing you to stagger, let alone Shakra Devanam Indra wielding the vajra (vajra, a ritual weapon).' Having said these words, all the devas rushed towards the Asura army, some taking large stones, some taking large trees, some taking large mountains, some holding great halberds, some holding long spears, some shaking thunder and lightning, causing fire, some holding plows, or wrestling with each other, some holding chakra (cakra, a disc-like weapon), or holding knives, some flying in the sky, some holding bows and arrows, some holding mountain ranges, some grappling and seizing each other, some fighting in accordance with the Dharma (Dharma, the teachings of the Buddha), some reasoning or instructing, there were many tricks and deceptions, some fighting with fire, some fighting with water, some attacking with water currents, or all kinds of fighting, some fighting in the dark, some fighting with illusions, some fighting with saws, some fighting with claws, some fighting with palace wheels, or with shouts, which those who heard could not bear, some stepping with their feet, some fighting with their hands, in this way, all kinds of weapons and implements were fully equipped on their bodies. All the devas were in front of Shakra (Śakra, i.e., Shakra Devanam Indra), facing the Asuras. At that time, Bakkhasa, Rahu (Rāhu) and other kings, seeing all the devas holding various weapons and implements, together with Bakkhasa, rushed towards the place where Shakra was. At that time, all the devas, seeing the four Asura kings rushing towards the place where Shakra was, prepared themselves to help the King of Gods.
At that time, Shakra Devanam Indra (Śakra Devānām Indra) observed his devas and warned the Asuras, saying, 'You beasts, why are you so foolish and ignorant? The power of all the Asuras is not equal to the power of one deva, only I, one deva, can defeat your army. Why? The devas have the power of Dharma, you do not have the power of Dharma. The difference between Dharma and non-Dharma is extremely vast, like the sunlight compared to darkness, like true words compared to false talk, like Mount Sumeru (Sumeru, the sacred mountain in Buddhism) compared to all mountains, like liberation compared to bondage, like benefit compared to decline, like a good friend compared to an enemy, like nectar (nectar, heavenly ambrosia) compared to poison, like daylight compared to night, like a fake pearl compared to a real pearl.'
寶，如以巨富比于貧窮，猶如行使比安住者。如以螢火比于日光，如無足者欲比猛風，相去玄遠。如以盲人比明眼者，如以險路比平坦道，如以外道比于如來，猶如虛空比于土地。如以一念欲比一劫，汝之與我相去玄殊亦復如是。汝不順法，我則敬重；汝便愚癡，我有智慧；汝不修福，天修福行；汝是畜生，我為凈天。如是知已，汝則不應與吾共戰。』說是語已，即現去相，令伊羅婆那向阿修羅。
「伽他頌曰：
「『法能破非法， 實語破虛妄， 智慧破愚癡， 天破阿修羅。』
「爾時，帝釋說是語已，化伊羅婆那，如前所說向阿修羅軍，速過疾風，手執千刃金剛怖阿修羅，不以殺心。時阿修羅見天帝釋亦走往趣，時四天王、三十三天亦各疾走。天與阿修羅交陣大戰，皆望得勝，互相攻伐。天、阿修羅有被傷害歿命而死，或有怯弱退走還歸，有住觀視、有心念歸或有瞋恚，或復癡亂或有怖畏。
「時天帝釋即作變化，令阿修羅見伊羅婆那白象王，一一頭上有千帝釋，皆以手執千刃金剛、種種器仗、眾蓮華池亦如前說。于華池中見無量千帝釋天王，伊羅婆那化為十頭，一一頭上有千浴池，一一池中有千蓮華，一一蓮華有百華臺，一一華臺各有千葉，像頭華臺有百千億帝釋天王，億那由
【現代漢語翻譯】 現代漢語譯本： 寶啊，用巨富來比喻貧窮，就像行走比作安住一樣。用螢火蟲的光芒比喻太陽的光芒，就像沒有腳的人想要與猛烈的風相比，相差極其遙遠。用盲人比喻明眼人，就像用險峻的道路比喻平坦的道路，用外道比喻如來（Tathagata，佛的稱號之一），就像虛空比喻土地一樣。用一念的時間比喻一劫（kalpa，極長的時間單位），你與我的差距也是如此懸殊。你不順應正法，我則敬重正法；你便顯得愚癡，我擁有智慧；你不修福德，天人修習福德；你是畜生，我為清凈的天人。像這樣瞭解之後，你就不應該與我共同作戰。』說完這些話，帝釋（Indra，天神之王）就顯現離去的姿態，讓伊羅婆那（Airavana，帝釋天的坐騎，一頭白象）面向阿修羅（Asura，一種好戰的神）。
伽陀（Gatha，偈頌）說：
『正法能破除非法，真實的話語能破除虛妄，智慧能破除愚癡，天人能戰勝阿修羅。』
當時，帝釋說完這些話，變化伊羅婆那，如前面所說的那樣面向阿修羅的軍隊，速度超過疾風，手中拿著千刃金剛（Vajra，一種武器），威懾阿修羅，但沒有殺戮之心。當時阿修羅看到天帝釋也逃跑了。當時四天王（Four Heavenly Kings，佛教的護法神）、三十三天（Trayastrimsa Heaven，欲界六天之一，帝釋天所居之處）也各自快速逃跑。天人與阿修羅交戰，都希望獲得勝利，互相攻打。天人和阿修羅有被傷害而死亡的，或者有膽怯退走返回的，有停住觀看的，有心中想著返回的，或者有嗔恨的，或者有癡迷混亂的，或者有恐懼害怕的。
當時天帝釋就作出變化，讓阿修羅看到伊羅婆那白象王，每一頭上有千個帝釋，都用手拿著千刃金剛、各種器仗、眾蓮花池，也如前面所說的那樣。在蓮花池中看到無量千個帝釋天王，伊羅婆那變化為十個頭，每一個頭上有千個浴池，每一個池中有千朵蓮花，每一朵蓮花有百個花臺，每一個花臺各有千片葉子，像頭花臺有百千億帝釋天王，億那由他（nayuta，數量單位）……
【English Translation】 English version: O Treasure, to compare immense wealth to poverty is like comparing walking to abiding. To compare the light of a firefly to the light of the sun is like a footless creature trying to compare itself to a fierce wind; the difference is extremely vast. To compare a blind person to one with clear sight is like comparing a dangerous road to a smooth path; to compare a heretic to the Tathagata (one of the titles of the Buddha) is like comparing emptiness to the earth. To compare a single thought to a kalpa (an extremely long unit of time) is like the immense difference between you and me. You do not follow the Dharma, while I respect it; you are foolish, while I possess wisdom; you do not cultivate blessings, while the devas (gods) cultivate meritorious deeds; you are an animal, while I am a pure deva. Knowing this, you should not fight with me.』 Having spoken these words, Indra (King of the Gods) then manifested a departing appearance, directing Airavana (Indra's mount, a white elephant) towards the Asuras (a race of warring deities).
The Gatha (verse) says:
『The Dharma can destroy what is not Dharma, truthful words can destroy falsehood, wisdom can destroy ignorance, the devas can defeat the Asuras.』
At that time, Indra, having spoken these words, transformed Airavana, as described before, facing the Asura army, moving faster than a swift wind, holding a thousand-bladed Vajra (a weapon) in his hand, intimidating the Asuras, but without the intention to kill. At that time, the Asuras, seeing Indra, also fled. At that time, the Four Heavenly Kings (guardian deities of Buddhism), and the Thirty-three Heavens (one of the six heavens of desire, where Indra resides) also fled quickly. The devas and Asuras engaged in a great battle, each hoping to win, attacking each other. Some devas and Asuras were injured and died, while others were cowardly and retreated, some stopped to watch, some thought of returning, some were filled with anger, some were confused and bewildered, and some were fearful.
At that time, Indra then created a transformation, causing the Asuras to see Airavana, the white elephant king, with a thousand Indras on each head, all holding thousand-bladed Vajras, various weapons, and numerous lotus ponds, as described before. In the lotus ponds, they saw countless thousands of Indra Devarajas (divine kings), Airavana transformed into ten heads, each head having a thousand bathing ponds, each pond having a thousand lotus flowers, each lotus flower having a hundred flower platforms, each flower platform having a thousand leaves, and the elephant head flower platform having hundreds of thousands of millions of Indra Devarajas, billions of nayutas (a unit of measurement)...
他種種武器、金剛寶劍間無空處。時阿修羅見是化已，怖畏迷沒，作是念言：『帝釋天王遍虛空中間無空處，手執種種刀戟器仗，身力無量，種種刀杖滿虛空中間無空處，遍於十方，恐其水下，天帝軍眾亦滿其中。』
「時阿修羅甚大怖畏，各共相告，缽呵娑言：『阿修羅勿怖，勿怖！我能伏彼帝釋天王、伊羅婆那。』說是語已，疾走往趣伊羅婆那大龍象王時，伊羅婆那即時以鼻捉阿修羅，于虛空中迴旋轉之，如人弄鈴，垂死乃放。像既放已，得少蘇息，語阿修羅言：『一人云何能破帝釋？今當一切盡共攻之。』時四阿修羅王復走向伊羅婆那，帝釋見已，放金剛雹打阿修羅，欲令退散，非為奪命。時阿修羅以無量大山、刀劍矛槊雨天王上，如夏降雨注天王身，端嚴無患。如是天王與阿修羅無量大斗，余天見已，走趣阿修羅軍，阿修羅軍馳趣天眾，互共鬥戰無量惱害，無量眾生見者大怖，無等嬈亂。如是大戰，天、阿修羅王及其軍眾互相攻伐，無量器仗堅如金剛，共合鬥戰。時天帝釋雖見無量阿修羅眾在其前住，而不奪命，但欲破彼阿修羅眾，令退無餘。
「時缽呵娑毗摩質多羅阿修羅王及其軍眾退散敗走，以求救護，求歸依處，歸大海下，向門而走，喪失勢力。毗摩質多羅缽呵娑乘百千輪殿以為卻敵，令
【現代漢語翻譯】 現代漢語譯本：他的各種武器、金剛寶劍之間沒有空隙。當時阿修羅（Asura，一種神道生物）看到這種變化，感到恐懼迷茫，心想：『帝釋天王（Indra，佛教的護法神）遍佈虛空，沒有一絲空隙，手持各種刀戟器械，身力無量，各種刀杖充滿虛空，沒有一絲空隙，遍佈十方，恐怕他的軍隊會從水中涌出，天帝的軍隊也會充滿其中。』 當時阿修羅非常害怕，互相告知，缽呵娑（Prahlad，阿修羅王的名字）說：『阿修羅們不要害怕，不要害怕！我能制伏帝釋天王、伊羅婆那（Airavata，帝釋天的坐騎）。』說完，就快速跑向伊羅婆那大龍象王，伊羅婆那立刻用鼻子抓住阿修羅，在虛空中旋轉，像人玩弄鈴鐺一樣，直到阿修羅快要死了才放開。像放開阿修羅后，阿修羅稍微恢復了氣息，對其他阿修羅說：『一個人怎麼能打敗帝釋？現在我們應該一起攻擊他。』當時四位阿修羅王又跑向伊羅婆那，帝釋看到后，放出金剛雹攻擊阿修羅，想要讓他們退散，而不是要他們的命。當時阿修羅用無量的大山、刀劍矛槊像下雨一樣攻擊天王，像夏天降雨一樣傾注在天王身上，但天王端莊威嚴，沒有受到任何傷害。就這樣，天王與阿修羅進行了無量的大戰，其餘的天人看到后，跑向阿修羅的軍隊，阿修羅的軍隊衝向天人的軍隊，互相戰鬥，造成無量的惱害，無量的眾生看到後感到非常害怕，造成了無與倫比的騷亂。就這樣的大戰，天、阿修羅王及其軍隊互相攻擊，無量的器械堅硬如金剛，一起戰鬥。當時天帝釋雖然看到無量的阿修羅眾站在他面前，但並不奪取他們的性命，只是想擊破這些阿修羅眾，讓他們退散無餘。 當時缽呵娑、毗摩質多羅（Vemacitrin，阿修羅王的名字）阿修羅王及其軍隊潰敗逃跑，尋求救護，尋求歸依之處，逃到大海底下，向著門逃跑，喪失了勢力。毗摩質多羅、缽呵娑乘坐著百千輪的宮殿來抵擋敵人，命令...
【English Translation】 English version: His various weapons and Vajra (Diamond) swords left no space in between. At that time, the Asuras (Asura, a type of deity or titan in Buddhism) saw this transformation and were terrified and bewildered, thinking: 'Lord Śakra (Indra, the ruler of the Trāyastriṃśa Heaven) fills the entire space without any gaps, holding various knives, halberds, and weapons. His physical strength is immeasurable, and various knives and staffs fill the entire space without any gaps, covering the ten directions. I fear that his army will emerge from the water, and the heavenly emperor's troops will also fill it.' At that time, the Asuras were greatly frightened and told each other, with Prahlad (Prahlad, an Asura king's name) saying: 'Asuras, do not be afraid, do not be afraid! I can subdue Lord Śakra and Airavata (Airavata, Indra's mount).' After saying this, he quickly ran towards the great dragon elephant king Airavata. Airavata immediately grabbed the Asura with its trunk and spun him around in the air, like a person playing with a bell, releasing him only when the Asura was near death. After the elephant released him, the Asura regained a little breath and said to the other Asuras: 'How can one person defeat Śakra? Now we should all attack him together.' At that time, the four Asura kings ran towards Airavata again. When Śakra saw this, he released Vajra hail to attack the Asuras, wanting to make them retreat, not to take their lives. At that time, the Asuras used immeasurable great mountains, swords, spears, and lances to rain down on the heavenly king, pouring down on the heavenly king's body like summer rain, but the heavenly king remained dignified and unharmed. In this way, the heavenly king and the Asuras engaged in immeasurable great battles. The remaining Devas (Deva, a type of deity) saw this and ran towards the Asura army, and the Asura army rushed towards the Deva army, fighting each other, causing immeasurable harm. Countless beings who saw this were greatly frightened, causing unparalleled chaos. In such a great battle, the Deva and Asura kings and their armies attacked each other, and countless weapons were as hard as Vajra, fighting together. At that time, although Lord Śakra saw countless Asura hosts standing before him, he did not take their lives, but only wanted to break these Asura hosts, causing them to retreat without remainder. At that time, Prahlad, Vemacitrin (Vemacitrin, an Asura king's name), the Asura king, and his army were defeated and fled, seeking protection, seeking a place of refuge, fleeing to the bottom of the great sea, running towards the gate, losing their power. Vemacitrin and Prahlad rode in palaces with hundreds of thousands of wheels to resist the enemy, ordering...
三阿修羅王在前而走，怖畏苦惱。時天帝釋告伊羅婆那白象王言：『速疾逐彼毗摩質多羅，彼以慢心，自言大力，汝今速往破其所乘百千輪殿。大仙所說不殺生戒是涅槃道，此言真實。眾生愛命，勿斷其命。汝速至彼，破其輪殿為百千分。』伊羅婆那聞是敕已，以變化身，疾于迅風至大海下。缽呵娑毗摩質多羅見已怖畏，在大海底向門疾走，無力能進。伊羅婆那以大勢力到其所已，手執其輪令缽呵娑墜墮殿下，接令離殿，現對其所，碎其大殿如摧朽草。時花鬘阿修羅王皆失勢力，命垂欲絕，憶念妻子，走趣門下。勇健阿修羅王亦復逃奔，走趣水下，向門而走，以求自救。羅睺阿修羅王亦復逃遁，走趣水下，望自救命，雖有大身，悉無氣力。
「是時天眾見阿修羅悉破壞已，歡喜而言：『阿修羅等，鬥戰得報，破壞退走。』天見是事，作如是言：『我等當往至其門下，觀彼破阿修羅。』時天疾往走向水下，阿修羅被破，猶如猛風吹破浮雲。天帝見已，語阿修羅言：『汝以何故自為此惡，令無量阿修羅眾喪失軀命。汝與諸天共為怨敵，無少利益。今閻浮提人順法修行，以人修善，天有勝力；人行不善，天則破壞。汝不知時、不知方處，與我怨敵，無所利益。汝欲伐天，自得衰害。』時阿修羅聞是語已，復入水下以求
【現代漢語翻譯】 現代漢語譯本： 三位阿修羅王（Asura Kings）在前方逃跑，內心充滿恐懼和苦惱。這時，天帝釋提桓因（Śakra）告訴伊羅婆那白象王（Airāvana）說：『迅速追趕毗摩質多羅（Vemacitrin），他傲慢自大，自認為力大無窮。你現在立刻前去摧毀他所乘坐的擁有成百上千輪子的宮殿。大仙所說的不殺生戒是通往涅槃（Nirvāṇa）的道路，這句話是真實的。眾生都珍愛自己的生命，不要斷絕他們的生命。你迅速到達那裡，將他的輪殿摧毀成成百上千份。』伊羅婆那聽到這個命令后，以變化之身，比迅猛的風還要快地到達大海底部。缽呵娑（Bala）和毗摩質多羅看到後感到恐懼，在大海底部向門口快速逃跑，但無力前進。伊羅婆那以強大的力量到達他們所在的地方后，用手抓住輪子，使缽呵娑從宮殿上墜落下來，然後將他從宮殿中拉出來，出現在他面前，摧毀他的大殿，就像摧毀腐朽的草一樣。這時，花鬘阿修羅王（Flower Garland Asura King）都失去了力量，生命垂危，回憶起妻子兒女，跑向門口。勇健阿修羅王（Brave Asura King）也逃跑了，跑向水下，向門口逃跑，以求自救。羅睺阿修羅王（Rāhu Asura King）也逃跑了，跑向水下，希望保住性命，雖然身體巨大，但都失去了力氣。
『這時，天眾（Devas）看到阿修羅全部被摧毀后，高興地說：『阿修羅等，戰鬥得到了報應，被擊敗逃跑了。』天人看到這件事，這樣說：『我們應當前往他們的門口，觀看他們被摧毀的阿修羅。』這時，天人迅速前往，走向水下，阿修羅被擊敗，就像猛烈的風吹散了浮雲一樣。天帝看到后，對阿修羅說：『你們為什麼自己做這種惡事，使無數的阿修羅眾喪失了生命。你們與諸天為敵，沒有絲毫利益。現在閻浮提（Jambudvīpa）的人們順應正法修行，因為人們修善，天人才有強大的力量；人們行不善，天人就會進行破壞。你們不知道時機、不知道地點，與我為敵，沒有任何利益。你們想要攻打天界，只會自取衰敗。』這時，阿修羅聽到這些話后，又進入水下以求庇護。
【English Translation】 English version: The three Asura Kings (Asura Kings) fled ahead, filled with fear and distress. Then Śakra (Śakra), the Lord of the Devas, said to Airāvana (Airāvana), the white elephant king: 'Quickly pursue Vemacitrin (Vemacitrin), who is arrogant and considers himself very powerful. Now go quickly and destroy the palace with hundreds of thousands of wheels that he rides in. The precept of non-killing spoken by the great sage is the path to Nirvāṇa (Nirvāṇa); this statement is true. All beings cherish their lives; do not cut off their lives. Go quickly to him and shatter his wheeled palace into hundreds of thousands of pieces.' Having heard this command, Airāvana, with a transformed body, arrived at the bottom of the great ocean faster than a swift wind. Bala (Bala) and Vemacitrin, seeing him, were terrified and fled quickly towards the gate at the bottom of the sea, but were unable to advance. Airāvana, having arrived where they were with great power, seized the wheel with his hand, causing Bala to fall from the palace, then pulled him out of the palace, appeared before him, and shattered his great palace as if crushing rotten grass. At that time, the Flower Garland Asura Kings (Flower Garland Asura King) all lost their strength, their lives hanging by a thread, and remembering their wives and children, ran towards the gate. The Brave Asura King (Brave Asura King) also fled, running towards the water, fleeing towards the gate, seeking to save himself. The Rāhu Asura King (Rāhu Asura King) also fled, running towards the water, hoping to save his life, though his body was large, he had no strength.
'At that time, the Devas (Devas), seeing that the Asuras had all been destroyed, rejoiced and said: 'The Asuras, etc., have received the retribution for their battles, and have been defeated and fled.' Seeing this, the Devas said: 'We should go to their gate and see the destroyed Asuras.' At that time, the Devas went quickly, heading towards the water, and the Asuras were defeated, like floating clouds scattered by a fierce wind. Seeing this, the Lord of the Devas said to the Asuras: 'Why do you do such evil yourselves, causing countless Asura beings to lose their lives. You are enemies with the Devas, with no benefit whatsoever. Now the people of Jambudvīpa (Jambudvīpa) cultivate in accordance with the Dharma, and because people cultivate goodness, the Devas have great power; if people act unwholesomely, the Devas will destroy. You do not know the time, do not know the place, and are enemies with me, with no benefit whatsoever. If you want to attack the heavens, you will only bring about your own decline.' At that time, having heard these words, the Asuras again entered the water seeking shelter.
生命。時天帝釋敕諸天眾：『可回，可回。阿修羅軍皆失氣力，唯有微命，放之令去還本所止。』時諸天眾白天王言：『此阿修羅不可調伏，不知自力、不審他力，我等今可復更破壞阿修羅眾，令不復回我于天中自業受樂，于阿修羅不生惱害。此阿修羅云何於他順法行人而欲衰惱？我不報怨，終不回也。』說是語已，手執種種器仗刀戟，速疾走趣阿修羅軍，加以怖畏令其破壞而不殺害。
「時天帝釋起悲愍心，于缽呵娑恐其怖死，告諸天眾：『汝等無慈悲心。』說是語已，與善法堂一切天眾還向天宮。時四大天王見帝釋還，告三十三天眾言：『天王既還，汝亦可回。既得勝力，皆各歡喜，悉還本宮。』天王帝釋乘伊羅婆那白象王，三十三天歌頌讚嘆，詣第二天，升善法殿，及余天眾皆入本宮，悉舍鉀胄置雜殿林，伊羅婆那舍于化身，還複本形入蓮華池。如是到天世界受五欲樂，五欲功德共相娛樂遊戲林池。婆修吉龍王、德叉迦龍王等，破阿修羅既得勝已，心懷歡喜還戲樂城。
「阿修羅軍被破余殘，身體毀壞，羞愧低頭，諸婦女等，憂惱愁悴向阿修羅。羅睺阿修羅語諸被破阿修羅言：『我先不語汝等非是與天共戰鬥時，人順正法，孝養父母，恭敬沙門、婆羅門、耆舊長宿，增長天眾，減損阿修羅。我說是
【現代漢語翻譯】 現代漢語譯本 生命。這時，天帝釋（Śakra devānām Indra，佛教的護法神）命令眾天人：『可以回去了，可以回去了。阿修羅（Asura，一種非天神）軍隊都已失去力量，只剩下微弱的生命，放他們回去，回到他們原來的地方。』當時，諸天人稟告天王說：『這些阿修羅難以調伏，不知自己的力量，也不審視他人的力量，我們現在可以再次摧毀阿修羅眾，使他們不再來侵擾我們，讓我們在天界中享受自己的業報之樂，不對阿修羅產生惱害。這些阿修羅為何要對順應正法的人進行衰損和惱害？我們不報復，終究不會回去。』說完這些話，他們手持各種器械刀戟，迅速奔向阿修羅軍隊，加以恐嚇，使他們潰散，但不殺害。
『這時，天帝釋生起悲憫之心，對缽呵娑（Balaha，人名）恐怕被嚇死，告誡眾天人：『你們沒有慈悲心。』說完這些話，與善法堂（Sudharma，天界的議事堂）的一切天人返回天宮。當時，四大天王（Caturmahārājakāyikas，佛教的護法神）看到帝釋返回，告訴三十三天（Trāyastriṃśa，欲界六天之一）的眾天人說：『天王已經返回，你們也可以回去了。既然已經獲得勝利，大家都各自歡喜，全部返回各自的宮殿。』天王帝釋乘坐伊羅婆那（Airāvana，帝釋天的坐騎）白象王，三十三天歌頌讚嘆，前往第二天，登上善法殿，其餘天人也都進入各自的宮殿，全部脫下鎧甲，放置在雜殿林中，伊羅婆那捨棄化身，恢復本來的形體，進入蓮花池。就這樣到達天界，享受五欲之樂，以五欲功德共同娛樂遊戲于林池之中。婆修吉龍王（Vasuki，蛇王）、德叉迦龍王（Takshaka，蛇王）等，摧毀阿修羅軍隊，既然已經獲得勝利，心中懷著歡喜，返回戲樂城。
『阿修羅軍隊被擊潰，殘餘的士兵身體毀壞，羞愧地低下頭，諸位婦女等，憂愁煩惱地走向阿修羅。羅睺阿修羅（Rāhu，阿修羅王）對那些被擊敗的阿修羅說：『我先前不是告訴過你們嗎，這不是與天人共同戰鬥的時機，人們順應正法，孝養父母，恭敬沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度僧侶）、年長有德之人，就會增長天眾的力量，減損阿修羅的力量。我說的'
【English Translation】 English version Life. Then Śakra devānām Indra (the lord of the gods) commanded the heavenly hosts: 'Return, return. The Asura (a type of demigod) armies have all lost their strength, with only a little life remaining. Release them and let them return to their original abodes.' At that time, the heavenly hosts reported to the Heavenly King: 'These Asuras are difficult to subdue, they do not know their own strength, nor do they consider the strength of others. We can now destroy the Asura hosts again, so that they will no longer disturb us, allowing us to enjoy the pleasures of our own karma in the heavens, without causing harm to the Asuras. Why do these Asuras seek to weaken and harm those who follow the Dharma? We will not retaliate, and we will certainly not return.' Having spoken these words, they quickly rushed towards the Asura armies, wielding various weapons, swords, and halberds, adding fear to cause their destruction, but without killing them.
At that time, Śakra devānām Indra arose with a compassionate heart, fearing that Balaha (a name) would be frightened to death, and admonished the heavenly hosts: 'You have no compassion.' Having spoken these words, he returned to the heavenly palace with all the heavenly hosts of Sudharma (the hall of good law). At that time, the Four Great Kings (Caturmahārājakāyikas) saw Śakra returning and told the thirty-three (Trāyastriṃśa) heavenly hosts: 'The Heavenly King has already returned, you may also return. Since you have gained victory, everyone should rejoice and return to their respective palaces.' Śakra devānām Indra rode the white elephant king Airāvana (Śakra's mount), and the thirty-three heavenly hosts sang praises and went to the second heaven, ascending the Sudharma Hall, and the remaining heavenly hosts all entered their respective palaces, all discarding their armor and placing it in the mixed grove. Airāvana abandoned his transformed body, returning to his original form and entering the lotus pond. Thus, they arrived in the heavenly world, enjoying the pleasures of the five desires, and together they enjoyed and played in the forests and ponds with the merits of the five desires. The dragon king Vasuki (a serpent king), the dragon king Takshaka (a serpent king), and others, having destroyed the Asura armies and gained victory, returned to the city of pleasure with joy in their hearts.
The Asura armies were defeated, the remaining soldiers had their bodies destroyed, and they lowered their heads in shame. The women, in sorrow and distress, went to the Asuras. The Asura Rāhu (an Asura king) said to those defeated Asuras: 'Did I not tell you before that this is not the time to fight with the gods? When people follow the Dharma, are filial to their parents, and respect the Śrāmaṇas (ascetics), Brāhmaṇas (brahmins), and elders, the strength of the heavenly hosts increases, and the strength of the Asuras decreases. What I said'
語，不隨我言，是故今日得此惡果，令天殺害無量眾生。』有阿修羅語羅睺言：『實如所言。不用王言，非時而鬥，是故今得如是惡果。』陀摩睺阿修羅言：『以業欲熟，令我不回，生如是意，得此惡果。』如是迭互說已，還於自地。毗摩質多羅到第四地，入其本城，甚大羞恥，憂悴低頭，婇女圍繞憂憒憔悴。缽摩梯等非法惡龍，喪失氣力，還戲樂城。
「如是愛毒，破壞眾生，互相加害，流轉世間，無有少樂。賢聖弟子如是觀已，得離欲意。
「複次，修行者內觀於法，隨順修行。此比丘如是觀已，得十七地，心常樂觀第一實諦。爾時，地神夜叉見已歡喜告虛空神，虛空夜叉聞已歡喜告護世天，如是展轉乃至少凈天，皆說是言：『閻浮提中有善男子住某聚落，名字某甲，以信出家，剃除鬚髮被服袈裟，離魔境界，不樂煩惱厭捨生死，作是觀已，今得如是第十七地。』諸天聞已，皆大歡喜，作如是言：『如此比丘，天中之天，損減魔眾，增益諸天。』
正法念處經卷第二十一畜生品竟 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十二
元魏婆羅門瞿曇般若流支譯
觀天品第六之一四王天初
「複次，比丘知業果報已，觀地獄、餓鬼、畜生
【現代漢語翻譯】 現代漢語譯本： 『因為你們不聽我的話，不聽從我的勸告，所以今天才得到這樣的惡果，讓阿修羅殺害了無量的眾生。』有阿修羅對羅睺（Rāhu，阿修羅王）說：『確實像您所說的。不聽從王的命令，不在適當的時候戰鬥，所以今天才得到這樣的惡果。』陀摩睺（Dhamahū，阿修羅名）阿修羅說：『因為惡業快要成熟了，讓我不聽勸告，產生這樣的想法，才得到這樣的惡果。』他們這樣互相責備之後，各自回到自己的地方。毗摩質多羅（Vimacitrarā，阿修羅王）回到第四層阿修羅居住地，進入他的都城，感到非常羞愧，憂愁沮喪地低著頭，眾多婇女圍繞著他，他也依然憂愁煩悶，憔悴不堪。缽摩梯（Padmatī，龍女名）等行為不正的惡龍，喪失了氣力，回到戲樂城。
『像這樣的愛慾之毒，破壞眾生，使他們互相殘害，在世間流轉，沒有絲毫快樂。賢聖的弟子這樣觀察之後，就能生起遠離慾望的心意。
『再次，修行者向內觀察法，隨順法修行。這位比丘這樣觀察之後，證得了第十七地，心中常常樂觀第一義諦。那時，地神夜叉見到后歡喜地告訴虛空神，虛空夜叉聽到后歡喜地告訴護世四天王，這樣輾轉相告，乃至到達少凈天，都說：『在閻浮提（Jambudvīpa，我們所居住的洲）中，有善男子住在某某村落，名字叫某某甲，因為信仰而出家，剃除了鬚髮，披上了袈裟，離開了魔的境界，不貪戀煩惱，厭惡捨棄生死，作這樣的觀想之後，現在證得了第十七地。』諸天聽到后，都非常歡喜，這樣說道：『這樣的比丘，是天中之天，減少了魔眾的力量，增加了諸天的勢力。』
《正法念處經》卷第二十一 畜生品 完 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第二十二
元魏 婆羅門 瞿曇般若流支 譯
觀天品第六之一 四王天初
『再次，比丘瞭解了業的果報之後，觀察地獄、餓鬼、畜生
【English Translation】 English version: 'Because you did not listen to my words and did not follow my advice, you have received such evil consequences today, causing the Asuras to kill countless beings.' An Asura said to Rāhu (Rāhu, king of the Asuras): 'Indeed, it is as you say. Not listening to the king's command and not fighting at the appropriate time, we have received such evil consequences today.' Dhamahū (Dhamahū, name of an Asura) Asura said: 'Because the ripening of evil karma is near, it made me not listen to advice and generate such thoughts, thus receiving these evil consequences.' After they blamed each other in this way, they each returned to their own places. Vimacitrarā (Vimacitrarā, king of the Asuras) returned to the fourth level of the Asura's abode, entered his city, and felt very ashamed, dejected and downcast, surrounded by many concubines, yet he remained sorrowful and haggard. Padmatī (Padmatī, name of a dragon girl) and other evil dragons with improper conduct lost their strength and returned to the city of amusement.
'Such poison of desire destroys beings, causing them to harm each other, wandering in the world without any joy. When virtuous disciples observe in this way, they can generate the intention to be free from desire.'
'Furthermore, the practitioner inwardly observes the Dharma, cultivating in accordance with the Dharma. When this Bhikshu observes in this way, he attains the seventeenth ground, and his mind is always optimistic about the First Noble Truth. At that time, the earth deity Yaksha, seeing this, joyfully told the space deity, and the space deity, hearing this, joyfully told the Four Heavenly Kings, and so on, until they reached the Abhasvara Heaven, all saying: 'In Jambudvīpa (Jambudvīpa, the continent we live in), there is a virtuous man living in a certain village, named so-and-so, who has left home out of faith, shaved his head and beard, donned the kasaya robe, left the realm of Mara, does not crave afflictions, and is disgusted with abandoning birth and death. After making such contemplation, he has now attained the seventeenth ground.' When the devas heard this, they were all very happy, saying: 'Such a Bhikshu is the deva among devas, reducing the power of the Maras and increasing the power of the devas.'
The End of Chapter Twenty-one, 'Animals,' of the Zheng Fa Nian Chu Jing Taisho Tripitaka Volume 17, No. 0721, Zheng Fa Nian Chu Jing
Zheng Fa Nian Chu Jing, Volume Twenty-two
Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty
Chapter Six, Part One: Observing the Heavens - The Beginning of the Four Heavenly Kings Heaven
'Furthermore, after the Bhikshu understands the karmic retribution, he observes hells, hungry ghosts, and animals.'
不善業報，如實細觀察已，次第當觀善業果報。所以者何？一切眾生樂於樂果、厭舍苦報，諸樂集故，名之為天。復觀微細業，集眾善業，受生滅身，得愛果報，以七種戒，生於天中。何等為七？口業四種，身業有三，以其親近多修習故，生六慾天。六慾天中有上中下道，命亦如是有中、有下，食亦如是有中、有下，色亦如是有中、有下，力亦如是有上中下；樂報亦爾，有中、有下。六慾天中，初之二天，依須彌山；四天依空，猶如雲聚。彼初天眾，屬四天王天。初鬘持天，繞須彌山四埵而住，是鬘持天有十住處，於一一面，異業異名，如是無量業生鬘持天。依業受樂，無量種色娛樂受樂，無有老苦諸業網印印之。從因緣生，非無因生亦非斷滅，非有作者，是故丈夫常當自勉修諸善業，若愛自身。無始流轉善不善無記業網，縛諸眾生流轉生死猶如水輪，流轉地獄、餓鬼、畜生，於人世間如觀伎眾。若行善業生於天中，依須彌山，有六萬山繞須彌山，種種眾寶焰光明曜照諸山峰，蓮華浴池流泉清凈莊嚴其山。山高八萬四千由旬，四寶所成，善業諸天所共圍繞，無量光焰以為照明，甚可愛樂。
「如是比丘觀于初天鬘持天眾，其鬘持天有十住處，何等為十？一名白摩尼；二名峻崖；三名果命；四名白功德行；五名常
【現代漢語翻譯】 現代漢語譯本：如實而仔細地觀察了不善業的果報之後，接下來應當觀察善業的果報。為什麼這樣說呢？一切眾生都喜歡快樂的果報，厭惡捨棄痛苦的果報，因為聚集了各種快樂，所以稱為『天』（deva）。進一步觀察微細的業，通過積累各種善業，承受有生有滅的身體，獲得喜愛的果報，憑藉七種戒律，而生於天界之中。哪七種呢？口業有四種，身業有三種，因為親近並多次修習這些戒律，所以能生於六慾天（Six Desire Realms）。六慾天中有上、中、下三種品級，壽命也是這樣，有上、中、下三種長短，食物也是這樣，有上、中、下三種好壞，色相也是這樣，有上、中、下三種美醜，力量也是這樣，有上、中、下三種強弱；快樂的果報也是如此，有上、中、下三種程度。在六慾天中，最初的二天，是依附於須彌山（Mount Sumeru）；其餘四天則依附於空中，就像雲彩聚集一樣。這最初的天眾，隸屬於四天王天（Heaven of the Four Heavenly Kings）。最初的鬘持天（Garland Bearers），圍繞須彌山的四個山埵而居住，這些鬘持天有十個住處，在每一面，因為不同的業力而有不同的名稱，像這樣由無量業力所生的鬘持天。依靠業力而享受快樂，享受無量種類的色彩娛樂，沒有衰老之苦，各種業力的網印印在他們身上。從因緣而生，不是沒有原因而生，也不是斷滅，沒有造作者，所以大丈夫應當常常勉勵自己修習各種善業，如果愛惜自身的話。無始以來流轉的善、不善、無記業的網，束縛著眾生在生死中流轉，就像水輪一樣，流轉于地獄（Naraka）、餓鬼（Preta）、畜生（Tiryak）道，在人世間就像觀看戲曲表演一樣。如果行持善業而生於天界之中，依附於須彌山，有六萬座山圍繞著須彌山，各種珍寶的光焰照耀著這些山峰，蓮花浴池和清澈的泉水莊嚴著這些山。山高八萬四千由旬（Yojana），由四寶所成，被善業所生的諸天共同圍繞，以無量的光焰作為照明，非常可愛和快樂。 『像這樣，比丘（Bhikkhu）觀察最初的天界鬘持天眾，這些鬘持天有十個住處，哪十個呢？一名為白摩尼（White Mani）；二名為峻崖（Steep Cliff）；三名為果命（Fruit Life）；四名為白功德行（White Merit Conduct）；五名為常喜（Constant Joy）。』
【English Translation】 English version: Having truly and carefully observed the retribution of unwholesome karma, one should next observe the fruition of wholesome karma. Why is this so? All beings delight in pleasant results and detest abandoning painful retributions. Because of the accumulation of all pleasures, it is called 『heaven』 (deva). Furthermore, observing subtle karma, by accumulating various wholesome karmas, enduring a body of birth and death, one obtains beloved retributions. By means of the seven precepts, one is born in the heavens. What are the seven? Four of verbal karma and three of bodily karma. Because of frequently approaching and cultivating these, one is born in the Six Desire Realms (Six Desire Heavens). Within the Six Desire Realms, there are superior, middling, and inferior paths. Life is also like this, having superior, middling, and inferior lengths. Food is also like this, having superior, middling, and inferior qualities. Appearance is also like this, having superior, middling, and inferior beauty. Strength is also like this, having superior, middling, and inferior power. The reward of pleasure is also like this, having superior, middling, and inferior degrees. In the Six Desire Realms, the first two heavens rely on Mount Sumeru (Mount Sumeru); the four heavens rely on space, like clouds gathering. These first heavenly beings belong to the Heaven of the Four Heavenly Kings (Heaven of the Four Heavenly Kings). The first Garland Bearers (Garland Bearers) dwell around the four peaks of Mount Sumeru. These Garland Bearers have ten abodes, on each side, with different names due to different karmas. Thus, countless Garland Bearers are born from karma. Relying on karma, they enjoy pleasure, enjoying countless kinds of colorful entertainment, without the suffering of old age. The net of various karmas is imprinted on them. They are born from conditions, not without cause, nor are they annihilated. There is no creator. Therefore, a great person should always encourage themselves to cultivate various wholesome karmas, if they cherish themselves. The net of wholesome, unwholesome, and neutral karmas, flowing from beginningless time, binds beings to wander in birth and death, like a water wheel, wandering in hell (Naraka), among hungry ghosts (Preta), and animals (Tiryak), and in the human world, like watching a theatrical performance. If one practices wholesome karma and is born in the heavens, relying on Mount Sumeru, there are sixty thousand mountains surrounding Mount Sumeru. The flames of various precious jewels illuminate these mountain peaks. Lotus ponds and clear flowing springs adorn these mountains. The mountains are eighty-four thousand yojanas (Yojana) high, made of the four treasures, surrounded by the devas born from wholesome karma, with countless flames as illumination, extremely lovely and joyful. 『Thus, a bhikkhu (Bhikkhu) observes the first heavenly host, the Garland Bearers. These Garland Bearers have ten abodes. What are the ten? The first is called White Mani (White Mani); the second is called Steep Cliff (Steep Cliff); the third is called Fruit Life (Fruit Life); the fourth is called White Merit Conduct (White Merit Conduct); the fifth is called Constant Joy (Constant Joy).』
歡喜；六名行道；七名愛慾；八名愛境；九名意動；十名遊戲林。是為十處，各各異住。須彌龕向閻浮提有二天住：一名白摩尼；二名峻崖。向閻浮提隨意所至。向瞿陀尼有二天住：一名果命；二名白功德行。向弗婆提有二天處：一名常歡喜；二名行道。向郁單越有四天住：一名愛慾；二名愛境界；三名意動；四名遊戲林。是諸天等，一一住處廣千由旬，住大海上。彼天壽命，閻浮提中五十歲為一日一夜，如是壽命滿五百歲，亦有中夭。
「複次，比丘知業果報，觀彼地天遊戲受樂，作何等業，生於何地？彼以聞慧觀：須彌山側所住諸天，若人修善，以清凈心歸佛、歸法、歸比丘僧，十指手頃，不生余心。彼人命終生須彌埵白摩尼天，以其凈心受三歸故，獲威德身光明莊嚴，受樂自在。所受快樂十六分中，轉輪王樂不及其一。其地有河名曰欲流，真珠為沙，以布其底。以何力故？峻崖二天，心所憶念，從河而出種種美飲。復有珠河名曰真珠，珊瑚寶流，天眾玉女，種種眾寶從河而流，所謂毗琉璃、碎金剛珠、天尼羅珠、天大青珠、天赤真珠、天車𤦲寶及餘種種眾寶莊嚴，隨念即得。復有香河名曰香水，鵝鴨鴛鴦以為莊嚴，其河兩岸多有金樹以為園林，種種眾鳥。天聞香氣發欲心喜，受欲樂已，百倍悅樂，及餘五
【現代漢語翻譯】 現代漢語譯本：歡喜（Nandi）；六名行道（Charya）；七名愛慾（Kama）；八名愛境（Kama-bhumi）；九名意動（Citta-vrtti）；十名遊戲林（ ক্রীড়া বন）。是為十處，各各異住。須彌龕（Sumeru-kantha）向閻浮提（Jambudvipa）有二天住：一名白摩尼（Sveta-mani）；二名峻崖（Tunga-sanu）。向閻浮提隨意所至。向瞿陀尼（Godhani）有二天住：一名果命（Phala-jivita）；二名白功德行（Sveta-punya-charya）。向弗婆提（Purva-videha）有二天處：一名常歡喜（Nitya-nandi）；二名行道（Charya）。向郁單越（Uttarakuru）有四天住：一名愛慾（Kama）；二名愛境界（Kama-bhumi）；三名意動（Citta-vrtti）；四名遊戲林（ ক্রীড়া বন）。是諸天等，一一住處廣千由旬（yojana），住大海上。彼天壽命，閻浮提中五十歲為一日一夜，如是壽命滿五百歲，亦有中夭。
『複次，比丘知業果報，觀彼地天遊戲受樂，作何等業，生於何地？彼以聞慧觀：須彌山（Sumeru）側所住諸天，若人修善，以清凈心歸佛（Buddha）、歸法（Dharma）、歸比丘僧（Bhiksu-samgha），十指手頃，不生余心。彼人命終生須彌埵（Sumeru-kantha）白摩尼天（Sveta-mani），以其凈心受三歸故，獲威德身光明莊嚴，受樂自在。所受快樂十六分中，轉輪王（Chakravartin）樂不及其一。其地有河名曰欲流（Kama-nadi），真珠為沙，以布其底。以何力故？峻崖（Tunga-sanu）二天，心所憶念，從河而出種種美飲。復有珠河名曰真珠（Muktavati），珊瑚寶流，天眾玉女，種種眾寶從河而流，所謂毗琉璃（Vaidurya）、碎金剛珠（Khanda-vajra-mani）、天尼羅珠（Deva-nila-mani）、天大青珠（Deva-maha-nila-mani）、天赤真珠（Deva-rakta-mani）、天車𤦲寶（Deva-asva-mani）及餘種種眾寶莊嚴，隨念即得。復有香河名曰香水（Sugandha-jala），鵝鴨鴛鴦以為莊嚴，其河兩岸多有金樹以為園林，種種眾鳥。天聞香氣發欲心喜，受欲樂已，百倍悅樂，及餘五』
【English Translation】 English version: Nandi (Joy); six, Charya (Conduct); seven, Kama (Desire); eight, Kama-bhumi (Realm of Desire); nine, Citta-vrtti (Movement of Mind); ten, ক্রীড়া বন (Playful Grove). These are the ten places, each dwelling differently. Sumeru-kantha (Sumeru niche) facing Jambudvipa (Rose-apple Continent) has two devas (gods) dwelling: one named Sveta-mani (White Jewel); two named Tunga-sanu (High Peak). They go to Jambudvipa at will. Facing Godhani (Cattle-endowed Continent) are two devas dwelling: one named Phala-jivita (Fruit-life); two named Sveta-punya-charya (White Meritorious Conduct). Facing Purva-videha (East Videha) are two deva abodes: one named Nitya-nandi (Constant Joy); two named Charya (Conduct). Facing Uttarakuru (North Kuru) are four devas dwelling: one named Kama (Desire); two named Kama-bhumi (Realm of Desire); three named Citta-vrtti (Movement of Mind); four named ক্রীড়া বন (Playful Grove). These devas, each dwelling place is a thousand yojana (unit of distance) wide, dwelling on the great ocean. The lifespan of those devas, in Jambudvipa fifty years is one day and night, thus their lifespan is five hundred years, but some die prematurely.
'Furthermore, a bhiksu (monk) knowing the results of karma (action), observes those earth devas enjoying themselves, what kind of karma did they perform, and in what place were they born? He observes with wisdom gained from hearing: the devas dwelling on the side of Sumeru (Mount Meru), if people cultivate goodness, with a pure mind taking refuge in the Buddha (Enlightened One), taking refuge in the Dharma (Law), taking refuge in the Bhiksu-samgha (Community of Monks), for the time it takes to hold up ten fingers, without generating other thoughts. When those people die, they are born in Sumeru-kantha (Sumeru niche) Sveta-mani heaven (White Jewel), because of their pure mind taking the three refuges, they obtain a majestic body adorned with light, enjoying themselves freely. Of the happiness they receive, the happiness of a Chakravartin (Wheel-turning King) is not even one-sixteenth of it. In that land there is a river named Kama-nadi (Desire Stream), with pearls as sand, covering its bottom. By what power? The two devas of Tunga-sanu (High Peak), whatever they remember in their minds, various beautiful drinks come forth from the river. There is also a pearl river named Muktavati (Pearl River), flowing with coral treasures, heavenly jade maidens, various treasures flow from the river, namely Vaidurya (Beryl), Khanda-vajra-mani (Fragmented Diamond Jewel), Deva-nila-mani (Heavenly Sapphire Jewel), Deva-maha-nila-mani (Heavenly Great Sapphire Jewel), Deva-rakta-mani (Heavenly Red Jewel), Deva-asva-mani (Heavenly Horse Jewel), and various other treasures, obtained as soon as they are thought of. There is also a fragrant river named Sugandha-jala (Fragrant Water), adorned with geese, ducks, and mandarin ducks, on both banks of the river there are many golden trees as gardens, with various birds. The devas, hearing the fragrance, generate desire and joy, having enjoyed the pleasures of desire, they are a hundred times more delighted, and the remaining five.'
欲，共相娛樂。多有眾樹赤枝青葉、青枝赤葉，復有眾樹其葉雜色，青黃綠色雜色眾蜂以為莊嚴。心常悅樂出妙音聲，受善業報，遊戲受樂。種種眾寶莊嚴山峰，或嚴平頂有五山峰。何等為五？一名雜種；二名種種流泉；三名眾鳥音；四名香薰；五名常果。如是等山，七寶莊嚴。此諸地天遊戲喜樂，恣意自娛，天眾玉女以為圍繞，歌舞戲笑，五欲恣情，心意悅樂。三歸功德，乃至盡報，于未來世得至涅槃。若生人中，財物具足，常得歡喜，受第一樂，好習伎樂，財物具足。以餘業故。
「複次，比丘觀天世間，見鬘持天第二住處，名曰峻崖。以何業故而生彼處？即以聞慧見：此眾生於河津濟造立橋船，或以善心以船渡于持戒之人。以持戒人故，兼渡餘人，不作眾惡，是人命終生於善道，住峻崖處。以善業故，生彼天已，受種種樂，多眾華池圍繞莊嚴，清凈涼冷香色妙好無有泥濁，常有戲笑歌舞遊戲，多眾天女以為圍繞，眾寶嚴身，諸天女眾恭敬供養，五樂音聲以為音樂，與諸天女遊戲園林，眾寶浴池娛樂受樂。有六浴池。何等為六？一名流樂；二名樂見；三名一切喜；四名云鬘；五名池鬘；六名如意。復有四林，見之可愛，出妙香風，眾華莊嚴。何等為四？一名香風林；二名雜林；三名蜂遊戲；四名悅樂。天、
【現代漢語翻譯】 現代漢語譯本 慾望，共同互相娛樂。有很多樹木，紅色的樹枝綠色的葉子，綠色的樹枝紅色的葉子，還有一些樹木葉子顏色駁雜，青色、黃色、綠色等各種顏色，眾多的蜜蜂以此為裝飾。心中常常喜悅，發出美妙的聲音，承受善業的果報，遊戲享樂。各種各樣的珍寶裝飾著山峰，有的裝飾著平坦的山頂，有五座山峰。哪五座呢？第一座叫做雜種山；第二座叫做種種流泉山；第三座叫做眾鳥音山；第四座叫做香薰山；第五座叫做常果山。像這樣的山，用七寶裝飾。這些地居天人遊戲喜樂，隨心所欲地自我娛樂，眾多天女圍繞著他們，唱歌跳舞嬉戲歡笑，盡情享受五欲，心中喜悅快樂。憑藉三歸依的功德，乃至生命終結，在未來世能夠達到涅槃。如果轉生到人間，會財富充足，常常得到歡喜，享受第一等的快樂，喜歡學習音樂，財富充足。這是因為還有剩餘的業力。 其次，比丘觀察天世間，看見鬘持天（持有花鬘的天人）的第二個住處，名叫峻崖。因為什麼業而生到那個地方呢？通過聽聞智慧觀察到：這些眾生在河流的渡口建造橋樑船隻，或者以善良的心用船隻運送持戒的人。因為持戒人的緣故，也運送其他人，不做各種惡事，這個人命終之後生到善道，住在峻崖處。因為善業的緣故，生到天上之後，享受各種各樣的快樂，有很多花池圍繞裝飾，清凈涼爽，香氣顏色美妙，沒有泥濘污濁，常常有嬉戲歡笑歌舞遊戲，眾多天女圍繞著他們，用各種珍寶裝飾身體，眾多的天女恭敬供養他們，用五種樂器的聲音作為音樂，與眾多的天女在園林中游戲，在各種珍寶裝飾的浴池中娛樂享樂。有六個浴池。哪六個呢？第一個叫做流樂池；第二個叫做樂見池；第三個叫做一切喜池；第四個叫做云鬘池；第五個叫做池鬘池；第六個叫做如意池。還有四個樹林，看見了令人喜愛，散發出美妙的香風，用各種鮮花裝飾。哪四個呢？第一個叫做香風林；第二個叫做雜林；第三個叫做蜜蜂遊戲林；第四個叫做悅樂林。天人、
【English Translation】 English version Desires, mutually entertaining each other. There are many trees with red branches and green leaves, green branches and red leaves, and also many trees with leaves of mixed colors, such as blue, yellow, and green, adorned by numerous bees. Their hearts are always joyful, emitting wonderful sounds, receiving the rewards of good karma, playing and enjoying pleasure. Various kinds of precious jewels adorn the mountain peaks, some adorning the flat tops, with five mountain peaks. What are the five? The first is called 'Mixed Seeds'; the second is called 'Various Flowing Springs'; the third is called 'Sounds of Many Birds'; the fourth is called 'Fragrant Incense'; the fifth is called 'Constant Fruits'. Such mountains are adorned with the seven treasures. These earth-dwelling deities play and rejoice, indulging themselves at will, surrounded by numerous celestial maidens, singing, dancing, playing, and laughing, indulging in the five desires, their hearts joyful and happy. By the merit of taking refuge in the Three Jewels, even until the end of their lives, they can attain Nirvana in future lives. If they are reborn among humans, they will be wealthy and have abundant possessions, always joyful, enjoying the highest happiness, fond of learning music, and possessing abundant wealth. This is due to remaining karma. Furthermore, the Bhikshu observes the heavenly world and sees the second abode of the Garland-Holding Devas (devas who hold garlands), called 'Steep Cliff'. What karma causes them to be born in that place? Through hearing and wisdom, he sees that these beings built bridges and boats at river crossings, or with a kind heart used boats to ferry those who uphold the precepts. Because of the precept-holders, they also ferry others, and do not commit various evil deeds. When these people die, they are born in a good realm, dwelling in the Steep Cliff. Because of good karma, after being born in heaven, they enjoy various pleasures, surrounded and adorned by many flower ponds, which are pure, cool, fragrant, and beautiful, without mud or turbidity. There is constant playing, laughing, singing, and dancing, with numerous celestial maidens surrounding them, their bodies adorned with various jewels. The numerous celestial maidens respectfully make offerings to them, using the sounds of the five musical instruments as music, playing with the numerous celestial maidens in the gardens, and enjoying themselves in the various jewel-adorned bathing ponds. There are six bathing ponds. What are the six? The first is called 'Flowing Pleasure'; the second is called 'Joyful Sight'; the third is called 'All Joy'; the fourth is called 'Cloud Garland'; the fifth is called 'Pond Garland'; the sixth is called 'As-You-Wish'. There are also four forests, lovely to behold, emitting wonderful fragrant breezes, adorned with various flowers. What are the four? The first is called 'Fragrant Breeze Forest'; the second is called 'Mixed Forest'; the third is called 'Bees Playing Forest'; the fourth is called 'Joyful Pleasure Forest'. The devas,
諸玉女于彼林中受五欲樂，隨心所念遊戲園林，所行無礙無所遮止，以眾妙寶莊嚴其身，受樂增長如山浚水，五欲自娛。五根愛河波盪縱逸，遊戲諸園林樹浴池，種種眾寶莊嚴金山，與諸天女遊戲山峰。多眾天女花鬘自嚴，端正無比，種種美味食之充滿。受斯樂報，心意悅樂，不可稱說，善業因緣，乃至業盡。從此命終，生於人中，賢直巨富，為王典藏，以餘業故。
「複次，比丘知業果報，觀鬘持天所住之處。彼以聞慧見：鬘持天第三住處名曰果命。以何善業生此天中？即以聞慧知：此眾生於饑饉世，守持凈戒，凈身口意，為利安樂諸眾生故，種植果樹，行者食之，安樂充滿。以是因緣，得安隱行。是人命終生於天上，生果命天。生彼天已，無量天女色妙無比，眷屬具足，受天快樂。園林華果，真金為樹、珊瑚為枝，諸寶交絡，懸眾寶鈴出妙音聲，遊戲林中受五欲樂。有六種林，何等為六？一名一切義林；二名四園林；三名柔軟林；四名遍樂林；五名蜂樂林；六名金影林。此園林中常有天女遊戲受樂，蓮華浴池以為莊嚴，遊戲林中，流泉浴池，出妙音聲，樹出光曜，眾鳥哀鳴，飲食豐足，七寶莊嚴種種山峰，遊戲受樂。其須彌山有五山峰，何等為五？一名光明莊嚴；二名閻浮；三名白水；四名笑莊嚴；五名常
【現代漢語翻譯】 現代漢語譯本 眾位天女在那片樹林中享受著五種感官帶來的快樂，隨心所欲地在園林中嬉戲，所到之處沒有任何阻礙和限制。她們用各種珍奇的寶物裝飾自己的身體，享受快樂如同山間的泉水般不斷增長，沉浸在五欲的享樂之中。她們的五根感官如同愛河般波濤洶涌，縱情放逸，在各個園林、樹林和浴池中嬉戲。各種珍寶裝飾著金山，她們與眾位天女在山峰間嬉戲。許多天女用花鬘裝飾自己，容貌端莊美麗無比，享用各種美味佳餚，感到非常滿足。她們享受著這樣的快樂果報，內心愉悅，難以用語言來形容，這都是因為過去所種下的善業因緣，直到業報耗盡為止。從此天壽終了，轉生到人間，會成為一位賢能正直、家財萬貫的富人，擔任國王的典藏官，這是因為還殘留著之前的善業。
『此外，比丘應當瞭解業的果報，觀察鬘持天所居住的地方。他通過聽聞而獲得的智慧看到：鬘持天所居住的第三個地方叫做果命。那麼，他是因為什麼樣的善業而生到這個天界中的呢？他通過聽聞而獲得的智慧瞭解到：這位眾生在饑荒的年代，能夠守持清凈的戒律，保持身口意的清凈，爲了利益和安樂一切眾生，種植果樹，讓修行的人食用，得到安樂和滿足。因為這樣的因緣，他得到了安穩的果報。這個人命終之後，就轉生到天上，生於果命天。生到那個天界之後，有無數容貌美麗無比的天女，眷屬也十分完備，享受著天界的快樂。園林里有各種花朵和果實，真金做樹，珊瑚做枝，各種寶物交相輝映，懸掛著各種寶鈴，發出美妙的聲音。她們在樹林中嬉戲，享受著五種感官帶來的快樂。那裡有六種園林，是哪六種呢？第一種叫做一切義林；第二種叫做四園林；第三種叫做柔軟林；第四種叫做遍樂林；第五種叫做蜂樂林；第六種叫做金影林。這些園林中常常有天女嬉戲享樂，用蓮花浴池來裝飾點綴，在樹林中嬉戲，清澈的泉水在浴池中流淌，發出美妙的聲音，樹木發出光芒，各種鳥兒鳴叫，飲食豐盛充足，用七寶裝飾著各種山峰，她們在那裡嬉戲享樂。須彌山有五座山峰，是哪五座呢？第一座叫做光明莊嚴；第二座叫做閻浮；第三座叫做白水；第四座叫做笑莊嚴；第五座叫做常』
【English Translation】 English version The celestial maidens in that forest enjoy the pleasures of the five senses, freely playing in the gardens according to their desires, with no hindrance or restriction in their movements. They adorn their bodies with various exquisite treasures, and their enjoyment increases like water gushing from a mountain spring, indulging in the pleasures of the five senses. Their five senses are like a turbulent river of love, unrestrained and free, as they play in various gardens, forests, and bathing ponds. Various treasures adorn the golden mountains, and they play with the celestial maidens on the mountain peaks. Many celestial maidens adorn themselves with flower garlands, their appearances incomparably beautiful, and they are filled with the enjoyment of various delicious foods. They experience such joyful rewards, their hearts filled with delight beyond description, all due to the karmic causes of good deeds they have planted in the past, until the exhaustion of their karmic rewards. From this life, when their lifespan ends, they will be reborn among humans, becoming virtuous, upright, and immensely wealthy individuals, serving as treasurers for kings, due to the remaining effects of their previous good deeds.
『Furthermore, a Bhikshu (Buddhist monk) should understand the results of karma and observe the dwelling place of the Garland-Bearing Deva (celestial being). Through wisdom gained from hearing, he sees that the third dwelling place of the Garland-Bearing Deva is called Fruitful Life. What good deeds caused him to be born in this heaven? Through wisdom gained from hearing, he knows that this being, during a time of famine, upheld pure precepts, purified his body, speech, and mind, and for the benefit and happiness of all beings, planted fruit trees, which practitioners ate, finding happiness and fulfillment. Because of this cause, he obtained peaceful and secure results. When this person's life ended, he was reborn in heaven, in the Fruitful Life Heaven. Having been born in that heaven, there are countless celestial maidens of incomparable beauty, with complete retinues, enjoying celestial happiness. The gardens are filled with flowers and fruits, with trees of pure gold and branches of coral, various treasures intertwined, and adorned with numerous jeweled bells emitting wondrous sounds. They play in the forest, enjoying the pleasures of the five senses. There are six types of forests, what are the six? The first is called the All-Meaning Forest; the second is called the Four Gardens Forest; the third is called the Soft Forest; the fourth is called the Universal Joy Forest; the fifth is called the Bee Joy Forest; and the sixth is called the Golden Shadow Forest. In these gardens, celestial maidens constantly play and enjoy themselves, adorned with lotus flower bathing ponds, playing in the forests, with clear springs flowing in the bathing ponds, emitting wondrous sounds, trees emitting light, various birds singing, abundant and plentiful food and drink, and various mountain peaks adorned with seven treasures, where they play and enjoy themselves. Mount Sumeru (mythical mountain) has five peaks, what are the five? The first is called Light Adornment; the second is called Jambudvipa (continent); the third is called White Water; the fourth is called Laughter Adornment; and the fifth is called Constant』
遊戲。此諸天眾遊戲如此眾山峰間，受善業報，與無量百千諸天女眾以為圍繞，共相娛樂。
「伽他頌曰：
「以少因生天， 得受一切樂， 是故應舍惡， 常行於善業。 思心行佈施， 及護持凈戒， 戒能生天上， 受五欲功德， 非父母利益， 兄弟及親友， 善護持凈戒， 從樂得樂處。 持戒二世利， 或持道最勝， 持戒人為上， 從樂得樂處。 持戒施正行， 是名凈行人， 以此自業深， 從人生天處。 戒為無盡藏， 戒樂為無上， 丈夫持勝戒， 常受于安樂。 持戒智慧人， 常得三種樂， 讚歎及財利， 後生于天上。 若人能持戒， 如是修戒者， 現樂得涅槃， 永得不死處。 無始生死來， 欲癡等怖畏， 戒為大光明， 是故常行戒。 常應讚歎戒， 戒如清凈池， 王賊及水火， 不能劫戒財。 是故常修戒， 遠離於破戒， 若人樂持戒， 則得至涅槃。 持戒人為貴， 應親近持戒， 戒如日月光， 破戒可鄙穢。 無垢離曠野， 離憂無熱惱， 戒為佛所贊， 能至涅槃城。 若人具足滿， 凈戒常增長， 是人戒守護， 臨終無怖畏。
【現代漢語翻譯】 現代漢語譯本： 他們在此諸天眾的遊戲中，在如此眾多的山峰之間，承受著善業的果報，與無量百千的天女們圍繞在一起，共同享受娛樂。
伽他（Gatha，偈頌）說：
『以微小的善因也能生到天界，從而獲得一切快樂，所以應當捨棄惡行，經常行持善業。 以思念心行佈施，以及守護清凈的戒律，戒律能使人升到天上，享受五欲的功德。 不是父母的利益，也不是兄弟和親友的利益，善於守護清凈的戒律，能從快樂走向更快樂的地方。 持戒能帶來兩世的利益，或者能持有最殊勝的道，持戒的人最為尊上，能從快樂走向更快樂的地方。 持戒、佈施、正直的行為，這被稱為清凈的修行人，憑藉這種深厚的善業，能從人間升到天界。 戒律是無盡的寶藏，戒律帶來的快樂是無上的，大丈夫持有殊勝的戒律，就能經常享受安樂。 持有戒律且具有智慧的人，經常能得到三種快樂：讚歎、財利，以及死後升到天上。 如果有人能夠持戒，像這樣修持戒律的人，今生能獲得快樂，死後能證得涅槃（Nirvana，寂滅），永遠獲得不死的境界。 從無始的生死輪迴以來，人們一直受到慾望、愚癡等恐懼的威脅，戒律是巨大的光明，所以應當經常行持戒律。 應當經常讚歎戒律，戒律就像清凈的池水，國王、盜賊以及水火，都不能劫奪戒律的財富。 所以應當經常修持戒律，遠離破戒的行為，如果有人樂於持戒，就能到達涅槃。 持戒的人最為尊貴，應當親近持戒的人，戒律就像太陽和月亮的光芒，破戒的行為令人鄙視。 無垢、遠離曠野，遠離憂愁和熱惱，戒律是佛陀所讚歎的，能到達涅槃城。 如果有人具足圓滿的清凈戒律，並且經常增長，這個人受到戒律的守護，臨終時不會感到恐懼。』
【English Translation】 English version: In these games of the heavenly beings, amidst such numerous mountain peaks, they receive the rewards of their good deeds, surrounded by countless hundreds of thousands of celestial maidens, enjoying themselves together.
The Gatha (verse) says:
'By a small cause, one is born in heaven, obtaining all pleasures. Therefore, one should abandon evil and always practice good deeds. With a mindful heart, practice giving, and uphold pure precepts. Precepts can lead to birth in heaven, enjoying the merits of the five desires. Not the benefit of parents, nor brothers and friends, but by well-guarding pure precepts, one goes from happiness to a place of happiness. Upholding precepts brings benefit in both lives, or one may hold the most supreme path. The one who upholds precepts is the most superior, going from happiness to a place of happiness. Upholding precepts, giving, and righteous conduct, this is called a pure practitioner. By this deep karma, one goes from human life to heaven. Precepts are an inexhaustible treasure, the joy of precepts is unsurpassed. A great person who upholds excellent precepts constantly enjoys peace and happiness. A wise person who upholds precepts constantly obtains three kinds of happiness: praise, wealth, and rebirth in heaven. If one can uphold precepts, and cultivate them in this way, one obtains happiness in this life, attains Nirvana (extinction of suffering) after death, and eternally gains the state of immortality. From beginningless samsara (cycle of birth and death), one is threatened by desires, ignorance, and other fears. Precepts are a great light, therefore, one should always practice precepts. One should always praise precepts, precepts are like a pure pond. Kings, thieves, and water or fire cannot steal the wealth of precepts. Therefore, one should always cultivate precepts, and stay away from breaking them. If one delights in upholding precepts, one will attain Nirvana. The one who upholds precepts is noble, one should associate with those who uphold precepts. Precepts are like the light of the sun and moon, breaking precepts is despicable. Immaculate, away from the wilderness, free from sorrow and heat, precepts are praised by the Buddha, and can lead to the city of Nirvana. If one is complete and full, with pure precepts constantly increasing, this person is guarded by precepts, and has no fear at the time of death.'
戒為初后善， 一切樂行轉， 持戒者為貴， 破戒如畜生。 若人破戒者， 行於畜生道， 不識作不作， 是故常修戒。 若人持禁戒， 為戒衣所覆； 若有不持戒， 裸形如畜生。 持戒者之天， 如至遊戲處， 如親人憶念， 持戒來至此。 凈戒持正行， 善業皆和合， 此人修善業， 則生於天中。 若人慾求樂， 常應持凈戒， 是人能成就， 增長戒充滿。 現在及未來， 戒為第一伴， 功德常隨逐， 是故應修戒。 曠野飢渴怖， 戒為能救護， 持戒行為勝， 隨至未來世。 若有持戒人， 知戒果如是， 彼則以利刀， 自斷其身首。 眾樂皆和集， 不可以喻說， 持戒果清凈， 善逝如是說。 初善及中善， 后善亦如是， 戒果甚廣大， 從樂得樂報。 知此功德已， 常應修凈戒， 戒為能救護， 無有與等者。
「如是比丘思惟持戒實功德已，常贊持戒，毀呰破戒。如彼天處受五欲樂，持戒業盡，退生人中，神德無比，第一端正，所生國土多有樹林，以餘業故。
「複次，比丘知業果報，觀鬘持天所住之處。彼以聞慧知：鬘持天有第四處受天快樂，名曰白功
【現代漢語翻譯】 現代漢語譯本 持戒在開始、中間和結尾都是好的，一切快樂的行為都由此展開。 持戒的人是尊貴的，破戒的人如同畜生。 如果有人破戒，就會墮入畜生道， 不能分辨該做和不該做的事，所以應當經常修持戒律。 如果有人持守禁戒，就會被戒律的衣裳所覆蓋； 如果沒有持守戒律，就會像畜生一樣赤身裸體。 持戒的人升到天界，就像到達遊樂的場所， 就像親人被憶念，持戒使他們來到這裡。 清凈的戒律帶來正直的行為，善業都和諧地匯聚在一起， 這樣的人修習善業，就會往生到天界之中。 如果有人想要追求快樂，就應當經常持守清凈的戒律， 這樣的人能夠成就，使戒律增長圓滿。 無論是現在還是未來，戒律都是最好的伴侶， 功德常常伴隨左右，所以應當修持戒律。 在曠野中面臨飢餓、乾渴和恐懼，戒律能夠救護， 持戒的行為是殊勝的，伴隨到未來的世間。 如果有人持守戒律，知道戒律的果報是這樣的， 那麼他寧願用鋒利的刀，自己割斷自己的頭顱。 眾多的快樂都彙集在一起，無法用比喻來說明， 持戒的果報是清凈的，善逝（Sugata）就是這樣說的。 開始是好的，中間是好的，結尾也是好的， 戒律的果報非常廣大，從快樂中得到快樂的報應。 瞭解這些功德之後，應當經常修持清凈的戒律， 戒律能夠救護，沒有其他任何事物可以與之相比。 像這樣，比丘思惟持戒的真實功德之後，經常讚歎持戒，貶低譭謗破戒的行為。就像那些在天界享受五欲之樂的人，持戒的業報結束后，退生到人間，具有無比的神通和第一等端正的相貌，所出生的國土有很多樹林，這是因為其餘業力的緣故。 再者，比丘瞭解業的果報，觀察鬘持天（Māladharī deva）所居住的地方。他通過聽聞的智慧知道：鬘持天有第四個地方可以享受天界的快樂，名字叫做白功（Śukrakarman）。
【English Translation】 English version Precepts are good in the beginning, middle, and end; all joyful actions arise from them. Those who uphold precepts are noble; those who break them are like animals. If a person breaks precepts, they will walk the path of animals, Unable to distinguish between what should and should not be done; therefore, one should always cultivate precepts. If a person upholds the precepts, they will be covered by the garment of precepts; If one does not uphold the precepts, they will be naked like an animal. Those who uphold precepts go to the heavens, as if arriving at a place of amusement, Like a relative being remembered; upholding precepts brings them here. Pure precepts bring forth righteous conduct, and all good deeds harmoniously gather together, Such a person cultivates good deeds and will be born in the heavens. If a person desires to seek happiness, they should always uphold pure precepts, Such a person can achieve and increase the fulfillment of precepts. In the present and in the future, precepts are the foremost companion, Merit always follows; therefore, one should cultivate precepts. In the wilderness, facing hunger, thirst, and fear, precepts can protect, Upholding precepts is superior conduct, accompanying one to future lives. If there are those who uphold precepts, knowing the result of precepts is such, Then they would rather use a sharp knife to sever their own head. Numerous joys gather together, which cannot be described by analogy, The result of upholding precepts is pure; thus, the Well-Gone One (Sugata) has said. Good in the beginning, good in the middle, and good in the end as well, The result of precepts is vast and great, receiving the reward of happiness from happiness. Having understood these merits, one should always cultivate pure precepts, Precepts can protect; there is nothing equal to them. Thus, a Bhikṣu, having contemplated the real merits of upholding precepts, constantly praises upholding precepts and disparages breaking precepts. Like those who enjoy the five desires in the heavens, when the karmic reward of upholding precepts is exhausted, they are reborn among humans, possessing unparalleled divine powers and the most excellent appearance. The country where they are born has many forests, due to the remaining karmic forces. Furthermore, a Bhikṣu, understanding the results of karma, observes the place where Māladharī deva (garland-bearing deity) dwells. Through the wisdom of hearing, he knows that Māladharī deva has a fourth place to enjoy heavenly bliss, named Śukrakarman (white action/merit).
德行。以何等業而生此處？若人少智，見佛行時，以所著鬘，散於佛上，或以華鬘供養佛塔，以善心思福田功德。思功德故，是人命終生於善道白功德天。生彼天已，功德辦鬘莊嚴其身，毗琉璃寶以為其地，七寶莊嚴。多有眾鳥，身七寶色出妙音聲。光明普照，百功德光莊嚴妙好。眾樹叢林無量嚴飾，善宿之樹、兩崖生樹、香薰樹等，以為莊嚴；隨心所念，香氣廣狹滿諸由旬，華果常茂及余莊嚴，莊嚴其地。諸天伎女歌頌舞戲，歡娛受樂，一一方面遊戲之處，娛樂悅樂，笑舞喜戲，圍繞恭敬，所受快樂不可稱說。其地柔軟猶若生酥，天人行時，隨足上下如兜羅綿，一一住處足躡隨平亦如前說。一一寶樹出妙色光，其光如日光明悅樂；妙色金樹，華葉常鮮無有萎落，善業所生不可喻說。戒力自在，善業所得，如印印物。如是天子游戲園林、蓮華浴池，自業受報有上中下，受天戲樂。自業身相光明可愛，色聲香味觸等恣情悅樂，身無病惱、無有飢渴，常恣五欲未曾厭足，多起愛慾，心不充滿。若天憶念，隨念皆得。隨念所得，他不能破，自在無礙，心常歡喜，隨念能至，化身隨心——大小任意、廣大輕軟；一眴目頃能行至於百千由旬，無少疲極，如風行空，無所障礙，天亦如是，無有疲極。天身威德從心而生，輕凈無垢，
【現代漢語翻譯】 現代漢語譯本 德行。以何種業力而生於此處（白功德天）？如果有人缺乏智慧，在見到佛陀行走時，將自己所佩戴的花鬘散在佛陀身上，或者用花鬘供養佛塔，以善良的心思和對福田的功德。因為思念這些功德，這個人命終后便能往生到善道中的白功德天。 生到那個天界后，功德會化為花鬘來莊嚴他的身體，以毗琉璃寶作為地面，用七寶來莊嚴。那裡有很多眾鳥，身體呈現七寶的顏色，發出美妙的聲音。光明普照，百種功德的光芒莊嚴美妙。眾多的樹木叢林以無量的裝飾來點綴，有善宿之樹、兩崖生樹、香薰樹等，作為莊嚴；隨著心中所想，香氣的廣度和大小可以充滿許多由旬，花朵和果實經常茂盛，以及其他的莊嚴，來莊嚴這片土地。諸天天女歌唱跳舞，歡快地享受快樂，在每一個方向的遊戲之處，都充滿娛樂和喜悅，歡笑跳舞，圍繞恭敬，所受的快樂無法用言語來形容。 那裡的地面柔軟如同生酥，天人在行走時，隨著腳步的上下，如同兜羅綿一樣，每一個居住的地方，腳踩下去都會變得平坦，也像前面所說的那樣。每一棵寶樹都發出美妙的色光，那光芒如同太陽的光明一樣令人喜悅；美妙的金色樹木，花朵和葉子經常鮮艷，沒有凋謝，善業所生的一切無法用比喻來形容。戒律的力量是自在的，善業所得的果報，就像用印章蓋在物體上一樣清晰。 像這樣的天子在園林和蓮花浴池中游戲，因為自己的業力而承受上、中、下不同的果報，享受天界的戲樂。因為自己的業力，身體的相貌光明可愛，色、聲、香、味、觸等都能隨心所欲地享受快樂，身體沒有疾病和煩惱，沒有飢餓和口渴，經常放縱五欲而從未感到厭足，經常生起愛慾，內心無法得到滿足。如果天人有所憶念，隨著念頭都能得到滿足。隨著念頭所得到的，他人無法破壞，自在無礙，內心經常歡喜，隨著念頭能夠到達任何地方，化身隨心所欲——大小任意、廣大輕軟；一眨眼的功夫就能行走百千由旬，沒有絲毫的疲憊，如同風在空中行走，沒有任何障礙，天人也是這樣，沒有疲憊。 天人的身體威德是從心中產生的，輕盈乾淨沒有污垢。
【English Translation】 English version 'Virtue. By what kind of karma are beings born here (in the Heaven of White Merit)? If a person, lacking wisdom, upon seeing the Buddha walking, scatters the garlands he is wearing upon the Buddha, or offers flower garlands to a Buddha's stupa, with a virtuous mind and for the merit of the field of blessings. Because of contemplating these merits, this person, upon death, will be reborn in the virtuous path, in the Heaven of White Merit (Śubhakarmadeva).' 'Having been born in that heaven, merit transforms into garlands to adorn his body, with lapis lazuli as the ground, adorned with the seven treasures. There are many birds there, their bodies displaying the colors of the seven treasures, emitting wondrous sounds. Light shines everywhere, the light of a hundred merits adorning it beautifully. Numerous trees and forests are adorned with immeasurable decorations, with trees of Good Destiny (Suśubha), trees growing on both banks, fragrant trees, etc., as adornments; according to what is thought in the mind, the fragrance, in its breadth and size, can fill many yojanas, flowers and fruits are constantly lush, and other adornments adorn this land. Celestial musicians sing and dance, joyfully enjoying pleasure, in every direction of the places of amusement, filled with entertainment and joy, laughing and dancing, surrounded by reverence, the pleasure received is indescribable.' 'The ground there is as soft as fresh ghee, when the celestial beings walk, with the rise and fall of their feet, it is like cotton, every dwelling place, when stepped upon, becomes flat, as described before. Every precious tree emits wondrous colored light, that light is as joyful as the light of the sun; wondrous golden trees, their flowers and leaves are constantly fresh, never withering, everything born from good karma is beyond comparison. The power of precepts is unhindered, the reward obtained from good karma is as clear as a seal imprinted on an object.' 'Such a celestial being plays in gardens and lotus ponds, bearing the upper, middle, and lower retributions due to his own karma, enjoying the pleasures of the heavens. Because of his own karma, the appearance of his body is bright and lovely, the sensations of sight, sound, smell, taste, and touch can be enjoyed at will, the body has no sickness or troubles, no hunger or thirst, constantly indulging in the five desires without ever feeling satisfied, often arising with desires, the heart cannot be filled. If a celestial being remembers something, whatever is thought of can be obtained. Whatever is obtained through thought cannot be destroyed by others, unhindered and free, the heart is constantly joyful, able to reach anywhere with a thought, the transformation body is as desired—size at will, vast and light; in the blink of an eye, one can travel hundreds of thousands of yojanas, without the slightest fatigue, like the wind traveling through the sky, without any obstacles, the celestial being is also like this, without fatigue.' 'The majestic power of the celestial body arises from the mind, light, pure, and without defilement.'
一切行處如意光色。天子天女歡喜遊戲，于園林中，天子天女五欲自娛，意悅受樂，各各相隨共相娛樂諸地住處，于乾陀羅山園林之中縱逸遊戲，耽著欲樂，不念退沒、無常之苦，放逸自恣，癡愛所誑，遊戲放逸，乃至愛樂。生天因集，業盡還墮地獄、餓鬼、畜生。若有善業生於人中，或守城主、或護國土，多饒人眾常歡喜處，無病端正，以餘業故。
「複次，比丘知業果報，觀鬘持天第五地處。彼以聞慧見：鬘持天有地名一切喜。眾生何業生於彼處？彼以聞慧見：持戒人心有正信，以花供養諸佛如來，自力致財買花供養。是人命終生於善道，生一切歡喜行天。生彼天已，受四種樂。何等為四？一者無怨；二者隨念能行；三者余天不能勝其威德；四者天女不念余天。五種伎樂歌舞，互相娛樂種種遊戲，或以水戲、花池遊戲，或以花戲或以果戲，或以香戲或以鳥戲，或遊戲林中蜂音遊戲，互相瞻視，天女圍繞遊戲喜笑，共相愛樂皆悉無有嫉妒之苦。其地勝樂，妙香花池以為圍繞，所謂善香蓮華池、不萎蓮華池、雜優缽羅蓮華池、常饒蓮花池，如是無量蓮華池莊嚴其地。種種快樂遊戲林中，以相娛樂。其林金樹多有眾蜂遊戲林中，種種眾香眾鳥哀鳴甚可愛樂，人中五音，十六分中不及其一。如是天子妙色盈目，乾闥
【現代漢語翻譯】 現代漢語譯本：一切所行之處都如意，光彩奪目。天子（Deva，天神）天女（Devi，女神）歡喜嬉戲，在園林中，天子天女沉溺於五欲之中，自我娛樂，心中喜悅，享受快樂，各自相隨，共同娛樂在各個地方的住所，在乾陀羅山（Gandhara Mountain）的園林之中放縱嬉戲，耽於欲樂，不念退沒、無常的痛苦，放逸自恣，被癡愛所迷惑，遊戲放逸，乃至愛樂。雖然積聚了生天的因緣，但業報耗盡后還是會墮入地獄、餓鬼、畜生道。如果還有善業，可能會轉生到人間，或者成為守城之主，或者成為護衛國土之人，擁有眾多的人民，常處在歡喜之地，沒有疾病，容貌端正，這都是因為剩餘的業力所致。
『再者，比丘（Bhiksu，佛教出家男眾）通過了解業的果報，觀察鬘持天（Mala-dhara Devas）的第五層天。他通過聽聞而來的智慧看到：鬘持天有一處地方名為一切喜。眾生因為什麼樣的業力而生於彼處呢？他通過聽聞而來的智慧看到：持戒之人，心中有正信，用鮮花供養諸佛如來（Tathagata，佛的稱號之一），用自己努力得來的財富購買鮮花來供養。這樣的人命終之後會轉生到善道，生於一切歡喜行天。生到這個天界之後，會享受四種快樂。是哪四種呢？一是沒有怨恨；二是隨心所想就能做到；三是其他天人無法勝過他的威德；四是天女不會思念其他天人。他們享受五種樂器演奏的音樂和舞蹈，互相娛樂，進行各種遊戲，或者玩水嬉戲，或者在花池中嬉戲，或者用鮮花嬉戲，或者用果實嬉戲，或者用香嬉戲，或者用鳥嬉戲，或者在林中嬉戲，享受蜜蜂的嗡嗡聲，互相看著對方，天女們圍繞著他們嬉戲歡笑，彼此相愛，沒有任何嫉妒的痛苦。那裡的土地充滿勝妙的快樂，被美妙的香花池塘所環繞，比如善香蓮花池、不凋謝蓮花池、雜色優缽羅蓮花池、常開蓮花池，像這樣無量無數的蓮花池莊嚴著這片土地。他們在各種快樂的遊戲林中互相娛樂。那片林中有很多金色的樹木，眾多的蜜蜂在林中嬉戲，各種各樣的香氣，各種各樣的鳥兒發出哀鳴，非常可愛，人間五種樂器的聲音，連那裡的十六分之一都比不上。天子們的美妙容色充滿眼簾，乾闥（Gandharva，天界的樂神）』
【English Translation】 English version: Everywhere they go is as they wish, radiant and dazzling. Devas (heavenly beings) and Devis (heavenly goddesses) rejoice and play, in gardens, Devas and Devis indulge in the five desires, entertaining themselves, their hearts filled with joy, enjoying pleasure, each following the other, together enjoying themselves in various abodes, in the gardens of Gandhara Mountain, indulging in play, clinging to sensual pleasures, not mindful of decline, impermanence, and suffering, unrestrained and self-indulgent, deluded by foolish love, playing and indulging, even to the point of loving pleasure. Although they accumulate the causes for rebirth in heaven, when their karmic rewards are exhausted, they will still fall into hell, the realm of hungry ghosts, and the animal realm. If they still have good karma, they may be reborn among humans, perhaps as a city lord or a protector of the country, possessing many people, always in a place of joy, without illness, with a handsome appearance, all due to the remaining karma.
'Furthermore, the Bhiksu (Buddhist monk) understands the consequences of karma and observes the fifth heaven of the Mala-dhara Devas (Garland-bearing Devas). Through wisdom gained from hearing, he sees that the Mala-dhara Devas have a place called All-Joy. What karma causes beings to be born there? Through wisdom gained from hearing, he sees that those who uphold the precepts, have right faith in their hearts, and offer flowers to all Buddhas (Enlightened Ones) and Tathagatas (One who has thus come), buying flowers with wealth earned through their own efforts to make offerings. Such people, upon death, are reborn in a good realm, in the heaven of All-Joy. Having been born in this heaven, they enjoy four kinds of happiness. What are the four? First, there is no resentment; second, they can do whatever they wish; third, other devas cannot surpass their power and virtue; fourth, the Devis do not think of other Devas. They enjoy music and dance played by five kinds of instruments, entertaining each other, engaging in various games, either playing in the water, or playing in flower ponds, or playing with flowers, or playing with fruits, or playing with incense, or playing with birds, or playing in the forest, enjoying the sound of bees, looking at each other, the Devis surrounding them, playing, laughing, loving each other, without any suffering of jealousy. That land is filled with supreme joy, surrounded by beautiful fragrant flower ponds, such as the pond of good fragrant lotuses, the pond of unfading lotuses, the pond of mixed Utpala lotuses, the pond of ever-blooming lotuses, like this, countless lotus ponds adorn that land. They entertain each other in various joyful game forests. In that forest, there are many golden trees, numerous bees playing in the forest, various kinds of fragrances, various kinds of birds singing mournfully, very lovely, the sound of five instruments in the human world cannot compare to even one-sixteenth of the sound there. The beautiful colors of the Devas fill the eyes, the Gandharvas (heavenly musicians)'
婆音以悅其耳，種種香風鼻所悅樂，如是五欲境界，無量眾色甚可愛樂。非從作生，他不能奪，不從他求，自樂成就。天諸上味，妙色味觸，隨意念生，從自業起。如是一一林樹、一一華池、一一園苑，無量天女眷屬圍繞，種種欲樂愛樂喜悅，受善業果。多眾金樹流出光明，金色眾鳥出妙音聲，聞之悅意。如是無量不可譬喻，成就如是無量悅樂，乃至愛業盡，從天中退，或墮地獄、餓鬼、畜生。若有善業，生於人中，或主城邑、或主聚落，大富自在，心無慳吝，無量給使以為圍繞，受第一樂。以于福田種善業故，乃至涅槃。
「複次，比丘知業果報，觀鬘持天。彼以聞慧見：鬘持天第六地處名曰行道。以何等業生於彼處？彼以聞慧知：持戒人見大火起焚燒眾生，以水滅火，救諸生命。是人命終，上升善道生鬘持天，以無畏施因緣力故，受天樂報。愛色妙聲眾香味觸，無量天女之所圍繞，種種伎樂歌舞戲笑，多眾天女，黃金欄楯寶鈴莊嚴，真珠羅網以覆牕牖，無量寶珠以為莊飾，無量天女遊戲其間。諸天女眾皆生愛樂，瞻仰天子視之無厭，種種莊嚴瓔珞其身，其身香潔怡悅含笑，常懷歡喜圍繞天子。如是天女見此妙色，心極愛樂。耳聞眾聲皆悉悅樂，所謂金色眾鳥，珊瑚為嘴，遊戲翱翔山峪之中，出美妙音不可稱
【現代漢語翻譯】 現代漢語譯本 婆音悅耳，各種香風使鼻子感到愉悅，像這樣五欲的境界，無數的色彩極其可愛。不是由造作產生，他人無法奪取，不從他人處求得，自然而然地成就快樂。天上的各種美味，美妙的色彩、味道和觸感，隨著意念產生，從自身的業力而起。像這樣每一棵樹、每一個花池、每一個園林，都有無數的天女眷屬圍繞，享受各種慾望帶來的快樂、喜愛和喜悅，承受善業的果報。眾多的金樹流出光明，金色的鳥兒發出美妙的聲音，聽了讓人心情愉悅。像這樣無數的、無法比喻的，成就了這樣無數的快樂，直到愛慾之業耗盡，從天界退墮，或者墮入地獄、餓鬼、畜生道。如果還有善業，就出生在人間，或者成為城邑的主人、或者成為村落的首領，非常富有自在，心中沒有吝嗇，無數的僕人侍奉左右，享受著極好的快樂。這是因為在福田中種下善業的緣故，直到最終涅槃。
『再者，比丘通過了解業的果報，觀察鬘持天（Mañjūṣaka-deva，持有花鬘的天人）。他通過聽聞的智慧看到：鬘持天位於第六地，名為行道。他們因為什麼樣的業而生於此地呢？他通過聽聞的智慧知道：持戒之人看到大火燃起焚燒眾生，用水滅火，救助眾生的生命。這個人命終之後，上升善道，生於鬘持天，因為無畏佈施的因緣之力，享受天界的快樂果報。喜愛美麗的色彩、美妙的聲音、各種香味和觸感，無數的天女圍繞著他們，各種伎樂歌舞、嬉戲歡笑，眾多的天女，黃金的欄桿和裝飾著寶鈴，用珍珠羅網覆蓋窗戶，用無數的寶珠作為裝飾，無數的天女在其中嬉戲。眾多的天女都心生愛慕，仰慕天子，看也看不夠，用各種裝飾品和瓔珞裝飾自身，她們的身體散發著香氣，清潔而令人愉悅，面帶微笑，總是懷著歡喜圍繞著天子。像這樣的天女看到這些美妙的色彩，心中極其喜愛。耳朵聽到的各種聲音都令人愉悅，比如金色的鳥兒，用珊瑚做嘴，在山谷中游戲翱翔，發出美妙的聲音，無法稱量。』
【English Translation】 English version The sound of the lute is pleasing to their ears, and various fragrant breezes delight their noses. Such are the realms of the five desires, with countless beautiful and delightful sights. These are not created, cannot be taken away by others, are not sought from others, but are naturally attained. The various heavenly delicacies, exquisite sights, tastes, and tactile sensations arise according to their thoughts, stemming from their own karma. Each tree, each lotus pond, each garden is surrounded by countless celestial maidens, enjoying various desires, love, and joy, experiencing the results of their good deeds. Many golden trees emit light, and golden birds produce wonderful sounds that are pleasing to hear. In this way, countless and incomparable pleasures are attained, until the karma of desire is exhausted, and they fall from the heavens, perhaps into hell, the realm of hungry ghosts, or the animal realm. If they have good karma remaining, they are born among humans, perhaps as rulers of cities or leaders of villages, wealthy and free, without stinginess, surrounded by countless servants, enjoying the greatest happiness. This is because they planted good seeds in the field of merit, leading even to Nirvana.
『Furthermore, the Bhikshu, understanding the results of karma, observes the Mañjūṣaka-devas (gods holding garlands). Through his wisdom of hearing, he sees that the Mañjūṣaka-devas reside in the sixth realm, called the Path of Practice. What kind of karma led them to be born there? Through his wisdom of hearing, he knows that those who uphold the precepts, upon seeing a great fire burning living beings, extinguished the fire with water, saving lives. When these people die, they ascend to the good realms and are born as Mañjūṣaka-devas, enjoying the heavenly rewards due to the power of fearlessness and giving. They delight in beautiful sights, wonderful sounds, various fragrances, and tactile sensations, surrounded by countless celestial maidens, with various musical performances, dances, laughter, and play. The many celestial maidens are adorned with golden railings and jeweled bells, with windows covered by pearl nets, and decorated with countless jewels, where countless celestial maidens play. All the celestial maidens are filled with love, gazing upon the deva with endless admiration, adorning themselves with various ornaments and necklaces. Their bodies emit fragrance, pure and delightful, with smiles on their faces, always surrounding the deva with joy. Seeing these beautiful sights, the celestial maidens are filled with love. All the sounds they hear are delightful, such as the golden birds with coral beaks, playing and soaring in the mountains and valleys, producing beautiful sounds beyond measure.』
喻，或在山中出衆妙音，或在峪中或在花中，或在水中或在空中，或在平地或在階道，或在山窟出美妙音，如是天耳常聞妙音。常聞妙香，所謂善妙香風，無量眾華，無比快樂；天女口中出妙香氣及餘種種可愛妙香，聞之悅意，舌得無量須陀美味，轉輪聖王所食上味，百千倍中不及其一。身所衣服無有經緯綖縷之文，細滑柔軟，生愛樂心，無量種衣著之悅樂。若生憶念，隨意即得，清凈可愛，他不能奪。如是無量六慾境界無量快樂，無量蓮花林中游戲，無量林樹、金摩尼林，種種眾鳥其音美妙，合共遊戲于摩尼殿，如是遊戲河池蓮華、流泉浴池。如是種種欲樂果報。
「彼比丘以聞智慧，觀察是已，而說頌曰：
「『六根愛著， 境界所燒， 愛火燒天， 過於焚林。 得樂愛樂， 為樂所誑， 不念退沒， 愛所欺誑。 諸樂必盡， 無有常者， 欲得常樂， 應舍愛慾。 諸天退時， 離天樂處， 恩愛別離， 過地獄苦。』
「比丘思惟是已，復觀世間諸樂，悉無自在，無常退沒，為愛所誑，不知退沒。作是觀已，厭舍天欲，如是天中所受之樂，乃至善業不盡，業盡還退，隨業受生，或墮地獄、餓鬼、畜生。若生人中，受第一樂，常無怖畏，為一切人
【現代漢語翻譯】 現代漢語譯本 『譬如，（天上的聲音）有時在山中發出各種美妙的聲音，有時在山谷中，有時在花叢中，有時在水中，有時在空中，有時在平地上，有時在臺階上，有時在山洞中發出美妙的聲音，天耳（dibba-sota）經常聽到這些美妙的聲音。經常聞到美妙的香氣，那是美好的香風，無量的鮮花，無比的快樂；天女口中散發出美妙的香氣以及其他各種可愛的香氣，聞了讓人心情愉悅，舌頭能嚐到無量的殊勝美味，即使是轉輪聖王（Cakkavatti-raja）所吃的上等美味，在這些美味的百千倍中，也比不上其中的一種。身上所穿的衣服沒有經緯絲線的紋路，非常細滑柔軟，讓人心生喜愛，能體驗到無量種穿衣的快樂。如果心中憶念，想要的衣服就能隨意得到，清凈可愛，別人無法搶奪。像這樣，有無量的六慾境界和無量的快樂，在無量的蓮花林中游戲，有無量的林木、金摩尼林，各種鳥兒的叫聲美妙動聽，一起在摩尼殿中嬉戲，像這樣在河流池塘的蓮花中、流動的泉水浴池中游戲。這些都是種種欲樂的果報。 『那位比丘通過聽聞智慧，觀察這些之後，用偈頌說道： 『六根（sadindriya）貪愛執著，被（六塵）境界所焚燒，愛慾之火焚燒天界，比焚燒森林還要厲害。得到快樂時就貪戀快樂，被快樂所迷惑，不念及（天福）退失，被愛慾所欺騙。各種快樂終將耗盡，沒有什麼是永恒的，想要得到永恒的快樂，就應該捨棄愛慾。諸天（deva）退墮的時候，離開天界的快樂之處，恩愛之人分離，比地獄的痛苦還要厲害。』 『比丘思考這些之後，又觀察世間各種快樂，都沒有自在，都是無常的，會退失，被愛慾所迷惑，不知道會退失。做了這樣的觀察后，厭惡捨棄天上的慾望，像這樣在天界所享受的快樂，乃至善業沒有窮盡，善業窮盡時就會退墮，隨著業力而受生，或者墮入地獄、餓鬼、畜生道。如果轉生到人間，會受到極大的尊重，常常沒有恐懼，被所有的人』
【English Translation】 English version 『For example, (heavenly sounds) sometimes emanate various wonderful sounds in the mountains, sometimes in the valleys, sometimes in the flowers, sometimes in the water, sometimes in the air, sometimes on the plains, sometimes on the steps, and sometimes in the mountain caves, the heavenly ear (dibba-sota) constantly hears these wonderful sounds. It constantly smells wonderful fragrances, such as the beautiful fragrant breeze, countless flowers, and unparalleled joy; the heavenly maidens emit wonderful fragrances and various other lovely fragrances from their mouths, which are pleasing to the senses, and the tongue can taste countless exquisite flavors, even the supreme flavors eaten by a Wheel-Turning King (Cakkavatti-raja) cannot compare to even one of these flavors by a hundred or a thousand times. The clothes worn on the body have no woven patterns of warp and weft, they are extremely smooth and soft, arousing love and joy, and one can experience the joy of wearing countless kinds of clothes. If one remembers them, one can obtain the desired clothes at will, pure and lovely, and others cannot take them away. Like this, there are immeasurable realms of the six desires and immeasurable joys, playing in immeasurable lotus forests, with immeasurable forests of trees, forests of golden jewels, and various birds whose sounds are beautiful and melodious, playing together in the jeweled palace, like this playing in the lotus flowers of rivers and ponds, and in flowing spring bathing pools. These are all the fruits of various sensual pleasures.』 『That Bhikkhu (monk), having observed these through the wisdom of hearing, spoke in verse, saying: 『The six senses (sadindriya) are attached and clinging, burned by the realms (of the six objects), the fire of desire burns the heavens, more fiercely than burning a forest. When obtaining joy, one clings to joy, deluded by joy, not mindful of decline (from heavenly bliss), deceived by desire. All joys will eventually be exhausted, nothing is permanent, if one wishes to obtain eternal joy, one should abandon desire. When the devas (gods) decline, leaving the places of heavenly joy, the separation from loved ones is more painful than the suffering of hell.』 『The Bhikkhu, having contemplated these things, further observed that all worldly pleasures lack freedom, are impermanent, and will decline, deluded by desire, not knowing that they will decline. Having made this observation, he became disgusted and abandoned heavenly desires, like this the joys experienced in the heavens, until the good karma is exhausted, when the good karma is exhausted, one will decline, and be reborn according to one's karma, either falling into hell, the realm of hungry ghosts, or the animal realm. If one is reborn among humans, one will receive the greatest respect, and will always be without fear, by all people』
之所愛樂，王者信用，乃至盡命無有惱亂。以餘業故，于未來世得至涅槃。
「複次，比丘知業果報，觀鬘持天第七地處。彼以聞慧見：此眾生修行善業，見他親友互相破壞，心懷怨結，能為利益，和合諍訟。以是善業，此人命終，上升善道生欲愛天。生彼天已，隨心所念，隨念即得種種戲樂、種種衣服、種種莊嚴天冠瓔珞，受天樂具；一一出中種種歌頌伎樂音聲，所謂單茶樂音、天女歌音；乘眾寶殿，常懷歡悅。種種園林、山溪峪𡼏、河池流泉蓮華郁茂，天女圍繞，金色蓮華香風搖動出妙香氣。所謂毗琉璃林、多羅林、珍頭迦林(魏言㭪果)、鳥樂林、蓮花林、眾樂音林、俱枳羅林，善業所生，遊戲其中。天河清凈，摩尼莊嚴，蓮華浴池林樹映飾，于河水中出妙音聲，如是之音，多有眾鳥其鳴哀雅，以此河池，莊嚴其地。譬如女人眾色具足，若無功德、若不孕產，不名莊嚴；天所住處亦復如是，無河莊嚴，不名凈妙。種種美味，色香具足，是故此河為第一莊嚴。一切世間愛染味中，水為第一，莊嚴園林，乘于寶船，莊嚴人天，常所受用，多所利益。如是功德具足之水，眾生受用，於此水中游戲受樂。從水戲已，詣鏡水林，受天快樂。入鏡林中，自照其身，樹凈無垢猶如明鏡，自觀見其善惡業相。若有善業，自
【現代漢語翻譯】 現代漢語譯本 所喜愛和樂於接受的，國王也會信任他，甚至會爲了守護正法而獻出生命，不會有任何惱怒和擾亂。憑藉這些剩餘的善業，在未來的世間能夠達到涅槃的境界。
『再者，比丘通過了解業的果報，觀察鬘持天（Mañjusrī）第七地的處所。他通過聽聞和智慧看到：此眾生修行善業，看到他人親友之間互相破壞，心懷怨恨和結怨，卻能夠爲了利益他人，調和爭端和訴訟。因為這樣的善業，此人命終之後，能夠上升到善道，轉生到充滿慾望和愛戀的天界。生到那個天界之後，隨著心中所想，立刻就能得到各種各樣的嬉戲娛樂、各種各樣的衣服、各種各樣裝飾華麗的天冠和瓔珞，享受天界的快樂器具；每一樣器具中都能發出各種各樣的歌頌和伎樂的聲音，比如單茶樂音、天女的歌聲；乘坐著眾多的寶殿，常常懷著歡悅的心情。還有各種各樣的園林、山溪和山谷、河流和水池，清澈的泉水和茂盛的蓮花，天女們圍繞在周圍，金色的蓮花在香風中搖曳，散發出美妙的香氣。比如毗琉璃林、多羅林、珍頭迦林（Jinenduka 林，魏譯為㭪果）、鳥樂林、蓮花林、眾樂音林、俱枳羅林，都是由善業所生，可以在其中游戲。天河清澈乾淨，用摩尼寶珠裝飾，蓮花浴池被林木映襯裝飾，在河水中發出美妙的聲音，這樣的聲音中，有很多鳥兒鳴叫的聲音哀婉而優雅，用這樣的河流和水池，來莊嚴這片土地。譬如女人具備各種美麗的顏色，如果沒有功德、如果沒有生育能力，就不能稱為莊嚴；天人所居住的地方也是這樣，如果沒有河流的莊嚴，就不能稱為清凈和美妙。各種各樣的美味，具備美好的顏色和香味，因此這條河流是第一莊嚴。在一切世間所愛染的滋味中，水是第一位的，它能莊嚴園林，乘坐著寶船，莊嚴人天，常常被受用，能夠帶來很多的利益。像這樣功德具足的水，眾生可以受用，可以在這水中游戲享樂。從水中嬉戲之後，前往鏡水林，享受天界的快樂。進入鏡林中，可以照見自己的身體，樹木清凈沒有污垢，就像明鏡一樣，可以從中看到自己的善惡業相。如果具有善業，就自然會感到快樂。』
【English Translation】 English version What is loved and rejoiced in, the king will trust, even to the point of giving up his life without any annoyance or disturbance. By means of these remaining karmas, one can attain Nirvana in future lives.
『Furthermore, a Bhikshu, knowing the results of karma, observes the seventh level of the Māṇḍavyadeva (garland-bearing gods). Through his wisdom of hearing, he sees: This being cultivates good karma, sees his relatives and friends destroying each other, harbors resentment and grudges, but is able to benefit others by reconciling disputes and lawsuits. Because of this good karma, this person, after death, ascends to a good path and is reborn in the desire realm of the heavens. Having been born in that heaven, according to his thoughts, he immediately obtains various kinds of amusements, various kinds of clothes, various kinds of ornately decorated heavenly crowns and necklaces, and enjoys the instruments of heavenly bliss; from each instrument emanate various kinds of songs and musical sounds, such as the sounds of the tancha music, the songs of the heavenly maidens; riding in numerous jeweled palaces, he is constantly filled with joy. There are also various kinds of gardens, mountain streams and valleys, rivers and ponds, clear springs and lush lotuses, with heavenly maidens surrounding him, golden lotuses swaying in the fragrant breeze, emitting wonderful fragrances. Such as the Vaidurya forest, the Tala forest, the Jinenduka forest (translated as 㭪果 in Wei), the Birdsong forest, the Lotus forest, the All-Music forest, the Kokila forest, all born from good karma, in which he can play. The heavenly river is clear and pure, adorned with Mani jewels, the lotus bathing ponds are decorated with trees, and from the river water emanate wonderful sounds, in such sounds, there are many birds whose cries are mournful and elegant, using such rivers and ponds to adorn this land. Just as a woman possesses all kinds of beautiful colors, but if she has no merit or is not fertile, she cannot be called adorned; the place where the gods dwell is also like this, without the adornment of a river, it cannot be called pure and wonderful. Various kinds of delicious flavors, possessing beautiful colors and fragrances, therefore this river is the foremost adornment. Among all the flavors of worldly attachment, water is the foremost, it adorns gardens, riding on jeweled boats, it adorns humans and gods, it is constantly used and brings many benefits. Such water, complete with merit, is used by beings, who can play and enjoy themselves in this water. After playing in the water, they go to the Mirror Water Forest to enjoy heavenly bliss. Entering the Mirror Forest, they can see their own bodies, the trees are pure and without defilement, like a bright mirror, from which they can see their own good and bad karmic appearances. If they have good karma, they will naturally feel joy.』
見其身生於善處；若有惡業將受苦報，自見其身先造業相，墮三惡處。五道生死所受苦樂皆悉明見。若不善業，見墮活地獄、黑繩地獄、叫喚、大叫喚等大地獄中，受種種苦，如前所說皆悉具見。如天上樂，不可稱說，地獄罪報亦復如是不可稱說。
「于鏡樹中，自見相已，悉忘天樂猶如隔世，見無量苦不復覺樂。如一兩鹽投恒河中，莫知其味，如是心苦如大恒河，其樂微少，如彼鹽味。雖有歌頌伎樂音聲、園林遊觀、眾鳥哀鳴，都無樂心。見是事已，舍至異處，心還耽著天諸五欲，復于異樹，自見其身墮于種種餓鬼道中，種種苦惱，飢渴燒身。見是相已，生大怖畏，告余天曰：『大仙！我于鏡樹見大怖相，汝為見不？』時天答言：『我不見也。若有惡業，見餓鬼相；若有善業，不見惡相。』大仙天子而問之言：『汝見何相？』天子答曰：『見餓鬼相，受諸苦惱。』既見餓鬼受苦惱已，悉忘天樂如隔千生，厭舍林觀，更向余處。復貪天樂，五欲自娛，色聲香味觸，種種華池、眾鳥妙音遊戲其中，與眾天女遊戲受樂。如是愛水之所漂沒，復至鏡林，惡業因緣，見畜生身互相殘害，自見其身受畜生身，受種種苦，心甚厭惡，向余天所，如前具說。厭舍而去，還著貪愛，受五欲樂，往返生死。復于鏡林見人身時，隨業
【現代漢語翻譯】 現代漢語譯本：看見自己的身體出生在美好的地方；如果過去有惡業將要承受苦報，就會看見自己的身體先前造作惡業的景象，墮入三惡道。五道輪迴生死中所承受的苦樂都能清楚地看見。如果不善的業，就會看見自己墮入活地獄、黑繩地獄、叫喚地獄、大叫喚等地獄中，承受各種各樣的痛苦，就像前面所說的那樣全部都看見。就像天上的快樂，無法用言語來形容，地獄的罪報也是這樣無法用言語來形容。 在鏡樹中，看見自己的景象后，完全忘記了天上的快樂，就像隔了一世一樣，看見無量的痛苦，不再感覺到快樂。就像一兩鹽投入恒河中，無法知道它的味道，這樣心中的痛苦就像巨大的恒河，而快樂非常微少，就像那鹽的味道。即使有歌頌的音樂、園林遊玩、各種鳥的哀鳴，都沒有快樂的心情。看見這些事情后，離開到別的地方，內心又開始貪戀天上的各種五欲，又在另一棵樹上，看見自己的身體墮入各種各樣的餓鬼道中，各種各樣的苦惱，飢渴焚燒身體。看見這個景象后，產生巨大的恐懼，告訴其他天人說：『大仙！我在鏡樹中看見巨大的恐怖景象，你看見了嗎？』這時天人回答說：『我沒有看見。如果有惡業，就會看見餓鬼的景象；如果有善業，就不會看見惡的景象。』大仙天子就問他說：『你看見了什麼景象？』天子回答說：『看見了餓鬼的景象，承受各種苦惱。』既然看見餓鬼承受苦惱后，完全忘記了天上的快樂，就像隔了千年一樣，厭惡地捨棄了園林景色，又到別的地方。又貪戀天上的快樂，用五欲來娛樂自己，色、聲、香、味、觸，各種各樣的華麗水池、各種鳥的美妙聲音在其中嬉戲，與眾多天女一起嬉戲享受快樂。就這樣被愛慾之水所淹沒，又到鏡林，因為惡業的因緣，看見畜生的身體互相殘害，看見自己的身體承受畜生身，承受各種各樣的痛苦，內心非常厭惡，到其他天人那裡，就像前面所說的那樣。厭惡地捨棄而去，又開始貪戀愛慾，享受五欲的快樂，往返于生死之中。又在鏡林中看見人身時，隨著業力……
【English Translation】 English version: Seeing their own bodies born in auspicious realms; if there is evil karma that will bring suffering, they will see the image of their bodies creating evil karma in the past, falling into the three evil paths. They will clearly see all the suffering and joy experienced in the five paths of samsara. If it is unwholesome karma, they will see themselves falling into the hells of rebirth, the hells of black ropes, the hells of screaming, the great hells of screaming, and so on, enduring all kinds of suffering, as described earlier. Just as the joy of the heavens is indescribable, so too is the retribution of hell indescribable. In the mirror tree, after seeing their own image, they completely forget the joy of the heavens as if it were a past life, seeing immeasurable suffering and no longer feeling joy. Like a pinch of salt thrown into the Ganges River, its taste cannot be discerned, so the suffering of the mind is like the great Ganges River, while the joy is very small, like the taste of that salt. Even with songs, music, garden strolls, and the mournful cries of various birds, there is no joyful heart. After seeing these things, they leave for another place, and their hearts again become attached to the various five desires of the heavens. Again, on another tree, they see their bodies falling into various realms of hungry ghosts, with all kinds of suffering and torment, hunger and thirst burning their bodies. After seeing this image, they experience great fear and tell the other devas, 'Great Immortal! I saw a great terrifying image in the mirror tree, did you see it?' At this time, the deva replies, 'I did not see it. If there is evil karma, one will see the image of a hungry ghost; if there is good karma, one will not see an evil image.' The great immortal deva then asks him, 'What image did you see?' The deva replies, 'I saw the image of a hungry ghost, enduring all kinds of suffering.' Having seen the hungry ghost enduring suffering, they completely forget the joy of the heavens as if it were a thousand lifetimes ago, and they厭惡ly abandon the garden scenery and go to another place. Again, they crave the joy of the heavens, entertaining themselves with the five desires, form, sound, smell, taste, and touch, various splendid pools, and the wonderful sounds of various birds playing within, enjoying pleasure with many heavenly maidens. Thus, submerged by the waters of desire, they again go to the mirror forest, and due to the causes and conditions of evil karma, they see the bodies of animals harming each other, and they see their own bodies enduring the bodies of animals, enduring all kinds of suffering, and their hearts are very disgusted. They go to the other devas, as described earlier.厭惡ly abandoning and leaving, they again become attached to desire and enjoy the pleasure of the five desires, going back and forth in samsara. Again, when they see the human body in the mirror forest, according to karma...
所集，知識親友兄弟破壞，還為和合，以是因緣生此天中。見自業已，厭舍而去，還著欲樂，受愛色聲香味觸等，如是放逸，受天欲樂。
「又入鏡林，復見自身命終退沒，生於余道，或見自身墮于地獄、餓鬼、畜生，復生厭離：『此處無常，我必退沒。離諸天女，諸行無常，離別不久，一切動壞。』作是念已，時護世天告言：『天子！歡喜可愛。閻浮提人順法修行，孝養父母，供養沙門、婆羅門，增長天眾，減損魔軍。如來正覺，出於世間。明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊演說正法，初善、中善、后善，妙義善語，無垢無減，清凈白法，安隱寂靜，所謂此色、此色集、此色滅、此色滅證。』于鏡林中自見業已，聞如是說，問護世言：『如來世尊、阿羅呵、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今在何處？』護世告言：『在閻浮提，為一切眾生宣說正法。』
「是時天子聞護世說，畏退沒苦，下閻浮提。於人道中，死為大苦；于畜生中，相殘害苦；餓鬼道中，飢渴大苦；地獄道中，燒煮拷掠，種種眾苦。如是觀察五道之中五怖畏已，來向佛所，遙見世尊端嚴澄凈、諸根寂靜、意善寂滅、無上調伏、賒摩他定、人中之龍、調御丈夫，威
【現代漢語翻譯】 現代漢語譯本：聚集的知識、親友、兄弟被破壞，又恢復和睦，因為這樣的因緣而生到天界。見到自己的業報后，厭惡捨棄，又重新執著于慾望享樂，感受喜愛的色、聲、香、味、觸等，就這樣放縱，享受天界的慾望快樂。
又進入鏡林，再次見到自己命終退沒，生到其他的道，或者見到自己墮入地獄、餓鬼、畜生，又生起厭離之心：『這裡是無常的，我必定會退沒。離開眾多的天女，諸行都是無常的，離別不久，一切都會動搖毀壞。』這樣想著，這時護世天告訴他：『天子！歡喜可愛。閻浮提（Jambudvipa，指我們所居住的這個世界）的人們順應佛法修行，孝養父母，供養沙門（Śrāmaṇa，指出家修道者）、婆羅門（Brāhmaṇa，指祭司），增長天眾，減少魔軍。如來（Tathāgata，佛的稱號之一）正覺，出現在世間。明行足（Vidyā-caraṇa-saṃpanna，佛的十號之一）、善逝（Sugata，佛的十號之一）、世間解（Lokavid，佛的十號之一）、無上士（Anuttara，佛的十號之一）、調御丈夫（Puruṣa-damya-sārathi，佛的十號之一）、天人師（Śāsta deva-manushyānām，佛的十號之一）、佛（Buddha，覺悟者）、世尊（Bhagavat，佛的十號之一）演說正法，開始是善的，中間是善的，最後是善的，精妙的意義，美好的言語，沒有瑕疵沒有減少，清凈的白法，安穩寂靜，所謂此色、此色集、此色滅、此色滅證。』在鏡林中見到自己的業報后，聽到這樣的話，問護世天說：『如來世尊、阿羅呵（Arhat，應供，指斷盡煩惱，值得供養的人）、三藐三佛陀（Samyak-saṃbuddha，正等覺者）、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，現在在哪裡？』護世天告訴他說：『在閻浮提，為一切眾生宣說正法。』
這時天子聽到護世天所說，畏懼退沒的痛苦，下到閻浮提。在人道中，死亡是巨大的痛苦；在畜生道中，互相殘害是痛苦；餓鬼道中，飢渴是巨大的痛苦；地獄道中，燒煮拷打，種種都是痛苦。這樣觀察五道之中的五種怖畏之後，來到佛所，遠遠地看見世尊端莊嚴正、澄澈清凈、諸根寂靜、意念善良寂滅、無上調伏、奢摩他（Śamatha，止）禪定、人中之龍、調御丈夫，威德顯赫。
【English Translation】 English version: The accumulated knowledge, relatives, friends, and siblings are destroyed, and then harmony is restored. Because of these causes and conditions, one is born in the heavens. Having seen one's own karma, one becomes disgusted and abandons it, again clinging to the pleasures of desire, experiencing the beloved forms, sounds, smells, tastes, and textures. Thus, one indulges, enjoying the pleasures of the heavenly desires.
Again, entering the Mirror Forest, one sees oneself dying and falling away, being born in other realms, or sees oneself falling into hell, the realm of hungry ghosts, or the realm of animals, and again arises disgust: 'This place is impermanent, I will surely fall away. Separated from the heavenly women, all actions are impermanent, separation is not far off, everything will move and decay.' Having thought thus, then the Guardian of the World tells him: 'Heavenly son! Joyful and lovely. The people of Jambudvipa (the world we live in) cultivate according to the Dharma, are filial to their parents, make offerings to Śrāmaṇas (ascetics) and Brāhmaṇas (priests), increasing the heavenly hosts and diminishing the armies of Mara. The Tathāgata (one of the titles of the Buddha), the Perfectly Awakened One, has appeared in the world. Endowed with wisdom and conduct (Vidyā-caraṇa-saṃpanna, one of the ten titles of the Buddha), Well-Gone (Sugata, one of the ten titles of the Buddha), Knower of the World (Lokavid, one of the ten titles of the Buddha), Unsurpassed One (Anuttara, one of the ten titles of the Buddha), Tamer of Men (Puruṣa-damya-sārathi, one of the ten titles of the Buddha), Teacher of Gods and Humans (Śāsta deva-manushyānām, one of the ten titles of the Buddha), Buddha (the Awakened One), the World-Honored One (Bhagavat, one of the ten titles of the Buddha) expounds the True Dharma, good in the beginning, good in the middle, good in the end, with wonderful meaning and beautiful words, without blemish or diminution, pure white Dharma, peaceful and tranquil, namely this form, the arising of this form, the cessation of this form, the realization of the cessation of this form.' Having seen one's own karma in the Mirror Forest, having heard these words, one asks the Guardian of the World: 'Where is the Tathāgata, the World-Honored One, the Arhat (Worthy One), the Samyak-saṃbuddha (Perfectly Enlightened One), Endowed with wisdom and conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, the World-Honored One, now?' The Guardian of the World tells him: 'In Jambudvipa, proclaiming the True Dharma to all beings.'
Then the heavenly son, hearing the words of the Guardian of the World, fearing the suffering of falling away, descends to Jambudvipa. In the human realm, death is great suffering; in the animal realm, mutual destruction is suffering; in the realm of hungry ghosts, hunger and thirst are great suffering; in the hell realm, burning, cooking, torture, all kinds of suffering. Having thus observed the five fears in the five realms, he comes to the Buddha's place, and from afar sees the World-Honored One, dignified and serene, clear and pure, with faculties stilled, mind kindly and tranquil, unsurpassed in taming, in Śamatha (calm abiding) concentration, the Dragon among men, the Tamer of Men, with majestic virtue.
德光焰如融金聚，過逾日光，不可傾動如須彌山，甚深如海，端坐樹下如真金山，是天中天。天子見已，發清凈心至世尊所，頭面禮足，在一面住，白佛言：『世尊！頗有常處不動、不壞、不變易不？』
「爾時，世尊即為天子說四聖諦，天子聞已，還歸天宮。到天宮已，受五欲樂，乃至愛善業盡。從天退已，隨業流轉，若生人中，雖未見諦，常值知識，親族眷屬兄弟具足，大富饒財，以餘業故。
「複次，比丘知業果報，觀鬘持天所住之處。彼以聞慧見：鬘持天第八地處名愛境界。此等眾生以何業故而生彼處？即以聞慧見：有眾生作說法會。是人命終，上升天宮生愛境天，過欲愛天至愛境界。生彼天已，受善業報，其諸宮殿皆真金色，七寶莊嚴真金欄楯，多有眾鳥——心愛樂鳥、一切音鳥、遊戲河鳥、金色之鳥，如是等鳥其數眾多。河池流水園林遊觀，百河具足百千種鳥，或受四欲、或有五欲，以自娛樂。目睹妙色皆生愛樂，耳聞妙音心愛悅樂，鼻聞妙香內心愛悅，舌得美味愛心增悅，身觸細軟愛悅充滿，心所憶念意悅喜樂。五欲功德，心甚愛樂，受第一樂，于愛境地受無等樂。乃至愛善業盡，此世、他世業盡還退。若有餘業，不墮地獄、餓鬼、畜生，得生人中大富國土，所謂迦尸國、憍薩羅國，或生
【現代漢語翻譯】 現代漢語譯本：德光焰（指佛陀的光芒）如同熔化的黃金聚集在一起，勝過太陽的光芒，像須彌山（Sumeru）一樣不可動搖，像大海一樣深邃，端坐在菩提樹下如同真正的金山，是天中之天（指佛陀）。天子見到后，生起清凈之心來到世尊（指佛陀）處，以頭面禮拜佛足，在一旁站立，稟告佛陀說：『世尊！是否有一個常住不變、不壞、不改變的地方呢？』 當時，世尊就為天子宣說了四聖諦（Four Noble Truths）。天子聽聞后，返回天宮。回到天宮后，享受五欲之樂，直到善業享盡。從天界退墮后，隨業力流轉，如果轉生到人間，即使沒有證悟真諦，也常常遇到善知識，親族眷屬兄弟具足，非常富有，這是因為還有剩餘的善業。 再次，比丘（指修行者）通過了解業的果報，觀察鬘持天（Manaharin Deva）所居住的地方。他通過聽聞而來的智慧看到：鬘持天居住在第八地，名為愛境界（Realm of Love）。這些眾生因為什麼樣的業力而生到那裡呢？他通過聽聞而來的智慧看到：有眾生舉辦說法法會。這些人命終后，上升天宮，生到愛境天，超越了欲愛天而到達愛境界。生到那個天界后，享受善業的果報，那裡的宮殿都是真金色，用七寶裝飾，有真金的欄桿，有很多鳥——心愛樂鳥、一切音鳥、遊戲河鳥、金色之鳥，像這樣的鳥數量眾多。有河流池塘流水，可以遊覽觀賞園林，具備百條河流和成百上千種鳥類，或者享受四種慾望，或者享受五種慾望，以此自娛自樂。眼睛看到美妙的顏色就生起愛樂，耳朵聽到美妙的聲音內心就愛悅，鼻子聞到美妙的香氣內心就愛悅，舌頭得到美味愛心就更加喜悅，身體接觸到細軟的觸感愛悅就充滿全身，心中所憶念的都是喜悅快樂。五欲的功德，內心非常喜愛，享受第一等的快樂，在愛境界地享受無與倫比的快樂。直到愛善業享盡，此世、他世的業力耗盡后就會退墮。如果還有剩餘的業力，就不會墮入地獄、餓鬼、畜生道，能夠出生在人間的大富之國，比如迦尸國（Kasi）、憍薩羅國（Kosala），或者生在……
【English Translation】 English version: The light of virtue and flame, like molten gold gathered together, surpassing the light of the sun, immovable as Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), as deep as the sea, sitting upright under the tree like a true golden mountain, is the 'Heaven Above Heavens' (a title for the Buddha). The Deva (a celestial being) saw this and, with a pure heart, approached the World-Honored One (a title for the Buddha), bowed his head to the ground at his feet, and stood to one side, saying to the Buddha: 'World-Honored One! Is there a permanent place that is unmoving, indestructible, and unchanging?' At that time, the World-Honored One then spoke the Four Noble Truths (Four Noble Truths) for the Deva. After hearing this, the Deva returned to his heavenly palace. Upon returning to the heavenly palace, he enjoyed the pleasures of the five desires, until his good karma was exhausted. After falling from the heavens, he transmigrated according to his karma. If he were to be reborn among humans, even without having realized the truth, he would often encounter wise teachers, and have complete families of relatives, siblings, and abundant wealth, due to his remaining good karma. Furthermore, the Bhikshu (a Buddhist monk) knowing the results of karma, observed the place where Manaharin Deva (Manaharin Deva, a celestial being) resided. Through his wisdom gained from hearing, he saw that Manaharin Deva resided in the eighth realm, called the Realm of Love (Realm of Love). What karma caused these beings to be born there? Through his wisdom gained from hearing, he saw that some beings had organized Dharma assemblies. When these people died, they ascended to the heavenly palace and were born in the Realm of Love, surpassing the desire realm and reaching the Realm of Love. Having been born in that heaven, they enjoyed the rewards of their good karma. Their palaces were all of true gold, adorned with seven treasures, and had true gold railings. There were many birds—birds that delighted the heart, birds of all sounds, birds that played in the rivers, and golden birds. There were many such birds. There were flowing rivers and ponds, and gardens for strolling and viewing, with hundreds of rivers and thousands of kinds of birds. Some enjoyed the four desires, and some enjoyed the five desires, using them to entertain themselves. Their eyes saw beautiful colors and love arose, their ears heard beautiful sounds and their hearts delighted, their noses smelled beautiful fragrances and their hearts delighted, their tongues tasted delicious flavors and their love increased, their bodies touched soft textures and love filled them, and their minds remembered joyful thoughts. The merits of the five desires were greatly loved, and they enjoyed the first level of happiness, experiencing unparalleled joy in the Realm of Love. Until their karma of love was exhausted, and their karma from this life and other lives was depleted, they would fall. If there was remaining karma, they would not fall into hell, the realm of hungry ghosts, or the animal realm, but would be born in a wealthy country in the human realm, such as Kasi (Kasi, an ancient Indian kingdom), Kosala (Kosala, an ancient Indian kingdom), or be born in...
剎利大姓、婆羅門大姓，以餘業故。
「複次，比丘知業果報，觀天世間，以何業故，生鬘持地意躁動天？彼以聞慧見：此眾生以凈信心供養眾僧，掃如來塔，清凈信心，知上福田。是人命終生於善道意躁動天。生彼天者，身無骨肉亦無污垢，香氣能熏一百由旬，其身潔凈猶如明鏡，悉見一切諸天色像，成就如是善業果報。彼天住處有四園林，何等為四？一名無垢林；二名明瞭林；三名善香林；四名曼陀羅林。于彼林中有蓮華池，池生蓮華，珊瑚為莖，真金為須，鵝鴨鴛鴦出衆妙音，種種色香，上妙之花無有塵垢亦無萎落，水無衣濁，香乳充滿。林中眾鳥常共遊戲，于蓮花池其一一樹，眾華常敷猶若新出，無有萎落，甚可愛樂，六時無變。善業之人游彼林中，與諸天女，眾寶嚴身，歡娛受樂。於六欲境心意染著，無須臾頃厭離之心，愛網所縛如魚在網，受愛善業，乃至不盡，業盡還退。有餘善業，不墮地獄、畜生、餓鬼，得受人身，作大導師，大富饒財，王所敬愛，以餘業故。
「複次，比丘知業果報，觀鬘持天所住之處。彼以聞慧見：鬘持天第十地處名曰林戲。以何等業，生於彼處？彼見聞知：若人持戒，信心清凈，知僧福田，為施衣故，施一果直，為作衣價，心常愛樂而生隨喜。是人命終生林戲天。
【現代漢語翻譯】 現代漢語譯本：剎帝利和婆羅門這些高種姓的人，也是因為過去世的（其他）業力所致。
『再者，比丘通過了解業的果報，觀察天界，思考是由於什麼樣的業力，眾生會轉生到鬘持地意躁動天（Māṇadharābhūmy-utsadana-deva，持鬘之地喜動天）？他通過聽聞和智慧觀察到：此眾生以清凈的信心供養眾僧，清掃如來佛塔，以清凈的信心，知道這是至上的福田。此人命終之後，便轉生到善道意躁動天。生到彼天的眾生，身體沒有骨肉，也沒有污垢，身上的香氣能夠薰染一百由旬（yojana，古印度長度單位），他們的身體潔凈猶如明鏡，能夠完全看見一切諸天的色相，成就瞭如此的善業果報。彼天所居住的地方有四個園林，是哪四個呢？一名為無垢林（Vimalavana）；二名為明瞭林（Vipulavana）；三名為善香林（Sugandhavana）；四名為曼陀羅林（Māndaravana）。在那些園林中有蓮花池，池中生長著蓮花，珊瑚為莖，真金為須，鵝、鴨、鴛鴦發出各種美妙的聲音，種種顏色和香氣，上妙的花朵沒有塵垢，也不會凋謝，水沒有渾濁，充滿了香乳。林中的各種鳥兒常常一起嬉戲，在蓮花池的每一棵樹上，各種花朵經常盛開，就像新開放的一樣，沒有凋謝，非常可愛，六時都沒有變化。行善業的人在那些園林中游玩，與諸位天女一起，用各種珍寶裝飾身體，歡快地享受快樂。對於六慾的境界，內心沉迷執著，沒有片刻的厭離之心，被愛慾之網束縛，就像魚在網中一樣，享受愛慾的善業，直到善業耗盡，便會退轉。如果還有剩餘的善業，就不會墮入地獄、畜生、餓鬼道，能夠獲得人身，成為偉大的導師，擁有巨大的財富，受到國王的尊敬和愛戴，這也是因為過去世的（其他）業力所致。
『再者，比丘通過了解業的果報，觀察鬘持天所居住的地方。他通過聽聞和智慧觀察到：鬘持天第十地處名為林戲（Vanakrēḍā）。是由於什麼樣的業力，會轉生到那個地方呢？他通過聽聞和了解：如果有人持戒，信心清凈，知道僧眾是福田，爲了佈施衣服的緣故，佈施價值一個果實的錢財，用來作為製作衣服的費用，內心常常喜愛並隨喜。此人命終之後，便會轉生到林戲天。
【English Translation】 English version: The Kṣatriyas (warrior caste) and Brahmins (priestly caste) of high birth are also due to residual karma.
'Furthermore, a Bhikṣu (monk) knowing the retribution of karma, observes the heavenly realms, contemplating by what karma beings are born in the Māṇadharābhūmy-utsadana-deva (Garland-Holding Land, Agitation Heaven)? Through his wisdom of hearing, he sees: This being, with pure faith, makes offerings to the Sangha (monastic community), sweeps the Tathāgata's (the thus-gone one) stupa (mound-like structure containing relics), with pure faith, knowing it to be a supreme field of merit. Upon death, this person is born in the auspicious path of the Agitation Heaven. Those born in that heaven have bodies without bones or impurities, and their fragrance can perfume a hundred yojanas (ancient Indian unit of distance), their bodies are as clean as bright mirrors, fully seeing all the forms and appearances of the devas (deities), accomplishing such good karmic retributions. The dwelling place of those devas has four gardens, what are the four? One is named Vimalavana (Immaculate Grove); the second is named Vipulavana (Extensive Grove); the third is named Sugandhavana (Fragrant Grove); the fourth is named Māndaravana (Māndara Grove). In those groves are lotus ponds, in which lotuses grow, with coral stems and golden stamens, geese, ducks, and mandarin ducks emit wondrous sounds, with various colors and fragrances, the supreme flowers are without dust or withering, the water is without turbidity, filled with fragrant milk. The birds in the groves often play together, on each tree in the lotus ponds, various flowers constantly bloom as if newly opened, without withering, exceedingly lovely and delightful, unchanging in the six periods. Those who have performed good deeds wander in those groves, with the deva women, adorning their bodies with various jewels, joyfully enjoying pleasure. Their minds are attached to the realms of the six desires, without a moment of aversion, bound by the net of love like fish in a net, enjoying the good karma of love, until it is exhausted, then they regress. If there is residual good karma, they will not fall into hell, the animal realm, or the realm of hungry ghosts, and can obtain a human body, becoming a great guide, with great wealth and riches, respected and loved by kings, also due to residual karma.
'Furthermore, a Bhikṣu knowing the retribution of karma, observes the dwelling place of the Garland-Holding Devas. Through his wisdom of hearing, he sees: The tenth level of the Garland-Holding Devas is named Vanakrēḍā (Forest Play). By what karma are beings born in that place? He sees and knows through hearing: If a person upholds precepts, with pure faith, knowing the Sangha to be a field of merit, for the sake of donating robes, donates the value of a fruit, using it as the cost of making robes, their mind constantly loves and rejoices in it. Upon death, this person is born in the Forest Play Heaven.'
生彼天已，于天園林自在遊戲，隨意所至，若行水上如游陸地，若行於空亦無所畏；服天衣鬘受第一樂；如上諸地，遊行無礙。池流泉水出妙香氣，多眾天女，威德光明如第二日，受天快樂。以業因緣，得樂果報，非為自作他人受報，眾生作業自受果報。若造善業，生天人中；若作不善，墮于地獄、餓鬼、畜生。乘善上生，恣意受樂，乃至善業不盡，業盡還退。有餘善業，不墮地獄、餓鬼、畜生，若生人中，所生國土多有林樹，神德自在，不可破壞，以餘業故。
正法念處經卷第二十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十三
元魏婆羅門瞿曇般若流支譯觀天品第六之二四王天之二
「複次，比丘知業果報，觀鬘持天十種地已，觀迦留波陀天(此言象跡天)所住之地有幾種地，自作善業，受樂果報？彼以聞慧見：迦留天有十種地。何等為十？一名行蓮華；二名勝蜂；三名妙聲；四名香樂；五名風行；六名鬘喜；七名普觀；八名常歡喜；九名愛香；十名均頭。是為迦留足天十種住處，各各異業生於天中。彼以聞慧見：此眾生持戒善業，以熏其心，歸佛法僧，稱南無佛，三自歸命。以此善業，畢至涅槃，其善不盡，是人命終生迦留足天，行蓮華地，受五
【現代漢語翻譯】 現代漢語譯本 生到彼天之後，在天上的園林中自在地遊戲，隨意想到哪裡就到哪裡，如果在水上行走就像在陸地上游玩一樣，如果在空中行走也沒有什麼可畏懼的；穿著天上的衣服，佩戴著天上的花鬘，享受著最美好的快樂；像以上所說的各個天界一樣，沒有任何阻礙。池塘里流淌的泉水散發出美妙的香氣，眾多的天女，威德光明如同第二個太陽，享受著天上的快樂。憑藉著業的因緣，得到快樂的果報，不是自己做了善事而讓別人享受果報，眾生所造的業，自己承受果報。如果造作善業，就出生在天人之中；如果作不善業，就墮入地獄、餓鬼、畜生道中。憑藉著善業而向上升，隨意地享受快樂，乃至善業沒有窮盡，善業窮盡了就會退下來。還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道中，如果出生在人間，所出生的國土多有樹林，具有神力，自在無礙，不可破壞，這是因為還有剩餘善業的緣故。
《正法念處經》卷第二十二 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第二十三
元魏 婆羅門 瞿曇般若流支 譯 觀天品第六之二 四王天之二
『再者，比丘知道業的果報，觀察完鬘持天十種地之後，觀察迦留波陀天（Kālu-天，此言象跡天，meaning 'Elephant Foot Heaven'）所居住的土地有幾種地，因為自己造作善業，而享受快樂的果報？他以聽聞的智慧見到：迦留天有十種地。哪十種呢？第一種叫做行蓮華（Walking Lotus）；第二種叫做勝蜂（Victorious Bee）；第三種叫做妙聲（Wonderful Sound）；第四種叫做香樂（Fragrant Joy）；第五種叫做風行（Wind Walker）；第六種叫做鬘喜（Garland Joy）；第七種叫做普觀（Universal View）；第八種叫做常歡喜（Constant Joy）；第九種叫做愛香（Loving Fragrance）；第十種叫做均頭（Juntu）。這就是迦留足天（Kālu-pāda-deva）的十種住處，各自因為不同的業而生於天中。他以聽聞的智慧見到：這些眾生秉持戒律，行持善業，用善業來熏習他們的心，歸依佛、法、僧三寶，稱念南無佛，三自歸命。憑藉著這些善業，最終到達涅槃，如果善業沒有窮盡，這個人命終之後就會生到迦留足天，在行蓮華地，享受五種感官的快樂。』
【English Translation】 English version Having been born in that heaven, they freely play in the heavenly gardens, going wherever they please. Walking on water is like playing on land, and walking in the air is without fear. They wear heavenly clothes and garlands, enjoying the supreme bliss. Like the heavens mentioned above, there are no obstacles. The flowing springs in the ponds emit wonderful fragrances. Numerous heavenly women, with their majestic virtue and radiance like a second sun, enjoy heavenly pleasures. Through the causes and conditions of karma, they receive the rewards of happiness. It is not that they themselves do good deeds and others receive the rewards; beings experience the consequences of their own actions. If they create good karma, they are born among gods and humans; if they create bad karma, they fall into hell, the realm of hungry ghosts, or the animal realm. Riding on good karma, they ascend and freely enjoy happiness, until the good karma is exhausted, at which point they regress. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm. If they are born among humans, the land where they are born will have many forests and trees, possessing divine power, freedom, and indestructibility, due to the remaining karma.
The Sutra of the Establishment of Right Mindfulness, Scroll 22 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Scroll 23
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 6.2: Contemplation of the Heavens, Part 2: The Four Heavenly Kings
'Furthermore, the Bhikshu, knowing the karmic consequences, having observed the ten lands of the Garland-Bearing Heaven, observes what kinds of lands the Kālu-pāda-devas (此言象跡天, meaning 'Elephant Foot Heaven') dwell in, enjoying the fruits of happiness due to their own good deeds. He sees with his wisdom of hearing: the Kālu Heaven has ten kinds of lands. What are the ten? The first is called Walking Lotus; the second is called Victorious Bee; the third is called Wonderful Sound; the fourth is called Fragrant Joy; the fifth is called Wind Walker; the sixth is called Garland Joy; the seventh is called Universal View; the eighth is called Constant Joy; the ninth is called Loving Fragrance; the tenth is called Juntu. These are the ten abodes of the Kālu-pāda-devas, each born in heaven due to different karmas. He sees with his wisdom of hearing: these beings uphold precepts, practice good deeds, use good deeds to熏習(xunxi, influence) their minds, take refuge in the Buddha, Dharma, and Sangha, and recite Namo Buddha, taking the three refuges themselves. By means of these good deeds, they ultimately reach Nirvana. If the good karma is not exhausted, this person, after death, will be born in the Kālu-pāda Heaven, in the Walking Lotus land, enjoying the five senses.'
欲樂。愛著欲味，目視不眴，身如日光；愛樂彼地，一切蓮華如白象色，莊嚴其地，華常開敷，一一蓮華香氣普熏一百由旬，勝餘一切眾華之香。種種色蜂——毗琉璃色，出種種音，人中種種伎樂音聲，百千分中不及其一。何以故？天欲天音，人不能聞。所以者何？非人境界故，除轉輪王及離欲人。轉輪聖王諸根力大，能受天欲；離欲之人，眼等諸根，離憂喜故，是故能聞。畜生蜂音猶尚如是，何況天女愛慾歌音，不可譬喻。如天女聲，甚可愛樂，色香味觸亦復如是，受無量種無量愛樂。乃至愛善業盡，從天中退，若有餘業，不墮地獄、餓鬼、畜生，得受人身，生長者家，多饒財物。以余善因緣，乃至涅槃，其福不盡。
「複次，比丘知業果報，觀迦留足天第二住處。彼以聞慧見：第二地名勝蜂喜。眾生何業而生彼處？若人智慧，有信持戒，有慈悲心利益眾生，華香伎樂供養佛塔。是人命終生迦留足天勝蜂之處，種種音樂歌舞戲笑，遊戲受樂，受自業果。華香恣意聞天女歌，即受快樂，無量天女歌頌妙音，風吹眾華香氣殊異，與諸天女遊戲眾寶須彌山峰，耳聞音聲，受天快樂。
「如是善業果報，比丘觀已，為贊善業，即以伽他而說頌曰：
「『戒善如階道， 業力生天中， 若人乘此道，
【現代漢語翻譯】 現代漢語譯本 欲樂。貪戀于感官享受的滋味，眼睛專注地看著而不眨眼，身體如同沐浴在陽光中；喜愛那片土地，那裡的所有蓮花都像白象的顏色一樣，莊嚴著那片土地，蓮花經常盛開，每一朵蓮花的香氣都能普遍散發到一百由旬（Yojana，古印度長度單位）的範圍，勝過其他所有花朵的香氣。各種顏色的蜜蜂——像毗琉璃（Vairocana，寶石名）的顏色，發出各種各樣的聲音，人間各種樂器的聲音，即使是成百上千種加起來，也比不上其中的一種。為什麼呢？因為天上的感官享受和聲音，凡人無法聽到。這是為什麼呢？因為不是凡人的境界，除了轉輪王（Cakravartin，統治世界的理想君主）和脫離慾望的人。轉輪聖王諸根的力量強大，能夠承受天上的感官享受；脫離慾望的人，眼睛等諸根，因為遠離憂愁和喜悅，所以能夠聽到。畜生蜜蜂的聲音尚且如此美妙，更何況天女充滿愛慾的歌聲，簡直無法比喻。如同天女的聲音，非常可愛和令人快樂，顏色、香味、觸感也同樣如此，享受著無數種類的無數快樂。直到愛善業耗盡，從天界退下來，如果還有剩餘的業力，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，出生在富裕的家庭，擁有大量的財富。憑藉剩餘的善因緣，乃至最終涅槃（Nirvana，佛教術語，指解脫），他的福報也不會耗盡。
『其次，比丘瞭解業的果報，觀察迦留足天（Kalmashapada，天神名）的第二個住所。他通過聽聞和智慧看到：第二塊土地的名字叫做勝蜂喜（Shēng fēng xǐ）。眾生因為什麼樣的業力而出生在那裡呢？如果有人有智慧，有信心，持守戒律，有慈悲心利益眾生，用鮮花、香和音樂供養佛塔。這個人命終之後，就會出生在迦留足天的勝蜂之處，享受各種音樂、歌舞、嬉戲和歡笑，享受自己所造的業的果報。隨意地聞著花香，聽著天女的歌聲，立即就能感受到快樂，無數的天女歌頌著美妙的聲音，風吹動著各種花朵，散發出奇異的香氣，與眾天女在各種珍寶裝飾的須彌山（Sumeru，佛教宇宙觀中的聖山）山峰上嬉戲，耳朵聽著美妙的聲音，享受著天上的快樂。
『像這樣的善業果報，比丘觀察之後，爲了讚美善業，就用偈頌說道：
『持戒行善如同階梯道路，業力能夠使人升到天界，如果有人沿著這條道路走，'
【English Translation】 English version Sensual Pleasures. Attachment to the taste of desires, eyes gazing intently without blinking, body like sunlight; loving that land, all the lotuses there are the color of white elephants, adorning the land, the flowers constantly blooming, each lotus's fragrance pervading a hundred yojanas (Yojana, ancient Indian unit of distance), surpassing the fragrance of all other flowers. Various colored bees—the color of Vairocana (a gem name), emitting various sounds, the sounds of various musical instruments in the human world, even a hundred thousand times over, cannot compare to one of them. Why is that? Because the sensual pleasures and sounds of the heavens, ordinary people cannot hear. Why is this? Because it is not the realm of ordinary people, except for the Cakravartin (ideal universal ruler) and those who have detached from desires. The Cakravartin's faculties are strong, able to endure the sensual pleasures of the heavens; those who have detached from desires, their eyes and other faculties, because they are free from sorrow and joy, are therefore able to hear. Even the sound of a beastly bee is still like this, how much more so the love-filled songs of heavenly maidens, beyond comparison. Like the voice of a heavenly maiden, extremely lovely and delightful, the colors, scents, and tactile sensations are also like this, experiencing countless kinds of immeasurable pleasures. Until the merit of loving good deeds is exhausted, one retreats from the heavens, if there is remaining karma, one will not fall into hell, the realm of hungry ghosts, or the realm of animals, but will obtain a human body, born into a wealthy family, possessing abundant wealth. By the remaining good causes and conditions, even until Nirvana (Buddhist term for liberation), their blessings will not be exhausted.
『Furthermore, the Bhikshu (Buddhist monk) understands the karmic consequences, observing the second dwelling place of Kalmashapada (name of a deity). He sees through hearing and wisdom: the name of the second land is called Shēng fēng xǐ. What karma do beings have to be born in that place? If a person has wisdom, has faith, upholds the precepts, has compassion to benefit sentient beings, and offers flowers, incense, and music to Buddhist pagodas. When this person's life ends, they will be born in the Shēng fēng xǐ place of Kalmashapada, enjoying various music, dances, playfulness, and laughter, experiencing the fruits of their own karma. Freely smelling the fragrance of flowers, listening to the songs of heavenly maidens, one immediately experiences happiness, countless heavenly maidens singing wonderful sounds, the wind blowing various flowers, emitting extraordinary fragrances, playing with the heavenly maidens on the peaks of Mount Sumeru (sacred mountain in Buddhist cosmology) adorned with various treasures, the ears hearing wonderful sounds, enjoying heavenly bliss.
『Having observed such good karmic consequences, the Bhikshu, in order to praise good karma, then spoke in verse:
『Holding precepts and doing good is like a staircase road, the power of karma can raise people to the heavens, if a person walks along this road,』
得至天樂處。 四種口業戒， 身三種凈業， 智人乘七業， 能至於天中。 持戒第一樂， 財物所不及， 財富可敗失， 持戒常牢固。 人以戒莊嚴， 戒香常端正， 佛說凈善業， 生第一天處。 若人行善業， 能行於天中， 如至遊戲處， 受第一快樂。 身出大光明， 晃昱照天宮， 遊戲諸園觀， 自業之所得。 心常懷歡喜， 受樂常安悅， 遊戲天宮殿， 持戒因緣故。 若人善持戒， 護持無量種， 成就天果報， 是故應修戒。 持戒為階陛， 得眾樂因緣， 若人破戒者， 無有安樂處。 持戒清凈水， 湛然常充滿， 以此自澡沐， 天宮受快樂。 若天鬘莊嚴， 和合受快樂， 遊戲于天宮， 皆由善因得。 天女所圍繞， 如日月光明， 天中受快樂， 皆由善因生。 隨心念皆得， 得已終無失， 善法常增長， 皆由善因得。 受無量快樂， 一切常增長， 若人持戒者， 則得如是樂。 若人常行善， 為王所敬重， 善為勝莊嚴， 是故應行戒。 善人常調伏， 矜愍諸群生，
【現代漢語翻譯】 現代漢語譯本 到達天上的快樂之處。 四種口業的戒律，身體的三種清凈行為， 有智慧的人奉行這七種善業，能夠到達天界之中。 持戒是第一快樂，是財物所不能比及的， 財富可能會敗壞喪失，而持戒卻能常保牢固。 人因持戒而莊嚴，戒的香氣永遠端正， 佛說清凈的善業，能使人往生到第一層天界。 如果有人行持善業，就能在天界中自由行走， 如同到達遊戲場所，享受第一等的快樂。 身體發出巨大的光明，光芒照耀著天宮， 在各種園林景觀中游戲，都是自己善業所得來的。 心中常常懷著歡喜，享受快樂常常安寧喜悅， 在天宮殿宇中游戲，都是因為持戒的因緣。 如果有人能夠很好地持戒，護持無量的戒條， 就能成就天界的果報，所以應當修持戒律。 持戒是階梯，是獲得各種快樂的因緣， 如果有人毀壞戒律，就沒有安樂的地方。 持戒如同清凈的水，清澈湛然常常充滿， 用這水來洗滌自身，就能在天宮享受快樂。 如果天人以花鬘（天上的花環裝飾）莊嚴自身，和合地享受快樂， 在天宮中游戲，都是由於過去所種的善因。 被天女們所圍繞，如同日月的光明， 在天界中享受快樂，都是由善因而生。 隨心所想都能得到，得到之後終究不會失去， 善法常常增長，都是由善因而得。 享受無量的快樂，一切都常常增長， 如果有人持戒，就能得到這樣的快樂。 如果有人常常行善，就會被國王所敬重， 善良是最好的莊嚴，所以應當奉行戒律。 善良的人常常調伏自己，憐憫一切眾生。
【English Translation】 English version Reaching the place of heavenly bliss. The four precepts of verbal karma, the three pure actions of the body, The wise person, relying on these seven virtuous actions, can reach the heavenly realms. Observing precepts is the foremost joy, unmatched by wealth, Wealth may be lost and ruined, but observing precepts is always firm and secure. A person is adorned by observing precepts, the fragrance of precepts is ever upright, The Buddha said that pure, virtuous actions lead to rebirth in the first heaven. If a person practices virtuous deeds, they can freely walk in the heavens, As if arriving at a place of amusement, enjoying the foremost happiness. The body emits great light, illuminating the heavenly palace, Playing in various gardens and scenic spots, all are obtained from one's own virtuous deeds. The mind is always filled with joy, enjoying happiness, always peaceful and delighted, Playing in the heavenly palaces, all are due to the causes and conditions of observing precepts. If a person can uphold the precepts well, protecting immeasurable kinds of precepts, They will achieve the fruit of heavenly rewards, therefore, one should cultivate precepts. Observing precepts is like a staircase, the cause and condition for obtaining all kinds of joy, If a person breaks the precepts, there is no place of peace and happiness. Observing precepts is like pure water, clear and constantly full, Using this water to bathe oneself, one can enjoy happiness in the heavenly palace. If a celestial being adorns themselves with garlands (heavenly floral decorations), harmoniously enjoying happiness, Playing in the heavenly palace, all are due to the good causes planted in the past. Surrounded by heavenly maidens, like the light of the sun and moon, Enjoying happiness in the heavens, all are born from good causes. Whatever one thinks of is obtained, and once obtained, it is never lost, Virtuous dharmas constantly increase, all are obtained from good causes. Experiencing immeasurable happiness, everything constantly increases, If a person observes precepts, they will obtain such joy. If a person constantly practices goodness, they will be respected by the king, Goodness is the supreme adornment, therefore, one should practice precepts. A virtuous person constantly subdues themselves, having compassion for all beings.
常行慈佈施， 能至天世間。 不殺害眾生， 愍哀一切眾， 常修行正業， 是人生天宮。 不盜他財物， 心常念佈施， 諸根寂滅慧， 是人至天中。 不犯他婦女， 常樂行正道， 求寂滅涅槃， 彼人生天中。 不飲酒醉亂， 醉者人所輕， 智人能離酒， 彼人生天中。 持戒善修行， 舍離眾惡業， 能生無量樂， 安慰一切眾。』
「如是比丘觀無量樂贊善業已，勝蜂歡喜無量眾蜂出眾妙音，乃至愛善業盡，從天還退，若有善業，不墮地獄、餓鬼、畜生。若生人中，第一端正，巧言辯辭，常受安樂無有眾惱，壽命長遠，以餘業故。
「複次，比丘知業果報，觀迦留足天第三住處。彼以聞慧見：第三地名曰妙聲。眾生何業生於彼處？即以聞慧知：持戒人奉施如來無量心者，寶蓋供養。是人命終生妙聲天，受天快樂，行於真金毗琉璃山，與諸天女天鬘莊嚴，游七寶山，入犍闥婆林，涂香末香，種種樹林、種種泉流河池蓮華，其林光明青黃紫色。入彼林中，香風微動，葉出歌音，阿修羅、犍闥婆所有歌音，十六分中不及其一。微風吹動，互相𢾊觸出妙音聲，五樂之音娛樂受樂。既聞樂音，十倍放逸，愛樂音聲，染著自誑
【現代漢語翻譯】 現代漢語譯本 『經常懷著慈悲心行佈施，能夠到達天界。不殺害任何眾生，憐憫和哀悼一切眾生，經常修行正當的行為，這樣的人能夠升到天宮。 不偷盜他人的財物，心中常常想著佈施，諸根清凈寂滅具有智慧，這樣的人能夠到達天界之中。 不侵犯他人的婦女，常常喜好奉行正道，尋求寂滅的涅槃境界，這樣的人能夠升到天界之中。 不飲酒以致醉亂，醉酒的人會被人輕視，有智慧的人能夠遠離酒，這樣的人能夠升到天界之中。 堅持戒律，好好修行，捨棄各種惡業，能夠產生無量的快樂，安慰一切眾生。』
『像這樣，比丘觀察無量的快樂，讚歎善良的行業之後，就像蜜蜂歡喜一樣，無數的蜜蜂發出各種美妙的聲音，乃至喜愛善良行業的福報享盡，從天上返回。如果還有善良的行業，就不會墮入地獄、餓鬼、畜生道。如果轉生到人間，會相貌第一端正，能說會道，常常享受安樂而沒有各種煩惱，壽命長遠，這是因為還有剩餘的善業。
『再者，比丘瞭解業的果報，觀察迦留足天（Kalāruka-deva，天神名）的第三處住所。他通過聽聞的智慧看到：第三處地方名叫妙聲。眾生因為什麼樣的業而生到那個地方呢？隨即通過聽聞的智慧知道：持戒的人供奉如來（Tathāgata，佛的稱號），具有無量的心，用寶蓋供養。這樣的人命終之後，會生到妙聲天，享受天上的快樂，行走在真金和毗琉璃山上，與各種天女用天上的花鬘裝飾，遊玩於七寶山，進入犍闥婆（Gandharva，天神名）林，塗抹香和末香，各種樹林、各種泉流河池蓮花，那片林光明閃耀，呈現青色、黃色、紫色。進入那片林中，香風輕輕吹動，樹葉發出歌唱的聲音，阿修羅（Asura，惡神名）和犍闥婆所有的歌聲，十六分之一都比不上它。微風吹動，互相碰撞發出美妙的聲音，五種樂器的聲音娛樂享受快樂。既然聽到了音樂的聲音，就更加放縱，喜愛音樂的聲音，被染著迷惑自己。』
【English Translation】 English version 'Constantly practicing compassionate giving, one can reach the heavenly realms. Not killing any living beings, having compassion and pity for all beings, constantly cultivating righteous actions, such a person can ascend to the heavenly palace. Not stealing the wealth of others, with the mind constantly thinking of giving, the senses are tranquil and extinguished, possessing wisdom, such a person can reach the midst of the heavens. Not violating the wives of others, constantly delighting in practicing the right path, seeking the quiescence of Nirvana, that person can be born in the heavens. Not drinking alcohol to the point of intoxication, the intoxicated are despised by people, the wise can abstain from alcohol, that person can be born in the heavens. Upholding precepts, practicing diligently, abandoning all evil deeds, one can generate immeasurable joy, comforting all beings.'
'Thus, when a Bhiksu (Buddhist monk) contemplates immeasurable joy and praises virtuous deeds, like a bee rejoicing, countless bees emit various wonderful sounds, until the merit of loving virtuous deeds is exhausted, and they return from the heavens. If there are still virtuous deeds, they will not fall into the hells, the realms of hungry ghosts, or the animal realm. If reborn among humans, they will be foremost in beauty, eloquent and articulate, constantly enjoying peace and happiness without various afflictions, and have a long lifespan, due to the remaining karma.
'Furthermore, a Bhiksu, knowing the retribution of karma, observes the third dwelling place of Kalāruka-deva (a deity). Through the wisdom of hearing, he sees: the third place is called Myriad Sounds. What karma causes beings to be born in that place? Immediately, through the wisdom of hearing, he knows: those who uphold precepts and offer to the Tathāgata (title of the Buddha), with immeasurable hearts, offering jeweled canopies. Such people, upon death, are born in the Myriad Sounds heaven, enjoying heavenly bliss, walking on mountains of pure gold and lapis lazuli, adorned with heavenly maidens and heavenly garlands, wandering on the Seven Treasure Mountains, entering the Gandharva (a celestial musician) Grove, applying fragrant perfumes and powders, amidst various trees, various springs, rivers, ponds, and lotus flowers, that grove shines with light, appearing in shades of blue, yellow, and purple. Entering that grove, a fragrant breeze gently stirs, the leaves emit singing sounds, the songs of all the Asuras (a type of demon) and Gandharvas cannot compare to even one-sixteenth of it. A gentle breeze blows, colliding with each other, emitting wonderful sounds, the sounds of the five instruments entertain and bring joy. Having heard the sounds of music, they become ten times more indulgent, loving the sounds of music, being attached and deceiving themselves.'
，香味觸等亦復如是。乃至愛善業盡，從天上退，若有餘善，不墮地獄、餓鬼、畜生，得受人身，多愛音樂，大富多財，舍宅安隱，五穀豐足，眷屬妻子，壽命延長，王所敬愛，以餘業故。
「複次，比丘知業果報，觀迦留足天第四住處。彼以聞慧見：迦留天第四地處名曰香樂。眾生何業生於彼處？彼以聞慧見：此眾生香涂佛塔，信心持戒。是人命終生香樂天，受天快樂，不可譬喻。天修陀味以為飲食，身心無惱，五樂音聲，天鬘莊嚴，戲笑歌舞，與天女眾常相娛樂如山涌水，遊戲山峰。天青珠寶、珊瑚玫瑰、車𤦲馬瑙，金山峰中種種流水河泉花池，俱翅鳥林。見種種林，遊戲其中，流水河池其味美妙，勝閻浮提一切美味，善業所生，食此上味，受是天樂。乃至愛善業盡，從天還退，有餘善業，不墮地獄、餓鬼、畜生，得受人身，生大富家，多饒財物，豐足五穀，以餘業故。
「複次，比丘知業果報，觀迦留足天第五住處。彼以聞慧見：迦留足天有第五地處名曰風行。以何業故生於彼處？即以聞慧知：彼眾生信心持戒，見比丘僧，以扇佈施，令得清涼如憂尸羅(冷藥草名)，令諸比丘讀誦經法。是人壽終生風行天，受天快樂。以善業故，香風來吹，悅樂無比，四天香風皆來熏之，百千倍香，涼冷可愛，或
【現代漢語翻譯】 現代漢語譯本：香味、觸感等等也是如此。乃至愛慾和善業耗盡，從天上退下來，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，多喜愛音樂，非常富有，住宅安穩，五穀豐收，眷屬妻子和睦，壽命延長，受國王敬愛，這是因為剩餘的善業的緣故。
『再者，比丘知道業的果報，觀察迦留足天（Kalārava，一種天神）的第四處住所。他通過聽聞的智慧看到：迦留天第四處地方名叫香樂。眾生因為什麼業而生到那個地方呢？他通過聽聞的智慧看到：這個眾生用香涂佛塔，以信心持戒。這個人命終後生到香樂天，享受天上的快樂，無法比喻。天人以修陀（Sudhā，天上的美味食物）為飲食，身心沒有煩惱，享受五種音樂，用天上的花鬘裝飾身體，嬉戲歌舞，與天女們常常互相娛樂，如同山中涌出的泉水，在山峰中游戲。那裡有天青色的珠寶、珊瑚、玫瑰、車磲、瑪瑙，金山峰中有各種流水、河流、泉水、花池，還有俱翅鳥（Kokila，杜鵑鳥）的樹林。他們看見各種各樣的樹林，在其中游戲，流水、河流、池塘的味道美妙，勝過閻浮提（Jambudvīpa，我們所居住的娑婆世界）的一切美味，因為善業所生，食用這種上等的美味，享受這種天上的快樂。乃至愛慾和善業耗盡，從天上退還，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，出生在大富人家，擁有很多財物，五穀豐收，這也是因為剩餘的業的緣故。
『再者，比丘知道業的果報，觀察迦留足天（Kalārava，一種天神）的第五處住所。他通過聽聞的智慧看到：迦留足天有第五處地方名叫風行。因為什麼業而生到那個地方呢？他通過聽聞的智慧知道：那些眾生以信心持戒，看見比丘僧，用扇子佈施，使他們得到清涼，如同憂尸羅（Uśīra，一種冷藥草）一樣，使各位比丘能夠讀誦經法。這個人壽命終結後生到風行天，享受天上的快樂。因為善業的緣故，香風吹來，喜悅快樂無比，四種天上的香風都來熏拂他們，比原來的香味濃郁百千倍，涼爽可愛，或者
【English Translation】 English version: The same applies to fragrance, touch, and so on. When desire and good karma are exhausted, they fall from the heavens. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm. They will be reborn as humans, fond of music, very wealthy, with secure homes, abundant grains, harmonious families and spouses, and extended lifespans, respected and loved by kings, due to the remaining karma.
'Furthermore, a Bhikkhu, knowing the results of karma, observes the fourth dwelling place of the Kalārava (a type of celestial being) heaven. Through the wisdom of hearing, he sees that the fourth place in the Kalārava heaven is called Fragrant Joy. What karma causes beings to be born in that place? Through the wisdom of hearing, he sees that these beings applied fragrance to Buddha's stupas and upheld the precepts with faith. When these people die, they are born in the Fragrant Joy heaven, enjoying heavenly bliss beyond comparison. The celestial beings eat Sudhā (heavenly delicious food) as their nourishment, their bodies and minds are free from afflictions, they enjoy the five kinds of music, adorn themselves with heavenly garlands, play, laugh, sing, and dance, constantly entertaining each other with celestial maidens, like springs gushing from mountains, playing on mountain peaks. There are azure jewels, corals, roses, tridacna shells, and agates. In the golden mountain peaks, there are various flowing streams, rivers, springs, and flower ponds, as well as Kokila (cuckoo) bird forests. They see various forests, playing within them. The taste of the flowing streams, rivers, and ponds is exquisite, surpassing all the delicacies of Jambudvīpa (the world we live in), born from good karma, they eat this supreme taste, enjoying this heavenly bliss. When desire and good karma are exhausted, they retreat from the heavens. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm. They will be reborn as humans, born into wealthy families, possessing much wealth and abundant grains, also due to the remaining karma.
'Furthermore, a Bhikkhu, knowing the results of karma, observes the fifth dwelling place of the Kalārava (a type of celestial being) heaven. Through the wisdom of hearing, he sees that the Kalārava heaven has a fifth place called Wind Passage. What karma causes beings to be born in that place? Through the wisdom of hearing, he knows that those beings upheld the precepts with faith, and upon seeing the Bhikkhu Sangha, they offered fans as alms, bringing coolness like Uśīra (a type of cooling medicinal herb), enabling the Bhikkhus to recite the scriptures. When these people's lives end, they are born in the Wind Passage heaven, enjoying heavenly bliss. Due to good karma, fragrant winds blow, bringing incomparable joy and pleasure. The four heavenly fragrant winds all come to perfume them, a hundred thousand times more fragrant than before, cool and lovely, or
勝一倍乃至五倍。四天王天香氣二倍，三十三天香氣三倍，夜摩天上香氣四倍，兜率陀天香氣五倍，化樂天、他化自在天香氣六倍。以業勝故，天眾亦勝。觀善業已，其風行天遊戲林中，受諸香觸，六天香風皆入此天，同一風力。何以故？一風功德，不可宣說，隨天所念，從風皆得。欲聞音樂，風吹山峪，天女歌音所不能及。若慾念香，乃至他化自在天眾，華香和合，不可稱說，來熏此天。若念涼冷，隨心所欲。若游異方欲見眾寶，須彌山峰或游金峰，閻浮檀金或頗梨峰。園林之中種種華果、流泉河池，眾鳥香華以為莊嚴；種種天女所住之處，無量香觸，出妙音聲。天子乘風至諸園林山峪遊戲，如前所說。如是香風令此天子乘之去來，受五欲樂，共相娛樂，遊戲受樂不生嫉妒，無有諍心皆相愛樂。以自染業，上中下業，如印印物，得相似報。得妙香風、無有嫉妒。業力既盡，從天還退，所造之業有上中下，受報既盡，業盡還退。如是眾生業行，隨業流轉，非無因生。彼比丘觀察業已，而說頌曰：
「『如因日知時， 因時生草木， 隨業因緣生， 非是無因生。 無量千生死， 業鎖之所繫， 三種愛堅牢， 繫縛諸眾生。 如蜜和毒藥， 是所不應食， 天樂亦如是， 退沒時
【現代漢語翻譯】 現代漢語譯本 勝過一倍乃至五倍。四天王天（Catummaharajika，四大天王所居住的天界）的香氣是兩倍，三十三天（Tavatimsa，帝釋天所居住的天界）的香氣是三倍，夜摩天（Yama，沒有白天黑夜，光明常照的天界）的香氣是四倍，兜率陀天（Tusita，彌勒菩薩居住的天界）的香氣是五倍，化樂天（Nirmanarati，樂於變化的眾生所居住的天界）、他化自在天（Paranimmita-vasavatti，能隨意變化享受的天界）的香氣是六倍。因為業力的殊勝，天眾也更加殊勝。觀察善業之後，這風在天界的遊戲林中吹拂，感受各種香氣和觸感，六天的香風都進入這個天界，具有相同的風力。為什麼呢？因為這風的功德，不可宣說，隨著天人的念頭，都能從風中得到。如果想聽音樂，風吹過山谷，其美妙勝過天女的歌聲。如果想念香氣，乃至他化自在天的天眾，各種花香混合在一起，無法用語言形容，都來薰染這個天界。如果想念涼爽，也能隨心所欲。如果想遊覽異方，想看各種寶物，無論是須彌山峰（Sumeru，世界的中心），還是遊覽金峰，閻浮檀金（Jambudvipa，一種金子的名稱）或者頗梨峰（Sphatika，水晶峰）。園林之中有各種花果、流泉河池，各種鳥類和香花作為莊嚴；各種天女居住的地方，無量的香氣和觸感，發出美妙的聲音。天子乘風到各個園林山谷遊戲，如前面所說。這樣的香風讓這些天子乘坐它來來往往，享受五欲之樂，共同娛樂，遊戲受樂不生嫉妒，沒有爭鬥之心，都互相愛慕快樂。因為各自染著的業力，上等、中等、下等的業力，就像用印章蓋東西一樣，得到相似的報應。得到美妙的香風，沒有嫉妒。業力耗盡之後，從天界退還，所造的業有上等、中等、下等，受報完畢之後，業力耗盡就退還。這樣的眾生業行，隨著業力流轉，不是沒有原因產生的。那位比丘觀察業之後，說了這首偈頌： 『就像因為太陽知道時間，因為時間生長草木， 隨著業的因緣而生，不是沒有原因產生的。 無量千次的生死輪迴，被業的鎖鏈所束縛， 三種愛像堅固的繩索，繫縛著各種眾生。 就像蜜和毒藥混合，是不應該吃的， 天上的快樂也像這樣，退沒的時候』
【English Translation】 English version Surpassing by one to five times. The fragrance of Catummaharajika (the heaven of the Four Great Kings) is doubled, the fragrance of Tavatimsa (the heaven of the Thirty-three Gods) is tripled, the fragrance of Yama (the heaven where there is no day or night, and light always shines) is quadrupled, the fragrance of Tusita (the heaven where Bodhisattva Maitreya resides) is quintupled, and the fragrance of Nirmanarati (the heaven where beings delight in transformation) and Paranimmita-vasavatti (the heaven where beings can freely transform and enjoy) is sextupled. Because of the superiority of karma, the heavenly beings are also superior. Having observed good karma, this wind blows in the game groves of the heavens, experiencing various fragrances and sensations, and the fragrant winds of the six heavens all enter this heaven, possessing the same wind power. Why? Because the merits of this wind are indescribable, and according to the thoughts of the heavenly beings, they can obtain everything from the wind. If they want to hear music, the wind blows through the mountain valleys, and its beauty surpasses the songs of the heavenly maidens. If they desire fragrance, even the heavenly beings of Paranimmita-vasavatti, with various flower fragrances mixed together, indescribable in words, come to perfume this heaven. If they desire coolness, they can have it as they wish. If they want to travel to other places and see various treasures, whether it is Mount Sumeru (the center of the world), or to visit the golden peaks, Jambudvipa (a type of gold) or Sphatika (crystal) peaks. In the gardens, there are various flowers and fruits, flowing springs and ponds, with various birds and fragrant flowers as adornments; the places where various heavenly maidens reside, with immeasurable fragrances and sensations, emit wonderful sounds. The heavenly beings ride the wind to various gardens and mountain valleys to play, as mentioned before. Such fragrant winds allow these heavenly beings to ride them back and forth, enjoying the pleasures of the five desires, entertaining together, playing and enjoying without jealousy, without contention, all loving and happy with each other. Because of their respective defiled karma, superior, middle, and inferior karma, just like stamping things with a seal, they receive similar rewards. They receive wonderful fragrant winds, without jealousy. After the karma is exhausted, they return from the heavens, and the karma they have created is superior, middle, and inferior, and after the rewards are completed, the karma is exhausted and they return. Such are the karmic actions of beings, flowing according to karma, not born without cause. That Bhikkhu, having observed karma, spoke this verse: 『Just as one knows the time because of the sun, and grass and trees grow because of time, They are born according to the causes and conditions of karma, not born without cause. Countless thousands of births and deaths, bound by the chains of karma, The three kinds of love are like strong ropes, binding all beings. Just like honey mixed with poison, it should not be eaten, The happiness of the heavens is also like this, at the time of decline』
大苦。 業盡懷憂怖， 舍離諸天女， 退時大苦惱， 不可得譬喻。 善業欲盡時， 如燈焰欲滅， 不知何所趣， 心生大苦惱。 愛毒之所燒， 憂悲自壞心， 語聲身相動， 怖畏失天身。 如是眾樂味， 愛慾最大誑， 以不捨離故， 增長大苦惱。 天上欲退時， 心生大苦惱， 地獄眾苦毒， 十六不及一。 一切諸焰輪， 愛力之所作， 愛鎖縛眾生， 至諸險惡道。 諸天退時苦， 人中捨命苦， 觀生死如火， 見已離諸欲。 若人放逸行， 彼人無解脫， 放逸癡所惑， 去涅槃甚遠。 應離於放逸， 放逸為大怨， 天中放逸故， 退墮地獄中。 三界如輪轉， 業系輪不斷， 是故舍愛慾， 離欲得涅槃。』
「如是比丘觀天退已，厭離欲心，觀風行天無常之樂，業因緣生，不離無常。乃至愛善業盡，從天還退，有餘善業，不墮地獄、餓鬼、畜生，得受人身，善於海行，為大導師，善知風路，以餘業故。
「複次，比丘知業果報，觀迦留足天第六住處。彼以聞慧見：迦留天第六地處名散華歡喜。以何等業生於彼天？彼以聞慧見：持戒人心有凈
【現代漢語翻譯】 現代漢語譯本： 大苦。 業盡時懷著憂慮和怖畏，捨棄諸位天女， 從天界退墮時，那巨大的苦惱，無法用譬喻來形容。 善業將要耗盡的時候，就像燈焰即將熄滅， 不知道將要往哪裡去，心中產生巨大的苦惱。 被愛慾的毒火所焚燒，憂愁悲傷摧毀自己的心， 說話的聲音和身體的姿態都變動了，因為害怕失去天人的身體。 像這樣眾多的快樂滋味，愛慾是最大的欺騙， 因為不能捨離的緣故，增長了巨大的苦惱。 在天上將要退墮的時候，心中產生巨大的苦惱， 地獄中各種痛苦的劇毒，天界退墮的苦惱是地獄苦的十六分之一都比不上。 一切的火焰輪，都是愛慾的力量所造成的， 愛慾的鎖鏈束縛著眾生，使他們墮落到各種危險惡劣的道路。 諸天退墮時的痛苦，人間捨棄生命的痛苦， 觀察生死就像火一樣，見到之後就遠離各種慾望。 如果有人放縱自己，那個人就無法得到解脫， 被放逸和愚癡所迷惑，離涅槃非常遙遠。 應該遠離放逸，放逸是最大的怨敵， 因為在天界中放逸的緣故，退墮到地獄之中。 三界就像車輪一樣旋轉，業力的束縛永無止境， 因此要捨棄愛慾，遠離慾望才能得到涅槃。 『像這樣，比丘觀察諸天退墮之後，厭惡遠離慾望之心，觀察風行天（Vayu-gamana-deva）無常的快樂，是業因緣所生，終究不離無常。乃至愛善業耗盡，從天界退還，如果有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，擅長在海上航行，成為偉大的導師，善於知道風的路徑，這是因為還有剩餘的業力。 『再者，比丘知道業的果報，觀察迦留足天（Kālarājapāda-deva）第六住處。他以聽聞的智慧見到：迦留天第六地處名為散華歡喜（Vikīrṇa-puṣpa-nandana）。以什麼樣的業力而生於彼天？他以聽聞的智慧見到：持戒的人內心清凈。
【English Translation】 English version: Great suffering. When karma is exhausted, they harbor worry and fear, abandoning the heavenly nymphs, The great suffering upon falling from the heavens is beyond comparison. When good karma is about to end, like a lamp flame about to extinguish, Not knowing where to go, great suffering arises in the heart. Burned by the poison of love, sorrow and grief destroy their own hearts, Voice and body movements change, fearing the loss of their heavenly form. Such are the many pleasures, love and desire are the greatest deception, Because they cannot be abandoned, great suffering increases. When about to fall from the heavens, great suffering arises in the heart, The various poisonous sufferings of hell are not even one-sixteenth as severe as the suffering of falling from heaven. All the wheels of flame are created by the power of love, The chains of love bind sentient beings, leading them to various dangerous and evil paths. The suffering of the gods when they fall, the suffering of abandoning life in the human realm, Observe birth and death as fire, and having seen it, abandon all desires. If a person acts indulgently, that person will not attain liberation, Deluded by indulgence and ignorance, they are very far from Nirvana. One should abandon indulgence, indulgence is a great enemy, Because of indulgence in the heavens, they fall into hell. The three realms revolve like a wheel, the bonds of karma are endless, Therefore, abandon love and desire, and by abandoning desire, attain Nirvana.』 『Thus, when a Bhikshu observes the gods falling, he develops aversion and detachment from desire, observing the impermanent pleasures of the Vayu-gamana-deva (Wind-traveling gods), born from karmic causes, and ultimately not separate from impermanence. Until the good karma of love is exhausted, they retreat from the heavens, and if there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be able to receive a human body, be skilled in navigating the sea, become a great guide, and be knowledgeable about wind paths, because of the remaining karma. 『Furthermore, a Bhikshu knows the retribution of karma, observing the sixth abode of the Kālarājapāda-deva (Black-footed King God). He sees with his wisdom of hearing: the sixth abode of the Kālarājapāda gods is named Vikīrṇa-puṣpa-nandana (Scattered Flower Joy). By what kind of karma are they born in that heaven? He sees with his wisdom of hearing: the minds of those who uphold the precepts are pure.』
信，正身口意，僧說戒時施諸澡瓶，或行道路或於曠野，盛滿凈水施人澡瓶。是人命終生散花歡喜天，種種音樂遊戲音聲，與眾天女遊戲眾寶毗琉璃須彌山側，香風所熏，種種香鬘瓔珞其身，流泉浴池以為莊嚴，天子天女互相娛樂受無量樂。于無量時，入流泉林，于彼林中受天快樂。毗琉璃樹，真金為葉、真金為樹、毗琉璃葉。入此林中常懷喜悅，身出光明，飲天甘露，善業因緣。閻浮提中上味蜜酒，比天所飲，苦如葶藶。色味具足，其香普熏滿一由旬。一切眾鳥身真金色，飲眾香水，心懷悅樂出妙音聲遍滿林中。多有眾蜂遊戲其中。一切香味從樹流出，或有金色、有琉璃色、有車𤦲色、赤真珠色、有如綠色，從樹流出，以為香河，名歡喜流，廣二由旬。天子天女遊戲兩岸，歡娛受樂。天子天女飲已喜悅，歌舞戲笑。金色蓮華，琉璃為莖。遊戲歌頌，乘眾寶殿，入大池中八功德水，遊戲受樂，互相澆漬，其池名曰阿棲之迦，清凈嚴飾，殊妙無比。如是天眾受天快樂，乃至愛善業盡，從天命終，不墮三惡，得受人身，生豐樂國，常無飢渴，生大富家，不值饑世，眾人所愛，以餘業故。
「複次，比丘知業果報，觀迦留足天第七住處。彼以聞慧見：迦留足天第七地處名曰普觀。以何等業生於彼處？彼以聞慧知：持戒
【現代漢語翻譯】 現代漢語譯本 信，端正身、口、意三業，在僧人說戒時佈施澡瓶，或者在道路上、曠野中，盛滿乾淨的水佈施澡瓶給人使用。這樣的人命終后，會往生到散花歡喜天，享受種種音樂和遊戲的聲音，與眾多天女在眾寶裝飾的毗琉璃（一種寶石）須彌山旁嬉戲，被香風薰染，身上佩戴各種香花和瓔珞，以流泉和浴池作為裝飾，天子和天女互相娛樂，享受無量的快樂。在無量的時間裡，進入流泉林，在那片林中享受天上的快樂。那裡有毗琉璃樹，或者真金為葉，或者真金為樹，毗琉璃為葉。進入這片林中，常常心懷喜悅，身體發出光明，飲用天上的甘露，這是善業的因緣。人間閻浮提（我們所居住的這個世界）中最好的蜜酒，與天上所飲的相比，苦得像葶藶（一種草藥）。天上的甘露色味俱全，它的香氣普遍散發，充滿一由旬（古代印度長度單位）。所有的鳥身都是真金色，飲用各種香水，心中充滿喜悅，發出美妙的聲音，遍滿林中。有很多蜜蜂在其中嬉戲。一切香味從樹中流出，有的呈金色，有的呈琉璃色，有的呈車𤦲色（一種寶石的顏色），有的呈赤真珠色，有的呈綠色，從樹中流出，形成香河，名叫歡喜流，寬二由旬。天子和天女在兩岸嬉戲，歡快地享受快樂。天子和天女飲用後感到喜悅，歌舞戲笑。金色的蓮花，琉璃為莖。他們遊戲歌頌，乘坐各種寶殿，進入大池中，享受八功德水，互相潑灑，那池的名字叫做阿棲之迦，清凈嚴飾，殊妙無比。像這樣的天眾享受天上的快樂，直到愛善業耗盡，從天上命終，不會墮入三惡道，能夠獲得人身，出生在豐樂的國家，常常沒有飢餓和乾渴，出生在大富人家，不會遇到饑荒的時代，被眾人所愛，這是因為還有剩餘的善業。 『再次，比丘通過了解業的果報，觀察迦留足天（一種天人）的第七住處。他通過聽聞和智慧看到：迦留足天的第七處地方名叫普觀。他們是因為什麼樣的業而生到那個地方的呢？他通過聽聞和智慧知道：是因為持戒（遵守戒律）。』
【English Translation】 English version Belief, rectifying body, speech, and mind, offering bathing vessels when monks preach the precepts, or on roads or in wildernesses, filling clean water and offering bathing vessels to people. Such a person, upon death, will be reborn in the Scattered Flowers Joyful Heaven, enjoying various music and game sounds, playing with numerous heavenly women beside the jeweled Vaidurya (a type of gemstone) Mount Sumeru, perfumed by fragrant winds, adorned with various fragrant garlands and necklaces, with flowing springs and bathing pools as embellishments. The heavenly sons and heavenly daughters entertain each other, enjoying immeasurable bliss. For immeasurable time, they enter the Flowing Spring Forest, enjoying heavenly pleasures in that forest. There are Vaidurya trees, or trees with leaves of pure gold, or trees of pure gold with Vaidurya leaves. Entering this forest, they are always filled with joy, their bodies emitting light, drinking heavenly nectar, due to the cause of good karma. The finest honey wine in Jambudvipa (the world we live in), compared to what is drunk in heaven, is as bitter as pepperwort. The heavenly nectar is complete in color and taste, its fragrance pervading a full Yojana (an ancient Indian unit of length). All the birds have bodies of pure gold, drinking various fragrant waters, their hearts filled with joy, emitting wonderful sounds that fill the forest. Many bees play within it. All fragrances flow from the trees, some golden, some Vaidurya-colored, some agate-colored, some red pearl-colored, some green, flowing from the trees, forming a fragrant river, named the Joyful Flow, two Yojanas wide. Heavenly sons and heavenly daughters play on both banks, joyfully enjoying pleasure. Having drunk, the heavenly sons and heavenly daughters rejoice, singing, dancing, and laughing. Golden lotuses, with Vaidurya stems. They play and sing praises, riding in various jeweled palaces, entering the great pool of water with eight qualities of merit, playing and enjoying pleasure, splashing each other. The pool is named Akshika, pure and adorned, incomparably wonderful. Such heavenly beings enjoy heavenly bliss, until their karma of loving goodness is exhausted, and upon death from heaven, they do not fall into the three evil realms, but are able to receive a human body, born in a prosperous country, always without hunger or thirst, born into a wealthy family, not encountering times of famine, loved by all, due to remaining karma. 『Furthermore, a Bhikshu (a Buddhist monk) knowing the results of karma, observes the seventh dwelling place of the Kalmashapada Devas (a type of celestial being). He sees with wisdom gained from hearing: the seventh place of the Kalmashapada Devas is called Universal View. By what kind of karma are they born in that place? He knows with wisdom gained from hearing: it is by upholding the precepts (observing moral rules).』
人修行善業，以善熏心，于破戒病人不求恩惠，悲心施安，心不疲厭供養病人。是人命終生普觀天，受五欲樂。天鬘莊嚴，心意悅樂，一一遊觀，如意遊行，與諸天女而自圍繞，威德明耀猶如日光，一切天眾恭敬尊重。游于須彌寶山之中，著眾天衣，眾寶莊嚴，隨念遊戲行於林中，眾蓮華池、山峪河泉，受自業報。如是遊戲天園林中，真金欄楯，多有眾鳥以為嚴飾，風吹鈴網出衆妙音，其林名曰普現莊嚴，威德光明勝百千日。須彌留山有七山峰圍繞此林。何等為七？一名高山；二名合山；三名雨落；四名龍聲；五名愛光；六名雨寶；七名星鬘。圍繞彼林，以眾寶鈴莊嚴眾樹，諸天女等，天鬘莊嚴，遊戲林中，身百千光晃耀明照。天子見已，五欲縱逸，以金蓮華，共相娛樂歌舞戲笑，妙音愛色香味觸法，不知厭足。如是三十六火之所圍繞，如火燒然皆無厭足。
「比丘見已，而說頌曰：
「『愛火所圍繞， 遍於天世間， 欲燒不自在， 為欲癡所使。 如火益乾薪， 增長火熾然， 如是受樂者， 愛火轉增長。 薪火雖熾然， 人皆能捨離； 愛火燒世間， 纏綿不可舍。 若人渡愛河， 思覺惡蟲畏， 得至寂滅處， 遠離愛慾故。 若人脫愛網，
【現代漢語翻譯】 現代漢語譯本： 人修行善業，以善念熏習內心，對於破戒生病的病人不求回報，以慈悲心給予安樂，不厭倦地供養病人。這樣的人命終之後，會往生到普觀天（Pu Guan Tian，一種天界），享受五種感官的快樂。他們以天界的鮮花裝飾，內心喜悅，自由自在地遊覽各處，隨心所欲，被眾多的天女圍繞，威德光明如同日光一般耀眼，一切天眾都恭敬尊重他們。他們在須彌寶山（Sumeru Treasure Mountain）中游玩，身穿各種天衣，以各種珍寶裝飾，隨心所念地在林中游玩，享受眾多的蓮花池、山谷河流和泉水，承受自己善業的果報。像這樣在天界的園林中嬉戲，園林中有真金做成的欄桿，用眾多的鳥類作為裝飾，風吹動鈴鐺和羅網，發出各種美妙的聲音，這個園林的名字叫做普現莊嚴（Pu Xian Zhuang Yan），其威德光明勝過百千個太陽。須彌留山（Sumeru Liu Mountain）有七座山峰圍繞著這個園林。這七座山峰是哪些呢？第一座叫做高山（Gao Shan）；第二座叫做合山（He Shan）；第三座叫做雨落（Yu Luo）；第四座叫做龍聲（Long Sheng）；第五座叫做愛光（Ai Guang）；第六座叫做雨寶（Yu Bao）；第七座叫做星鬘（Xing Man）。這些山峰圍繞著那個園林，用眾多的寶鈴裝飾著樹木，諸位天女等，以天界的鮮花裝飾，在林中嬉戲，身上散發出百千道光芒，照耀四方。天子們看到這些景象，放縱於五欲之中，用金蓮花互相娛樂，歌舞戲笑，沉迷於美妙的聲音、美麗的顏色、香氣、味道、觸感和事物，不知滿足。就像這樣被三十六種慾望之火所圍繞，如同被火焰燃燒一樣，始終沒有厭足。 「比丘（Bhiksu，佛教出家人）見此情景，於是說了這首偈頌： 『被愛慾之火所圍繞，遍佈于天界和人間，慾望燃燒使人不得自在，被慾望和癡迷所驅使。 如同火焰新增乾燥的柴火，增長火焰使其更加熾烈，像這樣享受快樂的人，愛慾之火會更加增長。 柴火燃燒的火焰，人們尚且能夠捨棄；愛慾之火燃燒世間，卻纏綿難捨。 如果有人渡過愛慾之河，會感到思慮和覺知的惡蟲的可怕，最終到達寂滅的境地，遠離愛慾的緣故。 如果有人脫離愛慾的羅網，』
【English Translation】 English version: A person cultivates good deeds, and with goodness, they purify their mind. Towards sick and morally broken patients, they seek no reward, but compassionately offer them peace and tirelessly care for them. When this person dies, they are reborn in Puguantian (Pu Guan Tian, a heaven), enjoying the pleasures of the five senses. Adorned with celestial garlands, their hearts are filled with joy, and they freely roam everywhere as they wish, surrounded by celestial maidens. Their majestic virtue shines like the sun, and all the celestial beings respectfully honor them. They wander in Sumeru Treasure Mountain (Sumeru Treasure Mountain), wearing celestial garments and adorned with various treasures, freely playing in the forests as they please, enjoying the numerous lotus ponds, valleys, rivers, and springs, reaping the rewards of their good karma. They frolic in the celestial gardens, which have railings made of pure gold and are decorated with numerous birds. The wind blows through the bells and nets, producing various wonderful sounds. This garden is called Puxianzhuangyan (Pu Xian Zhuang Yan), and its majestic virtue and light surpass hundreds of thousands of suns. Sumeru Liu Mountain (Sumeru Liu Mountain) has seven peaks surrounding this garden. What are these seven peaks? The first is called Gaoshan (Gao Shan); the second is called Heshan (He Shan); the third is called Yuluo (Yu Luo); the fourth is called Longsheng (Long Sheng); the fifth is called Aiguang (Ai Guang); the sixth is called Yubao (Yu Bao); and the seventh is called Xingman (Xing Man). These peaks surround the garden, and the trees are adorned with numerous precious bells. The celestial maidens, adorned with celestial garlands, play in the forest, their bodies emitting hundreds of thousands of rays of light, illuminating all directions. The celestial beings, seeing these scenes, indulge in the five desires, entertaining each other with golden lotus flowers, singing, dancing, and laughing, indulging in beautiful sounds, beautiful colors, fragrances, tastes, tactile sensations, and things, never satisfied. They are surrounded by the thirty-six fires of desire, burning like flames, never finding contentment. 『Having seen this, the Bhiksu (Bhiksu, a Buddhist monastic) spoke this verse: 『Encircled by the fire of desire, pervading the heavens and the human world, the burning of desire makes one unfree, driven by desire and delusion. Like adding dry firewood to a flame, increasing the fire and making it more intense, so too, those who indulge in pleasure, the fire of desire grows ever stronger. Though a fire of firewood burns fiercely, people can still abandon it; but the fire of desire burns the world, clinging and difficult to relinquish. If one crosses the river of desire, one will feel the fear of the evil insects of thought and awareness, finally reaching the state of Nirvana, because of being far away from the desire. If one escapes the net of desire,』
遠離於欲瞋； 智人度煩惱， 永離諸憂患。 若佈施持戒， 心常念于天， 斯人污凈戒， 猶如雜毒水。 愛誑諸眾生， 過於億千劫， 愚者不能捨， 為貪之所使。 眾生愛所誑， 猶依止於愛， 如人負重擔， 而飲熱鹹水。 飲已尋復渴， 須臾無暫息， 愚人不善思， 唐勞自焦苦， 是故應離愛， 愛心難調伏， 愛使諸眾生， 不得脫生死。 無上第一樂， 禪樂遊觀處， 是樂為最勝， 能視涅槃城。 成就勝樂因， 則受天樂報， 愛網之所縛， 還受地獄苦。 愛初后非善， 常受眾苦惱， 愛為眾惡本， 正法導師說。』
「如是比丘觀天世間，欲河洄澓之所漂沒，退沒死苦，具觀察已，心生厭離。如是普觀天所住地，受天快樂，乃至愛善業盡，從天還退，不墮地獄、餓鬼、畜生。若生人中，大富饒財，妻子奴婢、僮僕賈客，眷屬和合，以餘業故。
「複次，比丘知業果報，觀迦留足天第八住處。彼以聞慧見：迦留足天第八地處名常歡喜。以何業故生於彼處？即以聞慧知：此眾生以凈信心，見犯法者應受死苦，繫在牢獄，以財贖命令其得脫，不為財利，為益眾
【現代漢語翻譯】 現代漢語譯本 遠離慾望和嗔恨； 有智慧的人超越煩惱，永遠脫離各種憂愁和苦難。 如果有人佈施、持戒，心中常常想著天神， 這樣的人玷污清凈的戒律，就像摻雜毒藥的水一樣。 愛慾欺騙眾生，超過億萬劫的時間， 愚笨的人不能捨棄愛慾，被貪愛所驅使。 眾生被愛慾所欺騙，仍然依賴於愛慾， 就像一個人揹負重擔，卻飲用又熱又鹹的水。 喝了之後立刻又感到口渴，片刻都無法停止， 愚笨的人不善於思考，白白地勞累自己，焦躁痛苦。 因此應該遠離愛慾，愛心難以調伏， 愛慾使眾生無法脫離生死輪迴。 無上第一的快樂，是禪定的快樂和遊觀之處， 這種快樂最為殊勝，能夠看到涅槃之城。 成就殊勝快樂的原因，就能得到天界的快樂果報， 被愛慾之網所束縛，反而會遭受地獄的痛苦。 愛慾開始和結果都不好，常常遭受各種痛苦和煩惱， 愛慾是各種罪惡的根源，這是正法導師所說的。
『像這樣，比丘觀察天界世間，被慾望之河流所淹沒，退失、死亡和痛苦，仔細觀察之後，心中產生厭惡和遠離。像這樣普遍地觀察天人所居住的地方，享受天界的快樂，乃至愛慾和善業耗盡，從天界退下來，不會墮入地獄、餓鬼、畜生道。如果轉生到人間，會非常富有，擁有妻子、奴婢、僕人、商人，眷屬和睦，這是因為剩餘的業力所致。
『此外，比丘瞭解業的果報，觀察迦留足天（Kālarājapāda-deva，天神名）第八住處。他通過聽聞的智慧看到：迦留足天第八處地方名為常歡喜。因為什麼業而生到那個地方呢？通過聽聞的智慧得知：這個眾生以清凈的信心，看到觸犯法律的人應該受到死亡的痛苦，被關在牢獄中，用錢財贖回他們的性命，讓他們得以脫身，不是爲了錢財利益，而是爲了利益他們。
【English Translation】 English version To be far away from desire and hatred; The wise transcend afflictions, forever free from all sorrows and sufferings. If one practices generosity and upholds precepts, constantly thinking of the heavens, Such a person defiles pure precepts, like water mixed with poison. Desire deceives sentient beings, for more than billions of kalpas, The foolish cannot relinquish it, being driven by greed. Sentient beings are deceived by desire, still relying on desire, Like a person carrying a heavy burden, yet drinking hot, salty water. Having drunk it, they immediately feel thirsty again, without a moment's rest, The foolish do not think wisely, vainly toiling and tormenting themselves. Therefore, one should abandon desire, for the mind of desire is difficult to tame, Desire causes sentient beings to be unable to escape the cycle of birth and death. The supreme and foremost bliss is the bliss of meditation and places of contemplation, This bliss is the most excellent, capable of seeing the city of Nirvana (Nirvāṇa, a state of perfect peace). Accomplishing the cause of supreme bliss, one receives the reward of heavenly bliss, Bound by the net of desire, one instead suffers the pain of hell. Desire is not good in the beginning or the end, constantly suffering various pains and afflictions, Desire is the root of all evils, as taught by the guide of the true Dharma.』
『Thus, a Bhiksu (Buddhist monk) observes the heavenly realms, submerged by the river of desire, falling back, death, and suffering. Having observed thoroughly, he generates aversion and detachment in his mind. Thus, he universally observes the places where the Devas (gods) reside, enjoying heavenly bliss, until the exhaustion of desire and virtuous karma, retreating from the heavens, not falling into hell, the realm of hungry ghosts, or the animal realm. If reborn among humans, he will be very wealthy, possessing wives, slaves, servants, merchants, and harmonious family members, due to the remaining karma.
『Furthermore, a Bhiksu understands the retribution of karma, observing the eighth abode of Kālarājapāda-deva (Kālarājapāda-deva, name of a god). Through the wisdom of hearing, he sees: the eighth place of Kālarājapāda-deva is named Constant Joy. What karma caused him to be born in that place? Through the wisdom of hearing, he knows: this sentient being, with pure faith, saw those who violated the law and should suffer the pain of death, imprisoned in jail, redeemed their lives with wealth, allowing them to escape, not for the sake of wealth, but for their benefit.
生，慈悲心故，不求報恩。是人命終得生天上——常自歡喜，悅樂百倍勝於余天，以業勝故。無量天女歌舞戲笑以為娛樂，遊戲山峪，金毗琉璃柔濡觸樂河池流泉，于園林中受天快樂。所受之樂百千萬分，轉輪王樂不及其一。何以故？與諸天眾同業生故，身無骨肉亦無垢污。于須彌山側，眾寶蓮華、天鬘天衣莊嚴其身；若上金峰，身則金色；升琉璃峰，身琉璃色；如入池水，身皆同色。上琉璃峰，其身光色如第二日，琉璃力故；若升銀峰，身色如雪，如拘物頭華，一切身份端正莊嚴。天女圍繞，作眾伎樂，遊戲園林受天快樂。如是遊戲，遙見園林眾樹具足，名天戲林，乘閻浮檀金殿入天戲林，其林柔濡，眾鳥音聲和合美妙。
「天子入已，鳥名天音，天同業生，天善業故，即說頌曰：
「『若有人能作， 愛樂之善業， 彼人業果報， 成就極端嚴。 既得受天樂， 若不行放逸， 從樂至樂處， 后必至涅槃。 一切樂無常， 要必終歸盡， 莫受此天樂， 以為自娛樂。 此天樂無常， 壽盡必退沒， 既知此法已， 當求涅槃道。 一切法皆盡， 高者亦當墮， 和合必有離， 有命皆歸死。 三界諸眾生， 現在及未來， 生
【現代漢語翻譯】 現代漢語譯本 因為（此人）具有慈悲心，不求回報，所以此人命終后得生天上——常常感到歡喜，快樂的程度比其他天人勝過百倍，這是因為他所造的善業殊勝的緣故。無數的天女歌舞嬉戲，以此為樂，在山谷中游戲，享受金、毗琉璃（Vairocana，一種寶石）般柔軟舒適的觸感，在流淌著泉水的河池邊，在園林中享受天上的快樂。所享受的快樂，即使是轉輪王（Cakravartin，統治世界的理想君主）的快樂也比不上其中的百千萬分之一。為什麼呢？因為他與諸天眾有共同的善業，所以能一同出生，身體沒有骨肉，也沒有污垢。在須彌山（Sumeru，佛教宇宙論中的聖山）側，以眾寶蓮華、天上的花鬘和天衣來莊嚴自身；如果登上金峰，身體就呈現金色；登上琉璃峰，身體就呈現琉璃色；如果進入池水，身體就與池水同色。登上琉璃峰，他的身光顏色就像第二輪太陽，這是琉璃寶珠的力量所致；如果登上銀峰，身體的顏色就像雪一樣潔白，像拘物頭華（Kumuda，白色睡蓮），一切身份都端正莊嚴。天女圍繞著他，演奏各種樂器，在園林中游戲，享受天上的快樂。這樣遊戲時，遙遠地看見園林中各種樹木都具備，名叫天戲林，於是乘坐閻浮檀金（Jambudvipa gold，一種純金）的宮殿進入天戲林，那裡的土地柔軟舒適，各種鳥的鳴叫聲和諧美妙。 天子進入天戲林后，有一種鳥名叫天音，因為天子與天同業而生，又因為天子有善業的緣故，就說了以下這首偈頌： 『如果有人能夠做，愛樂善業的事情， 這個人所得到的業果報應，成就到極其端正莊嚴的程度。 既然已經得到享受天上的快樂，如果不放縱自己， 從一個快樂的地方到另一個快樂的地方，最終必定能夠到達涅槃（Nirvana，解脫）的境界。 一切快樂都是無常的，最終必定會終結消逝， 不要把這天上的快樂，當作是自己的娛樂。 這天上的快樂是無常的，壽命終盡時必定會退沒， 既然已經知道了這個道理，就應當尋求涅槃之道。 一切法都會消盡，高位的人也終將墮落， 和合的事物必定會有分離，有生命的東西最終都會死亡。 三界（Three Realms，欲界、色界、無色界）中的一切眾生，無論是現在還是未來，
【English Translation】 English version Because of (this person's) compassionate heart and not seeking repayment, this person is reborn in the heavens after death—constantly rejoicing, with happiness a hundred times greater than other devas (devas, deities), because of the superiority of the good karma he has created. Countless apsaras (apsaras, celestial nymphs) sing, dance, and play, taking this as their pleasure, playing in the valleys, enjoying the soft and comfortable touch like gold and Vairocana (Vairocana, a type of gemstone), by the river pools with flowing springs, and enjoying heavenly bliss in the gardens. The happiness enjoyed is such that even the happiness of a Cakravartin (Cakravartin, the ideal monarch who rules the world) cannot compare to one hundred thousandth of it. Why? Because he shares the same good karma with the devas, so they are born together, their bodies without flesh and bones, and without defilement. On the side of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), they adorn themselves with jeweled lotuses, heavenly garlands, and heavenly garments; if they ascend the golden peak, their bodies appear golden; if they ascend the lapis lazuli peak, their bodies appear lapis lazuli-colored; if they enter the pool, their bodies are the same color as the water. Ascending the lapis lazuli peak, the light and color of his body are like a second sun, due to the power of the lapis lazuli jewel; if he ascends the silver peak, the color of his body is as white as snow, like a Kumuda (Kumuda, white water lily) flower, all parts of his body are upright and adorned. Apsaras surround him, playing various musical instruments, playing in the gardens, and enjoying heavenly bliss. While playing in this way, they see from afar a garden with all kinds of trees, called the Deva Play Grove, and then ride in a palace of Jambudvipa gold (Jambudvipa gold, a type of pure gold) into the Deva Play Grove, where the ground is soft and comfortable, and the sounds of various birds are harmonious and beautiful. After the deva enters the Deva Play Grove, a bird named Deva Sound, because the deva is born with the same karma as the devas, and because the deva has good karma, speaks the following verse: 『If someone can do, the good deeds that are loved and cherished, The karmic reward that this person receives, achieves to an extremely upright and adorned degree. Since one has already obtained the enjoyment of heavenly bliss, if one does not indulge oneself, From one place of happiness to another place of happiness, one will eventually be able to reach the state of Nirvana (Nirvana, liberation). All happiness is impermanent, and will eventually come to an end, Do not take this heavenly bliss as your own entertainment. This heavenly bliss is impermanent, and will surely decline and disappear when life ends, Since you have already understood this principle, you should seek the path to Nirvana. All dharmas (dharmas, teachings or phenomena) will come to an end, and those in high positions will also fall, Things that are united will surely be separated, and all living things will eventually die. All sentient beings in the Three Realms (Three Realms, Desire Realm, Form Realm, Formless Realm), whether in the present or the future,
者必有死， 無有法常者。 譬如日出沒， 一切人皆見， 一切生亦然， 死法常現前。 如是知諸法， 一切皆生滅， 莫行放逸心， 放逸過毒害。 謹慎不放逸， 是處名甘露； 若行放逸者， 是名為死句。 若不放逸者， 常得不死處； 若行放逸者， 常趣于死路。 若人行放逸， 如毒亦如火， 行放逸眾生， 命終至苦處。 若人不放逸， 所至應敬禮， 能至寂滅處， 永離諸放逸。 一切樂皆盡， 愚者不覺知， 至於臨終時， 一切皆忘失。 若人自愛身， 應修行善業， 修行於法樂， 如佛之所說。 一切皆無常， 后則致大苦， 佛因實諦故， 為諸眾生說。』
「時天聞鳥說是偈已，心自思惟，其心醒了，念宿命果，少離放逸，知足光明，持其心意不貪五欲、不行放逸。不久心動，復著五欲，受五欲樂，乃至愛善業盡，從天還退。若無惡業，不墮地獄、餓鬼、畜生，得受人身，不遭王難，常受快樂，不值眾惡，以餘業故。
「複次，比丘知業果報，觀迦留足天第九住處。彼以聞慧見：迦留足天第九地處名曰香樂。眾生何業而生彼處？彼見聞知：若
【現代漢語翻譯】 現代漢語譯本 凡是存在的，終究會死亡，沒有什麼是永恒不變的。 就像太陽東昇西落，這是每個人都能看到的現象，一切生命也是如此，死亡的規律總是會顯現。 像這樣認識到諸法（dharma）的本質，一切都是生滅變化的，不要放縱自己的心，放縱的危害比毒藥還要大。 謹慎而不放縱，這樣的狀態被稱為甘露（amrita）；如果放縱自己，那就是走向死亡的道路。 如果不放縱，就能常處於不死之境；如果放縱自己，就會走向死亡之路。 如果一個人放縱自己，就像毒藥和火焰一樣，放縱的眾生，命終之後會墮入痛苦的地方。 如果不放縱，那麼無論走到哪裡都應該受到尊敬，因為他能到達寂滅（nirvana）的境界，永遠遠離各種放縱。 一切快樂都會消逝，愚蠢的人卻不明白這個道理，等到臨終的時候，一切都會被遺忘。 如果一個人珍愛自己的身體，就應該修行善業，修行佛法帶來的快樂，就像佛陀所說的那樣。 一切都是無常的，最終會導致巨大的痛苦，佛陀因為真實的諦理（satya），才為眾生宣說這些道理。
當時，天人聽到鳥說這些偈語后，內心開始思考，他的心清醒了，回憶起前世的因果，稍微遠離了放縱，知足於光明，保持心意不貪戀五欲（kama）、不放縱。不久之後，他的心又動搖了，又開始執著於五欲，享受五欲之樂，直到善業耗盡，從天上退墮。如果沒有惡業，就不會墮入地獄（naraka）、餓鬼（preta）、畜生（tiryak），能夠獲得人身，不遭遇王難，常受快樂，不遇到各種惡事，這是因為還有剩餘的善業。
再者，比丘（bhikshu）瞭解業果報應，觀察迦留足天（Kararapadika-deva）的第九處住所。他通過聞慧看到：迦留足天的第九處住所名為香樂（Gandharama）。眾生是因為什麼業而生到那個地方呢？他通過聽聞而知：如果...
【English Translation】 English version Those who exist must die; there is no law that is constant. Just as the sun rises and sets, which everyone can see, so it is with all life; the law of death is always present. Knowing the nature of all dharmas (dharmas), that everything arises and ceases, do not indulge your mind; indulgence is more harmful than poison. Being mindful and not indulging is called nectar (amrita); if one indulges, that is the path to death. If one does not indulge, one can always attain the state of immortality; if one indulges, one will always go down the road to death. If a person indulges, it is like poison and fire; indulging beings will fall into suffering after death. If one does not indulge, one should be respected wherever one goes, because one can reach the state of nirvana (nirvana), forever free from all indulgence. All pleasures will vanish, but fools do not realize this; when the end comes, everything will be forgotten. If a person cherishes their body, they should cultivate good deeds, cultivate the joy of the Dharma, as the Buddha said. Everything is impermanent, and will eventually lead to great suffering; the Buddha speaks these truths (satya) for the sake of all beings.
At that time, the deva (deva) heard the bird speak these verses, and began to think in his heart. His mind became clear, and he recalled the karmic consequences of his past lives. He distanced himself slightly from indulgence, was content with the light, and kept his mind from being greedy for the five desires (kama) and from indulging. Soon after, his mind wavered again, and he became attached to the five desires, enjoying the pleasures of the five desires, until his good karma was exhausted, and he fell from the heavens. If he had no bad karma, he would not fall into hell (naraka), the realm of hungry ghosts (preta), or the animal realm (tiryak), but would be able to obtain a human body, not encounter royal difficulties, always receive happiness, and not encounter various evils, because of the remaining good karma.
Furthermore, the bhikshu (bhikshu) understands the retribution of karma, and observes the ninth dwelling place of Kararapadika-deva (Kararapadika-deva). He sees through his wisdom of hearing that the ninth dwelling place of Kararapadika-deva is called Gandharama (Gandharama). What karma do beings have to be born in that place? He knows through hearing that if...
人持戒，信於三寶，佛法僧中大福田處施眾末香涂香，凈心供養，如法得物，以用佈施，作已思惟而生隨喜。是人命終生香樂天，受天快樂。身出光明，天五樂音，心常歡喜，經于多時受五欲樂不覺長遠，諸根耽樂，躁動貪著，無始流轉，不知厭足。遊戲園林，以眾花鬘自嚴其身，涂香末香，種種樹林，具足光明，河池流泉以為莊嚴。心著欲樂，不覺退沒。如是欲境，愛心所誑，受五欲樂，乃至業盡，從天還退。若有善業，不墮地獄、餓鬼、畜生，得受人身，生清涼國，不值荒壞刀兵饑饉，為一切人之所供養，以餘業故。
「複次，比丘知業果報，觀迦留足天第十住處。彼以聞慧見：迦留足天第十地處名曰均頭。以何等業生於彼處？若人持戒信心清凈，見有眾生得罪于王，被髮受戮，救令得脫。是人命終生均頭天，受五欲樂。三方天王所受欲樂，此天所受具足無減，具三天樂。欲樂欲明，欲樂相續，三天之樂隨念皆得，乃至天女五欲音樂受樂之具。乃至愛善業盡，從天還退，有餘善業，不墮地獄、餓鬼、畜生，得受人身，常離怖畏憂苦惱亂，無病安隱，端正妙色，人所愛念，大富饒財，隨劫增減，壽命長遠，以餘業故。
「複次，比丘知業果報，觀迦留吒足天十種地已，觀四天王天第三住處名常恣意，有
【現代漢語翻譯】 現代漢語譯本： 如果有人持守戒律，對三寶（佛、法、僧）具有信心，在佛法僧這殊勝的福田之處，以各種末香、涂香，以清凈心供養，如法獲得財物，並用以佈施，佈施完畢后思惟善行並生起隨喜之心。此人命終之後，將往生香樂天，享受天界的快樂。身體發出光明，天界奏響五種美妙的音樂，內心常常充滿歡喜，長時間享受五欲之樂而不覺得時間漫長，諸根沉溺於快樂，躁動不安，貪戀執著，在無始的輪迴中流轉，不知滿足。在園林中嬉戲遊樂，用各種花鬘裝飾自身，塗抹香料，各種樹林充滿光明，河流池塘泉水用以莊嚴點綴。內心執著于慾望之樂，不覺知衰退和墮落。像這樣被慾望境界和愛心所迷惑，享受五欲之樂，直到業報耗盡，從天界退墮。如果還有善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，出生在清涼的國度，不會遭遇戰亂、刀兵、饑荒，受到一切人的供養，這是因為還有剩餘的善業的緣故。 『再者，比丘瞭解業的果報，觀察迦留足天（Kalārava，意為悅耳之音）的第十處住所。他通過聽聞和智慧看到：迦留足天的第十處住所名為均頭（Kundala）。憑藉什麼樣的業力而生於彼處呢？如果有人持守戒律，信心清凈，看到有眾生觸犯了國王，被剃髮遭受刑戮，便設法營救使其脫離苦難。此人命終之後，將往生均頭天，享受五欲之樂。三方天王所享受的慾望之樂，此天所享受的完全具備而沒有減少，具備三天之樂。慾望之樂、慾望之明、慾望之樂相續不斷，三天之樂隨心念而得，乃至天女、五欲音樂以及享受快樂的器具，應有盡有。直到愛和善業耗盡，從天界退墮，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，常常遠離怖畏、憂愁、痛苦和煩惱，沒有疾病，安穩快樂，容貌端正美好，受人喜愛，大富大貴，財富隨著劫數的增減而變化，壽命長遠，這是因為還有剩餘的善業的緣故。 『再者，比丘瞭解業的果報，在觀察了迦留吒足天（Kalārava，意為悅耳之音）的十種住所之後，觀察四天王天（Cāturmahārājakāyikas，四大天王所居住的天界）的第三處住所，名為常恣意（Nityotkarsita），那裡有……』
【English Translation】 English version: 'If a person upholds the precepts, has faith in the Three Jewels (Buddha, Dharma, Sangha), and in the great field of merit that is the Buddha, Dharma, and Sangha, offers various powdered incense and fragrant ointments with a pure mind, obtains possessions lawfully, and uses them for giving, and after giving, reflects on the good deed and generates joy, that person, upon death, will be reborn in the Heaven of Fragrant Joy, enjoying heavenly bliss. Their body emits light, heavenly music of five kinds is played, their mind is always filled with joy, and they enjoy the pleasures of the five desires for a long time without feeling it is long. Their senses are immersed in pleasure, restless, greedy, and attached, transmigrating in beginningless cycles, never knowing satisfaction. They play and frolic in gardens, adorning themselves with various flower garlands, applying fragrant ointments and powdered incense. Various forests are full of light, and rivers, ponds, and springs are used for adornment. Their mind is attached to the pleasures of desire, unaware of decline and fall. Thus, deluded by the realm of desire and the mind of love, they enjoy the pleasures of the five desires until their karma is exhausted, and they fall from the heavens. If they have good karma remaining, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will obtain a human body, be born in a cool and peaceful country, and will not encounter war, weapons, or famine, and will be revered by all people, because of their remaining karma.' 'Furthermore, a Bhikshu, knowing the results of karma, observes the tenth dwelling place of the Kalārava Heaven (Kalārava, meaning 'sweet sound'). He sees through his wisdom of hearing that the tenth dwelling place of the Kalārava Heaven is called Kundala. By what kind of karma is one born in that place? If a person upholds the precepts, has pure faith, and sees a being who has offended the king, having their hair shaved and being subjected to execution, and rescues them, enabling them to escape suffering, that person, upon death, will be reborn in the Kundala Heaven, enjoying the pleasures of the five desires. The pleasures of desire enjoyed by the three directional heavenly kings are fully possessed by this heaven without diminution, possessing the bliss of three heavens. The pleasure of desire, the clarity of desire, the continuous pleasure of desire, the bliss of three heavens are obtained at will, even heavenly maidens, the music of the five desires, and the instruments for enjoying pleasure are all available. Until love and good karma are exhausted, they fall from the heavens. If they have remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will obtain a human body, always be free from fear, sorrow, suffering, and disturbance, be without illness, peaceful and secure, have a beautiful and pleasing appearance, be loved by people, be wealthy and prosperous, with wealth increasing or decreasing according to the kalpa, and have a long lifespan, because of their remaining karma.' 'Furthermore, a Bhikshu, knowing the results of karma, after observing the ten kinds of dwellings of the Kalārava Heaven (Kalārava, meaning 'sweet sound'), observes the third dwelling place of the Heaven of the Four Great Kings (Cāturmahārājakāyikas, the heaven where the Four Heavenly Kings reside), called Nityotkarsita, where there are...'
幾住地？彼以聞慧觀：恣意天有十種地。何等為十？一名歡喜岸；二名優缽色；三名分陀利；四名眾彩；五名質多羅；六名山頂；七名摩偷；八名欲境；九名清涼池；十名常遊戲。是名常恣意天十地住處，以何等業生於彼處？彼以聞慧見：此眾生凈心持戒，離於邪見，見人斫伐鬼神大樹，夜叉羅剎之所依止，其人擁護令不斫伐。此諸鬼神不惱害人，依樹受樂，無樹則苦；以此人故，鬼神得樂。是人命終生歡喜岸天，受天快樂。池名清涼，鵝鴨鴛鴦身皆金色以為莊嚴，出衆妙音，七寶蓮華以為嚴飾。金色林樹名曰金林，其蓮華池周匝圍繞，金寶林樹影現池中無量種色，其池妙好如帝釋池。若天帝釋從上而下，欲伐阿修羅，見其蓮華如日初出，如是蓮華無量百千以為莊嚴。帝釋見已，告諸天曰：『此清涼池，清凈莊嚴，甚為奇妙。』于如是等，功德華池，心常愛樂，喜岸天子與諸天女娛樂受樂，不可譬喻，自在遊戲。天女圍繞受第一樂，行食自在。于華池岸及行異處，身無疲極，心常悅樂，第一具足。歌舞戲笑，音常不絕，天女圍繞，念身心樂，清凈無垢，增長成就，受五欲樂，心無厭足。何以故？愛心如火，不知足故。如是天子游戲種種山河宮殿，池水蓮華七寶莊嚴，遊觀之處聞種種音，與眾天女遊戲諸林，歡娛受樂。
須彌山峰毗琉璃寶、白銀珊瑚、黃金之色光明照曜，自在遊行。光明如日，可愛如月，或有光色不可譬喻，以善業故得此妙身，受善業果。是天遊戲，受五欲樂，乃至愛善業盡，從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，端嚴殊妙，豐樂安隱，巨富多財，受第一樂，以餘業故。
「複次，比丘知業果報，觀常恣意天第二地處。彼以聞慧見：常恣意第二地處名優缽羅色。眾生何業生於彼處？彼以聞慧見：此眾生順法修行，持戒凈信，為欲供養佛法僧故，造優缽華池，供養三寶。是人命終生優缽羅色天，受天快樂。遊戲華池歡喜娛樂，歌舞戲笑受無量樂。一一園林，琉璃珊瑚真金莊嚴，其地柔濡。無量天女遊戲其中，受天快樂，隨念成就，無量山峪娛樂喜樂。以樂因故，受樂果報，五根所對皆悉快樂，身如琉璃優缽羅色。游諸華池優缽羅間，其華香氣滿百由旬，勝一切華，如王最勝。以因得果，如來所說。生天上已，愛彼華池，遊戲其中，受無量樂，六根所對，心常愛樂。乃至愛善業盡，從天命終，若有餘業，不墮地獄、餓鬼、畜生，得受人身，生大國土，多饒華果，具足天樂，巨富饒財，以餘業故。
「複次，比丘知業果報，彼以聞慧見：常恣意天第三住處名分陀利。眾生何業而生彼處？彼
【現代漢語翻譯】 現代漢語譯本：須彌山峰（Mount Sumeru的頂峰）由毗琉璃寶（vaidurya jewel）、白銀、珊瑚、黃金之色光明照耀，非常自在。光明如太陽般耀眼，可愛如月亮般柔和，或者還有一些光色無法用語言來比喻，他們因為過去所做的善業而得到這種美妙的身體，享受善業帶來的果報。這些天人在那裡遊戲，享受五欲之樂，直到他們所積累的善業耗盡，從天界命終。如果還有剩餘的善業，他們就不會墮入地獄、餓鬼、畜生道，而是能夠再次獲得人身，相貌端莊美麗，生活富足安穩，擁有巨大的財富，享受最美好的快樂，這都是因為他們之前所積累的善業。
『再者，比丘通過了解業的果報，觀察常恣意天（the Heaven of Constant Indulgence）的第二處住所。他通過聽聞和智慧看到：常恣意天的第二處住所名為優缽羅色（Utpala-colored）。眾生是做了什麼樣的業才能生到那個地方呢？他通過聽聞和智慧看到：這些眾生遵循佛法修行，持守戒律，具有清凈的信心，爲了供養佛、法、僧三寶，建造優缽羅華池（utpala flower pond），以此來供養三寶。這些人命終之後，便能往生到優缽羅色天，享受天界的快樂。他們在華池中嬉戲玩耍，歡喜娛樂，唱歌跳舞，享受無量的快樂。每一個園林都用琉璃、珊瑚、真金來裝飾，地面柔軟舒適。無數的天女在其中嬉戲玩耍，享受天界的快樂，他們所想的一切都能如願成就，在無量的山谷中娛樂嬉戲，享受快樂。因為他們種下了快樂的因，所以才能得到快樂的果報，五根所接觸到的一切都是快樂的，他們的身體如同琉璃般呈現出優缽羅的顏色。他們在優缽羅華池中游玩，華朵的香氣瀰漫百由旬（yojana，古印度長度單位），勝過一切花朵，如同花中之王般最為殊勝。這是如來所說的以因得果的道理。往生到天上之後，他們喜愛那裡的華池，在其中嬉戲玩耍，享受無量的快樂，六根所接觸到的一切都讓他們感到喜愛和快樂。直到他們所積累的善業耗盡，從天界命終。如果還有剩餘的善業，他們就不會墮入地獄、餓鬼、畜生道，而是能夠再次獲得人身，出生在富饒的大國，那裡有許多的花果，具備天界的快樂，擁有巨大的財富，這都是因為他們之前所積累的善業。
『再者，比丘通過了解業的果報，他通過聽聞和智慧看到：常恣意天的第三處住所名為分陀利（Pundarika）。眾生是做了什麼樣的業才能生到那個地方呢？』
【English Translation】 English version: The peaks of Mount Sumeru are illuminated by the light of vaidurya jewels, silver, coral, and gold, radiating freely. The light is as dazzling as the sun, as lovely as the moon, and some lights are beyond comparison. They attain this wondrous body and receive the fruits of good karma due to their virtuous deeds. These devas play and enjoy the pleasures of the five senses until their accumulated good karma is exhausted, and they pass away from the heavens. If any good karma remains, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be reborn as humans, with dignified and beautiful appearances, living in abundance and peace, possessing great wealth, and enjoying the greatest happiness, all due to their remaining karma.
『Furthermore, a bhikshu, knowing the results of karma, observes the second abode of the Heaven of Constant Indulgence. Through his wisdom of hearing, he sees that the second abode of the Heaven of Constant Indulgence is named Utpala-colored. What karma do beings perform to be born in that place? Through his wisdom of hearing, he sees that these beings cultivate in accordance with the Dharma, uphold the precepts, possess pure faith, and build Utpala flower ponds to offer to the Triple Gem (Buddha, Dharma, Sangha). When these people die, they are reborn in the Utpala-colored Heaven, enjoying heavenly bliss. They play and frolic in the flower ponds, rejoicing and entertaining themselves, singing, dancing, and laughing, experiencing immeasurable joy. Each garden is adorned with vaidurya, coral, and genuine gold, and the ground is soft and comfortable. Countless heavenly maidens play within them, enjoying heavenly bliss, and whatever they desire is fulfilled. They entertain themselves and rejoice in immeasurable valleys, enjoying happiness. Because they planted the cause of happiness, they receive the fruit of happiness. Everything their five senses encounter is delightful, and their bodies are like vaidurya, the color of utpala. They wander among the utpala flowers in the flower ponds, and the fragrance of the flowers fills a hundred yojanas, surpassing all other flowers, like the king of flowers, the most supreme. This is the principle of cause and effect as spoken by the Tathagata. Having been born in the heavens, they love the flower ponds there, playing within them and enjoying immeasurable joy. Everything their six senses encounter brings them love and joy. Until their accumulated good karma is exhausted, they pass away from the heavens. If any karma remains, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be reborn as humans, born in a prosperous country, abundant with flowers and fruits, possessing heavenly bliss, and possessing great wealth, all due to their remaining karma.』
『Furthermore, a bhikshu, knowing the results of karma, through his wisdom of hearing, sees that the third abode of the Heaven of Constant Indulgence is named Pundarika. What karma do beings perform to be born in that place?』
以聞慧見：此眾生凈身口意，為佛法僧造蓮花池，供養三寶。是人命終生分陀利天，善業成就，受天快樂。種種眾寶莊嚴其身，光明晃曜，諸天所愛，華鬘莊嚴。多諸天女以為圍繞，金剛青摩尼寶、車𤦲眾寶莊嚴娛樂，自在受樂。乃至愛善業盡，從天命終，若有餘業，不墮地獄、餓鬼、畜生，得受人身，所生國土多有陂澤，大富饒財受第一樂，父母兄弟、妻子眷屬之所愛念，以餘業故。
「複次，比丘知業果報，觀常恣意天第四住處。彼以聞慧見：常恣意天第四地處名曰彩地。眾生何業生於彼處？即以聞慧見：此眾生心有凈信，為比丘僧染治袈裟，若畢缽羅、若赤若黃、若紫若紺、若栴檀、若青若綠、若黑若碧，以此眾色為出家人染治法服。是人命終生彩地天，受天快樂。眾綵衣鬘以為莊嚴，其身常出種種光明以照其地，一切皆赤，如赤寶華所出光明，其地光明亦復如是。及餘種種青黃雜寶莊嚴其地，一切彩色衣服莊嚴亦復如是莊嚴其身。遊戲林中，常受快樂無以為比，無量殊勝功德具足，受種種樂。善業所得，種種園林宮殿樓觀，與眾天女，眾寶莊嚴，遊戲園觀，隨至彩地皆與同色。一一林樹、一一山峰、一一華池、一一河水、一一流泉遊戲受樂，種種伎樂歌舞戲笑。與眾天女共相愛戀，六慾自娛，食須陀味
【現代漢語翻譯】 現代漢語譯本：以聞慧觀察：此眾生清凈身口意，為佛法僧建造蓮花池，供養三寶（佛、法、僧），此人命終后將往生分陀利天（一種天界），善業圓滿成就，享受天界快樂。各種珍寶莊嚴其身，光明閃耀，為諸天所愛，以華鬘（花環）莊嚴。眾多天女圍繞，以金剛、青摩尼寶、車𤦲等各種珍寶莊嚴，娛樂自在，享受快樂。乃至善業耗盡，從天界命終，若有剩餘善業，不會墮入地獄、餓鬼、畜生道，能夠獲得人身，所出生的國土多有湖泊沼澤，非常富有，享受第一等的快樂，父母兄弟、妻子眷屬都愛念他，這是因為剩餘善業的緣故。
『再者，比丘通過智慧瞭解業的果報，觀察常恣意天（一種天界）的第四處住所。他通過聞慧觀察到：常恣意天的第四處住所名為彩地。眾生因為什麼業而生於彼處呢？他通過聞慧觀察到：此眾生心中有清凈的信心，為比丘僧眾染治袈裟（僧侶的法衣），無論是畢缽羅色、紅色、黃色、紫色、紺色、栴檀色、青色、綠色、黑色還是碧色，用這些顏色為出家人染治法服。此人命終后將往生彩地天，享受天界快樂。各種彩色的衣裳和花鬘作為莊嚴，其身體常常發出各種光明照耀其地，一切都是紅色，如同赤寶華所發出的光明，其地的光明也像這樣。以及其他各種青色、黃色等雜色珍寶莊嚴其地，一切彩色衣服的莊嚴也像這樣莊嚴其身。在林中游戲，常常享受快樂，沒有可以相比的，無量殊勝的功德具足，享受各種快樂。善業所得的各種園林宮殿樓閣，與眾多天女，用各種珍寶莊嚴，在園林中游戲觀賞，無論到達彩地的哪裡都與該地顏色相同。每一棵林木、每一座山峰、每一個華池、每一條河流、每一處流泉，都用來遊戲享受快樂，有各種伎樂歌舞戲笑。與眾多天女互相愛戀，享受六慾之樂，食用須陀味（天界的美味食物）。』
【English Translation】 English version: Observing with wisdom gained from hearing: This being, with pure body, speech, and mind, builds lotus ponds for the Buddha, Dharma, and Sangha (Buddha, the teachings, and the monastic community), and makes offerings to the Three Jewels. Upon death, this person will be reborn in the Sudarsana Heaven (a type of heavenly realm), their virtuous deeds fully accomplished, enjoying heavenly bliss. Various precious jewels adorn their body, radiating light, beloved by the devas (gods), adorned with garlands of flowers. Many celestial maidens surround them, adorned with vajra (diamond), blue mani jewels, and various other precious treasures, enjoying entertainment and pleasure freely. Even until their virtuous karma is exhausted, upon death from the heavens, if there is remaining karma, they will not fall into the hells, the realm of hungry ghosts, or the animal realm, but will attain a human body. The country where they are born will have many lakes and marshes, be very wealthy, and they will enjoy supreme happiness, loved and cherished by their parents, siblings, spouse, and relatives, due to their remaining karma.
'Furthermore, a bhikshu (monk) knowing the results of karma, observes the fourth dwelling place of the Paranirmita-vasavartin Devas (a type of heavenly realm). He sees with wisdom gained from hearing: The fourth dwelling place of the Paranirmita-vasavartin Devas is called the Variegated Land. What karma causes beings to be born there? He sees with wisdom gained from hearing: This being has pure faith in their heart, and dyes robes for the bhikshu sangha, whether with Pippala color, red, yellow, purple, dark blue, sandalwood color, blue, green, black, or turquoise, using these colors to dye the Dharma robes for those who have left home. Upon death, this person will be reborn in the Variegated Land Heaven, enjoying heavenly bliss. Various colorful garments and garlands adorn them, their body constantly emitting various lights to illuminate the land, everything being red, like the light emitted by red treasure flowers, the light of the land also being like that. And various other blue, yellow, and mixed-color treasures adorn the land, all the colorful garments adorn their body in the same way. Playing in the forests, they constantly enjoy incomparable happiness, possessing immeasurable and excellent merits, enjoying various pleasures. The various gardens, palaces, pavilions, obtained through virtuous karma, are with many celestial maidens, adorned with various treasures, playing and viewing the gardens, wherever they go in the Variegated Land, everything is the same color as that place. Every tree, every mountain peak, every lotus pond, every river, every stream, is used for playing and enjoying pleasure, with various musical performances, singing, dancing, and laughter. They are mutually in love with many celestial maidens, enjoying the pleasures of the six desires, and eating Sudha flavor (heavenly delicious food).'
、飲天甘露，無有醉亂。天眾圍繞，受斯悅樂。
「比丘觀已，而說偈曰：
「『善業為高勝， 勝高須彌山， 善業能將人， 阿迦尼吒天。 種種持禁戒， 護于無量種， 以善業果報， 天中受快樂。 戒光凈莊嚴， 持戒清凈水， 澡浴修行人， 生天受快樂。 施戒自調伏， 利益諸眾生， 智慧進慈心， 彼人生天中。 正行離眾過， 戒寶自莊嚴， 悲心於眾生， 彼人生天中。 質直者如金， 煉之離塵垢， 修行樂正業， 彼人生天中。 慈愍諸眾生， 心常念利益， 不染諸惡業， 彼人生天宮。 晝夜持禁戒， 智慧常護持， 彼人生天中， 常得受快樂。 若人念思惟， 乘于持戒馬， 到諸天宮殿， 無量戲樂處。 若遊戲天宮， 受天快樂報， 皆由持凈戒， 如來之所說。 若人鬘嚴飾， 天華極精妙， 遊戲于天中， 皆由善業故。 遊戲優缽花， 園林而莊嚴， 遊戲于天中， 皆由善業故。 若住虛空界， 天寶而莊嚴， 清凈光明天， 皆由持戒得。 金寶莊飾處， 周遍妙花香， 游
【現代漢語翻譯】 現代漢語譯本：飲用天上的甘露，不會有醉酒和混亂。天眾圍繞著他，享受這種快樂。
『比丘觀察后，用偈語說道：』
『善業最為高勝，勝過高聳的須彌山（Sumeru），善業能將人帶到阿迦尼吒天（Akanistha）。 種種地持守禁戒，守護著無量的眾生，憑藉善業的果報，在天界享受快樂。 戒的光芒清凈莊嚴，持戒如同清凈的水，沐浴修行之人，使他們生到天界享受快樂。 佈施、持戒、自我調伏，利益一切眾生，以智慧、精進和慈悲心，這樣的人會生到天界。 行為端正，遠離各種過失，以戒律的珍寶來莊嚴自己，以悲憫之心對待眾生，這樣的人會生到天界。 品行正直的人如同黃金，經過錘鍊去除塵垢，修行並樂於正當的行業，這樣的人會生到天界。 慈悲憐憫一切眾生，心中常常想著利益他們，不沾染各種惡業，這樣的人會生到天宮。 日夜持守禁戒，用智慧常常守護自己，這樣的人會生到天界，常常能夠享受快樂。 如果有人唸誦思惟，乘坐持戒的駿馬，到達諸天天宮殿，那裡有無量的嬉戲娛樂之處。 如果在天宮中游戲，享受天界的快樂果報，這都是由於持守清凈的戒律，正如如來（Tathagata）所說。 如果有人用花鬘裝飾自己，天上的花朵極其精妙，在天界中游戲，這都是由於善業的緣故。 在優缽花（Utpala）中游戲，園林也因此而莊嚴，在天界中游戲，這都是由於善業的緣故。 如果住在虛空界，用天上的珍寶來莊嚴自己，清凈光明的諸天，這都是由於持戒而得到的。 在金銀珠寶裝飾的地方，到處散發著美妙的花香，遊樂于其中。』
【English Translation】 English version: Drinking the heavenly nectar, there is no drunkenness or confusion. The heavenly beings surround him, enjoying this pleasure.
『Having observed this, the Bhiksu (Buddhist monk) spoke in verse:』
『Good deeds are the most supreme, surpassing even the high Mount Sumeru (Sumeru), good deeds can lead people to the Akanistha Heaven (Akanistha). Variously upholding precepts, protecting immeasurable beings, through the karmic reward of good deeds, one enjoys happiness in the heavens. The light of precepts is pure and adorned, upholding precepts is like pure water, bathing practitioners, causing them to be born in the heavens to enjoy happiness. Giving, upholding precepts, self-taming, benefiting all beings, with wisdom, diligence, and a compassionate heart, such a person is born in the heavens. Acting righteously, departing from all faults, adorning oneself with the jewel of precepts, with a compassionate heart towards beings, such a person is born in the heavens. Those who are upright in character are like gold, refined to remove impurities, practicing and delighting in righteous conduct, such a person is born in the heavens. Being compassionate and merciful to all beings, constantly thinking of benefiting them, not being tainted by evil deeds, such a person is born in the heavenly palace. Day and night upholding precepts, constantly guarding oneself with wisdom, such a person is born in the heavens, constantly able to enjoy happiness. If someone recites and contemplates, riding the horse of upholding precepts, arriving at the palaces of the heavens, where there are immeasurable places of play and amusement. If one plays in the heavenly palace, enjoying the blissful reward of the heavens, it is all due to upholding pure precepts, as the Tathagata (Tathagata) has said. If someone adorns themselves with garlands, the heavenly flowers are extremely exquisite, playing in the heavens, it is all due to good deeds. Playing among the Utpala (Utpala) flowers, the gardens are thereby adorned, playing in the heavens, it is all due to good deeds. If one dwells in the realm of emptiness, adorning oneself with heavenly treasures, the pure and radiant heavens, it is all obtained through upholding precepts. In places adorned with gold and jewels, everywhere emitting the fragrance of beautiful flowers, one delights in playing there.』
戲于山峰， 皆由持戒得。 如人入己室， 其心無怖畏， 持戒亦如是， 能至於天中。 非雞多花香， 非摩盧占卜， 能勝天中香， 持戒香最勝。 若人護持戒， 此人則為勝， 若人舍離戒， 是名為死人。 知此功德已， 若為愛自身， 善護持禁戒， 遠離犯戒心。 持戒常調伏， 忍辱人樂見， 如人乘階道， 到天快樂處。』
「如是比丘觀天所受自業果報，觀業果已，于生死中厭離欲心。彼彩地天遊戲受樂，乃至愛善業盡，從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，為一切人之所愛敬，大富饒財，生於南天無惱亂處，以餘業故。
「複次，比丘知業果報，觀常恣意天第五住處。彼以聞慧見：常恣意天第五地處名質多羅(魏言雜地)。眾生何業生於彼處？即以聞慧知：此眾生信心悲心，以種種食，施與持戒、不持戒人。是人命終生質多羅天，以種種業，得種種樂。種種敷具受種種樂，種種遊戲諸園林中，與諸天女娛樂受樂，種種山林、溪峪峰嶺遊戲其中。眾華池泉，優缽羅華、缽頭摩華種種花果，遊觀之處，種種衣服莊嚴其身，種種言說——巧言辯辭、戲笑愛語、論議之言，作種種因，種種林中受種
【現代漢語翻譯】 現代漢語譯本 『在山峰上嬉戲，都是由於持戒的緣故。 就像人進入自己的房間，內心沒有恐懼和畏懼， 持戒也是這樣，能夠到達天界之中。 不是因為雞多花香，也不是因為摩盧（Maru，一種占卜方式）的占卜， 能夠勝過天界的香氣，持戒的香氣最為殊勝。 如果有人守護和保持戒律，這個人就是殊勝的， 如果有人捨棄戒律，這樣的人就叫做死人。 知道這些功德之後，如果爲了愛護自身， 就要好好守護禁戒，遠離違犯戒律的心。 持戒的人常常調伏自己，忍辱的人大家都樂於見到， 就像人登上階梯，到達天界快樂的地方。』
『像這樣，比丘觀察天人所承受的自身業報，觀察業報之後，對於生死輪迴產生厭離慾望的心。那些彩地天（Cāru-deva，一種天人）遊戲享樂，乃至喜愛的善業耗盡，從天界壽命終結，因為還有剩餘的善業，不會墮入地獄、餓鬼、畜生道，能夠獲得人身，被所有的人喜愛和尊敬，非常富有，出生在南方沒有惱亂的地方，因為剩餘的業力。
『此外，比丘知道業的果報，觀察常恣意天（Sadāmada，一種天人）的第五處住所。他通過聽聞的智慧看到：常恣意天的第五處地方叫做質多羅（Cittāra，魏譯為雜地）。眾生因為什麼業而生在那裡呢？就用聽聞的智慧知道：這些眾生因為有信心和悲心，用各種各樣的食物，佈施給持戒和不持戒的人。這些人命終之後，就生到質多羅天，因為各種各樣的業，得到各種各樣的快樂。用各種各樣的敷具享受各種各樣的快樂，在各種各樣的園林中游戲，與各位天女一起娛樂享樂，在各種各樣的山林、溪谷山峰中嬉戲。在各種各樣的華池泉水中，有優缽羅華（utpala-flower，青蓮花）、缽頭摩華（padma-flower，紅蓮花）各種各樣的花果，在遊覽觀看的地方，用各種各樣的衣服來莊嚴自身，用各種各樣的言語——巧妙的言辭、戲笑的愛語、論議的言語，作為各種各樣的因，在各種各樣的樹林中享受各種各樣的快樂。'
【English Translation】 English version 'Playing on the mountain peaks, all comes from upholding the precepts. Just as a person enters his own room, his heart has no fear or dread, Upholding the precepts is also like this, able to reach the heavens. Not because of many chickens and fragrant flowers, nor because of Maru (a type of divination) divination, Can surpass the fragrance of the heavens, the fragrance of upholding the precepts is the most supreme. If a person protects and maintains the precepts, this person is supreme, If a person abandons the precepts, such a person is called a dead person. Knowing these merits already, if it is for the sake of loving oneself, One should carefully protect the prohibitions and precepts, and stay away from the mind of violating the precepts. One who upholds the precepts is always tamed, and one who is patient is pleasing to see, Just as a person ascends the stairs, reaching the happy place in the heavens.'
'Thus, a Bhiksu observes the karmic retribution that the Devas receive from their own deeds, and after observing the karmic retribution, he develops a mind of aversion to desire in Samsara. Those Cāru-devas (color-ground Devas) play and enjoy themselves, until the good karma they love is exhausted, and they die from the heavens. Because there is still remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, and they will be able to obtain a human body, be loved and respected by all people, be very wealthy, and be born in the southern region where there is no disturbance, because of the remaining karma.
'Furthermore, a Bhiksu knows the karmic retribution, and observes the fifth dwelling place of the Sadāmada Devas (always intoxicated Devas). He sees through the wisdom of hearing: the fifth place of the Sadāmada Devas is called Cittāra (various lands, according to the Wei translation). What karma causes beings to be born in that place? He knows through the wisdom of hearing: these beings, because of their faith and compassion, give various kinds of food as alms to those who uphold the precepts and those who do not uphold the precepts. These people, after their lives end, are born in the Cittāra heaven, and because of various kinds of karma, they obtain various kinds of happiness. They enjoy various kinds of happiness with various kinds of furnishings, play in various kinds of gardens, enjoy themselves with the various Devis, and play in various kinds of mountains, valleys, peaks, and ridges. In various kinds of lotus ponds and springs, there are utpala-flowers (blue lotus), padma-flowers (red lotus), and various kinds of flowers and fruits. In the places they visit and view, they adorn their bodies with various kinds of clothes, and use various kinds of speech—skillful words, playful loving words, words of discussion, as various kinds of causes, and enjoy various kinds of happiness in various kinds of forests.'
種樂。
「如是比丘觀已歡喜，而說頌曰：
「『諸業之所作， 過於巧畫師， 業畫師天中， 作種種樂報。 種種眾彩色， 現觀則可數， 心業布眾彩， 其數不可知； 毀壁畫則亡， 二俱同時滅， 若身喪滅時， 業畫不可失。 譬如一畫師， 造作眾文飾， 一心亦如是， 造作種種業。 五彩光色現， 見之生愛樂， 五根畫亦爾， 如業有生死。 如世巧畫師， 現前則可見， 心畫師微細， 一切不能見。 圖畫好醜形， 令壁眾像現， 心業亦如是， 能作善惡報。 是心於晝夜， 思念恒不住， 如是業隨心， 展轉常不離。 風塵煙雲熱， 畫色則毀滅， 舍善不善時， 諸業爾乃失。』
「如是比丘觀心畫師自在造業，如實觀業，厭離生死。此天受于種種愛業，乃至業盡，從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，大富多財，常行正法，乘大船舫以求財寶，以餘業故。
「複次，比丘知業果報，觀常恣意天所住之處。彼以聞慧見：常恣意天第六地處名曰山頂。眾生何業生於彼處？彼以聞慧見：此眾生以善修意，為遮寒熱，造作義屋令人
【現代漢語翻譯】 現代漢語譯本 種樂。
『如此比丘觀察後心生歡喜，於是說了這首偈頌：
『諸業所造作，勝過巧匠畫師， 業畫師于天界，創造種種快樂果報。 種種眾多色彩，如果顯現出來，尚且可以計數， 心之業力佈設眾多色彩，其數量卻不可知； 毀壞墻壁，圖畫便會消失，二者同時滅亡， 如果身體喪失滅亡時，業之圖畫卻不會消失。 譬如一位畫師，創造製作各種紋飾， 一心也是如此，創造製作種種業。 五彩光芒顯現，看見它便會生起喜愛， 五根之圖畫也是這樣，如同業力決定生死。 如同世間的巧匠畫師，顯現於眼前，人們可以看見， 心之畫師非常微細，一切眾生都不能看見。 圖畫的好壞形狀，讓墻壁上顯現出各種形象， 心之業力也是如此，能夠創造善惡果報。 這顆心在晝夜，思念不停留， 如此業力跟隨心念，輾轉相續，常不分離。 風塵煙雲熱氣，會使圖畫顏色毀滅， 捨棄善與不善之時，諸業才會消失。』
如此比丘觀察心之畫師自在造業，如實觀察業力，從而厭離生死。此天人承受種種愛慾之業，乃至業盡，從天界命終，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，大富大貴，常常奉行正法，乘坐大型船隻去尋求財寶，這是因為還有剩餘業力的緣故。
再次，比丘知曉業的果報，觀察常恣意天（Paranirmita-vasavartin，第六慾界天，他化自在天）所居住的地方。他以聞慧看見：常恣意天第六地處名為山頂。眾生以何種業力而生於彼處？他以聞慧看見：這些眾生因為善於修習意念，爲了遮蔽寒冷和炎熱，建造房屋供人使用。
【English Translation】 English version Seed of Joy.
『Having observed thus, the Bhikkhu rejoices and speaks this verse:
『The deeds that are done, surpass the skillful painter, The karma-painter in the heavens, creates various joyful rewards. Various and numerous colors, if they appear, can still be counted, The karma of the mind lays out numerous colors, whose number cannot be known; If the wall is destroyed, the painting will disappear, both will perish at the same time, If the body is lost and destroyed, the karma-painting cannot be lost. Just like a painter, creating and making various decorations, The one mind is also like this, creating and making various karmas. Five-colored light appears, seeing it gives rise to love and joy, The painting of the five senses is also like this, like karma determining birth and death. Just like the skillful painter in the world, appearing before us, people can see, The mind-painter is very subtle, all beings cannot see. The good and bad shapes of the painting, cause various images to appear on the wall, The karma of the mind is also like this, able to create good and bad rewards. This mind, day and night, its thoughts are constantly unceasing, Thus, karma follows the mind, revolving and continuing, never separating. Wind, dust, smoke, clouds, and heat, will destroy the colors of the painting, When abandoning good and bad, then all karmas will disappear.』
Thus, the Bhikkhu observes the mind-painter freely creating karma, truly observes karma, and thus becomes weary of birth and death. This Deva (celestial being) experiences various karmas of desire, until the end of karma, and dies from the heavens. If there is remaining good karma, he will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be able to obtain a human body, be wealthy and have much property, and constantly practice the right Dharma, traveling on large ships to seek wealth and treasures, because of the remaining karma.
Furthermore, the Bhikkhu knows the retribution of karma, and observes the place where the Paranirmita-vasavartin Devas (those who delight in their own creations) dwell. He sees with his wisdom of hearing: the sixth level of the Paranirmita-vasavartin heavens is called the Mountain Peak. What karma causes beings to be born in that place? He sees with his wisdom of hearing: these beings, because of skillfully cultivating their minds, built houses for others to use in order to shield them from the cold and heat.
受用。是人命終生山頂處，受天快樂，五欲自娛，種種成就。有七園林：一名曼陀羅戲林；二名雲林；三名息樂林；四名遊戲林；五名吼林；六名幻林；七名尼迦羅林。於此林中與眾天女相隨戲笑，歌舞縱逸，作天伎樂，隨意遊觀，受第一樂。一一華林遊戲其中，以眾寶藏莊嚴其山，一一山峰出金色光，遊戲其中，離諸病惱。以眾善業得生彼處，受天悅樂，河水流泉、蓮華浴池而相娛樂，乃至愛善業盡，從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，為大王師，眾人所愛，以餘業故。
「複次，比丘知業果報，觀常恣意天所住之地。彼以聞慧見：常恣意天第七地處名曰摩偷(魏言美地)。眾生何業生於彼處？彼以聞慧見：此眾生修行善業，受持禁戒，利益眾生，柔濡悲心、質直不諂，不惱他人，以食佈施道行沙門、婆羅門、貧窮病苦孤獨之人，或一日、二日乃至多日，常供不息。是人命終生於美天，受天快樂。園林鈴網出妙音聲，諸天女眾周匝圍繞，無量天欲歡娛受樂，多諸童子。天須陀味甘美恣意，曼陀羅華以為天鬘，遊戲華林、金毗琉璃、頗梨山峰。多有眾蜂游于華池出美妙音，與眾玉女遊戲園林，其林勝於百千日光。曼陀羅林、俱賒林中，金色眾鳥音聲可愛，五樂音聲，受天快樂。金毗琉璃以
【現代漢語翻譯】 現代漢語譯本： 受用。此人命終後生于山頂之處，享受天界的快樂，沉溺於五欲之中，種種願望都能實現。有七座園林：第一座名為曼陀羅戲林（Mandala Playful Grove）；第二座名為雲林（Cloud Grove）；第三座名為息樂林（Restful Joy Grove）；第四座名為遊戲林（Play Grove）；第五座名為吼林（Roar Grove）；第六座名為幻林（Illusion Grove）；第七座名為尼迦羅林（Nigara Grove）。在這片園林中，他與眾多天女相伴嬉戲歡笑，歌舞縱情，演奏天界的音樂，隨意遊覽觀賞，享受著至上的快樂。在每一座華麗的園林中盡情嬉戲，用各種寶藏來莊嚴山峰，每一座山峰都散發出金色的光芒，在其中嬉戲玩樂，遠離各種疾病煩惱。憑藉著眾多的善業而得以往生到這個地方，享受天界的喜悅快樂，在河流泉水和蓮花浴池中互相娛樂，直到善業耗盡，從天界命終。如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，成為偉大的國王的老師，受到眾人的愛戴，這都是因為剩餘的善業的緣故。 「再者，比丘瞭解業的果報，觀察常恣意天（Always Contented Devas）所居住的地方。他憑藉聽聞的智慧看到：常恣意天的第七處地方名為摩偷（Mathu）（魏譯為美地）。眾生憑藉什麼樣的業才能往生到那個地方呢？他憑藉聽聞的智慧看到：這些眾生修行善業，受持禁戒，利益眾生，心地柔和充滿悲憫，正直不諂媚，不惱害他人，用食物佈施給修道的沙門（Shramana）、婆羅門（Brahmana）、貧窮困苦孤獨之人，或者一天、兩天乃至多天，經常不斷地供養。這樣的人命終后往生到美妙的天界，享受天界的快樂。園林中的鈴鐺和羅網發出美妙的聲音，眾多天女圍繞在周圍，享受著無量天界的慾望和歡樂，有很多童子。天界的須陀（Sudha）美味甘甜，隨意享用，用曼陀羅花（Mandala flowers）做成天界的頭飾，在華麗的園林、金毗（Kimbi）琉璃（vaidurya）、頗梨（sphatika）山峰中嬉戲。有很多蜜蜂在華麗的池塘中飛舞，發出美妙的聲音，與眾多玉女在園林中嬉戲，那片園林勝過百千個太陽的光芒。在曼陀羅林（Mandala Grove）、俱賒林（Kusha Grove）中，金色的鳥兒發出可愛動聽的聲音，演奏著五種樂器的音樂，享受著天界的快樂。用金毗（Kimbi）琉璃（vaidurya）來裝飾。
【English Translation】 English version: Enjoyment. When this person's life ends, they are born on the summit of a mountain, enjoying heavenly bliss, indulging in the five desires, and achieving all kinds of accomplishments. There are seven gardens: the first is called Mandala Playful Grove; the second is called Cloud Grove; the third is called Restful Joy Grove; the fourth is called Play Grove; the fifth is called Roar Grove; the sixth is called Illusion Grove; and the seventh is called Nigara Grove. In these groves, they frolic and laugh with numerous heavenly maidens, singing and dancing unrestrainedly, playing heavenly music, and freely wandering and observing, enjoying the supreme bliss. They play to their heart's content in each magnificent grove, adorning the mountains with various treasures. Each mountain peak emits golden light, and they play within, free from all sickness and affliction. They are born in this place due to their many good deeds, enjoying heavenly delight, entertaining themselves with rivers, springs, and lotus bathing ponds, until their good karma is exhausted and they pass away from the heavens. If there is any remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be reborn as a human, becoming a great teacher of kings, loved by all, due to their remaining karma. Furthermore, a Bhikshu (Buddhist monk) understands the karmic consequences and observes the dwelling place of the Always Contented Devas (celestial beings). Through his wisdom of hearing, he sees that the seventh place of the Always Contented Devas is called Mathu (meaning 'beautiful land' in the Wei translation). What karma causes beings to be born in that place? Through his wisdom of hearing, he sees that these beings cultivate good deeds, uphold precepts, benefit sentient beings, possess a gentle and compassionate heart, are honest and not flattering, do not harm others, and give food as alms to ascetic Shramanas (wandering ascetics), Brahmanas (priests), the poor, the suffering, and the lonely, for one day, two days, or even many days, constantly offering without ceasing. When such a person's life ends, they are born in the beautiful heavens, enjoying heavenly bliss. The bells and nets in the gardens emit wonderful sounds, surrounded by numerous heavenly maidens, enjoying immeasurable heavenly desires and pleasures, with many young boys. The heavenly Sudha (nectar) is delicious and sweet, enjoyed at will, with Mandala flowers (heavenly flowers) used as heavenly garlands, playing in the magnificent gardens, Kimbi (a type of gem) vaidurya (lapis lazuli), and sphatika (crystal) mountain peaks. Many bees fly in the magnificent ponds, emitting beautiful sounds, playing with numerous jade maidens in the gardens, which are more radiant than hundreds of thousands of suns. In the Mandala Grove and Kusha Grove, golden birds emit lovely and pleasing sounds, playing the music of five instruments, enjoying heavenly bliss. Adorned with Kimbi (a type of gem) vaidurya (lapis lazuli).
為其地。多有諸池，真珠為沙以布其底，一一池中八功德水，自業所生。須彌留山，金、毗琉璃、頗梨迦以為其石，莊嚴寶山，與天玉女遊戲受樂，受自業果。乃至愛善業盡，從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，常受富樂，近岷茶山，受大王封，以餘業故。
「複次，比丘知業果報，觀常恣意天所住之地。彼以聞慧見：常恣意天第八地處名曰欲境。眾生何業生於彼處？彼以聞慧見：此眾生於持戒人、若邪見病人，施其所安飲食湯藥，令離病苦。是人命終生欲境天，受天快樂，無所怖畏，同地諸天悉皆供養。以業勝故，樂報亦勝，譬如燈大，光明亦大。如是天上受天勝樂，以善業力生於彼處。毗琉璃寶摩尼金光，須彌山峰遊戲受樂無量遊觀，莊嚴其地。園林浴池河泉流水七寶莊嚴，種種光明。多諸天女恭敬圍繞，受五欲樂，如意遊戲，受諸欲樂。于彼受樂，乃至愛善業盡，從天命終，若有餘業，不墮地獄、餓鬼、畜生，得受人身，第一端正，無所怖畏，大富多財，王所敬重，眾人供養，壽命延長，生好國土；生值正法，不生惡世。以餘業故。
「複次，比丘知業果報，觀常恣意天所住之地。彼以聞慧見：常恣意天第九地處名清涼池。眾生何業生於彼處？彼以聞慧見：有眾生信心悲心，
【現代漢語翻譯】 現代漢語譯本： 在那裡，有很多池塘，池底鋪滿了珍珠，每個池塘里都有由自身業力所生的八功德水。（這些天人居住在）須彌留山（Sumeru，佛教宇宙觀中的中心山），山體由黃金、毗琉璃（Vaidurya，一種寶石）、頗梨迦（Sphatika，水晶）構成，用以莊嚴這座寶山。他們與天女嬉戲享樂，承受著自身業力的果報。直到愛和善業耗盡，從天界命終。如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，而是能夠獲得人身，常常享受富裕和快樂，靠近岷茶山（Mount Mincha），接受大王的封賞，這都是因為剩餘的業力。
『再者，比丘（Bhikkhu，佛教僧侶）通過了解業的果報，觀察常恣意天（Always Indulgent Heaven）所居住的地方。他通過聽聞的智慧看到：常恣意天的第八處地方叫做欲境（Realm of Desire）。什麼樣的眾生會出生在那裡呢？他通過聽聞的智慧看到：這些眾生對於持戒的人，或者有邪見的病人，施捨能夠讓他們安穩的飲食湯藥，使他們脫離病苦。這樣的人命終之後會生到欲境天，享受天界的快樂，沒有任何恐懼，同地的諸天都會供養他。因為業力殊勝的緣故，快樂的果報也殊勝，譬如燈越大，光明也越大。像這樣，在天上享受殊勝的快樂，是因為善業的力量才得以生在那裡。毗琉璃寶、摩尼（Mani，如意寶珠）金光，須彌山峰，在那裡嬉戲享樂，無量遊觀，莊嚴著那片土地。園林、浴池、河流、泉水，用七寶莊嚴，散發著種種光明。有很多天女恭敬地圍繞著他，享受著五欲之樂，如意地遊戲，享受著各種慾望帶來的快樂。在那裡享受快樂，直到愛和善業耗盡，從天界命終。如果還有剩餘的業力，就不會墮入地獄、餓鬼、畜生道，而是能夠獲得人身，擁有第一等端正的相貌，沒有任何恐懼，非常富有，受到國王的敬重，眾人供養，壽命延長，出生在美好的國土；出生時能夠遇到正法，不會出生在惡劣的時代。這都是因為剩餘的業力。』
『再者，比丘通過了解業的果報，觀察常恣意天所居住的地方。他通過聽聞的智慧看到：常恣意天的第九處地方叫做清涼池（Cool Pond）。什麼樣的眾生會出生在那裡呢？他通過聽聞的智慧看到：有眾生具有信心和悲心，
【English Translation】 English version: In that place, there are many ponds, with the bottom covered with pearls, and each pond contains water with eight merits, born from their own karma. (These devas reside on) Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), made of gold, Vaidurya (a type of gemstone), and Sphatika (crystal), used to adorn this precious mountain. They play and enjoy themselves with the heavenly maidens, receiving the fruits of their own karma. Until their love and good karma are exhausted, they pass away from the heavenly realm. If there is any remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be able to obtain a human body, often enjoying wealth and happiness, near Mount Mincha, receiving the king's reward, all because of the remaining karma.
'Furthermore, a Bhikkhu (Buddhist monk), through understanding the retribution of karma, observes the place where the Always Indulgent Heaven resides. He sees through the wisdom of hearing: the eighth place of the Always Indulgent Heaven is called the Realm of Desire. What kind of beings are born in that place? He sees through the wisdom of hearing: these beings, for those who uphold the precepts, or for patients with wrong views, give them food, drink, and medicine that can make them feel at ease, so that they can get rid of their suffering. Such a person, after death, will be born in the Realm of Desire Heaven, enjoying the happiness of the heavenly realm, without any fear, and all the devas in the same place will make offerings to him. Because of the superior power of karma, the reward of happiness is also superior, just as the larger the lamp, the greater the light. In this way, enjoying superior happiness in heaven is because of the power of good karma that they are born there. Vaidurya treasures, Mani (Mani, wish-fulfilling jewel) golden light, Mount Sumeru peaks, playing and enjoying themselves there, immeasurable sightseeing, adorning that land. Gardens, bathing pools, rivers, springs, adorned with the seven treasures, emitting various lights. Many heavenly maidens respectfully surround him, enjoying the pleasures of the five desires, playing as they wish, enjoying the pleasures brought by various desires. Enjoying happiness there, until their love and good karma are exhausted, they pass away from the heavenly realm. If there is any remaining karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be able to obtain a human body, possessing the most upright appearance, without any fear, very wealthy, respected by the king, offered by the people, with extended lifespan, born in a good country; born to encounter the right Dharma, not born in an evil age. All this is because of the remaining karma.'
'Furthermore, a Bhikkhu, through understanding the retribution of karma, observes the place where the Always Indulgent Heaven resides. He sees through the wisdom of hearing: the ninth place of the Always Indulgent Heaven is called the Cool Pond. What kind of beings are born in that place? He sees through the wisdom of hearing: there are beings with faith and compassion,
見諸眾生臨終渴病，見閻羅使，生大怖畏，以石蜜漿、若以冷水施此病人。以是因緣，是人命終生清涼天，受天快樂。其地具足流水河池戲樂之處。于彼天中受種種樂，目視則足，香氣恣意，身觸細濡，聲味亦爾。其心清涼離於醉過，其飲具足五種功德，天既飲已增十功德，行空不墮，乘空無礙如游平地，不勞其力。歌舞戲笑，心常悅樂受天功德，百功德樂。耳聞音聲無所障礙。如是天中受第一樂。如是天樂隨意所受，境界之樂。有八林樹，七寶所成：一名四歡喜；二名遊戲行；三名意清涼；四名風樂林；五名音樂聲；六名葉音；七名花林；八名如意林。於此林中游戲受樂，眼視妙色、耳聞愛聲、鼻聞妙香、舌得上味。如是離垢，其心清涼，五根境界皆悉受樂，為如是等六慾所燒，日夜增長六慾之火，縱逸熾然而不覺知。生放逸地，放逸壞心，乃至愛善業盡，從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，常離飢渴，無有疲倦，不值饑怖，受第一樂，一切世間人所愛念，為設敷具、供身醫藥，以餘業故。
「複次，比丘知業果報，觀常恣意天所住之地。彼以聞慧觀：常恣意天第十地處名常遊戲。眾生何業生於彼處？即以聞慧見：有眾生為修禪者，生厭離故，圖畫房舍作死屍觀。是人命終生常遊戲天，
【現代漢語翻譯】 現代漢語譯本 看見各種眾生在臨終時感到口渴，看見閻羅王的使者，內心產生極大的恐懼，如果有人用石蜜漿或者冷水佈施給這些病人。因為這個因緣，這個人命終之後會往生到清涼天，享受天上的快樂。那個地方具備流動的河水、池塘以及各種娛樂的場所。在那個天界中享受各種各樣的快樂，眼睛看到美好的事物就感到滿足，聞到的香氣可以隨意享受，身體接觸到的東西細膩柔軟，聽到的聲音和嚐到的味道也是如此。他們的內心清涼，遠離了醉酒的過失，他們所飲用的東西具備五種功德，天人在飲用之後會增加十種功德，在空中行走不會墜落，在空中飛行沒有阻礙，就像在平地上游玩一樣，不需要花費力氣。他們唱歌跳舞嬉戲歡笑，內心常常感到喜悅，享受天上的功德，百種功德的快樂。耳朵聽到的聲音沒有任何障礙。像這樣在天界中享受第一等的快樂。像這樣的天界快樂可以隨意享受，是境界上的快樂。那裡有八種樹林，由七寶構成：第一種叫做四歡喜林；第二種叫做遊戲行林；第三種叫做意清涼林；第四種叫做風樂林；第五種叫做音樂聲林；第六種叫做葉音林；第七種叫做花林；第八種叫做如意林。在這些樹林中游戲享受快樂，眼睛看到美妙的顏色，耳朵聽到喜愛的聲音，鼻子聞到美妙的香氣，舌頭嚐到上等的美味。像這樣遠離了污垢，他們的內心清涼，五根所接觸的境界都能夠享受到快樂，因為像這些六慾所焚燒，日夜增長六慾的火焰，放縱自己，火焰熾盛卻不自覺知。他們生在放逸的地方，放逸之心破壞了他們的善根，乃至愛好的善業耗盡，從天界命終，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠得到人身，常常遠離飢餓和口渴，沒有疲倦，不會遇到饑荒的恐懼，享受第一等的快樂，被一切世間的人所愛戴思念，人們會為他們設定床鋪，提供生活用品和醫藥，這都是因為他們剩餘的善業所致。
『再者，比丘應當瞭解業的果報，觀察常恣意天（Nitya-pramudita-deva）所居住的地方。他通過聽聞和智慧觀察到：常恣意天第十層所處的地方叫做常遊戲。眾生是因為什麼樣的業而往生到那個地方呢？』他立即通過聽聞和智慧看到：『有眾生爲了修習禪定，因為生起厭離之心，所以描繪房舍，觀想死屍。這個人命終之後會往生到常遊戲天（Nitya-krida-deva），』
【English Translation】 English version Seeing various sentient beings suffering from thirst at the time of death, and seeing the messengers of Yama (the lord of death), they experience great fear. If someone offers sugar cane juice or cold water to these sick individuals, due to this cause, that person will be reborn in the Cool Heaven (Śītalavana-deva), enjoying heavenly bliss. That place is complete with flowing rivers, ponds, and various places of amusement. In that heavenly realm, they enjoy all kinds of pleasures. Their eyes are satisfied by seeing beautiful things, they can freely enjoy the fragrances they smell, the things their bodies touch are delicate and soft, and the sounds they hear and the tastes they savor are also exquisite. Their minds are clear and free from the faults of intoxication. What they drink possesses five merits, and after the heavenly beings drink it, they gain ten more merits. They walk in the sky without falling, and fly through the air without obstruction, as if strolling on level ground, without exerting any effort. They sing, dance, play, laugh, and their hearts are always joyful, enjoying the merits of heaven, a hundred merits of happiness. The sounds their ears hear are without any obstruction. In this way, they enjoy the foremost happiness in heaven. Such heavenly pleasures can be enjoyed at will, it is the pleasure of the realm. There are eight forests, made of seven treasures: the first is called the Four Joys Forest (Caturānanda-vana); the second is called the Playful Conduct Forest (Krida-caritra-vana); the third is called the Mind's Coolness Forest (Citta-śītalavana); the fourth is called the Wind Music Forest (Vāyu-saṃgīta-vana); the fifth is called the Music Sound Forest (Saṃgīta-śabda-vana); the sixth is called the Leaf Sound Forest (Patra-śabda-vana); the seventh is called the Flower Forest (Puṣpa-vana); and the eighth is called the As-You-Wish Forest (Yathākāma-vana). In these forests, they play and enjoy pleasure. Their eyes see wonderful colors, their ears hear beloved sounds, their noses smell wonderful fragrances, and their tongues taste supreme flavors. In this way, they are free from defilements, their minds are clear, and the realms of their five senses all experience pleasure. Because they are burned by these six desires, the fire of the six desires grows day and night. They indulge themselves, the flames blaze fiercely, but they are not aware of it. They are born in a place of indulgence, and the mind of indulgence destroys their roots of goodness, until the good deeds they love are exhausted. When they die from the heavenly realm, if there are remaining good deeds, they will not fall into the hells, the realms of hungry ghosts, or the animal realm. They will be able to obtain a human body, always free from hunger and thirst, without fatigue, and will not encounter the fear of famine, enjoying the foremost happiness, loved and cherished by all people in the world. People will set up beds for them, provide them with necessities and medicine, all because of their remaining good deeds.
『Furthermore, a Bhikshu (Buddhist monk) should understand the karmic retributions and observe the place where the Always Indulgent Devas (Nitya-pramudita-deva) reside. He observes through hearing and wisdom: the tenth level where the Always Indulgent Devas are located is called Always Playing. What kind of karma causes sentient beings to be born in that place?』 He immediately sees through hearing and wisdom: 『There are sentient beings who, in order to practice meditation, develop a sense of revulsion and therefore depict houses and contemplate corpses. After this person dies, they will be reborn in the Always Playing Heaven (Nitya-krida-deva).』
常受快樂。其地皆以金、毗琉璃、珊瑚、因陀青摩尼寶以為莊嚴，遊戲受樂，無量音聲甚可愛樂不可具說。飲食衣服、華香之具隨念即得。無量遊戲，所謂：見林遊戲、悅樂遊戲、鳥音遊戲、音聲遊戲、恣意遊戲、善香遊戲、觸衣遊戲。種種香薰種種和合，遊戲之樂。行於虛空，見諸親友，心亦悅樂，行眾寶山亦受悅樂，成就如是無量悅樂，五樂音聲，自業成就。乃至愛善業盡，從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，常有種種遊戲之處，著于種種繒綵衣服，愛種種語、種種遊戲，以餘業故。
正法念處經卷第二十三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十四
元魏婆羅門瞿曇般若流支譯觀天品第六之三四王天之三
「複次，比丘觀四天王三地住處，一一業果具觀察已，觀第四處。彼以聞慧觀：三箜篌天有十種地。何等為十？一名乾陀羅；二名應聲；三名喜樂；四名探水；五名白身；六名共娛樂；七名喜樂行；八名共行；九名化生；十名集行。是為三箜篌天十地住處。比丘如是分別觀察彼業果報，以何業故生此天處？即以聞慧見：箜篌天修行善業，生彼天中，得相似果。第一地處名乾陀羅，眾生何業生於此天？若有眾生信心修身，以
【現代漢語翻譯】 現代漢語譯本 常受快樂。他們居住的地方都用金、毗琉璃（一種寶石）、珊瑚、因陀青摩尼寶（一種藍色寶石）來莊嚴，在那裡遊戲享樂，無量的音聲非常可愛，難以用語言完全描述。飲食衣服、華香等物品，只要心中一想就能得到。他們有無量的遊戲，包括：觀賞樹林的遊戲、使人愉悅的遊戲、聆聽鳥鳴的遊戲、欣賞音聲的遊戲、隨心所欲的遊戲、享受美妙香氣的遊戲、觸控絲綢衣服的遊戲。各種各樣的香氣薰染，各種香料混合在一起，帶來遊戲的快樂。他們在天空中飛行，見到親朋好友，心中也感到喜悅，行走在眾多的寶山上也享受快樂，成就這樣無量的喜悅和快樂，五種樂器的聲音，都是自己善業所成就的。乃至等到愛善的業力耗盡，從天界壽命終結，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠得到人身，常常有各種各樣可以遊戲的地方，喜歡穿著各種各樣的絲綢綵衣，喜愛各種各樣的言語、各種各樣的遊戲，這都是因為剩餘的善業所致。 正法念處經卷第二十三 大正藏第 17 冊 No. 0721 正法念處經 正法念處經卷第二十四 元魏婆羅門瞿曇般若流支譯觀天品第六之三四王天之三 『再者，比丘觀察四天王的三處住地，一一詳細觀察其業報之後，觀察第四處。他通過聽聞和智慧觀察到：三箜篌天有十種住地。這十種住地是什麼呢？第一種叫做乾陀羅（Gandhara）；第二種叫做應聲；第三種叫做喜樂；第四種叫做探水；第五種叫做白身；第六種叫做共娛樂；第七種叫做喜樂行；第八種叫做共行；第九種叫做化生；第十種叫做集行。這就是三箜篌天的十種住地。比丘像這樣分別觀察他們的業報，思考他們是因為什麼業力而生到這個天界的？通過聽聞和智慧，他看到：箜篌天的眾生因為修行善業，所以生到這個天界中，得到相似的果報。第一處住地叫做乾陀羅（Gandhara），什麼樣的眾生會生到這個天界呢？如果有的眾生有信心，並且修行身業，以……』
【English Translation】 English version They constantly experience happiness. Their lands are adorned with gold, beryl (a type of gemstone), coral, and Indra-blue mani jewels (a type of blue gemstone), where they play and enjoy themselves. The immeasurable sounds are very lovely and cannot be fully described. Food, clothing, flowers, and incense are obtained as soon as they are thought of. They have immeasurable games, including: games of viewing forests, games of delight, games of bird sounds, games of sounds, games of free will, games of good fragrance, and games of touching silk clothes. All kinds of fragrances are infused, and various fragrances are mixed together, bringing the joy of games. They fly in the sky, see their relatives and friends, and their hearts are also joyful. They walk on many precious mountains and also enjoy happiness, achieving such immeasurable joy and happiness. The sounds of the five musical instruments are all achieved by their own good deeds. Until the karma of loving goodness is exhausted, they die from the heavens. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will obtain a human body, often having various places to play, loving to wear various silk and colorful clothes, loving various languages and various games, all because of the remaining karma. The Sutra of Mindfulness of the True Dharma, Volume 23 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of Mindfulness of the True Dharma The Sutra of Mindfulness of the True Dharma, Volume 24 Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Six, Section Three, The Observation of the Heavens, The Three of the Four Heavenly Kings 『Furthermore, the Bhikshu observes the three abodes of the Four Heavenly Kings, and after observing each and every karmic result in detail, he observes the fourth abode. He observes with hearing and wisdom that the Trayastrimsa Gandharva Heaven has ten abodes. What are these ten? The first is called Gandhara (乾陀羅); the second is called Echo; the third is called Joy; the fourth is called Water Seeking; the fifth is called White Body; the sixth is called Shared Entertainment; the seventh is called Joyful Conduct; the eighth is called Shared Conduct; the ninth is called Transformation Birth; the tenth is called Collective Conduct. These are the ten abodes of the Trayastrimsa Gandharva Heaven. The Bhikshu observes and distinguishes their karmic rewards in this way, thinking about what karma caused them to be born in this heaven. Through hearing and wisdom, he sees that the beings of the Gandharva Heaven cultivate good karma, so they are born in this heaven and receive similar rewards. The first abode is called Gandhara (乾陀羅). What kind of beings are born in this heaven? If there are beings who have faith and cultivate bodily karma, with...』
園林地或甘蔗田，或庵羅林、美果之林施與眾僧，令僧受用。此人命終生乾陀羅天，受無量樂。以天栴檀、牛頭栴檀以涂其身，無量天女圍繞娛樂，種種莊嚴、種種色貌，善知歌舞戲笑之法，遊戲園林及諸華池，遊戲受樂。身服天衣，華鬘自嚴，心相愛樂，其華香氣熏百由旬，天諸玉女聞此香氣皆大歡喜，百倍縱逸，瞻仰天子欲情無厭，無量種法百倍恭敬。如是天子心意恣逸，欲樂自娛。有諸河流：一名寶流河；二名波流河；三名金流河；四名酒流河；五名美流河；六名流沫笑河。如是諸河，鵝鴨鴛鴦出衆妙音，于河兩岸多有園林，其林郁映，眾鳥雜色七寶莊嚴，出和雅音，甚可愛樂。諸天女眾出妙歌音，聞眾鳥聲，百倍增欲，不樂餘音。聞已歡喜受無量樂，七音具足，柔軟相應。河中眾鳥、天女歌戲，飲天甘露，無有醉亂，與諸天女歡娛受樂於眾寶山——金、毗琉璃、頗梨山峰。園林池河流泉蓮花、眾鳥嚴飾。復與天女游于青色毗琉璃地，種種眾華遍覆其地，於此地中游戲受樂。以善業故，天樂成就。
「如是比丘以聞智慧，觀天樂已，而說頌曰：
「『五根常受樂， 欲境所誑惑， 慾火未曾有， 須臾間厭足。 一一諸境界， 處處見天女， 一切勝境界， 慾火焰熾然。
【現代漢語翻譯】 現代漢語譯本 如果有人將園林地或甘蔗田，或者庵羅林（Amra林，芒果林），美果之林施與眾僧，讓僧眾受用。此人命終之後會生到乾陀羅天（Gandhara天），享受無量的快樂。他會用天上的栴檀（Chandana，檀香），牛頭栴檀（Go-shirsha Chandana，牛頭檀香）塗抹身體，無數的天女圍繞著他娛樂，她們有種種的莊嚴和美好的容貌，善於歌舞戲笑，在園林和各種華麗的池塘中游戲，享受快樂。他身穿天衣，用華麗的花鬘裝飾自己，心中充滿愛意和快樂，花香的氣味能飄散到百由旬（Yojana，古印度長度單位）之外，天上的玉女們聞到這香氣都非常歡喜，更加放縱地娛樂，仰慕天子，慾望沒有止境，用無數種方法百倍地恭敬他。這樣的天子心意放縱，盡情享受慾望的快樂。 有各種河流：第一條名叫寶流河；第二條名叫波流河；第三條名叫金流河；第四條名叫酒流河；第五條名叫美流河；第六條名叫流沫笑河。這些河流中，鵝、鴨、鴛鴦發出各種美妙的聲音，河流兩岸有很多園林，林木茂盛，各種顏色的鳥兒棲息其中，用七寶裝飾，發出和諧優雅的聲音，非常可愛。天女們唱出美妙的歌聲，聽到鳥兒的聲音，慾望增加百倍，不再喜歡其他的聲音。聽到這些聲音后，她們歡喜地享受無量的快樂，七音和諧，柔軟動聽。河中的鳥兒和天女們唱歌嬉戲，飲用天上的甘露，不會醉酒，與天女們在眾寶山——金山、毗琉璃（Vaiḍūrya，琉璃）山、頗梨（Sphaṭika，水晶）山的山峰上歡快地享受快樂。園林、池塘、河流、泉水、蓮花和各種鳥類裝飾著這些地方。天人又與天女們在青色的毗琉璃地上游玩，各種各樣的鮮花覆蓋著地面，他們在這片土地上游戲，享受快樂。因為善業的緣故，天上的快樂得以成就。 『像這樣的比丘，通過聽聞智慧，觀察天上的快樂之後，用偈頌說道：』 『五根常常感受快樂，被慾望的境界所迷惑，從未有過厭倦的時候，即使是須臾之間也不會滿足。每一個境界，處處都能看到天女，一切美好的境界，都像火焰一樣熾熱。』
【English Translation】 English version If someone donates garden lands or sugarcane fields, or Amra groves (mango groves), or groves of beautiful fruits to the Sangha (community of monks), allowing the monks to use them, this person, after death, will be reborn in the Gandhara heaven, enjoying immeasurable happiness. He will anoint his body with heavenly Chandana (sandalwood) and Go-shirsha Chandana (ox-head sandalwood), surrounded by countless heavenly women who entertain him. They possess all kinds of adornments and beautiful appearances, are skilled in singing, dancing, joking, and laughing, and play in gardens and various splendid ponds, enjoying happiness. He wears heavenly garments, adorns himself with magnificent flower garlands, and his heart is filled with love and joy. The fragrance of the flowers spreads for a hundred Yojana (ancient Indian unit of distance), and the heavenly maidens, upon smelling this fragrance, are greatly delighted, indulging even more freely, gazing at the Deva (god/heavenly being) with insatiable desire, and revering him a hundredfold in countless ways. Such a Deva indulges his mind and enjoys the pleasures of desire. There are various rivers: the first is called the Jewel Flow River; the second is called the Wave Flow River; the third is called the Gold Flow River; the fourth is called the Wine Flow River; the fifth is called the Beautiful Flow River; and the sixth is called the Flowing Foam Laughter River. In these rivers, geese, ducks, and mandarin ducks emit various wonderful sounds. On both banks of the rivers, there are many gardens, with lush trees, birds of various colors dwelling within, adorned with the seven treasures, emitting harmonious and elegant sounds, which are very delightful. The heavenly women sing beautiful songs, and upon hearing the sounds of the birds, their desires increase a hundredfold, and they no longer enjoy other sounds. Having heard these sounds, they joyfully experience immeasurable happiness, with the seven notes in harmony, soft and pleasing. The birds and heavenly women sing and play in the rivers, drinking heavenly nectar, without becoming intoxicated, and joyfully enjoy themselves with the heavenly women on the peaks of the mountains of treasures—gold, Vaiḍūrya (lapis lazuli), and Sphaṭika (crystal). Gardens, ponds, rivers, springs, lotuses, and various birds adorn these places. The Deva also plays with the heavenly women on the blue Vaiḍūrya ground, with various kinds of flowers covering the ground, and they play and enjoy themselves in this land. Because of good karma, heavenly happiness is achieved. 『Such a Bhikshu (monk), having heard wisdom and observed heavenly happiness, speaks in verse, saying:』 『The five senses constantly experience pleasure, deluded by the realms of desire, never having enough, not even for a moment. In every realm, heavenly women are seen everywhere, and all the beautiful realms are like blazing flames.』
若合若離散， 或說或憶念， 以天女因緣， 火起燒天人。 火法和合有， 不合則不生， 若合若不合， 慾火常熾然。 因緣不合故， 火遠則不燒， 慾火無遠近， 常燒害眾生。 以意想薪力， 邪憶念所使， 愛油投慾火， 焚燒愚癡人。 若以火燒身， 燒已須臾滅， 名色離散已， 慾火猶不滅。 慾火燒眾生， 過於火燒人， 慾火害雖甚， 而人不生厭。 五根因緣起， 緣於五境界， 愛風之所吹， 慾火燒眾生。 從憶念燧生， 由境界增長， 雖非可見法， 燒人過熾火。 慾火亦如是， 增長過熾然， 如是欲所盲， 貪著于欲樂。 火則有光明， 慾火闇所覆， 是欲如怨毒， 智人應舍離。』
「如是比丘觀于慾火焚燒天人，心生悲愍，見其過故，不樂天樂。如是乾陀羅天受種種樂，乃至愛善業盡，從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，多有田封大富饒財，以餘業故。
「複次，比丘知業果報，觀箜篌天所住境界。彼以聞慧觀：箜篌天第二地處名曰應聲。眾生何業生於彼處？彼以聞慧見：有眾生正行善業，為邪見人說一
【現代漢語翻譯】 現代漢語譯本 有時聚合有時離散，有時談論有時憶念，因為與天女的因緣，（心中的）火燃起焚燒天人（deva）。 火的生起依賴於因緣和合，不和合則不會產生，無論聚合與否，（這火焰）總是熾盛燃燒。 因為因緣不和合的緣故，火離得遠就不會燃燒，（心中的火焰）沒有遠近之分，總是燒害眾生。 憑藉意念想像作為薪柴的力量，被邪惡的憶念所驅使，用愛慾之油投入（火焰），焚燒愚癡之人。 如果用火燒身，燒過後很快就會熄滅，名色（nāma-rūpa）離散之後，（心中的火焰）仍然不會熄滅。 （心中的火焰）焚燒眾生，勝過火燒人，（這種火焰的）傷害雖然很深，但是人們卻不生厭惡。 五根（pañca indriyāṇi）因緣和合而生起，緣於五種境界（pañca viṣayāḥ），被愛慾之風所吹動，（心中的火焰）焚燒眾生。 從憶念的火燧中產生，由於境界而增長，雖然不是可見之法，但燒人勝過熾盛的火焰。 （心中的火焰）也是這樣，增長勝過熾盛的火焰，像這樣被慾望矇蔽，貪著于慾望之樂。 火還有光明，（心中的火焰）卻被黑暗所覆蓋，這種慾望如同怨敵毒藥，智者應當捨棄遠離。 『像這樣，比丘觀察（心中的火焰）焚燒天人（deva），心中生起悲憫，見到其中的過患，不再貪戀天上的快樂。像這樣，乾陀羅天（Gandharva-deva）享受種種快樂，乃至愛善之業耗盡，從天界命終，因為還有剩餘的善業，不墮入地獄（naraka）、餓鬼（preta）、畜生（tiryak），得以受生為人，多有田地封邑，大富大饒，這是因為剩餘的業力。 『再次，比丘了知業的果報，觀察箜篌天（Kiṃnara-deva）所居住的境界。他以聽聞的智慧觀察：箜篌天（Kiṃnara-deva）第二地的處所名叫應聲（Āvaraṇa）。眾生以何種業而生於彼處？他以聽聞的智慧見到：有眾生正直地奉行善業，為邪見之人說一…'
【English Translation】 English version Sometimes together, sometimes apart, sometimes speaking, sometimes remembering, because of the connection with the heavenly nymphs, the fire arises and burns the devas (heavenly beings). The arising of fire depends on the combination of causes and conditions; if they do not combine, it will not arise. Whether combined or not, it is always blazing. Because the causes and conditions do not combine, the fire will not burn if it is far away. (The fire in the mind) has no near or far, it always burns and harms sentient beings. Relying on the power of thoughts and imagination as fuel, driven by evil memories, pouring the oil of desire into (the fire), burning foolish people. If the body is burned by fire, it will be extinguished after burning for a short time. After nāma-rūpa (name and form) are scattered, (the fire in the mind) still does not extinguish. (The fire in the mind) burns sentient beings, more than fire burns people. Although (the harm of this fire) is very deep, people do not feel disgusted. The five indriyāṇi (sense faculties) arise from the combination of causes and conditions, based on the five viṣayāḥ (sense objects), blown by the wind of desire, (the fire in the mind) burns sentient beings. It arises from the flint of memory, and grows due to the sense objects. Although it is not a visible dharma (phenomenon), it burns people more than a blazing fire. (The fire in the mind) is also like this, growing more than a blazing fire. Like this, blinded by desire, they are attached to the pleasure of desire. Fire has light, but (the fire in the mind) is covered by darkness. This desire is like an enemy or poison, the wise should abandon and stay away from it. 'Like this, the bhikṣu (monk) observes (the fire in the mind) burning the devas (heavenly beings), and compassion arises in his heart. Seeing the faults in it, he no longer craves heavenly pleasures. Like this, the Gandharva-deva (celestial musician) enjoys all kinds of pleasures, until the karma of loving good deeds is exhausted. He dies from the heavenly realm, and because there is still remaining good karma, he does not fall into naraka (hell), preta (hungry ghost), or tiryak (animal realm), and is able to be reborn as a human, with much land and wealth, because of the remaining karma.' 'Again, the bhikṣu (monk) knows the karmic retribution, and observes the realm where the Kiṃnara-deva (celestial musician) dwells. He observes with the wisdom of hearing: the second place of the Kiṃnara-deva (celestial musician) is called Āvaraṇa (Echoing Sound). What karma do sentient beings have to be born in that place? He sees with the wisdom of hearing: there are sentient beings who practice good deeds uprightly, and speak one to people with wrong views...'
偈法，令其心凈，清涼信佛。是人命終生應聲天，受五欲樂。遊戲天河蓮華池中，金、毗琉璃、頗梨山峰，乾闥婆音。諸天女眾種種莊嚴，歌舞戲笑，端正無比，圍繞天子增長喜樂，遊戲山峰受種種樂。天鬘末香莊嚴其身，無量境界以自娛樂。又遊山峪、金山園林遊戲受樂。有諸金山，所謂瞻婆帝山、無影之山、一切樂山、心意化山，如是等山眾寶莊嚴，金園林莊嚴。諸天眾等，歡喜歌頌游于山峰，乃至眾水。眾蓮華池，其水清凈涼美凈潔以為莊嚴，眾鳥縱逸出妙音聲。其山住處甚可愛樂，受自業報，遊戲受樂，天女圍繞，種種眾鳥出衆妙音，眾蜂欲音。遊戲天子所住林殿，與眾天女受第一樂。如是地天所受之樂，乃至愛善業盡，從天還退，隨業流轉，受諸生死，或生地獄、餓鬼、畜生。若有餘業，得受人身，生於大姓豪富第一，人所敬重，身口意善，眷屬堅固，奴婢僮客皆悉具足，以餘業故。
「複次，比丘知業果報，觀三箜篌天所住之地。彼以聞慧見：箜篌天第三地處名曰喜樂。眾生何業生於彼處？彼以聞慧見：此眾生修行善業，以凈信心施人美飲，或施行人清凈美水，令其安樂；或覆泉井，恐諸蛇毒、蜘蛛蟲蟻墮于井中，行人飲之而致苦惱，以是因緣，覆蓋泉井，不求恩分，為福德故。彼人命終生三箜篌
【現代漢語翻譯】 現代漢語譯本 通過偈頌之法，使他們的內心清凈，以清涼之心信奉佛法。這樣的人在壽命終結后，會往生到應聲天（Deva realm reached through sound），享受五種感官的快樂。他們在天河的蓮花池中嬉戲，周圍是金山、毗琉璃（Vaidurya，青色寶石）、頗梨（Sphatika，水晶）山峰，以及乾闥婆（Gandharva，天上的樂神）的音樂。眾多的天女們以各種裝飾打扮自己，歌舞嬉笑，容貌端正無比，圍繞著天子，增添他們的喜悅和快樂，在山峰間嬉戲，享受各種快樂。天上的花鬘和末香裝飾他們的身體，在無量的境界中自娛自樂。他們還遊覽山谷、金山園林，享受快樂。那裡有各種金山，如瞻婆帝山（Champaka mountain）、無影之山（Shadowless mountain）、一切樂山（All-joy mountain）、心意化山（Mind-created mountain）等等，這些山都以眾寶裝飾，金色的園林也裝飾得非常華麗。諸天眾們歡喜地歌頌，在山峰間遊玩，乃至在眾多的水中嬉戲。眾多的蓮花池，池水清澈涼爽，美麗而潔凈，以此作為裝飾，各種鳥兒自由自在地飛翔，發出美妙的聲音。這些山上的住所非常可愛，他們享受自己業報帶來的快樂，天女們圍繞著他們，各種鳥兒發出美妙的聲音，蜜蜂發出嗡嗡的聲音。嬉戲的天子們住在林間的宮殿里，與眾天女享受著至上的快樂。像這樣地天所享受的快樂，直到愛善的業力耗盡，從天上退下來，隨著業力流轉，遭受各種生死輪迴，或者生到地獄、餓鬼、畜生道。如果還有剩餘的業力，就能得到人身，出生于大姓豪門，成為第一等的富人，受到人們的尊敬，身口意都善良，眷屬穩固，奴婢僕人都很齊全，這都是因為剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三箜篌天（Third Kandarpa Deva realm）所居住的地方。他通過聽聞的智慧看到：箜篌天第三層所居住的地方名叫喜樂（Joyful Bliss）。眾生是做了什麼業才能生到那個地方呢？他通過聽聞的智慧看到：這些眾生修行善業，以清凈的信心施捨給別人美味的飲料，或者施捨給行人清凈美好的水，使他們感到安樂；或者遮蓋泉井，恐怕蛇毒、蜘蛛、蟲蟻掉進井裡，行人喝了會導致痛苦，因為這個因緣，遮蓋泉井，不求回報，只是爲了積累福德。這樣的人在壽命終結后，會往生到三箜篌天（Third Kandarpa Deva realm）。』
【English Translation】 English version Through the method of verses, to purify their minds, and with a cool heart to believe in the Buddha's teachings. Such a person, upon the end of their life, will be reborn in the Deva realm reached through sound, enjoying the pleasures of the five senses. They frolic in the lotus ponds of the heavenly river, surrounded by golden mountains, Vaidurya (lapis lazuli) and Sphatika (crystal) peaks, and the music of the Gandharvas (celestial musicians). Numerous celestial maidens adorn themselves with various ornaments, singing, dancing, and laughing, with unparalleled beauty, surrounding the Deva, increasing their joy and happiness, frolicking among the peaks, and enjoying various pleasures. Heavenly garlands and powdered perfumes adorn their bodies, entertaining themselves in limitless realms. They also visit mountain valleys and golden mountain gardens, enjoying pleasure. There are various golden mountains, such as Champaka mountain, Shadowless mountain, All-joy mountain, Mind-created mountain, and so on. These mountains are adorned with various treasures, and the golden gardens are also adorned very ornately. The Deva hosts joyfully sing praises, playing among the peaks, and even in the numerous waters. The numerous lotus ponds, with their clear, cool, beautiful, and pure waters, serve as adornments, and various birds freely fly about, emitting wonderful sounds. These mountain dwellings are very lovely, and they enjoy the pleasures brought about by their karma, surrounded by celestial maidens, with various birds emitting wonderful sounds, and the buzzing of bees. The frolicking Devas reside in forest palaces, enjoying supreme bliss with the celestial maidens. The pleasures enjoyed by such earth Devas continue until the karma of loving-kindness is exhausted, and they fall from the heavens, transmigrating according to their karma, suffering various cycles of birth and death, or being born in hells, as hungry ghosts, or as animals. If there is remaining karma, they can obtain a human body, being born into a great and wealthy family, becoming the foremost among the rich, respected by people, with virtuous body, speech, and mind, and with a stable family, and with servants and attendants all complete, all due to the remaining karma.
'Furthermore, the Bhikshu, through understanding the results of karma, observes the places where the Third Kandarpa Devas reside. He sees through his wisdom of hearing: the place where the Third Kandarpa Devas reside is called Joyful Bliss. What karma do beings perform to be born in that place? He sees through his wisdom of hearing: these beings cultivate good karma, and with pure faith, give delicious drinks to others, or give pure and beautiful water to travelers, making them feel at ease; or they cover wells, fearing that poisonous snakes, spiders, insects, and ants might fall into the well, and travelers might suffer if they drink from it. Because of this cause, they cover the wells, not seeking reward, but only to accumulate merit. Such people, upon the end of their lives, will be reborn in the Third Kandarpa Deva realm.'
天喜樂地中。生彼天已，其身光明如第二日，以善業故，遍身莊嚴。遊戲山峪、泉池流水，與諸天女同心共遊。端正少年無有苦老，無量色聲香味愛觸，受五欲樂。其地山林多有七寶以為林樹，無萎林等。其林眾花未曾萎變，香氣常熏。金影樹林，金枝彌覆，毗琉璃峰以為莊嚴。孔雀眾鳥、俱翅羅鳥七寶羽翼，出美妙音，自觀身相，心生悅樂，所謂雜色羽翼。隨天所念，出美妙音，聞其聲已，各各皆發希有之心——此鳥能知我心所念。隨意出聲，其音美妙，于鳥口中出甘露飲，相續不斷，眾鳥飲之，十倍縱逸，心生歡喜，口出百種功德之音，其音莊嚴功德勝妙。聞種種鳥歌眾妙音，愛慾之心百倍放逸，心生歡樂。「復有眾鳥名嘴遊戲，于鈴網內出衆妙音，其音清妙與鈴音合，不可分別，和合出聲，兩倍轉妙。復有眾鳥名曰岸行，住于河岸金蓮華中，流出香飲。復有眾鳥名曰影游，隨其行處，地則同色。復有眾鳥名曰輪鳥，若此輪鳥遊行所近，令諸天女端正殊妙，過先百倍。無量林中游戲受樂未曾斷絕，隨念成就第一勝樂，清凈無比。無量天女而自圍繞，遊戲林中或遊山峰，乘空趣于金毗琉璃山頂。眾蓮華池鵝鴨鴛鴦，其水清凈如毗琉璃，香水湛然充滿其中。于遊戲處，眾香流水，諸林香氣悉皆普熏。無量金樹、毗琉璃
【現代漢語翻譯】 現代漢語譯本： 在天喜樂之地中。當他們生到那個天界后，他們的身體光明如同第二個太陽，因為善業的緣故，全身都得到莊嚴。他們在山谷、泉池流水中嬉戲，與眾多的天女同心共同遊玩。他們是端正的少年，沒有痛苦和衰老，享受著無量的色、聲、香、味、觸，感受著五欲之樂。那裡的土地山林中，多有七寶構成林木，沒有枯萎的樹林等等。那些樹林中的花朵從未凋謝，香氣長久地散發。金色的樹影覆蓋著樹林，金色的樹枝瀰漫，用毗琉璃峰來作為莊嚴。孔雀等眾鳥，以及俱翅羅鳥，擁有七寶的羽翼，發出美妙的聲音，它們觀看自己的身相，心中產生喜悅，特別是那些雜色的羽翼。隨著天人的念頭，鳥兒發出美妙的聲音，聽到這些聲音后，每個人都生起稀有之心——這些鳥兒能夠知道我心中所想。它們隨意發出聲音，聲音美妙，從鳥的口中流出甘露般的飲料，連續不斷，眾鳥飲用后，更加放縱，心中充滿歡喜，口中發出百種功德之音，這些聲音莊嚴而功德殊勝美妙。聽到各種鳥兒歌唱的眾妙之音，愛慾之心百倍地放縱，心中充滿歡樂。「還有一種鳥名叫嘴遊戲，在鈴鐺網內發出各種美妙的聲音，這些聲音清澈美妙，與鈴鐺的聲音融合在一起，無法分辨，和諧地發出聲音，更加美妙。還有一種鳥名叫岸行，住在河岸的金蓮花中，流出香甜的飲料。還有一種鳥名叫影游，隨著它們行走的地方，地面就會呈現出相同的顏色。還有一種鳥名叫輪鳥，如果這種輪鳥靠近，就會使天女變得端正殊妙，超過先前百倍。他們在無量的樹林中嬉戲享樂，從未間斷，隨著念頭成就第一殊勝的快樂，清凈無比。無量的天女圍繞著他們，在樹林中嬉戲，或者遊玩山峰，乘空前往金毗琉璃山頂。眾多的蓮花池中，有鵝、鴨、鴛鴦，池水清澈如毗琉璃，香水滿滿地充滿其中。在嬉戲的地方，眾多的香水流動，各種樹林的香氣都普遍地散發。無量的金樹、毗琉璃
【English Translation】 English version: In the land of heavenly joy. Having been born into that heaven, their bodies are as radiant as a second sun, adorned all over due to their virtuous deeds. They play in mountain valleys, springs, and flowing streams, and joyfully roam with the heavenly maidens. They are handsome youths without suffering or old age, experiencing immeasurable sights, sounds, smells, tastes, and tactile sensations, enjoying the pleasures of the five desires. In that land, the mountains and forests are filled with trees made of seven treasures, without withered forests, and so on. The flowers in those forests never wither or change, and their fragrance constantly permeates the air. Golden shadows cover the forests, golden branches spread everywhere, and the peaks of lapis lazuli serve as adornments. Peacocks and other birds, as well as the Kuruchira birds, with their seven-jeweled wings, emit beautiful sounds. They gaze upon their own forms, and joy arises in their hearts, especially at their multicolored wings. According to the thoughts of the heavenly beings, the birds emit beautiful sounds. Upon hearing these sounds, each one develops a rare and wondrous feeling—'These birds can know what I am thinking.' They emit sounds at will, and the sounds are beautiful. From the birds' mouths flows a nectar-like drink, continuously and without interruption. The birds drink it, becoming ten times more unrestrained, their hearts filled with joy, and their mouths utter hundreds of sounds of merit. These sounds are adorned with merit and are supremely wonderful. Hearing the various songs of the birds, the desires of love are a hundredfold more unrestrained, and joy fills the heart. 'There are also birds called 'Mouth Games,' which emit various wonderful sounds within the net of bells. These sounds are clear and beautiful, blending with the sounds of the bells, indistinguishable, and harmoniously emitting sounds, becoming twice as wonderful. There are also birds called 'Shore Walkers,' dwelling in golden lotus flowers on the riverbanks, from which fragrant drinks flow. There are also birds called 'Shadow Roamers,' and wherever they go, the ground takes on the same color. There are also birds called 'Wheel Birds,' and if these Wheel Birds approach, they make the heavenly maidens become exceptionally beautiful, a hundred times more so than before. They play and enjoy themselves in the immeasurable forests, never ceasing, and with each thought, they achieve the first and foremost joy, pure and incomparable. Immeasurable heavenly maidens surround them, playing in the forests or roaming the mountain peaks, riding through the air to the summits of the golden lapis lazuli mountains. In the many lotus ponds are geese, ducks, and mandarin ducks, and the water is as clear as lapis lazuli, filled to the brim with fragrant water. In the places of play, fragrant waters flow, and the fragrances of all the forests pervade everywhere. Immeasurable golden trees, lapis lazuli
樹圍繞彼山，其地柔軟，舉足下足蹈之隨平。於此地中，與諸天女遊戲其中，皆共娛樂。目視愛色，無量百千種種妙色，無量百千可愛妙聲，無量百千種種妙香，如是諸根受無量樂，乃至愛善業盡，從此命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，常得安樂，王所愛重，眾人所念，以餘業故。
「複次，比丘知業果報，觀箜篌天。彼以聞慧見：箜篌天第四地處名曰探水。眾生何業生於彼處？彼以聞慧見：此眾生修行善業，信心悲心、潤益之心，見病困者其命臨終，咽喉之中唿唿出聲，余命未盡，施其漿飲或施其財，以續彼命。是人以此善業因緣，命終生於三箜篌天探水之地，受天快樂。光明威德如帝釋王，諸天女眾周匝圍繞，常受快樂，受自業報，過無量時。見無量林、無量河流，諸天女眾，相隨入林，林名摩利，無量河水蓮華浴池以為莊嚴，天諸音樂出妙音聲。多有天女歡喜娛樂於其林中，多有華果，乾闥婆音、眾鳥之音。其林寶樹：曼陀羅林、俱舍耶林、不破壞林、常歡喜林、正歡喜林、如意香林。如是華香普熏一切，諸天女眾隨天所念，于摩利林既遊戲已，向五華林互相娛樂。
「其林眾鳥，名曰宿命，見諸天眾而說頌曰：
「『福德可愛樂， 能得勝果報， 是故應修福，
【現代漢語翻譯】 現代漢語譯本：樹木環繞著那座山，那裡的土地柔軟，抬腳落下都感覺平坦。在這片土地上，（諸天）與眾多天女一同嬉戲，共同享受快樂。眼睛看到令人喜愛的色彩，無數百千種美妙的顏色，無數百千種可愛的美妙聲音，無數百千種美妙的香氣，像這樣，各種感官都享受著無量的快樂，直到喜愛的善業耗盡，從這裡結束生命。如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，常常得到安樂，被國王所喜愛重視，被眾人所思念，這是因為剩餘善業的緣故。
『其次，比丘通過了解業的果報，觀察箜篌天（Gandharva-deva，天神的一種）。他通過聽聞的智慧看到：在箜篌天的第四層，有一處地方名叫探水（Tanshui）。眾生因為什麼樣的業而生在那裡呢？他通過聽聞的智慧看到：這些眾生修行善業，具有信心、悲心、潤益之心，看到生病受困的人生命臨終，喉嚨里發出呼呼的聲音，但生命還沒有結束，就佈施給他們飲料或財物，以此延續他們的生命。這個人因為這種善業的因緣，命終之後就生於三箜篌天的探水之地，享受天上的快樂。他們的光明威德如同帝釋王（Indra，眾神之王），眾多天女圍繞在他們周圍，常常享受快樂，承受著自己所造的業報，經過無量的時間。他們看到無量的樹林、無量的河流，眾多天女跟隨著他們進入樹林，那片樹林名叫摩利（Mali），有無量的河水和蓮花浴池作為裝飾，天上的各種音樂發出美妙的聲音。許多天女在那片樹林中歡喜娛樂，那裡有許多鮮花和果實，有乾闥婆（Gandharva，天上的樂神）的聲音、各種鳥類的聲音。那片樹林里有寶樹：曼陀羅林（Mandala-vana）、俱舍耶林（Kusaya-vana）、不破壞林（Avihimsaka-vana）、常歡喜林（Sadāmodaka-vana）、正歡喜林（Susammodaka-vana）、如意香林（Yathāruci-gandha-vana）。這樣的花香普遍薰染一切，眾多天女隨著天神的意念，在摩利林中嬉戲之後，前往五華林（Pancapuspa-vana）互相娛樂。
『那片樹林里的鳥，名叫宿命（Jatismara），它們看到諸天眾，就用偈頌說道：
『福德可愛樂， 能得勝果報， 是故應修福， 』
【English Translation】 English version: Trees surround that mountain, and the ground there is soft, so that every step feels level. In this place, (the devas) play with numerous celestial maidens, all enjoying themselves together. Their eyes behold delightful colors, countless thousands of beautiful hues, countless thousands of lovely sounds, countless thousands of exquisite fragrances. In this way, all their senses experience immeasurable joy, until their cherished good karma is exhausted, and they pass away from this life. If there is any remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be reborn as humans, constantly enjoying peace and happiness, loved and respected by the king, and cherished by all, due to the remaining karma.
『Furthermore, the Bhikkhu, understanding the results of karma, observes the Gandharva-devas (a type of celestial being). Through his wisdom of hearing, he sees that in the fourth level of the Gandharva heavens, there is a place called Tanshui. What kind of karma causes beings to be born there? Through his wisdom of hearing, he sees that these beings cultivate good karma, possessing faith, compassion, and a heart of benevolence. When they see a sick and suffering person near death, making gurgling sounds in their throat, but whose life has not yet ended, they offer them drink or wealth to prolong their life. Because of this good karma, that person, upon death, is born in the Tanshui region of the third Gandharva heaven, enjoying celestial bliss. Their radiance and majesty are like those of Indra (king of the gods), and numerous celestial maidens surround them, constantly enjoying happiness, experiencing the rewards of their own actions, for immeasurable periods of time. They see countless forests and rivers, and numerous celestial maidens follow them into the forest, which is called Mali, adorned with countless rivers and lotus ponds. Celestial music emanates beautiful sounds. Many celestial maidens joyfully play in that forest, where there are many flowers and fruits, the sounds of Gandharvas (celestial musicians), and the songs of various birds. In that forest are precious trees: Mandala-vana, Kusaya-vana, Avihimsaka-vana, Sadāmodaka-vana, Susammodaka-vana, and Yathāruci-gandha-vana. Such floral fragrances pervade everything, and the celestial maidens, following the thoughts of the devas, play in the Mali forest and then go to the Pancapuspa-vana to enjoy each other's company.
『The birds in that forest, named Jatismara, seeing the celestial beings, speak in verses, saying:
『Merit is lovely and delightful, It can obtain superior rewards, Therefore, one should cultivate merit, 』
無及福船筏。 福德藏無盡， 福德親無上， 福德如明燈， 亦如慈父母。 福德至天中， 福能至善道， 人能修福故， 天上受福樂。 若人修勝福， 常得生樂處， 是故應修福， 無及福德樂。 利益於二世， 愛敬及財物， 常觀此二因， 是名福德樂。 福德恒隨身， 如影常不離， 福為第一樂， 無福無樂報。 若天福德盡， 退已隨業生， 世間善惡果， 是故應修福。 我于天世間， 今受畜生身， 無福因緣故， 自業之所欺。 若無福調伏， 常行於惡道， 其人無安樂， 如沙不出油。 愚人為心欺， 遠離於福德， 其人不得樂， 眾苦常不斷。 是人數數生， 數數還退沒， 以天行放逸， 彼天樂無常。 業網系眾生， 癡愛之所誑， 無始生死來， 流轉如水輪。 諸天退沒時， 具受大苦惱， 地獄眾苦毒， 不得以為比。 天樂必有退， 如何不覺悟？ 不見死滅故， 貪著世間樂。 諸世間生滅， 不可以數知， 而人莫能厭， 為愛之所欺。』
「時諸天眾聞鳥說法，心少憶
【現代漢語翻譯】 現代漢語譯本 沒有比福德更好的船筏。 福德蘊藏著無盡的寶藏，福德親近於無上的境界， 福德如同明亮的燈，也如同慈愛的父母。 福德能到達天界，福德能通往善道， 人若能修習福德，就能在天上享受福樂。 如果有人修習殊勝的福德，常常能夠出生在快樂的地方， 因此應當修習福德，沒有比福德的快樂更好的了。 福德能利益今生和來世，包括愛敬之心和財物， 常常觀察這兩種因緣，這就是所謂的福德之樂。 福德恒常伴隨自身，如同影子一樣從不分離， 福德是第一快樂，沒有福德就沒有快樂的果報。 如果天人的福德耗盡，退墮后將隨業力而生， 世間有善惡的果報，因此應當修習福德。 我在天界和人間，如今卻承受畜生的身體， 因為沒有福德的緣故，被自己的業力所欺騙。 如果沒有福德的調伏，常常行走在惡道之中， 這樣的人沒有安樂，如同從沙子中榨不出油。 愚癡的人被自己的心所欺騙，遠離福德， 這樣的人得不到快樂，各種痛苦常常不斷。 這樣的人一次又一次地出生，一次又一次地退墮， 因為在天界放縱，那裡的快樂是無常的。 業力的網束縛著眾生，被愚癡和愛慾所迷惑， 從無始的生死以來，像水輪一樣流轉不停。 諸天退墮的時候，承受巨大的苦惱， 地獄的各種痛苦，無法與天人退墮時的痛苦相比。 天上的快樂必定會有退失的時候，為什麼還不覺悟呢？ 因為沒有看見死亡，所以貪戀世間的快樂。 世間的一切都在生滅變化，無法用數字來計算， 可是人們卻不能厭離，被愛慾所欺騙。 這時，諸天大眾聽聞鳥的說法，心中稍微憶起了佛法。
【English Translation】 English version There is no raft better than merit. Merit contains endless treasures, merit is close to the unsurpassed state, Merit is like a bright lamp, and also like loving parents. Merit can reach the heavens, merit can lead to the path of goodness, If people can cultivate merit, they can enjoy happiness in the heavens. If someone cultivates superior merit, they can often be born in a happy place, Therefore, one should cultivate merit, there is nothing better than the happiness of merit. Merit benefits both this life and the next, including love, respect, and wealth, Always observe these two causes, this is called the happiness of merit. Merit constantly accompanies oneself, like a shadow that never leaves, Merit is the first happiness, without merit there is no happy reward. If the merit of the gods is exhausted, they will fall and be born according to their karma, There are good and bad consequences in the world, therefore one should cultivate merit. I, who was in the heavens and the human world, now bear the body of an animal, Because of the lack of merit, I am deceived by my own karma. If there is no taming by merit, one will always walk in the evil paths, Such a person has no peace and happiness, like trying to extract oil from sand. Foolish people are deceived by their own minds, and stay away from merit, Such people do not obtain happiness, and various sufferings are constant. Such people are born again and again, and fall back again and again, Because of indulgence in the heavens, the happiness there is impermanent. The net of karma binds sentient beings, deluded by ignorance and desire, From beginningless birth and death, they revolve like a water wheel. When the gods fall, they endure great suffering, The various sufferings of hell cannot be compared to the suffering of the gods when they fall. The happiness of the heavens will surely decline, why not awaken? Because they do not see death, they are greedy for worldly pleasures. All things in the world arise and cease, and cannot be known by numbers, Yet people cannot be satiated, and are deceived by desire. At that time, the heavenly beings heard the bird's teaching and slightly remembered the Buddha's teachings in their hearts.
念，還復放逸，為心所使，行於愛慾。于彼林中五樂音聲歌舞戲笑，以自娛樂。為放逸火燒境界薪。一一住處、一一園林、一一山峰、一一宮殿、一一華池，與諸天女遊戲其中，受五欲樂。於此天中，受天快樂，乃至愛善業盡，從天命終，隨業流轉。若有餘善，不墮地獄、餓鬼、畜生，得受人身，從生至終，不遭病苦，無有惱亂，人所愛敬，生好國土，離於飢渴，色貌端正，以餘業故。
「複次，比丘知業果報，觀箜篌天。彼以聞慧見：箜篌天第五住處名曰白身。眾生何業生於彼處？若有眾生識于福田，以凈信心見有佛塔風雨所壞——若僧房舍，以福德心塗飾治補，以正信心知業果報，作已隨喜，復教他人，令治故塔。是人命終生白身天。生彼天者，服白色衣如珂如雪、如拘牟頭華，十六分中不及其一，所住宮殿亦復如是，一切白光，其身鮮白。遊戲諸林、珊瑚樹林出衆妙香，種種樂音歌舞戲笑，受天快樂。入珊瑚林，其林多有眾鳥音聲，光明莊嚴有大勢力，光明赤色，諸色中上。本身鮮白，以樹赤光，身皆赤色。互相瞻視，各作是言：『我等本色皆悉不現，更生異色。此樹色赤，可至余林。』即與天女入毗琉璃林，其林青色，如閻浮提仰觀虛空，令諸天身皆失白色。其樹青光悉覆天身，所有眾鳥及諸蓮華悉亦
【現代漢語翻譯】 現代漢語譯本 念頭，又回覆到放逸的狀態，被心所驅使，沉溺於愛慾之中。在那片林中，以五種悅耳的音樂、歌舞、嬉笑來自我娛樂。如同以放逸之火焚燒境界之薪柴。在每一個住處、每一個園林、每一座山峰、每一座宮殿、每一處華麗的池塘，與眾天女嬉戲其中，享受五欲之樂。在這天界之中，享受天界的快樂，直到所愛的善業耗盡，從天界命終，隨著業力流轉。如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，從出生到死亡，不會遭遇疾病的痛苦，沒有煩惱和擾亂，被人所愛戴和尊敬，出生在美好的國土，遠離飢餓和乾渴，容貌端正，這是因為剩餘的業力所致。
『再者，比丘瞭解業的果報，觀察箜篌天（Gandharva-deva，天神的一種）。他通過聽聞和智慧看到：箜篌天的第五個住處叫做白身（Śveta-kāya）。什麼樣的眾生會出生在那裡呢？如果有的眾生認識到福田（puṇya-kṣetra，指可以種福報的場所，如佛塔、僧侶等），以清凈的信心看到有佛塔因為風雨而損壞——或者僧侶的房舍，以積攢福德的心去塗飾修補，以正直的信心瞭解業的果報，做完之後感到隨喜，又教導他人，讓他們修繕破舊的佛塔。這個人命終之後就會出生在白身天。出生在那個天界的人，穿著白色的衣服，像珂（ka，白色寶石）像雪一樣潔白，像拘牟頭華（kumuda，白色睡蓮）一樣，十六分之一都比不上。所居住的宮殿也是這樣，一切都是白色的光芒，他們的身體鮮亮潔白。在各種樹林中嬉戲，珊瑚樹林散發出各種美妙的香氣，各種樂音、歌舞、嬉笑，享受天界的快樂。進入珊瑚林，那片樹林里有很多鳥的鳴叫聲，光明莊嚴，具有強大的力量，光明是紅色的，是各種顏色中最上等的。他們本身是鮮亮的白色，因為樹木的紅色光芒，身體都變成了紅色。他們互相看著，各自說道：『我們原本的顏色都看不見了，變成了其他的顏色。這樹的顏色是紅色的，可以去其他的樹林。』於是就和天女們一起進入毗琉璃林（Vaidūrya-vana，青琉璃樹林），那片樹林是青色的，就像閻浮提（Jambudvīpa，我們所居住的這個世界）仰望天空一樣，讓眾天神的身體都失去了白色。樹木的青色光芒完全覆蓋了天神的身體，所有的鳥和蓮花也都是青色的。
【English Translation】 English version The thought, again, reverts to negligence, driven by the mind, indulging in desires. In that forest, they entertain themselves with five pleasing sounds of music, dance, laughter, and play. It is like burning the fuel of worldly realms with the fire of negligence. In each dwelling, each garden, each mountain peak, each palace, each splendid pond, they frolic with celestial maidens, enjoying the pleasures of the five senses. In this heavenly realm, they experience celestial bliss until the good karma they cherish is exhausted. They pass away from the heavens, flowing along with their karma. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm. They will attain a human body, and from birth to death, they will not encounter the suffering of illness, nor will they experience vexation or disturbance. They will be loved and respected by others, born in a good country, free from hunger and thirst, with a beautiful appearance, all due to the remaining karma.
『Furthermore, a Bhikshu (Buddhist monk) understands the results of karma and observes the Gandharva-devas (a type of celestial being). Through hearing and wisdom, he sees that the fifth dwelling place of the Gandharva-devas is called Śveta-kāya (White Body). What kind of beings are born there? If there are beings who recognize the field of merit (puṇya-kṣetra, a place for accumulating merit, such as a stupa or monastery), and with pure faith, see that a stupa has been damaged by wind and rain—or the dwellings of monks—and with a mind of accumulating merit, they plaster and repair it, with righteous faith understanding the results of karma, and after doing so, rejoice in it, and also teach others to repair old stupas. Such a person, upon death, will be born in the Śveta-kāya heaven. Those born in that heaven wear white clothes, as white as ka (a white gem), as white as snow, as white as a kumuda (white water lily), which is not even one-sixteenth as bright. The palaces they dwell in are also like this, all with white light, and their bodies are bright white. They frolic in various forests, the coral forests emitting various wonderful fragrances, with various musical sounds, dance, laughter, and play, enjoying celestial bliss. Entering the coral forest, that forest has many sounds of birds, adorned with light and possessing great power, the light is red, the most superior of all colors. Their bodies are originally bright white, but because of the red light of the trees, their bodies all become red. They look at each other and say, 『Our original colors are no longer visible, and we have changed to different colors. The color of these trees is red, we can go to other forests.』 Then, together with the celestial maidens, they enter the Vaidūrya-vana (Beryl Forest), that forest is blue, like looking up at the sky in Jambudvīpa (the world we live in), causing the bodies of all the celestial beings to lose their white color. The blue light of the trees completely covers the bodies of the celestial beings, and all the birds and lotuses are also blue.
青色。時諸天子與諸天女而自圍繞，作天伎樂遊戲歌舞，久受天樂，五欲自娛，經于久時。復詣銀林縱逸遊戲，其銀林中，一切嚴飾皆為白色，白寶蓮華、白寶眾鳥，是白身天。入此林中，猶如乳中見月色像，久住此林遊戲受樂，天眾伎樂不可譬喻。舍此林已，詣眾雜林，其林種種諸樹莊嚴，或有金樹或有銀樹、或琉璃樹，種種色葉以為莊嚴，此天身色亦復如是生種種色。於此林中，與諸天女多時遊戲。復舍此林，詣金山峰，名曰普遍，其金山峰七寶莊嚴，乘彼山頂，悉見須彌山王眷屬六萬金山，須彌山王住在其中。復至普眼山，上彼山已，久時遊戲，多諸流水河池莊嚴周遍園林，多有眾鳥出妙音聲，白身天等於普眼山久受天樂，與諸天女遊戲受樂。舍彼山已，復往上于大圍山頂，復有異天來在此山共集遊戲，時白身天與諸天眾遊戲受樂，天伎樂音甚可愛樂。受樂盡時，如燈油盡，其光則滅，猶如日沒，其明亦滅，天亦如是，業盡還退，隨其本業，生於地獄、餓鬼、畜生。若生人中，其身鮮白如藕絲色，生於北天漢國土等，皆悉好色鮮澤具足，受第一樂，統領人民，以餘業故。
「複次，比丘知業果報，觀箜篌天所住之地。彼以聞慧見：箜篌天第六地處名共遊戲。眾生何業生於彼處？彼以聞慧見：此眾生信心持
【現代漢語翻譯】 現代漢語譯本 青色。那時，眾天子與眾天女圍繞著自己，演奏著天上的音樂，嬉戲歌舞，長久地享受著天上的快樂，沉溺於五欲之中，經過了很長的時間。之後又到銀林放縱嬉戲，那銀林中，一切裝飾都是白色的，有白寶蓮花、白寶眾鳥，這些都是白身天（指天人的身色為白色）。進入這片林中，就像在乳中看到月亮的顏色一樣，長久地住在這片林中嬉戲享樂，天眾的音樂美妙無比。離開這片林子后，又到各種雜林，那林中用各種各樣的樹木來裝飾，有的樹是金色的，有的樹是銀色的，有的是琉璃樹，用各種顏色的樹葉來裝飾，這些天人的身色也像這樣呈現出各種顏色。在這片林中，與眾天女一起嬉戲了很長時間。又離開這片林子，到金山峰，名叫普遍（指山峰的名稱），那金山峰用七寶來裝飾，登上那山頂，能看到須彌山王（佛教宇宙觀中的中心山）的眷屬六萬金山，須彌山王就住在其中。又到普眼山（指山峰的名稱），登上那山後，長久地嬉戲，有很多流水、河流、池塘裝飾著周圍的園林，有很多鳥發出美妙的聲音，白身天等在普眼山長久地享受著天上的快樂，與眾天女嬉戲享樂。離開那座山後，又往上到大圍山頂（指山峰的名稱），又有其他的天人來到這座山共同聚集嬉戲，這時白身天與眾天人一起嬉戲享樂，天上的音樂聲音非常可愛。享樂結束時，就像燈油燒盡，光芒就熄滅了，就像太陽落山，光明也消失了，天人也是這樣，業報盡了就退轉，隨著他們原本的業力，生於地獄、餓鬼、畜生。如果生在人間，他們的身體潔白如藕絲的顏色，生於北天漢國土等地方，都相貌美好，光鮮亮麗，具足一切，享受著第一等的快樂，統治著人民，這是因為還有剩餘的業力。 『再次，比丘知道業的果報，觀察箜篌天（指天人的種類）所居住的地方。他以聽聞的智慧看到：箜篌天第六地處名叫共遊戲（指天界的名稱）。眾生做了什麼業才能生到那個地方呢？他以聽聞的智慧看到：這些眾生有信心，持...
【English Translation】 English version Azure. At that time, the heavenly sons and heavenly daughters surrounded themselves, making heavenly music, playing games, singing, and dancing, enjoying heavenly bliss for a long time, indulging in the five desires for a long period. Then they went to the Silver Grove for unrestrained play, where all the decorations were white, with white treasure lotuses and white treasure birds; these were the White-bodied Devas (referring to the white color of the Devas' bodies). Entering this grove was like seeing the moon's color in milk. They stayed in this grove for a long time, playing and enjoying themselves, the music of the heavenly hosts beyond compare. Leaving this grove, they went to the Various Mixed Grove, which was adorned with various trees, some golden, some silver, some lapis lazuli, decorated with leaves of various colors. The bodies of these Devas also appeared in various colors. In this grove, they played with the heavenly daughters for a long time. Leaving this grove, they went to the Golden Mountain Peak, named Universal (referring to the name of the mountain peak), which was adorned with the seven treasures. Ascending to the top of that mountain, they could see the retinue of Mount Sumeru King (the central mountain in Buddhist cosmology), sixty thousand golden mountains, with Mount Sumeru King residing among them. They also went to the Universal Eye Mountain (referring to the name of the mountain peak), and after ascending that mountain, they played for a long time. Many flowing streams, rivers, and ponds adorned the surrounding gardens, and many birds emitted wonderful sounds. The White-bodied Devas and others enjoyed heavenly bliss on Universal Eye Mountain for a long time, playing and enjoying themselves with the heavenly daughters. Leaving that mountain, they went up to the summit of the Great Enclosing Mountain (referring to the name of the mountain peak), where other Devas came to gather and play together. At this time, the White-bodied Devas played and enjoyed themselves with the heavenly hosts, the sounds of the heavenly music being very lovely and delightful. When the enjoyment came to an end, like the oil in a lamp being exhausted and the light extinguished, like the sun setting and the brightness disappearing, so too were the Devas. When their karma was exhausted, they regressed, and according to their original karma, they were born in hell, as hungry ghosts, or as animals. If they were born among humans, their bodies would be as white as lotus silk, born in places like the Northern Heavenly Han Country, all with beautiful appearances, radiant and complete, enjoying the foremost happiness, ruling over the people, because of their remaining karma. 『Furthermore, the Bhikshu, knowing the results of karma, observes the place where the Gandharva Devas (referring to a type of Deva) dwell. With his wisdom of hearing, he sees that the sixth level of the Gandharva Devas is called Co-playing (referring to the name of a heavenly realm). What karma do beings perform to be born in that place? With his wisdom of hearing, he sees that these beings have faith, uphold...
戒，同爲法義和合共會，持戒佈施。以是因緣，此諸人等，從此命終生共遊戲天。生彼天已，福德成就，皆共一心和合受樂，遊戲行食皆共愛樂，境界悅樂，五樂音聲，戲笑歌舞歡娛受樂。諸天女眾種種莊嚴，種種珍寶莊嚴山地，遊戲其中，受自業果。毗琉璃珠以為欄楯，種種眾寶鵝鴨鴛鴦莊嚴其河，種種寶樹莊嚴河岸，諸天女眾圍繞遊戲。詣真珠河，于其河中無量流飲，清凈香潔，白真珠沙以布其底，真金為泥，多有金魚，無量寶珠莊嚴魚身。其河兩岸，黃金為樹，毗琉璃寶以為其葉；毗琉璃樹，黃金為葉。一切華果妙色具足，華果常敷，眾鳥遊戲，常懷悅樂。聞其音聲皆生愛樂，若以目視，見之心悅。
「彼諸天子常懷歡喜，復往詣于本所住處婆求水中，寶樹枝葉如屋如殿，其地柔軟隨足上下，如天青寶，往返遊戲，眾蓮華林以為莊嚴平正廣博，種種眾鳥妙寶莊嚴。或有金地，毗琉璃樹枝如羅網以為宮宅，多眾華香，眾蜂圍繞以為莊嚴。天子天女充滿其中，受天樂報。復往泉水園林浴池，其林眾鳥遊戲水中，其身金色充滿其中，出妙音聲。河泉流水清凈香潔往注金山，出種種音。諸天女等，于其河側，手執金華圍繞天子，娛樂受樂，以華相撲以為喜樂，經于多時。復與諸天詣于欲林，于彼林中，如是一切放
【現代漢語翻譯】 現代漢語譯本：持戒，同樣是法義和合共同參與，堅持戒律並樂善好施。因為這樣的因緣，這些人等，在生命終結後會轉生到共遊戲天（Parinirmita-vasavartin，欲界第六天）。生到那個天界后，福德圓滿成就，大家同心同德，和睦快樂地享受，嬉戲遊玩、飲食都充滿愛意和喜悅，境界令人愉悅，享受著五種妙樂的音聲，歡笑歌舞，盡情享樂。眾多的天女們以各種各樣的裝飾打扮自己，用各種珍寶來裝飾山地，在其中嬉戲玩耍，享受自己業力所帶來的果報。用毗琉璃珠（Vaiḍūrya，一種寶石）做成欄桿，各種各樣的珍寶、鵝、鴨、鴛鴦點綴著河流，各種寶樹裝飾著河岸，眾多的天女們圍繞著嬉戲玩耍。他們前往真珠河，在那條河中無量暢飲，河水清澈香甜，河底鋪著潔白的珍珠沙，用真金做成河泥，河裡有很多金色的魚，魚身上裝飾著無數的寶珠。河的兩岸，生長著黃金樹，用毗琉璃寶做樹葉；也有毗琉璃樹，用黃金做樹葉。各種各樣的花朵和果實，顏色美妙，花果經常盛開，各種鳥兒在其中嬉戲，總是充滿喜悅。聽到它們的聲音，都會心生喜愛，如果用眼睛去看，看到後心里也會感到愉悅。
那些天子們總是充滿歡喜，又前往他們原本居住的地方婆求水（Vakkula River），寶樹的枝葉像房屋像宮殿一樣，地面柔軟，踩上去會隨著腳步上下起伏，像天青寶一樣，他們在那裡來回嬉戲，用蓮花林來裝飾，地面平坦而寬廣，各種各樣的鳥兒用美妙的珍寶來裝飾。有的地方是金色的土地，毗琉璃樹的樹枝像羅網一樣形成宮殿住宅，有很多的花香，眾多的蜜蜂圍繞著，以此作為裝飾。天子和天女們充滿在其中，享受著天界的快樂果報。他們又前往泉水園林和浴池，林中的鳥兒在水中嬉戲，它們的身體是金色的，充滿在其中，發出美妙的聲音。河流泉水清澈香甜，流淌著注入金山，發出各種各樣的聲音。眾多的天女們，在那條河邊，手裡拿著金色的花朵，圍繞著天子，娛樂享受，用花朵互相拍打，以此作為喜樂，經過很長的時間。他們又和眾多的天人前往欲林（Kāma forest），在那片樹林中，像這樣一切都放縱。
【English Translation】 English version: 'The precepts, are also a harmonious gathering of Dharma meanings, upholding the precepts and giving alms. Due to this cause and condition, these people, after their lives end, will be reborn in the Parinirmita-vasavartin heaven (the sixth heaven of the desire realm). Having been born in that heaven, their merits and virtues will be perfected, and they will all be of one mind, harmoniously enjoying happiness, playing and eating with love and joy. The realm is pleasing, and they enjoy the sounds of the five pleasures, laughing, singing, dancing, and reveling in enjoyment. The multitudes of heavenly women adorn themselves in various ways, and adorn the mountains with various treasures, playing within them, enjoying the fruits of their own karma. Vaiḍūrya (a type of gemstone) is used as railings, and various treasures, geese, ducks, and mandarin ducks adorn the rivers. Various precious trees adorn the riverbanks, and multitudes of heavenly women surround and play. They go to the Pearl River, where they drink limitlessly in the river, which is pure and fragrant, with white pearl sand spread on its bottom, and mud made of pure gold. There are many golden fish, and their bodies are adorned with countless jewels. On both banks of the river, there are golden trees with leaves made of Vaiḍūrya; and Vaiḍūrya trees with leaves made of gold. All kinds of flowers and fruits are complete with wonderful colors, the flowers and fruits are always in bloom, and various birds play within them, always filled with joy. Hearing their voices, one feels love and joy, and if one looks at them, seeing them brings joy to the heart.'
'Those heavenly beings are always filled with joy, and they go again to their original dwelling place, the Vakkula River, where the branches and leaves of the precious trees are like houses and palaces. The ground is soft, rising and falling with each step, like lapis lazuli. They play back and forth there, adorned with lotus forests, which are flat, wide, and vast, adorned with various birds and wonderful treasures. Some places have golden ground, and the branches of Vaiḍūrya trees form palaces like nets, with many flowers and fragrances, surrounded by many bees as adornment. Heavenly beings, both male and female, fill them, enjoying the heavenly rewards. They go again to the spring gardens and bathing ponds, where the birds in the forest play in the water, their bodies golden, filling the place, emitting wonderful sounds. The river and spring waters are pure and fragrant, flowing and pouring into the Golden Mountain, emitting various sounds. The multitudes of heavenly women, on the banks of the river, hold golden flowers in their hands, surrounding the heavenly beings, entertaining and enjoying themselves, playfully striking each other with flowers for joy, for a long time. They then go with the many heavenly beings to the Kāma forest, where everything is indulged in like this.'
逸覆心。其林眾鳥恣于果味，眾蜂色貌如毗琉璃，恣于華味；俱翅羅鳥心常醉逸，猶如春時。河岸眾鳥醉於美飲，如是天子五欲恣意。諸天女眾見諸天子，欲心充滿。如是女人無有餘樂勝於欲樂。如是女人慾味念欲，依止於欲，自性念欲，常念天子，心不捨離，若見天子與諸天女娛樂受樂，百倍惛醉。如是受樂，乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，還與眷屬同生一國，同業修福。以餘業故，皆悉巨富，皆行善業，一切皆共同受一業，同處受生。其人善惡皆悉同受，無有差別，以餘業故。
「複次，比丘知業果報，觀箜篌天所住之地。彼以聞慧見：箜篌天第七地處名樂遊戲。若人持戒化諸眾生，令心凈信，勸令歡喜，或教佈施或教持戒、信于福田具功德處。是人命終生樂遊戲天，身具光明，即自思惟：『我以何業來生此處？』即自念知：『我於前世於人中時佈施，此人為我知識，同爲福德。以是因緣，生此天中。』憶念如是：『沙門知識教化力故，令我佈施，發清凈心，是故我今生遊戲天。』即時回顧，見諸天女如蓮華林，眾妙色相具足莊嚴。見之心著，不復念本毫微之善，生放逸地，愛著五欲，受天觸樂。見諸天女無量妙色，心生戀著，無始流轉，慾火所然，猶如猛火焚燒
【現代漢語翻譯】 現代漢語譯本： 逸覆心（失去本心）。那裡的樹林中，各種鳥兒盡情享受果實的美味，各種蜜蜂的顏色和外貌如同毗琉璃（一種寶石），盡情享受花朵的美味；俱翅羅鳥（一種鳥）的心總是沉醉於安逸，就像春天的時候一樣。河岸邊的各種鳥兒沉醉於美酒，就像天子（帝釋天）一樣盡情享受五欲（色、聲、香、味、觸）。眾多的天女見到諸位天子，內心充滿了慾望。像這樣，女人沒有比慾望的快樂更勝過的了。像這樣，女人思念慾望的滋味，依賴於慾望，本性就是思念慾望，常常思念天子，內心不願舍離，如果見到天子與眾多的天女一起娛樂享受快樂，就會百倍地昏亂沉醉。像這樣享受快樂，直到愛善業（對善業的喜愛）耗盡，從天界壽命終結，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，還會與眷屬一同出生在一個國家，一同修福。因為剩餘的業力，都非常富有，都行善業，一切都共同承受一種業力，在同一個地方出生。這些人所受的善惡果報都相同，沒有差別，這也是因為剩餘的業力。
『再者，比丘知道業的果報，觀察箜篌天（持國天王的樂神）所居住的地方。他憑藉聽聞的智慧看到：箜篌天的第七層名叫樂遊戲。如果有人持戒教化眾生，使他們內心清凈而生起信心，勸導他們歡喜，或者教導他們佈施，或者教導他們持戒，相信在福田（可以種福報的田地，指值得供養的人或處所）中具有功德的地方。這個人命終之後會轉生到樂遊戲天，身上具有光明，他自己會思考：『我因為什麼業力而來到這裡？』他立刻回憶知道：『我在前世在人間的時候佈施，這個人是我的朋友，一同修福。因為這個因緣，轉生到這個天界。』回憶起：『沙門（出家修道的人）和善知識（指導修行的人）教化的力量，使我佈施，發起清凈心，因此我今天轉生到樂遊戲天。』立刻回頭看，看到眾多的天女像蓮花林一樣，各種美妙的顏色和相貌都具足莊嚴。看到這些就心生執著，不再憶念原本的毫微之善，轉而沉溺於放逸之地，貪愛五欲，享受天界的觸樂。看到眾多的天女無量美妙的顏色，內心生起戀慕執著，從無始以來流轉，被**（貪慾之火）所燃燒，就像猛烈的火焰焚燒一樣。 English version: Having lost their minds. In those forests, various birds freely enjoy the taste of fruits, and various bees, with colors and appearances like lapis lazuli (a gemstone), freely enjoy the taste of flowers; the Kuracira birds (a type of bird) are always intoxicated with ease, just like in springtime. The various birds on the riverbank are intoxicated with fine wine, just like the Devas (Emperor Shakra) freely enjoy the five desires (form, sound, smell, taste, and touch). The many celestial women, seeing the Devas, are filled with desire. Like this, women have no greater pleasure than the pleasure of desire. Like this, women think of the taste of desire, rely on desire, their nature is to think of desire, they constantly think of the Devas, their minds unwilling to leave, and if they see the Devas enjoying pleasure with the many celestial women, they become a hundred times more confused and intoxicated. Enjoying pleasure like this, until the love of good karma (fondness for good deeds) is exhausted, they die from the heavens, and following the flow of karma, fall into hell, the realm of hungry ghosts, and the animal realm. If they are reborn among humans, they will still be born in the same country with their family, cultivating blessings together. Because of the remaining karma, they are all extremely wealthy, they all perform good deeds, and they all jointly experience one karma, being born in the same place. The good and bad consequences that these people experience are the same, without any difference, and this is also because of the remaining karma.
『Furthermore, a Bhikshu (Buddhist monk) knowing the consequences of karma, observes the place where the Gandharva Devas (celestial musicians of Dhritarashtra) reside. He sees with his wisdom of hearing: the seventh level of the Gandharva Devas is called 'Joyful Play'. If someone upholds the precepts and teaches sentient beings, causing their minds to become pure and generate faith, encouraging them to be joyful, or teaching them to give alms, or teaching them to uphold the precepts, believing in places of merit (fields for planting blessings, referring to people or places worthy of offering) that possess merit. This person, after death, will be reborn in the Joyful Play heaven, possessing light on their body, and they will think to themselves: 『What karma caused me to be born here?』 They will immediately recall and know: 『In my previous life, when I was among humans, I gave alms, and this person was my friend, and we cultivated merit together. Because of this cause, I was reborn in this heaven.』 Recalling like this: 『The power of the teaching of the Shramanas (ascetics) and Kalyanamitras (spiritual friends) caused me to give alms and generate a pure mind, therefore I am now reborn in the Joyful Play heaven.』 Immediately looking back, they see the many celestial women like a lotus forest, with all kinds of wonderful colors and appearances fully adorned. Seeing these, they become attached, no longer remembering the original slightest good, and instead indulge in a place of dissipation, craving the five desires, and enjoying the tactile pleasures of the heavens. Seeing the countless wonderful colors of the many celestial women, their hearts give rise to longing and attachment, flowing from beginningless time, burned by ** (the fire of greed), just like a fierce fire burning.』
【English Translation】 Having lost their minds. In those forests, various birds freely enjoy the taste of fruits, and various bees, with colors and appearances like lapis lazuli (a gemstone), freely enjoy the taste of flowers; the Kuracira birds (a type of bird) are always intoxicated with ease, just like in springtime. The various birds on the riverbank are intoxicated with fine wine, just like the Devas (Emperor Shakra) freely enjoy the five desires (form, sound, smell, taste, and touch). The many celestial women, seeing the Devas, are filled with desire. Like this, women have no greater pleasure than the pleasure of desire. Like this, women think of the taste of desire, rely on desire, their nature is to think of desire, they constantly think of the Devas, their minds unwilling to leave, and if they see the Devas enjoying pleasure with the many celestial women, they become a hundred times more confused and intoxicated. Enjoying pleasure like this, until the love of good karma (fondness for good deeds) is exhausted, they die from the heavens, and following the flow of karma, fall into hell, the realm of hungry ghosts, and the animal realm. If they are reborn among humans, they will still be born in the same country with their family, cultivating blessings together. Because of the remaining karma, they are all extremely wealthy, they all perform good deeds, and they all jointly experience one karma, being born in the same place. The good and bad consequences that these people experience are the same, without any difference, and this is also because of the remaining karma. 『Furthermore, a Bhikshu (Buddhist monk) knowing the consequences of karma, observes the place where the Gandharva Devas (celestial musicians of Dhritarashtra) reside. He sees with his wisdom of hearing: the seventh level of the Gandharva Devas is called 'Joyful Play'. If someone upholds the precepts and teaches sentient beings, causing their minds to become pure and generate faith, encouraging them to be joyful, or teaching them to give alms, or teaching them to uphold the precepts, believing in places of merit (fields for planting blessings, referring to people or places worthy of offering) that possess merit. This person, after death, will be reborn in the Joyful Play heaven, possessing light on their body, and they will think to themselves: 『What karma caused me to be born here?』 They will immediately recall and know: 『In my previous life, when I was among humans, I gave alms, and this person was my friend, and we cultivated merit together. Because of this cause, I was reborn in this heaven.』 Recalling like this: 『The power of the teaching of the Shramanas (ascetics) and Kalyanamitras (spiritual friends) caused me to give alms and generate a pure mind, therefore I am now reborn in the Joyful Play heaven.』 Immediately looking back, they see the many celestial women like a lotus forest, with all kinds of wonderful colors and appearances fully adorned. Seeing these, they become attached, no longer remembering the original slightest good, and instead indulge in a place of dissipation, craving the five desires, and enjoying the tactile pleasures of the heavens. Seeing the countless wonderful colors of the many celestial women, their hearts give rise to longing and attachment, flowing from beginningless time, burned by ** (the fire of greed), just like a fierce fire burning.』
枯林，慾火所然亦復如是。諸天女眾向諸天子，口出香氣遍其住處，手執蓮華無量莊嚴，詣天子所。天子天女無量欲樂，共相娛樂，受五欲樂。
「比丘如是觀放逸已，厭離生死，于生死苦大怖畏處，生怯弱心，而說頌曰：
「『苦樂法初起， 則忘久苦樂， 譬如初日朝， 則無有先日。 云何天世間， 現在受天樂？ 不知當退沒， 一切皆歸盡。 如蜜在棘林， 亦如雜毒飯， 諸樂亦如是， 不覺退沒苦。 天中上妙欲， 受之無厭足； 天中諸愛力， 大樂自覆心。 愛火燒眾生， 求樂不可得， 若得離愛慾， 一心行為樂。 無我離欲人， 能至涅槃城， 是人初后凈， 從樂得樂處。 若人斷愛結， 令心無遺余， 善攝於心意， 不受一切法。 知應作不作， 彼人常得樂， 若能斷愛河， 得脫生死流。 勇健者能度， 必至涅槃城， 愛者則無樂， 三毒和合故， 若能解脫欲， 是名清凈樂。』
「如是比丘觀放逸行天愛火增長，生悲愍心。是時彼天與諸天女詣香菸林遊戲之處，天女圍繞，種種音聲歌舞戲笑娛樂受樂，或行虛空如鳥飛翔天女圍繞，有乘
【現代漢語翻譯】 現代漢語譯本 枯林也是如此。諸位天女面向諸位天子，口中散發香氣遍佈他們的住所，手中拿著蓮花，以無量的莊嚴裝飾，前往天子之處。天子和天女享受無量的慾望和快樂，共同娛樂，享受五欲之樂（色、聲、香、味、觸五種感官帶來的快樂）。
『比丘這樣觀察放逸之後，厭惡遠離生死輪迴，對於生死之苦這個令人極度恐懼的地方，產生怯弱之心，於是說了這首偈頌：
『苦和樂的法則剛開始產生時，就會忘記長久的苦和樂，譬如初升的太陽出現時，就沒有之前的太陽了。為什麼天界世間現在享受著天上的快樂？卻不知道將來會衰退墮落，一切最終都會歸於消亡。如同蜂蜜在佈滿荊棘的樹林中，也像摻雜了毒藥的飯食，各種快樂也是這樣，不會察覺到衰退墮落的痛苦。天界中最美好的慾望，享受起來沒有厭足的時候；天界中各種愛慾的力量，以巨大的快樂覆蓋內心。愛慾之火焚燒眾生，追求快樂卻不可得，如果能夠脫離愛慾，一心修行才是真正的快樂。沒有我執、遠離慾望的人，能夠到達涅槃城（Nirvana，解脫的境界），這樣的人從開始到最後都是清凈的，從快樂走向真正的快樂之處。如果有人斷除了愛慾的束縛，使心中沒有絲毫殘留，善於攝持自己的心意，就不會再接受一切法（dharma，事物、規律）。知道什麼應該做，什麼不應該做，這樣的人常常能夠得到快樂，如果能夠斬斷愛慾的河流，就能脫離生死的洪流。勇猛剛健的人能夠渡過，必定到達涅槃城，被愛慾束縛的人沒有快樂，因為貪嗔癡三毒（three poisons，佛教中的三種根本煩惱）和合在一起的緣故，如果能夠解脫慾望，這才是清凈的快樂。』
這位比丘這樣觀察放逸的行為導致天界的愛慾之火增長，生起悲憫之心。這時，那位天子與諸位天女前往香菸瀰漫的樹林中游玩嬉戲，天女們圍繞著他，發出各種聲音，唱歌跳舞，嬉戲歡笑，享受快樂，有的在天空中像鳥一樣飛翔，天女們圍繞著他，有的乘坐
【English Translation】 English version Likewise, the withered forest is similar. The heavenly women face the heavenly sons, their mouths emitting fragrant air that pervades their dwellings, their hands holding lotuses adorned with immeasurable splendor, approaching the heavenly sons. The heavenly sons and women experience immeasurable desires and pleasures, enjoying themselves together, indulging in the pleasures of the five senses (form, sound, smell, taste, and touch).
Having thus contemplated heedlessness, the Bhikshu (monk) becomes weary of birth and death, and in the face of the suffering of birth and death, a place of great fear, a timid heart arises, and he speaks this verse:
'When the laws of suffering and pleasure first arise, one forgets the long-lasting suffering and pleasure, just as when the first sun rises in the morning, there is no previous sun. Why do beings in the heavenly realms now enjoy heavenly pleasures? They do not know that they will eventually decline and fall, and that everything will ultimately return to extinction. Like honey in a thorny forest, or like rice mixed with poison, all pleasures are like this, unaware of the suffering of decline and fall. The most exquisite desires in the heavens, one never tires of enjoying them; the power of all desires in the heavens, with great pleasure covering the heart. The fire of desire burns sentient beings, seeking pleasure but unable to attain it; if one can escape desire, single-minded practice is true pleasure. Those without self, free from desire, can reach the city of Nirvana (Nirvana, the state of liberation); such a person is pure from beginning to end, going from pleasure to the place of true pleasure. If one cuts off the bonds of desire, leaving no residue in the heart, skillfully restraining one's mind, one will no longer receive all dharmas (dharma, phenomena, laws). Knowing what should be done and what should not be done, that person always attains happiness; if one can cut off the river of desire, one will escape the stream of birth and death. The brave and strong can cross over and will surely reach the city of Nirvana; those bound by desire have no joy, because the three poisons (three poisons, the three fundamental afflictions in Buddhism) are combined; if one can be liberated from desire, that is called pure joy.'
Thus, the Bhikshu, observing that the fire of heavenly desire increases due to heedless conduct, gives rise to a compassionate heart. At that time, that heavenly son and the heavenly women go to a forest filled with fragrant smoke to play and frolic, surrounded by the heavenly women, making various sounds, singing, dancing, laughing, and enjoying themselves, some flying in the sky like birds, surrounded by the heavenly women, some riding on
鵝殿、有乘鵝鳥、有行於地，多有天女歌贊音頌，身皆安樂無有疲惓。詣香菸林，見彼林中先住諸天，生大歡喜，和合共集，戲笑音聲第一歡悅。于香菸林無量音聲充滿其中，簫笛箜篌種種鼓樂，天女莊嚴衣瓔珞具，出衆妙聲、歌笑之音，諸河流水出種種音，眾寶色鳥種種形色。天諸歌音，聞者悅樂，遍滿林中，其林多有天諸藥草，鳳鳥泉池華果具足，於此戲處受五欲樂。復與天女眷屬圍繞，詣須彌山辯才峰間，于彼山中眾蓮華池園林具足。
「其山峰中毗樓勒天王之所住處，無量天女所共圍繞，觀諸眾生所作事業法以非法，幾許眾生行於法行？幾許眾生行於非法？作何業故，利益世間？作何業故，不益世間？以何令彼正法增長，非法減少？云何令魔軍眾減少，勇健阿修羅、惱亂龍等皆悉損減？如是護世天王于辯才山去峰不遠日所行道，毗留勒天王觀其光明：『修行何法有此光明照於世間？』思惟觀日行道光明：若世間人順法修行，擁護正法，如法增長，日光清凈，時節隨順，光明照曜，五穀成熟，人無疾病；若行非法，則日無光明，五穀不登，人民疾病。如是皆由法、非法力得增上果，日之光明，非無因緣。光明無等，行須彌側，故名大明。毗留勒天王因見日已，觀諸世間。彼諸天眾歡喜受樂，見此大明行山
【現代漢語翻譯】 現代漢語譯本 在鵝殿（Ganga-dvipa，恒河洲）中，有些天人乘坐鵝鳥，有些在地上行走，許多天女歌唱讚頌，身心安樂，沒有疲倦。他們前往香菸林，見到林中先住的天人，非常歡喜，聚集在一起，嬉笑的聲音無比歡樂。香菸林中充滿了無量的聲音，有簫笛、箜篌等各種樂器，天女們裝飾著華麗的衣裳和瓔珞，發出美妙的聲音、歌聲和笑聲，河流也發出各種聲音，還有各種顏色和形狀的珍寶鳥類。天人的歌聲使聽者感到快樂，遍佈整個樹林。林中生長著許多天上的藥草，有鳳鳥、泉池、鮮花和水果，他們在這裡享受五欲之樂。他們又與天女眷屬圍繞著，前往須彌山（Sumeru，妙高山）的辯才峰（Vak-siddhi，言成就）之間，山中有蓮花池和園林。
這座山峰是毗樓勒天王（Virudhaka，增長天王）的住所，他被無數的天女圍繞著，觀察眾生所作的事業是合法還是非法。有多少眾生行持正法？有多少眾生行持非法？做什麼樣的業，能夠利益世間？做什麼樣的業，不能利益世間？用什麼方法能使正法增長，非法減少？如何使魔軍減少，勇健的阿修羅（Asura，非天）、惱亂龍等都減少？增長天王在辯才山離山峰不遠的地方，觀察太陽執行的道路，以及太陽的光明：『修行什麼法才能有這樣的光明照耀世間？』他思惟觀察太陽執行的光明：如果世間的人順應正法修行，擁護正法，使正法增長，那麼日光就會清凈，時節就會隨順，光明就會照耀，五穀就會成熟，人民就不會有疾病；如果行持非法，那麼太陽就沒有光明，五穀就不會豐收，人民就會有疾病。這些都是由正法和非法之力所產生的增上果報，太陽的光明不是沒有原因的。這種光明無比殊勝，執行在須彌山側，所以叫做大明。毗樓勒天王看到太陽后，就觀察世間。那些天眾歡喜地享受快樂，看到這大光明執行在山間。
【English Translation】 English version In Ganga-dvipa (Goose Palace, a continent), some Devas (gods) ride on goose birds, some walk on the ground, and many heavenly women sing praises, their bodies and minds at ease without fatigue. They go to the Fragrant Smoke Forest, and upon seeing the Devas who dwell there, they are overjoyed, gathering together, their laughter and voices filled with supreme delight. The Fragrant Smoke Forest is filled with immeasurable sounds, with various musical instruments such as flutes, konghou (a type of harp), and various drums. The heavenly women are adorned with magnificent clothes and jewelry, emitting wonderful sounds, songs, and laughter. The rivers also produce various sounds, and there are precious birds of various colors and shapes. The songs of the Devas bring joy to those who hear them, filling the entire forest. The forest is abundant with heavenly herbs, phoenixes, springs, pools, flowers, and fruits, and they enjoy the pleasures of the five senses in this place of amusement. Surrounded by their heavenly female retinue, they go to the Vak-siddhi (Peak of Eloquence, success in speech) of Mount Sumeru (Wonderous High Mountain), where there are lotus ponds and gardens.
This mountain peak is the dwelling place of Virudhaka (King Virudhaka, Growth King), who is surrounded by countless heavenly women. He observes whether the deeds of sentient beings are lawful or unlawful. How many sentient beings practice the Dharma (law, teaching)? How many sentient beings practice what is unlawful? What kind of karma (action) benefits the world? What kind of karma does not benefit the world? What can be done to increase the True Dharma and decrease what is unlawful? How can the armies of Mara (demon) be reduced, and the brave Asuras (non-gods), and the Nagas (dragons) who cause trouble, all be diminished? The Lokapala (world protector) Virudhaka, on Mount Vak-siddhi, not far from the peak, observes the path of the sun and its light: 'What Dharma must be practiced to have such light shine upon the world?' He contemplates the light of the sun's path: If the people of the world practice in accordance with the Dharma, protect the True Dharma, and cause the True Dharma to increase, then the sunlight will be pure, the seasons will be harmonious, the light will shine brightly, the five grains will ripen, and the people will be free from disease; if they practice what is unlawful, then the sun will have no light, the five grains will not be abundant, and the people will have diseases. These are all superior results obtained through the power of Dharma and non-Dharma, and the light of the sun is not without cause. This light is unparalleled, moving along the side of Mount Sumeru, therefore it is called Great Light. King Virudhaka, having seen the sun, observes the world. Those Devas joyfully enjoy their pleasures, seeing this Great Light moving in the mountains.
峰間光明威德，百倍歡喜。
「毗留勒天王觀世間已，見天光明威德增勝，心生歡喜而說頌曰：
「『三種作善業， 有三種三因， 三時三地處， 三功德三果。 不盜常行施， 而行於正法， 實忍善相應， 一切天中生。 具足天莊嚴， 天鬘自嚴身， 如是天中樂， 皆由善業因。 若放逸眾生， 不行於善業， 如是愚癡人， 不得生天中。 人中作善業， 人作業成就， 以是業報故， 得生此天中。 若有愛自身， 欲受於樂果， 作大福德因， 得生天世間。 若於諸天中， 受上中下樂， 如是三種樂， 福德因緣故。 若人作諸業， 隨業有增減， 如是隨諸業， 天中受樂報。』
「時毗留勒天王觀諸天眾說是偈已，與諸天眾遊戲山峰園林浴池華果地處，種種眾鳥出妙音聲。多諸天眾目視山谷，心生愛樂，受六慾樂，貪於六境，放逸遊戲、五樂音聲。于蓮華池遊戲之處，或游飲河毗琉璃林泉池莊嚴皆共遊戲。乃至愛善業盡，從天命終，隨業受報，墮于地獄、餓鬼、畜生。若生人中，智慧辯才為世導師，人所信受，以餘業故。
「複次，比丘知業果報，觀三箜篌天所住之
【現代漢語翻譯】 現代漢語譯本：山峰間的光明和威德，比以前增加了百倍的歡喜。
『毗留勒天王（Virudhaka, 增長天王）觀察世間后，看到天上的光明和威德更加增勝，心中歡喜，於是說了這首偈頌：
『三種善業行，對應三種三因， 三時三地處，對應三功德三果。 不偷盜常佈施，奉行於正法， 真實忍辱相應，因此得生天界。 具足天界的莊嚴，天上的花鬘自然裝飾身體， 像這樣在天界享受快樂，都是因為過去所作的善業。 如果放縱懈怠的眾生，不修善業， 這樣的愚癡之人，就不能夠生到天界。 在人間修作善業，人的善業得以成就， 因為這些善業的果報，才能得以往生到天界之中。 如果有人珍愛自身，想要享受快樂的果報， 就應當修作廣大的福德之因，這樣才能得生天界。 如果在諸天之中，享受上、中、下三種快樂， 這三種快樂，都是由於過去福德的因緣。 如果有人造作諸種善業，隨著善業的多少而有增減， 就像這樣隨著所作的諸業，在天界享受相應的快樂果報。』
當時，毗留勒天王（Virudhaka, 增長天王）觀察諸天大眾說完這首偈頌后，就與諸天大眾一起在山峰、園林、浴池、華果等美好的地方嬉戲玩樂，各種各樣的鳥發出美妙的聲音。許多天眾注視著山谷，心中充滿愛戀和喜悅，享受著六慾之樂，貪戀於色、聲、香、味、觸、法這六種境界，放縱地嬉戲玩樂，沉迷於五種悅耳的音樂。他們在蓮花池邊嬉戲玩樂，或者在河邊、毗琉璃樹林、泉水池塘等莊嚴的地方共同遊戲。直到他們所積攢的善業耗盡，從天界壽命終了，便隨著各自所造的業力而承受果報，墮入地獄、餓鬼、畜生道。如果轉生到人間，可能會因為過去世的善業，而具有智慧和辯才，成為世間的導師，受到人們的信奉和接受。
再者，比丘應當了知業的果報，觀察三箜篌天（Trikacchapa devas）所居住的地方
【English Translation】 English version: The light and majesty on the mountain peaks increased a hundredfold, bringing great joy.
『Virudhaka (毗留勒天王, Guardian King of the South) , having observed the world, saw that the light and majesty of the heavens had increased and excelled, and with joy in his heart, spoke this verse:
『Three kinds of good deeds, correspond to three kinds of three causes, Three times and three places, correspond to three merits and three results. Not stealing, constantly giving, practicing the right Dharma, Truly patient and kind, therefore born in the heavens. Possessing the adornments of the heavens, heavenly garlands naturally adorn the body, Such joy in the heavens, all due to the cause of good deeds. If beings are negligent and do not practice good deeds, Such foolish people cannot be born in the heavens. Performing good deeds in the human realm, human deeds are accomplished, Because of the retribution of these deeds, one can be born in these heavens. If someone loves themselves and desires to receive the fruit of happiness, They should cultivate the cause of great merit, so they can be born in the heavenly realms. If in the heavens, one enjoys superior, middle, and inferior pleasures, These three kinds of pleasures are due to the causes and conditions of past merits. If people perform various deeds, their increase or decrease depends on the deeds, Just as according to the deeds, one receives the reward of happiness in the heavens.』
At that time, Virudhaka (毗留勒天王, Guardian King of the South), having observed the assembly of gods and spoken this verse, played and enjoyed themselves with the assembly of gods in the mountain peaks, gardens, bathing ponds, flower and fruit lands, and other beautiful places, where various kinds of birds emitted wonderful sounds. Many gods gazed at the valleys, their hearts filled with love and joy, enjoying the pleasures of the six desires,貪於六境 (greedily attached to the six sense objects of sight, sound, smell, taste, touch, and dharma), indulging in play and enjoyment, and indulging in the sounds of the five kinds of music. They played and enjoyed themselves by the lotus ponds, or together in the rivers, beryl forests, spring ponds, and other adorned places. Until their accumulated good karma was exhausted, they would die from the heavens, and according to their respective karma, they would receive retribution, falling into the hells, the realms of hungry ghosts, and the animal realm. If they were reborn in the human realm, they might, due to past good karma, possess wisdom and eloquence, becoming teachers of the world, trusted and accepted by people.
Furthermore, a Bhiksu (比丘, Buddhist monk) should know the retribution of karma, observing the dwelling place of the Trikacchapa devas (三箜篌天, the gods of the three harps)
地。彼以聞慧見：箜篌天第八地處名曰共遊。眾生何業生於彼處？彼以聞慧見：此眾生信心修行，持戒佈施，法會聽法佐助經營，勸助隨喜深心、善心。以凈信心如是思惟：『此人福德。我亦如是，念當修福。』是人命終生共遊天，隨喜施故，無量境界心生愛樂。其園林中種種音聲遊戲受樂，其池四岸，毗琉璃珠以為欄楯，金華遍覆，種種眾鳥出妙音聲，與諸天女而共遊戲。其園林中，俱翅羅鳥、孔雀莊嚴，與諸天女遊戲受樂。其諸蓮華，琉璃為莖、黃金為葉、金剛為臺，遊戲其中。於美林中眾果具足，與諸天女飲於美味，受五欲樂。或行山峰毗琉璃地，其地平正。或遊山王河泉流水清凈無垢，清涼快樂，與諸天女遊戲其中。或游渡濟，真珠為沙以布其地，清凈水中而自遊戲。或有樓閣七寶莊嚴高峻廣大。或有伎樂，與諸天女遊戲受樂。或有意樹，寶鈴妙聲以為莊嚴。或有林中，六時具足，與諸親友及天女眾常受快樂。或有七寶以為其地，上此山已，觀余天眾。如是種種不可譬喻，自業所化，受天快樂。如是諸天愛樂放逸，不知厭足，眼愛無量種種妙色不知厭足，耳鼻舌身意貪于聲香味觸及法，亦復如是。如是六根染愛六境，不知厭足，隨得境界愛心轉增，如火益薪，隨得境界無量增長，愛覆諸天，不識真樂。受如是
【現代漢語翻譯】 現代漢語譯本 地（Bhumi）。他以聞慧看到：第八層天的名字叫做共遊天（Samana）。什麼樣的眾生會生到那裡呢？他以聞慧看到：這些眾生因為有信心而修行，持戒佈施，在法會中聽法，幫助法會的經營，勸導他人，隨喜讚歎，具有深厚的心和善良的心。他們以清凈的信心這樣思惟：『這個人有福德，我也應當像他一樣，想著要修福。』這樣的人命終之後，就會生到共遊天，因為隨喜佈施的緣故，在無量的境界中生起愛樂之心。在園林中，有各種各樣的聲音和遊戲，享受著快樂。池塘的四岸，用毗琉璃珠（Vairocana）作為欄桿，金色的花朵遍佈其上，各種各樣的鳥發出美妙的聲音，（天人）與諸位天女一起遊戲。在園林中，有俱翅羅鳥（Kokila）、孔雀（Mayura）等來莊嚴點綴，（天人）與諸位天女一起遊戲享樂。蓮花以琉璃為莖，黃金為葉，金剛為臺，（天人）在其中游戲。在美麗的樹林中，各種果實都具備，（天人）與諸位天女一起飲用美味的食物，享受五欲之樂。或者行走在山峰上毗琉璃鋪成的地面上，地面平坦端正。或者遊玩于山王（Sumeru）的河流和泉水中，流水清澈無垢，清涼快樂，（天人）與諸位天女在其中游戲。或者在渡口遊玩，用珍珠作為沙子鋪在地上，在清凈的水中自由自在地遊戲。或者有樓閣，用七寶莊嚴，高大寬廣。或者有伎樂，（天人）與諸位天女一起遊戲享樂。或者有意樹（Kalpavriksha），用寶鈴的美妙聲音來莊嚴。或者在樹林中，六時（晝三時，夜三時）都具備，與親友和天女們一起常常享受快樂。或者用七寶來鋪設地面，登上這座山後，觀看其他天眾。像這樣種種不可比喻的，都是自己業力所化現的，享受著天上的快樂。這些天人貪愛享樂，不知厭足，眼睛貪愛無量種種美妙的顏色，不知厭足，耳朵、鼻子、舌頭、身體和意念貪戀聲音、香味、觸感和法，也是這樣。像這樣六根染著六境，不知厭足，隨著得到的境界，愛心不斷增長，就像火遇到柴一樣，隨著得到的境界，無量地增長，愛慾覆蓋著諸天，使他們不能認識真正的快樂。享受著這樣的
【English Translation】 English version Bhumi. He saw with his wisdom of hearing: the eighth heaven is called Samana. What kind of beings are born there? He saw with his wisdom of hearing: these beings cultivate with faith, uphold precepts and give alms, listen to the Dharma in Dharma assemblies, help with the management of Dharma assemblies, encourage others, rejoice and praise, and have deep and good hearts. With pure faith, they think like this: 'This person has merit, and I should be like him, thinking of cultivating merit.' Such a person, after death, will be born in Samana heaven. Because of rejoicing in giving, they develop a love for immeasurable realms. In the gardens, there are various sounds and games, enjoying happiness. The four banks of the ponds are fenced with Vairocana jewels, covered with golden flowers, and various birds emit wonderful sounds, (the devas) playing with the heavenly maidens. In the gardens, there are Kokila birds and peacocks to decorate, (the devas) playing and enjoying with the heavenly maidens. The lotuses have stems of lapis lazuli, leaves of gold, and platforms of diamond, (the devas) playing in them. In the beautiful forests, all kinds of fruits are available, (the devas) drinking delicious food with the heavenly maidens, enjoying the pleasures of the five desires. Or walking on the peaks of mountains paved with Vairocana, the ground is flat and upright. Or playing in the rivers and springs of Mount Sumeru, the water is clear and immaculate, cool and happy, (the devas) playing in them with the heavenly maidens. Or playing at the ferry, using pearls as sand to pave the ground, freely playing in the clear water. Or there are pavilions, decorated with seven treasures, tall and wide. Or there is music, (the devas) playing and enjoying with the heavenly maidens. Or there are Kalpavriksha trees, decorated with the wonderful sounds of treasure bells. Or in the forests, all six times (three times during the day, three times at night) are available, constantly enjoying happiness with relatives and heavenly maidens. Or the ground is paved with seven treasures, and after climbing this mountain, they observe other devas. Like this, in various incomparable ways, all are transformed by their own karma, enjoying heavenly happiness. These devas are greedy for pleasure and do not know satisfaction. Their eyes are greedy for immeasurable and wonderful colors, and they do not know satisfaction. Their ears, noses, tongues, bodies, and minds are greedy for sounds, smells, tastes, touches, and dharmas, and it is the same. Like this, the six senses are attached to the six objects, and they do not know satisfaction. As the realms they obtain increase, their love constantly grows, just like fire meeting firewood. As the realms they obtain increase immeasurably, desire covers the devas, preventing them from recognizing true happiness. Enjoying such
等無量天樂，乃至愛善業盡，從天命終，若無善業，墮于地獄、餓鬼、畜生。若生人間，同集一眾，或入大海商賈求財，或同一城，或在山中同一村落，或同一業，或復親友，或同一王大富自在，以餘業故。
「複次，比丘知業果報，觀三箜篌天第九住處名曰化生。眾生何業而生彼處？彼以聞慧知：此眾生起大悲心，見有眾生饑饉所逼，投沒深水，欲自喪身，救此溺人，愛之若子，悲心救護。是人命終生於天上，隨此天子所近天女，加趺而坐，從其懷中，忽然化生，時天父母即生子想，天子生已，生父母想。父母愛子亦如閻浮提人。如是天中，從坐化生，愛之彌甚，語天子言：『汝善果報，從我化生，我與汝樂。我今將汝遊戲一切諸園林中，諸蓮華池及遊山頂，金網所覆泉流浴池，樹枝彌覆蓮華池中金色蓮華、眾蜂莊嚴，清凈流水及諸飲河種種美味，恣意共汝遊戲受樂。』天子白言：『我今生此，得善果報，生值父母，我今供養。』時天父母即將天子詣兩閻浮檀林，與諸天女至彼林中，見閻浮檀樹華果郁茂，其香普熏滿五由旬，以華遍散種種妙色，青赤黃紫種種形色長短方圓，以此眾華莊嚴其身如天發旋。時天父母語其子言：『此兩閻浮檀林歡喜花敷，若風動樹，其華遍散一切天眾。汝今可於此林遊戲，與天女
【現代漢語翻譯】 現代漢語譯本：等到無量天樂結束，乃至喜愛善業的果報耗盡，從天界壽命終結。如果沒有善業，就會墮入地獄、餓鬼、畜生道。如果轉生人間，就會聚集在一起，或者一起出海經商求財，或者同住一座城市，或者在山中同住一個村落，或者從事同一種行業，或者成為親戚朋友，或者同在一個國王統治下，享受巨大的財富和自在，這都是因為剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三箜篌天（Trāyastriṃśa）的第九個住處，名為化生天（Upapāduka）。眾生是憑藉什麼業力而生到那個地方的呢？他通過聽聞和智慧得知：此眾生生起大悲心，看見有眾生被飢餓所逼迫，投身於深水中，想要自殺身亡，（此眾生）救助這個溺水的人，愛護他如同自己的孩子一樣，以悲憫之心救護了他。這個人命終之後就生到天上，靠近這個天子的天女，會以跏趺坐的姿勢坐在天子的懷中，忽然化生出來。這時天上的父母就會生起生了孩子的想法，天子出生后，（天女）也會生起父母的想法。父母愛護孩子也像閻浮提（Jambudvīpa）的人一樣。像這樣在天界中，從座位上化生出來，（天上的父母）對他的愛更加深厚，告訴天子說：『你因為善的果報，從我這裡化生出來，我將給你帶來快樂。我現在帶你到一切園林中游玩，到蓮花池和遊山頂，到被金網覆蓋的泉水浴池，到樹枝覆蓋、蓮花池中金色蓮花盛開、眾蜂環繞的清凈流水和各種美味的飲河邊，隨意和你一起遊玩享樂。』天子回答說：『我現在生到這裡，得到了善的果報，有幸遇到父母，我現在要供養你們。』這時天上的父母就帶著天子來到兩棵閻浮檀林（Jambudvīpa）樹林，和眾多的天女一起到那片樹林中，看見閻浮檀樹花果茂盛，它的香氣普遍散發到五由旬（Yojana）的範圍，用花朵遍灑，花朵呈現出各種美妙的顏色，青色、紅色、黃色、紫色，各種形狀，長短方圓，用這些花朵來莊嚴自己的身體，如同天上的發旋一樣。這時天上的父母對他們的孩子說：『這兩片閻浮檀林歡喜地開滿了花朵，如果風吹動樹木，花朵就會遍灑在一切天眾身上。你現在可以在這片樹林中游玩，和天女
【English Translation】 English version: Waiting for the immeasurable heavenly music to end, and even the merit of loving good deeds is exhausted, one dies from the heavens. If there are no good deeds, one will fall into hell, the realm of hungry ghosts, or the animal realm. If reborn in the human realm, they will gather together, either going to sea together as merchants seeking wealth, or living in the same city, or in the same village in the mountains, or engaging in the same occupation, or being relatives and friends, or under the rule of the same king, enjoying great wealth and freedom, all due to the remaining karma.
『Furthermore, the Bhikṣu (monk) knowing the retribution of karma, observes the ninth abode of the Trāyastriṃśa (Thirty-three Heavens) heaven, called Upapāduka (Birth by Transformation). What karma causes beings to be born in that place? He knows through hearing and wisdom: This being arose with great compassion, seeing beings oppressed by hunger, throwing themselves into deep water, wanting to commit suicide, (this being) rescued the drowning person, loving them as if they were their own child, protecting them with compassion. After this person dies, they are born in the heavens, and the heavenly maiden close to this Deva (god) will sit in the lotus position in the Deva's arms, suddenly transforming into existence. At this time, the heavenly parents will have the thought of having a child, and after the Deva is born, (the heavenly maiden) will also have the thought of parents. The parents love the child as people in Jambudvīpa (Rose-apple Continent) do. In this way, in the heavens, being born by transformation from a seat, (the heavenly parents') love for him is even deeper, telling the Deva: 'You are born from me because of your good karma, and I will bring you happiness. I will now take you to play in all the gardens, to the lotus ponds and mountain peaks, to the spring bathing pools covered with golden nets, to the clear flowing water and various delicious drinking rivers covered with branches, where golden lotuses bloom in the lotus ponds, surrounded by bees, and freely play and enjoy with you.' The Deva replies: 'I am now born here, having obtained good karma, and am fortunate to meet my parents, and I will now make offerings to you.' At this time, the heavenly parents take the Deva to the two Jambudvīpa (Rose-apple Continent) forests, and together with many heavenly maidens, they go to that forest, seeing the Jambudvīpa trees with lush flowers and fruits, its fragrance spreading throughout five Yojana (a unit of distance), scattering flowers everywhere, the flowers displaying various beautiful colors, blue, red, yellow, purple, various shapes, long, short, square, and round, using these flowers to adorn their bodies, like the heavenly hair whorls. At this time, the heavenly parents say to their child: 'These two Jambudvīpa forests are joyfully blooming with flowers, and if the wind blows the trees, the flowers will be scattered all over the heavenly beings. You can now play in this forest with the heavenly maidens.'
眾而自娛樂相隨遊戲。』
「說是語已，與諸天眾共入彼林，見眾天鳥，名曰命喚，即以偈頌讚天子曰：
「『善來汝賢士， 從作善業生， 護持七種戒， 今得如是果。 持戒果安樂， 天中受果報， 持戒如船筏， 能度生死津。 若人戒水凈， 澡浴勇健心， 閻浮檀金花， 天中自澡潔。 持戒為種子， 修種種戒行， 遊戲于天中， 汝今樂成就。 若人調伏心， 常以戒莊嚴， 彼人得天處， 受無量快樂。 若人作善業， 從樂生樂處， 遊戲于天宮， 持戒增長故。 乘于尸羅階， 增長於智慧， 此人至善道， 智慧善業故。 是故常持戒， 佈施智慧財， 常離於破戒， 如避刀火毒。 如是善護戒， 將人至善道， 若離於持戒， 則無安樂處。』
「如是命鳥偈贊天子，令心喜悅。天子聞已，心生歡喜，即與其父共入林中，其林皆以如意之樹以為莊嚴，猶如日光莊嚴奇特，無量百千樹林和合，流泉浴池莊嚴其林，毗琉璃樹真金莊嚴，無量愛樂。初生天子見此林樹，生大歡喜，游彼林中，見諸天女無所繫屬。時諸天女見此天子獨遊林中，容貌端嚴，未有天女，
【現代漢語翻譯】 現代漢語譯本 『大家一起自娛自樂，互相追逐嬉戲。』
『說完這些話，（他們）與眾天人一起進入那片樹林，看見許多天鳥，名字叫做命喚（Ming Huan），就用偈頌讚美天子說：』
『善哉，你這位賢士，從修作善業而生，護持七種戒律，如今得到這樣的果報。 持戒的果報是安樂，在天界享受果報，持戒就像船筏，能夠渡過生死苦海。 如果有人戒律清凈，用戒水洗滌勇猛的心，閻浮檀金（Yan Fu Tan Jin）的花朵，在天界自然潔凈。 持戒是種子，修習種種戒行，在天界遊戲，你現在快樂成就。 如果有人調伏內心，常用戒律來莊嚴自己，這個人就能到達天界，享受無量的快樂。 如果有人做善事，從快樂生到快樂的地方，在天宮中游戲，因為持戒增長的緣故。 乘坐戒律的階梯，增長智慧，這個人到達善道，因為智慧和善業的緣故。 所以要常常持戒，佈施智慧的財富，常常遠離破戒的行為，就像躲避刀、火、毒一樣。 像這樣好好守護戒律，將人帶到善道，如果離開持戒，就沒有安樂的地方。』
『像這樣，命鳥（Ming Niao）用偈頌讚美天子，使他內心喜悅。天子聽了之後，心中生起歡喜，就和他的父親一起進入樹林，那片樹林都用如意樹來裝飾，就像日光裝飾一樣奇特，無量百千的樹林融合在一起，流動的泉水和浴池裝飾著樹林，毗琉璃樹（Pi Liu Li Shu）和真金裝飾著樹林，充滿無量的喜愛和快樂。初生的天子看見這片樹林，生起極大的歡喜，在那片樹林中游玩，看見許多天女沒有歸屬。當時，那些天女看見這位天子獨自在樹林中游玩，容貌端正莊嚴，還沒有天女陪伴，
【English Translation】 English version 'Everyone amuses themselves and chases each other in games.'
'Having spoken these words, he entered that forest with the assembly of devas (heavenly beings), and seeing many heavenly birds named Ming Huan (Life Call), he praised the deva son with a verse:'
'Welcome, O virtuous one, born from performing good deeds, protecting and upholding the seven precepts, now you obtain such a reward. The reward of upholding precepts is happiness, receiving rewards in the heavens, upholding precepts is like a raft, able to cross the river of birth and death. If a person's precepts are pure, bathing the courageous heart with the water of precepts, the flowers of Jāmbūda gold (Yan Fu Tan Jin), in the heavens, are naturally pure. Upholding precepts is the seed, cultivating various precept practices, playing in the heavens, you now achieve happiness. If a person subdues their mind, constantly adorns themselves with precepts, that person attains the heavenly realm, receiving immeasurable happiness. If a person performs good deeds, from happiness is born in a place of happiness, playing in the heavenly palace, because of the increase of upholding precepts. Riding on the ladder of Śīla (precepts), increasing in wisdom, this person reaches the good path, because of wisdom and good deeds. Therefore, constantly uphold precepts, give the wealth of wisdom, constantly stay away from breaking precepts, like avoiding knives, fire, and poison. Like this, well protect the precepts, leading people to the good path, if one departs from upholding precepts, then there is no place of happiness.'
'In this way, the Ming Niao (Life Bird) praised the deva son with verses, causing his heart to rejoice. Having heard this, the deva son's heart arose with joy, and he entered the forest with his father. That forest was adorned with wish-fulfilling trees, as unique as the adornment of sunlight. Countless hundreds and thousands of forests merged together, flowing streams and bathing ponds adorned the forest, Vaiḍūrya (Pi Liu Li Shu) trees and true gold adorned the forest, filled with immeasurable love and joy. The newly born deva son, seeing this forest, arose with great joy, and wandered in that forest, seeing many deva women without affiliation. At that time, those deva women saw this deva son wandering alone in the forest, with a dignified and upright appearance, without a deva woman companion,
皆疾走詣此天子所，戲笑歌舞作天伎樂。時彼天子既舍父母，欲心所覆，詣天女眾共相娛樂，歡喜無比。天眾伎樂受樂成就。于金銀、毗琉璃、車𤦲、馬瑙寶山峰中，園林浴池，真珠為沙以布其地，天蓮華池種種眾鳥以為莊嚴，與諸天女處處遊行遊戲受樂。一一山中、一一河中、一一流水，與諸天女遊戲受樂。觀察如是希有事已，共天女眾歡娛受樂，乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，或作國王或為大臣，為一切人之所愛念，顏貌端正，以餘業故。
「複次，比丘知業果報，觀三箜篌天所住之地。彼以聞慧見：箜篌天有第十地名曰正行。眾生何業而生彼處？彼見聞知：若有眾生行於善業，見人亡破、為他抄掠，救令得脫，或於曠野險處教人正道，或疑怖處令他安隱，利益眾生，善行三業凈身口意。是人命終生正行天。生彼天已，其身光明猶如滿月，其光明曜，六根常受五欲之樂，常自娛樂，無量天女以為供養。身服天衣及著天鬘，常行遊戲園林華池。入頗梨林，其林皆悉是頗梨樹，普出光明以為嚴飾，華果具足，其葉光澤猶如雲母，果如明鏡其相方正。是時天子入毗留博叉林，見百千身皆悉端正，涂香末香華鬘莊嚴，百倍踴躍，謂余天眾悉不如己。時毗留博叉入彼林中，觀
【現代漢語翻譯】 現代漢語譯本： 他們都快速地來到這位天子所在的地方，嬉笑歌舞，演奏天上的音樂。當時那位天子已經拋棄了自己的父母，被慾望之心所矇蔽，前往天女們聚集的地方，共同娛樂，無比歡喜。天上的音樂演奏，享受快樂圓滿。在金銀、毗琉璃（一種寶石）、車磲（一種海貝）、瑪瑙等寶山的山峰中，在園林浴池裡，用珍珠作為沙子鋪在地上，天上的蓮花池裡有各種各樣的鳥類作為裝飾，與眾天女處處遊戲享樂。在每一座山中、每一條河中、每一條流水邊，都與眾天女遊戲享樂。觀察了這樣稀有的事情之後，與天女們一同歡娛享樂，直到愛慾和善業耗盡，從天上壽命終結，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，或許會成為國王或者大臣，被所有的人所喜愛，容貌端正，這是因為還有剩餘的業力。
『再者，比丘知道業的果報，觀察三箜篌天（天界名稱）所居住的地方。他通過聽聞和智慧看到：箜篌天有第十地，名叫正行（天界名稱）。眾生做了什麼樣的業才能生到那個地方呢？他通過見聞知道：如果有的眾生行持善業，看到別人遭遇危難、被他人搶劫，就去救助使他們脫離困境，或者在曠野險惡的地方教導人們正確的道路，或者在令人疑惑恐懼的地方使他人得到安寧，利益眾生，以清凈的身口意三業行持善行。這樣的人命終之後就會生到正行天。生到那個天界之後，他們的身體光明猶如滿月，他們的光明照耀，六根常常享受五欲的快樂，常常自我娛樂，有無數的天女為他們提供供養。身上穿著天上的衣服，戴著天上的花鬘，常常在園林華池中游玩嬉戲。進入頗梨林（水晶林），那片樹林里全部都是頗梨樹，普遍散發出光明作為裝飾，花朵和果實都具備，樹葉的光澤猶如雲母，果實像明鏡一樣，形狀方正。這時，天子進入毗留博叉林（天界名稱），看到成百上千的身體都端正美好，塗抹著香、末香，用花鬘裝飾，百倍地感到喜悅，認為其餘的天眾都不如自己。這時，毗留博叉（天神名稱）進入那片樹林中，觀察』
【English Translation】 English version: They all rushed to where this Deva (heavenly being) was, laughing, singing, and dancing, performing celestial music. At that time, that Deva, having abandoned his parents, was overcome by desire, went to the assembly of heavenly women, and enjoyed himself together with them, with unparalleled joy. The celestial music was performed, and the enjoyment of pleasure was fulfilled. In the peaks of mountains of gold, silver, Vaiḍūrya (lapis lazuli), Trāsa (coral), and agate, in gardens and bathing ponds, with pearls as sand spread on the ground, and celestial lotus ponds adorned with various birds, he played and enjoyed pleasure everywhere with the heavenly women. In every mountain, in every river, by every stream, he played and enjoyed pleasure with the heavenly women. Having observed such rare events, he rejoiced and enjoyed pleasure with the heavenly women, until his love and good karma were exhausted, and he died from his heavenly life, transmigrating according to his karma, falling into hell, the realm of hungry ghosts, and the animal realm. If he is born among humans, he may become a king or a minister, loved by all people, with a handsome appearance, due to the remaining karma.
『Furthermore, the Bhikṣu (monk) knows the retribution of karma, observing the place where the Tri-Karkotaka Devas (name of a heaven) reside. Through his hearing and wisdom, he sees that the Karkotaka Heaven has a tenth realm called Right Conduct (name of a heaven). What karma do beings perform to be born in that place? He knows through hearing and seeing: If there are beings who practice good deeds, seeing others in danger or being robbed, they rescue them and help them escape, or in desolate and dangerous places, they teach people the right path, or in places of doubt and fear, they bring peace to others, benefiting sentient beings, practicing good deeds with pure body, speech, and mind. Such people, after death, are born in the Right Conduct Heaven. Having been born in that heaven, their bodies are as bright as the full moon, their light shines, their six senses constantly enjoy the pleasures of the five desires, they constantly entertain themselves, and countless heavenly women provide them with offerings. They wear heavenly clothes and garlands, and constantly play and frolic in gardens and lotus ponds. They enter the Sphatika (crystal) forest, where all the trees are Sphatika trees, universally emitting light as adornment, complete with flowers and fruits, the luster of their leaves like mica, and the fruits like bright mirrors, their shapes square and upright. At this time, the Deva enters the Virūpakṣa (name of a heaven) forest, seeing hundreds and thousands of bodies all upright and beautiful, anointed with perfumes and incense, adorned with garlands, rejoicing a hundredfold, thinking that all the other Devas are not as good as himself. At this time, Virūpakṣa (name of a Deva) enters that forest, observing』
諸世間。以林勢力，毗留博叉於此林中，見空行夜叉、地行夜叉及閻浮提法、非法相。見增長果。于頗梨樹，見人行法，心則歡喜；見行非法，心則不悅。毗留博叉見法、非法，向帝釋說：『于夜叉所，知閻浮提人若善、不善。』時彼天子於此林中，受五欲樂，乃至愛善業盡，墮于地獄、餓鬼、畜生。若生人中，於法城內生於正見大長者家，大富饒財，以餘業故。
「複次，比丘知業果報，觀三箜篌天已，觀四大天王天，名曰行天，繞須彌山王住于宮殿，外道說言：『曜及星宿』。粗略而說，三十六億眾生何業生於彼處？彼以聞慧見：此眾生持七種戒——身戒、口戒：身三種戒，口四種戒——生於彼處，得增上果。以眾生作善、不善業因緣故，現善惡相。日月星宿名曰行天，繞須彌山；虛空持風名曰風輪，為增上緣，轉持日月星宿，繞于須彌山王。于彼天中，二護世天：一名提頭賴吒；二名毗沙門。此諸天眾與二大天王游四天下，種種摩尼以為宮殿青黃赤白，如前所說。與行天眾遊戲空中，受五欲樂，如意自娛，乃至愛善業盡，墮于地獄、餓鬼、畜生。若得為人，常樂遊行一切國土，設無因緣常游諸國，或受安樂、或受苦惱，以余習故、余戒力故。
「複次，比丘知業果報，觀四大天王更無餘地，作如是
【現代漢語翻譯】 現代漢語譯本： 『諸世間。以林勢力，毗留博叉（Virupaksha，四大天王之一，西方守護神）於此林中，見空行夜叉、地行夜叉及閻浮提（Jambudvipa，我們所居住的這個世界）法、非法相。見增長果。于頗梨樹，見人行法，心則歡喜；見行非法，心則不悅。毗留博叉見法、非法，向帝釋（Indra，天神之王）說：『于夜叉所，知閻浮提人若善、不善。』時彼天子於此林中，受五欲樂，乃至愛善業盡，墮于地獄、餓鬼、畜生。若生人中，於法城內生於正見大長者家，大富饒財，以餘業故。
『複次，比丘知業果報，觀三箜篌天已，觀四大天王天，名曰行天，繞須彌山王（Mount Sumeru，佛教宇宙論中的聖山）住于宮殿，外道說言：『曜及星宿』。粗略而說，三十六億眾生何業生於彼處？彼以聞慧見：此眾生持七種戒——身戒、口戒：身三種戒，口四種戒——生於彼處，得增上果。以眾生作善、不善業因緣故，現善惡相。日月星宿名曰行天，繞須彌山；虛空持風名曰風輪，為增上緣，轉持日月星宿，繞于須彌山王。于彼天中，二護世天：一名提頭賴吒（Dhritarashtra，四大天王之一，東方守護神）；二名毗沙門（Vaishravana，四大天王之一，北方守護神）。此諸天眾與二大天王游四天下，種種摩尼以為宮殿青黃赤白，如前所說。與行天眾遊戲空中，受五欲樂，如意自娛，乃至愛善業盡，墮于地獄、餓鬼、畜生。若得為人，常樂**一切國土，設無因緣常游諸國，或受安樂、或受苦惱，以余習故、余戒力故。
『複次，比丘知業果報，觀四大天王更無餘地，作如是』
【English Translation】 English version: 『In all the worlds, by the power of the forest, Virupaksha (one of the Four Heavenly Kings, guardian of the West) in this forest sees the Yakshas who travel in the sky, the Yakshas who travel on the ground, and the aspects of Dharma and non-Dharma in Jambudvipa (the world we live in). He sees the increasing fruits. In the crystal tree, he sees people practicing Dharma and his heart rejoices; he sees them practicing non-Dharma and his heart is displeased. Virupaksha sees Dharma and non-Dharma and says to Indra (King of the Gods): 『In the Yaksha realm, I know whether the people of Jambudvipa are good or bad.』 At that time, that heavenly being enjoys the pleasures of the five senses in this forest, until the love of good karma is exhausted, and he falls into hell, the realm of hungry ghosts, and the realm of animals. If he is born among humans, he is born in a righteous great elder's family in the city of Dharma, very rich and wealthy, due to remaining karma.
『Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, having observed the Trayastrimsa Heaven, observes the Heaven of the Four Great Kings, called the Heaven of Movement, dwelling in palaces around Mount Sumeru (the sacred mountain in Buddhist cosmology), which the heretics call 『planets and constellations.』 Roughly speaking, what karma causes thirty-six billion beings to be born in that place? He sees with his wisdom of hearing: these beings who uphold the seven precepts—precepts of body and precepts of speech: three precepts of body and four precepts of speech—are born in that place and obtain superior results. Because of the causes and conditions of beings doing good and bad karma, good and bad signs appear. The sun, moon, and stars are called the Heaven of Movement, circling Mount Sumeru; the wind holding the sky is called the wind wheel, which is the primary cause, turning and holding the sun, moon, and stars, circling Mount Sumeru. In that heaven, there are two guardian deities: one is called Dhritarashtra (one of the Four Heavenly Kings, guardian of the East); the other is called Vaishravana (one of the Four Heavenly Kings, guardian of the North). These heavenly beings and the two great Heavenly Kings travel in the four continents, with palaces of various jewels, blue, yellow, red, and white, as described before. They play in the sky with the beings of the Heaven of Movement, enjoying the pleasures of the five senses, amusing themselves as they wish, until the love of good karma is exhausted, and they fall into hell, the realm of hungry ghosts, and the realm of animals. If they are born as humans, they always enjoy plundering all countries, and even without cause, they often travel to various countries, either enjoying happiness or suffering, due to remaining habits and the power of remaining precepts.
『Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, observing that there is no more space in the Heaven of the Four Great Kings, makes such』
念：『四天王天無量無邊。』如是盡觀于須彌山四面受樂，右繞遊行。日月遊行繞須彌山，隨在何方，須彌山王則有影現，人說為夜。閻浮提北，名曰風輪，持北方星，輪轉不沒，風輪持故。諸外道等，見此辰星——北斗七星——常現不沒，便謂此星能持一切世間國土。不如實知，不知風力之所持也，如是外道少分有知。比丘如實觀四天王天，厭離生死，見天退苦，觀已厭離，生死無常，一切破壞，一切變動，一切別離，一切業藏，諸業流轉。如是比丘以聞知見。
「複次，行者內觀於法，順法修行。一切愚癡凡夫貪著欲樂，為愛所縛，為求生天而修梵行，欲受天樂。如是比丘深生厭離，不樂不著、不修不味。觀諸樂已，以聞智慧見：彼比丘能與魔諍，欲度生死海，得第十七地。地神夜叉聞已歡喜告虛空神，空行夜叉聞已歡喜告四天王，如前所說次第乃至無量光天：『閻浮提中某村某邑，某城某國某種姓中，某善男子名字某甲，以信出家，剃除鬚髮而被法服，與魔共戰，欲出諸有。』如是無量光天聞已歡喜，告余天曰：『閻浮提人順行正法，我今隨喜。此人發心，欲出生死，與魔共戰，持戒正行。欲與魔戰，減損魔軍，增長如來所說正法。』
正法念處經卷第二十四 大正藏第 17 冊 No. 07
【現代漢語翻譯】 現代漢語譯本 唸誦：『四天王天（Catummaharajika-deva，四大天王所居住的天界）無量無邊。』這樣完全地觀察須彌山（Sumeru，佛教宇宙觀中的聖山）四面所受的快樂，右繞。日月環繞須彌山，無論在哪個方位，須彌山王都會有影子顯現，人們稱之為夜晚。閻浮提（Jambudvipa，我們所居住的這個世界）的北方，叫做風輪，支撐著北方的星辰，使其旋轉而不墜落，因為有風輪支撐的緣故。那些外道等等，看到這顆辰星——北斗七星——常常顯現而不墜落，就認為這顆星能夠支撐一切世間的國土。他們並不如實地瞭解真相，不知道是風的力量在支撐著它。像這樣的外道，只有少部分的認知。比丘如實地觀察四天王天，厭惡遠離生死，看到天人退墮的痛苦，觀察之後心生厭離，明白生死是無常的，一切都會破壞，一切都會變動，一切都會分離，一切都是業的積藏，諸業不斷流轉。這樣的比丘通過聽聞和認知而明白這些道理。
『再次，修行者向內觀察法，順應法而修行。一切愚癡的凡夫貪戀執著于欲樂，被愛所束縛，爲了求得生天而修行梵行，想要享受天上的快樂。這樣的比丘深深地生起厭離之心，不喜好不執著、不修習不品味。觀察諸樂之後，以聽聞的智慧見到：這位比丘能夠與魔爭鬥，想要度過生死之海，證得第十七地。地神夜叉（Yaksa，一種守護神）聽聞之後歡喜地告訴虛空神，空行夜叉聽聞之後歡喜地告訴四天王，像前面所說的那樣次第傳達到無量光天（Abhasvara，色界天之一）：『閻浮提中的某個村莊某個城鎮，某個城市某個國家某個種姓中，某位善男子，名字叫做某甲，因為信仰而出家，剃除了鬚髮而穿上了法服，與魔共同作戰，想要脫離諸有（bhava，存在）。』像這樣，無量光天聽聞之後歡喜地告訴其餘的天人說：『閻浮提的人順應正法而行，我現在隨喜讚歎。這個人發心，想要脫離生死，與魔共同作戰，持戒修行。想要與魔作戰，減損魔軍的力量，增長如來所說的正法。』
正法念處經卷第二十四 大正藏第 17 冊 No. 07
【English Translation】 English version Recite: 'The Catummaharajika-deva (Heaven of the Four Heavenly Kings) is immeasurable and boundless.' Thus, completely contemplate the joy experienced on all four sides of Mount Sumeru (the sacred mountain in Buddhist cosmology), circumambulating to the right **. The sun and moon ** revolve around Mount Sumeru, and wherever they are, the shadow of Mount Sumeru King appears, which people call night. To the north of Jambudvipa (the continent where we live), there is a wind wheel that supports the northern stars, causing them to rotate without falling. It is because of the support of the wind wheel. Those non-Buddhists, etc., seeing this star—the Big Dipper—constantly appearing without falling, believe that this star can support all the lands of the world. They do not truly understand the reality, not knowing that it is the power of the wind that supports it. Such non-Buddhists have only a small amount of knowledge. A Bhikkhu (Buddhist monk) truly observes the Catummaharajika-deva, detesting and distancing himself from birth and death, seeing the suffering of the devas (gods) when they decline. Having observed this, he develops aversion, understanding that birth and death are impermanent, that everything will be destroyed, everything will change, everything will be separated, that everything is a storehouse of karma, and that all karmas are constantly flowing. Such a Bhikkhu understands these principles through hearing and knowledge.
Furthermore, a practitioner inwardly contemplates the Dharma (Buddhist teachings), cultivating in accordance with the Dharma. All ignorant ordinary beings are greedy and attached to sensual pleasures, bound by love, and practice Brahma-conduct (pure conduct) in order to be born in heaven, desiring to enjoy heavenly bliss. Such a Bhikkhu deeply generates aversion, neither delighting in nor being attached to, neither cultivating nor savoring. Having observed these pleasures, with the wisdom gained from hearing, he sees that this Bhikkhu is able to contend with Mara (the demon), desiring to cross the ocean of birth and death, and attain the seventeenth ground. The earth Yaksa (a type of guardian spirit) hearing this, joyfully tells the space deity, and the aerial Yaksa hearing this, joyfully tells the Four Heavenly Kings, and as previously described, the message is passed down to the Abhasvara (Heaven of Radiance): 'In a certain village, a certain town, a certain city, a certain country, a certain lineage in Jambudvipa, a certain good man, named so-and-so, has left home out of faith, shaved his head and beard, and donned the Dharma robes, fighting together with Mara, desiring to escape all existence (bhava).' In this way, the Abhasvara hearing this, joyfully tells the other devas: 'The people of Jambudvipa are acting in accordance with the true Dharma, and I now rejoice in their merit. This person has made the aspiration to escape birth and death, fighting together with Mara, upholding the precepts and practicing correctly, desiring to fight with Mara, diminishing the army of Mara, and increasing the true Dharma spoken by the Tathagata (Buddha).'
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume 24 Taisho Tripitaka, Volume 17, No. 07
21 正法念處經
正法念處經卷第二十五
大魏婆羅門瞿曇般若流支譯
觀天品第六之四(三十三天初)
「複次，比丘觀于持戒，若有離於持戒智慧，不得生天。彼以聞慧見：持戒者生於天中，受天快樂。以有智故，命終退時，不墮惡道。以何等戒、有幾種戒，生於天中？以何相生？見七種戒化生天中，有上中下：不殺生戒，生四天王處；不殺、不盜，生三十三天；不殺、不盜、不行邪淫，生夜摩天；不殺、不盜、不邪淫、不妄語，不兩舌、惡口、綺語，生兜率陀天；受世間戒，信奉佛戒，不殺、不盜、不邪淫，不妄語、兩舌、惡口、綺語，生化樂天，他化自在天亦如是。比丘如是觀于戒業系諸眾生，上生天中。
「云何持戒？生於何處？彼以聞慧見：此眾生受不殺戒，生四天處，身量、色力、富命第一。若受不殺、不盜戒，生三十三天，身量、色力、富命轉勝。若受不殺、不盜、不淫，親近修習，生夜摩天，身量、色力、富命轉勝。信智勝故，生兜率陀天，身量、色力、富命轉勝。不殺、不盜、不邪淫，不妄語、兩舌、惡口、綺語，生化樂天，身量、色力、受樂富命轉勝於前。受持不殺、不盜、不邪淫，不妄語、兩舌、惡口、綺語，生於他化自在天中，身量、色力、壽命、富
【現代漢語翻譯】 現代漢語譯本 《正法念處經》卷二十五
大魏婆羅門瞿曇般若流支譯
觀天品第六之四（三十三天初）
『再者，比丘觀察持戒，若果離開了持戒的智慧，就不能夠往生到天界。他通過聽聞佛法所獲得的智慧觀察到：持戒的人能夠往生到天界之中，享受天界的快樂。因為具有智慧的緣故，在壽命終結、從天界退下來的時候，不會墮落到惡道之中。憑藉什麼樣的戒律、有哪幾種戒律，能夠往生到天界之中呢？又憑藉什麼樣的因緣而往生呢？（比丘）見到有七種戒律能夠使眾生化生到天界之中，分為上、中、下三等：不殺生戒，能夠往生到四天王處（Catummaharajika）；不殺生、不偷盜，能夠往生到三十三天（Trāyastriṃśa）；不殺生、不偷盜、不行邪淫，能夠往生到夜摩天（Yāmadeva）；不殺生、不偷盜、不邪淫、不妄語，不兩舌、不惡口、不綺語，能夠往生到兜率陀天（Tuṣita）；受持世間的戒律，信奉佛陀的戒律，不殺生、不偷盜、不邪淫，不妄語、兩舌、惡口、綺語，能夠往生到化樂天（Nirmāṇarati），他化自在天（Parinirmita-vaśavartin）也是如此。比丘像這樣觀察戒業與眾生的關係，從而上生到天界之中。
『如何持戒，才能往生到什麼地方呢？他通過聽聞佛法所獲得的智慧觀察到：這些眾生受持不殺生戒，能夠往生到四天王處，他們的身量、色力、財富和壽命都是最好的。如果受持不殺生、不偷盜戒，能夠往生到三十三天，他們的身量、色力、財富和壽命更加殊勝。如果受持不殺生、不偷盜、不邪淫，並且親近修行，能夠往生到夜摩天，他們的身量、色力、財富和壽命更加殊勝。因為信和智慧更加殊勝的緣故，能夠往生到兜率陀天，他們的身量、色力、財富和壽命更加殊勝。不殺生、不偷盜、不邪淫，不妄語、兩舌、惡口、綺語，能夠往生到化樂天，他們的身量、色力、所享受的快樂和財富壽命比之前更加殊勝。受持不殺生、不偷盜、不邪淫，不妄語、兩舌、惡口、綺語，能夠往生到他化自在天中，他們的身量、色力、壽命、財富
【English Translation】 English version The Sutra on the Establishment of Right Mindfulness, Volume 25
Translated by the Brahmin Gautama Prajñāruci of the Great Wei Dynasty
Chapter Six, Part Four: Observing the Heavens (First of the Thirty-three Heavens)
『Furthermore, a Bhikṣu (monk) observes the upholding of precepts. If one is without the wisdom of upholding precepts, one cannot be born in the heavens. Through the wisdom gained from hearing, he sees that those who uphold precepts are born in the heavens, enjoying heavenly bliss. Because of their wisdom, when their life ends and they退(retreat) from the heavens, they do not fall into evil realms. By what kind of precepts, and with how many kinds of precepts, are they born in the heavens? By what causes are they born? He sees that there are seven kinds of precepts that cause beings to be born in the heavens by transformation, with upper, middle, and lower grades: the precept of not killing, leading to birth in the Catummaharajika (Four Heavenly Kings) realm; not killing and not stealing, leading to birth in the Trāyastriṃśa (Thirty-three Heavens) realm; not killing, not stealing, and not engaging in sexual misconduct, leading to birth in the Yāmadeva (Yama Heaven) realm; not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, harsh speech, or idle chatter, leading to birth in the Tuṣita (Contentment) Heaven; upholding worldly precepts, believing in the Buddha』s precepts, not killing, not stealing, not engaging in sexual misconduct, not lying, engaging in divisive speech, harsh speech, or idle chatter, leading to birth in the Nirmāṇarati (Pleasure Transformation) Heaven, and the Parinirmita-vaśavartin (Other-Controlled Transformation) Heaven is also the same. Thus, a Bhikṣu observes the karma of precepts binding beings, causing them to be born in the heavens.
『How does one uphold precepts, and where is one born? Through the wisdom gained from hearing, he sees that these beings who uphold the precept of not killing are born in the Catummaharajika realm, with the best body size, complexion, strength, wealth, and lifespan. If they uphold the precepts of not killing and not stealing, they are born in the Trāyastriṃśa realm, with even greater body size, complexion, strength, wealth, and lifespan. If they uphold not killing, not stealing, and not engaging in sexual misconduct, and diligently practice these, they are born in the Yāmadeva realm, with even greater body size, complexion, strength, wealth, and lifespan. Because their faith and wisdom are even greater, they are born in the Tuṣita Heaven, with even greater body size, complexion, strength, wealth, and lifespan. Not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, harsh speech, or idle chatter, leads to birth in the Nirmāṇarati Heaven, with body size, complexion, enjoyment of pleasure, wealth, and lifespan even greater than before. Upholding not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, harsh speech, or idle chatter, leads to birth in the Parinirmita-vaśavartin Heaven, with body size, complexion, lifespan, and wealth
樂勝於余天。非魔波旬自在所使，亦不使魔。
「複次，比丘知業果報，觀微細因生於天上。彼見：思心為勝戒因，上中下戒，生六慾天，心勝業勝，生於六天，以心勝故生處亦勝。
「複次，比丘觀戒幾種？彼見世間有二種戒：一者自生；二者從他。自生者，自效能持；從他者，和合而生。復有二種戒：一者在家；二者出家。在家戒者，所謂五戒；出家戒者，持解脫戒。復有二種戒，謂一行戒，非一行戒。一行者，所謂一戒；非一行者，或受二戒，或持三戒。復有二種：一者久時；二、不久時。久時者，盡形護戒；不久時者，隨心所要，隨力持戒。復有二種：一者有垢；二者無垢。有垢戒者，生於天中；無垢戒者，至於涅槃。復有二種戒：一者世間戒；二者出世間戒。世間戒者則有流動，出世間戒則無流動。復有二種戒：一者自護；二者護他。自持戒者，名曰自護；他護者，令他住於世間染戒。復有二種：一者止；二者作。作者，成就諸行，轉于生死；止者，知因知緣而不進學。復有二種：一者智攝；二者施攝。佈施攝戒，得大富樂；智所攝戒，得至涅槃。復有二種：一者內行；二者外行。外行者，依于凈身；內行者，心口意凈。復有二種：一者修習；二者不習。修習者，已於無量世來修習；不習者，
【現代漢語翻譯】 現代漢語譯本： 勝過其他天界。不受魔王波旬（Mara Papiyas，佛教中的魔王）的控制，也不被魔所利用。
『再者，比丘（bhikkhu，佛教中的出家男眾）了知業果報應，觀察到微細的因能生於天上。他看到：思念之心是殊勝的持戒之因，根據戒律的上、中、下品，能生於六慾天（Six Desire Realms，佛教中位於欲界的最上層）。心念殊勝，業力殊勝，就能生於六慾天，因為心念殊勝的緣故，所生的處所也殊勝。』
『再者，比丘觀察戒律有幾種？他看到世間有兩種戒律：一種是自生的，一種是從他而來的。自生的，是指自效能夠保持；從他而來的，是指通過和合而產生。又有兩種戒律：一種是在家的，一種是出家的。在家戒，就是所謂的五戒（Five Precepts，佛教在家信徒所受持的五條基本戒律）；出家戒，是指出家眾所持的解脫戒。又有兩種戒律，即一行戒和非一行戒。一行戒，就是指只持一戒；非一行戒，是指或者受持二戒，或者受持三戒。又有兩種：一種是長久的，一種是不長久的。長久的，是指盡形壽護持戒律；不長久的，是指隨心所愿，隨力持戒。又有兩種：一種是有垢的，一種是無垢的。有垢的戒律，能生於天中；無垢的戒律，能達到涅槃（Nirvana，佛教中解脫生死輪迴的境界）。又有兩種戒律：一種是世間戒，一種是出世間戒。世間戒是有流動的，出世間戒是沒有流動的。又有兩種戒律：一種是自護，一種是護他。自己持戒的，叫做自護；護他的，是令他人安住於世間的染污戒律。又有兩種：一種是止，一種是作。作者，是成就諸種行為，流轉于生死之中；止者，是知曉因緣而不繼續進修。又有兩種：一種是智慧攝持，一種是佈施攝持。佈施攝持戒律，能得到大富大樂；智慧攝持戒律，能達到涅槃。又有兩種：一種是內行，一種是外行。外行，是依靠清凈的身；內行，是心口意清凈。又有兩種：一種是修習，一種是不修習。修習的，是指已經于無量世以來修習；不修習的，是指』
【English Translation】 English version: More joyful than the remaining heavens. Not controlled by Mara Papiyas (the Evil One, a demon in Buddhism), nor used by demons.
'Furthermore, a bhikkhu (Buddhist monk) knows the results of karma, observing the subtle causes that lead to rebirth in the heavens. He sees that: mindfulness is the superior cause for upholding precepts; according to the superior, middling, and inferior levels of precepts, one is born in the Six Desire Realms (the highest realms in the Desire Realm in Buddhism). Superior mindfulness and superior karma lead to birth in the Six Heavens, and because of superior mindfulness, the place of birth is also superior.'
'Furthermore, a bhikkhu observes how many kinds of precepts there are. He sees that in the world there are two kinds of precepts: one arises from oneself, and the other arises from others. That which arises from oneself is that which one's own nature can maintain; that which arises from others is that which arises through combination. There are also two kinds of precepts: one for those at home, and one for those who have left home. The precepts for those at home are the so-called Five Precepts (the basic precepts for lay Buddhists); the precepts for those who have left home are the precepts of liberation that monks and nuns uphold. There are also two kinds of precepts, namely, one-practice precepts and non-one-practice precepts. One-practice precepts refer to upholding only one precept; non-one-practice precepts refer to either upholding two precepts or upholding three precepts. There are also two kinds: one is long-lasting, and the other is not long-lasting. Long-lasting refers to protecting the precepts for the duration of one's life; not long-lasting refers to upholding the precepts according to one's wishes and abilities. There are also two kinds: one is defiled, and the other is undefiled. Defiled precepts lead to rebirth in the heavens; undefiled precepts lead to Nirvana (the state of liberation from the cycle of birth and death in Buddhism). There are also two kinds of precepts: one is worldly precepts, and the other is supramundane precepts. Worldly precepts are subject to flux, while supramundane precepts are not subject to flux. There are also two kinds of precepts: one is self-protection, and the other is protecting others. One who upholds precepts for oneself is called self-protection; protecting others is causing others to abide in the defiled precepts of the world. There are also two kinds: one is cessation, and the other is action. Action is accomplishing various deeds, transmigrating in birth and death; cessation is knowing the causes and conditions but not continuing to learn. There are also two kinds: one is embraced by wisdom, and the other is embraced by giving. Embracing precepts with giving leads to great wealth and happiness; embracing precepts with wisdom leads to Nirvana. There are also two kinds: one is inner practice, and the other is outer practice. Outer practice relies on a pure body; inner practice is purity of mind, speech, and intention. There are also two kinds: one is cultivation, and the other is non-cultivation. Cultivation refers to having cultivated for countless lifetimes; non-cultivation refers to'
一世持戒。如是比丘觀如是等無量二戒。
「複次，比丘觀微細戒，有幾種戒？比丘觀戒復有三種：一者少分戒；二者多分戒；三者盡受戒。少分戒者，持於一戒；多分戒者，或持二、三；盡受戒者，持一切戒。復有三種：一者愛；二者不愛；三者自性愛。愛者，為財利故而受禁戒；不愛者，疾病故而受禁戒；自性者，自性凈行，此功德勝。復有三種戒：一者禪行戒；二者無禪戒；三者離惡戒。禪行戒者，修世間禪，乃至入于城邑聚落而常修禪；非禪戒者，離禪行戒；離惡戒者，恐遭眾惡，舍之不為，如人醉酒，行不善業，智人見之，斷酒不飲。復有三種戒：一者諂曲戒；二者不諂曲戒；三者性善戒。諂曲戒者，垢染不凈，得少果報；不諂曲戒者，得大果報；性善戒者，若心增上則得大果，若心劣弱其果則小。復有三種：一者因緣持；二、非因緣持；三者法不應作。因緣持者，有因緣故，護持禁戒；非因緣者，無緣持戒；不應作者，生於大姓所不應作，護種姓故。複次，從緣持戒者，為得佛故、以思勝故，其果則大；無緣持戒，其果則小，不識果故；不應作者，求世名故，其果亦小，生於人中。復有三種：一者畏師；二非畏師；三者畏於惡道。畏師持戒，名下持戒；非畏師持戒，名中持戒；若畏惡道，名上持戒
【現代漢語翻譯】 現代漢語譯本： 一生持守戒律。這樣的比丘觀察像這樣無量的二種戒律。
『再者，比丘觀察微細的戒律，有幾種戒？比丘觀察戒律又有三種：一是少分戒；二是多分戒；三是盡受戒。少分戒，是持守一條戒律；多分戒，是或者持守二條、三條戒律；盡受戒，是持守一切戒律。又有三種：一是愛；二是不愛；三是自性。愛，是爲了財利而接受禁戒；不愛，是因為疾病的緣故而接受禁戒；自性，是自性清凈的行為，這種功德殊勝。又有三種戒：一是禪行戒；二是非禪戒；三是離惡戒。禪行戒，是修習世間禪定，乃至進入城邑聚落也常常修習禪定；非禪戒，是遠離禪行戒；離惡戒，是恐怕遭遇各種惡事，捨棄不做，例如有人喝醉酒，做出不善的行業，有智慧的人見到后，斷酒不喝。又有三種戒：一是諂曲戒；二是不諂曲戒；三是性善戒。諂曲戒，是垢染不凈，得到很少的果報；不諂曲戒，是得到大的果報；性善戒，如果心意增上，就能得到大的果報，如果心意低劣，那麼果報就小。又有三種：一是有因緣持；二是無因緣持；三是法不應作。有因緣持，是因為有因緣的緣故，護持禁戒；無因緣，是沒有因緣而持戒；不應作，是生於大姓人家所不應該做的，爲了護持種姓的緣故。再者，從因緣持戒，是爲了得到佛的果位、以殊勝的思考，那麼它的果報就大；無因緣持戒，它的果報就小，因為不認識果報的緣故；不應作，是爲了求世間的名聲，它的果報也小，只是生在人中。又有三種：一是畏懼師長；二是不畏懼師長；三是畏懼惡道。畏懼師長而持戒，叫做下等持戒；不畏懼師長而持戒，叫做中等持戒；如果畏懼惡道，叫做上等持戒。』
【English Translation】 English version: One life upholding precepts. Such a Bhikshu observes such immeasurable two kinds of precepts.
『Furthermore, a Bhikshu observes subtle precepts. How many kinds of precepts are there? A Bhikshu observes precepts and there are three kinds: first, a small portion of precepts; second, a large portion of precepts; third, fully accepting precepts. A small portion of precepts is upholding one precept; a large portion of precepts is perhaps upholding two or three; fully accepting precepts is upholding all precepts. Again, there are three kinds: first, love (attachment); second, no love (no attachment); third, self-nature. Love (attachment) is accepting prohibitions for the sake of wealth and benefit; no love (no attachment) is accepting prohibitions because of illness; self-nature is naturally pure conduct, this merit is supreme. Again, there are three kinds of precepts: first, precepts of meditative practice; second, non-meditative precepts; third, precepts of abandoning evil. Precepts of meditative practice are cultivating worldly meditation, even entering cities and villages and constantly cultivating meditation; non-meditative precepts are being apart from precepts of meditative practice; precepts of abandoning evil are fearing encountering various evils, abandoning them and not doing them, like a person who is drunk, doing unwholesome deeds, a wise person sees this, cuts off alcohol and does not drink. Again, there are three kinds of precepts: first, deceitful precepts; second, non-deceitful precepts; third, precepts of good nature. Deceitful precepts are defiled and impure, obtaining little karmic retribution; non-deceitful precepts are obtaining great karmic retribution; precepts of good nature, if the mind increases, then great fruit is obtained, if the mind is inferior and weak, then the fruit is small. Again, there are three kinds: first, holding due to conditions; second, not holding due to conditions; third, the Dharma should not be done. Holding due to conditions is, because of conditions, protecting and upholding prohibitions; not due to conditions is holding precepts without conditions; should not be done is what should not be done by those born into great surnames, for the sake of protecting the lineage. Furthermore, holding precepts from conditions is for the sake of attaining Buddhahood, with superior thought, then its fruit is great; holding precepts without conditions, its fruit is small, because one does not recognize the fruit; should not be done is for seeking worldly fame, its fruit is also small, only being born among humans. Again, there are three kinds: first, fearing the teacher; second, not fearing the teacher; third, fearing evil paths. Fearing the teacher and holding precepts is called inferior holding of precepts; not fearing the teacher and holding precepts is called intermediate holding of precepts; if fearing evil paths, it is called superior holding of precepts.』
。復有三種：一者自持戒而不教人；二者自行、教人；三者於他行舍。復有三種：一者缺戒；二者不缺戒；三者一切缺戒。缺戒者，初善持戒，后則破戒，是名缺戒；不缺戒者，初中后時常善持戒，是名不缺戒；一切缺戒者，會諸外道而受齋戒，邪見殺生，是名一切缺戒。
「複次，比丘觀四種戒。何等為四？離口四過：一者妄語；二者兩舌；三者惡口；四者綺語。復有五種戒，止五境界，是名為五。復有六種因緣而持禁戒：一者畏他求便；二者畏於罰戮；三者怖畏；四者因緣；五者不觀；六者自性。復有七種戒，謂身三戒，口有四戒。比丘如是觀無量持戒，眾生畏於惡道，持戒能度。如是持戒略說二種：一者世間；二者出世間。
「如是比丘觀四天王天已，觀三十三天所住之地及觀業行。以何業故生三十三天？彼以聞慧見：三十三天所住之地，何等三十三？一者名曰住善法堂天；二者名住峰天；三者名住山頂天；四者名善見城天；五者名缽私地天；六者名住俱吒天(俱吒者山名也)；七者名雜殿天；八者名住歡喜園天；九者名光明天；十者名波利耶多樹園天；十一者名險岸天；十二者名住雜險岸天；十三者名住摩尼藏天；十四者名旋行地天；十五者名金殿天；十六者名鬘影處天；十七者名住柔軟地天；
【現代漢語翻譯】 現代漢語譯本： 又有三種情況：第一種是自己持戒而不教導他人；第二種是自己修行也教導他人；第三種是對他人修行捨棄（不聞不問）。又有三種情況：第一種是毀犯戒律；第二種是不毀犯戒律；第三種是一切都毀犯戒律。毀犯戒律是指，開始時能很好地持戒，後來卻破戒，這叫做毀犯戒律；不毀犯戒律是指，從開始到中間到最後都能一直很好地持守戒律，這叫做不毀犯戒律；一切都毀犯戒律是指，會合各種外道而接受他們的齋戒，持邪見而殺生，這叫做一切都毀犯戒律。
『此外，比丘觀察四種戒。哪四種呢？遠離口頭的四種過失：第一是妄語；第二是兩舌；第三是惡口；第四是綺語。又有五種戒，制止五種境界，這叫做五戒。又有六種因緣而持守禁戒：第一是害怕他人尋釁；第二是害怕受到懲罰；第三是恐怖畏懼；第四是因緣（某種原因）；第五是不觀察（不明白持戒的意義）；第六是自性（本性使然）。又有七種戒，指的是身的三種戒，口有四種戒。比丘這樣觀察無量持戒，眾生畏懼惡道，持戒能夠度脫。像這樣持戒，簡略地說有兩種：一種是世間的；一種是出世間的。』
『像這樣，比丘觀察四天王天之後，觀察三十三天所居住的地方以及觀察他們的業行。因為什麼樣的業力而生到三十三天呢？他通過聞慧看到：三十三天所居住的地方，有哪些三十三處呢？第一處名叫住善法堂天；第二處名叫住峰天；第三處名叫住山頂天；第四處名叫善見城天；第五處名叫缽私地天；第六處名叫住俱吒天（俱吒是山的名字）；第七處名叫雜殿天；第八處名叫住歡喜園天；第九處名叫光明天；第十處名叫波利耶多樹園天；第十一處名叫險岸天；第十二處名叫住雜險岸天；第十三處名叫住摩尼藏天；第十四處名叫旋行地天；第十五處名叫金殿天；第十六處名叫鬘影處天；第十七處名叫住柔軟地天；
【English Translation】 English version: Furthermore, there are three types: the first is to uphold the precepts oneself but not teach others; the second is to practice and teach others; the third is to abandon others' practice (to be indifferent). Furthermore, there are three types: the first is to violate the precepts; the second is not to violate the precepts; the third is to violate all precepts. To violate the precepts means to initially uphold the precepts well, but later break them, this is called violating the precepts; not violating the precepts means to always uphold the precepts well from beginning to middle to end, this is called not violating the precepts; violating all precepts means to associate with various heretics and accept their fasts and precepts, holding wrong views and killing living beings, this is called violating all precepts.
'Furthermore, a Bhikshu observes four types of precepts. What are the four? Abstaining from the four faults of speech: first is false speech; second is divisive speech; third is harsh speech; fourth is frivolous speech. Furthermore, there are five precepts, restraining the five sense objects, this is called the five precepts. Furthermore, there are six causes and conditions for upholding the precepts: first is fear of others seeking advantage; second is fear of punishment; third is fear and dread; fourth is due to conditions (a certain reason); fifth is not observing (not understanding the meaning of upholding the precepts); sixth is due to nature (inherent nature). Furthermore, there are seven precepts, referring to the three precepts of body, and the four precepts of speech. A Bhikshu thus observes the immeasurable upholding of precepts, sentient beings fear evil paths, upholding precepts can deliver them. Thus, upholding precepts, briefly speaking, there are two types: one is worldly; one is supramundane.'
'Thus, a Bhikshu, after observing the Heaven of the Four Heavenly Kings (Caturmaharajika), observes the place where the Thirty-three Heavens (Trayastrimsa) reside and observes their karmic actions. Due to what karma are they born in the Thirty-three Heavens? He sees through the wisdom of hearing: the place where the Thirty-three Heavens reside, what are the thirty-three places? The first place is called the Heaven of Dwelling in the Good Dharma Hall (Sudharmā); the second place is called the Heaven of Dwelling on the Peak; the third place is called the Heaven of Dwelling on the Mountain Top; the fourth place is called the Heaven of the City of Good Sight (Sudarsana); the fifth place is called the Heaven of Patissaka; the sixth place is called the Heaven of Dwelling in Kutagara (Kutagara is the name of a mountain); the seventh place is called the Heaven of the Mixed Palace; the eighth place is called the Heaven of Dwelling in the Joyful Garden; the ninth place is called the Heaven of Light; the tenth place is called the Heaven of the Parijata Tree Garden; the eleventh place is called the Heaven of the Perilous Shore; the twelfth place is called the Heaven of Dwelling in the Mixed Perilous Shore; the thirteenth place is called the Heaven of Dwelling in the Mani Treasury; the fourteenth place is called the Heaven of the Revolving Ground; the fifteenth place is called the Heaven of the Golden Palace; the sixteenth place is called the Place of Garland Shadow; the seventeenth place is called the Heaven of Dwelling in the Soft Ground;
十八者名雜莊嚴天；十九者名如意地天；二十者名微細行天；二十一者名歌音喜樂天；二十二者名威德輪天；二十三者名月行天；二十四者名閻摩娑羅天；二十五者名速行天；二十六者名影照天；二十七者名智慧行天；二十八者名眾分天；二十九者名住輪天；三十者名上行天；三十一者名威德顏天；三十二者名威德焰輪天；三十三者名清凈天。
「如是三十三天，比丘觀于微細業之果報，持戒善業，集何等業生於善道？善業因緣，得善果報，樂報處生。彼以聞慧，聞佛說法，非外道法。彼見：諸天所生之處，遊戲受樂不可稱說，帝釋天王之所擁護，住善法堂。外道說為常住不滅。初觀善法，次分別觀善修何戒，生善法堂？彼見聞知：若人持於七種之戒，不缺戒、不穿戒、不隙戒，堅固持戒不可譏嫌；佈施修心，于福田中稱時而施，若施阿羅漢、若看病人、若父母、若阿那含、若斯陀含、若須陀洹、若起滅定、若道行人，行慈悲心歡喜舍與，于怖畏者，施其壽命。是人命終生善法殿，作釋迦提婆，姓憍尸迦，名能天主。有九十九那由他天女以為眷屬，恭敬圍繞供養帝釋，如一女人供給丈夫。諸天女等心無嫉妒，供養天后同奉帝釋，亦無妒心。
「其善法殿廣五百由旬，毗琉璃珠以為欄楯，珊瑚為柱，頗梨車
【現代漢語翻譯】 現代漢語譯本 第十八個天是雜莊嚴天（各種裝飾華麗的天）；第十九個天是如意地天（土地如意，心想事成的天）；第二十個天是微細行天（行為細緻的天）；第二十一個天是歌音喜樂天（充滿歌聲和喜樂的天）；第二十二個天是威德輪天（具有威嚴和德行的天）；第二十三個天是月行天（像月亮一樣執行的天）；第二十四個天是閻摩娑羅天（與閻摩相關的天）；第二十五個天是速行天（行動迅速的天）；第二十六個天是影照天（光影照耀的天）；第二十七個天是智慧行天（以智慧行事的天）；第二十八個天是眾分天（由眾多部分組成的天）；第二十九個天是住輪天（居住在輪上的天）；第三十個天是上行天（向上執行的天）；第三十一個天是威德顏天（具有威嚴和美貌的天）；第三十二個天是威德焰輪天（具有威嚴、德行和火焰輪的天）；第三十三個天是清凈天（清凈無染的天）。
『這三十三天，比丘觀察微細業的果報，持戒行善，積聚何種善業才能生於善道？因為善業的因緣，才能得到善的果報，在快樂的處所出生。他們通過聽聞智慧，聽聞佛陀的說法，而不是外道的法。他們看到：諸天所生的地方，遊戲享樂，不可勝數，受到帝釋天王（Indra，天神之王）的擁護，居住在善法堂。外道卻說這是常住不滅的。首先觀察善法，然後分別觀察修持什麼戒律，才能生到善法堂？他們見聞得知：如果有人持守七種戒律，不缺戒、不破戒、不間斷戒，堅定地持守戒律，沒有可以指責的地方；佈施修心，在福田中適時佈施，無論是佈施給阿羅漢（Arhat，已證悟者）、看護病人、父母、阿那含（Anagamin，不還者）、斯陀含（Sakridagamin，一來者）、須陀洹（Srotapanna，入流者）、入起滅定者、還是修行道的人，以慈悲心歡喜地施捨，對於恐懼的人，施予壽命。這樣的人命終后，就能生到善法殿，成為釋迦提婆，姓憍尸迦（Kausika），名為能天主。有九十九那由他（Nayuta，數量單位）的天女作為眷屬，恭敬圍繞供養帝釋天，就像一個女人侍奉丈夫一樣。這些天女們心中沒有嫉妒，侍奉天后，共同侍奉帝釋天，也沒有妒忌之心。
『那善法殿寬廣五百由旬（Yojana，古印度長度單位），用毗琉璃珠（Beryl）作為欄桿，珊瑚作為柱子，頗梨車（Crystal carriage）…
【English Translation】 English version The eighteenth is named Miscellaneously Adorned Heaven; the nineteenth is named As-Desired Earth Heaven; the twentieth is named Subtle Conduct Heaven; the twenty-first is named Singing Sound Joyful Heaven; the twenty-second is named Majestic Virtue Wheel Heaven; the twenty-third is named Moon-Walking Heaven; the twenty-fourth is named Yama-Sarala Heaven; the twenty-fifth is named Swift Walking Heaven; the twenty-sixth is named Shadow Illuminating Heaven; the twenty-seventh is named Wisdom Conduct Heaven; the twenty-eighth is named Multitudinous Division Heaven; the twenty-ninth is named Dwelling Wheel Heaven; the thirtieth is named Ascending Heaven; the thirty-first is named Majestic Virtue Countenance Heaven; the thirty-second is named Majestic Virtue Flame Wheel Heaven; the thirty-third is named Pure Heaven.
『These thirty-three heavens, a Bhikshu (Buddhist monk) observes the karmic consequences of subtle actions, upholding precepts and performing virtuous deeds. What kind of virtuous deeds must one accumulate to be born in a good realm? Through the causes and conditions of virtuous deeds, one obtains good karmic rewards and is born in a place of joyful recompense. They, through hearing wisdom, hear the Buddha's teachings, not the teachings of external paths. They see: the places where the devas (gods) are born, playing and enjoying pleasures beyond description, protected by Indra (King of the Gods), dwelling in the Good Dharma Hall. External paths say that this is permanent and indestructible. First, observe the Good Dharma, then separately observe what precepts one cultivates to be born in the Good Dharma Hall? They see and hear that if a person upholds the seven kinds of precepts, without deficiency, without breakage, without interruption, firmly upholding the precepts without reproach; practicing generosity and cultivating the mind, giving at the appropriate time in the field of merit, whether giving to an Arhat (one who has attained enlightenment), caring for the sick, parents, Anagamin (non-returner), Sakridagamin (once-returner), Srotapanna (stream-enterer), those entering cessation samadhi, or those walking the path, giving with a compassionate and joyful heart, and giving life to those who are fearful. Such a person, upon death, will be born in the Good Dharma Hall, becoming a Shakra-Deva, with the family name Kausika, named Able Lord of the Gods. There are ninety-nine Nayutas (a large number) of heavenly maidens as attendants, respectfully surrounding and making offerings to Indra, like a woman serving her husband. These heavenly maidens have no jealousy in their hearts, serving the Queen of Heaven, and together serving Indra, also without jealousy.
『That Good Dharma Hall is five hundred Yojanas (an ancient Indian unit of distance) in width, with Beryl (a precious stone) as railings, coral as pillars, and a crystal carriage…
𤦲馬瑙莊嚴，閻浮檀金而為殿壁，如融金色。其床皆以金剛摩尼、赤蓮華珠、青珠玉寶以為莊嚴。其諸蓮華，金剛為須，真金為莖，清凈華池以為莊嚴。復有眾鳥，毗琉璃翅，赤蓮華珠以為其嘴，青因陀寶以為其身，遍滿池中。其池四岸，青摩尼華、摩尼布地。復有眾鳥，青因陀寶以為其足，車𤦲為嘴，珊瑚為眼，充滿池中。其池復有眾鳥，具足其身皆如閻浮檀金，珊瑚為翅，因陀羅寶以為其眼。復有浴池，眾蜂莊嚴，其蜂色相如毗琉璃，莊嚴浴池。
「其善法堂有十大華池。何等為十？一名難陀蓮華池；二名摩訶難陀蓮華池；三名歡喜蓮華池；四名大歡喜蓮華池；五名遊戲蓮華池；六名正憶念蓮華池；七名一切義蓮華池；八名正分別蓮華池；九名如意樹蓮華池；十名因陀羅覆處自在大光明蓮華池。是為十種大蓮華池，以用莊嚴天善法堂。復有其餘蓮華林池，其華清凈，白銀為莖，真金為須，琉璃為葉，金剛為臺。復有蓮華，金剛為莖，雜色為葉，一一華葉如赤寶華、如毗琉璃、有如車𤦲、有如金色，有如是等雜色蓮葉，或有百葉、有二百葉乃至千葉，種種色華各各差別，以為莊嚴。釋迦天王善法殿堂，其蓮華中多有眾鳥——常欲之鳥、一切行鳥、常音聲鳥。若天帝釋與諸天女入蓮華池娛樂遊戲，鳥亦遊戲；天
奏音樂，鳥亦發聲。復有眾鳥，名欲放逸，若天帝釋游于華池，鳥亦遊戲，如天女身。復有眾鳥名曰遊行，于華池岸，口銜華須，遍於池側，舞弄遊戲，出妙音聲。釋迦天王有如是等勝蓮華池。
「複次，比丘觀天帝釋善業所化。彼見：華池真金為魚，或白銀魚、毗琉璃魚，赤蓮華寶以為其翼，車𤦲為目——若瞋恚時如赤蓮花，種種雜寶以為鱗鮔或七寶翅，遊戲受樂於蓮花池。
「複次，比丘復觀帝釋蓮華林池。彼以聞慧觀蓮華池以何為地？彼以聞慧見：天帝釋真珠為沙以覆其地，或以銀沙、或以金沙、或毗琉璃以為其沙。如是種種雜色莊嚴，悉分別見。帝釋天王善業所化。
「複次，比丘如是分別觀察地分。彼以聞慧見：彼波頭摩華之林，周匝皆以真金欄楯，或毗琉璃以為欄楯，或以白銀而為欄楯，真金羅網以覆其上，種種眾鳥出妙音聲遊戲池邊。複次，比丘知業果報，觀善法堂蓮華池中，其蓮華池眾蜂雜色出衆妙音，金色華中白銀色蜂，金剛為翅，其身柔軟；白銀蓮華，金色為蜂。如是種種眾蜂遊戲其中。如是善業成就種種果報。
「複次，比丘觀善法堂。彼以聞慧觀善法林釋迦天王，幾種園林？彼以聞慧見善法堂所有園林，一一觀察善法諸天。帝釋天王與諸天女在何等林遊戲受樂，五
【現代漢語翻譯】 現代漢語譯本： 演奏音樂時，鳥兒也發出鳴叫。還有一種鳥，名叫『欲放逸』（desire for indulgence），就像天帝釋（Śakra，帝釋天）在華池（ornamental pond）中游玩一樣，鳥兒也在嬉戲，如同天女的身姿。還有一種鳥名叫**（原文缺失），在華池岸邊，口銜花須，遍佈池邊，舞動嬉戲，發出美妙的聲音。釋迦天王（Śakra，帝釋天）有這樣殊勝的蓮花池。
『再者，比丘（bhikṣu，佛教僧侶）觀察天帝釋（Śakra，帝釋天）的善業所化現之物。他看到：華池中真金化為魚，或者白銀魚、毗琉璃（vaiḍūrya，一種寶石）魚，赤蓮華寶作為它們的翅膀，車𤦲（cakra，輪寶）作為它們的眼睛——當它們生氣時，眼睛如同赤蓮花，各種雜寶作為它們的鱗片，或者七寶翅膀，在蓮花池中嬉戲享樂。
『再者，比丘（bhikṣu，佛教僧侶）再次觀察帝釋天（Śakra，帝釋天）的蓮花林池。他以聞慧觀察蓮花池的地面是什麼材質？他以聞慧看到：天帝釋（Śakra，帝釋天）用珍珠作為沙子覆蓋地面，或者用銀沙、或者用金沙、或者用毗琉璃（vaiḍūrya，一種寶石）作為沙子。像這樣用各種雜色來莊嚴，都分別看得清楚。這是帝釋天王（Śakra，帝釋天）的善業所化現的。
『再者，比丘（bhikṣu，佛教僧侶）像這樣分別觀察地面的部分。他以聞慧看到：那波頭摩華（padma，蓮花）之林，周圍都用真金欄楯（railing），或者用毗琉璃（vaiḍūrya，一種寶石）作為欄楯，或者用白銀作為欄楯，真金羅網覆蓋在上面，各種鳥兒發出美妙的聲音在池邊嬉戲。再者，比丘（bhikṣu，佛教僧侶）知道業的果報，觀察善法堂（Sudharma Hall）蓮花池中，蓮花池中各種顏色的蜜蜂發出各種美妙的聲音，金色花中有銀色的蜜蜂，金剛（vajra，金剛石）作為翅膀，身體柔軟；白銀蓮花中有金色的蜜蜂。像這樣各種蜜蜂在其中嬉戲。這是善業成就的各種果報。
『再者，比丘（bhikṣu，佛教僧侶）觀察善法堂（Sudharma Hall）。他以聞慧觀察善法林（Sudharma Grove）中釋迦天王（Śakra，帝釋天）有幾種園林？他以聞慧看到善法堂（Sudharma Hall）所有的園林，一一觀察善法諸天。帝釋天王（Śakra，帝釋天）與諸天女在什麼樣的樹林中嬉戲享樂？』
【English Translation】 English version: As music is played, the birds also sing. Moreover, there are birds named 'Desire for Indulgence,' resembling the celestial ruler Śakra (帝釋天, the lord of gods) enjoying himself in the ornamental pond, the birds also play, like the forms of celestial maidens. There are also birds named ** (missing in the original text), on the bank of the ornamental pond, holding flower stamens in their mouths, spreading them all around the pond's edge, dancing and playing, emitting wonderful sounds. Śakra (帝釋天, the lord of gods) has such excellent lotus ponds.
'Furthermore, the bhikṣu (比丘, Buddhist monk) observes the transformations created by Śakra's (帝釋天, the lord of gods) virtuous deeds. He sees: in the ornamental pond, true gold is transformed into fish, or silver fish, or vaiḍūrya (毗琉璃, a type of gemstone) fish, with red lotus jewels as their wings, and cakra (車𤦲, wheel jewel) as their eyes—when they are angry, their eyes are like red lotus flowers, various mixed jewels as their scales, or wings of seven treasures, playing and enjoying themselves in the lotus pond.
'Furthermore, the bhikṣu (比丘, Buddhist monk) again observes Śakra's (帝釋天, the lord of gods) lotus grove pond. He observes with his wisdom of hearing, what is the ground of the lotus pond made of? He sees with his wisdom of hearing: Śakra (帝釋天, the lord of gods) uses pearls as sand to cover the ground, or uses silver sand, or uses gold sand, or uses vaiḍūrya (毗琉璃, a type of gemstone) as sand. Thus, it is adorned with various mixed colors, all seen distinctly. This is transformed by the virtuous deeds of Śakra (帝釋天, the lord of gods).
'Furthermore, the bhikṣu (比丘, Buddhist monk) observes the ground in this way, distinguishing each part. He sees with his wisdom of hearing: that grove of padma (波頭摩華, lotus) flowers is surrounded by railings of true gold, or railings of vaiḍūrya (毗琉璃, a type of gemstone), or railings of silver, with nets of true gold covering them, various birds emitting wonderful sounds, playing by the pond. Furthermore, the bhikṣu (比丘, Buddhist monk), knowing the karmic consequences, observes in the lotus pond of the Sudharma Hall (善法堂), the various colored bees in the lotus pond emit various wonderful sounds, silver bees in golden flowers, with vajra (金剛, diamond) as wings, their bodies soft; golden bees in silver lotus flowers. Thus, various bees play within it. These are the various karmic rewards achieved by virtuous deeds.
'Furthermore, the bhikṣu (比丘, Buddhist monk) observes the Sudharma Hall (善法堂). He observes with his wisdom of hearing, how many gardens does Śakra (帝釋天, the lord of gods) have in the Sudharma Grove (善法林)? He sees with his wisdom of hearing all the gardens of the Sudharma Hall (善法堂), observing each of the Sudharma devas (善法諸天). In what kind of grove does Śakra (帝釋天, the lord of gods) play and enjoy himself with the celestial maidens?'
欲自娛？彼見：有林名天女遊戲，天樹華果皆悉具足，眾鳥充滿。樹名如意，隨天所念，悉從林生。若諸天眾遊戲林中，勝華開敷，天女入林，若近其樹，華即下垂，授諸天女。時諸天女，既取華已，枝條還舉。如是眾華色香相貌各各差別，隨其念生，故名意樹。若念音樂亦復如是，聞種種音，隨心所念，善業之風吹諸樹葉互相𢾊觸，其聲美妙如天樂音，故名意樹。復有無量憶念之樹，隨諸天女心之所念，莊嚴之具、天衣、天華隨念皆得，故名意樹。復有意樹毗琉璃色，真金莖葉，白銀為枝、毗琉璃葉；珊瑚為枝，或七寶葉，流出美味。復有意樹，若諸天女欲見帝釋，以善業故，即於此林見化帝釋，與之娛樂。此林功德，見化帝釋，如是林中，九十九那由他天女，一一天女各見與己共相娛樂，不見余女與天主會。隨諸天女心念莊嚴，見帝釋身，即隨所念，故名意樹。如是林中無量欲樂，於此林中次第遊戲，至喜樂山。其山莊嚴，七寶所成，以金剛身巖崿莊嚴，真金樹枝彌覆周遍猶如宮殿，金銀青珠以為獐鹿莊嚴其山，多有眾鳥出妙音聲。其山有殿，名曰勝上，殿有千柱，其柱皆以金毗琉璃、青摩尼寶之所成就。金剛廁填，百千天宮猶如紅色，端嚴殊特，師子之座敷具柔軟。殿有千床，毗琉璃寶以為莊嚴。
「釋
【現代漢語翻譯】 現代漢語譯本 想讓自己快樂嗎？他們看到：有一個叫做天女遊戲林的地方，那裡有天上的樹木，鮮花和果實都非常充足，還有各種各樣的鳥。其中有一種樹叫做如意樹（能實現願望的樹），隨著天人的想法，各種東西都會從這片林子里生長出來。如果天人們在這片林子里玩耍，美麗的鮮花就會盛開，天女們進入林中，如果靠近那些樹，花朵就會垂下來，交給這些天女。當這些天女拿到花之後，樹枝就會恢復原樣。這些花朵的顏色、香味和外形各不相同，都隨著天女們的想法而產生，所以叫做如意樹。如果想要音樂，也是一樣，能聽到各種各樣的聲音，隨著心中所想，善業之風吹動樹葉，互相碰撞，發出的聲音美妙動聽，就像天上的音樂一樣，所以叫做如意樹。還有無數能實現記憶和想法的樹，隨著天女們心中所想，裝飾品、天衣、天花都能隨心所欲地得到，所以叫做如意樹。還有一種如意樹，樹身是毗琉璃色（一種寶石），樹莖和樹葉是純金的，樹枝是白銀的，樹葉是毗琉璃的；有的樹枝是珊瑚的，有的樹葉是七寶的，能流出美味的食物。還有一種如意樹，如果天女們想見到帝釋（天神之王），因為她們的善業，就能在這片林子里看到化現的帝釋，和他一起玩樂。這片林子的功德，能讓人見到化現的帝釋，在這片林子里，有九十九那由他（極大的數字）個天女，每個天女都覺得自己是在和帝釋一起玩樂，看不到其他天女和天主在一起。隨著天女們心中所想的裝飾，她們看到的帝釋的形象，也隨著她們的想法而變化，所以叫做如意樹。這片林子里有無數的快樂，她們在這片林子里依次玩耍，直到喜樂山。那座山莊嚴美麗，由七寶構成，用金剛石般的巖石裝飾，純金的樹枝覆蓋著整個山，就像宮殿一樣，用金銀和青色的寶石做成獐鹿來裝飾這座山，還有許多鳥發出美妙的聲音。那座山有一座宮殿，叫做勝上殿，殿里有一千根柱子，這些柱子都是用金、毗琉璃、青摩尼寶做成的。地面鋪著金剛石，成百上千的天宮就像紅色的，端莊美麗，獅子座上鋪著柔軟的墊子。殿里有一千張床，用毗琉璃寶裝飾。 釋（佛陀）說道
【English Translation】 English version Want to amuse yourself? They see: there is a forest named 'Goddess Game', where heavenly trees, flowers, and fruits are abundant, and filled with various birds. Among them is a tree called 'As-You-Wish' (a tree that fulfills wishes), and according to the thoughts of the Devas (gods), various things will grow from this forest. If the Devas are playing in this forest, beautiful flowers will bloom, and when the goddesses enter the forest, if they approach those trees, the flowers will droop down and be given to these goddesses. After these goddesses receive the flowers, the branches will return to their original position. The colors, fragrances, and appearances of these flowers are all different, and they all arise according to the thoughts of the goddesses, so it is called 'As-You-Wish' tree. If you want music, it is the same, you can hear all kinds of sounds, and according to what you think in your heart, the wind of good karma blows the leaves, colliding with each other, and the sound is beautiful and pleasant, like heavenly music, so it is called 'As-You-Wish' tree. There are also countless trees that can realize memories and thoughts, and according to what the goddesses think in their hearts, decorations, heavenly clothes, and heavenly flowers can be obtained as they wish, so it is called 'As-You-Wish' tree. There is also an 'As-You-Wish' tree with a body of lapis lazuli color (a type of gemstone), with stems and leaves of pure gold, branches of silver, and leaves of lapis lazuli; some branches are of coral, and some leaves are of seven treasures, which can flow out delicious food. There is also an 'As-You-Wish' tree, if the goddesses want to see Śakra (king of the gods), because of their good karma, they can see a manifested Śakra in this forest and play with him. The merit of this forest allows people to see the manifested Śakra, and in this forest, there are ninety-nine nayutas (extremely large number) of goddesses, and each goddess feels that she is playing with Śakra, and does not see other goddesses with the lord of the heavens. According to the decorations that the goddesses think of in their hearts, the image of Śakra they see also changes according to their thoughts, so it is called 'As-You-Wish' tree. There are countless pleasures in this forest, and they play in this forest in order, until they reach Joyful Mountain. That mountain is magnificent and beautiful, made of seven treasures, decorated with diamond-like rocks, and pure gold branches cover the entire mountain, like a palace, and the mountain is decorated with roe deer made of gold, silver, and blue gemstones, and many birds emit beautiful sounds. There is a palace on that mountain, called 'Supreme Victory Palace', and there are a thousand pillars in the palace, all of which are made of gold, lapis lazuli, and blue mani jewels. The ground is paved with diamonds, and hundreds of thousands of heavenly palaces are like red, dignified and beautiful, and soft cushions are laid on the lion throne. There are a thousand beds in the palace, decorated with lapis lazuli treasures. Śākya (Buddha) said
迦天王攻阿修羅軍，既得勝已，一切天眾皆懷歡喜，讚歎帝釋，共諸天女升於此殿遊戲歌舞共相娛樂，隨其本業，各各自受上中下樂。既遊戲已，復入山中游戲受樂，一心念欲。何以故？女人多欲，天欲勝故，天欲熾然。復詣一河，于其河中，上味飲食隨河而流，種種色香上味之飲充滿其中，若有飲者，離於醉亂。飲名歡喜，天女飲之，心大歡悅。復有美飲，名曰能觀，既得飲已，悉能遍觀一切天中所有園林、無量山障，一切皆見。復有天飲，名曰眾味，其飲甚多，飲之色力百倍增長。天女飲已，復入食地，以其自作上中下業，得如是報，種種色香美味具足。既飲食已，復往詣于音樂之地，遊戲山中，毗琉璃寶以為樂器，真金為弦，眾寶鼓音，馬瑙雜寶以為簫笛，諸天女眾無量音聲，如是無量無數音樂、乾闥婆音。諸天女眾遍身莊嚴，身諸樂具遊戲受樂，以自娛樂，歌樂音聲宮商和雅，音曲齊等，皆悉具足。為增欲樂，既作歌音，復往詣于鈴音之地。其地鈴網微風吹動，出於無量百千妙音，聞之歡喜歌舞戲笑，種種妙寶莊嚴其身。復往詣于眾鳥莊嚴蓮華之池，其池眾鳥，金銀雜寶以為莊嚴，天女入中游戲受樂，各取金華而共遊戲，以華相散，心無嫉妒，種種遊戲，其聲美妙。八功德水，遊戲其中。
「既遊戲已
【現代漢語翻譯】 現代漢語譯本 迦天王（Kāmadeva，愛慾之神）攻打阿修羅（Asura，非天）軍隊，取得勝利后，所有天眾都心懷歡喜，讚歎帝釋（Indra，天帝），與眾天女一同登上這座殿宇，遊戲歌舞，共同娛樂，按照各自的本業，各自享受上、中、下等的快樂。遊戲之後，又進入山中游戲享樂，一心想著情慾。為什麼呢？因為女人情慾強烈，天上的情慾更加強烈，天上的情慾熾盛燃燒。她們又來到一條河邊，在這條河中，上等的美味飲食隨著河流流動，各種顏色香味的上等飲料充滿其中，如果有人飲用，就能遠離醉酒和混亂。這種飲料名叫『歡喜』，天女們飲用后，心中非常喜悅。還有一種美妙的飲料，名叫『能觀』，飲用之後，就能遍觀一切天界中所有的園林、無量的山巒屏障，一切都能看見。還有一種天上的飲料，名叫『眾味』，這種飲料非常多，飲用之後，顏色和力量百倍增長。天女們飲用后，又進入食物之地，因為她們自己所作的上、中、下等業，得到這樣的果報，各種顏色香味的美味食物都具備。飲食之後，又前往音樂之地，在山中游戲，用毗琉璃寶（Vaiḍūrya，一種寶石）製作樂器，用真金做弦，用各種寶物敲擊出聲音，用瑪瑙雜寶製作簫笛，眾天女發出無量的聲音，像這樣無量無數的音樂，以及乾闥婆（Gandharva，天上的樂神）的音樂。眾天女遍身裝飾，用身上的各種樂器遊戲享樂，以此自娛自樂，歌樂的聲音宮商和諧，音曲齊整，都具備。爲了增加情慾的快樂，在歌唱之後，又前往鈴音之地。這片地方的鈴網被微風吹動，發出無量百千種美妙的聲音，聽到這些聲音，她們歡喜歌舞戲笑，用各種美妙的寶物裝飾自身。又前往裝飾著眾多鳥類的蓮花池，這池中的鳥類，用金銀雜寶作為裝飾，天女們進入其中游戲享樂，各自取用金色的蓮花一同遊戲，用蓮花互相散灑，心中沒有嫉妒，進行各種遊戲，聲音美妙。在具有八功德的水中，遊戲其中。 『遊戲之後』
【English Translation】 English version Kāmadeva (god of love and desire) attacked the army of the Asuras (demigods), and after achieving victory, all the heavenly beings were filled with joy, praising Indra (the lord of gods), and together with the heavenly women ascended to this palace, playing, singing, and dancing, enjoying themselves together, each receiving upper, middle, and lower pleasures according to their own karma. After playing, they again entered the mountains to play and enjoy pleasure, with their minds focused on desire. Why? Because women have strong desires, and heavenly desires are even stronger, heavenly desires are blazing. They then went to a river, in which superior delicious foods flowed along the river, filled with various colors and fragrances of superior drinks, and if anyone drank them, they would be free from drunkenness and confusion. The drink was called 'Joy', and when the heavenly women drank it, their hearts were greatly delighted. There was also a beautiful drink called 'Able to See', and after drinking it, they were able to see all the gardens and boundless mountain barriers in all the heavens. There was also a heavenly drink called 'Various Flavors', and there was a great deal of this drink, and drinking it increased their color and strength a hundredfold. After the heavenly women drank it, they entered the food land, and because of their own upper, middle, and lower karma, they received such rewards, with all kinds of colors, fragrances, and delicious foods complete. After eating and drinking, they went to the land of music, playing in the mountains, using Vaiḍūrya (a type of gemstone) as musical instruments, using real gold as strings, using various treasures to strike sounds, using agate and various treasures to make flutes, the heavenly women produced immeasurable sounds, like such immeasurable and countless music, and the music of the Gandharvas (heavenly musicians). The heavenly women adorned their bodies all over, playing and enjoying pleasure with the various musical instruments on their bodies, entertaining themselves, the sounds of the songs and music were harmonious and elegant, the tones were even and complete. To increase the pleasure of desire, after making songs, they went to the land of bell sounds. The bell nets in this place were moved by a gentle breeze, emitting immeasurable hundreds of thousands of wonderful sounds, hearing them they joyfully sang, danced, laughed, and adorned themselves with various wonderful treasures. They then went to a lotus pond adorned with many birds, the birds in this pond were adorned with gold, silver, and various treasures, the heavenly women entered it to play and enjoy pleasure, each taking golden flowers to play together, scattering flowers with each other, without jealousy in their hearts, playing various games, the sounds were beautiful. In the water with eight merits, they played in it. 'After playing'
，為增欲故，自欲難滿，貪著欲燒，不知厭足。復往詣于鏡樹之林，於此林中自見其身種種莊嚴，功德具足，種種鏡中見種種色，十倍放逸。何以故？女人之性，三種放逸。何等為三？一者自恃身色而生放逸；二者自恃丈夫而生放逸；三者憍慢而生放逸。自見身色，輕余女人。復舍此地，更詣一林，名一切時。其林一日具有六時，常不斷絕猶如輪轉，以六種時而為莊嚴。林中眾鳥無量雜色，隨其林中時分相似，共遊林中，離於嫉妒，心懷悅樂。見此林已，隨心所念，入六時林，隨時遊戲而受悅樂。種種時鳥自集遊戲，與諸天女而相娛樂，於此林中受五欲樂，不念余林。時天帝釋既至此林，天女歡喜歌舞戲笑，供養帝釋。如是帝釋，一林之中種種功德皆悉具足。
「複次，比丘觀天帝釋第二園林有幾種林？名字何等？彼以聞慧見：帝釋林名一切遊戲。有何功德？彼見聞知：其林自體名一切林，於此林中多有天子，共諸天女遊戲受樂，百千天女隨念遊戲。于遊戲處有八萬四千行殿，毗琉璃寶以為其輪，閻浮檀金以為鈴網，白銀羅網以覆其上，七寶莊嚴。第一天子或有乘馬、或有乘鵝，或有乘空、或有地行，或有伎樂、或作歌音，圍繞帝釋向遊戲處。八萬四千龍象，金網覆身，寶鈴莊嚴，柔軟繒褥以覆象上。若象念欲
【現代漢語翻譯】 現代漢語譯本：爲了增長慾望的緣故，（她們）總是覺得自己的慾望難以滿足，貪戀執著于慾望的焚燒，不知滿足。她們又前往鏡樹之林（可以照見自身形象的樹林），在這片樹林中，她們看到自己身體的各種莊嚴，功德圓滿具足，在各種鏡子中看到各種顏色，（因此）更加放縱。這是什麼緣故呢？女人的天性，有三種放縱。哪三種呢？第一種是仗恃自己的美貌而放縱；第二種是仗恃自己的丈夫而放縱；第三種是驕傲自滿而放縱。她們看到自己的美貌，就輕視其他的女人。她們離開這片地方，又前往另一片樹林，名叫一切時（一年中的任何時間都如同春天一般的樹林）。這片樹林一天之中具有六個時段（指晝夜六時，即晨朝、日中、日沒、初夜、中夜、后夜），常常不斷絕，猶如輪子轉動，用六種時段來作為莊嚴。林中的各種鳥類，有無量多種顏色，隨著林中時段的相似，共同在林中游玩，遠離嫉妒，心中充滿喜悅。看到這片樹林后，她們隨著心中所想，進入六時林，隨時遊戲而享受快樂。各種時節的鳥類自己聚集在一起遊戲，與各位天女互相娛樂，在這片樹林中享受五欲之樂，不再思念其他的樹林。這時，天帝釋（忉利天之主，佛教的護法神）來到這片樹林，天女們歡喜歌舞戲笑，供養帝釋。像這樣，帝釋在一片樹林之中，各種功德都圓滿具足。 『再者，比丘（佛教出家受具足戒的男性修行者）觀察天帝釋的第二座園林，有幾種樹林？名字是什麼？他憑藉聽聞的智慧看到：帝釋的樹林名叫一切遊戲。有什麼功德呢？他見聞得知：這片樹林本身的名字叫一切林，在這片樹林中有很多天子，與各位天女一起遊戲享受快樂，成百上千的天女隨著念頭遊戲。在遊戲的地方有八萬四千座行殿，用毗琉璃寶（一種寶石）作為輪子，用閻浮檀金（一種黃金）作為鈴鐺和網，用白銀羅網覆蓋在上面，用七寶來莊嚴。第一種天子，有的乘坐馬，有的乘坐鵝，有的在空中飛行，有的在地上行走，有的演奏伎樂，有的唱歌，圍繞著帝釋前往遊戲的地方。八萬四千頭龍象，用金網覆蓋身體，用寶鈴來莊嚴，用柔軟的絲綢墊子覆蓋在象的身上。如果象想要』
【English Translation】 English version: For the sake of increasing desire, they always feel their desires are difficult to satisfy, clinging to the burning of desire, never knowing contentment. They then go to the Mirror Tree Forest (a forest where one can see their own image), and in this forest, they see the various adornments of their bodies, their merits complete and perfect, seeing various colors in various mirrors, (therefore) becoming even more unrestrained. What is the reason for this? The nature of women has three kinds of unrestraint. What are the three? The first is being unrestrained because they rely on their own beauty; the second is being unrestrained because they rely on their husbands; the third is being unrestrained because they are arrogant and complacent. Seeing their own beauty, they look down on other women. Leaving this place, they go to another forest, called All Times (a forest where any time of the year is like spring). This forest has six periods of time in a day (referring to the six periods of day and night: morning, midday, sunset, early night, midnight, late night), constantly without interruption, like a wheel turning, using the six periods of time as adornments. The various birds in the forest, with countless colors, according to the similarity of the time periods in the forest, play together in the forest, far from jealousy, their hearts filled with joy. Seeing this forest, they enter the Six Times Forest according to their thoughts, playing and enjoying pleasure at any time. Birds of various seasons gather together to play, entertaining each other with the various heavenly women, enjoying the pleasures of the five desires in this forest, no longer thinking of other forests. At this time, Sakra, Lord of the Devas (ruler of the Trāyastriṃśa Heaven, a protector deity in Buddhism), arrives at this forest, and the heavenly women joyfully sing, dance, laugh, and make offerings to Sakra. In this way, Sakra, in one forest, has all kinds of merits complete and perfect. 『Furthermore, the Bhikshu (a Buddhist monk who has taken full monastic vows) observes the second garden of Sakra, Lord of the Devas, how many forests are there? What are their names? He sees with his wisdom of hearing: Sakra's forest is called All Play. What merits does it have? He sees and hears that the name of the forest itself is All Forest, and in this forest, there are many devaputras (heavenly beings), playing and enjoying pleasure together with the various heavenly women, hundreds and thousands of heavenly women playing according to their thoughts. In the places of play, there are eighty-four thousand traveling palaces, with Vaidurya jewels (a type of gemstone) as wheels, Jambudvipa gold (a type of gold) as bells and nets, covered with silver nets, adorned with the seven treasures. The first type of devaputra, some ride horses, some ride geese, some fly in the air, some walk on the ground, some play musical instruments, some sing, surrounding Sakra and going to the places of play. Eighty-four thousand dragon elephants, covered with golden nets, adorned with jeweled bells, covered with soft silk cushions on the elephants. If the elephant desires』
，頤則開敷，香汁流出。第一勝天乘此龍象，瞻仰帝釋，前後圍繞，詣遊戲處。八萬四千天女種種莊嚴，瞻仰帝釋，或歌或舞、或奏天樂、種種遊戲，詣遊戲處。八萬四千天女作眾伎樂，遊戲歌舞娛樂帝釋，種種莊嚴，瞻仰帝釋。天后舍脂，乘千輻輪七寶之殿，真金毗琉璃、硨𤦲馬瑙、天青珠寶、大青珠寶以為莊嚴。駕百千鵝，閻浮檀金為身，珊瑚為足，赤寶為目，赤蓮華寶以為其身，珊瑚為嘴，真珠為翅，以駕其殿。隨帝釋念而有所至，帝釋坐上，以種種寶莊嚴其身，威德光明勝百日光同時並照，與后舍脂詣遊戲處，勝餘一切天女莊嚴足一百倍，共天帝釋分座而坐，詣遊戲處。如是諸天受於色聲香味觸樂，與三十三天向一切樂林。一切天眾圍繞帝釋及以舍脂，如前所說，受于無量百千種樂。龍象之殿，大臣侍衛歌樂音聲娛樂帝釋，向一切樂林遊戲受樂。欲至彼林，先住天女聞天樂音，手執蓮華作眾伎樂出迎帝釋。帝釋見之，告諸天眾：『此諸天女，一切林中種種眾寶以為莊嚴，種種音聲。我今與之遊戲林中。』時諸天眾聞帝釋說，白言：『天王！此諸天女，王之給侍，常歸於王，以王為主。』帝釋告言：『此天女等，非我給使，非歸於我，非我業力；以自業力，自業受身，隨其自業有上中下，是故天女有上中下，非
【現代漢語翻譯】 現代漢語譯本： 然後花朵開放，流出香甜的汁液。第一勝天（指帝釋天，佛教中的護法神）乘坐龍象，瞻仰帝釋（Śakra，天神之王），前後被眾人圍繞，前往遊戲之處。八萬四千天女以各種裝飾打扮，瞻仰帝釋，有的唱歌，有的跳舞，有的演奏天樂，進行各種娛樂活動，前往遊戲之處。八萬四千天女演奏各種樂器，進行歌舞表演，娛樂帝釋，以各種裝飾打扮，瞻仰帝釋。天后舍脂（Śacī，帝釋天的妻子）乘坐由千輻輪支撐的七寶宮殿，以真金、毗琉璃（vaiḍūrya，一種寶石）、硨磲（śaṅkha，一種海貝）、瑪瑙（aśmagarbha，一種玉髓）、天青珠寶（indranīla，一種藍寶石）、大青珠寶作為裝飾。宮殿由成百上千只鵝拉動，這些鵝的身體是閻浮檀金（jāmbūnada，一種黃金），腳是珊瑚（pravāla，一種有機寶石），眼睛是赤寶，身體是赤蓮花寶，嘴是珊瑚，翅膀是珍珠（muktā，一種有機寶石），以此來拉動宮殿。宮殿隨著帝釋的意念而到達目的地，帝釋坐在上面，用各種寶物裝飾自身，其威德光明勝過一百個太陽同時照耀，與天后舍脂一同前往遊戲之處，勝過其他所有天女的裝飾一百倍，與天帝釋分享座位而坐，前往遊戲之處。諸天就這樣享受著色、聲、香、味、觸的快樂，與三十三天（Trāyastriṃśa，佛教中的一個天界）一起前往一切樂林。所有天眾圍繞著帝釋和舍脂，如前所述，享受著無量百千種快樂。龍象宮殿，大臣侍衛演奏歌樂，娛樂帝釋，前往一切樂林遊戲享樂。將要到達那片樹林時，先到達的天女聽到天樂之音，手持蓮花，演奏各種樂器，出來迎接帝釋。帝釋見到她們，告訴諸天眾：『這些天女，用各種樹林中的各種珍寶作為裝飾，發出各種聲音。我現在要和她們在樹林中游戲。』當時，諸天眾聽到帝釋所說，稟告說：『天王！這些天女，是您的侍從，常常歸屬於您，以您為主。』帝釋說道：『這些天女等，不是我的侍從，不歸屬於我，不是我的業力所致；她們以自己的業力，承受自己的身體，隨著自己的業力有上中下之分，所以天女有上中下之分，不是
【English Translation】 English version: Then the flowers bloom, and fragrant juices flow out. The first victorious Deva (Śakra, the protector deity in Buddhism) rides the dragon elephant, beholding Śakra (the king of the gods), surrounded by attendants, and proceeds to the place of amusement. Eighty-four thousand celestial maidens, adorned in various ways, gaze upon Śakra, some singing, some dancing, some playing celestial music, engaging in various amusements, and proceed to the place of amusement. Eighty-four thousand celestial maidens perform various musical instruments, engaging in singing and dancing, entertaining Śakra, adorned in various ways, gazing upon Śakra. The queen Śacī (Śakra's wife) rides in a seven-jeweled palace supported by a thousand-spoked wheel, adorned with true gold, vaiḍūrya (a type of gemstone), śaṅkha (a conch shell), aśmagarbha (agate), indranīla (sapphire), and great blue jewels. The palace is drawn by hundreds of thousands of geese, with bodies of jāmbūnada gold (a type of gold), feet of coral (an organic gemstone), eyes of red jewels, bodies of red lotus jewels, beaks of coral, and wings of pearls (an organic gemstone), drawing the palace. The palace arrives wherever Śakra intends, and Śakra sits upon it, adorning himself with various treasures, his majestic light surpassing the simultaneous illumination of a hundred suns, and together with Queen Śacī, proceeds to the place of amusement, surpassing the adornments of all other celestial maidens a hundredfold, sharing a seat with the celestial Śakra, and proceeds to the place of amusement. Thus, the Devas enjoy the pleasures of form, sound, smell, taste, and touch, and together with the Thirty-three Heavens (Trāyastriṃśa, a heaven in Buddhism), proceed to the All-Joyful Grove. All the celestial beings surround Śakra and Śacī, as previously described, enjoying countless hundreds of thousands of pleasures. The dragon elephant palace, with ministers and attendants performing songs and music, entertains Śakra, proceeding to the All-Joyful Grove to play and enjoy pleasure. As they are about to reach the grove, the celestial maidens who arrived earlier, hearing the sound of celestial music, holding lotuses in their hands, perform various musical instruments, and come out to greet Śakra. Śakra, seeing them, tells the celestial beings: 'These celestial maidens, adorned with various treasures from all the groves, emit various sounds. I will now play with them in the grove.' At that time, the celestial beings, hearing what Śakra said, report: 'Heavenly King! These celestial maidens are your attendants, always belonging to you, with you as their master.' Śakra says: 'These celestial maidens, etc., are not my attendants, do not belong to me, are not caused by my karma; they bear their bodies by their own karma, and according to their own karma, there are superior, middling, and inferior distinctions, therefore the celestial maidens have superior, middling, and inferior distinctions, not'
是我力。』
「爾時，帝釋而說頌曰：
「『下業得下報， 眾生道成就， 中業得中報， 上業丈夫身。 若人所作業， 隨業得果報， 其人時處業， 於此身中受。 若天光明輪， 遊戲種種樂， 斯人得善果， 清凈勝業故。 若丈夫作業， 或善或不善， 受于果報時， 或苦或受樂。 此種種樂報， 種種天遊戲， 此非我因緣， 由彼前業得。』
「時諸天眾聞天帝釋說此偈已，皆生隨喜，合掌頂受，向一切樂林，欲共遊戲。諸天女等，或百或千，手執蓮華種種莊嚴。一一天女形貌色相悉無差別，歌音亦爾，善業所化。瞻仰帝釋舞戲而行向遊戲林。其林寶樹，白銀為葉，白銀為地，銀色眾鳥充滿其中，出種種音。帝釋為首與諸天眾次第而入，種種寶光，若身若地，光明旋轉遍虛空中，帝釋見已，心大歡喜。天女歌音，宮商齊等，天樂音聲。八萬四千行殿，駕以龍象，鈴網莊嚴出衆妙音。無量天子、九十九億天女讚歎帝釋，受六慾樂。
「時天帝釋與諸天女復往詣於一切樂林，乘大龍殿，亦如前說。天主釋迦及余天眾，次入金林，金葉金果五丈夫量，其味甜美，眾香具足，食之增欲。龍象食之，醉欲而行，聞眾樂音，舞
【現代漢語翻譯】 『是我力。』
『爾時，帝釋（Śakra-devānām-Indra，天神之王）而說頌曰：
『下業得下報， 眾生道成就， 中業得中報， 上業丈夫身。 若人所作業， 隨業得果報， 其人時處業， 於此身中受。 若天光明輪， 遊戲種種樂， 斯人得善果， 清凈勝業故。 若丈夫作業， 或善或不善， 受于果報時， 或苦或受樂。 此種種樂報， 種種天遊戲， 此非我因緣， 由彼前業得。』
『時諸天眾聞天帝釋（Śakra-devānām-Indra，天神之王）說此偈已，皆生隨喜，合掌頂受，向一切樂林，欲共遊戲。諸天女等，或百或千，手執蓮華種種莊嚴。一一天女形貌色相悉無差別，歌音亦爾，善業所化。瞻仰帝釋（Śakra-devānām-Indra，天神之王）舞戲而行向遊戲林。其林寶樹，白銀為葉，白銀為地，銀色眾鳥充滿其中，出種種音。帝釋（Śakra-devānām-Indra，天神之王）為首與諸天眾次第而入，種種寶光，若身若地，光明旋轉遍虛空中，帝釋（Śakra-devānām-Indra，天神之王）見已，心大歡喜。天女歌音，宮商齊等，天樂音聲。八萬四千行殿，駕以龍象，鈴網莊嚴出衆妙音。無量天子、九十九億天女讚歎帝釋（Śakra-devānām-Indra，天神之王），受六慾樂。
『時天帝釋（Śakra-devānām-Indra，天神之王）與諸天女復往詣於一切樂林，乘大龍殿，亦如前說。天主釋迦（Śakra，統治者）及余天眾，次入金林，金葉金果五丈夫量，其味甜美，眾香具足，食之增欲。龍象食之，醉欲而行，聞眾樂音，舞』
【English Translation】 'It is my power.'
'At that time, Śakra-devānām-Indra (Lord of the Gods) spoke in verse, saying:
'Lower actions yield lower results, the path of beings is thus achieved, Middle actions yield middle results, superior actions, a noble human form. If people perform actions, they receive the corresponding karmic rewards, Their actions, time, and place, are experienced in this very life. If there are heavenly radiant wheels, and various joyful games, These people obtain good results, due to pure and superior actions. If a person performs actions, whether good or bad, When receiving the karmic rewards, they experience either suffering or joy. These various joyful rewards, and various heavenly games, Are not due to my causes, but are obtained through their previous actions.'
'When the assembly of gods heard Śakra-devānām-Indra (Lord of the Gods) speak these verses, they all rejoiced, joined their palms, bowed their heads, and headed towards the All-Joy Grove, desiring to play together. The goddesses, either hundreds or thousands, held lotus flowers in their hands, adorned in various ways. Each goddess had identical appearances and complexions, and their singing voices were also the same, transformed by good karma. They gazed up at Śakra-devānām-Indra (Lord of the Gods), dancing and walking towards the grove of play. In that grove, the precious trees had silver leaves, the ground was silver, and silver-colored birds filled it, emitting various sounds. Śakra-devānām-Indra (Lord of the Gods) led the assembly of gods in order, entering the grove. Various precious lights, from bodies and the ground, rotated and filled the empty sky. Upon seeing this, Śakra-devānām-Indra (Lord of the Gods) was greatly delighted. The goddesses' singing voices were in perfect harmony, and there was heavenly music. Eighty-four thousand rows of palaces, drawn by dragons and elephants, adorned with bell nets, emitted wondrous sounds. Countless gods and ninety-nine billion goddesses praised Śakra-devānām-Indra (Lord of the Gods), enjoying the pleasures of the six desires.'
'Then Śakra-devānām-Indra (Lord of the Gods) and the goddesses went again to the All-Joy Grove, riding in a great dragon palace, as described before. The lord Śakra (Ruler) and the other gods then entered the Golden Grove, where the golden leaves and fruits were the size of five men, their taste sweet and full of fragrance, increasing desire when eaten. The dragons and elephants, after eating them, became intoxicated with desire and walked, hearing the sounds of music, dancing.'
戲自娛；諸天見之，生希有心，舞戲可愛。食已舞戲，種種鳥音於此林中，銀色眾鳥住于金林，第一端嚴。
「時天帝釋與后舍脂，及諸天眾、天子天女遊戲受樂，余天子等各與天女歌舞戲笑互相娛樂，以善業故，不生嫉妒。復往金林，林中有池，名曰清涼，金色蓮華、毗琉璃華種種和集，圍繞帝釋天善法堂，共天帝釋娛樂受樂，與天女眾久時在於蓮華池邊作眾伎樂。共善法殿一切天眾，復入一切樂林，其林皆悉毗琉璃樹，金果具足，美味充滿如波那婆果，色香味具。諸天取果，開而飲之，其味勝於人中上味摩偷之酒，諸天飲之，無有醉亂。天有三種放逸受樂：一者天女；二者食果；三者五欲。是為三種受放逸樂。如釋迦天主所食天飯蘇陀之味，自業成就。一切天眾恭敬圍繞，一一方面于毗琉璃林遊戲受樂，種種眾鳥及以眾蜂，鈴網彌覆。
「既遊戲已，還與天眾入善法堂，有第三林，名曰無比。釋迦天王有五百子，天女圍繞遊戲其中，其園廣博，所受之樂，次如帝釋。常順法行，正見無邪；以正見故，于鬥戰時，勝阿修羅。若人供養父母，恭敬沙門、婆羅門，隨順無諍。彼作是念：『我今當將諸天女等，詣無比林。』一一天子有一那由他天女以為眷屬，妙色具足，皆共一心，遊戲受樂。時諸天子詣帝釋
【現代漢語翻譯】 現代漢語譯本：他們嬉戲自娛，諸天見此情景，心生稀有之感，覺得這舞蹈嬉戲十分可愛。用過餐后，他們繼續舞蹈嬉戲，林中傳來各種鳥鳴聲。銀色的鳥兒棲息在金色的樹林中，景像極其端莊美麗。
『當時，天帝釋（Śakra-devānām-Indra，諸天之主）與他的妻子舍脂（Śacī），以及眾多的天人和天女一同遊戲享樂。其餘的天子們也各自與天女們歌舞嬉笑，互相娛樂，因為他們有善業的緣故，所以不會產生嫉妒之心。他們又前往金林，林中有一池，名叫清涼（Śītalā），池中金色蓮花和毗琉璃花（vaiḍūrya，一種寶石）交相輝映。這些花環繞著帝釋天的善法堂（Sudharmā），大家一起與天帝釋娛樂享樂，與天女們在蓮花池邊演奏各種樂器，度過很長時間。之後，他們與善法殿中的所有天人，一同進入一切樂林（Sarvarama），那裡的樹木都是毗琉璃樹，結滿了金色的果實，美味無比，如同波那婆果（Pānabba，一種水果），色香味俱全。諸天取下果實，打開來飲用，其味道勝過人間最好的摩偷酒（Madhu，蜂蜜酒），諸天飲用后，也不會醉亂。天界有三種放逸的享樂：一是天女，二是食用果實，三是五欲（pañca kāmaguṇa，色、聲、香、味、觸）。這就是三種放逸的享樂。就像釋迦天主（Śakra，即天帝釋）所食用的天飯蘇陀（Sudhā，天界的食物）的味道，都是由各自的業力成就的。一切天眾恭敬地圍繞著他，在毗琉璃林中各個方向遊戲享樂，各種鳥類和蜜蜂飛舞，鈴鐺和網羅遍佈。
『遊戲完畢后，他們與天眾一同返回善法堂。還有一個林園，名叫無比（Atula）。釋迦天王（Śakra，即天帝釋）有五百個兒子，他們被天女們圍繞著在其中游戲，這個園林廣闊無垠，他們所享受的快樂，僅次於帝釋天。他們常常遵循正法而行，具有正見，沒有邪念；因為有正見的緣故，所以在與阿修羅（Asura，一種神）的戰鬥中，能夠戰勝阿修羅。如果有人供養父母，恭敬沙門（Śramaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），隨順他人，不與人爭鬥。他們會這樣想：『我現在應當帶領天女們，前往無比林。』每一位天子都有一那由他（nayuta，數量單位）的天女作為眷屬，她們容貌美麗，具足各種美德，都一心一意地遊戲享樂。』當時，諸位天子前往帝釋天。
【English Translation】 English version: They amused themselves with play; the devas (gods) seeing this, felt a sense of wonder, finding the dancing and play delightful. After eating, they continued to dance and play, with various bird sounds echoing in the forest. Silver birds dwelled in the golden forest, a scene of utmost beauty.
'At that time, Śakra-devānām-Indra (the lord of gods), along with his consort Śacī, and numerous devas and goddesses, played and enjoyed themselves. The other deva sons also sang, danced, laughed, and entertained each other with their respective goddesses, and because of their good deeds, they did not feel jealousy. They went to the golden forest, where there was a pond named Śītalā (cool), with golden lotuses and vaiḍūrya (a type of gem) flowers intermingling. These flowers surrounded Śakra's Sudharmā (good dharma hall), and everyone enjoyed themselves with Śakra, spending a long time by the lotus pond with the goddesses, playing various musical instruments. Afterwards, they, along with all the devas in the Sudharmā hall, entered the Sarvarama (all-delight) forest, where the trees were all made of vaiḍūrya, bearing golden fruits, full of delicious flavors like the Pānabba (a type of fruit) fruit, complete with color, aroma, and taste. The devas picked the fruits, opened them, and drank, the taste surpassing the finest Madhu (honey wine) of the human world, and the devas did not become intoxicated. There are three kinds of indulgent pleasures in the heavens: first, goddesses; second, eating fruits; and third, the five kāmaguṇa (objects of desire: sights, sounds, smells, tastes, and tactile sensations). These are the three kinds of indulgent pleasures. Like the taste of the heavenly food Sudhā (nectar) eaten by Śakra, it is all achieved through one's own karma. All the devas respectfully surrounded him, playing and enjoying themselves in all directions of the vaiḍūrya forest, with various birds and bees flying around, and bells and nets covering the area.
'After playing, they returned to the Sudharmā hall with the devas. There was also a third garden named Atula (incomparable). Śakra had five hundred sons, surrounded by goddesses, playing in it. The garden was vast, and the pleasure they enjoyed was second only to that of Śakra. They always followed the dharma, had right view, and were without evil thoughts; because of their right view, they were able to defeat the Asuras (a type of deity) in battle. If people make offerings to their parents, respect Śramaṇas (ascetics) and Brāhmaṇas (priests), and are compliant and non-contentious, they would think: 'Now I should lead the goddesses to the Atula forest.' Each deva son had a nayuta (a unit of measurement) of goddesses as attendants, beautiful in appearance and full of virtues, all playing and enjoying themselves wholeheartedly.' At that time, the deva sons went to Śakra.
所，白言：『天王！我今欲往至無比林遊戲娛樂，愿與我等，至彼林中。』時天帝釋告天子言：『吾已遊戲，今欲順法以自利益，樂從欲生，不可滿足。我今舍樂，畏放逸過，放逸過毒，是故舍離。』
「時天帝釋而說偈言：
「『不放逸不死， 放逸是死處； 不放逸不死， 放逸常生死； 不放逸不死， 放逸是死句； 我以不放逸， 今得天中勝。 我今信如來， 汝當修行法， 我于佛教法， 不敢有違失。 若違如來語， 貪慾愚癡人， 不得脫眾苦， 常受諸衰惱。』
「時天帝釋說是語已，入善法堂。爾時，帝釋子、諸天子等，生大歡喜，共詣本宮，金寶莊嚴，歌頌娛樂；還其所止，擊鼓相命，欲詣園林遊戲受樂。爾時，七萬天子各乘寶殿，有乘天鳥，與諸天女遊行空中，天眾圍繞。或有游于蓮華池間，奏諸天樂歌舞戲笑，詣無比林。時帝釋子天鬘莊嚴，雨栴檀香，其明晃耀猶如日光，或有光明如月盛滿、有如星宿，隨其自業，向無比林，各各愛戀，其心無間。入彼林中受天快樂，其林端嚴不可喻說。入彼林時，香氣無比，牛頭栴檀香十六分中不及其一，聞此香已，生希有心。復入飲林，為求樂故，次第入林。以善業故，毗琉璃樹、金樹
【現代漢語翻譯】 現代漢語譯本 於是，（帝釋之）子們稟告（釋提桓因）說：『天王！我們現在想去無比林（matchless grove）遊玩娛樂，希望您能和我們一起去那個林子里。』當時，天帝釋（Śakra devānām Indra）告訴他的兒子們說：『我已經享受過遊樂了，現在想遵循佛法來利益自己，隨心所欲的快樂是無法滿足的。我現在捨棄享樂，是因為畏懼放逸的過失，放逸的過失就像毒藥一樣，所以我才要捨棄它。』 當時，天帝釋（Śakra devānām Indra）說了這樣的偈語： 『不放逸是通往不死的道路，放逸是死亡之路； 不放逸是通往不死的道路，放逸使人常在生死中輪迴； 不放逸是通往不死的道路，放逸是導致死亡的原因； 我因為不放逸，現在才能在天界中獲得殊勝的地位。 我現在信奉如來（Tathāgata），你們應當修行佛法， 對於佛教的教法，我不敢有任何違背。 如果違背如來的教誨，那便是貪婪、愚癡之人， 他們無法脫離各種痛苦，常常遭受各種衰敗和煩惱。』 當時，天帝釋（Śakra devānām Indra）說完這些話后，就進入了善法堂。這時，帝釋的兒子們、各位天子等，都非常高興，一起回到自己的宮殿，用金銀珠寶裝飾，唱歌讚頌娛樂；回到他們居住的地方，敲鼓互相告知，想要去園林遊玩享樂。當時，七萬天子各自乘坐寶殿，有的乘坐天鳥，與各位天女在空中嬉戲，天眾圍繞著他們。有的在蓮花池間遊玩，演奏各種天樂，唱歌跳舞嬉笑，前往無比林（matchless grove）。當時，帝釋的兒子們用天上的花鬘裝飾自己，像下雨一樣散佈栴檀香，他們的光明閃耀，就像日光一樣，有的光明像滿月一樣，有的像星宿一樣，隨著各自的業力，向無比林（matchless grove）前進，各自愛戀著那裡，他們的心沒有間斷。進入那片林中享受天上的快樂，那片林子的莊嚴美好無法用語言來形容。進入那片林子的時候，香氣無比濃郁，牛頭栴檀香的十六分之一都比不上它，聞到這種香氣后，生起了稀有之心。又進入飲林，爲了尋求快樂，依次進入林中。因為善業的緣故，毗琉璃樹、金樹（出現）。
【English Translation】 English version Then, the sons (of Śakra) reported, saying: 'Heavenly King! We now wish to go to the Matchless Grove (Vipula vana) for amusement and entertainment. We hope that you will join us in that grove.' At that time, Śakra devānām Indra (Lord Śakra, king of the gods) said to his sons: 'I have already enjoyed amusement. Now I wish to follow the Dharma to benefit myself. The pleasure of following desires is insatiable. I now abandon pleasure, fearing the faults of negligence. The faults of negligence are like poison, therefore I forsake them.' At that time, Śakra devānām Indra (Lord Śakra, king of the gods) spoke this verse: 'Non-negligence leads to immortality, negligence is the place of death; Non-negligence leads to immortality, negligence causes constant birth and death; Non-negligence leads to immortality, negligence is the cause of death; Because of non-negligence, I have now attained the supreme position among the heavens. I now believe in the Tathāgata (Thus Come One), you should practice the Dharma, Regarding the teachings of Buddhism, I dare not have any violations. If one violates the words of the Tathāgata (Thus Come One), that person is greedy and foolish, They cannot escape all suffering, and constantly endure various declines and afflictions.' At that time, Śakra devānām Indra (Lord Śakra, king of the gods), having spoken these words, entered the Sudharma Hall. At that time, the sons of Śakra, the various devas (gods), and others were greatly delighted, and together returned to their palaces, adorned with gold and jewels, singing praises and entertaining themselves; returning to their dwellings, beating drums to inform each other, desiring to go to the gardens for amusement and enjoyment. At that time, seventy thousand devas (gods), each riding in a jeweled palace, some riding on celestial birds, playing in the air with the various celestial women, surrounded by the heavenly host. Some were playing in the lotus ponds, playing various celestial music, singing, dancing, and laughing, going to the Matchless Grove (Vipula vana). At that time, the sons of Śakra were adorned with celestial garlands, raining sandalwood incense, their brightness shining like sunlight, some with brightness like a full moon, some like stars, according to their own karma, heading towards the Matchless Grove (Vipula vana), each cherishing it, their minds without interruption. Entering that grove to enjoy heavenly bliss, the adornment and beauty of that grove cannot be described. When entering that grove, the fragrance was incomparably rich, even one-sixteenth of the fragrance of ox-head sandalwood could not compare to it, and upon smelling this fragrance, a rare and wonderful feeling arose. They then entered the Drinking Grove, seeking pleasure, entering the grove in succession. Because of their good karma, beryl trees and golden trees (appeared).
銀樹、頗梨迦樹，各有百數種種雜色，猶如雜彩，其樹雜色，莊嚴奇妙，亦復如是無量色相。天子見之，如凈明鏡無量百千，四顧觀視生大歡喜，天女圍繞，聞眾樂音，心甚歡喜。復于異處遊戲自娛，其林眾鳥，真金為翅，毗琉璃為胸，珊瑚為足，白銀為背，赤真珠寶以為其目，出衆妙音。復有天子聞斯妙音，各相謂言：『諦聽，諦聽！眾鳥之音，無量音曲，與天女音不可分別。』聞鳥聲已，復詣異林遊戲受樂。見諸池中千葉蓮華，光明如日。至彼池間，種種莊嚴如前所說，與諸天女圍繞華池，歌舞戲笑娛樂受樂。復與天女更至異林，於此林中河泉流水，于其河中有種種水，所謂流乳及以流飲，甜美眾水，天子飲之。多有眾蜂、眾鳥百數，金銀珊瑚雜色寶石集在河中。天子天女於此林中游戲自娛，經于多時，受五欲樂。復往詣于華樹林中，其林眾華悉不萎變，香氣普熏滿十由旬，所謂月光明華、月色華、白色華，清涼無熱如星色華。復詣果林，其林有果，所謂蜜搏樹果、辛味樹果、柔濡樹果、香鬘樹果，聞香即飽。六味樹果、如意味果、無厭足果，如是無比林中，具足此果，善業所生。於此林中，遊戲受樂，飯食餐飲。
「復往詣于鳥舞之林，其林眾鳥遊戲歌舞，出妙音聲，天子聞之，即受快樂。復詣雜林，其
【現代漢語翻譯】 現代漢語譯本 銀樹（銀色的樹）、頗梨迦樹（一種寶石樹），各有數百棵，呈現出各種各樣的顏色，就像是混合的綵綢一樣，這些樹的顏色混合在一起，莊嚴而奇妙，也同樣呈現出無量的色彩和形態。天子們看到這些景象，就像是在清澈明亮的鏡子中看到了無數的景象，四處觀看，心中生起極大的歡喜，天女們圍繞在他們身邊，聽著各種美妙的音樂，心中非常快樂。他們又到其他地方去遊戲玩樂，那裡的樹林里有各種各樣的鳥，它們的翅膀是純金做的，胸脯是毗琉璃（一種寶石）做的，腳是珊瑚做的，背是白銀做的，眼睛是用紅色的真珠寶做的，發出各種美妙的聲音。又有天子聽到這些美妙的聲音，互相說道：『仔細聽，仔細聽！這些鳥的聲音，包含著無量的音調和樂曲，與天女的聲音無法分辨。』聽完鳥的聲音后，他們又到其他的樹林去遊戲享樂。他們看到池塘中盛開著千葉蓮華（一種蓮花），光明如同太陽。他們來到池塘邊，各種各樣的莊嚴景象如同前面所說的一樣，與天女們一起圍繞著華池（蓮花池），唱歌跳舞，嬉戲玩樂，享受快樂。他們又與天女們一起到其他的樹林，在這片樹林中有河流泉水，在河流中有各種各樣的水，有流動的乳汁，也有流動的飲料，味道甜美，天子們飲用這些水。還有很多的蜜蜂、各種各樣的鳥，成百上千地聚集在河流中，金銀珊瑚和各種顏色的寶石也聚集在河流中。天子和天女們在這片樹林中游戲玩樂，經過很長的時間，享受著五欲之樂。他們又前往華樹林（開滿鮮花的樹林），那裡的花朵都不會凋謝，香氣普遍散發到十由旬（古印度長度單位）的範圍，有月光明華（像月光一樣明亮的花）、月色華（像月亮顏色一樣的花）、白色華（白色的花），清涼而沒有熱氣，還有像星星顏色的花。他們又前往果林，那裡的樹林里有各種各樣的果實，有蜜搏樹果（甜如蜂蜜的果實）、辛味樹果（辛辣味道的果實）、柔濡樹果（柔軟濕潤的果實）、香鬘樹果（散發香氣的果實），聞到香味就感到飽足。還有六味樹果（具有六種味道的果實）、如意味果（味道如意的果實）、無厭足果（永遠吃不飽的果實），像這樣無比的樹林中，具備了這些果實，都是善業所產生的。在這片樹林中，他們遊戲享樂，吃飯喝水。 『他們又前往鳥舞之林（鳥兒跳舞的樹林），那裡的鳥兒遊戲歌舞，發出美妙的聲音，天子們聽到這些聲音，就感到快樂。他們又前往雜林（各種樹木混合的樹林），那裡的』
【English Translation】 English version The silver trees (trees made of silver), and the crystal trees (trees made of crystal), each numbering in the hundreds, displayed a variety of colors, resembling mixed brocades. The diverse colors of these trees were magnificent and wondrous, exhibiting countless hues and forms. The Devas (divine beings) beheld these sights as if seeing countless reflections in a clear, bright mirror. They looked around and felt great joy. Surrounded by celestial maidens, they listened to various delightful musical sounds, filling their hearts with happiness. They then went to other places to play and enjoy themselves. In those forests were various birds with wings of pure gold, chests of lapis lazuli (a precious stone), feet of coral, backs of silver, and eyes of red jewels, emitting exquisite sounds. Some Devas, hearing these wonderful sounds, said to each other, 'Listen carefully, listen carefully! The sounds of these birds contain countless melodies and tunes, indistinguishable from the voices of the celestial maidens.' After hearing the birds' sounds, they went to other forests to play and enjoy themselves. They saw lotus flowers with a thousand petals (a type of lotus) in the ponds, their light as bright as the sun. They arrived at the ponds, adorned with various decorations as described before, and surrounded by celestial maidens, they danced, sang, laughed, and enjoyed themselves around the lotus ponds. They then went with the celestial maidens to other forests, where rivers and springs flowed. In these rivers were various kinds of water, including flowing milk and flowing beverages, all sweet and delicious, which the Devas drank. There were also many bees and various birds, hundreds in number, gathered in the rivers, along with gold, silver, coral, and gemstones of various colors. The Devas and celestial maidens played and enjoyed themselves in these forests for a long time, indulging in the pleasures of the five senses. They then went to the flower tree forest (forest of flowering trees), where the flowers never withered, and their fragrance permeated ten yojanas (an ancient Indian unit of distance), including moonbeam flowers (flowers as bright as moonlight), moon-colored flowers (flowers the color of the moon), white flowers (white flowers), cool and without heat, and star-colored flowers (flowers the color of stars). They then went to the fruit forest, where there were various fruits, including honey-sweet fruits (fruits as sweet as honey), spicy fruits (spicy fruits), soft and moist fruits (soft and moist fruits), and fragrant garland fruits (fragrant fruits), which filled them with satisfaction upon smelling their fragrance. There were also six-flavored fruits (fruits with six flavors), wish-fulfilling fruits (fruits with desired flavors), and never-tiring fruits (fruits that never satiate), such that these incomparable forests were filled with these fruits, all born from good karma. In these forests, they played, enjoyed themselves, ate, and drank. 'They then went to the bird-dancing forest (forest where birds dance), where the birds played, danced, and sang, emitting wonderful sounds, which brought joy to the Devas who heard them. They then went to the mixed forest (forest of mixed trees), where the'
林異色，一切華果如前所說，河池眾鳥亦復如是，故名雜林。於此林中，五欲自娛，乾闥婆音，久受快樂。釋迦天王作是思惟：『我諸子等，何處受于放逸之樂，不覺退沒？』時諸天子知天帝釋心之所念，至帝釋所，諸天女等，各還本宮遊戲受樂。
「爾時，帝釋見諸天子而說頌曰：
「『悕望諸境界， 愛心難厭足， 離愛則知足， 此人無憂惱。 若人愛慾境， 則不得安樂， 境界如毒害， 後世受苦惱。 若初若中后， 若現在未來， 求樂不可得， 后則受苦惱。 一切諸世間， 增長於生死， 流轉不暫停， 和合必有離， 未曾有免者。 樂為苦所覆， 無量諸誑惑， 眾生癡所誑， 遊戲于愛慾。 一切癡愛人， 未曾有厭足， 境界難滿足， 如火益乾薪。 世間愛所誑， 難滿亦如是， 雖近於死地， 猶不生厭離。 為愛境所誑， 不求善資糧， 天退不自在， 為愛所誑惑。 我今教呵汝： 汝為欲所迷， 當作自利益。 法為第一道， 若有行法者， 從樂得樂報， 能如是行者， 得寂滅涅槃。 是故應修福， 以求涅槃樂， 若有常
【現代漢語翻譯】 現代漢語譯本 林中景色奇異，各種花和果實如前所述，河中的鳥類也是如此，因此得名雜林。在這片林中，（天人們）沉溺於五欲的享樂，享受著乾闥婆（Gandharva）的音樂，長久地享受快樂。釋迦天王（Śakra-devānām-Indra）心想：『我的孩子們，在哪裡享受著放縱的快樂，以至於沒有察覺到自己的衰退和隕落？』這時，諸位天子知道天帝釋心中所想，來到帝釋所在之處，各位天女等，各自回到自己的宮殿遊戲享樂。
「這時，帝釋見到諸位天子，於是說了以下偈頌：
『渴望各種境界，愛心難以滿足， 離開愛慾則知足，這樣的人沒有憂愁煩惱。 如果有人貪愛慾望的境界，就無法得到安樂， （這些）境界如同毒害，（使人）後世遭受痛苦煩惱。 無論是最初、中間還是最後，無論是現在還是未來， 追求快樂卻不可得，最終只會遭受痛苦煩惱。 一切世間眾生，都在增長生死輪迴， 流轉不停留，和合終有分離， 沒有誰能夠避免。（世間的）快樂被痛苦所覆蓋， 有無量的欺騙和迷惑，眾生被愚癡所迷惑， 沉溺於愛慾之中。一切愚癡貪愛的人， 從來沒有滿足的時候，（因為）境界難以滿足， 就像火燃燒乾燥的柴薪。（整個）世間都被愛慾所迷惑， （愛慾）難以滿足也是如此，即使接近死亡之地， 仍然不會產生厭離之心。因為被愛慾的境界所迷惑， 不尋求善良的資糧，天人衰退時便會不自在， （這都是）被愛慾所迷惑的緣故。我現在教導和呵斥你們： 你們被慾望所迷惑，應當為自己謀求利益。 佛法是第一要道，如果有人奉行佛法， 就能從快樂中得到快樂的果報，能夠這樣奉行佛法的人， 就能得到寂滅的涅槃（Nirvana）。因此應當修習福德， 以求得涅槃的快樂，如果有人經常』
【English Translation】 English version The scenery in the forest is extraordinary, with various flowers and fruits as described before, and the birds in the river are also the same, hence the name Mixed Forest. In this forest, (the devas) indulge in the pleasures of the five desires, enjoying the music of the Gandharvas (Gandharva), and experiencing happiness for a long time. Śakra-devānām-Indra (Śakra, King of the Gods) thought: 'Where are my children enjoying unrestrained pleasure, to the point that they do not perceive their own decline and fall?' At this time, the devaputras (heavenly sons) knew what Śakra had in mind and came to where Śakra was, and the devakanyās (heavenly maidens), etc., each returned to their own palaces to play and enjoy themselves.
「At that time, Śakra, seeing the devaputras, spoke the following verses:
『Longing for various realms, the mind of love is difficult to satisfy, If one is free from love and desire, then one knows contentment, such a person has no worries or afflictions. If someone craves the realm of desire, then they cannot obtain peace and happiness, (These) realms are like poison, (causing people) to suffer afflictions in future lives. Whether it is the beginning, middle, or end, whether it is the present or the future, Seeking pleasure but not obtaining it, one will ultimately suffer afflictions. All beings in the world are increasing the cycle of birth and death, Revolving without stopping, union inevitably leads to separation, No one can avoid it. (Worldly) happiness is covered by suffering, There are countless deceptions and illusions, beings are deluded by ignorance, Indulging in love and desire. All ignorant and craving people, Never have enough, (because) realms are difficult to satisfy, Like fire burning dry firewood. (The whole) world is deluded by love and desire, (Love and desire) are difficult to satisfy in the same way, even if approaching the land of death, Still, they do not generate a sense of revulsion. Because they are deluded by the realm of love and desire, They do not seek good resources, when the devas decline, they will be uncomfortable, (This is all) because they are deluded by love and desire. I now teach and rebuke you: You are deluded by desire, you should seek benefits for yourselves. The Dharma is the foremost path, if someone practices the Dharma, Then they can obtain the reward of happiness from happiness, those who can practice the Dharma in this way, Can attain the quiescence of Nirvana (Nirvana). Therefore, one should cultivate merit, In order to seek the happiness of Nirvana, if someone constantly』
修福， 得至無盡處。 天聞帝釋說， 寂靜心調柔。 是時帝釋子， 調伏順父教。』
「時天帝釋教呵諸子令順正道、修行善業，閉惡道門。詣于雜林遊戲受樂，諸善所生。帝釋天王有五百殿，種種諸寶頗梨珊瑚金銀、天青寶王、天大青寶種種諸寶。釋迦天王見種種林，諸蓮華葉如日初出，以為莊嚴。
「帝釋見已，而說頌曰：
「『人中造福德， 人中無量種， 作種種福德， 種種皆成就。 不作眾善業， 為心怨所誑， 退時不自在， 墮于極惡處。 一切諸宮殿， 諸業所莊嚴， 以善業增長， 成就天人報。』
「爾時，釋迦天王說此偈已，復詣余殿，其殿敷置無量柔軟寶莊嚴座以為嚴飾，善業所化。時憍尸迦見此宮殿，處之受樂。復至銀殿，無量光明、無量眾寶、無量眾華嚴飾其殿，無量天女遊戲受樂。復至園林諸天女等，其地柔軟，眾華莊嚴，其林廣博，種種金鳥出衆妙音，眾蜂圍繞如意之樹。釋迦天王普眼所觀，天眾圍繞遊戲受樂，其身威德勝於日月。金樹林中毗琉璃殿，以眾寶柱而為莊嚴，諸蓮華池青寶莊嚴。時天帝釋作如是念：『我入寶殿遊戲受樂。』諸天亦念：『天王欲入，與諸眷屬、天女圍繞歡娛受樂。』爾時
【現代漢語翻譯】 現代漢語譯本 修習福德， 能到達無盡的境界。 天上的帝釋（Indra，天神之王）聽到這些話， 內心寂靜而調柔。 這時，帝釋的兒子們， 調伏身心，順從父親的教誨。
當時，天帝釋教導他的兒子們遵循正道、修行善業，關閉通往惡道的門。然後前往雜林遊玩享樂，享受各種善業所帶來的果報。帝釋天王有五百座宮殿，由各種珍寶裝飾，如頗梨（Sphatika，水晶）、珊瑚、金銀、天青寶王（Indranila，藍寶石）、天大青寶等。釋迦天王（Śakra，帝釋的別名）看到各種各樣的樹林，蓮花葉子像初升的太陽一樣，用來作為莊嚴。
帝釋看到這些景象后，說了這樣的偈頌：
『在人間創造福德， 人間有無量的福德種類， 行作種種的福德， 種種都能成就。 不作各種善業， 被內心的怨恨所迷惑， 退墮的時候不能自主， 墮落到極其惡劣的地方。 一切的宮殿， 都由各種善業所莊嚴， 因為善業的增長， 成就天人的果報。』
當時，釋迦天王說完這首偈頌后，又前往其他的宮殿，那些宮殿鋪設著無量柔軟的珍寶莊嚴的座位，作為裝飾，都是善業所化現的。這時，憍尸迦（Kauśika，帝釋的別名）看到這座宮殿，在其中享受快樂。又來到銀殿，那裡有無量的光明、無量的珍寶、無量的鮮花裝飾著宮殿，無量的天女在其中游玩享樂。又來到園林，眾多的天女等候在那裡，地面柔軟，各種鮮花莊嚴，樹林廣闊，各種金色的鳥發出美妙的聲音，眾多的蜜蜂圍繞著如意樹。釋迦天王用他的普眼觀察著這一切，天眾圍繞著他遊玩享樂，他的身形威德勝過日月。在金樹林中，有毗琉璃（Vaiḍūrya，青金石）建造的宮殿，用各種珍寶柱子作為莊嚴，蓮花池用青寶裝飾。這時，天帝釋心中想：『我進入寶殿遊玩享樂。』眾天人也想：『天王想要進入，與他的眷屬、天女們圍繞著一起歡娛享樂。』當時
【English Translation】 English version Cultivating merit, Leads to an inexhaustible realm. The heavenly Indra (Śakra, King of Gods) heard this, With a tranquil and gentle heart. At that time, the sons of Indra, Subdued their minds and bodies, obeying their father's teachings.
Then, the heavenly Indra taught his sons to follow the right path, cultivate good deeds, and close the gates to evil realms. He then went to the mixed forest to play and enjoy himself, enjoying the rewards of various good deeds. Indra had five hundred palaces, decorated with various treasures such as Sphatika (crystal), coral, gold, silver, Indranila (sapphire), and Maha-Indranila. Śakra (another name for Indra) saw various forests, with lotus leaves like the newly rising sun, used as adornments.
Having seen this, Indra spoke the following verse:
'Creating merit among humans, There are immeasurable kinds of merit among humans, Performing various kinds of merit, All kinds can be achieved. Not performing various good deeds, Being deceived by the resentment in one's heart, When declining, one is not free, Falling into extremely evil places. All the palaces, Are adorned by various good deeds, Because of the increase of good deeds, Achieving the rewards of gods and humans.'
At that time, after Śakra spoke this verse, he went to other palaces, which were adorned with immeasurable soft and precious jeweled seats, all manifested by good deeds. Then, Kauśika (another name for Indra) saw this palace and enjoyed happiness within it. He then went to the silver palace, which had immeasurable light, immeasurable treasures, and immeasurable flowers decorating the palace, with immeasurable heavenly women playing and enjoying themselves within it. He then went to the garden, where many heavenly women were waiting, the ground was soft, decorated with various flowers, the forest was vast, various golden birds emitted beautiful sounds, and many bees surrounded the wish-fulfilling trees. Śakra observed all this with his all-seeing eyes, with the heavenly beings surrounding him, playing and enjoying themselves, his majestic presence surpassing the sun and moon. In the golden tree forest, there was a palace built of Vaiḍūrya (lapis lazuli), adorned with various jeweled pillars, and the lotus ponds were decorated with blue jewels. At that time, Indra thought in his heart: 'I will enter the treasure palace to play and enjoy myself.' The heavenly beings also thought: 'The King of Gods wants to enter, with his retinue and heavenly women surrounding him, to enjoy themselves together.' At that time
，帝釋知天所念，告諸天子：『汝等各各遊戲園林。』時諸天子聞天王教，各入華池與其天女遊戲自娛。
「天王入殿，坐于清凈毗琉璃床。以善業故，其殿清凈猶如明鏡，於此凈壁，悉見古昔諸天王等退沒之相及以名字，其名曰：缽浮多天王、自在天王、無憂天王、正慧天王、一切樂天王、善住天王、普明天王、一切愛天王、千見天王、威德天王、持德天王、青色天王、不退天王、如幻天王、齋戒天王、福德天王、諸遊戲天王、挮羅天王、憍尸迦天王。以善業故，見如是等三十三天王。如是天王善業盡故，退墮地獄、餓鬼、畜生，隨所生處受大苦惱。若入地獄，壁上見其受大苦惱；若墮餓鬼，見其壁上受大苦惱，飢渴燒身羸瘦苦惱，筋骨相連；若墮畜生，見其壁上互相殘害，受大苦惱；若生人中，追求作業，受種種苦。如是見諸生死無可樂處，于生死中多諸過患，無堅無常，變易破壞。如是天王皆悉退沒，以自業果，生於地獄、餓鬼、畜生。云何舍于如是大樂，受斯苦惱？云何可忍？奇哉！生死甚為大苦，能將天人至大怖處。第二天王受斯大苦。釋迦天王第一勝人，見此事已，生大厭離，自觀其身閉三惡道，從天中死生於人中，人中命終還生天上。若生人中，生安樂國城邑聚落，生大姓家，行正法處，離於邪
【現代漢語翻譯】 現代漢語譯本：帝釋（Indra，天神之王）知道諸天子的想法，告訴他們：『你們各自在園林中游戲吧。』當時，諸天子聽到天王的教導，各自進入華池，與他們的天女一起遊戲自娛。
『天王進入宮殿，坐在清凈的毗琉璃床上。因為善業的緣故，他的宮殿清凈得像一面明鏡。在這面乾淨的墻壁上，他看到了過去諸位天王退位和去世的景象以及他們的名字，他們的名字是：缽浮多天王（Bahuputa Deva-raja）、自在天王（Isvara Deva-raja）、無憂天王（Asoka Deva-raja）、正慧天王（Samyak-prajna Deva-raja）、一切樂天王（Sarva-rati Deva-raja）、善住天王（Susthita Deva-raja）、普明天王（Samanta-prabha Deva-raja）、一切愛天王（Sarva-priya Deva-raja）、千見天王（Sahasra-drishti Deva-raja）、威德天王（Prabhava Deva-raja）、持德天王（Dharma-dhara Deva-raja）、青色天王（Nila Deva-raja）、不退天王（Avaivartika Deva-raja）、如幻天王（Maya Deva-raja）、齋戒天王（Upavasatha Deva-raja）、福德天王（Punya Deva-raja）、諸遊戲天王（Nana-krida Deva-raja）、挮羅天王（Tila Deva-raja）、憍尸迦天王（Kausika Deva-raja）。因為善業的緣故，他看到了這些三十三天王。這些天王因為善業耗盡，退墮到地獄、餓鬼、畜生道，在所生的處所遭受巨大的苦惱。如果墮入地獄，墻壁上會顯現他們遭受巨大苦惱的景象；如果墮入餓鬼道，會看到他們在墻壁上遭受巨大苦惱，飢渴焚燒身體，瘦弱不堪，筋骨相連；如果墮入畜生道，會看到他們在墻壁上互相殘害，遭受巨大苦惱；如果生在人間，爲了追求事業而勞作，遭受種種苦難。像這樣看到諸生死輪迴沒有可以快樂的地方，在生死輪迴中有許多過患，沒有堅固，沒有常恒，變易破壞。這些天王都退位去世了，因為自己的業果，生於地獄、餓鬼、畜生道。為什麼捨棄這樣的大樂，而遭受這些苦惱呢？怎麼能夠忍受呢？奇哉！生死輪迴真是巨大的痛苦，能夠將天人帶到極度恐怖的地方。第二天王遭受這些巨大的痛苦。釋迦天王（Sakyamuni Deva-raja）是第一殊勝之人，看到這些事情后，生起極大的厭離心，自己觀察自身，關閉三惡道，從天界死亡後生於人間，人間命終后又回到天上。如果生在人間，就生在安樂的國家、城邑、聚落，生在大姓人家，在奉行正法的地方，遠離邪見。』
【English Translation】 English version: Indra (Lord of the Gods), knowing the thoughts of the gods, said to them: 'Each of you play in the gardens.' At that time, the gods, hearing the king of the gods' instruction, each entered the flower ponds and amused themselves playing with their celestial nymphs.
'The king of the gods entered the palace and sat on a pure Vaidurya (beryl) bed. Because of good karma, his palace was as pure as a bright mirror. On this clean wall, he saw the appearances and names of the former kings of the gods who had declined and passed away. Their names were: Bahuputa Deva-raja (King of Many Sons), Isvara Deva-raja (Sovereign King), Asoka Deva-raja (King Without Sorrow), Samyak-prajna Deva-raja (King of Right Wisdom), Sarva-rati Deva-raja (King of All Pleasures), Susthita Deva-raja (King of Good Abode), Samanta-prabha Deva-raja (King of Universal Light), Sarva-priya Deva-raja (King of All Love), Sahasra-drishti Deva-raja (King of Thousand Eyes), Prabhava Deva-raja (King of Power), Dharma-dhara Deva-raja (King Who Holds Dharma), Nila Deva-raja (Blue King), Avaivartika Deva-raja (Non-regressing King), Maya Deva-raja (King of Illusion), Upavasatha Deva-raja (King of Observance), Punya Deva-raja (King of Merit), Nana-krida Deva-raja (King of Various Games), Tila Deva-raja (Sesame King), Kausika Deva-raja (King Kausika). Because of good karma, he saw these thirty-three kings of the gods. These kings of the gods, because their good karma was exhausted, fell into hell, the realm of hungry ghosts, and the animal realm, suffering great distress in the places where they were born. If they fell into hell, the wall showed them suffering great distress; if they fell into the realm of hungry ghosts, they saw themselves on the wall suffering great distress, their bodies burned by hunger and thirst, emaciated and distressed, with only skin and bones connected; if they fell into the animal realm, they saw themselves on the wall harming each other, suffering great distress; if they were born among humans, they toiled in pursuit of work, suffering all kinds of hardships. Thus, seeing that there was no place of joy in the cycle of birth and death, and that there were many faults in the cycle of birth and death, without firmness, without permanence, subject to change and destruction. These kings of the gods all declined and passed away, and because of their own karma, were born in hell, the realm of hungry ghosts, and the animal realm. Why abandon such great joy and suffer such distress? How can it be endured? How strange! The cycle of birth and death is truly a great suffering, capable of bringing gods and humans to a place of great fear. The second king of the gods suffered these great pains. Sakyamuni Deva-raja (King Sakyamuni), the first and foremost person, seeing these things, developed great revulsion, observed himself, closed the three evil paths, died from the heavens and was born among humans, and after his life among humans, returned to the heavens. If he was born among humans, he was born in peaceful countries, cities, towns, and villages, in families of great lineage, in places where the right Dharma was practiced, far from wrong views.'
見憍慢諂曲。復有自見生於人中，為國王子、大臣之子、正見家生，大富自在。人中命終，當生何處？即自見身還生天中，具大神通，第一光明，共余天眾食于雜食，心生愧恥，以業薄故，隨所作業，如業得食。後於生處，不見勝食，愧心思惟：『我當幾世受如是報？』以善業故，于殿壁中自見其身，天中七生，人中七生，去來七返，無第八生，非於天中，非於人中，非地獄中，非餓鬼中，非畜生中。帝釋心念：『云何我身無復生處，我生何處而不可見？』心生驚怪，何故無有第八生處？久思惟已。即自念知：『先聞世尊說如是言：「須陀洹人，七生之後入無餘涅槃。」我必如是。』以清凈心敬禮世尊，發歡喜心，坐其金座，閻浮檀金以為床座，眾寶莊嚴。復于壁中見諸先世退沒天王，復念入于善法堂上，見諸天眾，利益諸天。
「時天帝釋從其座起，往詣雜林，共諸天子天女眷屬遊戲自娛，受五欲樂。種種眾鳥莊嚴林樹，及以蓮華以為嚴飾。諸天見已，作諸伎樂乾闥婆音，至帝釋所，皆為作禮圍繞帝釋。天子天女歌舞遊戲，種種歡喜。善法堂天種種莊嚴，共諸天女圍繞帝釋，作眾伎樂，詣善法堂，一切歡喜歌舞戲笑。時善法堂所住諸天，隨帝釋行，供養帝釋，種種音聲，鼓天伎樂，種種歌舞出美妙音，遍諸天
【現代漢語翻譯】 現代漢語譯本：見到傲慢、虛偽和諂媚。又有人自以為是，出生在人間，成為國王的王子、大臣的兒子、正見之家的後代，非常富有且自由自在。此人在人間壽命終結后，將會出生在哪裡呢？此人憑藉自以為是的業力，還會出生在天界，具有巨大的神通，第一等的光明，與其餘天眾一起食用混雜的食物，心中感到慚愧羞恥，因為業力淺薄的緣故，隨著所造的業力，才能得到相應的食物。後來在他所出生的地方，看不到更好的食物，感到慚愧，心中思量：『我將要經歷多少世才能受完這樣的果報呢？』因為善業的緣故，在宮殿的墻壁中看到自己的未來，將在天界出生七次，在人間出生七次，往來七次，沒有第八次出生，既不在天界，也不在人間，不在地獄中，不在餓鬼中，也不在畜生中。帝釋（Indra，天神之王）心中思念：『為什麼我的身體沒有再次出生的處所，我將出生在哪裡而不可見呢？』心中感到驚訝奇怪，為什麼沒有第八次出生的處所？長久思索之後，就自己想到：『先前聽聞世尊（Bhagavan，佛陀的尊稱）說過這樣的話：「須陀洹（Srotapanna，入流者，佛教四果位之初果）之人，七次生死之後進入無餘涅槃（nirvana，佛教術語，指完全的解脫）。」我一定是這樣。』以清凈的心恭敬地禮拜世尊，生起歡喜心，坐在他的金座上，用閻浮檀金（Jambudvipa gold，一種珍貴的黃金）做成的床座，用各種珍寶裝飾。又在墻壁中看到先前去世的天王，又想到進入善法堂上，見到諸位天眾，利益諸位天人。 當時，天帝釋（Indra，天神之王）從他的座位上站起來，前往雜林，與諸位天子天女眷屬一起遊戲自娛，享受五欲之樂。各種各樣的鳥裝飾著樹林，以及蓮花作為裝飾。諸位天人見到后，演奏各種伎樂乾闥婆（Gandharva，天界的樂神）的音樂，來到帝釋（Indra，天神之王）所在的地方，都向他行禮並圍繞著他。天子天女歌舞遊戲，各種歡喜。善法堂的天人以各種方式裝飾，與諸位天女一起圍繞著帝釋（Indra，天神之王），演奏各種伎樂，前往善法堂，一切都歡喜歌舞戲笑。當時，居住在善法堂的諸位天人，跟隨著帝釋（Indra，天神之王）的行動，供養帝釋（Indra，天神之王），發出各種聲音，敲擊天界的樂器，各種歌舞發出美妙的聲音，遍佈諸天。
【English Translation】 English version: Seeing arrogance, deceit, and flattery. Furthermore, there are those who are self-righteous, born among humans as princes of kingdoms, sons of ministers, born into families with right views, wealthy and free. After their lives in the human realm end, where will they be born? Due to their self-righteous karma, they will still be born in the heavens, possessing great supernatural powers, the foremost radiance, eating mixed foods with the other heavenly beings, feeling ashamed and humiliated because of their shallow karma, receiving food according to their actions. Later, in the place where they are born, they do not see better food, feeling ashamed, they contemplate: 'How many lifetimes will I have to endure such retribution?' Because of their good karma, they see their future in the walls of the palace, being born seven times in the heavens, seven times in the human realm, going back and forth seven times, without an eighth birth, neither in the heavens, nor in the human realm, nor in hell, nor among the hungry ghosts, nor among the animals. Indra (Indra, King of the Gods) thinks: 'Why is it that my body has no place to be born again, where will I be born that I cannot be seen?' Feeling surprised and strange, why is there no eighth place of birth? After long contemplation, he realizes: 'Previously, I heard the Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha) say: "A Srotapanna (Srotapanna, Stream-enterer, the first of the four stages of enlightenment) enters Nirvana (nirvana, the ultimate liberation) without remainder after seven lives." I must be like that.' With a pure heart, he respectfully bows to the Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha), generating joy, sitting on his golden seat, a bed made of Jambudvipa gold (Jambudvipa gold, a precious type of gold), adorned with various treasures. Again, in the walls, he sees the former deceased heavenly kings, and thinks of entering the Good Dharma Hall, seeing the various heavenly beings, benefiting the various gods. At that time, Indra (Indra, King of the Gods) rises from his seat and goes to the Mixed Grove, playing and enjoying himself with the heavenly sons and daughters, enjoying the pleasures of the five senses. Various birds adorn the trees in the grove, and lotuses serve as decorations. Upon seeing this, the heavenly beings play various musical instruments, the music of the Gandharvas (Gandharva, celestial musicians), and come to where Indra (Indra, King of the Gods) is, all bowing to him and surrounding him. The heavenly sons and daughters sing and dance, filled with joy. The heavenly beings of the Good Dharma Hall decorate in various ways, surrounding Indra (Indra, King of the Gods) with the heavenly daughters, playing various musical instruments, going to the Good Dharma Hall, all joyfully singing, dancing, and laughing. At that time, the heavenly beings residing in the Good Dharma Hall follow Indra (Indra, King of the Gods), making offerings to Indra (Indra, King of the Gods), making various sounds, playing heavenly instruments, various songs and dances emitting beautiful sounds, pervading all the heavens.
眾。異住諸天聞此樂音，皆來詣于善法堂上，皆為天王稽首作禮，右繞而住。無量百千詣善法堂，善知歌舞，種種莊嚴。以善業故，生在其中，戒善所護，受斯大果，一切天眾樂報成就。其善法堂縱廣五百由旬，其色鮮妙如融金聚，毗琉璃樹以為莊嚴，種種寶花周匝嚴飾。其花香氣滿五由旬，常若新出，令心愛樂，未曾厭足。如是天眾給侍帝釋，九十九那由他天女隨天帝釋入歡喜殿，金毗琉璃車𤦲寶柱以為莊嚴，其床柔軟，敷以天衣，釋迦天王悉令就坐。諸天受教，即皆就坐。
正法念處經卷第二十五 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十六
元魏婆羅門瞿曇般若流支譯觀天品第六之五(三十三天之二)
「時天帝釋告諸天曰：『以善業故生此天中，業盡則退，業果因緣而生此天。我於此天必有退沒，當自勉力以求安隱。』時諸天眾聞天帝釋說是語已，白帝釋言：『如是。天王！我等於此善業樂處，不敢復作放逸之行。』白言：『天王！以何因緣令我不退？』爾時，帝釋告諸天曰：『八方上下所生之處，無非有為，無常破壞，勿生貪著，謂可常保。不凈煩惱，后致大苦，非生樂法、非智因緣、非為正行。如是憶念，后則大苦。諸天子！汝等已曾無量
【現代漢語翻譯】 現代漢語譯本 眾天神。其他地方居住的諸天聽到這美妙的音樂，都來到善法堂上，都向天王稽首作禮，右繞而住。無數百千的天神來到善法堂，他們精通歌舞，身著各種華麗的裝飾。因為過去所造的善業，他們才能出生在這裡，受到戒律和善行的保護，享受這巨大的果報，一切天眾都享受著快樂的果報。那善法堂縱橫各有五百由旬（Yojana，長度單位），其顏色鮮艷美妙，如同熔化的黃金聚集在一起，用毗琉璃樹（Vairocana tree，一種寶石樹）作為裝飾，各種寶花在四周裝飾點綴。那花朵的香氣充滿五由旬的範圍，常常像新開放的一樣，令人心生喜愛，永遠不會感到厭倦。這些天眾這樣侍奉著帝釋（Indra，天帝），九十九那由他（Nayuta，數量單位）的天女跟隨著天帝釋進入歡喜殿，用金、毗琉璃車渠和寶柱作為裝飾，那床柔軟舒適，鋪著天衣，釋迦天王（Śakra，即帝釋天）讓所有天神都就坐。諸天接受教誨，立即都坐下了。
《正法念處經》卷第二十五 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第二十六
元魏婆羅門瞿曇般若流支譯《觀天品》第六之五（三十三天之二）
『當時，天帝釋告訴諸天神說：「因為過去所造的善業，你們才能出生在這天界之中，但善業耗盡就會退轉，是業果因緣使你們生到這裡。我在這天界也必定會有退沒的時候，應當自己努力以求得安穩。」當時，諸天眾聽到天帝釋說這些話后，對帝釋說：「是的，天王！我們在這善業帶來的快樂之處，不敢再放縱自己，做出放逸的行為。」他們問道：「天王！通過什麼因緣才能使我們不退轉呢？」當時，帝釋告訴諸天神說：「八方上下所有產生的地方，沒有不是有為法，沒有不是無常會壞滅的，不要產生貪戀執著，認為可以永遠保持不變。不凈的煩惱，最終會導致巨大的痛苦，不是產生快樂之法，不是智慧的因緣，也不是正確的行為。如果這樣憶念，以後就會有巨大的痛苦。諸天子！你們已經曾經無數次……」
【English Translation】 English version The assembly. Devas (gods) dwelling in other places, hearing this joyful music, all came to the Sudharma Hall, all bowed in reverence to the King of Gods, circumambulated him to the right, and stood there. Countless hundreds of thousands came to the Sudharma Hall, skilled in singing and dancing, adorned with various decorations. Because of their good deeds, they were born here, protected by precepts and good conduct, receiving this great reward. All the devas enjoy the fruition of happiness. The Sudharma Hall is five hundred yojanas (Yojana, a unit of distance) in length and breadth, its color is bright and beautiful like molten gold gathered together, adorned with Vairocana trees (Vairocana tree, a kind of gem tree), and decorated with various precious flowers all around. The fragrance of the flowers fills an area of five yojanas, always seeming newly bloomed, causing the heart to rejoice, never feeling weary. Thus, the devas attend upon Indra (Indra, the King of Gods), and ninety-nine nayutas (Nayuta, a unit of number) of heavenly maidens follow Indra into the Joyful Palace, adorned with gold, Vairocana carnelian, and jeweled pillars. The beds are soft and comfortable, covered with heavenly garments. Śakra (Śakra, i.e., Indra) ordered all the devas to be seated. The devas, receiving the instruction, immediately took their seats.
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume 25 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Mindfulness of the True Dharma
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume 26
Translated by the Brahman Gautama Prajñāruci of the Northern Wei Dynasty, Chapter Six, Part Five on Contemplation of the Heavens (The Second of the Thirty-three Heavens)
『At that time, Indra spoke to the devas, saying: 「Because of your good deeds, you were born in this heaven, but when your good deeds are exhausted, you will decline. It is the karmic cause and condition that brought you to this heaven. I, too, will inevitably decline from this heaven. You should strive diligently to seek peace and security.」 At that time, the devas, hearing Indra's words, said to Indra: 「Yes, O King of Gods! In this place of happiness brought about by good deeds, we dare not indulge ourselves and act recklessly.」 They asked: 「O King of Gods! What is the cause and condition that will prevent us from declining?」 At that time, Indra told the devas: 「In all directions, above and below, wherever things arise, there is nothing that is not conditioned, nothing that is not impermanent and subject to destruction. Do not develop greed and attachment, thinking that it can be kept forever. Impure afflictions ultimately lead to great suffering. They are not the cause of happiness, not the cause of wisdom, and not the cause of right conduct. If you remember this, there will be great suffering in the future. O sons of the gods! You have already countless times…」'
世中生此天上，命盡還退，墮于地獄、餓鬼、畜生。復以善業生此天中，受自業果，受天中樂。業幻所誑，復墮地獄、餓鬼、畜生。是故，天子！不應放逸。我所說者，是恒河沙等諸佛之法，聞此法者，于生死中當得解脫。所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是唯有大苦聚集。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，如是大苦聚滅。如是天中生死迴旋，如是見已，生厭離心。煩惱盡故，常不破壞，不生不老，無死無盡，是名涅槃。諸天子！若能如是，則脫生死。此生死處，無有此法，所謂無生常住、不可破壞、無盡無滅。于生死中則無此法，于生死中，唯有退沒生滅之法。』
「時諸天子聞天帝釋說是法時，於過去世佛正法中修行來者，更不放逸，信佛法僧，一心清凈，種涅槃因。若有天人於過去世佛正法中不修心者，放逸亂心為愛所誑，受五欲樂。以愛誑故，具受無量生死苦惱。
「時天帝釋說是法時，護世四天王如是思惟：『釋迦天王共諸天眾住在何處？』作是念時，即見天王坐
【現代漢語翻譯】 現代漢語譯本： 『諸位天子！即使你們生於這天界，壽命終盡時仍然會退墮，落入地獄、餓鬼、畜生道。即使憑藉善業再次生於天界，也只是承受自己所造的業果，享受天界的快樂。但被業的幻象所迷惑，最終還是會墮入地獄、餓鬼、畜生道。因此，諸位天子！不應該放縱自己。我所說的，是如恒河沙數諸佛所說的法，聽聞此法的人，在生死輪迴中就能得到解脫。這解脫之法就是：無明（avidyā）緣於行（saṃskāra），行緣于識（vijñāna），識緣于名色（nāmarūpa），名色緣於六入（ṣaḍāyatana），六入緣于觸（sparśa），觸緣于受（vedanā），受緣于愛（tṛṣṇā），愛緣于取（upādāna），取緣于有（bhava），有緣于生（jāti），生緣于老死憂悲苦惱，這樣就只有巨大的痛苦聚集。無明滅盡則行滅盡，行滅盡則識滅盡，識滅盡則名色滅盡，名色滅盡則六入滅盡，六入滅盡則觸滅盡，觸滅盡則受滅盡，受滅盡則愛滅盡，愛滅盡則取滅盡，取滅盡則有滅盡，有滅盡則生滅盡，生滅盡則老死憂悲苦惱滅盡，這樣巨大的痛苦聚集就滅盡了。像這樣在天界中生死輪迴，看到這些后，就應該生起厭離之心。煩惱滅盡的緣故，就能達到常恒不壞、不生不老、無死無盡的境界，這就是所謂的涅槃（nirvāṇa）。諸位天子！如果能夠這樣修行，就能脫離生死輪迴。這生死之處，沒有這種法，也就是沒有不生不滅、常住不變、不可破壞、無盡無滅的法。在生死輪迴中沒有這種法，在生死輪迴中，只有退墮、消亡、生滅的法。』
『當時，諸位天子聽聞天帝釋（Śakra）所說的法時，那些在過去世的佛陀正法中修行而來的人，更加不敢放縱自己，深信佛、法、僧三寶，一心清凈，種下涅槃的因。如果有的天人在過去世的佛陀正法中沒有修心，放縱散亂的心，被愛慾所迷惑，貪圖五欲之樂。因為被愛慾迷惑的緣故，就會承受無量生死的苦惱。
『當時，天帝釋說此法時，護世四天王（Lokapāla）這樣思惟：『釋迦天王（Śākyamuni）和諸位天眾住在哪裡？』當他們這樣想的時候，就看見天王坐著。
【English Translation】 English version: 'Celestial beings! Even if you are born in these heavens, when your lifespan ends, you will still fall, descending into hell, the realm of hungry ghosts, and the animal realm. Even if you are born in these heavens again through good deeds, you are only experiencing the results of your own karma, enjoying the pleasures of the heavens. But deluded by the illusions of karma, you will eventually fall into hell, the realm of hungry ghosts, and the animal realm. Therefore, celestial beings! You should not be complacent. What I am saying is the Dharma of Buddhas as numerous as the sands of the Ganges River. Those who hear this Dharma will attain liberation from the cycle of birth and death. This liberation is: ignorance (avidyā) conditions volitional formations (saṃskāra), volitional formations condition consciousness (vijñāna), consciousness conditions name and form (nāmarūpa), name and form condition the six sense bases (ṣaḍāyatana), the six sense bases condition contact (sparśa), contact conditions feeling (vedanā), feeling conditions craving (tṛṣṇā), craving conditions grasping (upādāna), grasping conditions becoming (bhava), becoming conditions birth (jāti), birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. Thus, only a great mass of suffering arises. With the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair cease. Thus, this great mass of suffering ceases. Seeing how birth and death revolve in the heavens like this, you should develop a sense of revulsion. Because afflictions are exhausted, one attains the state of permanence, non-destruction, non-birth, non-aging, non-death, and non-ending, which is called Nirvana (nirvāṇa). Celestial beings! If you can practice in this way, you will escape the cycle of birth and death. In this place of birth and death, there is no such Dharma, that is, there is no Dharma of non-birth, permanence, indestructibility, non-ending, and non-cessation. In the cycle of birth and death, there is no such Dharma; in the cycle of birth and death, there is only the Dharma of decline, destruction, birth, and cessation.'
'At that time, when the celestial beings heard the Dharma spoken by Śakra (天帝釋), those who had cultivated in the correct Dharma of the Buddhas in past lives became even more diligent, had faith in the Buddha, Dharma, and Sangha, were single-minded and pure, and planted the seeds of Nirvana. If there were celestial beings who had not cultivated their minds in the correct Dharma of the Buddhas in past lives, they were complacent and had scattered minds, deluded by love, and indulged in the pleasures of the five desires. Because they were deluded by love, they would fully experience immeasurable suffering in the cycle of birth and death.'
'At that time, when Śakra spoke this Dharma, the Four Guardian Kings (Lokapāla) thought to themselves: 'Where are Śākyamuni (釋迦天王) and the assembly of celestial beings residing?' As they thought this, they saw the celestial king sitting.
于天宮，天眾圍繞，威德光明，受天快樂。時四天王即詣善法堂，至帝釋所，頭面作禮，於一面坐。坐已須臾，復從座起，于帝釋前白言：『天王！閻浮提人行十善道，順於法行，孝養父母，恭敬沙門、婆羅門、耆舊長宿。天王！愿加歡喜。』時天帝釋告護世言：『我亦隨喜護世天王利益世間，令行善法，我聞歡喜。汝得善業，如是閻浮提人隨順法行。』護世天王向帝釋說：『若閻浮提人不順法行，不孝父母，不敬沙門、婆羅門、耆舊長宿，增長魔眾，減損正法。』帝釋聞之，告三十三天及四天王，速疾莊嚴。阿修羅王提羅、勇健、缽呵娑王、非法惱亂惡龍王等，住于海下，或來戰鬥。爾時，護世四天王等，聞帝釋教，還四天處，至樂見山，莊嚴器仗，如前所說。
「時天帝釋與護世天無量千眾而自圍繞，天衣天鬘以自莊嚴，將諸天女詣一切主山，猶如眾星圍繞滿月，繞須彌山，亦如日光處於眾星。如百千金山圍繞須彌，金銀、毗琉璃、青因陀珠、赤蓮華寶，以此寶樹莊嚴。天帝遊戲之處多有眾鳥出妙音聲。天蓮華池——伊羅婆那白龍象王遊戲之處，金色蓮華，琉璃為莖，與諸乳象共遊其中，如前所說。雖是畜生，亦受天樂。
「時天帝釋至其象所，以手摩捫而戲弄之：『我此白象王，善能與諸阿修羅斗
【現代漢語翻譯】 現代漢語譯本：在天宮中，天眾圍繞著帝釋天，他們威德光明，享受著天界的快樂。這時，四大天王來到善法堂，到達帝釋天所在之處，頭面著地行禮，在一旁坐下。坐下後不久，又從座位上起身，在帝釋天面前稟告說：『天王！閻浮提（Jambudvipa，指我們所居住的這個世界）的人們奉行十善道，遵循佛法行事，孝養父母，恭敬沙門（Śrāmaṇa，指出家修道的人）、婆羅門（Brāhmaṇa，指祭司階層）、年長的賢者。天王！愿您為此感到歡喜。』 當時，天帝釋（Śakra，即帝釋天）告訴護世四天王說：『我也隨喜護世天王利益世間，使人們奉行善法，我聽聞後感到歡喜。你們獲得了善業，因為閻浮提的人們能夠遵循佛法行事。』護世四天王向帝釋天稟告說：『如果閻浮提的人們不遵循佛法行事，不孝敬父母，不尊敬沙門、婆羅門、年長的賢者，就會增長魔眾的力量，減損正法的流傳。』 帝釋天聽聞后，告誡三十三天（Trāyastriṃśa，指欲界六天中的第二天）以及四大天王，要迅速做好戰鬥準備。阿修羅王提羅（Tila）、勇健（Yongjian）、缽呵娑王（Bahasawang）、非法惱亂惡龍王等，居住在海底，可能會前來戰鬥。當時，護世四天王等，聽聞帝釋天的命令，返回各自的天宮，到達樂見山（Lèjiànshān），準備武器裝備，如前所述。 當時，天帝釋天與護世天王以及無量千眾的天人圍繞著自己，身穿天衣，佩戴天鬘來莊嚴自身，帶領著眾多的天女前往一切主山（Yīqièzhǔshān），就像眾星圍繞著滿月一樣，環繞著須彌山（Sumeru，佛教宇宙觀中的中心山），也像日光照耀著眾星。就像成百上千的金山圍繞著須彌山，用金銀、毗琉璃（Vaiḍūrya，一種寶石）、青因陀珠（Qīng yīntuózhū，一種藍色寶石）、赤蓮華寶等寶樹來莊嚴。天帝釋天遊戲的地方有很多鳥發出美妙的聲音。天蓮華池——伊羅婆那（Airāvaṇa，帝釋天的坐騎）白龍象王遊戲的地方，有金色蓮華，琉璃為莖，與眾多的乳像一同在其中嬉戲，如前所述。即使是畜生，也能享受天界的快樂。 當時，天帝釋天來到白象所在之處，用手撫摸它並戲弄它：『我的這頭白象王，善於與阿修羅（Asura，一種好戰的神）戰鬥。』
【English Translation】 English version: In the heavenly palace, the heavenly beings surrounded Śakra (Śakra, the lord of the devas), possessing majestic virtue and radiant light, enjoying heavenly bliss. At that time, the Four Heavenly Kings went to the Good Dharma Hall, arriving at Śakra's location, prostrating with their heads to the ground, and sat on one side. After sitting for a moment, they rose again from their seats and reported to Śakra: 'Heavenly King! The people of Jambudvipa (Jambudvipa, the continent where we live) practice the ten wholesome paths, act in accordance with the Dharma, are filial to their parents, and respect Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brahmins (Brāhmaṇa, the priestly class), elders, and seniors. Heavenly King! May you rejoice in this.' At that time, Śakra (Śakra, the lord of the devas) said to the Guardian Kings: 'I also rejoice with the Guardian Kings for benefiting the world, causing people to practice wholesome deeds. I am delighted to hear this. You have obtained good karma because the people of Jambudvipa are able to act in accordance with the Dharma.' The Guardian Kings reported to Śakra: 'If the people of Jambudvipa do not act in accordance with the Dharma, are not filial to their parents, and do not respect Śrāmaṇas, Brahmins, elders, and seniors, they will increase the power of the demonic hosts and diminish the propagation of the True Dharma.' Upon hearing this, Śakra instructed the Thirty-three Heavens (Trāyastriṃśa, the second heaven of the desire realm) and the Four Heavenly Kings to quickly prepare for battle. The Asura (Asura, a type of warlike deity) King Tila (Tila), Yongjian (Yongjian), Bahasawang (Bahasawang), the unlawful and troublesome evil Dragon Kings, etc., reside at the bottom of the sea and may come to fight. At that time, the Four Guardian Kings, upon hearing Śakra's command, returned to their respective heavenly abodes, arriving at Lèjiànshān (Lèjiànshān), preparing their weapons and equipment, as previously mentioned. At that time, Śakra, surrounded by the Guardian Kings and countless thousands of heavenly beings, adorned himself with heavenly garments and garlands, leading the many heavenly maidens to Yīqièzhǔshān (Yīqièzhǔshān), like stars surrounding the full moon, encircling Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), also like the sunlight shining upon the stars. Like hundreds and thousands of golden mountains surrounding Mount Sumeru, adorned with jeweled trees of gold, silver, Vaiḍūrya (Vaiḍūrya, a type of gemstone), Qīng yīntuózhū (Qīng yīntuózhū, a blue gemstone), red lotus jewels, and so on. The places where Śakra plays are filled with many birds emitting wonderful sounds. The heavenly lotus pond—the place where Airāvaṇa (Airāvaṇa, Śakra's mount), the white dragon elephant king, plays, has golden lotuses with stems of lapis lazuli, and many milk-elephants play together within it, as previously mentioned. Even animals can enjoy heavenly bliss. At that time, Śakra went to the place where the white elephant was, caressed it with his hand, and teased it: 'My white elephant king, you are skilled at fighting with the Asuras (Asura, a type of warlike deity).'
，令我得勝。』說是語已，復往詣於一切主山，至無憂殿與諸天子九那由他天女而共遊戲，受五欲樂。共諸天眾，伎樂音聲遊戲之處，無量莊嚴。天眾受報，乃至愛善業盡、集樂報盡，于善法堂命終還退，或墮地獄、餓鬼、畜生。若有善業，得生人中，常受快樂，聰明智慧，同生一城或同聚落，於世間中最為上首，或為親友兄弟知識常受安樂。以餘業故。
「帝釋天王閉三惡趣，觀天退沒而說偈言：
「『此地諸園林， 及諸蓮華池， 山峰極端嚴， 廣大多珍寶。 蓮華諸河池， 寶石而莊嚴， 林樹種種花， 眾鳥皆和集。 金樹如意樹， 凈如毗琉璃， 銀寶或珊瑚， 種種雜莊嚴。 眾蜂出妙音， 在於蓮華池， 寶樓甚廣大， 端嚴極凈妙。 莊嚴甚奇特， 諸天所應供， 如是諸嚴飾， 天人輪迴轉。 如幻亦如泡， 如乾闥婆城， 五欲愛所誑， 天樂亦如是。 愛傷諸世間， 流轉生死海， 愛毒如猛火， 滅壞諸世間。 欲樂無厭足， 求之而不息， 無常火燒已， 不知何所趣。 眾生皆為此， 愛毒之所誑， 愛染覆諸天， 不覺時所遷。 天人阿修羅、 地獄
【現代漢語翻譯】 現代漢語譯本 『讓我獲得勝利。』說完這些話后，他又前往一切主山（Sarva-prabhu-parvata），到達無憂殿（Ashoka-vana），與九那由他（Nava-yuta，數量單位）天女一起嬉戲，享受五欲之樂。他和眾多天人一起，在充滿伎樂音聲的娛樂場所，享受著無量的莊嚴。天眾享受果報，直到愛善業耗盡、積累的快樂果報耗盡，在善法堂（Sudharma-sabha）命終後退轉，或者墮入地獄（Naraka）、餓鬼（Preta）、畜生（Tiryagyoni）道。如果還有善業，就能夠轉生到人間，常常享受快樂，聰明有智慧，出生在同一個城市或村落，在世間成為最傑出的人，或者成為親友兄弟，常常享受安樂。這是因為還有剩餘的業力。
帝釋天王（Indra-deva）關閉三惡趣（Tri-durgati），觀察天人退沒的情形，說了以下偈頌：
『此地的各種園林，以及各種蓮花池，山峰極其莊嚴，廣闊且充滿珍寶。 蓮花和各種河流池塘，用寶石來莊嚴，林木中有各種各樣的花朵，眾多的鳥兒聚集在一起。 金樹和如意樹（Kalpa-vriksha），像毗琉璃（Vaiḍūrya）一樣清凈，還有銀寶或珊瑚，用各種各樣的珍寶來裝飾。 眾多的蜜蜂發出美妙的聲音，在蓮花池中飛舞，寶樓非常廣大，端正莊嚴極其清凈美妙。 莊嚴的景象非常奇特，是諸天所應供養的，像這樣的各種裝飾，天人都在其中輪迴轉生。 如同幻象也如同水泡，如同乾闥婆城（Gandharva-nagara），被五欲之愛所迷惑，天上的快樂也是如此。 愛會傷害世間，使眾生在生死之海中流轉，愛的毒如同猛火，會毀滅世間。 對於慾望的快樂沒有厭足的時候，追求慾望永不停止，無常的火焰燃燒之後，不知道將要到哪裡去。 眾生都被這愛的毒所迷惑，愛染覆蓋諸天，不覺察到時間的流逝。 天人、阿修羅（Asura）、地獄
【English Translation】 English version 『Let me be victorious.』 Having spoken these words, he went again to Sarva-prabhu-parvata (Everything-Master Mountain), arriving at Ashoka-vana (Sorrowless Garden), where he played with nine Nava-yuta (unit of measurement) celestial maidens, enjoying the pleasures of the five desires. Together with the multitude of devas, in places of entertainment filled with music and sounds, he enjoyed immeasurable adornments. The devas enjoyed their karmic rewards until their love of good deeds was exhausted, and the accumulated joyful rewards were depleted. They passed away in Sudharma-sabha (Hall of Good Dharma) and fell away, perhaps falling into Naraka (hell), Preta (hungry ghost), or Tiryagyoni (animal realm). If they had remaining good karma, they could be reborn among humans, constantly enjoying happiness, intelligent and wise, born in the same city or village, becoming the most outstanding people in the world, or becoming close friends and brothers, constantly enjoying peace and happiness. This is because of the remaining karma.
Indra-deva (King of the Gods) closed the Tri-durgati (three evil destinies), observing the passing away of the devas, and spoke the following verses:
『These gardens in this land, and these lotus ponds, the mountain peaks are extremely adorned, vast and full of treasures. The lotus flowers and various rivers and ponds, adorned with jewels, the forests have various kinds of flowers, and many birds gather together. The golden trees and Kalpa-vriksha (wish-fulfilling trees), are as pure as Vaiḍūrya (beryl), and there are silver treasures or coral, decorated with various kinds of jewels. Many bees make wonderful sounds, flying in the lotus ponds, the jeweled pavilions are very vast, upright and adorned, extremely pure and wonderful. The adorned scenes are very unique, and are what the devas should offer, like these various decorations, the devas and humans revolve in them. Like illusions and like bubbles, like Gandharva-nagara (mirage city), deluded by the love of the five desires, the heavenly pleasures are also like this. Love harms the world, causing beings to flow in the sea of birth and death, the poison of love is like a fierce fire, destroying the world. There is no satisfaction for the pleasures of desire, the pursuit of desire never stops, after the impermanent fire burns, one does not know where to go. Beings are all deluded by this poison of love, love and attachment cover the devas, unaware of the passage of time. Devas, humans, Asura (demigods), hell
龍夜叉， 一切無自在， 唸唸時所遷。 一切三界中， 為時網所纏， 不知無自在， 為愛之所惑。』
「如是天帝釋見天無常，有生有滅。見無常已，念第一法，以偈贊佛：
「『南無婆伽婆， 利益諸眾生， 說愛如毒害， 為眾廣分別。 了知一切法， 其智無掛礙， 離於智所知， 則無第三法。 無常及苦空， 亦無有作者， 如來見實諦， 為諸眾生說。』
「爾時，帝釋以清凈心讚歎佛已，如印所印，還住所止，受天快樂。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二處名曰山峰。眾生何業而生彼處？彼以聞慧見：此眾生教人持戒，乃至一日一夜不殺眾生，亦不偷盜、不犯王法，不行偷盜乃至小罪亦不故犯。是人命終生於第二山峰之處，其地柔軟，須彌山峰種種雜業光明莊嚴。於此地中觀見一切須彌山根，金銀琉璃雜寶莊嚴，無量天鬘衣服莊嚴其地，妙色如融金聚，毗琉璃林莊嚴山地，與諸天女遊戲其中。復往詣于飲食之河：一名天善味河；二名大駛流河；三名流行河；四名大流河；五名曲流河；六名浚鬘河；七名千流河；八名如意河。飲此河流，離於醉亂。一切諸飲從河而流，種種眾味，種種諸
【現代漢語翻譯】 現代漢語譯本 龍夜叉（Yaksa，夜叉名）， 『一切都無法自主，每一念頭都在時間的流逝中變遷。 一切三界之中的事物，都被時間的羅網所纏繞， 因為不知無法自主的道理，所以被愛慾所迷惑。』
這時，帝釋天（Śakra，天帝名）看到天界的無常，有生有滅。見到無常之後，憶念第一法，用偈頌讚美佛陀：
『皈依婆伽婆（Bhagavat，佛的尊稱），利益一切眾生， 宣說愛慾如同毒害，為眾生廣泛地分別解說。 完全了知一切法，其智慧沒有阻礙， 遠離了智慧所能瞭解的範圍，就沒有第三種法存在。 無常、苦、空，也沒有造作者， 如來（Tathāgata，佛的稱號）徹見真實的道理，為一切眾生宣說。』
這時，帝釋天以清凈的心讚歎佛陀之後，如同印章蓋在紙上一樣，回到自己所住的地方，享受天界的快樂。
再者，比丘（bhikṣu，出家修行的男子）了知業的果報，觀察三十三天（Trāyastriṃśa，欲界六天之一）所居住的地方。他以聽聞而來的智慧看到：第二處地方名叫山峰。眾生因為什麼樣的業而生到那個地方呢？他以聽聞而來的智慧看到：這些眾生教導他人持戒，乃至一日一夜不殺害眾生，也不偷盜、不觸犯王法，不進行偷盜，乃至小的罪過也不故意觸犯。這些人命終之後，就生到第二山峰之處，那裡的土地柔軟，須彌山峰（Sumeru，佛教宇宙觀中的山名）以種種雜色的光明莊嚴。在這個地方，可以觀看到一切須彌山的山根，用金、銀、琉璃等各種珍寶莊嚴，無數的天鬘和衣服莊嚴著這片土地，美妙的顏色如同熔化的金子聚集在一起，毗琉璃樹林（Vaiḍūrya，一種寶石）莊嚴著山地，天人們和天女們在那裡嬉戲玩樂。他們又前往飲食之河：第一條名叫天善味河；第二條名叫大駛流河；第三條名叫流行河；第四條名叫大流河；第五條名叫曲流河；第六條名叫浚鬘河；第七條名叫千流河；第八條名叫如意河。飲用這些河流的水，可以遠離醉酒和迷亂。一切的飲料都從河中流出，有種種的滋味，種種的
【English Translation】 English version 『O, Yaksa (Yaksa, name of a spirit), Everything is without self-control, every thought is changing with time. Everything in the Three Realms is entangled in the net of time, Not knowing the principle of no self-control, they are deluded by love.』
Then, Śakra (Śakra, name of the lord of gods), seeing the impermanence of the heavens, with birth and death, and having seen the impermanence, remembered the First Dharma, and praised the Buddha with a verse:
『Namo (Homage to) Bhagavat (Bhagavat, an epithet of the Buddha), benefiting all sentient beings, Speaking of love as a poison, widely distinguishing and explaining it for all. Completely knowing all dharmas, his wisdom is without hindrance, Being apart from what wisdom can know, then there is no third dharma. Impermanence, suffering, and emptiness, and there is no creator, The Tathāgata (Tathāgata, an epithet of the Buddha) sees the true reality, and speaks it for all sentient beings.』
At that time, Śakra, having praised the Buddha with a pure mind, like a seal imprinted, returned to his dwelling place and enjoyed heavenly bliss.
Furthermore, a bhikṣu (bhikṣu, a male monastic) knowing the karmic retribution, observed the places where the Thirty-three Gods (Trāyastriṃśa, one of the six heavens of the desire realm) dwell. He saw with his wisdom from hearing: the second place is called Mountain Peak. What karma do sentient beings have to be born in that place? He saw with his wisdom from hearing: these sentient beings teach others to uphold the precepts, even for one day and one night not killing sentient beings, nor stealing, nor violating the laws of the king, not engaging in theft, and not intentionally committing even small offenses. These people, after death, are born in the place of the Second Mountain Peak, where the land is soft, and the peaks of Mount Sumeru (Sumeru, the name of a mountain in Buddhist cosmology) are adorned with various colored lights. In this place, one can see all the roots of Mount Sumeru, adorned with gold, silver, lapis lazuli, and various jewels, and countless heavenly garlands and clothes adorn the land, the beautiful colors like molten gold gathered together, and forests of Vaiḍūrya (Vaiḍūrya, a type of gemstone) adorn the mountain land, where the gods and goddesses play and frolic. They also go to the rivers of food and drink: the first is called the River of Heavenly Good Taste; the second is called the River of Great Swift Flow; the third is called the River of Flowing; the fourth is called the River of Great Flow; the fifth is called the River of Curved Flow; the sixth is called the River of Jun Malla; the seventh is called the River of Thousand Flows; the eighth is called the River of Wishes. Drinking the water of these rivers, one can be free from drunkenness and confusion. All drinks flow from the rivers, with various flavors, various
色。或有乳色，或赤寶色、青寶王色、毗琉璃色，或黃金色或有雜色，妙香流出，湛然常滿。復有天食，皆有種種色香味具，味如石蜜香潔白凈，如意之味隨天所念，有種種味。種種園林香花莊嚴，種種色鳥以為嚴飾，與諸天女遊戲其中，種種伎樂歌舞戲笑，甚可愛樂。多有諸林，謂娑羅林、大娑羅林、如意樹林、常華香林、如意風林，觸身悅樂，金枝莊嚴，鈴網彌覆，百千眾鳥出妙音聲，受五欲樂，共相娛樂。無有病惱，離於飢渴，身無疲極，無所營作，如心所念，遊戲園林蓮華池中見諸妙色，五欲娛樂。住山峰天，其身光明，如意大小，神通自在，隨意所念皆悉即得，得已不壞，無能奪者。如是住峰，一切天眾受自業樂，乃至愛善業本所持戒——不殺、不盜，善業既盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，住于山谷，大富饒財，端正第一，園林郁茂，寒暑調適。以餘業故。
「複次，比丘知業果報，觀三十三天第三地處。彼以聞慧見：有地處名曰山頂。眾生何業生於彼處？彼以聞慧見：有眾生持二種戒；見諸眾生被縛幽閉，解之令脫；行於曠路，為饑所逼，不盜他人甘蔗果菜；雖有勢力，不奪他人漿水飲食。以其不殺、放眾生故，是人命終生三十三天山頂之處，受無量樂。無量河水，
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，形態）。有的呈現乳白色，有的呈現赤寶色、青寶王色、毗琉璃色（Vaiḍūrya，青色寶石），有的呈現黃金色，或者呈現多種混合的顏色，美妙的香氣流溢而出，總是充滿。還有天界的食物，都具有各種顏色、香味和味道，味道像石蜜一樣香甜潔白，如意之味隨著天人的意念而變化，有各種各樣的味道。各種園林以香花裝飾，各種顏色的鳥兒作為點綴，（天人）與眾天女在其中嬉戲，各種伎樂、歌舞、戲笑，非常可愛快樂。有很多樹林，如娑羅林（Śāla，高大的喬木）、大娑羅林、如意樹林、常華香林、如意風林，接觸身體令人愉悅快樂，金色的樹枝裝飾華麗，鈴鐺網覆蓋其上，成百上千的鳥兒發出美妙的聲音，享受五欲之樂，共同娛樂。沒有疾病困擾，遠離飢餓乾渴，身體沒有疲憊，無需勞作，如心中所想，在園林蓮花池中嬉戲，欣賞各種美妙的景色，享受五欲的快樂。居住在山峰上的天人，身體光明，大小如意，神通自在，隨意所想都能立即得到，得到之後不會損壞，沒有人能夠奪走。像這樣居住在山峰上，一切天眾享受各自的業報之樂，乃至愛惜善業的根本——所持守的戒律：不殺生、不偷盜。善業享盡之後，壽命終結還會退墮，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，居住在山谷中，會非常富有，相貌端正第一，園林茂盛，寒暑適宜。這是因為還有剩餘的業力。 『再者，比丘通過了解業的果報，觀察三十三天（Trāyastriṃśa）的第三處地方。他通過聽聞和智慧看到：有一處地方名叫山頂。眾生因為什麼樣的業而生到那個地方呢？他通過聽聞和智慧看到：有眾生持守兩種戒律；看到被束縛囚禁的眾生，解開他們的束縛使他們脫離困境；走在荒涼的道路上，被飢餓所逼迫，也不偷盜他人的甘蔗果菜；即使有勢力，也不搶奪他人的漿水飲食。因為他們不殺生、放生，這些人命終之後生到三十三天的山頂之處，享受無量的快樂。無量的河水，
【English Translation】 English version Rūpa (form). Some are milky white, some are red jewel-colored, blue jewel king-colored, vaiḍūrya (lapis lazuli)-colored, some are golden, or have mixed colors, wonderful fragrances flow out, always full. There is also heavenly food, all with various colors, fragrances, and tastes, tasting like rock candy, fragrant, clean, and pure. The taste of wish-fulfillment changes according to the thoughts of the devas (gods), with various tastes. Various gardens are adorned with fragrant flowers, various colored birds are used as decorations, (devas) play among them with the heavenly women, with various musical performances, singing, dancing, playing, and laughing, which is very lovely and joyful. There are many forests, such as the Śāla (tall tree) forest, the great Śāla forest, the wish-fulfilling tree forest, the ever-flowering fragrant forest, the wish-fulfilling wind forest, which are pleasant and joyful to the touch, adorned with golden branches, covered with bell nets, hundreds of thousands of birds emit wonderful sounds, enjoying the pleasures of the five senses, and entertaining each other. There is no sickness or trouble, free from hunger and thirst, the body is not fatigued, there is no need to work, as the mind thinks, playing in the lotus ponds of the gardens, seeing all kinds of wonderful sights, and enjoying the pleasures of the five senses. The devas who live on the mountain peaks have bodies of light, of any size they wish, with unobstructed supernatural powers, whatever they think of they immediately obtain, and once obtained it will not be destroyed, and no one can take it away. Living on the peaks in this way, all the devas enjoy the happiness of their own karma, and even cherish the root of good karma—the precepts they uphold: not killing, not stealing. When the good karma is exhausted, life ends and they fall back, flowing with the force of karma, falling into hell, the realm of hungry ghosts, or the animal realm. If they are reborn among humans, they will live in valleys, be very wealthy, have the most beautiful appearance, have lush gardens, and have a moderate climate. This is because of remaining karma. 『Furthermore, a bhikṣu (monk) knowing the results of karma, observes the third place of the Trāyastriṃśa (Thirty-three Heavens). He sees through hearing and wisdom: there is a place called Mountain Top. What karma causes beings to be born in that place? He sees through hearing and wisdom: there are beings who uphold two kinds of precepts; seeing beings bound and imprisoned, they untie their bonds and free them from distress; walking on desolate roads, oppressed by hunger, they do not steal sugarcane fruits and vegetables from others; even if they have power, they do not rob others of water and food. Because they do not kill and release living beings, these people, after death, are born in the Mountain Top of the Thirty-three Heavens, enjoying immeasurable happiness. Immeasurable rivers,
所謂欲流洄澓，悕欲為岸，歡喜之人憶念濤波。於此河中多有眾鳥色香愛味，諸有蛟龍無量欲著，曲戾流行，水沫為筏，嫉妒園林，無量境界以為山谷。如是愛河，諸天沒溺，無能渡者。無始輪轉，不得彼岸，流注不絕，習為甚深，行於三道，瀑流波注，遍於欲界、色界、無色界，生老病死憂悲苦惱為大勢力。如是愛河，諸世間人亦不能渡。山頂諸天，愛河常流，與諸天女遊戲其中，受五欲樂。有六園林。何等為六？一名常歡喜；二名常遊戲；三名白雲聚；四名普樂林；五名如月林；六名恒河林。如是等林，嚴飾山頂，遊戲其中，受無量樂。復向飲河，所謂質多羅河、手觸之河、無厭足河、雜色水河。其河兩岸，金銀頗梨以為林樹，華果具足，甚可愛樂。以善業故，其地諸天種種河林，飲食香潔，從河而流，千萬天眾遊戲娛樂。所服天衣無有經緯，身具光明，無有骨肉，亦無津污，口意無惓，常懷歡喜，行步庠序，歌舞戲笑。乃至愛善業盡，身口意業、清涼業盡，第一樂報決定業盡，從天還退，墮于地獄、餓鬼、畜生。若生人中，常受安樂，巨富饒財，樂修智慧，遊戲歌舞，所生國土多處高原。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第四地名善見城。眾生何業生於彼處？彼以
【現代漢語翻譯】 現代漢語譯本 所謂『欲流洄澓』（慾望的河流回旋），希望以慾望為岸，貪戀歡喜的人總是憶念著濤波。在這愛河之中，有眾多的鳥兒，貪戀色、香、愛、味。有無數的蛟龍沉溺於慾望之中，河流彎曲流行，水沫形成木筏，嫉妒如同園林，無量的境界如同山谷。這樣的愛河，諸天也沉沒其中，沒有誰能夠渡過。從無始以來就在輪迴，無法到達彼岸，愛河的流淌永不停歇，習性已經根深蒂固，在三惡道中流轉，瀑布般的洪流傾瀉而下，遍佈于欲界、色界、無色界，生老病死憂悲苦惱是它強大的力量。這樣的愛河，世間的人們也無法渡過。山頂上的諸天，愛河經常流淌，他們與天女在其中嬉戲，享受著五欲之樂。有六個園林。是哪六個呢？第一個叫做『常歡喜』，第二個叫做『常遊戲』，第三個叫做『白雲聚』，第四個叫做『普樂林』，第五個叫做『如月林』，第六個叫做『恒河林』。這些園林，裝飾著山頂，諸天在其中嬉戲，享受著無量的快樂。他們還去飲用愛河之水，這些河流被稱為質多羅河、手觸之河、無厭足河、雜色水河。河流的兩岸，用金銀和頗梨裝飾成林木，鮮花和果實充足，非常可愛。因為善業的緣故，那裡的諸天擁有各種各樣的河流和園林，飲食香甜潔凈，從河流中流淌出來，千萬天眾在其中游戲娛樂。他們所穿的天衣沒有經緯，身體具有光明，沒有骨肉，也沒有污垢，口和意念沒有疲倦，總是懷著歡喜，行走有秩序，歌舞嬉笑。直到愛和善業耗盡，身口意業的清涼之業耗盡，第一樂報的決定之業耗盡，就從天上退墮，墮入地獄、餓鬼、畜生。如果生在人間，常常享受安樂，巨富饒財，喜歡修習智慧，遊戲歌舞，所出生的國土多是高原。這是因為還有剩餘的業力。 『複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第四地名善見城。眾生何業生於彼處？』彼以（再次，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第四塊地方叫做善見城。眾生因為什麼樣的業而生在那裡呢？）
【English Translation】 English version It is said that the 'current of desire flows back and forth' (the river of desire swirls), hoping to take desire as the shore, those who delight in joy always remember the waves. In this river of love, there are many birds, greedy for form, scent, love, and taste. There are countless nagas immersed in desire, the river flows crookedly, foam forms rafts, jealousy is like a garden, and immeasurable realms are like valleys. Such a river of love, even the devas are submerged in it, and no one can cross it. From beginningless time, they have been in samsara, unable to reach the other shore, the flow of the river of love never ceases, habits have become deeply rooted, flowing in the three evil paths, a waterfall-like torrent pours down, spreading throughout the desire realm, the form realm, and the formless realm, with birth, old age, sickness, death, sorrow, and suffering as its great power. Such a river of love, the people of the world also cannot cross. The devas on the mountaintop, the river of love constantly flows, they play with the heavenly women in it, enjoying the pleasures of the five desires. There are six gardens. What are the six? The first is called 'Constant Joy' (Chang Huanxi), the second is called 'Constant Play' (Chang Youxi), the third is called 'White Cloud Gathering' (Baiyun Ju), the fourth is called 'Universal Joy Forest' (Pu Le Lin), the fifth is called 'Like the Moon Forest' (Ru Yue Lin), and the sixth is called 'Ganges Forest' (Henghe Lin). These gardens adorn the mountaintop, the devas play in them, enjoying immeasurable joy. They also go to drink the water of the river of love, these rivers are called Citra River (Zhiduoluo He), Hand-Touch River (Shouchu Zhi He), Insatiable River (Wuyan Zu He), and Variegated Water River (Zase Shui He). On both sides of the river, gold, silver, and crystal are used to decorate the forests, flowers and fruits are abundant, and it is very lovely. Because of good karma, the devas there have all kinds of rivers and gardens, the food and drink are fragrant and clean, flowing from the river, and tens of millions of devas play and enjoy themselves in it. The heavenly clothes they wear have no warp or weft, their bodies have light, no bones or flesh, and no impurities, their mouths and minds are not tired, they are always filled with joy, their steps are orderly, they sing, dance, and laugh. Until the love and good karma are exhausted, the cooling karma of body, speech, and mind is exhausted, and the decisive karma of the first joy reward is exhausted, they fall from the heavens, falling into hell, hungry ghosts, and animals. If they are born among humans, they often enjoy peace and happiness, are extremely rich, love to cultivate wisdom, play and dance, and the countries they are born in are mostly highlands. This is because there is still remaining karma. 『Furthermore, a bhikshu, knowing the results of karma, observes the places where the Thirty-three Heavens reside. He sees with his wisdom of hearing: the fourth place is called Good View City (Shanjian Cheng). What karma do beings have to be born in that place?』 He with (Furthermore, a bhikshu, knowing the results of karma, observes the places where the Thirty-three Heavens reside. He sees with his wisdom of hearing: the fourth place is called Good View City. What karma do beings have to be born in that place?)
聞慧見：有眾生修行持戒，救于溺人，令脫水難，或將被戮，救贖令脫，或以自身投深水中，救彼溺人。若有惡人，教令偷盜，不從他教，不行偷盜，乃至行於曠野，飢渴所逼，尚不盜人糧食果食。尊敬于戒，于微細戒心生畏懼，不敢毀犯。是人命終生善見城。其城縱廣十千由旬，十千階道，閻浮檀金以為其地，十千大殿，毗琉璃寶或閻浮檀金，或有白銀因陀青寶及餘七寶間錯莊嚴，于諸街巷多有樓閣寶殿莊嚴，光明晃耀。若以日光喻彼天宮，如日中燈。其城四面，毗琉璃寶以為園林，周匝莊嚴，真珠羅網遍覆其上。復有金樹銀網彌覆，復有銀樹金網彌覆。有七寶樹為遊戲處。如意之樹，隨天所念，從此樹生因陀青寶。大青寶林，金色眾鳥出妙音聲。金林之中銀色眾鳥，青寶林中赤寶華鳥，赤寶林中雜色眾鳥。如是園林，眾鳥妙音以為莊嚴。善見大城街巷阡陌，一切皆以真金宮殿，白銀為柱，毗琉璃樹以為莊嚴。復有金殿毗琉璃柱，復有金殿金樹莊嚴。雜寶宮殿莊嚴階道，金色眾鳥出妙音聲，周遍莊嚴善見大城，不可稱說。有四大林以為嚴飾：一名云鬘林；二名大樹林；三名光明音林；四名樂見林。一一園林縱廣二千五百由旬。一一林中有一萬河，皆以金華彌覆水上。兩岸嚴飾，甚可愛樂，金銀頗梨、青寶王樹以為莊
【現代漢語翻譯】 現代漢語譯本：聞慧見：有些眾生修行持戒，救助溺水之人，使其脫離水難；或者有人將被殺戮，就出資贖救使其脫離危難；或者以自身投入深水中，救助那些溺水之人。如果有人教唆他們偷盜，他們也不會聽從，不會去偷盜。乃至行走在曠野中，即使被飢渴所逼迫，也不會偷盜他人的糧食果實。他們尊敬戒律，對於細微的戒律都心生畏懼，不敢違犯。這樣的人命終之後會往生到善見城（Sudassana-mahānagara，帝釋天居住的城市）。 善見城縱橫各有十千由旬（Yojana，古印度長度單位），有十千階道，地面由閻浮檀金（Jambudvīpa-gold，一種黃金）構成，有一萬座大殿，用毗琉璃寶（Vaiḍūrya，一種寶石）或者閻浮檀金，或者白銀、因陀青寶（Indranila，一種青色的寶石）以及其他七寶交錯裝飾，在各個街巷有很多樓閣寶殿裝飾，光明晃耀。如果用日光來比喻那些天宮，就像是正午的燈光一樣暗淡。善見城的四面，用毗琉璃寶作為園林，周圍裝飾，用珍珠羅網遍佈其上。還有金樹用銀網覆蓋，還有銀樹用金網覆蓋。有七寶樹作為遊戲的地方。如意之樹，隨著天人的意念，從此樹中生出因陀青寶。 大青寶林中，金色的鳥發出美妙的聲音。金林之中有銀色的鳥，青寶林中有赤寶華鳥，赤寶林中有雜色的鳥。這樣的園林，用各種鳥的美妙聲音來裝飾。善見大城的街巷阡陌，一切都用真金宮殿，白銀為柱，毗琉璃樹來裝飾。還有金殿用毗琉璃柱裝飾，還有金殿用金樹裝飾。各種寶物裝飾的宮殿裝飾著階道，金色的鳥發出美妙的聲音，周遍裝飾著善見大城，不可稱說。有四大林作為裝飾：一名云鬘林（Ghaṭā-mālāvana）；二名大樹林（Mahāvana）；三名光明音林（Rohita-svara-vana）；四名樂見林（Nandana-vana）。每一個園林縱橫各有二千五百由旬。每一個林中有一萬條河流，都用金色的花朵覆蓋水面。兩岸裝飾，非常可愛，用金銀頗梨（Sphatika，水晶）、青寶王樹來裝飾。
【English Translation】 English version: Thus I have heard: There are beings who cultivate precepts, rescue those drowning, saving them from watery difficulties; or redeem those about to be executed, freeing them from danger; or even throw themselves into deep water to save those who are drowning. If evil people teach them to steal, they will not obey, nor will they steal. Even when walking in the wilderness, driven by hunger and thirst, they will not steal people's food or fruit. They respect the precepts, and are fearful of violating even the slightest precept. Such people, upon death, will be reborn in Sudassana-mahānagara (City of Good Vision, the city where Indra lives). The city is ten thousand yojanas (Yojana, an ancient Indian unit of distance) in length and breadth, with ten thousand stairways, its ground made of Jambudvīpa-gold (a type of gold). There are ten thousand great palaces, adorned with Vaiḍūrya (a type of gemstone) or Jambudvīpa-gold, or silver, Indranila (a blue gemstone), and other seven treasures interspersed, with many pavilions and treasure palaces adorning the streets and lanes, their light shining brightly. If the sunlight were used to compare to those heavenly palaces, it would be like a lamp at noon. On all four sides of the city, Vaiḍūrya is used for gardens, decorated all around, with pearl nets covering them. There are also gold trees covered with silver nets, and silver trees covered with gold nets. There are seven-treasure trees as places for recreation. The wish-fulfilling trees, according to the thoughts of the devas (gods), produce Indranila from these trees. In the great Indranila forest, golden birds emit wonderful sounds. In the golden forest are silver birds, in the Indranila forest are red jewel-flower birds, and in the red jewel forest are multi-colored birds. Such gardens are adorned with the wonderful sounds of various birds. The streets and lanes of the great city of Sudassana are all adorned with true gold palaces, silver pillars, and Vaiḍūrya trees. There are also gold palaces with Vaiḍūrya pillars, and gold palaces adorned with gold trees. Palaces adorned with various treasures adorn the stairways, and golden birds emit wonderful sounds, adorning the great city of Sudassana all around, beyond description. There are four great forests as adornments: the first is Ghaṭā-mālāvana (Cloud Garland Forest); the second is Mahāvana (Great Forest); the third is Rohita-svara-vana (Bright Sound Forest); and the fourth is Nandana-vana (Joyful Forest). Each forest is two thousand five hundred yojanas in length and breadth. In each forest there are ten thousand rivers, all covered with golden flowers on the water. The banks are decorated, very lovely, adorned with gold, silver, Sphatika (crystal), and Indranila king trees.
嚴。於此林中多有眾蜂，白銀為身，毗琉璃寶以為兩翅。其音美妙，勝於笙笛絲竹之音過十六倍。毗琉璃樹黃金為果，香美柔軟味勝石蜜，其果香氣滿一由旬，鳥聞香氣百倍受樂。金樹銀果香美上味。毗琉璃樹，黃金為葉，雜寶色果。如是種種無量林樹，莊嚴圍繞善見大城，隨其憶念，種種善業皆悉成就，得種種報。如其種子，受如業報，住善見城受無量樂。此城如是，眾所樂見，故名善見。其林種種赤寶莊嚴，珊瑚車𤦲種種鈴網彌覆園林遊戲之處。善見諸天住在其中，其城宮殿華鬘寶幢。無量百千億寶幢幡蓋，微風吹動出於種種微妙樂音。多諸天子天女眷屬圍繞，住于須彌山頂善見城中。善業莊嚴，受勝報者三十六億，帝釋天王之所識知，有大神通，光明威德，心常歡喜。
「無量百千天子天女出天王城，詣林遊戲，乘于無量百千億殿，種種幢幡百千億種以為莊嚴。其殿種種色相莊嚴，因陀青寶以為箱輿，赤蓮華寶以為殿輪。有乘寶殿紫磨金地，毗琉璃道，車𤦲為繩以界道側，寶鈴莊嚴。復有天子乘眾寶殿，有乘寶宮，車𤦲為底，真珠羅網以覆其上，珊瑚為壁，白銀為柱。復有天子乘于金殿，真珠為壁，赤寶為底，白銀為柱，珊瑚莊嚴。一一莊嚴出千光明，百千諸殿不可稱說。天眾圍繞，無量百千種種莊嚴。
【現代漢語翻譯】 現代漢語譯本： 嚴：在這片樹林中，有很多蜜蜂，它們的身體是白銀做的，用毗琉璃寶（一種寶石）做翅膀。它們發出的聲音美妙動聽，比笙、笛、絲、竹等樂器的聲音還要好聽十六倍。毗琉璃樹（一種樹）結出黃金做的果實，香甜柔軟，味道勝過石蜜（蜂蜜）。果實的香氣能飄滿一由旬（古代印度長度單位），鳥兒聞到香味會感到百倍的快樂。還有金樹結銀果，香味美好，是上等的美味。毗琉璃樹的葉子是黃金做的，果實是各種雜寶的顏色。像這樣種種無量的樹林，莊嚴地圍繞著善見大城（帝釋天所居住的城市），隨著天人的憶念，各種善業都能成就，得到各種果報。就像種什麼種子，就得到什麼樣的業報一樣，住在善見城中享受無量的快樂。這座城市如此美好，大家都樂於見到，所以叫做善見。 這片樹林用各種赤寶來裝飾，用珊瑚車𤦲（一種裝飾物）和各種鈴網覆蓋著園林遊玩的地方。善見諸天（居住在善見城中的天人）就住在其中，他們的宮殿裝飾著華鬘（花環）和寶幢（一種旗幟）。無數百千億的寶幢、幡蓋，被微風吹動，發出各種微妙的音樂。許多天子（天界的男子）和天女（天界的女子）被眷屬圍繞著，住在須彌山頂的善見城中。有三十六億天人因為善業的莊嚴而享受殊勝的果報，他們被帝釋天王（天界之主）所熟知，擁有大神力、光明威德，內心常常充滿歡喜。 無數百千的天子天女從天王城（帝釋天的都城）出來，前往樹林中游玩，乘坐著無數百千億的宮殿，用各種幢幡（一種旗幟）來裝飾。這些宮殿用各種顏色和形象來裝飾，用因陀青寶（一種青色的寶石）做成箱輿（車廂），用赤蓮華寶（紅色的蓮花狀寶石）做成殿輪（車輪）。有的乘坐的寶殿地面是紫磨金（一種純凈的黃金），道路是毗琉璃做的，用車𤦲做繩子來界定道路的邊緣，並用寶鈴來裝飾。還有的天子乘坐著眾寶殿，有的乘坐著寶宮，用車𤦲做底座，用真珠羅網覆蓋在上面，用珊瑚做墻壁，用白銀做柱子。還有的天子乘坐著金殿，用真珠做墻壁，用赤寶做底座，用白銀做柱子，用珊瑚來裝飾。每一種裝飾都發出千萬道光明，無數的宮殿無法用言語來形容。天眾圍繞著，用無數種莊嚴來裝飾。
【English Translation】 English version: Eminent. In this forest, there are many bees with bodies of white silver and wings made of Vaiḍūrya jewels (a type of gemstone). Their sound is beautiful and surpasses the sound of sheng (a Chinese wind instrument), flutes, silk, and bamboo instruments by sixteen times. The Vaiḍūrya trees (a type of tree) bear fruits of gold, which are fragrant, soft, and taste better than rock candy. The fragrance of the fruits fills a yojana (an ancient Indian unit of distance), and birds that smell the fragrance experience a hundredfold of joy. There are also gold trees with silver fruits, fragrant and delicious, the finest of flavors. The leaves of the Vaiḍūrya trees are made of gold, and the fruits are of various jewel colors. Such are the countless forests that adorn and surround the great city of Sudarśana (the city where Indra lives). According to their thoughts, all kinds of good deeds are accomplished, and they receive various rewards. As the seeds they sow, so the karmic rewards they receive, dwelling in the city of Sudarśana and enjoying immeasurable happiness. This city is so beautiful that everyone delights in seeing it, hence it is named Sudarśana. This forest is adorned with various red jewels, and the gardens and places of recreation are covered with coral railings and various bell nets. The Sudarśana devas (gods living in Sudarśana city) dwell within it, their palaces adorned with garlands and jeweled banners. Countless hundreds of thousands of billions of jeweled banners and canopies are moved by the gentle breeze, emitting various subtle and delightful musical sounds. Many devaputras (heavenly males) and devakanyas (heavenly females) are surrounded by their retinues, dwelling in the city of Sudarśana on the summit of Mount Sumeru. Thirty-six billion devas, adorned with good karma and receiving superior rewards, are known by Indra, the King of the Gods (the ruler of the heavens), possessing great supernatural powers, radiant majesty, and hearts that are always filled with joy. Countless hundreds of thousands of devaputras and devakanyas emerge from the city of the King of Gods (Indra's capital) and go to the forest to play, riding in countless hundreds of thousands of billions of palaces, adorned with various banners. These palaces are adorned with various colors and forms, with carriages made of Indranila jewels (a blue gemstone) and wheels made of red lotus jewels. Some ride in jeweled palaces with floors of Jāmbūnada gold (a pure type of gold) and roads of Vaiḍūrya, with railings used as ropes to define the sides of the roads, adorned with jeweled bells. Other devaputras ride in palaces of various jewels, some ride in jeweled mansions with railings as the base, covered with pearl nets, with walls of coral and pillars of white silver. Still other devaputras ride in golden palaces, with walls of pearls, bases of red jewels, pillars of white silver, and adorned with coral. Each adornment emits thousands of rays of light, and the countless palaces cannot be described. The heavenly hosts surround them, adorned with countless kinds of adornments.
天子乘之，往詣園林。毗琉璃幢或赤覆幢，或紫金幢或赤蓮寶幢，無量種色寶幢眾幡遍於虛空，歡喜遊戲，往詣四林。無量伎樂，百千億聲，種種妙音皆悉具足，聞者愛樂。如業所得，上中下報，歡喜受樂。往詣大林。一一天子與天女眾，或百或千乃至百千，歌舞戲笑。乾闥婆音伎樂具足，往詣大林受五欲樂。一一天女各與天子娛樂受樂，如意縱逸，往詣種種遊戲之處，或行空中如青雲氣，毗琉璃色。如是天眾處於虛空，以種種衣莊嚴其身，種種嚴飾，美音愛語，往詣大林。或有天眾行於金道，無量百千寶殿輪輞輾諸金地，金塵滿空，令空陰翳而無染污。
「若諸天子命欲終時，塵則著身。有諸天子曾見余天有如是相，不久退沒，受大苦惱，生慈悲心而說頌曰：
「『諸天行此道， 或百或千還， 為於時節火， 而燒境界薪。 見他病死相， 而自不覺知， 衰相既至已， 乃知自苦惱。 放逸自濁心， 常樂於境界， 不覺死隨逐， 常不離眾生。 受樂遊戲人， 樂行於放逸， 死軍將欲至， 破壞如毒害。 非是咒藥力， 非天阿修羅， 自業之所縛， 世所不能救。 塵垢覆身面， 而猶不自覺， 死信既來至， 不久必
【現代漢語翻譯】 現代漢語譯本 天子乘坐著，前往園林。有的用毗琉璃幢（一種寶幢，以毗琉璃寶石裝飾），有的用赤覆幢（紅色的覆蓋物裝飾的寶幢），有的用紫金幢（紫金色的寶幢），有的用赤蓮寶幢（以紅色蓮花為裝飾的寶幢），無數種顏色的寶幢和幡旗遍佈虛空，天人們歡喜遊戲，前往四林。無數的伎樂，發出成百上千億種聲音，各種美妙的音樂都具備，聽者都喜愛。如同各自的業力所得，上等、中等、下等的果報，歡喜地享受快樂。前往大林。每一位天子都與天女們在一起，或者一百位，或者一千位，乃至成百上千位，歌舞戲笑。乾闥婆（天界的樂神）的音樂也具備，前往大林享受五欲之樂。每一位天女都與天子娛樂享受快樂，隨心所欲，前往各種遊戲之處，或者在空中行走，如同青色的雲氣，毗琉璃的顏色。這些天眾處於虛空之中，用各種各樣的衣服莊嚴自身，各種各樣的裝飾，用美好的聲音和愛語，前往大林。或者有的天眾行走在金色的道路上，無數百千的寶殿輪子的邊緣碾過金色的地面，金色的塵土充滿天空，使天空陰暗，卻沒有染污。 『如果諸位天子壽命將要終結的時候，塵土就會沾染在身上。有的天子曾經見過其他天人有這樣的徵兆，知道他們不久將要退沒（從天界墜落），承受巨大的苦惱，生起慈悲之心而說偈頌：』 『諸天行走在這條道路上，或者一百位，或者一千位返回，如同用時節之火，焚燒境界的柴薪。 見到他人病死的樣子，卻不自覺知道自己也將如此，衰老的徵兆已經到來，才知道自己的苦惱。 放縱自己渾濁的心，常常貪戀于外在的境界，不覺察死亡跟隨在後，常常不離開眾生。 享受快樂遊戲的人，喜歡放縱自己，死亡的軍隊將要到來，破壞一切如同毒害。 不是咒語和藥物的力量，也不是天人和阿修羅（一種神道），是被自己的業力所束縛，世間無法拯救。 塵垢覆蓋身面，卻仍然不自覺，死亡的資訊已經到來，不久必定…』
【English Translation】 English version The Son of Heaven rides and goes to the gardens. Some use Vairocana canopies (a type of precious canopy, decorated with Vairocana gems), some use red-covered canopies (precious canopies decorated with red coverings), some use purple-gold canopies (purple-gold precious canopies), and some use red lotus precious canopies (precious canopies decorated with red lotuses). Countless kinds of colored precious canopies and banners fill the sky. The heavenly beings rejoice and play, going to the four forests. Countless musical instruments produce hundreds of thousands of billions of sounds, and all kinds of wonderful music are complete, pleasing those who hear them. According to their respective karma, they joyfully receive the upper, middle, and lower rewards. They go to the great forest. Each Son of Heaven is with a multitude of heavenly women, either a hundred, a thousand, or even hundreds of thousands, singing, dancing, and laughing. The music of the Gandharvas (celestial musicians) is also complete, and they go to the great forest to enjoy the pleasures of the five desires. Each heavenly woman enjoys pleasure with the Son of Heaven, indulging as they wish, going to various places of amusement, or walking in the sky like blue clouds, the color of Vairocana. These heavenly beings are in the sky, adorning themselves with various kinds of clothing, various kinds of decorations, using beautiful sounds and loving words, going to the great forest. Or some heavenly beings walk on golden roads, with countless hundreds of thousands of precious palace wheels rolling over the golden ground, golden dust filling the sky, making the sky dark, but without being defiled. 『If the lives of the Sons of Heaven are about to end, dust will adhere to their bodies. Some Sons of Heaven have seen other heavenly beings with such signs, knowing that they will soon fall from the heavens, enduring great suffering, and they give rise to compassion and speak this verse:』 『The heavenly beings walk on this path, either a hundred or a thousand returning, as if using the fire of the seasons to burn the firewood of the boundaries. Seeing the appearance of others' sickness and death, they do not realize that they will be the same, and only when the signs of aging have arrived do they know their own suffering. Indulging their turbid minds, they are always attached to external realms, unaware that death follows behind, never leaving living beings. Those who enjoy pleasure and play, delight in indulging themselves, the army of death is about to arrive, destroying everything like poison. It is not the power of spells and medicine, nor the gods and Asuras (a type of deity), but they are bound by their own karma, and the world cannot save them. Dust covers their faces, yet they are still unaware, the message of death has arrived, and soon they will definitely…』
終沒。 眾生常貪慾， 渴愛無厭足， 死賊忽已至， 著樂不覺知。 汝已死相現， 為死之所牽， 須臾必退沒， 退時受苦惱。 此山頂眾生， 園林莊嚴處， 業縛不自在， 受于自業報。 遊戲放逸行， 受樂無厭足， 癡人愛增長， 退沒不自在。 有煙必有火， 其相法如是， 如是退沒相， 必當歸死苦。』
「如是天子見是相已，放逸心息，修本善根，呵責自心及余天子。如是說時，有諸天子乘種種殿，寶網彌覆，懸眾寶鈴，無量莊嚴，以自校飾，見者愛樂。天鬘天衣以為莊嚴如融金聚，百千萬眾遍須彌頂。是時天子見天眾來，或乘金殿或在地行，或乘鵝殿，有與天女歌舞戲笑向遊戲林。天蓮華樹，河泉池流，華果茂盛，種種雜寶以為莊嚴，一切園林甚可愛樂。善見諸天既至園林，即皆下殿，往詣金樹。其樹鮮榮曜若日光，空行天眾從空而下，詣遊戲處。一切天眾皆悉雲集，鼓樂絃歌，遊戲受樂，無有嫉妒，歌舞戲笑，五欲自娛，莊嚴樂音，與諸天女行於飲食河岸之間，向琉璃林。其琉璃林以真金果以為莊嚴，香色具足，味如蜜酒，與諸端正妙色天女，飲摩偷果，久受天樂。如是天眾歌舞戲笑，以受快樂。余天聞已，往帝釋
【現代漢語翻譯】 現代漢語譯本 終沒（死亡）。 眾生常常貪戀慾望，渴求愛戀永無滿足，死亡的盜賊忽然已經到來，沉迷享樂而不自覺知。 你已經顯現死亡的徵兆，被死亡的力量所牽引，頃刻之間必定退沒（衰退消亡），退沒之時承受苦惱。 這須彌山頂上的眾生，在園林莊嚴之處，被業力束縛不得自在，承受自己所造的業報。 嬉戲遊樂放縱行為，享受快樂永無厭足，愚癡之人貪愛增長，退沒之時不得自在。 有煙必定有火，事物的規律就是這樣，像這樣退沒的徵兆，必定歸於死亡的痛苦。
『像這樣天子見到這些徵兆后，放縱的心停止了，修習原本的善根，呵斥自己的心以及其他天子。』像這樣說的時候，有許多天子乘坐各種各樣的宮殿，寶網覆蓋其上，懸掛著眾多的寶鈴，無數的莊嚴之物，用來裝飾自己，見到的人都心生喜愛。用天上的花鬘和天衣作為莊嚴，如同熔化的黃金聚集在一起，成百上千的天眾遍佈須彌山頂。這時天子看見天眾到來，有的乘坐金殿，有的在地上行走，有的乘坐鵝殿，有的與天女唱歌跳舞嬉戲歡笑，前往遊戲林。天上的蓮花樹，河流泉水池塘，花朵果實茂盛，用各種各樣的雜寶作為莊嚴，一切園林都非常可愛令人快樂。善見諸天到達園林后，都從宮殿下來，前往金樹那裡。那樹鮮艷繁榮光芒如同日光，空行天眾從空中而下，前往遊戲之處。一切天眾都聚集在一起，敲鼓奏樂唱歌，遊戲享受快樂，沒有嫉妒，唱歌跳舞嬉戲歡笑，用五欲來娛樂自己，莊嚴的音樂之聲，與各位天女在飲食河岸之間行走，前往琉璃林。那琉璃林用真金果作為莊嚴，香氣顏色具足，味道如同蜜酒，與各位端正美妙的天女，飲用摩偷果（一種天上的果實），長久地享受天上的快樂。像這樣天眾唱歌跳舞嬉戲歡笑，以此享受快樂。其餘的天聽到后，前往帝釋（Indra）那裡。
【English Translation】 English version End and demise. Sentient beings are constantly greedy, with insatiable thirst for love. The thief of death suddenly arrives, and they are attached to pleasure without realizing it. You have already shown signs of death, and are being pulled by the power of death. In a moment, you will surely decline and perish, and suffer pain at the time of decline. The sentient beings on the summit of this Mount Sumeru, in the adorned gardens, are bound by karma and not free, receiving the retribution of their own deeds. They indulge in playful and unrestrained behavior, enjoying pleasure without satisfaction. Foolish people increase their greed, and are not free when they decline and perish. Where there is smoke, there must be fire; such is the law of things. Such is the sign of decline and demise, and it will surely return to the suffering of death.
'Having seen these signs, the Deva (celestial being) ceased his indulgent mind, cultivated his original roots of goodness, and rebuked his own mind and the other Devas.' As he spoke, many Devas arrived riding various palaces, covered with jeweled nets, hanging numerous jeweled bells, with countless adornments, decorating themselves, and those who saw them were filled with love. They used heavenly garlands and heavenly robes as adornments, like molten gold gathered together, hundreds of thousands of Devas spread across the summit of Mount Sumeru. At this time, the Deva saw the Devas arriving, some riding golden palaces, some walking on the ground, some riding goose palaces, some singing, dancing, playing, and laughing with the heavenly women, heading towards the pleasure grove. Heavenly lotus trees, rivers, springs, and ponds, with lush flowers and fruits, adorned with various jewels, made all the gardens very lovely and delightful. When the Good-Seeing Devas arrived at the garden, they all descended from their palaces and went to the golden tree. That tree was bright and flourishing, its light like the sun, and the sky-walking Devas descended from the sky and went to the place of pleasure. All the Devas gathered together, drumming, playing music, and singing, enjoying pleasure without jealousy, singing, dancing, playing, and laughing, using the five desires to entertain themselves, with the sound of solemn music, walking with the heavenly women between the banks of the food and drink river, heading towards the lapis lazuli grove. That lapis lazuli grove was adorned with real golden fruits, with complete fragrance and color, and a taste like honey wine, and with the beautiful heavenly women, they drank the Madhu fruit (a heavenly fruit), and enjoyed heavenly pleasure for a long time. In this way, the Devas sang, danced, played, and laughed, enjoying pleasure. The other Devas heard this and went to Indra (帝釋).
所，合掌頂禮，白言：『天王！善見城中一切天眾皆詣園林遊戲之處。天王當知！』帝釋聞已，敕：『諸天眾速疾嚴飾，我欲往詣善見諸天遊戲之處。』善法堂上一切天眾聞天王敕，乘種種殿——若乘金殿毗琉璃幢；毗琉璃殿真金為幢；七寶雜幡以為莊嚴；金色鳥殿出衆妙音；或有馬殿，其行速疾；或有金鵝，毗琉璃足，赤蓮華寶以為兩翅——天子乘之，隨天帝釋向善見大城遊戲之處。復有天子乘孔雀鳥，七寶為身。是孔雀鳥于閻浮提中，勝餘一切眾鳥之色，何況天中善業莊嚴，形相色貌無以為比。乘此孔雀詣遊戲處，種種樂音歌舞戲笑，詣善見天，遊戲受樂。時天帝釋乘于千輻四輪之殿，其殿莊嚴，七寶所成。何等為七？一者青寶王；二者赤蓮華寶；三者車𤦲寶；四者清凈毗琉璃寶；五者珊瑚金剛；六者頗梨；七者真金。如是七寶雜色莊嚴，駕以千鵝，身七寶色，種種形相，音聲美妙勝諸天女歌頌之音，帝釋乘之。有五百幡，金銀毗琉璃以為寶幢，青黃赤白紫色雜成莊嚴其殿，帝釋乘之。無量天女歌頌妙音在前歌舞，或游虛空或行於地，隨意自在，無所障礙，受五欲樂，伎樂自娛，向善見天遊戲之處。余天見之，執種種華，毗琉璃莖，往帝釋所。
「善見天眾見帝釋來，皆舍遊戲，往迎帝釋。帝釋告言：『汝
【現代漢語翻譯】 現代漢語譯本：於是，他們合掌，以頭頂禮，稟告道：『天王！善見城（Sudarsana-nagara，帝釋天居住的城市）中所有的天眾都前往園林遊玩的地方。天王您應該知曉！』 帝釋天（Śakra，佛教的護法神）聽后，命令道：『眾天神快速整理儀容，我將前往善見城諸天神遊玩的地方。』 善法堂（Sudharma，帝釋天的議事堂）上所有的天眾聽到天王的命令，乘坐各種各樣的宮殿——有的乘坐金殿，以毗琉璃（Vaidurya，一種寶石）為幢；有的乘坐毗琉璃殿，以真金為幢；用七寶雜色的旗旛作為裝飾；金色的鳥殿發出各種美妙的聲音；有的乘坐馬殿，速度非常快；有的乘坐金鵝，以毗琉璃為足，用赤蓮華寶作為雙翅——天子們乘坐這些宮殿，跟隨著帝釋天前往善見大城遊玩的地方。還有的天子乘坐孔雀鳥，全身由七寶構成。這種孔雀鳥在閻浮提（Jambudvipa，我們所居住的這個世界）中，勝過其他所有鳥類的顏色，更何況是天界中以善業莊嚴的孔雀，它的形態和顏色是無法比擬的。他們乘坐這種孔雀前往遊玩的地方，發出各種各樣的音樂聲、歌舞聲和嬉笑聲，前往善見天（Sudarsana-deva，指居住在善見城的天人），享受遊玩的快樂。當時，帝釋天乘坐著千輻四輪的宮殿，這座宮殿裝飾華麗，由七寶構成。這七寶是什麼呢？一是青寶王；二是赤蓮華寶；三是車𤦲寶；四是清凈毗琉璃寶；五是珊瑚金剛；六是頗梨（Sphatika，水晶）；七是真金。就這樣，用七寶雜色來裝飾宮殿，用一千隻鵝來拉車，這些鵝的身體呈現七寶的顏色，各種形態，發出的聲音美妙勝過所有天女的歌頌之音，帝釋天就乘坐著這樣的宮殿。還有五百面旗旛，用金銀和毗琉璃作為寶幢，青色、黃色、紅色、白色、紫色等雜色交織在一起裝飾著宮殿，帝釋天就乘坐著這樣的宮殿。無數的天女發出美妙的歌頌之音，在前面唱歌跳舞，有的在空中飛行，有的在地上行走，隨意自在，沒有任何阻礙，享受著五欲之樂，用音樂來娛樂自己，前往善見天遊玩的地方。其他的天人看到這種情況，拿著各種各樣的鮮花，用毗琉璃做花莖，前往帝釋天所在的地方。 『善見天的天眾看到帝釋天來了，都停止了遊玩，前去迎接帝釋天。帝釋天告訴他們說：『你們……』
【English Translation】 English version: Then, they, with palms joined and heads bowed in reverence, reported: 'O King of Gods! All the heavenly beings in Sudarsana-nagara (City of Good Vision, the city where Śakra lives) are going to the gardens and pleasure grounds. May the King of Gods be aware!' Upon hearing this, Śakra (Lord Indra, a protector deity in Buddhism) commanded: 'Let all the heavenly hosts quickly adorn themselves, for I wish to go to the pleasure grounds where the gods of Sudarsana are playing.' All the heavenly beings in the Sudharma Hall (Hall of Good Dharma, Śakra's assembly hall) heard the command of the King of Gods and mounted various palaces—some mounted golden palaces with Vaidurya (lapis lazuli) banners; some mounted Vaidurya palaces with banners of pure gold; adorned with banners of various jewels; golden bird palaces emitting wondrous sounds; some mounted horse palaces, which moved with great speed; some mounted golden geese with Vaidurya feet and wings of red lotus jewels—the sons of gods mounted these and followed Śakra towards the pleasure grounds of the great city of Sudarsana. There were also sons of gods riding peacock birds, their bodies made of seven jewels. These peacock birds, in Jambudvipa (the continent where we live), surpassed the colors of all other birds, let alone those adorned with good karma in the heavens, whose forms and appearances were beyond comparison. Riding these peacocks, they went to the pleasure grounds with various musical sounds, songs, dances, and laughter, to Sudarsana-deva (referring to the heavenly beings living in Sudarsana), to enjoy the pleasures of the games. At that time, Śakra rode in a thousand-spoked, four-wheeled palace, adorned with seven jewels. What were the seven? First, the blue jewel king; second, the red lotus jewel; third, the wheel-mark jewel; fourth, the pure Vaidurya jewel; fifth, coral diamond; sixth, Sphatika (crystal); seventh, pure gold. Thus, the palace was adorned with the mixed colors of the seven jewels, drawn by a thousand geese, their bodies of seven jewel colors, in various forms, their voices more beautiful than the songs of all the heavenly maidens, and Śakra rode in it. There were five hundred banners, with gold, silver, and Vaidurya as jeweled standards, adorned with mixed colors of blue, yellow, red, white, and purple, and Śakra rode in it. Countless heavenly maidens sang and danced in front, some flying in the sky, some walking on the ground, free and unhindered, enjoying the pleasures of the five senses, entertaining themselves with music, heading towards the pleasure grounds of Sudarsana. The other gods, seeing this, held various flowers with Vaidurya stems and went to where Śakra was. 'The heavenly beings of Sudarsana, seeing Śakra coming, all stopped playing and went to greet him. Śakra said to them: 'You...'
等今應遊戲水中。』善法天眾聞帝釋敕，頂受其教，即入池水取蓮華葉，向善見天馳速而走。善見天眾亦執蓮華，走向善法天眾，遊戲喜笑。時天帝釋住在空中，觀諸天眾遊戲水斗，久時遊戲猶不厭足。復以蓮華而共鬥戲，或以金華、毗琉璃華種種色莖共相打擲，久於此處，以蓮華相打以為戲笑。復詣果林取諸軟果遙相打擲。果戲斗已，復往酒林，食摩偷飲，以善業故而不醉亂。時天帝釋從殿而下，入于林中，時諸天子見帝釋來，皆大歡喜，供養帝釋。諸天子等，合掌白言：『我得善命，得善果報，得值天王利益我等，過於父母。』如是天眾既供養已，時天帝釋告諸天子：『汝等皆悉如我之子，如兄如弟。』相慰勞已，入放逸地，于園林中游戲受樂，河流泉水蓮華池中，種種眾鳥出妙音聲以為莊嚴。以諸金華莊嚴其地。其地細妙柔軟平正。其諸樹林，金毗琉璃、頗梨諸樹莊嚴其地。河泉流水出衆飲食，皆悉具足。曼陀羅華、居賒耶舍大蓮華等，以為莊嚴。天子天女遊戲歌舞于山谷中，歡娛受樂。五樂之音、天女歌音，受五欲樂。善見城中諸天子等，善法堂中諸天子等，皆共遊戲于園林中，於人中數經無量時遊戲受樂，還向本宮其道種種遊戲之處，戲笑受樂。種種莊嚴，還於本宮。善見城中所住諸天受于天樂，乃至愛善
【現代漢語翻譯】 現代漢語譯本 『現在應該在水中嬉戲。』善法（Sudharma）天眾聽到帝釋（Indra）的命令，恭敬地接受教誨，立即進入池水中採摘蓮花葉，向善見（Sudarsana）天快速奔去。善見天眾也拿著蓮花，走向善法天眾，嬉戲歡笑。當時，天帝釋住在空中，觀看眾天人在水中嬉戲打鬧，很久了仍然不覺得厭倦。又用蓮花互相打鬧嬉戲，或者用金花、毗琉璃花等各種顏色的花莖互相投擲，在這裡很久，用蓮花互相打鬧作為嬉戲。又到果林中採摘各種柔軟的果實，互相投擲。用果實嬉戲打鬧完畢后，又前往酒林，食用摩偷（madhu）酒，因為善業的緣故而不醉酒胡鬧。當時，天帝釋從宮殿下來，進入林中，眾天子見到帝釋到來，都非常高興，供養帝釋。眾天子等合掌說道：『我們得到了好的命運，得到了好的果報，能夠遇到天王利益我們，勝過父母。』這樣，天眾供養完畢后，天帝釋告訴眾天子：『你們都像我的兒子一樣，像兄弟一樣。』互相慰問完畢后，進入放逸之地，在園林中嬉戲享樂，河流泉水蓮花池中，各種鳥發出美妙的聲音作為莊嚴。用各種金花莊嚴地面。地面細緻美妙，柔軟平整。那些樹林，用金、毗琉璃、頗梨（sphatika）等各種樹木莊嚴地面。河流泉水流出各種飲食，都完全具備。曼陀羅華（Mandala flower）、居賒耶舍（kusayasas）大蓮花等，用來作為莊嚴。天子天女在山谷中嬉戲歌舞，歡快享樂。五種樂器的聲音、天女的歌聲，享受五欲之樂。善見城中的眾天子等，善法堂中的眾天子等，都在園林中共同嬉戲，在人間的時間裡經過無量時嬉戲享樂，返回到原來的宮殿，在各種嬉戲的地方，嬉笑享樂。各種莊嚴，返回到原來的宮殿。住在善見城中的眾天人享受著天上的快樂，乃至喜愛善。
【English Translation】 English version 'Now we should play in the water.' The Sudharma (善法) heavenly beings, upon hearing Indra's (帝釋) command, respectfully accepted the teaching and immediately entered the pond to pick lotus leaves, rushing towards the Sudarsana (善見) heavens. The Sudarsana heavenly beings also held lotus flowers, walking towards the Sudharma heavenly beings, playing and laughing joyfully. At that time, Indra, the lord of the gods, resided in the sky, watching the heavenly beings playing and frolicking in the water, and after a long time, he still did not tire of it. They played and frolicked with lotus flowers, or threw at each other with golden flowers, lapis lazuli flowers, and various colored stems. After a long time, they used lotus flowers to hit each other as a game. They then went to the fruit forest to pick various soft fruits and threw them at each other. After playing with fruits, they went to the wine forest, consuming madhu (摩偷) wine, and because of their good karma, they did not get drunk and disorderly. At that time, Indra descended from the palace and entered the forest. When the heavenly beings saw Indra's arrival, they were all very happy and made offerings to Indra. The heavenly beings, with their palms together, said: 'We have obtained good fortune, obtained good karmic rewards, and are able to meet the heavenly king who benefits us, surpassing our parents.' After the heavenly beings made offerings, Indra said to the heavenly beings: 'You are all like my sons, like brothers.' After comforting each other, they entered the place of indulgence, playing and enjoying themselves in the gardens, rivers, springs, and lotus ponds, adorned with various birds making wonderful sounds. The ground was adorned with various golden flowers. The ground was delicate, wonderful, soft, and even. The forests were adorned with trees of gold, lapis lazuli, sphatika (頗梨), and other kinds. Rivers and springs flowed with various foods and drinks, all fully available. Mandala flowers (曼陀羅華), kusayasas (居賒耶舍) large lotus flowers, and others were used as adornments. Heavenly beings, both male and female, played and danced in the valleys, enjoying themselves happily. The sounds of the five musical instruments and the songs of the heavenly maidens were enjoyed with the pleasures of the five senses. The heavenly beings in Sudarsana city and the heavenly beings in Sudharma hall all played together in the gardens, enjoying themselves for immeasurable time in human terms, and returned to their original palaces, in various places of play, laughing and enjoying themselves. With various adornments, they returned to their original palaces. The heavenly beings residing in Sudarsana city enjoyed heavenly bliss, even to the point of loving goodness.
業盡，從天命終，隨其本業墮于地獄、餓鬼、畜生。若有善業，得生人中，常受安樂，多聞知見，常愛音樂歌舞戲笑，愛于節會，多饒資生，不遭疫病，離於憂惱。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第五地名缽私他。眾生何業生於彼處？彼以聞慧見：持戒人貧窮乞索財物飯食，見大貧人，分餐惠施，減妻子分而施貧窮。盲冥孤獨、困病之人善信修集，見他犯奸，為官所執從右門出，執事魁膾欲斷其命，怖畏目冥，救令得脫。是人命終生三十三天缽私他地。生此天已，以善業故，其身光明皆悉普照，猶如日光。其光色相，無量光明，青黃赤白、紫綠諸光遍照諸天，十倍增勝。如閻浮提眾星宿之中月光第一，此地天子，其身光明亦復如是。眾色具足，余天比之，猶如螢火。諸天女等見此天子，皆走往趣。天子既生，莊嚴之具亦皆隨生，于其頂上，大青寶王以為寶冠，其光普照滿一由旬。余大珠寶，見此珠光，皆滅不現，猶如日出，螢火失光。自然七寶以為花冠，其光普照滿百由旬，一切光明以為莊嚴，青黃赤白紫綠諸光于其身上自然而有。珠寶瓔珞七寶光明，其光普照一百由旬。身服瓔珞，七寶所成，其光能照一百由旬。以金剛綖以為帶繓，垂於胸前，所著腰帶如天虹色，腳
【現代漢語翻譯】 現代漢語譯本：業力耗盡，從天界壽命終結后，根據其原本的業力墮入地獄、餓鬼、畜生道。如果具有善業，便能轉生為人，常常享受安樂，擁有廣博的知識和見解，喜愛音樂、歌舞、嬉戲歡笑，喜歡參與節日聚會，擁有豐厚的資財，不遭受疫病，遠離憂愁煩惱。這是由於剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三十三天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）所居住的土地。他通過聽聞和智慧看到：第五塊土地名為缽私他（Pāṭhasika）。眾生因為什麼樣的業力而生於此地呢？他通過聽聞和智慧看到：持戒之人，雖然貧窮，以乞討所得的財物飯食，見到極度貧困的人，便將自己的一部分食物分出來佈施，甚至減少妻子兒女的口糧來施捨給貧窮的人。對於盲人、孤獨者、身患疾病的人，以善良的信念幫助他們。見到有人犯下姦淫之事，被官府抓捕，從右邊的門押解出來，執事的劊子手將要處決他們的性命，此人因為恐懼而雙目失明，便出手相救，使他們得以脫身。這個人命終之後，便能轉生到三十三天的缽私他（Pāṭhasika）之地。生到這個天界之後，因為善業的緣故，他的身體散發出光明，照亮一切，如同日光一般。他的光芒色彩，具有無量的光明，青色、黃色、紅色、白色、紫色、綠色等各種光芒遍照諸天，比其他天人勝過十倍。如同在閻浮提（Jambudvīpa，我們所居住的這個世界）的眾多星宿之中月光最為明亮一樣，此地的天子，他的身體光明也是如此。各種色彩都具備，其他的天人與他相比，就像螢火蟲一樣。諸位天女見到這位天子，都跑過去親近他。天子誕生之後，各種莊嚴之具也隨之自然而生，在他的頭頂上，以巨大的青寶王作為寶冠，它的光芒普照一由旬（Yojana，古印度長度單位）。其他大的珠寶，見到這顆寶珠的光芒，都消失不見，如同太陽升起，螢火蟲失去光芒一樣。自然產生的七寶作為花冠，它的光芒普照一百由旬，一切光明都用來作為莊嚴，青色、黃色、紅色、白色、紫色、綠色等各種光芒在他的身上自然而有。珠寶瓔珞由七寶構成，其光芒能夠照耀一百由旬。身上佩戴著瓔珞，由七寶所製成，它的光芒能夠照耀一百由旬。用金剛線作為腰帶，垂在胸前，所佩戴的腰帶如同天上的彩虹一般，腳』
【English Translation】 English version: When karma is exhausted, after the end of life in the heavens, one falls into hell, the realm of hungry ghosts, or the animal realm according to their original karma. If one has good karma, they will be reborn as a human, constantly experiencing happiness, possessing extensive knowledge and understanding, loving music, dance, play, and laughter, enjoying participating in festivals and gatherings, having abundant resources, not suffering from epidemics, and being free from sorrow and distress. This is due to the remaining karma.
'Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes the lands where the Trāyastriṃśa (the Heaven of Thirty-Three Gods, located on the summit of Mount Sumeru in Buddhist cosmology) gods reside. He sees through his wisdom of hearing: the fifth land is called Pāṭhasika. What karma causes beings to be born in that place? He sees through his wisdom of hearing: a person who upholds the precepts, though poor and begging for food and alms, upon seeing an extremely poor person, shares a portion of their own food, even reducing the portions of their wife and children to give to the poor. To the blind, the lonely, and the sick, they help them with kind faith. Seeing someone committing adultery, being arrested by officials, and being led out from the right gate, with the executioner about to take their life, this person, blinded by fear, rescues them, allowing them to escape. After this person dies, they are reborn in the Pāṭhasika land of the Trāyastriṃśa heavens. Having been born in this heaven, due to good karma, their body emits light, illuminating everything, like the sunlight. The colors of their light, possessing immeasurable radiance, blue, yellow, red, white, purple, green, and other lights shine throughout the heavens, surpassing other gods tenfold. Just as among the many stars in Jambudvīpa (the continent where we live), the moonlight is the brightest, so too is the light of the gods in this land. Possessing all colors, compared to them, other gods are like fireflies. The goddesses, seeing this god, all rush to approach him. After the god is born, various adornments naturally arise with him, on his head, a great blue jewel king serves as a crown, its light illuminating a full Yojana (an ancient Indian unit of distance). Other great jewels, seeing the light of this jewel, all disappear, like fireflies losing their light when the sun rises. Naturally formed seven treasures serve as a flower crown, its light illuminating a hundred Yojanas, all light is used as adornment, blue, yellow, red, white, purple, green, and other lights naturally exist on his body. Jeweled necklaces made of seven treasures, their light can illuminate a hundred Yojanas. Wearing necklaces made of seven treasures, their light can illuminate a hundred Yojanas. Using a diamond thread as a belt, hanging in front of the chest, the belt worn is like a rainbow in the sky, feet'
著種種雜色履屣，其光明曜猶如電光，行不疲極。若念行空，隨其所向，以屣力故，能有所至，終不疲惓。所著衣服無有經緯，種種眾寶光明照曜，殊勝可愛。天子生已，即自思惟：『我以何業來生此中？』適生此念，自見往世于閻浮提善不善處，從彼命終來生此天。若閻浮提中修行善業，此中成熟。『我作善業故來生此。以因緣生，非無因生。』于須臾頃，諸天女眾，少壯妙色光明具足，悉來親近初生天子。諸天女等莊嚴之具所出音聲如五樂音，其香普熏滿二由旬，其華勝於一切諸華。妙色光顏，天服莊嚴，功德所生，天善業故；譬如日出，眾華開敷。天子既生，天女色敷至天子所，種種遊戲娛樂天子，抱持天子詣林遊戲，種種伎樂歌舞戲笑，瞻仰天子，共詣林中。其林名曰蓮華化生，若諸天子入林戲時，一一足下悉生蓮華以承其足，毗琉璃莖，金剛為須，真金為葉，其臺柔軟，眾蜂莊嚴。隨其舉足欲下足時，蓮華即生以承其足。從此花林入摩偷林，其林金樹流出香飲，勝葡萄酒，色香味具，諸天飲之無有醉亂，天女飲之。復往詣于遮都羅林，其林三眾不可譬喻：一者鳥音；二者蜂音；三者天女歌頌之音。彼諸天子三眾林中，一一遊處、一一華池、種種鳥音聞之悅樂，不知厭足。愛火所燒，乃至愛善業盡，從天命終
【現代漢語翻譯】 現代漢語譯本：他們穿著各種各樣色彩鮮豔的鞋子，那些鞋子發出的光芒就像閃電一樣耀眼，穿著行走也不會感到疲憊。如果他們想要在空中行走，憑藉鞋子的力量，無論想去哪裡，都能到達，永遠不會感到疲倦。他們所穿的衣服沒有經緯線，而是由各種珍寶發出光芒，非常美麗可愛。天子出生后，就會自己思考：『我是因為什麼樣的業力才來到這裡？』剛一生起這個念頭，就能看到自己前世在閻浮提（Jambudvipa，指我們所居住的娑婆世界）所做的善事和惡事，因為那些業力而從那裡去世後來到這個天界。如果在閻浮提修行善業，那麼善果就會在這裡成熟。『我是因為做了善業才來到這裡。這是因緣所生，不是沒有原因的。』在很短的時間內，許多年輕貌美、容光煥發的天女們，都來到剛出生的天子身邊親近他。這些天女們身上的裝飾品發出的聲音，就像五種樂器合奏一樣美妙，她們身上的香氣普遍散發，覆蓋兩由旬（Yojana，古印度長度單位）的範圍，她們的美麗勝過一切花朵。她們擁有美妙的容貌和光彩，穿著天界的服裝，佩戴著華麗的裝飾，這是她們功德所生的結果，是她們在天界行善業的緣故；就像太陽升起時，各種花朵都綻放一樣。天子出生后，天女們的美麗容顏就聚集到天子身邊，用各種遊戲來娛樂天子，她們抱著天子到樹林里玩耍，表演各種技藝、唱歌跳舞、嬉戲歡笑，瞻仰著天子，一起前往樹林中。 那片樹林名叫蓮華化生林，當諸位天子進入樹林嬉戲時，他們的每一隻腳下都會生出蓮花來承托他們的腳，蓮花的莖是毗琉璃（Vaiḍūrya，一種寶石）做的，花蕊是金剛（Vajra，一種堅硬的物質）做的，花葉是真金做的，花臺柔軟，裝飾著許多蜜蜂。當他們抬起腳想要放下時，蓮花就會立刻生長出來承托他們的腳。從蓮花林出來后，他們會進入摩偷林，那片樹林里的金樹會流出香甜的飲料，勝過葡萄酒，色香味俱全，天人們飲用后不會醉酒，天女們也會飲用。他們還會前往遮都羅林，那片樹林里的三種聲音美妙無比，無法比喻：第一種是鳥鳴聲；第二種是蜜蜂的嗡嗡聲；第三種是天女們歌頌的聲音。那些天子們在那三種聲音的樹林中，在每一個遊玩的地方、每一個華池邊，都能聽到各種鳥鳴聲，感到快樂，不知疲倦。他們被愛慾之火所焚燒，直到愛慾和善業耗盡，才會從天界死去。
【English Translation】 English version: They wear various kinds of colorful shoes, the light of which shines like lightning, and they do not feel tired when walking. If they wish to walk in the sky, they can reach wherever they want with the power of their shoes, and they will never feel weary. The clothes they wear have no warp or weft, but are adorned with various jewels that emit light, making them exceptionally beautiful and lovely. When a Deva (Deva, a celestial being) is born, he immediately thinks to himself: 'By what karma have I been born here?' As soon as this thought arises, he sees his past deeds, both good and bad, in Jambudvipa (Jambudvipa, the continent where we live). He then understands that he has come to this heaven after dying there. If he cultivated good deeds in Jambudvipa, they will ripen here. 'I have come here because I performed good deeds. This is born of causes and conditions, not without cause.' In a short time, many young, beautiful, and radiant Apsaras (Apsaras, celestial nymphs), full of splendor, come to be close to the newly born Deva. The sounds produced by the ornaments of these Apsaras are as melodious as the sounds of five musical instruments played together. Their fragrance spreads everywhere, covering a distance of two Yojanas (Yojana, an ancient Indian unit of distance), and their beauty surpasses all flowers. They possess beautiful appearances and radiance, wear celestial garments, and adorn themselves with magnificent ornaments, all born from their merits and good deeds in the heavens; just as when the sun rises, all the flowers bloom. After the Deva is born, the beauty of the Apsaras gathers around him, and they entertain him with various games. They hold the Deva and take him to play in the forest, performing various arts, singing, dancing, playing, and gazing at the Deva, and together they go to the forest. That forest is called the Lotus-Born Forest. When the Devas enter the forest to play, a lotus flower grows under each of their feet to support them. The stems of the lotuses are made of Vaidūrya (Vaiḍūrya, a type of gemstone), the stamens are made of Vajra (Vajra, a diamond-like substance), the leaves are made of pure gold, and the platforms are soft and adorned with many bees. Whenever they lift their feet and want to put them down, a lotus flower immediately grows to support their feet. From the Lotus Forest, they enter the Madhu Forest, where golden trees flow with fragrant drinks, superior to wine, possessing perfect color, aroma, and taste. The Devas drink it without becoming intoxicated, and the Apsaras also drink it. They also go to the Chaturaka Forest, where the three sounds are incomparable: first, the sound of birds; second, the sound of bees; and third, the sound of the Apsaras singing praises. In those three forests, the Devas, in every place they visit and by every flower pond, hear various bird sounds, feel joy, and never tire of it. They are burned by the fire of desire, and only when their desires and good karma are exhausted will they die from the heavens.
，業所繫縛，墮于地獄、餓鬼、畜生。若生人中，妙色端正，生大種姓，功德具足，富樂自在，隨心遊戲，無病安隱，壽命長遠，生值善世或值中國，不生邊地，或為大王或為大臣，多饒財寶為大商主。以餘業故。
「複次，比丘知業果報，觀三十三天所住之處。彼以聞慧見：第六處名曰俱吒。眾生何業而生彼處？彼聞知見：若有眾生獲執賊人，不加罰戮、不令苦惱，或他捉賊，令其得脫。以潤益心利益眾生。供養父母，奉施病藥，隨心所須，不盜父母所有資財，悅意軟語，利益少言。常以香華供養禮拜唸佛功德。恭敬師長，禮拜問訊，和言軟善。見惡知識而不親近，不樂其行。不善惡人、不正行人，世間所賤，不共同行，不與同住。親近宿老，遵奉祇敬。受佛禁戒，智慧具足，真心持戒，不惱壞他。眾人所愛，善言讚歎。軟語供養奴婢僮客，不橫加怖。飲食知足，不飲餘食。不惱眾生，不喜瞋恚，不與下賤屠兒魁膾販賣貿易，賣買質直。不誑眾生，不入酒肆，不為女人之所輕易，不壞威儀進止庠序。言則奉行。不求他人好惡長短。心不懷恨，不說毀呰亦不言智。見他田植，不生嫉妒。租稅依法，不欺王者。不盜他田溉灌之水。若晝、若夜，不取他果。一切眾惡悉舍不為，或一一止，或復下止。云何下止？遍作
【現代漢語翻譯】 現代漢語譯本：被業力束縛，就會墮入地獄、餓鬼、畜生道。如果轉生為人，會相貌端莊美麗，出生于高貴種姓，具備各種功德，享受富裕快樂和自由，隨心所欲地遊樂，沒有疾病，平安康樂，壽命長久，出生在吉祥的時代或中土，不會出生在邊遠地區，或者成為偉大的國王或者大臣，擁有大量的財富，成為大商人。這些都是因為剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第六個地方叫做俱吒（Kuta，意為高樓）。眾生因為什麼樣的業而生到那個地方呢？他聽聞和知道：如果有的眾生抓住了盜賊，不加以懲罰和殺戮，不讓他們受苦惱，或者別人抓住了盜賊，設法讓他們逃脫。以滋潤的心來利益眾生。供養父母，佈施醫藥，隨心所須，不偷盜父母的所有資財，用悅耳的軟語，少說話來利益他人。經常用香和花供養、禮拜，唸佛的功德。恭敬師長，禮拜問候，言語溫和善良。見到惡知識而不親近，不樂於他們的行為。對於不善良的惡人、行為不正的人，以及被世人所輕賤的人，不與他們同行，不與他們同住。親近年長的有德之人，遵從和尊敬他們。接受佛的禁戒，智慧具足，真心持戒，不惱害他人。被眾人所愛戴，用善言讚歎他人。用柔和的語言對待奴婢和客人，不隨意恐嚇他們。飲食知足，不吃剩餘的食物。不惱害眾生，不喜歡嗔恚，不與從事殺生行業的屠夫、劊子手進行販賣貿易，買賣誠實正直。不欺騙眾生，不去酒館，不被女人所輕視，不破壞威儀，舉止有條不紊。說話就一定奉行。不尋求他人的好惡長短。心中不懷恨，不說誹謗的話，也不自誇聰明。看到別人耕田種植，不生嫉妒之心。租稅依法繳納，不欺騙國王。不偷盜別人的田地灌溉用水。無論是白天還是夜晚，不摘取別人的果實。一切眾惡都捨棄不做，或者一一停止，或者逐步減少。什麼是逐步減少呢？普遍地造作
【English Translation】 English version: Bound by karma, one falls into hell, the realm of hungry ghosts, and the animal realm. If reborn as a human, one will have a beautiful and upright appearance, be born into a noble lineage, possess all kinds of merits, enjoy wealth, happiness, and freedom, play as one pleases, be free from illness, be peaceful and happy, have a long lifespan, be born in an auspicious era or in the central lands, not be born in remote areas, or become a great king or minister, possess a great deal of wealth, and become a great merchant. These are all due to remaining karma.
『Furthermore, a Bhiksu (Buddhist monk) knowing the retribution of karma, observes the places where the Thirty-three Gods reside. He sees through hearing and wisdom: the sixth place is called Kuta (meaning high building). What karma causes beings to be born in that place? He hears and knows: if there are beings who capture thieves, do not punish or kill them, do not cause them suffering, or if others capture thieves, help them escape. With a nourishing mind, benefit sentient beings. Support parents, give medicine as needed, do not steal parents' assets, use pleasant and soft words, and benefit others with few words. Often offer incense and flowers, prostrate, and recite the merits of Buddha. Respect teachers and elders, bow and greet them, and speak with gentle and kind words. Avoid approaching evil companions and do not delight in their actions. Do not associate or live with unkind and evil people, those who act improperly, and those who are despised by the world. Approach and respect the elderly and virtuous. Receive the Buddha's precepts, possess wisdom, sincerely uphold the precepts, and do not harm others. Be loved by all, praise others with kind words. Treat servants and guests with gentle words, and do not intimidate them arbitrarily. Be content with food and drink, and do not eat leftover food. Do not harm sentient beings, do not like anger, do not engage in buying and selling with butchers and executioners who engage in killing, and conduct business honestly and uprightly. Do not deceive sentient beings, do not go to taverns, do not be looked down upon by women, and do not ruin dignity, with orderly conduct. Always act upon what is said. Do not seek others' good or bad points, strengths or weaknesses. Do not harbor resentment in the heart, do not speak slanderously, and do not boast of intelligence. Do not be jealous when seeing others cultivate their fields. Pay taxes according to the law, and do not deceive the king. Do not steal water used to irrigate others' fields. Whether day or night, do not take others' fruits. Abandon all evil deeds and do not do them, either stopping them one by one, or gradually reducing them. What is gradual reduction? Universally creating
諸業是名下止。云何中止？作已懺悔，毀呰不作，是名中止。云何上止？不作遍業，不教他人，勸他令舍，不生隨喜，舍離惡人中下之業。如是三人得三種果，謂上中下。如是行善、舍惡業人，身壞命終生俱吒天。既生天已，身無骨皮，離於污垢，受樂成就不可稱說。譬如轉輪聖王，七寶千子、王四天下，所受之樂比此天樂如活地獄。其天住處縱廣三千由旬，七寶天樹、河池莊嚴于彼天中，名曰行林。其林金樹，隨天憶念，悉從樹生。隨天所至，常與天俱，如轉輪王七寶，隨王心念常與王俱。此天園林亦復如是，若天念住，林即住地。譬如飛鳥翱翔于空，住則依地，此天園林亦復如是。此俱吒天一勢力也。以善業故，復有勢力。以善業故，隨其行處，眾妙音鳥常與天俱，是俱吒天二勢力也。復有善業隨其行處，諸蓮華池、眾蜂妙音、鵝鴨鴛鴦以為莊嚴，是俱吒天三勢力也。復有善業，著天華鬘，行於空中自然而有千葉蓮華，毗琉璃莖，諸天女等，坐其華臺與共遊戲，是俱吒天四勢力也。復有善業，隨天所至行於空中，天諸寶器盛滿天飲自然在手，共諸天女次第飲之，歌舞戲笑如意能行，是俱吒天五勢力也。復有業力，隨其所念一切成就。若有憶念，欲行異方，能越山峰，園林華果皆悉具足，行於空中與諸天女作天伎樂
【現代漢語翻譯】 現代漢語譯本： 諸業被稱為『下止』（止息）。如何止息？做了之後懺悔，譴責自己不再去做，這被稱為『中止』。如何『上止』？自己不做任何惡業，不教唆他人作惡，勸他人捨棄惡業，不隨喜他人的惡行，舍離惡人所做的中下等惡業。像這樣的人行善、捨棄惡業，身壞命終後會生到俱吒天（Kuta Heaven）。 既生到天上，身體沒有骨骼和面板，遠離污垢，所享受的快樂無法用言語形容。譬如轉輪聖王（Chakravarti），擁有七寶（Seven Treasures）和一千個兒子，統治四大天下，他所享受的快樂與此天上的快樂相比，就像活在地獄一樣。此天所居住的地方縱橫三千由旬（Yojana），有七寶天樹、河流和池塘莊嚴著這個天界，名為『行林』。這片林中的金樹，隨著天人的憶念，一切都從樹中生出。隨著天人所到之處，這些都會常與天人同在，就像轉輪王的七寶，隨著國王的心念常與國王同在一樣。這個天上的園林也是如此，如果天人想要停留，林園就會停留在原地。譬如飛鳥在空中翱翔，停留時就依附於地面，這個天上的園林也是如此。這俱吒天（Kuta Heaven）擁有一種勢力。因為有善業的緣故，又具有其他勢力。因為有善業的緣故，隨著天人所到之處，各種美妙聲音的鳥兒常與天人同在，這是俱吒天（Kuta Heaven）的第二種勢力。 又有善業，隨著天人所到之處，各種蓮花池、眾蜂的美妙聲音、鵝、鴨、鴛鴦等都用來莊嚴此地，這是俱吒天（Kuta Heaven）的第三種勢力。又有善業，天人戴著華鬘，行走在空中，自然而然地出現千葉蓮花，花莖是毗琉璃（Beryl），諸天女等坐在蓮花臺上與天人一同遊戲，這是俱吒天（Kuta Heaven）的第四種勢力。又有善業，隨著天人所到之處行走在空中，天上的各種寶器盛滿了天上的飲料，自然地出現在手中，與諸天女依次飲用，歌舞嬉笑，如意自在，這是俱吒天（Kuta Heaven）的第五種勢力。又有業力，隨著天人的念頭，一切都能成就。如果天人想要去其他地方，能夠越過山峰，園林和華美的果實都完全具備，行走在空中與諸天女一起演奏天上的音樂。
【English Translation】 English version: 『Cessation of all actions』 is called 『lower cessation』. How is there cessation? After doing something, repenting and denouncing oneself for not doing it again, this is called 『middle cessation』. How is there 『upper cessation』? Not doing any evil deeds oneself, not teaching others to do them, persuading others to abandon them, not rejoicing in others』 evil deeds, and abandoning the middle and lower evil deeds done by evil people. People who act virtuously and abandon evil deeds in this way will be reborn in Kuta Heaven (Kuta Heaven) after their bodies break and their lives end. Having been born in heaven, their bodies have no bones or skin, they are free from defilement, and the joy they experience is indescribable. For example, a Chakravarti (Chakravarti), who possesses the Seven Treasures (Seven Treasures) and a thousand sons, and rules over the four great continents, the joy he experiences is like being in a living hell compared to the joy of this heaven. The place where this heaven dwells is three thousand yojanas (Yojana) in length and breadth, adorned with seven-jeweled heavenly trees, rivers, and ponds in this heavenly realm, called 『Conduct Grove』. The golden trees in this grove, according to the thoughts of the heavenly beings, everything is born from the trees. Wherever the heavenly beings go, these things are always with them, just like the seven treasures of a Chakravarti, which are always with the king according to his thoughts. This heavenly garden is also like this; if the heavenly beings want to stay, the grove will stay in place. Just like birds soaring in the sky, and relying on the ground when they stop, this heavenly garden is also like this. This Kuta Heaven (Kuta Heaven) possesses one kind of power. Because of good karma, it also possesses other powers. Because of good karma, wherever the heavenly beings go, birds with various beautiful sounds are always with them; this is the second power of Kuta Heaven (Kuta Heaven). Furthermore, there is good karma, and wherever the heavenly beings go, various lotus ponds, the beautiful sounds of bees, geese, ducks, mandarin ducks, etc., are used to adorn this place; this is the third power of Kuta Heaven (Kuta Heaven). Furthermore, there is good karma, and the heavenly beings wear garlands of flowers and walk in the sky, and naturally there appear thousand-petaled lotuses, with stems of beryl (Beryl), and heavenly women sit on the lotus platforms and play with the heavenly beings; this is the fourth power of Kuta Heaven (Kuta Heaven). Furthermore, there is good karma, and wherever the heavenly beings go, walking in the sky, various heavenly vessels filled with heavenly drinks naturally appear in their hands, and they drink them in turn with the heavenly women, singing, dancing, and laughing as they wish; this is the fifth power of Kuta Heaven (Kuta Heaven). Furthermore, there is the power of karma, and according to the thoughts of the heavenly beings, everything can be accomplished. If the heavenly beings want to go to other places, they can cross mountain peaks, and gardens and beautiful fruits are fully available, walking in the sky and playing heavenly music with the heavenly women.
，隨意所至。善法堂天、善見城天見此天眾，升此高殿，下觀山谷，生大歡喜，如天使者觀閻浮提。善法堂天、善見城天見此天眾共相謂言：『此俱吒天如念能行，能逾我等，處處無礙。』是俱吒天六勢力也。
「釋迦天王與其後坐百千葉蓮華臺上，乘空而游，善業所化。一一華葉有五天女，天鬘莊嚴坐于華葉如融金聚，作天伎樂瞻仰帝釋，端正殊妙，與天帝釋詣俱吒天。時彼天眾見帝釋來，皆大歡喜出迎帝釋，頭面敬禮，美言讚歎，圍繞帝釋四面而住。或在山峰或遊戲處，或在山頂，或在園林或蓮華池，共帝釋住。俱吒天眾與天帝釋久時遊戲，還歸本宮，釋迦天王還善法堂。此天所受五欲之樂，上妙色聲香味觸等，乃至愛善業盡，隨業流轉，墮于地獄、餓鬼、畜生。若生人間，第一安樂，不遭病苦，或居大洲不畏怨敵，或為大王或為大臣，常受安樂。以餘業故。
正法念處經卷第二十六 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十七
元魏婆羅門瞿曇般若流支譯觀天品第六之六(三十三天之三)
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第七地名曰雜殿。眾生何業生於彼處？若有眾生見故塔寺，或惡國王、邪見大臣斷僧田業；
【現代漢語翻譯】 現代漢語譯本：隨意所至。善法堂天（Sudharmā Deva）、善見城天（Sudarsana-pura Deva）見到這些天眾，升到高殿之上，向下觀看山谷，生起極大的歡喜，就像天使觀看閻浮提（Jambudvipa）一樣。善法堂天、善見城天見到這些天眾，互相說道：『這位俱吒天（Kūṭa Deva）如意念般能夠行動，能夠超越我們，處處都沒有障礙。』這就是俱吒天（Kūṭa Deva）的六種勢力。 釋迦天王（Śakra-devānām-Indra）和他的后妃坐在百千葉蓮花臺上，乘空遊行，這是善業所化現的。每一片蓮花葉上都有五位天女，用天上的花鬘裝飾，坐在蓮花葉上就像融化的金子聚集在一起，演奏天上的音樂，瞻仰帝釋（Indra），端莊美麗，和天帝釋（Indra）一同前往俱吒天（Kūṭa Deva）。當時那些天眾見到帝釋（Indra）到來，都非常歡喜地出來迎接帝釋（Indra），頭面著地恭敬頂禮，用美好的語言讚歎，圍繞著帝釋（Indra）四面而住。或者在山峰上，或者在遊戲的地方，或者在山頂上，或者在園林里，或者在蓮花池邊，和帝釋（Indra）一同居住。俱吒天（Kūṭa Deva）的天眾和天帝釋（Indra）長時間地遊戲，然後返回自己的宮殿，釋迦天王（Śakra-devānām-Indra）返回善法堂（Sudharmā Hall）。這些天所享受的五欲之樂，上妙的色、聲、香、味、觸等等，乃至愛好的善業耗盡，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果生在人間，第一是安樂，不會遭遇病苦，或者居住在大洲，不畏懼怨敵，或者成為大王，或者成為大臣，常常享受安樂。這是因為剩餘的業力。 《正法念處經》卷第二十六 大正藏第 17 冊 No. 0721 《正法念處經》 《正法念處經》卷第二十七 元魏婆羅門瞿曇般若流支譯觀天品第六之六(三十三天之三) 複次，比丘知道業的果報，觀察三十三天所居住的地方。他以聞慧見到：第七個地方叫做雜殿（Mixed Palace）。眾生因為什麼業而生在那裡？如果有眾生見到古老的塔寺，或者邪惡的國王、邪見的大臣斷絕僧人的田地產業；
【English Translation】 English version: As they pleased. The Sudharmā Devas (Sudharmā Deva) and Sudarsana-pura Devas (Sudarsana-pura Deva), seeing these devas, ascended to the high palace, looked down at the valleys, and generated great joy, like angels observing Jambudvipa (Jambudvipa). The Sudharmā Devas and Sudarsana-pura Devas, seeing these devas, said to each other: 'This Kūṭa Deva (Kūṭa Deva) can move as thought, can surpass us, and is unobstructed everywhere.' These are the six powers of Kūṭa Deva (Kūṭa Deva). Śakra-devānām-Indra (Śakra-devānām-Indra), the King of the Śakra Devas, with his consorts, sat on a lotus platform of a hundred thousand leaves, traveling through the air, transformed by good karma. On each lotus leaf were five celestial maidens, adorned with celestial garlands, sitting on the lotus leaves like a gathering of molten gold, making celestial music, looking up to Indra (Indra), with dignified beauty, and together with Indra (Indra) went to Kūṭa Deva (Kūṭa Deva). At that time, those devas, seeing Indra (Indra) coming, were all very happy and came out to welcome Indra (Indra), prostrating themselves with their heads to the ground, praising him with beautiful words, and surrounding Indra (Indra) on all four sides. Some were on mountain peaks, some in places of amusement, some on mountaintops, some in gardens, or by lotus ponds, dwelling together with Indra (Indra). The devas of Kūṭa Deva (Kūṭa Deva) played with Indra (Indra) for a long time, then returned to their own palaces, and Śakra-devānām-Indra (Śakra-devānām-Indra) returned to Sudharmā Hall (Sudharmā Hall). The pleasures of the five desires enjoyed by these devas, the supreme colors, sounds, fragrances, tastes, and textures, etc., until the good karma they cherish is exhausted, they will transmigrate according to their karma, falling into hell, the realm of hungry ghosts, and the realm of animals. If they are born in the human realm, the first is happiness, they will not encounter suffering from illness, or they will live in a great continent, not fearing enemies, or they will be a great king, or a great minister, constantly enjoying happiness. This is because of the remaining karma. The Sutra on the Establishment of Right Mindfulness, Volume 26 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness The Sutra on the Establishment of Right Mindfulness, Volume 27 Translated by the Brahmin Gautama Prajñāruci of the Northern Wei Dynasty, Chapter 6.6 on Observing the Heavens (The Thirty-Three Heavens, Part 3) Furthermore, the bhikṣu, knowing the retribution of karma, observes the places where the Thirty-Three Heavens dwell. He sees with his wisdom from hearing: the seventh place is called the Mixed Palace (Mixed Palace). What karma causes beings to be born in that place? If there are beings who see ancient stupas and temples, or evil kings and ministers with wrong views who cut off the fields and property of the sangha;
如是眾生不畏王禁，施僧田物，向此惡王說佛功德，善言嘆佛。是人命終生雜殿處。生此天已，五樂音聲歌舞戲笑受種種樂。復有異業生於此天：不殺、不盜，于屠兒所，以財贖命；自不作惡，不教他人；若有造惡，心不隨喜。云何不盜？自為國主或為大臣，不枉稅奪，亦教他人令其住戒。以此二業，生雜殿處。其林縱廣三千由旬，種種宮殿天子游戲，故名雜殿。諸天子等，一一宮殿莊嚴奇妙，金色蓮華香氣第一，毗琉璃蜂出妙音聲。其蓮華林一切雜生，一一華池種種蓮華，或有華池赤寶蓮華、雜琉璃華。或有華池生諸蓮華，金華琉璃二華雜生。一一蓮華各有百葉，或有金葉或赤寶葉。復有雜華毗琉璃葉，金色眾蜂遊戲其中。復有華池生諸蓮華，赤寶眾蜂以為莊嚴。復有華池生諸蓮華，毗琉璃莖，真金為華。或有華池生諸蓮華，真金為莖，白銀為華。或有華池生諸蓮華，車𤦲為莖，白銀為華。復有華池生諸蓮華，摩羅伽多為莖，閻浮檀金為華。種種色蜂出妙音聲滿蓮華間。譬如閻浮提中香樹之華，眾蜂滿中，雜殿華池亦復如是。譬如畫師、若畫師弟子于閻浮提所曾聞事，以眾雜彩畫種種像，其雜殿林亦復如是。復有雜色種種眾鳥，頭足雜色，其身胸腹亦復如是。或有眾鳥金臆銀翅，赤寶為背，目如赤寶。或有眾鳥白銀
【現代漢語翻譯】 現代漢語譯本： 如果這樣的眾生不畏懼國王的禁令，將田地財物佈施給僧眾，並且向這位惡王宣說佛的功德，用美好的言辭讚歎佛。這樣的人命終之後會往生到雜殿處（Catuddissa，四方僧眾的殿堂）。往生到這個天界后，享受五種樂器的音聲、歌舞嬉笑等各種快樂。還有其他不同的善業也能使人往生到這個天界：不殺生、不偷盜，在屠夫那裡用錢財贖回生命；自己不做惡事，也不教唆他人作惡；如果有人造惡，心裡不隨喜贊同。什麼是不偷盜呢？自己身為國王或者大臣，不胡亂徵稅掠奪，也教導他人遵守戒律。憑藉這兩種善業，就能往生到雜殿處。那裡的樹林縱橫三千由旬（Yojana，古印度長度單位），有各種各樣的宮殿供天子們遊戲，所以叫做雜殿。諸位天子們的每一個宮殿都莊嚴奇妙，金色的蓮花散發著第一等的香氣，毗琉璃（Vaiḍūrya，一種寶石）色的蜜蜂發出美妙的聲音。那蓮花林里生長著各種各樣的花，每一個華池裡都有各種各樣的蓮花，有的華池裡生長著赤寶蓮花、雜琉璃花。有的華池裡生長著各種蓮花，金色的花和琉璃色的花交雜生長。每一朵蓮花都有成百上千的花瓣，有的花瓣是金色的，有的是赤寶色的。還有雜色的花，毗琉璃色的葉子，金色的蜜蜂在其中嬉戲。有的華池裡生長著各種蓮花，用赤寶色的蜜蜂來作為裝飾。有的華池裡生長著各種蓮花，毗琉璃色的莖，真金的花。有的華池裡生長著各種蓮花，真金的莖，白銀的花。有的華池裡生長著各種蓮花，車𤦲（Musāragalva，寶石名）為莖，白銀為花。有的華池裡生長著各種蓮花，摩羅伽多（Marakata，綠寶石）為莖，閻浮檀金（Jambūdvīpa，一種金色）為花。各種顏色的蜜蜂發出美妙的聲音，充滿蓮花之間。就像閻浮提（Jambudvīpa，我們所居住的這個世界）中的香樹的花，充滿著蜜蜂一樣，雜殿的華池也是這樣。就像畫家或者畫家的弟子在閻浮提所聽聞的事情，用各種雜色顏料畫出各種各樣的影象，那雜殿的樹林也是這樣。還有各種雜色的鳥，頭和腳是雜色的，它們的身體胸腹也是這樣。有的鳥是金色的胸脯銀色的翅膀，赤寶色的背，眼睛像赤寶一樣。有的鳥是白銀
【English Translation】 English version: If such beings, not fearing the king's prohibitions, donate fields and property to the Sangha (community of monks), and speak of the Buddha's merits to this evil king, praising the Buddha with kind words, such a person, upon death, will be reborn in the Catuddissa (a hall for the four directions of the Sangha). Having been born in this heaven, they will enjoy various pleasures such as the sounds of the five musical instruments, singing, dancing, and laughter. Furthermore, there are other different karmas that can lead to rebirth in this heaven: not killing, not stealing, redeeming lives with wealth from butchers; not doing evil themselves, nor teaching others to do evil; if others commit evil, not rejoicing in it. What is not stealing? Being a king or a minister, not unjustly taxing or plundering, and also teaching others to abide by the precepts. By these two karmas, one can be reborn in the Catuddissa. The forests there are three thousand Yojana (an ancient Indian unit of distance) in length and breadth, with various palaces for the Devas (gods) to play in, hence the name Catuddissa. Each palace of the Devas is wonderfully adorned, with golden lotuses emitting the finest fragrance, and Vaiḍūrya (a type of gem) colored bees making exquisite sounds. In that lotus forest, all kinds of flowers grow, and in each lotus pond, there are various kinds of lotuses, some ponds with red jewel lotuses and mixed lapis lazuli flowers. Some ponds grow various lotuses, with golden flowers and lapis lazuli flowers intermingled. Each lotus has hundreds of petals, some golden and some red jewel. There are also mixed-colored flowers, Vaiḍūrya leaves, with golden bees playing among them. Some ponds grow various lotuses, adorned with red jewel bees. Some ponds grow various lotuses, with Vaiḍūrya stems and pure gold flowers. Some ponds grow various lotuses, with pure gold stems and silver flowers. Some ponds grow various lotuses, with Musāragalva (a gem name) stems and silver flowers. Some ponds grow various lotuses, with Marakata (emerald) stems and Jambūdvīpa (a type of gold) gold flowers. Bees of various colors emit exquisite sounds, filling the spaces between the lotuses. Just like the fragrant tree flowers in Jambudvīpa (the world we inhabit), filled with bees, so too are the lotus ponds of Catuddissa. Just like a painter or a painter's disciple, based on what they have heard in Jambudvīpa, uses various mixed colors to paint various images, so too are the forests of Catuddissa. There are also various mixed-colored birds, with mixed-colored heads and feet, and their bodies, chests, and bellies are also like that. Some birds have golden chests and silver wings, red jewel backs, and eyes like red jewels. Some birds are silver
為臆，真金為翅，青毗琉璃以為兩目，赤寶瞳華、雜寶為背，以七寶色種種眾鳥以為莊嚴。雜殿林中復有山峰，青寶珠玉、車𤦲毗琉璃寶、赤寶真金，光明普照遍滿林中，互相間錯旋流宛轉滿此林中，莊嚴奇特，甚可愛樂。雜殿林中，復有雜蔓互相交錯，毗琉璃莖，赤寶為須以為纏蔓，果實莊嚴；白銀為莖，青寶為須光明圍繞。車𤦲為枝，真金纏繞；赤寶為枝，白銀纏絡。如是二色互相纏裹。是雜殿林，復有三色莊嚴樹枝以為幃帳，毗琉璃枝，真金赤寶以為纏繞；如是赤寶為枝，金銀為纏；白銀為枝，車𤦲赤寶以為纏繞。是一一枝、一一枝纏絡雜殿林中。復有雜華，真金為枝，一毗琉璃華；若以銀枝，因陀色華；若金枝，赤寶為華；車𤦲為枝，毗琉璃華。生眾色果亦復如是。雜心所起，作諸雜業，雜因集故，得種種報。以業因緣于雜殿林受雜果報，因果相似，如種種子，得相似果。如其業力，隨其所作，隨其時節，隨心雜生。如是作業，得如是報，如印印物。天中樂果非無因生，地獄苦報亦復如是，非是我作、他人受報。
「複次，比丘知業果報，觀雜殿林。云何眾生造業生於三十三天？若諸世間有諸眾生行於非法，不孝父母，不敬沙門、婆羅門及諸長宿，不近善友，不信業果，行於邪見。如是之時，魔王歡喜
。行非法時，於此世間有四天眾。何等為四？一名斗諍魔使；二名荒亂魔使，為法行人而作亂心，令聽法者惛濁睡眠；三名貪癡魔使，令諸施主心生貪惜，作如是念：『若我以物施諸福田沙門、婆羅門，我之妻子當如之何，衣食自濟？』四名離正念魔使，令出家人離於正念，是為初惡。若人入于城邑市肆，見諸女人酒肆斗諍，互相撾打，夢行破戒，是名四種魔使。若閻浮提人行於非法，作此惡時，四種魔使心生歡喜，白魔王言：『損減正法，增長魔軍，甚可慶悅。』魔王聞之，問使者言：『云何世間增長我法，減損正法？』時魔使者白魔王言：『閻浮提人行於非法，不孝父母，不敬師長、沙門、婆羅門。聽正法者我令惛睡；令出家者還入凡俗，舍離法服；或出家人、或有持戒、或梵行人，于其夢中作婦女身，令其心亂；令諸施主貪惜財物，慳貪覆心，戀著妻子；令出家者習學種種販賣斗諍，互相撾打。我作如是種種方便，令魔增長，正法損減。』時魔聞之，即遣使者，告羅睺、勇健、毗摩質多羅阿修羅、缽摩梯惱亂惡龍：『汝等今日應生歡喜，佛之正法今已損減，魔軍增長。』如是魔使即詣水底，至毗摩質多阿修羅所，廣說上事時，阿修羅聞之歡喜，即告惱亂惡龍王等。富樂城中惡龍聞之，生大歡喜，為世間人而作惱
【現代漢語翻譯】 現代漢語譯本：當人們行非法之事時，這個世間有四種魔的使者出現。是哪四種呢？第一種叫做斗諍魔使，第二種叫做荒亂魔使，他們擾亂修行佛法的人的心，使聽法的人昏沉想睡；第三種叫做貪癡魔使，使佈施的人心中產生貪婪和吝惜，產生這樣的想法：『如果我把財物佈施給那些值得尊敬的沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，祭司），我的妻子兒女該怎麼辦，他們的衣食如何自給呢？』第四種叫做離正念魔使，使出家人遠離正念，這就是最初的罪惡。如果有人進入城鎮集市，看見女人們在酒館裡爭鬥，互相毆打，在夢中做出破戒的行為，這就是四種魔使的作為。如果閻浮提（Jambudvīpa，我們所居住的這個世界）的人們行非法之事，做這些惡事的時候，這四種魔使心中就會感到歡喜，稟告魔王說：『（我們）已經損減了正法，增長了魔的軍隊，非常值得慶賀。』魔王聽了之後，問使者說：『（你們）是如何在世間增長我的勢力，減少正法的呢？』當時魔的使者稟告魔王說：『閻浮提的人們行非法之事，不孝順父母，不尊敬師長、沙門、婆羅門。對於聽聞正法的人，我就讓他們昏沉想睡；讓出家的人還俗，捨棄僧人的服裝；或者出家人、或者持戒的人、或者修行梵行的人，在他們的夢中顯現女人的身體，擾亂他們的心；讓佈施的人貪婪吝惜財物，用慳吝覆蓋他們的心，迷戀妻子兒女；讓出家的人學習各種買賣爭鬥，互相毆打。我用像這樣的種種方法，使魔的勢力增長，正法衰減。』當時魔王聽了之後，就派遣使者，告訴羅睺（Rāhu，星名，也指惡神）、勇健、毗摩質多羅阿修羅（Vimacitrarā Asura，一種惡神）、缽摩梯（Padmatī）等惱亂世間的惡龍：『你們今天應該感到歡喜，佛的正法現在已經衰減，魔的軍隊正在增長。』這些魔的使者就前往水底，到達毗摩質多羅阿修羅的住所，詳細地說了上面的事情。當時，阿修羅聽了之後感到歡喜，就告訴惱亂世間的惡龍王等。富樂城中的惡龍聽了之後，感到非常歡喜，為世間的人們製造災難。
【English Translation】 English version: When people engage in unlawful conduct, there are four types of demonic messengers in this world. What are the four? The first is called the 'Strife-inducing Demonic Messenger'; the second is called the 'Disorder-inducing Demonic Messenger', who disturbs the minds of those practicing the Dharma, causing listeners to become drowsy and sleepy; the third is called the 'Greed and Ignorance Demonic Messenger', who causes donors to develop greed and stinginess in their hearts, thinking, 'If I give my wealth to those worthy Śrāmaṇas (ascetics) and Brāhmaṇas (priests), what will become of my wife and children, how will they provide for their food and clothing?' The fourth is called the 'Devoid of Right Mindfulness Demonic Messenger', who causes renunciants to stray from right mindfulness. This is the initial evil. If someone enters a town or market and sees women fighting in taverns, striking each other, or engaging in transgressions in their dreams, these are the actions of the four demonic messengers. If the people of Jambudvīpa (the world we inhabit) engage in unlawful conduct and commit these evils, these four demonic messengers will rejoice in their hearts and report to the Demon King, 'We have diminished the True Dharma and increased the demonic forces, which is very gratifying.' Upon hearing this, the Demon King asks the messengers, 'How have you increased my power in the world and diminished the True Dharma?' At that time, the demonic messengers report to the Demon King, 'The people of Jambudvīpa engage in unlawful conduct, are not filial to their parents, and do not respect teachers, Śrāmaṇas, and Brāhmaṇas. For those who listen to the True Dharma, I cause them to become drowsy and sleepy; I cause renunciants to return to secular life, abandoning their monastic robes; or for renunciants, those who uphold precepts, or those who practice Brahmacharya (celibacy), I manifest the form of women in their dreams, disturbing their minds; I cause donors to be greedy and stingy with their wealth, covering their hearts with miserliness, and clinging to their wives and children; I cause renunciants to learn various trades and engage in disputes, striking each other. I use such various means to increase the demonic forces and diminish the True Dharma.' At that time, upon hearing this, the Demon King dispatches messengers to tell Rāhu (a celestial body, also a demon), the Valiant One, Vimacitrarā Asura (a type of demon), Padmatī, and other evil dragons who trouble the world, 'You should rejoice today, for the Buddha's True Dharma has now diminished, and the demonic forces are increasing.' These demonic messengers then go to the bottom of the water, to the residence of Vimacitrarā Asura, and explain the above matters in detail. At that time, upon hearing this, the Asura rejoices and tells the evil dragon kings who trouble the world. The evil dragons in the city of Fulè (City of Abundance and Joy) hear this and are very happy, creating calamities for the people of the world.
亂，如上所說。
「時天帝釋聞毗留勒天王說如是語，入雜殿林與三十三天，共論斯事：『護世天王來白我言：「魔天大力，及阿修羅、毗摩質多惱亂惡龍。汝應集諸天眾悉來至此，我當至彼寶莊嚴山與阿修羅鬥。」』諸天聞之，答言：『如是！』各還本宮而自莊嚴。雜殿天眾亦還本宮，種種音聲歌舞戲笑入雜殿林。時天帝釋與諸天眾舍雜殿林，詣于餘地。此雜殿林所住天子所受之樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，成就快樂，莊嚴端正，從少至終常愛雜色，種種莊嚴，好種種語，眾人所愛；若行出家，升師子座為說法師，解種種語，聞之知足。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第八地處名歡喜園。眾生何業生於彼處？彼以聞慧見：此眾生善心深心，不殺不盜，亦教他人令不殺盜。若見殺者，勸令不殺，不教人作，見作不喜。若有所犯，尋即悔過，離惡知識。云何不殺？見鳥殺害，救令放舍。自不作惡，設作即悔，受不殺戒。以財贖命，令其得脫，復教他人令助歡喜。云何不盜？云何偷盜？一切官人，王所敕令，持國理民——聚落城主、若放牧主、若邊戍主，有所敕令取牛羊等，是人護戒而不肯取。以是因緣，命
【現代漢語翻譯】 現代漢語譯本： 正如上面所說。
當時，天帝釋（Devendra，眾神之王）聽到毗留勒天王（Virudhaka，增長天王）說了這些話，便進入雜殿林（a grove of various palaces）與三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）的眾神一起討論這件事：『護世天王（Lokapala，守護世界的四位天王）來告訴我：「魔天（Mara，佛教中的惡魔）勢力強大，還有阿修羅（Asura，一種好戰的神）和毗摩質多（Vemacitra，阿修羅王）都在擾亂惡龍（Naga，一種蛇形生物）。你應該召集所有天眾到這裡來，我將前往寶莊嚴山（Ratnavyūha，一座裝飾華麗的山）與阿修羅戰鬥。」』眾神聽了之後，回答說：『好的！』各自回到自己的宮殿，裝扮自己。雜殿的天眾也回到自己的宮殿，以各種聲音歌舞嬉笑，進入雜殿林。當時，天帝釋與眾天神離開了雜殿林，前往其他地方。這雜殿林所居住的天子（Devaputra，天神之子）所享受的快樂，乃至愛善業（loving good karma）耗盡，壽命終結后還會退轉，隨著業力流轉，墮入地獄（Naraka，受苦之處）、餓鬼（Preta，飢餓的鬼魂）、畜生（Tiryagyoni，動物）。如果生在人間，就會成就快樂，莊嚴端正，從小到大都喜歡各種顏色，各種裝飾，喜歡各種語言，受人喜愛；如果出家修行，登上師子座（Simhasana，說法之座）成為說法師（Dharmabhanaka，宣講佛法之人），能理解各種語言，聽了之後感到滿足。這是因為還有剩餘的業力。
『此外，比丘（Bhiksu，佛教僧侶）瞭解業果報（karma vipaka，業力與果報），觀察三十三天所居住的地方。他以聞慧（sutamayā paññā，聽聞佛法而獲得的智慧）看到：三十三天的第八個地方叫做歡喜園（Nandana Garden）。眾生因為什麼業而生在那裡呢？他以聞慧看到：這些眾生善心深厚，不殺生不偷盜，也教導他人不要殺生偷盜。如果看到有人殺生，就勸他不要殺生，不教人作惡，看到作惡也不高興。如果有什麼過錯，立刻懺悔，遠離惡知識（pāpa-mitta，不良的朋友）。什麼是不殺生呢？看到鳥類被殺害，就救下來放生。自己不做惡事，如果做了就立刻懺悔，受持不殺生戒。用錢贖回生命，讓它們得到解脫，又教導他人幫助並感到歡喜。什麼是不偷盜呢？什麼是偷盜呢？所有官員，國王所命令的，治理國家管理人民——聚落的城主、放牧的主人、邊境的戍守者，如果國王命令他們拿取牛羊等，這些人守護戒律而不肯拿取。因為這個因緣，壽命...
【English Translation】 English version: As mentioned above.
Then, Devendra (Lord of the Gods) heard Virudhaka (Guardian King of the South) say these words, and entered the Mixed Palace Grove (a grove of various palaces) with the gods of the Trayastrimsa Heaven (Heaven of the Thirty-Three Gods) to discuss this matter: 'The Lokapalas (Guardian Kings of the Four Directions) came to tell me: "The Mara (Demon) is powerful, and the Asuras (Demigods) and Vemacitra (King of the Asuras) are disturbing the Nagas (Serpent Beings). You should gather all the gods here, and I will go to Ratnavyūha Mountain (Jewel Adorned Mountain) to fight the Asuras."』 The gods heard this and replied: 'Yes!' Each returned to their own palace and adorned themselves. The gods of the Mixed Palace also returned to their palaces, singing, dancing, and laughing with various sounds, and entered the Mixed Palace Grove. At that time, Devendra and the gods left the Mixed Palace Grove and went to another place. The pleasure enjoyed by the Devaputras (Sons of Gods) living in this Mixed Palace Grove, until their loving good karma is exhausted, they will still regress after their lifespan ends, flowing with karma, falling into Naraka (Hell), Preta (Hungry Ghost), Tiryagyoni (Animal Realm). If they are born among humans, they will achieve happiness, be dignified and handsome, and from a young age will love various colors, various decorations, like various languages, and be loved by people; if they leave home to practice, ascend the Simhasana (Lion Throne) to become a Dharmabhanaka (Preacher of the Dharma), able to understand various languages, and feel satisfied after hearing them. This is because there is still remaining karma.
Furthermore, the Bhiksu (Buddhist Monk) understands karma vipaka (the result of actions), and observes the places where the gods of the Trayastrimsa Heaven live. He sees with sutamayā paññā (wisdom gained from hearing the Dharma): the eighth place in the Trayastrimsa Heaven is called Nandana Garden (Joyful Garden). What karma causes beings to be born there? He sees with sutamayā paññā: these beings have deep good intentions, do not kill or steal, and also teach others not to kill or steal. If they see someone killing, they advise them not to kill, do not teach people to do evil, and are not happy to see evil being done. If there is any fault, they immediately repent and stay away from pāpa-mitta (bad friends). What is not killing? Seeing birds being killed, they rescue them and release them. They do not do evil themselves, and if they do, they immediately repent, and uphold the precept of not killing. They redeem lives with money, allowing them to be freed, and teach others to help and feel joy. What is not stealing? What is stealing? All officials, those commanded by the king, who govern the country and manage the people—the lords of villages, the masters of pastures, the guards of borders, if the king commands them to take cattle and sheep, these people guard the precepts and refuse to take them. Because of this cause, lifespan...
終之後生歡喜天，三十三天歡喜之園。復有聽法，得聞法會，六齋之日，聽法受法，一心聽法。是法會主命終之後，生於天中。一切施中，法施第一，以此因緣，命終生於三十三天歡喜之園。生彼天已，成就無量百千天樂，不可譬喻，當說少分。其林縱廣三千由旬，七寶林樹以為莊嚴。其歡喜天不詣余園，是故名曰歡喜園林。自功德名。其林皆是如意之樹，隨天所念，皆從樹出。若天生念，欲須宮殿，念已欲上，即見樹林是七寶殿，有一百柱，一一殿柱或以金銀琉璃、頗梨赤寶車𤦲，用如是等一切眾寶以為殿柱。復作是念：『欲得柔軟階道升此殿堂。』隨念即見階道成就。既入宮殿，復自思惟：『今此宮殿生蓮華池。』隨念即生諸蓮華池，七寶之色，鵝鴨鴛鴦以為莊嚴。復作是念：『我此堂中應有天女歌舞戲笑。』隨念即有天女來赴，隨心戲笑歌舞供養。復作是念：『我今應得天眾伎樂。』隨其所念，風吹樹葉互相𢾊觸出妙音聲，勝諸天樂。復作是念：『今此宮殿應生飲食。』隨其心念，樹枝割裂流出飲河，色香味具。復作是念：『我今應得須陀之味。』隨其念已，即生上味須陀之食，色香味具，天子食之乃至充足。復與天女遊戲娛樂入歡喜園，歡喜園中所住天子成就如是勝妙之樂。從殿而下，於此地中即生蓮華，毗
【現代漢語翻譯】 現代漢語譯本： 死後往生歡喜天（Tushita Heaven），也就是三十三天（Trayastrimsa Heaven）的歡喜之園。在那裡繼續聽法，得聞佛法大會，在六齋日（uposatha）聽法受法，一心聽法。這位佛法大會的主持人命終之後，便往生到天界之中。一切佈施之中，法佈施最為殊勝，憑藉這樣的因緣，命終之後便往生到三十三天的歡喜之園。往生到那裡之後，便成就了無量百千種天上的快樂，無法用比喻來形容，只能說少許。那片園林縱橫三千由旬（yojana），用七寶林樹來作為莊嚴。那歡喜天的天人不去其他的園林，因此名為歡喜園林，這是根據其功德而得名。那片園林都是如意之樹，隨著天人的心念，一切都從樹中生出。如果天人生起念頭，想要宮殿，念頭一生起，就看到樹林變成七寶殿，有一百根柱子，每一根殿柱或者用金銀琉璃、頗梨（sphatika，水晶）赤寶車𤦲（一種紅色寶石），用像這樣的各種眾寶來作為殿柱。又生起這樣的念頭：『想要柔軟的階梯來登上這座殿堂。』隨著念頭一生起，就看到階梯成就。進入宮殿之後，又自己思量：『現在這座宮殿應該有蓮花池。』隨著念頭一生起，就生出各種蓮花池，呈現七寶的顏色，有鵝鴨鴛鴦作為莊嚴。又生起這樣的念頭：『我的這座殿堂中應該有天女歌舞嬉戲。』隨著念頭一生起，就有天女前來，隨心嬉戲歌舞供養。又生起這樣的念頭：『我現在應該得到天眾的伎樂。』隨著他的念頭，風吹樹葉互相碰撞，發出美妙的聲音，勝過各種天上的音樂。又生起這樣的念頭：『現在這座宮殿應該有飲食。』隨著他的心念，樹枝裂開，流出飲河，色香味俱全。又生起這樣的念頭：『我現在應該得到須陀（sudha，甘露）的味道。』隨著他的念頭，就生出上味的須陀之食，色香味俱全，天子食用直到滿足。然後與天女遊戲娛樂，進入歡喜園，居住在歡喜園中的天子成就了這樣殊勝美妙的快樂。從宮殿下來，在這片土地中就生出蓮花，毗 沙門毗（Vipasyin，佛名）如是等蓮華，以為莊嚴。是故名為歡喜之園。是法會主，以是因緣，受如是樂。
【English Translation】 English version: After death, he is reborn in the Tushita Heaven, the Garden of Delight in the Trayastrimsa Heaven. There, he continues to listen to the Dharma, attending Dharma assemblies, listening to and receiving the Dharma on the six Uposatha days, listening to the Dharma with a focused mind. This host of the Dharma assembly, after death, is reborn in the heavens. Among all forms of giving, the giving of the Dharma is the foremost. Due to this cause, after death, he is reborn in the Garden of Delight in the Trayastrimsa Heaven. Having been born there, he attains immeasurable hundreds of thousands of heavenly delights, which cannot be described by analogy; only a small portion can be mentioned. That garden is three thousand yojanas (yojana) in length and breadth, adorned with trees of seven precious materials. The delighted beings of that heaven do not visit other gardens; therefore, it is called the Garden of Delight, named after its merits. That garden is full of wish-fulfilling trees; whatever the heavenly being thinks of, it comes forth from the trees. If a heavenly being thinks of desiring a palace, as soon as the thought arises, he sees the forest transformed into a palace of seven precious materials, with a hundred pillars. Each pillar is made of gold, silver, lapis lazuli, crystal (sphatika), red jewels, and other various precious materials. He then thinks, 'I desire soft steps to ascend this palace.' As soon as the thought arises, he sees the steps perfectly formed. After entering the palace, he thinks to himself, 'Now, this palace should have lotus ponds.' As soon as the thought arises, various lotus ponds appear, with the colors of the seven precious materials, adorned with geese, ducks, and mandarin ducks. He then thinks, 'In this hall, there should be heavenly maidens singing, dancing, and playing.' As soon as the thought arises, heavenly maidens come forth, playing, singing, and dancing to offer their services. He then thinks, 'Now, I should have heavenly music.' As soon as he thinks this, the wind blows through the leaves of the trees, creating wonderful sounds that surpass all heavenly music. He then thinks, 'Now, this palace should have food and drink.' As soon as he thinks this, the branches of the trees split open, and rivers of drink flow out, complete with color, aroma, and taste. He then thinks, 'Now, I should have the taste of ambrosia (sudha).' As soon as he thinks this, the finest ambrosial food appears, complete with color, aroma, and taste, which the heavenly being eats until satisfied. Then, he plays and enjoys himself with the heavenly maidens, entering the Garden of Delight. The heavenly being residing in the Garden of Delight attains such supreme and wonderful delights. Descending from the palace, lotuses spring forth on this earth, like those of Vipasyin (Vipasyin, name of a Buddha) Buddha, name) and other such lotuses, as adornments. Therefore, it is called the Garden of Delight. This host of the Dharma assembly, due to these causes, experiences such joys.
琉璃莖，真金為葉。其莖柔濡，見者愛樂。色香具足，舉足下足，蹈華而行。如是步步成就天樂，隨其唸唸受五欲樂，一切諸根于自境界不知厭足。所謂眼常貪色，種種瞻視愛樂不息，令眼悅樂，見如是色猶不厭足；耳聞妙聲不知厭足。如是鼻香，若嗅諸香，生大愛慾，不知厭足。舌貪美味不知厭足。如是愛觸不知厭足。如是所念皆是愛念，愛樂自身遊戲林中，受欲無厭。境界為母，諸根為攢，憶念風吹，自高為薪，慾火熾然。欲無厭足，以愛慾心於歡喜園遊戲受樂。
「釋迦天主于雜寶聚山破阿修羅，得大名稱，如上所說。復來入于歡喜林中，告諸天曰：『汝等天眾當生歡悅，入歡喜園受五欲樂，遊戲自娛，我亦自當于歡喜園遊戲受樂。已破魔軍毗摩質多羅及惡龍等。一切天眾及諸天女皆可至吾遊戲之處受五欲樂，滿夏四月，五欲自娛。』時天帝釋向三十三天說是語已，心大歡喜，告白象王伊羅婆那言：『汝今莊嚴，吾欲與汝共諸天眾，並諸天女遊戲娛樂於歡喜園。汝當化身，令諸天眾乘汝頂上牙頂之上，向于遊戲華池園林山峰之中，如先所化。』
「爾時，白象伊羅婆那聞天主教，即化大身，身有百頭，頭有十牙，一一牙端有百浴池，一一浴池有千蓮華，一一蓮華皆有千葉，七寶所成，一一葉端皆有
【現代漢語翻譯】 現代漢語譯本 琉璃為莖，真金為葉。它的莖柔軟潤澤，見到的人都喜愛。顏色和香氣都具備，抬腳落腳，都踩著鮮花而行。這樣一步一步都成就天樂，隨著每一個念頭都享受五欲之樂，一切感官對於自己的境界都不知道滿足。所謂眼睛常常貪戀美色，各種觀看，喜愛而不停止，使眼睛快樂，見到這樣的美色仍然不滿足；耳朵聽美妙的聲音不知道滿足。鼻子聞香也是這樣，如果聞到各種香氣，就產生很大的愛慾，不知道滿足。舌頭貪圖美味不知道滿足。這樣愛戀觸覺不知道滿足。這樣所想的都是愛念，喜愛自身在林中游戲，享受慾望沒有厭足。境界是母親，各種感官是聚集在一起的，回憶的念頭如風吹動，自高自大是柴薪，熾盛燃燒。慾望沒有厭足，以愛慾之心在歡喜園中游戲享樂。 釋迦天主（Śakra-devānām-indra，天神之王）在雜寶聚山擊敗阿修羅（Asura，一種好戰的神），獲得很大的名聲，如上面所說。又來到歡喜林中，告訴眾天神說：『你們這些天眾應當心生歡悅，進入歡喜園享受五欲之樂，遊戲自娛，我也應當在歡喜園遊戲享樂。我已經擊破了魔軍、毗摩質多羅（Vemacitrin，阿修羅王）以及惡龍等。一切天眾以及各位天女都可以到我遊戲的地方享受五欲之樂，滿足整個夏季四個月，盡情享受五欲。』當時天帝釋（Śakra-devānām-indra，天神之王）向三十三天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）說了這些話后，心中非常歡喜，告訴白象王伊羅婆那（Airāvana，帝釋天的坐騎）說：『你現在裝飾起來，我想要和你一起與眾天神，以及各位天女在歡喜園遊戲娛樂。你應該變化身體，讓眾天神乘坐在你頭頂上、牙齒頂上，前往遊戲的花池、園林、山峰之中，像先前變化的那樣。』 當時，白象伊羅婆那（Airāvana，帝釋天的坐騎）聽到天帝的教令，就變化出巨大的身體，身體有一百個頭，每個頭有十個牙齒，每一個牙齒的頂端有一百個浴池，每一個浴池有一千朵蓮花，每一朵蓮花都是七寶所成，每一片花瓣的頂端都有
【English Translation】 English version Stems of lapis lazuli, leaves of true gold. Its stems are soft and supple, pleasing to behold. Color and fragrance are complete, with every step, one treads upon flowers. Thus, step by step, heavenly music is achieved, and with every thought, one experiences the pleasures of the five desires, all senses never finding satisfaction in their own realms. The eyes constantly crave sights, gazing and delighting without ceasing, bringing joy to the eyes, yet even seeing such sights, they are never satisfied; the ears hear wondrous sounds, never finding satisfaction. Likewise, the nose smells fragrances, and upon smelling various scents, great love and desire arise, never finding satisfaction. The tongue craves delicious flavors, never finding satisfaction. Likewise, love of touch never finds satisfaction. Thus, all thoughts are thoughts of love, delighting in playing in the forest, indulging in desires without end. The realm is the mother, the senses are the gathering, the wind of memory blows, self-importance is the fuel, blazing intensely. Desire is never satisfied, and with a heart full of love and desire, one plays and enjoys pleasure in the Garden of Delight. Śakra-devānām-indra (Lord Śakra, the ruler of gods) defeated the Asuras (a race of warring deities) on Mount Samantakūṭa, gaining great renown, as mentioned above. He then came to the Garden of Delight and said to the gods: 'You gods should rejoice and enter the Garden of Delight to enjoy the pleasures of the five desires, playing and amusing yourselves. I too shall play and enjoy pleasure in the Garden of Delight. I have defeated the armies of Mara, Vemacitrin (an Asura king), and evil dragons.' All the gods and goddesses may come to my place of play to enjoy the pleasures of the five desires, fulfilling the four months of summer, indulging in the five desires.' Then Śakra-devānām-indra (Lord Śakra, the ruler of gods), having spoken these words to the Trāyastriṃśa (the Heaven of Thirty-three Gods), was greatly pleased and said to the white elephant king Airāvana (Śakra's mount): 'Adorn yourself now, for I wish to play and enjoy myself with you, the gods, and the goddesses in the Garden of Delight. You should transform your body, allowing the gods to ride upon your heads and the tips of your tusks, going to the pools of flowers, gardens, and mountain peaks for play, as you have transformed yourself before.' Then, Airāvana (Śakra's mount), the white elephant, hearing the command of the Lord of Gods, transformed into a great body, with a hundred heads, each head with ten tusks, and at the tip of each tusk were a hundred bathing ponds, and in each bathing pond were a thousand lotus flowers, each lotus flower made of the seven treasures, and at the tip of each petal were
千數七寶眾蜂，一一葉間有千天子。其象頂上有諸天女不相妨礙，作天伎樂，乘虛而游到歡喜園。其像兩脅化二園林：一名喜林；二名樂林。于其林中河池蓮華皆悉具足七寶意樹，諸天子等，遊戲其中受五欲樂。天子天女充滿林中。時伊羅婆那大白象王譬如第二須彌山王，詣歡喜園。其象背上化作大城，平正柔軟，其城街巷，七寶宮殿、園林莊嚴，猶如第二善見大城。如是化殿七寶所成，有一百柱以為莊嚴。殿有華池，帝釋天王與諸天女遊戲其中，作天伎樂。憍尸迦天王坐于大殿向歡喜園，其身不動如須彌頂。其象耳中復生華池，其池縱廣滿十由旬，其第二池十一由旬。一名甚深；二名清凈。八功德水充滿其中，池中生華，名優缽羅，毗琉璃莖，赤寶為華，眾蜂莊嚴，天香具足。其華開敷優缽羅華，天子天女坐華須上游戲娛樂。或有天子以水遊戲，或有天子蓮華遊戲，不知白象為行為住。其象鼻端化作樓殿，廣五由旬，種種眾華、曼陀羅華悉遍莊嚴，眾蜂妙音，牛頭栴檀葉以覆樓殿。復有金樹種種眾華以覆其上，有諸天女坐華須上，歌眾妙音讚歎天王。如是象鼻所化長殿于白象王蓮華之中，化生蓮華，廣一由旬，有百千葉。其葉廣長，香氣第一，滿十由旬。一一葉中天子天女遊戲其中，各不相見，如是遊戲不相妨礙，
【現代漢語翻譯】 現代漢語譯本：千數七寶眾蜂，每一片葉子上都有一千個天子（Deva，天神）。這些大象的頭頂上有許多天女（Devi，女神）在演奏天上的音樂，彼此互不干擾，在空中游玩，到達歡喜園（Nandana Garden）。這些大象的兩側幻化出兩個園林：一個叫喜林（Delightful Grove），一個叫樂林（Joyful Grove）。在這些園林中，河流、池塘、蓮花以及七寶如意樹都應有盡有，諸位天子們在其中嬉戲，享受五欲之樂。天子和天女們充滿了園林。這時，伊羅婆那（Airavata）大白象王，就像第二座須彌山王（Mount Sumeru），來到歡喜園。大象的背上幻化出一座大城，平坦柔軟，城中的街巷、七寶宮殿、園林都裝飾得像第二座善見大城（Sudarsana）。這樣幻化出來的宮殿由七寶構成，有一百根柱子作為裝飾。宮殿里有華池，帝釋天王（Indra）與諸位天女在其中嬉戲，演奏天上的音樂。憍尸迦天王（Kausika，即帝釋天王的別名）坐在大殿里，面向歡喜園，他的身體像須彌山頂一樣不動。大象的耳朵里又生出華池，這些池塘縱橫十由旬（Yojana，古印度長度單位），第二個池塘縱橫十一由旬。一個叫甚深（Profound），一個叫清凈（Pure）。八功德水充滿了池塘，池塘里生長著蓮花，名叫優缽羅（Utpala，青蓮花），花莖是毗琉璃（Beryl）做的，花是赤寶做的，有許多蜜蜂裝飾，充滿了天上的香氣。這些優缽羅花開放時，天子天女坐在花須上嬉戲娛樂。有的天子在水中嬉戲，有的天子在蓮花上嬉戲，不知道白象是在行走還是停留。大象的鼻端幻化成樓殿，寬五由旬，用各種各樣的鮮花、曼陀羅花（Mandala Flower）裝飾，充滿了蜜蜂的美妙聲音，用牛頭旃檀（Go-sirsha Chandana）的葉子覆蓋樓殿。又有金樹和各種各樣的鮮花覆蓋在上面，有許多天女坐在花須上，歌唱美妙的音樂讚歎天王。這樣象鼻幻化出來的長殿在白象王的蓮花之中，幻化出蓮花，寬一由旬，有一百千片葉子。這些葉子寬大而長，香氣第一，覆蓋十由旬。每一片葉子中，天子天女在其中嬉戲，彼此互不相見，這樣嬉戲互不妨礙。
【English Translation】 English version: Thousands of jeweled bees, with a thousand Devas (heavenly beings) on each leaf. On the heads of these elephants are numerous Devis (goddesses) playing celestial music without hindering each other, traveling through the air to Nandana Garden (Garden of Delight). The two sides of these elephants transform into two gardens: one named Delightful Grove, and the other named Joyful Grove. In these groves, rivers, ponds, lotuses, and wish-fulfilling trees of seven jewels are all complete. The Devas play within them, enjoying the pleasures of the five senses. Devas and Devis fill the groves. At this time, Airavata (the great white elephant king), like the second Mount Sumeru (the central world-mountain), goes to Nandana Garden. On the elephant's back transforms a great city, flat and soft, its streets, seven-jeweled palaces, and gardens adorned like the second Sudarsana (a beautiful city). The transformed palace is made of seven jewels, with a hundred pillars as adornment. The palace has a flower pond, where Indra (king of the gods) and the Devis play, making celestial music. Kausika (another name for Indra) sits in the great hall facing Nandana Garden, his body unmoving like the peak of Mount Sumeru. In the elephant's ears, flower ponds are born again, each pond spanning ten Yojana (an ancient Indian unit of distance), and the second pond spanning eleven Yojana. One is named Profound, and the other is named Pure. The water is filled with the eight qualities of merit, and lotuses grow in the ponds, named Utpala (blue lotus), with stems of Beryl and flowers of red jewels, adorned with many bees, and filled with heavenly fragrance. When these Utpala flowers bloom, Devas and Devis sit on the lotus stamens, playing and enjoying themselves. Some Devas play in the water, and some Devas play on the lotuses, unaware of whether the white elephant is moving or staying. The elephant's trunk transforms into a pavilion, five Yojana wide, adorned with various flowers and Mandala Flowers, filled with the wonderful sounds of bees, and covered with leaves of Go-sirsha Chandana (sandalwood). There are also golden trees and various flowers covering it, with many Devis sitting on the flower stamens, singing wonderful music and praising the king. The long pavilion transformed from the elephant's trunk, within the lotus of the white elephant king, transforms into a lotus, one Yojana wide, with a hundred thousand leaves. These leaves are wide and long, with the best fragrance, covering ten Yojana. In each leaf, Devas and Devis play, without seeing each other, and their play does not hinder each other.
與天王釋向歡喜園，皆不覺知象之行住，猶如住于須彌山頂。于象頂上，復化大山，名界莊嚴，以種種界而為莊嚴，天樹河池、園林蓮華莊嚴之處遊戲受樂，是名象王頂化大山。其白象王于其牙上化作園林，如一億月，多有眾華。其地白凈如須陀色，多有眾蜂俱翅羅音充滿其中。無量眾鳥眾寶莊嚴，孔雀、命命，如是無量種種眾鳥從牙化生。其白象王身量廣大，天眾圍繞，大身大力行步平正而不搖動，向歡喜園。其白象王從鼻兩孔化作河流，如閻浮提恒河之水、閻牟那河水從池流下，其水清凈，涼冷不濁，從上而下，白象鼻中所出河流亦復如是。於四天下，人所住處，林樹藥草，亢旱炎熱，穀麥增長，草木葉上有水相現，名之為露。其象鼻水從空而下，去地遠故，為風所吹，散而氣燥，故令露少。三天下中名之為露。
「複次，天白象王若放霧氣，墮行天中，世人觀之，其色則白，外道說為因陀天王所行之道，復有說言白象王道。如實白水，風持不墮，在於空中猶如陽焰，直以遠故見之不了。其象頭上大山之頂，寶幢華蓋懸以寶幡，毗琉璃輪，真金為蓋，其光明曜猶如日光。于其幢上懸以長幡，于其幡中出大光明。大海之中諸阿修羅見是事已，各相謂言：『帝釋天王勝幡已現，乘白象王向歡喜園。』時天帝釋遙
【現代漢語翻譯】 現代漢語譯本：天眾與天王釋提桓因（Śakra，佛教的護法神）一同前往歡喜園，卻全然不知白象的行進與駐足，彷彿身處須彌山（Sumeru，佛教宇宙觀中的聖山）之巔。在白象的頭頂上，又幻化出一座大山，名為界莊嚴，以各種各樣的界域作為莊嚴，有天樹、河池、園林、蓮花等莊嚴之處，供天眾遊戲享樂，這就是象王頂上幻化出的大山。那白象王又在其象牙上幻化出園林，宛如一億個滿月，其中生長著各種各樣的花朵。地面潔白如須陀色，眾多蜜蜂發出俱翅羅的聲音，充滿其間。無數的鳥類，以各種珍寶莊嚴，孔雀、命命鳥等等，無數種類的鳥兒從象牙中化生而出。這白象王身軀廣大，天眾圍繞，身軀巨大，力量強大，行走平穩端正而不搖晃，前往歡喜園。這白象王從兩個鼻孔中幻化出河流，如同閻浮提（Jambudvipa，我們所居住的世界）的恒河之水、閻牟那河水從池塘中流淌而下，水質清澈，涼爽而不渾濁，從高處流下，白象鼻孔中流出的河流也是如此。在四大洲（Four Continents）的人類居住之處，林木藥草，遭受旱災炎熱，穀物生長，草木葉子上出現水滴，稱之為露水。白象鼻中的水從空中落下，因為距離地面遙遠，被風吹散，空氣乾燥，所以露水稀少。在三大洲中，稱之為露水。 進一步說，天上的白象王如果放出霧氣，飄落在天空中，世人看到，其顏色是白色的，外道（非佛教的宗教）說這是因陀天王（Indra，印度教中的天神，佛教中為帝釋天）所行走的路，也有人說是白象王的路。實際上是白色的水，被風托住而不墜落，在空中如同陽焰（海市蜃樓），只是因為距離遙遠而看不清楚。在象頭上的大山頂上，懸掛著寶幢、華蓋，以及寶幡，毗琉璃（一種寶石）的輪子，用真金做成的傘蓋，其光芒閃耀如同日光。在寶幢上懸掛著長幡，從幡中發出巨大的光明。大海中的阿修羅（Asura，一種惡神）看到這些景象后，互相說道：『帝釋天王的勝利之幡已經顯現，乘坐白象王前往歡喜園了。』這時，天帝釋（Śakra，即帝釋天）遙遙地...
【English Translation】 English version: The heavenly beings, together with the king of gods Śakra (Śakra, a protector deity in Buddhism), went towards the Garden of Delight, completely unaware of the elephant's movements and stops, as if they were on the summit of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). On top of the white elephant, a great mountain was manifested, named 'Adornment of Boundaries,' adorned with various realms. There were heavenly trees, ponds, gardens, and lotus flowers, places of enjoyment and pleasure for the heavenly beings. This is the great mountain manifested on the elephant king's head. The white elephant king also manifested gardens on its tusks, resembling a billion full moons, with various flowers growing within. The ground was as white and pure as the color of Sudha, filled with the sounds of many bees making the 'Kucira' sound. Countless birds, adorned with various treasures, peacocks, jivamjivaka birds, and countless other kinds of birds were born from the tusks. The white elephant king was vast in size, surrounded by heavenly beings, with a large body and great strength, walking steadily and upright without shaking, towards the Garden of Delight. The white elephant king manifested rivers from its two nostrils, like the waters of the Ganges River and the Yamuna River flowing from ponds in Jambudvipa (Jambudvipa, the continent where we live). The water was clear, cool, and not turbid, flowing from above, and the rivers flowing from the white elephant's nostrils were also like this. In the places where humans live in the Four Continents (Four Continents), forests, medicinal herbs, suffering from drought and heat, grains growing, water droplets appearing on the leaves of plants, are called dew. The water from the elephant's trunk falls from the sky, and because it is far from the ground, it is scattered by the wind, and the air is dry, so the dew is scarce. In the Three Continents, it is called dew. Furthermore, if the heavenly white elephant king releases mist, falling in the sky, people see it as white. Non-Buddhist religions (non-Buddhist religions) say that this is the path traveled by Indra (Indra, a deity in Hinduism, known as Śakra in Buddhism), and some say it is the path of the white elephant king. In reality, it is white water, held up by the wind and not falling, appearing in the sky like a mirage (mirage), but it is not clearly seen because of the distance. On the top of the great mountain on the elephant's head, there are jeweled banners, canopies, and jeweled streamers hanging, wheels of lapis lazuli (a type of gemstone), and canopies made of pure gold, its light shining like sunlight. Long streamers are hung on the jeweled banners, and great light emanates from the streamers. The Asuras (Asura, a type of evil spirit) in the great ocean, seeing these sights, said to each other: 'The victory banner of Śakra (Śakra, i.e., Indra) has appeared, riding the white elephant king towards the Garden of Delight.' At this time, Śakra (Śakra, i.e., Indra) remotely...
見園林，告諸天曰：『汝見此林甚可愛樂。釋迦天主破阿修羅，既得勝已，遊戲此林。如此林樹，甚可愛樂。與三十三天，夏四月時，於此林中游戲受樂。』時諸天眾白帝釋言：『隨王所敕，我當奉行。』說是語已，近歡喜林。歡喜林中先住諸天受五欲樂，見天勝幢及白象王，心大歡喜，出迎帝釋，禮拜供養，合掌頂上，作天伎樂歌舞遊戲入歡喜林。時天帝釋即下白象，與諸天眾入歡喜園，一切天眾亦皆下象。如是象頭鼻端及像兩脅一切天眾，皆舍白象，入歡喜林遊戲受樂。歡喜林中先住諸天及與天主，伐阿修羅諸天眾等，于夏四月受天快樂。釋迦天王共諸天眾受樂自娛。如此時間，若諸天子善業將盡，乃至愛善業盡，命終還退，墮于地獄、餓鬼、畜生。若生人中，常受安樂，種種解了，端正第一，眾人所愛，山林河池可愛樂處而生其中，主大國土，富樂自在。以餘業故。
「複次，比丘知業果報，觀伊羅婆那大龍象王，以何業緣，成就大身、大神通力，與阿修羅鬥，得大名稱？以何業故受畜生身？彼以聞慧見：此眾生天中壽命滿七萬歲，過去之世，毗陀論部，名不羅那，有婆羅門大修福德，好行佈施貧窮盲冥苦惱之人。以善心故，常樂施與，利益眾生。爾時，有王名曰善見，于節會日出宮遊戲如諸天眾。與八
【現代漢語翻譯】 現代漢語譯本 見園林，告訴諸天說：『你們看這園林多麼可愛啊！釋迦天主（Śakra-devānām-Indra，帝釋天）戰勝阿修羅（Asura）之後，就在這園林里遊玩。這園林樹木如此可愛，他和三十三天（Trāyastriṃśa）的天人，在夏季四個月里，在這林中游戲享樂。』當時諸天眾對帝釋天說：『遵從您的命令，我們一定奉行。』說完這話，就靠近歡喜林（Nandana-vana）。歡喜林中先住的天人們正在享受五欲之樂，見到天勝幢（Vaijayanta）和白象王（Airavata），心中非常歡喜，出來迎接帝釋天，禮拜供養，合掌頂上，演奏天上的音樂，歌舞遊戲，進入歡喜林。當時天帝釋天就下白象，和諸天眾進入歡喜園，一切天眾也都下象。像這樣，像頭鼻端以及象的兩側，所有的天眾都捨棄白象，進入歡喜林遊戲享樂。歡喜林中先住的天人和天主，以及討伐阿修羅的諸天眾等，在夏季四個月里享受天上的快樂。釋迦天王和諸天眾一起享樂自娛。在這個時候，如果諸天子善業將盡，乃至愛善業盡，命終之後還會退墮，墮入地獄、餓鬼、畜生道。如果生在人間，常常享受安樂，種種通達明瞭，相貌端正第一，眾人所愛，在山林河池等可愛的地方出生，主宰大的國土，富裕快樂自在。這是因為還有剩餘的業力。』 『再次，比丘（bhikṣu）知道業的果報，觀察伊羅婆那大龍象王（Airāvaṇa），因為什麼樣的業緣，成就了巨大的身軀、巨大的神通力量，與阿修羅戰鬥，得到巨大的名聲？因為什麼樣的業，而承受畜生之身？他以聽聞的智慧看到：這個眾生在天上的壽命滿了七萬歲，在過去世，毗陀論部（Vidūḍabha），有個名叫不羅那（Pūraṇa）的婆羅門（brāhmaṇa），大修福德，喜歡佈施給貧窮盲冥痛苦的人。因為善心的緣故，常常樂於施與，利益眾生。當時，有個國王名叫善見（Sudarsana），在節日的時候出宮遊玩，如同諸天眾。
【English Translation】 English version Seeing the garden, he said to the devas (gods): 『You see this garden, how delightful and pleasing it is. Śakra-devānām-Indra (Lord Śakra, ruler of the gods), having defeated the Asuras (demons), plays in this garden. This garden with its trees is so delightful. He and the thirty-three devas (Trāyastriṃśa) enjoy themselves in this forest during the four months of summer.』 At that time, the assembly of devas said to Lord Śakra: 『As you command, O King, we shall obey.』 Having spoken these words, they approached Nandana-vana (the Joyful Grove). The devas who were already dwelling in the Joyful Grove, enjoying the pleasures of the five senses, saw the Vaijayanta (banner of victory) and Airavata (the white elephant king), and their hearts were filled with great joy. They came out to greet Lord Śakra, prostrated themselves in worship, joined their palms above their heads, and entered the Joyful Grove with heavenly music, songs, dances, and games. At that time, Lord Śakra dismounted from the white elephant and entered the Joyful Garden with the assembly of devas. All the devas also dismounted from the elephant. In this way, all the devas on the elephant's head, trunk, and flanks abandoned the white elephant and entered the Joyful Grove to play and enjoy themselves. The devas and the lord who were already dwelling in the Joyful Grove, as well as the devas who had fought against the Asuras, enjoyed heavenly bliss during the four months of summer. King Śakra enjoyed himself with the assembly of devas. At this time, if the good karma of the devaputras (sons of the gods) is about to be exhausted, or even if their love for good karma is exhausted, they will die and fall back, descending into hell, the realm of hungry ghosts, or the animal realm. If they are born among humans, they will always enjoy peace and happiness, have various understandings, be the most beautiful in appearance, be loved by all, and be born in lovely places such as mountains, forests, rivers, and ponds, ruling over great lands, wealthy, happy, and free. This is because of the remaining karma.』 『Furthermore, a bhikṣu (monk) knows the results of karma. He observes Airāvaṇa (the great dragon elephant king). What karma caused him to attain a great body, great supernatural powers, fight with the Asuras, and gain great fame? What karma caused him to be born as an animal? He sees with his wisdom of hearing: This being's lifespan in the heavens was seventy thousand years. In a past life, in Vidūḍabha (a region), there was a brāhmaṇa (Brahmin) named Pūraṇa (Full), who accumulated great merit and was fond of giving alms to the poor, blind, and suffering. Because of his good heart, he was always happy to give and benefit beings. At that time, there was a king named Sudarsana (Good Vision), who went out to play in the palace on festival days, like the devas.
萬四千大白象王，金網彌覆，寶鈴莊嚴，猶如如來。一切金鈴以為莊嚴，八萬四千婇女而為圍繞，八萬四千妓樂之音，向遊戲處園林之殿。是善見王第一威德，受大樂果。時婆羅門具足威德，詣善見王遊戲之處。是婆羅門名三摩多，見此大王具足威德，王有白象名曰云聚，寶鈴莊嚴，真珠金網以為瓔珞，善巧工匠之所成就莊嚴白象，種種歌戲，詣遊戲處，端正第一。時三摩多婆羅門心自念言：『此白象王第一快樂，我當愿生為天帝釋作白象王。』以佈施力及願力故，命終生天，為天帝釋作白象王。
「比丘觀已，而說頌曰：
「『如此業畫師， 處處業所牽， 心王力甚大， 造作種種報。 勝因緣所轉， 處處心所使， 在在一切處， 行於三界道。 一切眾生業， 自在使心行， 是故調伏心， 能至不退處。 輕轉難調伏， 處處妄攀緣， 若善調伏心， 調伏則安樂。 若能調伏心， 則能斷眾過， 勇者離過惡， 不復受諸苦。 若此世苦惱， 若未來世苦， 一切不調伏， 輕心因緣故。 天龍阿修羅、 地獄鬼羅剎， 心常為導主， 如王行三界。 心將詣天上， 復行於人中； 心將至惡道
【現代漢語翻譯】 現代漢語譯本 一萬四千頭巨大的白象王，身上覆蓋著金色的網，用珍貴的鈴鐺裝飾，就像如來佛一樣。所有的金鈴都用來裝飾，八萬四千名美麗的女子圍繞著它，伴隨著八萬四千種樂器的音樂，前往遊樂的園林宮殿。這是善見王（Sudassana-raja，一位國王的名字）第一等的威德，享受著極大的快樂。當時，一位名叫三摩多（Samanta，一位婆羅門的名字）的婆羅門，具有崇高的威德，來到了善見王遊樂的地方。這位婆羅門看見這位大王具有如此威德，國王有一頭名叫云聚（Cloud-mass，白象的名字）的白象，用珍貴的鈴鐺裝飾，用珍珠和金網作為瓔珞，由技藝精巧的工匠精心製作，裝飾華麗的白象表演著各種歌舞，前往遊樂之處，端莊美麗無比。當時，三摩多婆羅門心中暗想：『這頭白象王真是太快樂了，我應當發願往生到天界，成為帝釋天（Indra，天神之王）的白象王。』由於佈施的力量和願力的緣故，他命終之後往生到天界，成爲了帝釋天的白象王。
比丘觀察之後，用偈頌說道：
『就像業的畫師，處處被業力所牽引，心王的力量非常強大，創造出種種的報應。 勝妙的因緣所轉變，處處被心所驅使，時時刻刻，在一切地方，行走於三界（欲界、色界、無色界）的道路上。 一切眾生的業力，自在地驅使著心去行動，因此調伏內心，能夠到達不退轉的境界。 輕浮躁動難以調伏，處處虛妄地攀緣，如果能夠好好地調伏內心，調伏內心就能得到安樂。 如果能夠調伏內心，就能斷除各種過失，勇敢的人遠離過失和罪惡，不再遭受各種痛苦。 無論是今世的苦惱，還是未來世的痛苦，一切都是因為沒有調伏，輕浮的內心所導致的。 天、龍、阿修羅（Asura，一種神道）、地獄、餓鬼、羅剎（Rakshasa，一種惡鬼），心常常作為引導的主人，就像國王一樣行走於三界。 心引導著前往天上，又行走於人間；心引導著前往惡道』
【English Translation】 English version Fourteen thousand great white elephant kings, covered with golden nets, adorned with precious bells, resembling the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). All the golden bells were used for adornment, surrounded by eighty-four thousand beautiful women, with the sounds of eighty-four thousand musical instruments, heading towards the garden palace of amusement. This was King Sudassana's (Sudassana-raja, a king's name) foremost majesty, enjoying great happiness. At that time, a Brahmin named Samanta (Samanta, a Brahmin's name), possessing great majesty, came to the place where King Sudassana was playing. This Brahmin saw this great king possessing such majesty, the king had a white elephant named Cloud-mass (Cloud-mass, the white elephant's name), adorned with precious bells, with pearls and golden nets as necklaces, skillfully crafted by artisans, the adorned white elephant performing various songs and dances, heading to the place of amusement, supremely dignified and beautiful. At that time, Samanta the Brahmin thought to himself: 'This white elephant king is so happy, I should vow to be reborn in the heavens, to become Indra's (Indra, king of the gods) white elephant king.' Due to the power of giving and the power of vows, after his life ended, he was reborn in the heavens, becoming Indra's white elephant king.
The Bhikshu (Bhikshu, a Buddhist monk), having observed this, spoke in verse:
'Like a painter of karma, everywhere drawn by karma, the power of the mind-king is very great, creating all kinds of retributions. Transformed by excellent causes and conditions, everywhere driven by the mind, at all times, in all places, walking on the path of the three realms (desire realm, form realm, formless realm). The karma of all sentient beings, freely drives the mind to act, therefore, subduing the mind, one can reach the state of non-retrogression. Frivolous and difficult to subdue, everywhere falsely clinging, if one can well subdue the mind, subduing the mind brings happiness. If one can subdue the mind, then one can cut off all faults, the brave one departs from faults and evils, no longer suffering all kinds of pain. Whether it is suffering in this life, or suffering in future lives, all is due to not subduing, the frivolous mind. Gods, dragons, Asuras (Asura, a type of deity), hells, hungry ghosts, Rakshasas (Rakshasa, a type of demon), the mind is always the guiding master, like a king walking in the three realms. The mind leads to the heavens, and also walks among humans; the mind leads to evil paths.'
， 心輪轉世間。 心輪轉壞人， 境界癡所誑， 愛漂諸眾生， 現得無邊苦。 一行常隱覆， 大力難調伏， 害而不可見， 輕動速流行。 若人有智慧， 調伏如是心， 其人離魔網， 則能到彼岸。 憶念邪諂曲， 深而極輕動， 是心惡險岸， 將人至惡道。 如是離眾惡， 不為諸根使， 不著諸惡法， 得至不滅處。 心從因緣生， 所須從心得， 緣轉速流注， 如是流轉行。 如是作諸業， 得種種果報， 微細心流行， 一念常不住。 行處不可知， 常無有形色， 將人至何所？ 行於何等道？ 到已住何處？ 身為業所作， 見心所作業， 作者不可見。 此心難調伏， 其形不可見， 遍害諸眾生， 無目速造業。 是心性如幻， 從惡得惡報； 是心性如幻， 行處甚難知， 能將一切人， 無量生死處。 非刀所能割， 火亦不能燒， 是心雖無目， 燒害一切人。 業繩甚堅牢， 縛諸苦惱人， 受百千生死， 將去不可見。 須臾作善業， 須臾起不善， 心作善不善， 調伏則得
【現代漢語翻譯】 現代漢語譯本： 心念之輪在世間輪迴。 心念之輪使人墮落，境界被愚癡所迷惑， 愛慾使眾生漂流，顯現出無邊的痛苦。 這『心』隱藏很深，難以調伏， 它帶來傷害卻不可見，輕浮躁動，迅速流逝。 如果有人有智慧，能夠調伏這樣的心， 這個人就能脫離魔的羅網，到達彼岸（涅槃）。 憶念邪惡和諂媚，深藏且極易變動， 這顆心是邪惡危險的堤岸，將人帶向惡道。 像這樣遠離各種惡行，不被各種感官所驅使， 不執著于各種惡法，就能到達不滅的境界。 心從因緣而生，所需的也從心而得， 因緣轉變，心念迅速流逝，就像這樣流轉執行。 像這樣造作各種業，得到種種果報， 微細的心念在流逝，每一念都不能停留。 心的去處不可知，常常沒有形狀和顏色， 它將人帶到哪裡？在什麼樣的道路上行走？ 到達后又住在哪裡？身體是業力所造作， 能看見心所造作的業，但造作者（心）卻不可見。 這顆心難以調伏，它的形狀不可見， 它普遍地傷害眾生，沒有眼睛卻迅速地造業。 這顆心的本性如幻象，從惡行中得到惡報； 這顆心的本性如幻象，它的行蹤非常難以捉摸， 能將一切人帶到無量生死的輪迴之中。 刀不能割斷它，火也不能燒燬它， 這顆心雖然沒有眼睛，卻能燒害一切人。 業力的繩索非常堅牢，捆綁著受苦惱的人， 使他們承受百千次的生死輪迴，被帶走卻看不見。 一會兒造作善業，一會兒又生起不善之念， 心造作善與不善，調伏它就能得到解脫。
【English Translation】 English version: The wheel of the mind revolves in the world. The wheel of the mind turns bad people, their realms deluded by ignorance, Desire causes all beings to drift, manifesting boundless suffering. This 'mind' is constantly hidden, difficult to tame, It harms yet is invisible, fickle and quickly fleeting. If a person has wisdom and can tame such a mind, That person can escape the net of Mara (the demon) and reach the other shore (Nirvana). Recollections of evil and flattery, deep and extremely volatile, This heart is an evil and dangerous bank, taking people to evil paths. Thus, by staying away from all evils, not being driven by the senses, Not clinging to evil dharmas, one can reach the place of non-extinction. The mind arises from conditions, and what is needed is obtained from the mind, Conditions change, and thoughts flow quickly, just like this flowing and moving. In this way, creating all kinds of karma, one obtains various retributions, Subtle thoughts are flowing, and not a single thought can stay. The place where the mind goes is unknowable, often without shape or color, Where does it take people? On what kind of path does it travel? Having arrived, where does it dwell? The body is created by karma, One can see the karma created by the mind, but the creator (the mind) is invisible. This mind is difficult to tame, its form is invisible, It universally harms all beings, creating karma quickly without eyes. The nature of this mind is like an illusion, receiving evil retribution from evil deeds; The nature of this mind is like an illusion, its whereabouts are very difficult to know, It can take all people into the cycle of limitless birth and death. Knives cannot cut it, nor can fire burn it, Although this mind has no eyes, it burns and harms all people. The ropes of karma are very strong, binding suffering people, Causing them to endure hundreds of thousands of rebirths, being taken away invisibly. In a moment, one creates good karma; in a moment, one gives rise to unwholesome thoughts, The mind creates good and bad; taming it leads to liberation.
樂。 六根緣境界， 多貪無厭足， 不覺心將至， 惡道受苦惱。』
「如是比丘觀婆羅門作大善業，其愿狹小，見己思惟，自誡其心。如是善業，或得天身，或離生死，為心所使。墮畜生中，心願力故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第九地名曰光明。眾生何業生於彼處？彼見聞知：若人持戒，轉教他人，自不作惡，不教他作，見作勸舍，自護禁戒，教人護戒堅固不缺，悉令清凈，不殺不盜。云何不殺？若見有地多有眾生，為持戒故，不自穿掘，不教人掘。若蝎、若蟻、蝦蟆黃[狂-王+冗]種種眾生，知此眾生所居之處，不自穿壞，教他不作。或受禁戒或不受戒，若見為惡，教令懺悔。云何不盜？若是他地，若陶師處、若復餘人，乃至泥土，自不盜取，不教人取，令他住戒。見他盜者，不生隨喜，勸令不作。是名不殺不盜。是持戒人命終之後，生光明天，心常歡喜，歌舞戲笑遊戲受樂，其身光明常照天眾。多有天人園林遊戲，第一持戒生此天處作善業人，受斯樂報。所有園林金網彌覆，寶鈴妙音、毗琉璃鈴，善業所成。遙見天子鈴中歌頌說如是言：『善來天子！修善之人。』以寂靜偈而作頌曰：
「『善寂靜心護持戒， 持戒清涼今受樂。 善
【現代漢語翻譯】 現代漢語譯本 『六根（眼、耳、鼻、舌、身、意）追逐外在境界，貪得無厭，不知不覺心念將至惡道，遭受痛苦。』
『如此，比丘觀察婆羅門做大善業，但其願望狹小，見此情景，自我反省，告誡內心。這樣的善業，或許能得到天人的身體，或許能脫離生死輪迴，但都被心所驅使。即使墮入畜生道中，也是因為心念願力的緣故。』
『再者，比丘了知業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第九層天名為光明。眾生因何種善業而生於彼處？他通過見聞了知：如果有人持守戒律，並教導他人，自己不做惡事，也不教唆他人作惡，見到他人作惡便勸其停止，自己守護禁戒，教導他人守護戒律，使其堅固不缺，完全清凈，不殺生，不偷盜。如何做到不殺生？如果看到某地有很多眾生，爲了持戒的緣故，自己不去挖掘土地，也不教唆他人挖掘。無論是蝎子、螞蟻、蝦蟆、黃[狂-王+冗]（一種蟲子）等各種眾生，知道這些眾生所居住的地方，自己不去破壞，也不教唆他人破壞。無論是受戒之人還是未受戒之人，如果見到他們作惡，就教導他們懺悔。如何做到不偷盜？如果是他人的土地，無論是陶工的，還是其他人的，哪怕是一點泥土，自己不去偷取，也不教唆他人偷取，使他人安住于戒律之中。見到他人偷盜，不生隨喜之心，勸導他們不要這樣做。這就是不殺生，不偷盜。這樣持戒的人，命終之後，便會生到光明天，內心常常歡喜，歌舞嬉戲，享受快樂，其身光明常常照耀天眾。那裡有很多天人在園林中嬉戲，第一等持戒之人，生到此天，享受這樣的快樂果報。所有的園林都被金網覆蓋，寶鈴發出美妙的聲音，還有毗琉璃鈴，都是善業所成就的。遠遠地看到天子在鈴聲中歌頌，說這樣的話：『善哉，天子！修行善業之人。』用寂靜的偈頌唱道：』
『善於寂靜內心，護持戒律，持戒清涼，如今享受快樂。 善
【English Translation】 English version 『The six senses (eye, ear, nose, tongue, body, and mind) chase after external realms, endlessly greedy, unaware that the mind is leading to evil paths, where suffering is endured.』
『Thus, a Bhikkhu observes a Brahmin performing great virtuous deeds, but with limited aspirations. Seeing this, he reflects and admonishes his own mind. Such virtuous deeds might lead to a heavenly body or liberation from birth and death, but they are driven by the mind. Even falling into the animal realm is due to the power of the mind's aspirations.』
『Furthermore, a Bhikkhu understands the results of karma and observes the abodes of the Thirty-three Heavens (Trāyastriṃśa). Through his wisdom of hearing, he sees the ninth realm, called Radiant Light (光明). What deeds cause beings to be born there? He knows through hearing and seeing that if someone upholds the precepts, teaches them to others, does not commit evil himself, nor encourages others to do so, and dissuades others from evil when he sees it, protects his own precepts, and teaches others to protect their precepts firmly and completely, ensuring they are pure, abstaining from killing and stealing. How does one abstain from killing? If one sees a place with many beings, for the sake of upholding the precepts, he does not dig the earth himself, nor does he instruct others to dig. Whether it be scorpions, ants, toads, or yellow [狂-王+冗] (a type of insect) and various other beings, knowing that these beings dwell there, he does not destroy their homes himself, nor does he instruct others to do so. Whether they have taken vows or not, if he sees them doing evil, he teaches them to repent. How does one abstain from stealing? If it is another's land, whether it belongs to a potter or someone else, even a bit of soil, he does not steal it himself, nor does he instruct others to steal it, causing them to abide in the precepts. Seeing others stealing, he does not rejoice in it, but advises them not to do it. This is called abstaining from killing and stealing. Such a person who upholds the precepts, after death, will be born in the Radiant Light Heaven, his heart constantly joyful, singing, dancing, playing, and enjoying happiness, his body's light constantly illuminating the heavenly beings. There are many heavenly beings playing in the gardens, and the foremost precept-holders are born in this heaven, enjoying such blissful rewards. All the gardens are covered with golden nets, and the jeweled bells emit wonderful sounds, along with lapis lazuli bells, all created by virtuous deeds. From afar, one sees the Deva (天子) singing in the bells, saying such words: 『Welcome, Deva! One who cultivates virtuous deeds!』 He sings in a peaceful verse:』
『Well-pacified mind, upholding the precepts, holding the precepts cool, now enjoying happiness. Well』
持禁戒種種行， 后得涅槃或樂報， 或遮惡道至善處， 是故持戒后清涼。 持戒之人臨終時， 其心安隱不恐怖， 我無惡道之怖畏， 以持凈戒能救護。 汝以持戒善護持， 今至天中莫放逸。』
「如是天子以善業故，鈴網之音演說偈頌，覺悟其心，令離放逸。有諸天子久于先世持戒來者，聞是法已，少時持戒，不入放逸。若天持戒不經多世，則入放逸，不自覺知，雖聞法音，即入放逸，遠離鈴網覺悟之音，更詣余林。七寶莊嚴光明林中，其林廣長三千由旬，唯除四地及善見城，余無勝者。其林四維有四如意毗琉璃樹，善凈無垢，其光普照滿一由旬，光明如日，五千由旬悉皆見之。天子天女在於樹枝遊戲受樂，隨心所念，從樹得之。四樹之中有光明林，金銀琉璃為蓮花池，莊嚴林樹如融金聚，處處皆有須陀之味，善凈無垢，清潔香美大力自然須陀之味。復有眾鳥，視之可愛，其音美妙以為莊嚴，真金為首，白銀為翅，毗琉璃胸，赤寶為嘴，蓮華色寶以為其目。如是眾鳥以為莊嚴，銀葉樹上有真金鳥；黃金樹上有白銀鳥；毗琉璃樹赤蓮華鳥；赤蓮華樹青寶王鳥。一切眾鳥飲酒食果，有七寶樹七寶色鳥遊戲其上。復有眾蜂如赤寶華，作種種業之所受身，于蓮華中游戲受樂。如是
【現代漢語翻譯】 現代漢語譯本 『堅持各種禁戒修行，之後能夠得到涅槃或者快樂的果報，或者能夠遮止墮入惡道，前往善良的去處，因此堅持戒律之後能夠得到清涼。持戒的人在臨終的時候，內心安穩而不恐懼，因為我可以沒有墮入惡道的怖畏，因為堅持清凈的戒律能夠救護我。你因為堅持戒律而得到善的護持，現在到達天界之中，不要放縱自己。』 『像這樣的天子因為善業的緣故，鈴網的聲音演說偈頌，覺悟他們的內心，使他們遠離放逸。有一些天子因為前世長期持戒的緣故，聽聞這樣的佛法之後，即使稍微放鬆持戒，也不會陷入放逸。如果天人持戒的時間不長，經過很多世代之後，就會陷入放逸，不能夠自覺覺知，即使聽聞佛法的聲音，也會立即陷入放逸，遠離鈴網覺悟的聲音，前往其他的樹林。在七寶莊嚴、光明的樹林中，那片樹林廣闊綿長三千由旬（yóu xún，古印度長度單位），除了四地（sì dì，佛教術語，指四種土地）和善見城（shàn jiàn chéng，帝釋天所住的城市）之外，沒有比它更殊勝的了。那片樹林的四面有四棵如意毗琉璃樹（rú yì pí liú lí shù，能滿足願望的琉璃樹），非常乾淨沒有污垢，它的光明普遍照耀一由旬，光明如同太陽，五千由旬都能夠看見。天子天女在樹枝上游戲享樂，隨心所想，都能夠從樹上得到。四棵樹的中間有光明的樹林，用金、銀、琉璃做成蓮花池，莊嚴樹林如同熔化的黃金聚集在一起，到處都有須陀（xū tuó，飲料名）的味道，非常乾淨沒有污垢，清潔香美，具有大力，是自然產生的須陀的味道。還有各種鳥類，看起來可愛，聲音美妙，用它們來作為莊嚴，真金做頭，白銀做翅膀，毗琉璃做胸，赤寶做嘴，蓮花色的寶物做眼睛。像這樣的各種鳥類用來作為莊嚴，銀葉樹上有真金鳥；黃金樹上有白銀鳥；毗琉璃樹上有赤蓮花鳥；赤蓮花樹上有青寶王鳥。一切鳥類飲酒吃果，有七寶樹和七寶色的鳥在上面遊戲。還有各種蜜蜂，如同赤寶華，以種種業所感受的身體，在蓮花中游戲享樂。像這樣』
【English Translation】 English version 『By upholding various precepts and practices, one can attain Nirvana or blissful rewards in the future, or prevent falling into evil paths and reach virtuous realms. Therefore, upholding precepts brings coolness afterward. When a person who upholds precepts approaches death, their mind is peaceful and without fear, for I have no fear of falling into evil paths, as upholding pure precepts can protect me. You have been well-protected by upholding precepts, now that you have reached the heavens, do not be negligent.』 『Thus, the Deva, due to good karma, uses the sound of the bell-net to recite verses, awakening their minds and causing them to abandon negligence. Some Devas, due to long-term precept-holding in previous lives, even if they slightly relax their precepts after hearing this Dharma, will not fall into negligence. If Devas have not upheld precepts for long and have passed through many lifetimes, they will fall into negligence, unable to self-awaken. Even if they hear the sound of the Dharma, they will immediately fall into negligence, departing from the awakening sound of the bell-net and going to other forests. In the forest adorned with the seven treasures and filled with light, that forest is vast and long, three thousand yojanas (yóu xún, ancient Indian unit of distance), except for the Four Lands (sì dì, Buddhist term, referring to four types of land) and Sudarsana City (shàn jiàn chéng, the city where Indra lives), there is nothing more superior. On the four sides of that forest are four wish-fulfilling Vaidurya trees (rú yì pí liú lí shù, wish-fulfilling lapis lazuli trees), extremely clean and without impurities, its light universally illuminating one yojana, the light like the sun, visible for five thousand yojanas. Devas and Devis play and enjoy themselves on the branches of the trees, and whatever they think of, they can obtain from the trees. In the middle of the four trees is a luminous forest, with lotus ponds made of gold, silver, and lapis lazuli, adorning the forest like molten gold gathered together, everywhere there is the taste of Sudha (xū tuó, name of a drink), extremely clean and without impurities, clean, fragrant, beautiful, and powerful, the naturally produced taste of Sudha. There are also various birds, lovely to look at, their sounds beautiful, used as adornments, with heads of pure gold, wings of silver, chests of Vaidurya, beaks of red jewels, and eyes of lotus-colored jewels. Such various birds are used as adornments, with pure gold birds on silver-leaf trees; silver birds on gold trees; red lotus birds on Vaidurya trees; and blue jewel king birds on red lotus trees. All the birds drink wine and eat fruit, with seven-treasure trees and seven-treasure-colored birds playing on them. There are also various bees, like red jewel flowers, with bodies received from various karmas, playing and enjoying themselves in the lotus flowers. Like this』
樹中一切功德影皆悉具足，天子天女於此樹上游戲自娛。其林具足諸天功德，若天、阿修羅共鬥之時，釋迦天王告諸天眾：『速疾莊嚴！阿修羅軍惱亂樂見山頂所住諸天。』三十三天聞是語已，向光明林一切天眾，共天帝釋入四樹間光明林中。毗琉璃樹凈如明鏡，自見其相，知鬥勝否？若損身份，具悉見之。如是樹中，自見其身，若打若害若見被割，壞已復生；若見斷首斷腰，即時逝沒。於此樹中皆具見之。如其所見，告諸天子，當避橫死，甚為大利。阿修羅鬥，害此天子。帝釋聞已，告言：『大仙！汝勿鬥戰，必當衰害，非時夭壽。』
「比丘思惟觀天樹中，見衰沒相，以聞慧知：若人悲心，見屠殺者欲殺眾生，令其得脫。以是果報，于光明林，自見身相。諸天覆詣光明林中，名曰雜林，住光明林，如意之樹以為莊嚴。入此林已，各自思惟：『天、阿修羅，誰力增勝？以何力故，天得增勝？以何力故，阿修羅勝？』時天帝釋告諸天眾：『修行法者，生諸天中。閻浮提人于劫初時，行十善道，或教他人自敕身口，持七種戒，不缺不漏，堅固不諂。如是眾生命終生天。譬如皮囊滿中盛沙，不繫其口，有大力人瀉之速出。劫初之時，生諸天中亦復如是。是故諸天勢力增長，阿修羅眾其力減少，樂見山頂所住諸天能遮
【現代漢語翻譯】 現代漢語譯本：樹中一切功德的影像都完全具備，天子天女在這樹上游戲自娛。這片樹林具備諸天的功德。如果天和阿修羅共同戰鬥的時候，釋迦天王會告訴諸天眾：『趕快莊嚴起來！阿修羅軍隊正在侵擾樂見山頂所居住的諸天。』三十三天聽到這話后，面向光明林的一切天眾，與天帝釋一起進入四樹之間的光明林中。毗琉璃樹清凈如明鏡，可以自己看到自己的形象，知道戰鬥的勝負。如果身體受到損傷，都能完全看到。在這樹中，可以自己看到自己的身體，被打、被傷害、或者看到被割裂，壞了之後又復生；如果看到頭被砍斷、腰被斬斷，就會立刻逝去。在這樹中都能完全看到這些。根據他們所看到的，告訴諸天子，應當避免橫死，這是非常大的利益。阿修羅戰鬥，會傷害這些天子。帝釋聽到后，告訴他們說：『大仙！你們不要戰鬥，必定會衰敗受害，非時夭折。』 比丘思惟觀察天樹中，見到衰敗沒落的景象，用聽聞的智慧知道：如果有人有悲憫之心，看到屠殺者想要殺害眾生，就讓他們得以脫離。因為這樣的果報，在光明林中，可以自己看到自己的身相。諸天又前往光明林中，名叫雜林，住在光明林，用如意之樹來作為莊嚴。進入這片樹林后，各自思惟：『天和阿修羅，誰的力量更強盛？因為什麼力量，天能夠更加強盛？因為什麼力量，阿修羅更強盛？』這時天帝釋告訴諸天眾：『修行佛法的人，會出生在諸天之中。閻浮提人在劫初的時候，行十善道，或者教導他人，自己約束身口意，持守七種戒律，不缺少不遺漏，堅定不虛偽。這樣的眾生命終後會生到天上。譬如皮囊里裝滿了沙子，不繫緊口，有力氣大的人傾倒它，沙子就會迅速流出。劫初的時候，出生在諸天之中也是這樣。因此諸天的勢力增長，阿修羅眾的力量減少，樂見山頂所居住的諸天能夠遮擋。』
【English Translation】 English version: In the trees, all the shadows of merit are fully present. Heavenly beings, both male and female, play and enjoy themselves on these trees. This forest possesses the merits of the gods. If the gods and Asuras (demigods) are fighting together, Shakra (king of the gods) tells the gods: 'Quickly prepare! The Asura armies are disturbing the gods dwelling on the summit of Mount Delight-to-See.' Upon hearing these words, the Thirty-three Heavens (Trayastrimsa) face all the gods in the Bright Forest, and together with Shakra, enter the Bright Forest among the four trees. The Vaidurya (lapis lazuli) tree is as clear as a bright mirror, allowing one to see one's own image and know the outcome of the battle. If there is any damage to the body, it can all be seen. In this tree, one can see one's own body, whether being struck, harmed, or seeing oneself being cut, destroyed and then reborn; if one sees one's head being severed or one's waist being cut, one immediately perishes. All of this can be seen in this tree. According to what they see, they tell the gods that they should avoid accidental death, as it is of great benefit. The Asuras fight and harm these gods. Shakra, upon hearing this, tells them: 'Great immortals! Do not fight, for you will surely decline and suffer harm, and die prematurely.' A Bhiksu (Buddhist monk) contemplates the heavenly trees and sees signs of decline and demise, knowing through learned wisdom that if a person has compassion and sees executioners wanting to kill living beings, and helps them escape, as a result of this karma, in the Bright Forest, one can see one's own form. The gods again go to the Bright Forest, called the Mixed Forest, dwelling in the Bright Forest, adorned with wish-fulfilling trees. Upon entering this forest, they each contemplate: 'Which is stronger, the gods or the Asuras? By what power do the gods become stronger? By what power do the Asuras become stronger?' At this time, Shakra tells the gods: 'Those who cultivate the Dharma (teachings of the Buddha) are born among the gods. People in Jambudvipa (the continent where humans live) at the beginning of the kalpa (cosmic cycle) practice the ten virtuous deeds, or teach others, and restrain their body, speech, and mind, upholding the seven precepts without omission or deficiency, steadfast and without deceit. Such beings are born in the heavens after death. It is like a leather bag filled with sand, not tied at the opening; a strong person pours it out, and the sand quickly flows out. At the beginning of the kalpa, being born among the gods is also like this. Therefore, the power of the gods increases, and the power of the Asuras decreases. The gods dwelling on the summit of Mount Delight-to-See are able to obstruct.'
阿修羅。復於後時，人行不善，缺漏不堅，行少善業。閻浮提人命終生天。譬如庵羅果欲熟之時，有大力人搖動其樹，其果少墮，生於天中亦復如是。復于異時，行雜垢業，不持身戒、不持口戒，不堅不凈，不常修習。是人命終少生天中。譬如毗羅大樹之果，其果未熟，少力之人雖復搖之，不能令動；設得動之，果落甚少。若有熟者，其果則墮；若未熟者，則不墮落。如是劫初眾生多生天上，後世眾生生天甚少，亦復如是，以其雜垢破禁戒故。汝等諸天莫行放逸，若行放逸，增益阿修羅，減損諸天眾。今世眾生多行非法，無有戒法，不持七種身口之戒，誑惑他人令生熱惱，不孝父母、不敬師長，不順法行。是人命終墮于地獄。譬如皮囊滿中盛沙，不繫其口，有大力人瀉之速出。今世眾生行不善業，墮阿修羅亦復如是。若諸眾生有半持戒，或身或口，是人命終生阿修羅中，或生天中。譬如庵婆羅果樹，有大力人搖動其樹。若果熟者，隨搖則墮；若未熟者，搖之不落。雜業眾生亦復如是，或生天中或墮地獄，或有生於阿修羅中。若諸世間盡行不善，不孝父母，不順法行，不敬師長、沙門、婆羅門，不持身戒及以口戒。是人命終墮于地獄或復墮于阿修羅中，是故令諸阿修羅軍增長大力，天力減少。雖復如是，我今能勝阿修羅
【現代漢語翻譯】 現代漢語譯本 阿修羅（Ashura，意為非天）。又在後來的時期，人們行為不善，有缺漏不堅固之處，做的善業很少。閻浮提（Jambudvipa，我們所居住的這個世界）的人死後能夠升到天界。譬如庵羅（Amra，芒果）果實快要成熟的時候，有大力士搖動那棵樹，果實少量掉落，眾生死後少量生到天界也是這樣。又在不同的時期，人們做混雜污垢的惡業，不持守身戒、不持守口戒，不堅定也不清凈，不經常修習。這樣的人死後少量生到天界。譬如毗羅（Bael，一種水果）大樹的果實，果實沒有成熟，力量小的人即使搖動它，也不能使它動；即使能夠搖動，果實掉落的也很少。如果有成熟的果實，那果實就會掉落；如果沒有成熟的果實，就不會掉落。像這樣劫初的眾生大多生到天上，後世的眾生生到天上很少，也是這樣，因為他們混雜污垢，破壞禁戒的緣故。你們這些天人不要放逸，如果放逸，就會增長阿修羅的力量，減少天人的數量。現在的眾生大多做非法的事情，沒有戒律，不持守七種身口之戒，欺騙迷惑他人使他們產生熱惱，不孝順父母、不尊敬師長，不順從佛法修行。這樣的人死後會墮入地獄。譬如皮囊裡面裝滿了沙子，不繫緊它的口，有大力士傾倒它，沙子很快就傾瀉出來。現在的眾生做不善的惡業，墮入阿修羅道也是這樣。如果有些眾生能夠持守一半的戒律，或者身戒或者口戒，這樣的人死後會生到阿修羅道中，或者生到天界中。譬如庵婆羅（Ambara，芒果）果樹，有大力士搖動那棵樹。如果果實成熟了，隨著搖動就會掉落；如果沒有成熟，搖動它也不會掉落。做雜業的眾生也是這樣，或者生到天界中，或者墮入地獄，或者有生到阿修羅道中。如果世間所有的人都做不善的事情，不孝順父母，不順從佛法修行，不尊敬師長、沙門（Shramana，出家修道者）、婆羅門（Brahmana，祭司），不持守身戒以及口戒。這樣的人死後會墮入地獄或者墮入阿修羅道中，因此使得阿修羅的軍隊增長大力，天人的力量減少。即使是這樣，我現在也能夠戰勝阿修羅。
【English Translation】 English version Ashuras (Ashura, meaning non-gods). Again, in later times, people act unwholesomely, with deficiencies and lack of steadfastness, performing few virtuous deeds. People of Jambudvipa (Jambudvipa, the world we live in) are reborn in the heavens after death. It is like when mangoes (Amra) are about to ripen, a strong person shakes the tree, and a few fruits fall. Similarly, few beings are born in the heavens after death. Again, at different times, people perform mixed and defiled deeds, not upholding bodily precepts, not upholding verbal precepts, being neither steadfast nor pure, and not constantly practicing. Such people are reborn in the heavens in small numbers after death. It is like the fruit of a Bael (Bael, a type of fruit) tree, if the fruit is not ripe, even if a weak person shakes it, they cannot make it move; even if they can shake it, very few fruits fall. If there are ripe fruits, they will fall; if they are not ripe, they will not fall. Just as in the beginning of the kalpa (kalpa, cosmic cycle), many beings were born in the heavens, in later ages, very few beings are born in the heavens, and it is the same because they are mixed with defilements and break the precepts. You devas (Deva, gods) should not be negligent; if you are negligent, you will increase the strength of the Ashuras and decrease the number of devas. Most beings in the present age do unlawful things, have no precepts, do not uphold the seven bodily and verbal precepts, deceive and confuse others, causing them to become agitated, are not filial to their parents, do not respect teachers, and do not follow the Dharma (Dharma, the teachings of Buddha). Such people will fall into hell after death. It is like a leather bag filled with sand, not tied at the opening, and a strong person pours it out quickly. It is the same with beings in the present age who perform unwholesome deeds and fall into the Ashura realm. If some beings uphold half of the precepts, either bodily or verbal, such people will be reborn in the Ashura realm or in the heavens after death. It is like a mango (Ambara) tree, and a strong person shakes the tree. If the fruits are ripe, they will fall when shaken; if they are not ripe, they will not fall when shaken. It is the same with beings who perform mixed deeds; some are born in the heavens, some fall into hell, and some are born in the Ashura realm. If all beings in the world do unwholesome things, are not filial to their parents, do not follow the Dharma, do not respect teachers, Shramanas (Shramana, renunciates), or Brahmanas (Brahmana, priests), and do not uphold bodily and verbal precepts. Such people will fall into hell or into the Ashura realm after death, thus causing the Ashura armies to increase in strength and the power of the devas to decrease. Even so, I am now able to defeat the Ashuras.
軍，非余天眾。汝當思惟，行於法行，若於今世、若未來世守護正法。一切力中，法力最勝，余無及者。汝當思惟，憶念正法，勉力勤加，破阿修羅。』時諸天眾聞天帝釋說如是教，白帝釋言：『如天王教，我當奉行。』說是語已，向鉀胄林，從樹出生不可壞鉀，以自莊嚴。著此鉀者，無能為敵，其光照曜譬如日出憂陀延山，其光明曜亦復如是。向樂見山，欲與阿修羅列陣大戰，如前所說。光明林中所住諸天互相娛樂，受五欲樂，心意放逸。于毗琉璃林、黃金樹林、赤寶林中華果具足，種種眾鳥出妙音聲。
「複次，比丘知業果報，觀三十三天中種種鳥獸有種種色、種種莊嚴、種種形相、種種音聲、種種寶翅，遊戲受樂於園林中。如實觀之，知微細業因緣果報。彼以聞慧見：諸眾生為工畫師，雖受雇直，無巧偽心為他營福，圖畫僧房、講堂、精舍明凈彩色，以青黃朱紫種種雜色圖畫佛塔、精舍門閣。或作山樹、人龍鳥獸、師子虎鹿，園林城郭、浴池戲處，蓮華林池，沙門、婆羅門、軍營殿堂，為供養佛莊嚴因緣，圖飾形像。受人雇直，或復刻鏤或以泥木、金銀銅等，如是種種造立形像。諸工匠師命終生天，受眾鳥身，造作雜業而不持戒，作此鳥身或受鹿形、眾蜂之身，常受快樂。如其作業，得相似果。如天受樂
【現代漢語翻譯】 現代漢語譯本：『軍，你們不是我的天眾。你們應當思考，奉行正法，無論在今世還是未來世都要守護正法。一切力量中，法力最為殊勝，沒有其他力量可以相比。你們應當思考，憶念正法，努力勤勉，擊破阿修羅。』當時，諸天眾聽到天帝釋（Śakra-devānām-Indra，帝釋天）說了這樣的教誨，便對帝釋天說：『如天王所教，我們一定奉行。』說完這些話后，他們便前往鉀胄林（Kapittha，一種樹的名字），從樹中生出堅不可摧的鎧甲，用來莊嚴自身。穿上這種鎧甲的人，沒有人能夠成為他們的敵人，鎧甲的光芒照耀四方，就像太陽從憂陀延山（Udaya，日出之山）升起一樣，光明照耀也是如此。他們前往樂見山（Nandana，歡喜園），想要與阿修羅（Asura，非天）擺開陣勢進行大戰，就像之前所說的那樣。光明林（Citraratha，光明車）中所居住的諸天互相娛樂，享受五欲之樂，心意放縱。在毗琉璃林（Vaiḍūrya，青色寶），黃金樹林（Kañcana，金色），赤寶林（Lohita，紅色寶）中，花朵和果實都非常豐盛，各種各樣的鳥兒發出美妙的聲音。 「再者，比丘（bhikkhu，佛教出家男子）通過了解業果報應，觀察三十三天（Trāyastriṃśa，佛教的第二層天）中各種各樣的鳥獸，它們有各種各樣的顏色、各種各樣的裝飾、各種各樣的形狀、各種各樣的聲音、各種各樣的寶翅，在園林中嬉戲玩樂。如實地觀察這些，就能瞭解微細的業因緣果報。他通過聽聞佛法所獲得的智慧看到：這些眾生就像是工畫師，雖然接受僱傭，卻沒有絲毫的虛假欺騙之心，真心實意地為他人營造福報，繪製僧房、講堂、精舍，使之明亮乾淨，色彩鮮豔，用青色、黃色、紅色、紫色等各種顏色繪製佛塔、精舍的門閣。或者繪製山川樹木、人物龍鳥、獅子虎鹿，園林城郭、浴池嬉戲之處，蓮花林池，沙門（śrāmaṇa，出家求道者）、婆羅門（brāhmaṇa，印度教祭司）、軍營殿堂，爲了供養佛陀而莊嚴這些地方，繪製各種各樣的形象。他們接受人們的僱傭，或者進行雕刻，或者用泥土、木頭、金銀銅等材料，像這樣製造各種各樣的形象。這些工匠師命終之後，便會轉生到天上，獲得各種鳥類的身體，因為他們造作了各種各樣的雜業，卻沒有持守戒律，所以會得到鳥身，或者得到鹿的形狀，或者得到蜜蜂的身體，但仍然常常享受快樂。正如他們所造作的業，會得到相似的果報。就像天人享受快樂一樣。」
【English Translation】 English version: 'Soldiers, you are not my heavenly host. You should contemplate and practice the Dharma, safeguarding the True Dharma in this life and in future lives. Among all powers, the power of the Dharma is the most supreme, and nothing can compare to it. You should contemplate, remember the True Dharma, strive diligently, and defeat the Asuras (Asura, demigods).』 At that time, the heavenly hosts, hearing Śakra-devānām-Indra (Śakra, ruler of the devas) speak such teachings, said to Śakra: 『As the King of Heaven instructs, we will certainly follow.』 Having spoken these words, they went to the Kapittha (Kapittha, wood apple tree) forest, and from the trees emerged indestructible armor, with which they adorned themselves. Those who wear this armor, no one can be their enemy, its light shining like the sun rising from Mount Udaya (Udaya, mountain of sunrise), its radiance is also like that. They went to Nandana (Nandana, pleasure garden), desiring to engage in a great battle with the Asuras (Asura, demigods), as previously mentioned. The devas residing in the Citraratha (Citraratha, bright chariot) forest entertained each other, enjoying the pleasures of the five senses, their minds unrestrained. In the Vaiḍūrya (Vaiḍūrya, lapis lazuli) forest, the Kañcana (Kañcana, golden) tree forest, and the Lohita (Lohita, red) treasure forest, flowers and fruits were abundant, and various birds emitted wonderful sounds. 「Furthermore, a bhikkhu (bhikkhu, Buddhist monk), knowing the retribution of karma, observes in the Trāyastriṃśa (Trāyastriṃśa, the Thirty-three Heavens) Heaven various birds and beasts with various colors, various adornments, various shapes, various sounds, and various jeweled wings, playing and enjoying themselves in the gardens. By observing them truthfully, he knows the subtle causes and conditions of karma and its retributions. He sees through the wisdom gained from hearing the Dharma that these beings are like artisan painters who, although receiving wages, have no deceitful intentions and sincerely create merit for others, painting monasteries, lecture halls, and clean and bright hermitages, using blue, yellow, red, purple, and various other colors to paint pagodas, the gates of hermitages. Or they create mountains, trees, people, dragons, birds, lions, tigers, deer, gardens, city walls, bathing ponds, lotus ponds, śrāmaṇas (śrāmaṇa, wandering ascetics), brāhmaṇas (brāhmaṇa, priests), military camps, and palaces, decorating images for the sake of offering to the Buddha. They receive wages from people, or they carve or use mud, wood, gold, silver, copper, and other materials to create various images. These artisans, after their lives end, are reborn in the heavens, receiving the bodies of various birds, because they created various mixed karmas but did not uphold the precepts, so they receive the bodies of birds, or the shapes of deer, or the bodies of bees, but they still often enjoy happiness. As they created karma, they receive similar results. Just as the devas enjoy happiness.」
，無智造業，雖有思心，以無智故，癡身受樂，于天園林遊戲受樂。山林峰嶺如畫刻鏤，象牙金銀如素所為，如印印物。于天園林生無量色，如本彩色。天覆於此光明林中游戲歌舞，受種種樂此光明天，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若有善業，生於人中，常受安樂，或為國王或為大臣，為無量人之所供養，樂行遊戲，愛于節會，心常歡喜，顏色端正，飲食如意，常受安樂，他不能奪。床褥臥具、園林遊觀、奴婢充足。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十地名波利耶多。眾生何業而生彼處？彼見聞知：若人凈信，以久舍物。若衣服飲食、床蓐湯藥以用佈施，復教他人不殺眾生，乃至蜫蟻不起殺心。若見有果為蟲所食，為護其命，不食蟲果，見人食者，勸令不食。自持禁戒，復教他人。云何不盜？於他所有，乃至不取根食、果食。若於林中、若於空地，自既不取，亦教他人。如是之人，自利利人，命終之後，生於波利耶多樹園。波利耶多樹第一最勝，於此一樹，能示閻浮提人善不善相。若閻浮提人隨順法行，其樹華果則便具足。以閻浮提人順法行故，其華光明照百由旬，三十三天心懷歡喜圍繞而住。如是波利耶多樹華果茂盛，知閻浮提人孝
【現代漢語翻譯】 現代漢語譯本：沒有智慧的造作，即使有思考的心，因為沒有智慧的緣故，愚癡地享受身體的快樂，在天界的園林中游戲享樂。山林峰巒如同繪畫雕刻一般精美，象牙金銀如同未經染色的絲綢一樣潔白，如同用印章蓋在物體上一樣清晰。在天界的園林中，生長出無量的色彩，如同原本的彩色一樣鮮艷。天人們又在這光明的園林中游戲歌舞，享受種種快樂。這些光明天人，乃至愛好的善業耗盡，壽命終結后還會退轉，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有善業，就轉生到人間，常常享受安樂，或者成為國王，或者成為大臣，被無數人供養，喜歡遊玩遊戲，喜愛節慶聚會，心中常常歡喜，容貌端正，飲食如意，常常享受安樂，他人無法奪走。床鋪臥具、園林遊覽、奴婢充足，都是因為剩餘的業力所致。
『再者，比丘瞭解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第十個地方名叫波利耶多（Pāriyatra，歡喜園）。眾生因為什麼樣的業而生到那裡呢？他通過見聞得知：如果有人以清凈的信心，長期施捨財物。如果用衣服飲食、床鋪湯藥來佈施，又教導他人不殺害眾生，乃至對昆蟲螞蟻都不起殺心。如果看到有果實被蟲子咬食，爲了保護蟲子的生命，不吃被蟲子咬過的果實，看到別人吃，就勸告他們不要吃。自己持守禁戒，又教導他人。如何不偷盜呢？對於他人所有的東西，乃至不拿取根莖食物、果實食物。無論在森林中，還是在空曠的地上，自己不拿取，也教導他人不拿取。這樣的人，既利益自己又利益他人，命終之後，就轉生到波利耶多樹園。波利耶多樹是第一最殊勝的，憑藉這一棵樹，能夠向閻浮提（Jambudvīpa，我們所居住的這個世界）的人們顯示善與不善的徵兆。如果閻浮提的人們順應佛法修行，這棵樹的花果就會豐盛具足。因為閻浮提的人們順應佛法修行，它的花朵的光明就能照耀一百由旬（Yojana，古印度長度單位），三十三天（Trāyastriṃśa，欲界六天中的第二天）心懷歡喜地圍繞著它居住。像這樣波利耶多樹花果茂盛，就知道閻浮提的人們孝順父母、恭敬沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司）』
【English Translation】 English version: Without wisdom in their actions, though they may have thinking minds, due to their lack of wisdom, they foolishly enjoy bodily pleasures, playing and enjoying themselves in the heavenly gardens. The mountains and peaks are as beautiful as painted carvings, and the ivory, gold, and silver are as pure as undyed silk, as clear as a stamp on an object. In the heavenly gardens, countless colors grow, as vibrant as the original colors. The heavenly beings again play, sing, and dance in this radiant garden, enjoying all kinds of pleasures. These radiant heavenly beings, until their beloved good karma is exhausted, will eventually fall back down after their lives end, transmigrating according to their karma, falling into hell, the realm of hungry ghosts, or the animal realm. If they have good karma remaining, they will be reborn among humans, constantly enjoying peace and happiness, either as kings or ministers, worshiped by countless people, enjoying games and play, loving festivals and gatherings, their hearts always joyful, their appearance dignified, their food and drink as they wish, constantly enjoying peace and happiness, which others cannot take away. Beds and bedding, gardens for sightseeing, and sufficient servants are all due to remaining karma.
'Furthermore, the Bhikṣu (Buddhist monk) understands the results of karma and observes the places where the Trāyastriṃśa (the Thirty-three Heavens) reside. Through his wisdom gained from hearing, he sees: the tenth place is called Pāriyatra (Joyful Garden). What karma causes beings to be born there? He sees and knows through hearing: if a person with pure faith gives alms for a long time. If they give clothes, food, bedding, and medicine as alms, and also teach others not to kill living beings, not even having the intention to kill insects or ants. If they see fruit eaten by insects, to protect the insects' lives, they do not eat the fruit eaten by insects, and if they see others eating it, they advise them not to eat it. They uphold the precepts themselves and also teach others. How do they avoid stealing? They do not take anything that belongs to others, not even root vegetables or fruits. Whether in the forest or in open land, they do not take anything themselves and also teach others not to take anything. Such a person, who benefits both themselves and others, after their life ends, is reborn in the Pāriyatra tree garden. The Pāriyatra tree is the first and most excellent; through this one tree, it can show the signs of good and evil to the people of Jambudvīpa (the world we live in). If the people of Jambudvīpa follow the Dharma (Buddhist teachings) and practice accordingly, the flowers and fruits of this tree will be abundant and complete. Because the people of Jambudvīpa follow the Dharma and practice accordingly, the light of its flowers can illuminate a hundred Yojana (ancient Indian unit of distance), and the Trāyastriṃśa (the Thirty-three Heavens) dwell around it with joyful hearts. As such, the Pāriyatra tree flourishes with flowers and fruits, knowing that the people of Jambudvīpa are filial to their parents and respectful to Śrāmaṇa (ascetics) and Brāhmaṇa (priests).'
養父母，供養沙門、婆羅門、耆舊長宿，是故此樹華果敷榮。夏四月時，其諸天眾圍繞此樹娛樂受樂。若波利耶多樹，其華半生，則少歡喜，知閻浮提人少分持戒，令此天樹但生半華。若一切人盡行非法，則此天樹波利耶多華皆墮落，其色憔悴無有光明亦失香氣。譬如冬天雲霧障日，光明不了，視不曜目。如是波利耶多拘毗陀羅樹光明微少，香氣損減，相貌憔悴。時諸天眾見是事已，白帝釋言：『天王當知！波利耶多樹光明損減，香氣劣弱，一切威德悉不如本。必是閻浮提人不孝父母，不敬沙門、婆羅門、耆舊長宿。』帝釋聞之，即取寶像，與諸天眾恭敬供養，尊重讚歎如來之像，唸佛功德，告諸天眾：『此波利耶多拘毗陀羅樹花葉墮落，我今當往至彼樹下，汝等莊嚴。我今善心，持如來塔世尊形像至彼樹下，以天涂香末香供養世尊。』爾時，諸天聞帝釋教，無量百千諸天大眾詣帝釋所。時天帝釋以如來像置天冠上，頂戴而行，往詣波利耶多樹園。見彼天眾皆無歡悅，以此波利耶多樹葉墮落，失本光明，是故不悅。時天帝釋以如來像，安置樹下七寶之地毗琉璃座，一切天眾皆起信敬，生敬重心，以天摩盧迦華、天曼陀羅華、摩訶曼陀羅華、拘賒耶舍華，如是眾華以為供養，香水澡浴如來形像。如是供養已，教諸天眾當
【現代漢語翻譯】 現代漢語譯本 贍養父母，供養沙門（出家修道的人）、婆羅門（祭司）、年老有德的長者，因此這棵樹才能開花結果，繁榮茂盛。每到夏季四月，眾天神都會圍繞著這棵樹娛樂享樂。如果波利耶多樹（Parileyyaka，天上的樹名）只開一半的花，就意味著天神們的歡喜減少，他們知道閻浮提（Jambudvipa，我們所居住的這個世界）的人們少有持戒奉法的，所以這棵天樹只開一半的花。如果所有的人都做不合法的事情，那麼這棵天樹波利耶多華就會全部凋落，顏色憔悴，沒有光明，也失去香氣。就像冬天雲霧遮蔽太陽，光明不顯，視線不清。這樣，波利耶多拘毗陀羅樹（Pāriyatraka-kovidāra，天上的樹名）的光明微弱，香氣減少，相貌憔悴。這時，眾天神看到這種情況，就告訴帝釋（Indra，天神之王）說：『天王應該知道！波利耶多樹的光明減弱，香氣變得微弱，一切威德都不如從前。一定是閻浮提的人不孝順父母，不尊敬沙門、婆羅門、年老有德的長者。』帝釋聽了之後，就取出寶像，與眾天神一起恭敬供養，尊重讚歎如來的佛像，憶念佛陀的功德，告訴眾天神：『這棵波利耶多拘毗陀羅樹的花葉凋落，我現在應當前往那棵樹下，你們要好好莊嚴。我現在以善良的心，帶著如來塔和世尊的形像到那棵樹下，用天上的涂香和末香供養世尊。』 當時，眾天神聽到帝釋的教令，無數百千的天神大眾來到帝釋的住所。當時，天帝釋將如來的佛像放置在天冠之上，頂戴著行走，前往波利耶多樹園。看到那裡的天神們都不歡悅，因為這棵波利耶多樹的葉子凋落，失去原有的光明，所以不高興。當時，天帝釋將如來的佛像安置在樹下七寶之地毗琉璃座（Vaiḍūrya，一種寶石製成的座位）上，一切天神都生起信心和敬重心，用天上的摩盧迦華（Mallika，茉莉花）、天曼陀羅華（Mandara，天上的花名）、摩訶曼陀羅華（Mahāmandāra，大曼陀羅花）、拘賒耶舍華（Kusumasreshtha，最好的花），用這些花來供養，用香水沐浴如來的形像。這樣供養之後，教導眾天神應當……
【English Translation】 English version They nourish their parents and offer alms to Shramanas (ascetics), Brahmanas (priests), the elderly and venerable; therefore, this tree blossoms and bears fruit luxuriantly. In the fourth month of summer, the hosts of devas (gods) surround this tree, enjoying themselves. If the Pāriyatraka tree (a celestial tree) blooms only halfway, it signifies diminished joy, indicating that the people of Jambudvipa (the world we live in) observe precepts only partially, causing the celestial tree to bear only half its blossoms. If all people engage in unlawful deeds, then all the flowers of this celestial Pāriyatraka tree will fall, its color will fade, it will lose its light and fragrance. It will be like winter when clouds obscure the sun, the light is unclear, and vision is obscured. Thus, the light of the Pāriyatraka-kovidāra tree is faint, its fragrance diminished, and its appearance withered. When the devas see this, they say to Indra (the king of gods): 'O King of Gods, know that the light of the Pāriyatraka tree has diminished, its fragrance has weakened, and its power is not as before. Surely, the people of Jambudvipa are not filial to their parents, nor do they respect Shramanas, Brahmanas, the elderly and venerable.' Upon hearing this, Indra takes a precious image, and with the hosts of devas, respectfully makes offerings, reverently praises the image of the Tathagata (Buddha), remembers the merits of the Buddha, and tells the devas: 'The flowers and leaves of this Pāriyatraka-kovidāra tree have fallen. I shall now go to the tree. Adorn yourselves well. With a good heart, I will take the stupa of the Tathagata and the image of the World-Honored One to the tree, and offer celestial scented unguents and powders to the World-Honored One.' At that time, upon hearing Indra's command, countless hundreds of thousands of devas came to Indra's abode. Then, Indra placed the image of the Tathagata on his celestial crown, wore it on his head, and proceeded to the Pāriyatraka tree garden. He saw that the devas there were not joyful, because the leaves of the Pāriyatraka tree had fallen and it had lost its original light, so they were unhappy. Then, Indra placed the image of the Tathagata on a seat made of Vaidūrya (a type of gemstone) on the ground of seven treasures beneath the tree. All the devas arose with faith and reverence, and with hearts full of respect, they offered celestial Mallika flowers (jasmine), celestial Mandara flowers (a celestial flower), Mahāmandāra flowers (great Mandara flowers), and Kusumasreshtha flowers (the best flowers), using these flowers as offerings, and bathing the image of the Tathagata with fragrant water. After making these offerings, he instructed the devas to...
起信敬，離於慳嫉，離放逸心。『此佛如來，三界大師，正法聖眾。』諸天子等，聞帝釋教，皆起敬信，頂禮如來天尊之像。「爾時，帝釋即以偈頌而讚歎曰：
「『如來解脫恩愛毒， 親愛一切諸眾生， 久已度于生死海， 南無南無一切智。』
「爾時，帝釋合掌恭敬向如來像，與諸天眾䠒跪合掌，復以偈頌讚嘆如來：
「『如來永斷欲貪瞋， 永離熱惱不可量， 一切眾生無上師， 南無南無一切智。』
「偈贊佛已，一切天眾圍繞樹王，敬重如來，生大信根。如是一切天眾以凈善心增長正法，供養佛像。時波利耶多樹即便生嘴，新葉欲出，諸天見已，皆大歡喜。其樹不久次第花葉，如本不異，其光遍照一百由旬，香氣亦爾。葉如雲色，眾蜂圍繞，其影鮮澤，天眾圍繞，如第二日，見光威德：其香普熏一百由旬，其枝遍覆一百由旬，根亦如是。一切天眾皆大歡喜。其天樹王光明香氣如本具足。譬如六萬眾山之中，須彌山王最為第一：種種樹中，波利耶多樹光明莊嚴亦復如是，最為第一。見勝光明威德殊勝充滿具足，明凈顯現具足明焰，三十三天見之歡喜，共相謂曰：『汝等天子！見佛如是大勢力不？此天樹王華葉光明香氣具足，如本不異。』『三十三天見樹勢力光明增勝，皆
【現代漢語翻譯】 現代漢語譯本 起信敬，遠離慳吝嫉妒，遠離放逸之心。『這位佛陀如來，是三界的大導師，是正法的聖眾。』諸位天子等，聽聞帝釋（Indra，天神之王）的教誨，都生起敬信之心，頂禮如來天尊的聖像。 當時，帝釋（Indra）就用偈頌來讚歎說： 『如來解脫了恩愛之毒，親愛一切眾生， 長久以來已經度過了生死之海，南無（Namo，皈依）南無（Namo）一切智（Sarvajna，佛的智慧）。』 當時，帝釋（Indra）合掌恭敬地向如來像，與各位天眾跪拜合掌，再次用偈頌讚嘆如來： 『如來永遠斷絕了欲貪嗔恚，永遠遠離了熱惱，不可估量， 是一切眾生無上的導師，南無（Namo）南無（Namo）一切智（Sarvajna）。』 用偈頌讚嘆佛陀之後，一切天眾圍繞著樹王，敬重如來，生起巨大的信心。像這樣一切天眾用清凈善良的心增長正法，供養佛像。當時，波利耶多樹（Pāriyatraka，天界之樹）就生出嫩芽，新的葉子將要長出，諸位天人看見后，都非常歡喜。這棵樹不久就次第開花長葉，和原來一樣沒有差別，它的光芒遍照一百由旬（Yojana，古印度長度單位），香氣也是這樣。葉子像雲彩的顏色，眾多蜜蜂圍繞著它，它的影子鮮明光亮，天眾圍繞著它，像第二輪太陽一樣，看見它的光芒和威德：它的香氣普遍薰染一百由旬（Yojana），它的樹枝遍佈覆蓋一百由旬（Yojana），樹根也是這樣。一切天眾都非常歡喜。這棵天樹王的光明和香氣和原來一樣具足。譬如在六萬座山之中，須彌山王（Mount Sumeru，佛教宇宙觀中的聖山）最為第一：在各種樹木中，波利耶多樹（Pāriyatraka）的光明莊嚴也是這樣，最為第一。看見殊勝的光明和威德殊勝充滿具足，明亮清凈地顯現具足明亮的火焰，三十三天（Trayastrimsa，佛教中的一個天界）看見后歡喜，共同互相說道：『各位天子！看見佛陀如此巨大的勢力了嗎？這棵天樹王的花葉光明香氣具足，和原來一樣沒有差別。』三十三天（Trayastrimsa）看見樹的勢力光明增長殊勝，都
【English Translation】 English version Having faith and reverence, being apart from stinginess and jealousy, being apart from a mind of laxity. 『This Buddha Tathagata (Tathagata, Thus Come One), is the great teacher of the triple world, the holy assembly of the true Dharma.』 All the devas (Deva, gods), upon hearing the teachings of Indra (Indra, king of the gods), all arose with faith and reverence, prostrating themselves before the image of the Tathagata (Tathagata), the honored one of the heavens. At that time, Indra (Indra) immediately praised with a verse: 『The Tathagata (Tathagata) has liberated from the poison of love and affection, lovingly cherishing all sentient beings, Having long since crossed the sea of birth and death, Namo (Namo, Homage) Namo (Namo) to the All-Knowing One (Sarvajna, Buddha's wisdom).』 At that time, Indra (Indra), with palms joined in reverence, faced the image of the Tathagata (Tathagata), and with all the devas (Deva) kneeling with palms joined, again praised the Tathagata (Tathagata) with a verse: 『The Tathagata (Tathagata) has forever severed desire, greed, and anger, forever departed from immeasurable heat and affliction, Is the unsurpassed teacher of all sentient beings, Namo (Namo) Namo (Namo) to the All-Knowing One (Sarvajna).』 After praising the Buddha with verses, all the devas (Deva) surrounded the king of trees, revering the Tathagata (Tathagata), generating great roots of faith. Thus, all the devas (Deva) with pure and virtuous minds increased the true Dharma, making offerings to the Buddha's image. At that time, the Pāriyatraka tree (Pāriyatraka, a celestial tree) then sprouted buds, with new leaves about to emerge, and upon seeing this, all the devas (Deva) were greatly delighted. The tree soon blossomed and leafed in order, just as before, without any difference, its light shining throughout one hundred yojanas (Yojana, an ancient Indian unit of distance), and its fragrance likewise. The leaves were like the color of clouds, surrounded by many bees, its shadow bright and lustrous, the devas (Deva) surrounding it, like a second sun, seeing its light and majestic virtue: its fragrance pervading one hundred yojanas (Yojana), its branches covering one hundred yojanas (Yojana), and its roots likewise. All the devas (Deva) were greatly delighted. The light and fragrance of the celestial tree king were complete as before. Just as among sixty thousand mountains, Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) is the foremost: among all kinds of trees, the light and adornment of the Pāriyatraka tree (Pāriyatraka) is also thus, the foremost. Seeing the supreme light and majestic virtue, supremely complete and fully present, brightly and purely manifesting with complete bright flames, the Trayastrimsa Heaven (Trayastrimsa, one of the heavens in Buddhism) rejoiced upon seeing it, and said to each other: 『You devas (Deva)! Do you see the Buddha's great power like this? The flowers, leaves, light, and fragrance of this celestial tree king are complete, just as before.』 The Trayastrimsa Heaven (Trayastrimsa), seeing the tree's power and light increasing supremely, all
離疑網。』『閻浮提人順法修行，念法心勝，魔軍損減，非法惡龍及阿修羅不能破壞。』『如法之人，正法增長，天眾不減，于天女中不復劣弱。』『魔軍減少，天眾大力。以樹王相，當知諸天有大威德。』如是三十三天各各說已。爾時，護世從閻浮提詣第二天波利耶多樹王園中。是時護世見三十三天于波利耶多樹下，以清凈心供養如來，身出光明。到已，頭面頂禮帝釋，白天王言：『諸天大眾今應歡喜。今閻浮提一切人民隨順法行，供養父母、沙門、婆羅門，恭敬長宿。』時諸天眾聞其所說，皆大歡喜，供養護世，作如是言：『汝令我喜，汝亦如是常得慶悅。』以說閻浮提人行法行故，如是天眾聞護世天說如是語，復設供養。既供養已，持如來像，詣善法堂。樹王諸天及天帝釋還入波利耶多樹園，夏四月中受天快樂，遊戲娛樂。天女圍繞，于夏四月遊戲受樂。若有天子從此命終，隨業流轉，墮于地獄、餓鬼、畜生。若有前業，得生人中，顏貌端正，人所樂見，心常歡喜，安樂無惱，眾人愛敬，歌舞戲笑，常自娛樂，一切女人若有見者，皆生愛敬，或為國王或為大臣。以餘業故。
正法念處經卷第二十七 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十八
元魏婆羅
【現代漢語翻譯】 現代漢語譯本 離疑網：『閻浮提（Jambudvipa，指我們所居住的這個世界）的人們遵循佛法修行，憶念佛法的意念強烈，魔軍的力量就會減弱，那些不合法的惡龍和阿修羅（Asura，一種神道生物）就無法破壞。』 『如法修行的人，正法就會增長，天眾的力量不會減少，在天女之中也不會顯得弱小。』 『魔軍減少，天眾的力量就會強大。通過觀察樹王的形態，應當知道諸天具有強大的威德。』 像這樣，三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）各自說完之後。當時，護世（Lokapala，守護世界的護法神）從閻浮提前往第二天波利耶多樹王（Parijata Tree King）的花園中。這時，護世看見三十三天在波利耶多樹下，以清凈的心供養如來（Tathagata，佛的稱號），身上發出光明。到達后，他頭面頂禮帝釋（Indra，天神之王），稟告天王說：『諸位天神大眾現在應該歡喜。現在閻浮提的一切人民都隨順佛法修行，供養父母、沙門（Sramana，出家修行者）、婆羅門（Brahmana，古印度祭司），恭敬年長的賢者。』 當時，諸天眾聽到他所說的話，都非常歡喜，供養護世，並這樣說：『你讓我們感到歡喜，你也應該像這樣常常得到喜悅。』因為他說了閻浮提的人們奉行佛法，所以天眾聽到護世天說了這樣的話，再次設定供養。供養完畢后，他們拿著如來的畫像，前往善法堂。樹王諸天和天帝釋回到波利耶多樹園，在夏季四個月中享受天界的快樂，遊戲娛樂。天女們圍繞著他們，在夏季四個月中游戲享樂。如果某個天子從此命終，隨著業力流轉，就會墮入地獄、餓鬼、畜生道。如果還有之前的善業，就能轉生到人間，容貌端正，受人喜愛，內心常常歡喜，安樂沒有煩惱，眾人愛戴敬重，歌舞嬉戲，常常自我娛樂，一切女人如果見到他，都會生起愛慕敬重之心，或者成為國王或者成為大臣。這是因為還有剩餘的業力。 《正法念處經》卷第二十七 大正藏第17冊 No. 0721 《正法念處經》 《正法念處經》卷第二十八 元魏婆羅
【English Translation】 English version The Net of Doubt Removal: 『When the people of Jambudvipa (the world we live in) cultivate according to the Dharma, and their minds are strongly focused on the Dharma, the forces of Mara (demon) will diminish, and the unlawful evil dragons and Asuras (a type of demigod) will not be able to cause destruction.』 『When people practice according to the Dharma, the True Dharma will increase, the strength of the Devas (gods) will not decrease, and they will not appear weak among the celestial nymphs.』 『When the forces of Mara decrease, the strength of the Devas will become great. By observing the form of the Tree King, one should know that the Devas possess great power and virtue.』 Thus, each of the Thirty-three Heavens (Trayastrimsa, a heaven in Buddhist cosmology) spoke in this way. At that time, Lokapala (World Protector) went from Jambudvipa to the garden of the Parijata Tree King in the second heaven. There, Lokapala saw the Thirty-three Heavens under the Parijata Tree, offering to the Tathagata (Buddha) with pure hearts, their bodies emitting light. Upon arriving, he bowed his head to Indra (King of the Gods) and reported to the King of Heaven: 『All you Devas should rejoice now. Now all the people of Jambudvipa are following the Dharma, making offerings to their parents, Sramanas (ascetics), and Brahmanas (priests), and respecting the elders.』 At that time, the Devas, hearing what he said, were very happy and made offerings to Lokapala, saying: 『You have made us happy, and you should always be joyful like this.』 Because he spoke of the people of Jambudvipa practicing the Dharma, the Devas, hearing Lokapala's words, made offerings again. After making the offerings, they took the image of the Tathagata and went to the Good Dharma Hall. The Devas of the Tree King and Indra returned to the Parijata Tree garden, enjoying the pleasures of heaven and playing games for four months in the summer. Celestial nymphs surrounded them, enjoying games and pleasures for four months in the summer. If a Deva dies here and transmigrates according to karma, he will fall into hell, the realm of hungry ghosts, or the animal realm. If he has previous good karma, he will be reborn in the human realm, with a handsome appearance, loved by people, with a joyful heart, peaceful and without worries, respected and loved by all, singing, dancing, and playing, always entertaining himself, and all women who see him will develop love and respect for him, and he may become a king or a minister. This is because of remaining karma. The Sutra of the Establishment of Right Mindfulness, Volume 27 Taisho Tripitaka Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness The Sutra of the Establishment of Right Mindfulness, Volume 28 Yuan Wei Brahmana
門瞿曇般若流支譯觀天品第六之七(三十三天之四)
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第十一地名離險岸。眾生何業生於彼處？彼聞知見：若人持戒利益眾生，福德熏心，或功德人持戒智慧，或復病人施其一食。自不殺生：若空樹中或有蟲蟻、種種細蟲，若種種放牧牛羊、象馬駝驢之人，或冬寒時冰雪霜降，于曠野中放火焚燒，若有善人或以水土滅此燒火，見作勸止，自不故作，設作改悔，不生隨喜，為說恐怖，令住善法。令彼眾生住于善法，自不偷盜亦不教人。如是之人命終生於離險岸天。其地金銀、種種赤寶以為廁填，如是種種金銀雜寶雜業莊嚴，種種眾寶種種廁填，種種寶樹以為莊嚴，種種禽獸莊嚴其地，處處皆有禽獸之類遍險岸地，一切園林無量七寶以為莊嚴。離險岸天住此林中，莊嚴之具如融金聚，百千天女以為圍繞受五欲樂。隨其住處，身出光明，岸樹光明亦如天身，於此林中游戲受樂。與諸天女往詣河林，其河兩岸多諸金樹，黃金為葉，以樹光明令水黃色，悉無白色。其流駃疾，不見白色。于園林間天子天女遊戲受樂。天作是念：『今此樹中應出美飲。』以善業故，隨其所念，即時流出種種美飲，色香味具，以諸寶器而用飲之。飲天上味，受天快樂。見諸天
【現代漢語翻譯】 現代漢語譯本 門瞿曇般若流支翻譯的《觀天品》第六之七（三十三天之四）
『再者，比丘知曉業的果報，觀察三十三天所居住的土地。他通過聽聞和智慧看到：三十三天的第十一塊土地名為離險岸（遠離危險的岸邊）。什麼樣的眾生會因為什麼業而生於那個地方呢？他聽聞並知曉：如果有人持戒，利益眾生，福德充滿內心，或者有功德的人持戒並有智慧，或者有人即使是病人也施捨一份食物。自己不殺生：如果空樹中有蟲蟻、各種細小的蟲子，如果有各種放牧牛羊、象馬駝驢的人，或者在寒冷的冬天冰雪霜降的時候，在曠野中放火焚燒，如果有善良的人用水或土熄滅這場火，看到有人這樣做就勸阻，自己不故意這樣做，如果做了就後悔，不生起隨喜之心，為他們講述這樣做的恐怖之處，讓他們安住于善良的法。讓他們這些眾生安住于善良的法，自己不偷盜也不教唆別人偷盜。』像這樣的人，壽命終結後會生於離險岸天。那裡的土地用金銀、各種赤色的寶物來鋪砌，像這樣用各種金銀雜寶來裝飾，用各種珍寶來鋪砌，用各種寶樹來裝飾，用各種禽獸來裝飾那片土地，處處都有禽獸之類遍佈險岸之地，一切園林都用無量的七寶來裝飾。離險岸天的天人居住在這片林中，裝飾之物如同融化的金子堆積在一起，有成百上千的天女圍繞著他們，享受五種感官的快樂。隨著他們居住的地方，身體發出光明，岸邊的樹木的光明也如同天人的身體，他們在這片林中游戲享樂。與眾多的天女一同前往河邊的樹林，那條河的兩岸有很多金樹，黃金是樹葉，用樹的光明使水呈現黃色，完全沒有白色。河水湍急地流動，看不到白色。在園林間，天子和天女遊戲享樂。天人這樣想：『現在這樹中應該流出美味的飲料。』因為善業的緣故，隨著他們的想法，立刻流出各種美味的飲料，色香味俱全，用各種寶器來飲用。飲用天上的美味，享受天上的快樂。看見眾多的天人
【English Translation】 English version Chapter Six, Part Seven of Contemplating the Heavens, Translated by Gautama Prajnaruchi (The Fourth of the Thirty-Three Heavens)
'Furthermore, a Bhikshu, knowing the karmic consequences, contemplates the dwelling places of the Thirty-Three Heavens. Through his wisdom of hearing, he sees that the eleventh land of the Thirty-Three Heavens is named 'Free from Perilous Shores' (Lixian'an). What karma causes beings to be born in that place? He hears and knows that if a person upholds the precepts, benefits sentient beings, and their mind is filled with merit, or if a virtuous person upholds the precepts and possesses wisdom, or even if a sick person offers a single meal. They themselves do not kill living beings: if there are insects or ants, various tiny insects in hollow trees, if there are people who graze cattle, sheep, elephants, horses, camels, and donkeys, or if in the cold winter when ice, snow, and frost fall, they set fire to burn in the wilderness, if there are kind people who extinguish this fire with water or earth, and if they see others doing so, they dissuade them, and they themselves do not intentionally do it, and if they do, they repent, and do not give rise to joy, and tell them the terror of doing so, and cause them to abide in good Dharma. Causing those beings to abide in good Dharma, they themselves do not steal nor teach others to steal.' Such a person, upon the end of their life, will be born in the Heaven of Free from Perilous Shores. The land there is paved with gold, silver, and various red treasures, and decorated with various gold, silver, and mixed treasures, adorned with various precious trees, and decorated with various birds and beasts, with all kinds of birds and beasts everywhere throughout the land of Perilous Shores, and all the gardens are adorned with immeasurable seven treasures. The Devas of the Heaven of Free from Perilous Shores dwell in this forest, and the decorations are like molten gold piled together, surrounded by hundreds of thousands of heavenly maidens, enjoying the pleasures of the five senses. Wherever they dwell, their bodies emit light, and the light of the trees on the shore is also like the bodies of the Devas, and they play and enjoy themselves in this forest. Together with the many heavenly maidens, they go to the forest by the river, and on both banks of the river there are many golden trees, with gold as the leaves, and the light of the trees makes the water yellow, with no white at all. The river flows swiftly, and no white can be seen. In the gardens, the Devas and heavenly maidens play and enjoy themselves. The Deva thinks: 'Now a delicious drink should flow from this tree.' Because of their good karma, according to their thoughts, various delicious drinks immediately flow out, complete with color, aroma, and taste, and they drink them with various precious vessels. They drink the heavenly flavors and enjoy the heavenly pleasures. Seeing the many Devas
女愛火所燒，以樂覆故，而不覺知。天子復念：『我今欲聞種種音聲。』以善業故，隨其所念，有風動樹出妙音聲，勝五樂音。天子復念：『今此樹上應當出於須陀之味。』以善業故，隨其所念，即于樹上，猶如大器盛物瀉之，從上而下，石蜜之味不得為比。天子食之，歌眾妙音，往詣寶地，諦觀瞻視，常樂念欲，至寶地中受五欲樂。舍此地已，復詣普林，其普林中有七種鳥，真金七寶以為鵝鳥，因陀青寶以為鸚鵡，翅多赤寶以為鴛鴦，毗琉璃寶以為鳧鴨，青寶車𤦲以為孔雀，大青七寶為命命鳥，珊瑚銀寶為迦陵頻伽。其聲美妙如婆求鳥音，眾所樂聞，翱翔空中游戲自娛，其音美妙如天女音。于蓮花池，眾蜂莊嚴遊戲其中，復於陸地翱翔遊戲。復有金樹，種種葉影映飾鳥身，天見眾鳥，發歡喜心，耳聞其音心意悅樂。天子行空與鳥遊戲，或於水中與鳥遊戲，或於陸地共鳥遊戲。如是天眾共鳥遊戲，天子天女互相娛樂，天鳥仇匹遊戲受樂。
「比丘觀鳥受天樂已，而說頌曰：
「『畜生行欲， 癡力所作， 天若如是， 畜生無異。 人受富樂， 不著放逸， 是智慧人， 愚者相違。 放逸將天， 至於地獄， 智者所說， 放逸如毒。 愚癡放逸， 著現在樂， 放
【現代漢語翻譯】 現代漢語譯本 被愛慾之火焚燒，因為被快樂所覆蓋，所以沒有察覺。天子又想：『我現在想聽各種各樣的聲音。』因為善業的緣故，隨著他的想法，有風吹動樹木發出美妙的聲音，勝過五種樂器的聲音。天子又想：『現在這樹上應該出現須陀（Suda）的味道。』因為善業的緣故，隨著他的想法，就在樹上，好像用大容器盛東西傾倒一樣，從上而下，石蜜的味道都不能相比。天子吃了之後，歌唱各種美妙的音樂，前往寶地，仔細觀看，常常快樂地想著慾望，到達寶地中享受五種慾望的快樂。離開這塊寶地之後，又前往普林（Pu Lin），那普林中有七種鳥，用真金七寶做成的鵝鳥，用因陀青寶（Indra blue jewel）做成的鸚鵡，用翅多赤寶（Wings of red jewel）做成的鴛鴦，用毗琉璃寶（Beryl jewel）做成的鳧鴨，用青寶車𤦲（Blue jewel car）做成的孔雀，用大青七寶做成的命命鳥，用珊瑚銀寶做成的迦陵頻伽（Kalavinka）。它們的聲音美妙如婆求鳥（Bhagava bird）的聲音，眾人喜歡聽聞，在空中翱翔遊戲，自娛自樂，它們的聲音美妙如天女的聲音。在蓮花池中，眾多的蜜蜂裝飾著蓮花，在其中游戲，又在陸地上翱翔遊戲。又有金樹，各種各樣的葉子映襯著鳥的身影，天人看見眾鳥，發出歡喜心，耳朵聽見它們的聲音，心中感到喜悅。天子在空中與鳥遊戲，或者在水中與鳥遊戲，或者在陸地上與鳥遊戲。像這樣，天眾與鳥一起遊戲，天子天女互相娛樂，天鳥成雙成對地遊戲享受快樂。 『比丘觀看鳥享受天上的快樂之後，說了這樣的偈頌： 『畜生行淫慾，癡力所作，天若如是， 畜生無異。人受富樂，不著放逸， 是智慧人，愚者相違。放逸將天， 至於地獄，智者所說，放逸如毒。 愚癡放逸，著現在樂，放逸』
【English Translation】 English version Burned by the fire of love and desire, they are unaware because they are covered by pleasure. The Deva King then thought: 'Now I want to hear all kinds of sounds.' Because of his good karma, according to his thoughts, the wind moved the trees, producing wonderful sounds, surpassing the sounds of the five musical instruments. The Deva King then thought: 'Now the taste of Suda (Suda) should appear on this tree.' Because of his good karma, according to his thoughts, it was on the tree, as if pouring something from a large container, from top to bottom, the taste of rock honey could not compare. After the Deva King ate it, he sang various wonderful music, went to the treasure land, watched carefully, often happily thinking about desires, and arrived at the treasure land to enjoy the pleasure of the five desires. After leaving this treasure land, he went to Pu Lin (Pu Lin). In that Pu Lin there were seven kinds of birds, geese made of real gold and seven treasures, parrots made of Indra blue jewel (Indra blue jewel), mandarin ducks made of Wings of red jewel (Wings of red jewel), ducks made of Beryl jewel (Beryl jewel), peacocks made of Blue jewel car (Blue jewel car), Kalavinka (Kalavinka) made of great blue seven treasures, and Kalavinka made of coral silver treasures. Their voices were as beautiful as the sound of the Bhagava bird (Bhagava bird), which everyone liked to hear. They soared in the air, playing and entertaining themselves. Their voices were as beautiful as the voices of heavenly women. In the lotus pond, many bees decorated the lotus flowers, playing in them, and soaring and playing on the land. There were also golden trees, with various leaves reflecting the shadows of the birds. When the Devas saw the birds, they felt happy, and when their ears heard their sounds, their hearts felt joyful. The Deva King played with the birds in the air, or played with the birds in the water, or played with the birds on the land. In this way, the Devas played with the birds, the Deva Kings and heavenly women entertained each other, and the heavenly birds played in pairs and enjoyed happiness. 'After the Bhiksu watched the birds enjoying heavenly bliss, he spoke this verse: 'Beasts engage in lust, done by the power of delusion, if the Devas are like this, They are no different from beasts. People enjoy wealth and happiness, but are not attached to indulgence, They are wise people, contrary to fools. Indulgence will lead the Devas, To hell. The wise say that indulgence is like poison. Foolish indulgence, attached to present pleasures, indulgence.'
逸果熟， 後生大悔。 觀于放逸， 無少利益， 若舍放逸， 常無憂惱。 放逸大苦， 不放逸樂， 舉要言之， 應舍放逸。 若人愛苦， 應行放逸， 樂行放逸， 終無樂報。 樂不放逸， 至不退處， 不行放逸， 常無苦報。 此諸天眾， 與鳥遊戲， 天與畜生， 等無差別。 界道身意， 一切皆壞， 天人非人， 地獄餓鬼。 意差業別， 業別道分， 諸業分異， 道亦如是， 種種雜業， 生於天中， 樂著放逸， 不覺退沒。 死相既至， 汝當自知， 于天中退， 受大苦惱。 為癡所害， 放逸所誑， 諸天渴愛， 墮于地獄。 戲樂自誑， 墮于地獄， 受天樂已， 后受大苦。 為心所惑， 不厭生死； 為愛所欺， 從苦入苦。』
「比丘如是以是偈頌呵責放逸諸天子等，貪於五欲，不知厭足，如火得薪。乃至愛善業盡，從天還退，隨業流轉，墮于地獄、餓鬼、畜生。若有善業，生於人中，常受安樂，飲食充足，國土豐樂，五穀熟成，或為王者或為大臣。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼
【現代漢語翻譯】 現代漢語譯本 逸樂的果實成熟時，後來必定產生巨大的悔恨。 觀察放逸的行為，沒有絲毫的利益。 如果捨棄放逸，就能常常沒有憂愁煩惱。 放逸帶來巨大的痛苦，不放逸帶來快樂。 總而言之，應當捨棄放逸。 如果有人喜愛痛苦，就應該放縱自己。 喜歡放逸的行為，最終不會有快樂的果報。 喜歡不放逸的行為，能到達不退轉的境界。 不放縱自己，常常沒有痛苦的果報。 這些天上的眾生，與鳥雀嬉戲玩樂，天人和畜生，沒有什麼差別。 界、道、身、意，一切都會壞滅。 天人、非人，地獄、餓鬼。 心意不同，業力各異，業力不同，所去的道途也不同。 各種業力不同，所去的道途也各不相同。 各種各樣的雜業，使眾生生於天界之中，貪圖享樂，放縱自己，不覺察到自己正在衰退墮落。 當死亡的徵兆到來時，你應當自己知道，將從天界退落，承受巨大的苦惱。 被愚癡所害，被放逸所欺騙，天人們由於渴求愛慾，最終墮入地獄。 嬉戲玩樂，自我欺騙，最終墮入地獄，享受完天上的快樂之後，接著就要承受巨大的痛苦。 被心所迷惑，不厭倦生死輪迴；被愛慾所欺騙，從一個痛苦進入另一個痛苦。
『比丘（bhiksu）就是這樣用這些偈頌來呵斥放逸的天子們，他們貪圖五欲，不知滿足，就像火得到了柴薪一樣。乃至善業耗盡，從天上退落，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有善業，就轉生到人間，常常享受安樂，飲食充足，國土豐饒，五穀豐收，或者成為國王，或者成為大臣。這都是因為還有剩餘的業力。』
『再次，比丘（bhiksu）知道業的果報，觀察三十三天（Trāyastriṃśa）所居住的地方。他們』
【English Translation】 English version When the fruit of indulgence ripens, Great regret arises later. Observing indulgence, There is no benefit at all. If one abandons indulgence, One will always be without worry or distress. Indulgence is great suffering, Non-indulgence is happiness. To put it briefly, One should abandon indulgence. If a person loves suffering, They should practice indulgence. Those who enjoy indulgence, Will ultimately have no joyful reward. Those who enjoy non-indulgence, Will reach a state of non-regression. Those who do not practice indulgence, Will always be without suffering. These heavenly beings, Play with birds, Heavenly beings and animals, Are no different. Realms, paths, bodies, and minds, All will decay. Devas (gods), non-humans, Hell beings, hungry ghosts. Different intentions, different karmas, Different karmas, different paths. Various karmas are different, So are the paths. Various mixed karmas, Give rise to beings in the heavens, Attached to pleasure and indulgence, Unaware of their decline and fall. When the signs of death arrive, You should know for yourselves, That you will fall from the heavens, And suffer great distress. Harmed by ignorance, Deceived by indulgence, The devas (gods), thirsting for love, Fall into hell. Playing and deceiving themselves, They fall into hell, Having enjoyed heavenly bliss, They later suffer greatly. Bewildered by the mind, Not weary of birth and death; Deceived by love, They go from suffering to suffering.』
『Bhikkhus (monks) thus use these verses to rebuke the indulgent devas (gods), who are greedy for the five desires and never satisfied, like fire getting fuel. Until their good karma is exhausted, they fall from the heavens, follow the flow of karma, and fall into hell, the realm of hungry ghosts, and the animal realm. If they have good karma remaining, they are born among humans, constantly enjoying peace and happiness, with sufficient food and drink, a prosperous country, and abundant harvests, or they become kings or ministers. This is all because of the remaining karma.』
『Furthermore, the Bhikkhu (monk), knowing the results of karma, observes the place where the Thirty-three Heavens (Trāyastriṃśa) reside. They』
以聞慧見：三十三天第十二地名谷崖岸。此諸眾生以何等業生於彼天？彼聞知見：若人善心修行福德，施坐禪人得初禪者。自施其食，教人施食，施已隨喜，教他隨喜，是名佈施。不殺不盜：若人道行，井泉池流施水之處，施其瓶罐飲水之器供給行路。復有異人教他盜取持度曠野：『汝若不取，必當渴乏。』爾時，其人雖知渴死，畏犯罪故，不受其教，不盜財物亦不隨喜，勸人不取，令住善道，乃至失命不犯偷盜。云何不殺？自行不殺，勸人不殺，毀呰殺法。若屋窗牖、若戶扇間、若屋樑上有微細蟲，若然火時，懼傷其命，不閉戶牖，是名不殺。復教他人，令行不殺，住于善道。如是之人命終生於三十三天峪崖岸天，受善業報。有一林樹名隨時低，其林種種眾寶光明，青毗琉璃清凈無垢，種種眾鳥出妙音聲，花常開敷，流泉河池以為莊嚴，青毗琉璃以為蓮花，莊嚴金峰如融金聚。雜色眾鳥遊戲其中，或於水中或於陸地，或於山峰、險岸山窟出衆妙音。善業所化，受善業果。種種天女之所圍繞，天鬘天衣以為莊嚴，色相威德端嚴殊特，於此林中歌舞遊戲。以善業故，林中天鳥而說頌曰：
「『眾生造善業， 天中受快樂； 若造不善業， 地獄受苦報。 既生於天中， 而能自覺悟， 從樂得樂果
【現代漢語翻譯】 現代漢語譯本：以聞慧觀察：三十三天（忉利天，佛教宇宙觀中的一個天界）第十二處地方叫做谷崖岸。這些眾生以什麼樣的業力而生於彼天呢？他通過聽聞和觀察得知：如果有人以善良的心修行福德，佈施給坐禪修行並證得初禪的人，親自佈施食物，教導他人佈施食物，佈施之後心生隨喜，教導他人隨喜，這叫做佈施。不殺生，不偷盜：如果有人在道路旁、井泉池塘流水之處，佈施瓶罐等飲水器具，供給過路行人。又有其他人教唆他人盜取財物以度過曠野：『你若不盜取，必定會渴死。』這時，那人即使知道會渴死，因為畏懼犯罪的緣故，不接受他的教唆，不偷盜財物，也不隨喜盜竊行為，勸人不偷盜，令其安住于善道，乃至失去生命也不犯偷盜。什麼是不殺生？自己不殺生，勸導他人不殺生，譴責殺生的行為。如果房屋的窗戶、門扇之間，或者屋樑上有微小的蟲子，如果點火時，害怕傷害它們的生命，不關閉窗戶，這叫做不殺生。又教導他人，令其奉行不殺生，安住于善道。這樣的人命終之後，便會生於三十三天峪崖岸天，承受善業的果報。那裡有一片樹林，名字叫做隨時低，那片樹林中有各種各樣的珍寶發出光明，青色的毗琉璃（一種寶石）清凈無垢，各種各樣的鳥兒發出美妙的聲音，花朵經常盛開，流動的泉水和河流池塘作為裝飾，青色的毗琉璃作為蓮花，裝飾著金色的山峰，如同融化的黃金聚集在一起。各種顏色的鳥兒在其中嬉戲，或在水中，或在陸地上，或在山峰、險峻的岸邊山洞中發出各種美妙的聲音。這是善業所化現的，承受善業的果報。種種天女圍繞著他，以天上的花鬘和天衣作為裝飾，容貌威德端莊殊勝，在這片樹林中歌舞嬉戲。因為善業的緣故，林中的天鳥吟唱道： 『眾生造作善業，在天界享受快樂；如果造作不善業，在地獄承受痛苦的果報。既然已經生於天界之中，就應當能夠自覺覺悟，從快樂中獲得快樂的果報。』
【English Translation】 English version: Observed with wisdom and hearing: The twelfth place in Trayastrimsha Heaven (忉利天, one of the heavens in Buddhist cosmology) is called Gu Ya An. What kind of karma causes these beings to be born in that heaven? He knows through hearing and seeing: If a person cultivates merit with a good heart, gives to those who practice meditation and attain the first Dhyana, personally gives food, teaches others to give food, rejoices after giving, and teaches others to rejoice, this is called giving. Not killing, not stealing: If a person provides water in wells, springs, ponds, and flowing streams along the road, providing bottles and other drinking utensils for travelers. Furthermore, there are others who teach others to steal to survive in the wilderness: 'If you do not steal, you will surely die of thirst.' At that time, even if that person knows that he will die of thirst, because he fears committing a crime, he does not accept his teaching, does not steal property, does not rejoice in stealing, advises others not to steal, and causes them to abide in the path of goodness, even to the point of losing his life without committing theft. What is not killing? Not killing oneself, advising others not to kill, and condemning the act of killing. If there are tiny insects in the windows, doors, or on the beams of the house, if when lighting a fire, one fears harming their lives, one does not close the windows, this is called not killing. Furthermore, teaching others to practice not killing and abide in the path of goodness. Such a person, after death, will be born in the Yu Ya An Heaven of Trayastrimsha Heaven, receiving the reward of good karma. There is a forest of trees named Suishi Di, in which various treasures emit light, blue Vaidurya (一種寶石) is pure and without blemish, various birds emit wonderful sounds, flowers are always in bloom, and flowing springs and rivers and ponds serve as decorations, with blue Vaidurya as lotus flowers, decorating the golden peaks like molten gold gathered together. Birds of various colors play in it, either in the water, or on the land, or on the mountain peaks, dangerous shores, and mountain caves, emitting various wonderful sounds. This is transformed by good karma, receiving the fruit of good karma. Various heavenly women surround him, using heavenly garlands and heavenly clothes as decorations, with dignified and extraordinary appearance and virtue, singing and dancing in this forest. Because of good karma, the heavenly birds in the forest sing: 'Beings who create good karma enjoy happiness in the heavens; if they create bad karma, they suffer the retribution of suffering in hell. Since they are born in the heavens, they should be able to consciously awaken and obtain the fruit of happiness from happiness.'
， 不為愛所惑。 業繩縛眾生， 長在三有獄， 業力自在轉， 如轂轉眾輻。 輪轉於三有， 八方及上下， 業力風所吹， 如塵游虛空。 因緣之所生， 如蓮花莊嚴， 如是天莊嚴， 皆從善業生。 譬如清凈水， 如虛空無塵， 如是清凈心， 能至安樂處。 解脫三縛人， 能護於五根， 遠離一法人， 天中受安樂。 無慚無愧人， 不調惡知識， 如毒亦如火， 智者應舍離。 實語行施人， 常應樂親近， 常慈心眾生， 此道生天中。 直心不諂曲， 佈施修正念， 以是自業因， 來生此天中。 世間一切命， 皆由法非法， 救護無過法， 是故應行法。 若人舍離法， 樂行不善業， 為惡之所燒， 受苦無窮盡。 既得生天已， 若縱放逸心， 其人善業盡， 退時乃自覺。 究竟樂為勝， 無生亦無死， 死網縛眾生， 無有安樂處。 隨其受樂處， 愛心轉增長， 愛火燒眾生， 地獄受苦報。 勿得行放逸， 諸天所不應， 放逸過所壞， 退失於天處。』
「如是天鳥說此法時，
【現代漢語翻譯】 現代漢語譯本： 不為愛慾所迷惑。 業力的繩索束縛著眾生，長久地處在三有（欲有、色有、無色有）的牢獄之中， 業力自在地運轉，就像車轂帶動眾多的輻條。 在三有中輪迴轉動，八方上下無所不在， 被業力的風所吹動，就像塵土在虛空中飄遊。 因緣和合所生的一切，如同蓮花般莊嚴， 這樣的天界莊嚴，都是從善良的業力中產生。 譬如清澈的水，如同虛空般沒有塵埃， 如此清凈的心，能夠到達安樂的境地。 解脫了三種束縛的人，能夠守護住五根（眼、耳、鼻、舌、身）， 遠離不善之人，在天界享受安樂。 對於無慚無愧的人，不調伏的惡知識， 如同毒藥也如同火焰，智者應當捨棄遠離。 對於言語真實、樂於佈施的人，應當常常樂於親近， 常常以慈悲心對待眾生，以此道可以生到天界。 以正直的心不諂媚彎曲，佈施並且修正念， 憑藉這樣的自身業力因緣，來生到這天界之中。 世間一切眾生的命運，都由合法與非法所決定， 救護眾生沒有比佛法更殊勝的，所以應當奉行佛法。 如果有人捨棄佛法，喜歡做不善的行業， 就會被罪惡所焚燒，遭受無有窮盡的痛苦。 已經得到生天的果報之後，如果放縱自己的心意， 這個人善良的業力就會耗盡，退墮的時候才會自覺醒悟。 究竟的快樂才是最殊勝的，沒有生也沒有死， 死亡的羅網束縛著眾生，沒有安樂的地方。 隨著所享受的快樂，愛慾之心反而增長， 愛慾的火焰焚燒眾生，在地獄中遭受痛苦的果報。 不要放縱自己，這不是諸天應該做的， 放縱的過失會毀壞一切，最終會退失天界的果報。 』 『當天鳥宣說此法的時候，
【English Translation】 English version: Not to be deluded by love. The rope of karma binds sentient beings, perpetually dwelling in the prison of the three realms (desire realm, form realm, formless realm). The power of karma turns freely, like the hub turning the many spokes. Revolving in the three realms, in all eight directions and above and below, Blown by the wind of karma, like dust wandering in the void. All that arises from conditions, is adorned like a lotus flower, Such adornments of the heavens, all arise from good karma. Like pure water, like the void without dust, Such a pure mind, can reach the place of peace and joy. Those who are liberated from the three bonds, can guard the five roots (eye, ear, nose, tongue, body), Far from evil people, enjoying happiness in the heavens. For those who are shameless and without remorse, untamed evil companions, Like poison and like fire, the wise should abandon and stay away. Those who speak truthfully and practice giving, should always be happy to be near, Always with a compassionate heart towards sentient beings, this path leads to rebirth in the heavens. With a straight and un-flattering heart, giving and correcting mindfulness, By means of this self-created karma, one comes to be born in these heavens. All lives in the world, are determined by dharma and non-dharma, There is no more excellent dharma to protect than the Buddha's dharma, therefore one should practice the dharma. If one abandons the dharma, and delights in doing unwholesome deeds, They will be burned by evil, suffering endless pain. Having already attained rebirth in the heavens, if one indulges in a lax mind, That person's good karma will be exhausted, and they will only awaken when they fall. Ultimate happiness is the most excellent, without birth and without death, The net of death binds sentient beings, there is no place of peace and joy. As one enjoys pleasure, the heart of desire grows ever stronger, The fire of desire burns sentient beings, suffering the retribution of pain in hell. Do not be lax, this is not what the devas (gods) should do, The fault of laxity will destroy everything, and ultimately one will lose the reward of the heavens. 』 『When the heavenly bird spoke this dharma,
天子心亂，念諸天女，于利益法不聽不受，渴愛五欲，心意耽著，于蓮花池遊戲之處歡娛受樂。復往山峰名樂遊戲山峰，有鳥名曰戲樂，遊戲池中互相娛樂。時天見鳥，作如是念：『奇哉！此鳥種種眾色、種種音聲，勝一切鳥。』是時天子復作是念：『我今乘鳥遊觀林池。』天既念已，即時鳥身自變粗大，爾時天子以手摩捫，乘之遊空，翱翔受樂。天子復念于鳥背上化七寶殿，園林花池皆悉具足，種種眾鳥以為莊嚴，上乘虛空，與諸天女種種莊嚴，處處遊戲受種種樂，遍觀諸天所住之處。既觀察已，轉增愛著，足百千倍，不可為比。如是愛火，六慾熾然，不可調伏，妄愛為樂，實為大苦。乘鳥游空，五樂音聲歌頌之音，其聲美妙不可譬喻。遍見一切天子天女于須彌山，園林池流、山谷樹林蓮花遍覆，多有眾鳥，皆悉見之。一一住處，無量百千諸天所住，處處觀之，猶不厭足。諸根愛著貪著五欲，歡喜無厭，愛心增長。如是多時乘鳥遊戲，觀須彌山王六萬諸山，善業諸天之所住處，無量寶焰光明莊嚴，甚可愛樂。須彌四面有四種色，謂毗琉璃、白銀、黃金、頗梨之色。此天遍行觀須彌山，乘于鳥殿還其所止，至其住處，如天所念，色相莊嚴。是時天子復乘鳥殿至摩時多池，其池周匝廣五由旬，青毗琉璃種種蓮花以為莊嚴
。鳥至此池與諸天女受五欲樂，猶如眾蜂貪嗜花味，飲于摩偷、食須陀味，色香美味皆悉具足，服天寶衣，與諸天女遊戲受樂。乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若有善業，得生人中，常受富樂，多有乘騎遊戲之處，或為王者或為大臣，人所敬愛。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十三地名摩尼藏。眾生何業而生此天？彼聞知見：若有善人利益眾生，不殺不盜，亦教他人令住善道，自不殺生，乃至見於酒蜜之中有濕生蟲，若不漉治，終不故飲。不教他作亦不隨喜，知不善業，舍而不作，見他作惡，舍不親近，勸令修善，是名不殺生。云何不盜？乃至入于塔廟，若有供養佛塔燈明，不以此光營作眾事，亦不取煙以為書墨，微細之罪悉皆畏懼，是名不盜。復有不殺及不偷盜：不殺生者，乃至蚊蟻惱觸於人亦不殺害，心不念殺，若見他殺，勸令放舍，語其人言：『若殺生者，是不善業，命終當墮活地獄中。』如是教他令不作惡，安住善法。如是善人自持禁戒，令他住戒。若行曠野、若饑饉世，以飲食施。若其飢餓困逼之時，不盜他食。于曠野中，貧窮飢困乏少糧食者，能減己食，施諸貧人。以思心、福田二事勝故，得大果報，以時施故。何以故？
【現代漢語翻譯】 現代漢語譯本：鳥兒飛到這個池塘，與眾天女一同享受五欲之樂，就像群蜂貪婪地吸食花蜜，飲用摩偷（madhu，蜂蜜），食用須陀（sutras，食物）美味一樣，各種色、香、美味都具備，身穿天界的寶衣，與眾天女嬉戲玩樂，享受快樂。直到善業耗盡，從天界命終，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有善業，就能轉生到人間，常常享受富裕快樂，有很多可以騎乘遊玩的地方，或者成為國王，或者成為大臣，受人敬愛。這是因為還有剩餘的業力。
『再者，比丘瞭解業的果報，觀察三十三天（Trayastrimsa, 佛教宇宙觀中位於須彌山頂的天界）所居住的地方。他通過聽聞和智慧看到：第十三塊地名叫摩尼藏（Manikara）。眾生因為什麼樣的業力而能轉生到這個天界呢？他聽聞並瞭解到：如果有善良的人利益眾生，不殺生、不偷盜，也教導他人安住在善良的道路上，自己不殺生，甚至看到酒和蜂蜜中有濕生蟲，如果不經過過濾處理，最終也不會故意飲用。不教唆他人作惡，也不隨喜讚歎，知道是不善的業，捨棄而不去做，看到他人作惡，捨棄而不親近，勸導他人修習善業，這叫做不殺生。什麼是不偷盜呢？甚至進入佛塔寺廟，如果有供養佛塔的燈火，不把這些光亮用來做其他的事情，也不取燈煙來製作書寫用的墨，對於微小的罪過都心懷畏懼，這叫做不偷盜。還有不殺生和不偷盜：不殺生的人，甚至蚊子螞蟻叮咬觸碰到人，也不會殺害它們，心中不生起殺念，如果看到他人殺生，勸導他們放下，告訴他們說：『如果殺生，這是不善的業，命終之後應當墮入活地獄中。』像這樣教導他人不做惡事，安住在善良的法中。這樣的善人自己持守禁戒，也讓他人安住在戒律中。如果在曠野行走，或者遇到饑荒的年代，用飲食來佈施。如果自己飢餓困頓的時候，不偷盜他人的食物。在曠野中，對於貧窮飢餓缺乏糧食的人，能夠減少自己的食物，佈施給這些窮人。因為思念心和福田這兩件事殊勝的緣故，得到很大的果報，因為按時佈施的緣故。為什麼呢？』
【English Translation】 English version: Birds come to this pond and enjoy the five desires with the heavenly women, just like bees greedily sucking nectar, drinking madhu (honey), and eating sutras (food) delicacies. All kinds of colors, fragrances, and flavors are complete. They wear heavenly treasure clothes and play and enjoy themselves with the heavenly women. Until their good karma is exhausted, they die from the heavens and, following the flow of karma, fall into hell, the realm of hungry ghosts, and the animal realm. If they have good karma, they can be reborn in the human realm, often enjoying wealth and happiness, with many places to ride and play, or become kings or ministers, loved and respected by people. This is because of the remaining karma.
『Furthermore, a Bhiksu (Buddhist monk) understands the karmic consequences and observes the places where the Trayastrimsa (the Heaven of Thirty-Three Gods, located on the summit of Mount Sumeru in Buddhist cosmology) gods reside. He sees with his wisdom of hearing that the thirteenth land is called Manikara (Jewel Mine). What kind of karma causes beings to be born in this heaven? He hears and knows that if there are good people who benefit sentient beings, do not kill, do not steal, and also teach others to abide in the path of goodness, do not kill themselves, and even if they see wet-born insects in wine and honey, they will not deliberately drink it without filtering it. They do not instigate others to do evil, nor do they rejoice in it. Knowing that it is an unwholesome karma, they abandon it and do not do it. Seeing others doing evil, they abandon it and do not associate with it, and they persuade others to cultivate good deeds. This is called not killing. What is not stealing? Even when entering stupas (Buddhist monuments) and temples, if there are lights offered to the stupa, they do not use these lights for other things, nor do they take the smoke to make ink for writing. They fear even the slightest offenses. This is called not stealing. There is also not killing and not stealing: those who do not kill will not harm even mosquitoes and ants that bite or touch people. They do not have thoughts of killing in their minds. If they see others killing, they persuade them to let go, telling them, 『If you kill, this is an unwholesome karma, and after death, you should fall into the living hell.』 In this way, they teach others not to do evil and to abide in the good Dharma (teachings). Such good people uphold the precepts themselves and also cause others to abide in the precepts. If they travel in the wilderness or encounter times of famine, they give food as alms. If they are hungry and distressed, they do not steal food from others. In the wilderness, for those who are poor, hungry, and lacking food, they can reduce their own food and give it to the poor. Because of the superiority of the mind of thought and the field of merit, they obtain great rewards, because of giving at the right time. Why is that?』
病之大者，無過饑饉，是故施食得大果報。如是二種持戒之人，自利利他，善心直行，第一善人，乃至小罪常懷大懼，以眾寶珠施於父母，或以珠瓔施如來像。是人命終生三十三天摩尼藏地。生彼天已，受第一樂，五欲自娛。是善業人威德光明皆悉普照五百由旬，譬如日出普照眾山，此天光明照一切地亦復如是。其眾寶地先具光明，如是天子身光既照，百倍轉勝。其諸光明青黃朱紫如天虹色，其身光明百倍轉勝，莊嚴殊妙。以善業故，身如電光，勝諸天眾。如眾星中月最第一，此天之身亦復如是。遍身光焰，自觀寶地，其地皆以種種摩尼以為莊嚴，種種間錯，分齊分明，一切光明猶如百日一時同照。天子見之，生大歡喜。復觀異處，見諸天女妙色具足，以不可譬喻種種眾寶以為莊嚴，受諸欲樂，鼓樂絃歌、笙笛箜篌，如是種種歌眾妙音。或有舞戲，天鬘莊嚴，或於花池與鳥遊戲，或食天果。復于意樹取諸花果，歌欲樂音，令眾歡喜。天子既至，見諸天女為諸欲境惡蛇所螫，從坐回顧向諸天女。諸天女等，天鬘莊嚴，天子見之，慾火燒心，回顧天女。
「時諸天女見其丈夫命將臨終，五死相現，猶如眾蜂舍于萎花，赴新開花。諸天女等，捨本所事，趣此天子亦復如是。種種天鬘、種種天衣以自莊嚴，以愛慾心娛樂
【現代漢語翻譯】 現代漢語譯本：最大的疾病莫過於飢餓，因此佈施食物能獲得巨大的果報。像這樣兩種持戒的人，既能利益自己又能利益他人，心懷善念，行為正直，是第一等的善人，甚至對於微小的罪過也常常懷有深深的恐懼。他們用眾多的寶珠佈施給父母，或者用珠玉瓔珞供養如來佛像。這樣的人命終之後，會往生到三十三天（Trayastrimsa，佛教欲界六天之一）的摩尼藏地。生到那個天界之後，享受第一等的快樂，沉浸在五欲（色、聲、香、味、觸）的享樂之中。這位行善之人所散發的威德和光明，能夠普照五百由旬（Yojana，古印度長度單位），就像太陽升起時普照群山一樣，這位天人的光明照耀一切大地也是如此。那些眾寶之地原本就具有光明，而這位天子的身光照耀之後，光芒更是勝過百倍。各種光明呈現出青、黃、朱、紫等顏色，如同天上的彩虹一般，他的身光勝過百倍，莊嚴而殊勝美妙。因為善業的緣故，他的身體如同閃電般耀眼，勝過所有的天人。就像眾星之中月亮最為明亮一樣，這位天人的身體也是如此。他全身散發著光焰，觀看自己所處的寶地，那裡的地面都用各種摩尼寶珠裝飾，各種寶物交錯排列，界限分明，一切光明如同百個太陽同時照耀。天子看到這樣的景象，心中生起極大的歡喜。他又觀看其他地方，看到許多天女，她們容貌美妙，具足各種美好的品質，用難以比喻的各種珍寶裝飾自己，享受著各種欲樂，演奏著鼓樂絃歌、笙笛箜篌等各種美妙的音樂。有的天女在跳舞嬉戲，用天上的花鬘裝飾自己，有的在花池邊與鳥兒嬉戲，有的在享用天上的果實。她們還在如意樹下采摘各種花果，歌唱著令人愉悅的音樂，使大家感到歡喜。天子來到這裡，看到那些天女被各種欲境惡蛇所咬噬，便從座位上回頭看向那些天女。那些天女們，用天上的花鬘裝飾著自己，天子看到她們，心中燃起慾望之火，回頭注視著天女。 這時，天女們看到這位丈夫壽命將盡，五衰相（Five signs of decay）顯現，就像眾多的蜜蜂捨棄凋謝的花朵，飛向新開放的花朵一樣。天女們也捨棄了原本所侍奉的天人，來到這位天子身邊也是如此。她們用各種天上的花鬘、各種天上的衣服來裝飾自己，以愛慾之心來娛樂他。
【English Translation】 English version: The greatest disease is no greater than hunger, therefore giving food brings great rewards. Like these two kinds of precept-holders, who benefit themselves and others, with good intentions and upright conduct, are the foremost good people, even having great fear of small sins. They use many precious jewels to give to their parents, or use pearl necklaces to offer to the image of the Tathagata (Buddha). Such a person, after death, will be reborn in the Mani-treasured land of the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism). Having been born in that heaven, they enjoy the first-class happiness, indulging in the pleasures of the five desires (form, sound, smell, taste, and touch). The virtue and light emitted by this virtuous person can illuminate five hundred Yojanas (an ancient Indian unit of distance), just as the sun rises and illuminates all the mountains, so too does the light of this Deva (god) illuminate all the earth. Those lands of many treasures originally have light, and after the light of this Deva shines upon them, the light is a hundred times greater. The various lights appear in colors of blue, yellow, vermilion, and purple, like the colors of a rainbow in the sky, and his body's light is a hundred times greater, adorned and wonderfully beautiful. Because of good karma, his body is as dazzling as lightning, surpassing all the Devas. Just as the moon is the most brilliant among the stars, so too is the body of this Deva. His whole body emits flames of light, and when he looks at his treasured land, the ground is decorated with various Mani jewels, with various treasures arranged in an orderly manner, and all the light is like a hundred suns shining at the same time. The Deva sees this scene and great joy arises in his heart. He looks at other places and sees many Apsaras (heavenly nymphs), their appearances beautiful and possessing all kinds of wonderful qualities, adorning themselves with various treasures that are beyond comparison, enjoying various pleasures, playing drums, stringed instruments, sheng flutes, and konghou harps, and various wonderful music. Some Apsaras are dancing and playing, adorning themselves with heavenly garlands, some are playing with birds by the flower ponds, and some are eating heavenly fruits. They also pick various flowers and fruits under the wish-fulfilling trees, singing pleasant music, making everyone happy. The Deva arrives here and sees those Apsaras being bitten by the evil snakes of various desires, so he turns his head from his seat to look at those Apsaras. Those Apsaras, adorned with heavenly garlands, the Deva sees them, and a fire of desire burns in his heart, and he turns his gaze to the Apsaras. At this time, the Apsaras see that this husband's life is about to end, and the five signs of decay (physical decline of a deva) are appearing, just as many bees abandon withered flowers and fly to newly opened flowers. The Apsaras also abandon the Deva they originally served, and come to this Deva in the same way. They adorn themselves with various heavenly garlands and various heavenly clothes, and entertain him with loving desires.
天子，令心喜悅。是退天子，以無始來習諸愛慾，見其天女背叛異趣，心生熱惱。如阿鼻獄猛火燒身，見諸天女背己趣他，其心熱惱亦復如是。從天命終，以嫉妒心自害其身，有報將盡，取緣濁心，更無所見，退墮地獄、餓鬼、畜生。以何因緣，見諸天女叛己趣他，生大苦惱？以於前世人中之時，邪行非禮犯他婦女。以作善業生於天中，侵他妻故，見斯惡業。如是善業之中惡業成熟，是故微少惡業所不應作。若能奉持七種之戒，不缺不漏，則有餘果。夜摩諸天見退沒相，則不如是，未來世報略而說之，不復廣說。
「諸天女眾天鬘莊嚴，速往詣于初生天子，以諸天鬘而用上之，令其莊嚴。花鬘香氣色香具足無有萎變，令初生天子著此花鬘。天子著之，心生歡喜，即相親近共遊園林互相娛樂。於此地處天眾所住，見清凈水毗琉璃花，真金為葉，金剛為須，百千眾蜂以為圍繞。其蜂或以真金為翅，毗琉璃身，白銀為翅，真金為身，赤寶為翅，雜色為身，珊瑚為翅，常于如是不萎不變蓮花池中游戲娛樂，其聲清妙如天女音。如是眾蜂以為莊嚴。天子天女入蓮花池遊戲受樂，歌詠戲笑，久于池中娛樂受樂。復往詣于金鬘樹林，二樹彌覆。既至林中，種種伎樂出妙音聲，見須彌峰如融金聚，見諸天眾在於山峰與諸天女伎樂
【現代漢語翻譯】 現代漢語譯本：天子（devaputra，天神之子）因此感到心中喜悅。這是因為退位的天子，由於無始以來的習氣，沉溺於各種愛慾之中，當他看到天女們背叛自己，轉而親近他人時，心中便會產生熱惱，如同身處阿鼻地獄（Avīci hell，佛教中最底層的地獄）被猛火焚燒一般。見到天女們背離自己而傾向他人，他的內心所受的熱惱也是如此。當他的天命終結時，由於嫉妒心而自殘其身，當他的業報將要結束時，他會執取緣濁之心，什麼也看不見，從而墮入地獄、餓鬼、畜生道。這是什麼因緣導致的呢？因為他在前世為人時，邪淫非禮，侵犯他人的婦女。雖然因為行善而生於天界，但由於侵犯他人妻子的緣故，才會見到這種惡業。像這樣，善業之中的惡業成熟，所以即使是微小的惡業也不應該去做。如果能夠奉持七種戒律，不缺不漏，那麼就會有剩餘的善果。夜摩天（Yāma，欲界六天之一）的諸天看到退位天子的衰敗之相，就不會是這樣了。關於未來世的果報，我簡略地說一下，不再詳細敘述。
諸天女們以天上的花鬘（mālā，花環）莊嚴自身，迅速前往初生的天子那裡，用這些天上的花鬘來裝飾他，使他更加莊嚴。這些花鬘香氣濃郁，色彩鮮豔，而且不會枯萎凋謝，讓初生的天子佩戴這些花鬘。天子佩戴之後，心中歡喜，便與天女們親近，一同在園林中游玩嬉戲，互相娛樂。在這個天眾居住的地方，他們看到清澈的水，以及用毗琉璃（vaiḍūrya，一種寶石）製成的花朵，真金做葉子，金剛（vajra，一種堅硬的寶石）做花蕊，成千上萬的蜜蜂圍繞著它們。這些蜜蜂有的翅膀是真金做的，身體是毗琉璃做的；有的翅膀是白銀做的，身體是真金做的；有的翅膀是赤寶做的，身體是雜色的；有的翅膀是珊瑚做的。它們常常在這樣不枯萎不變色的蓮花池中游戲娛樂，發出的聲音清脆美妙，如同天女的聲音。這些蜜蜂就是這裡的莊嚴。天子和天女們進入蓮花池中游戲享樂，唱歌嬉笑，長時間在池中娛樂。之後，他們又前往金鬘樹林，兩棵樹相互覆蓋。到達樹林后，各種樂器發出美妙的聲音，他們看到須彌山（Sumeru，佛教宇宙觀中的中心山）如同融化的黃金堆積而成，看到諸天眾在山峰上與天女們一同演奏音樂。
【English Translation】 English version: The Deva-putra (son of gods) then feels joy in his heart. This is because the dethroned Deva-putra, due to habits from beginningless time, indulges in various desires and lusts. When he sees the heavenly women betraying him and turning to others, he feels burning torment in his heart, as if he were in the Avīci hell (the lowest level of hell in Buddhism) being burned by fierce flames. Seeing the heavenly women leaving him for others, the torment in his heart is just like that. When his heavenly life ends, he harms himself out of jealousy. When his karmic retribution is about to end, he grasps at a defiled mind, sees nothing, and falls into hell, the realm of hungry ghosts, and the animal realm. What is the cause of this? Because in his previous life as a human, he committed adultery and violated other people's wives. Although he was born in the heavens because of doing good deeds, he sees this evil karma because he violated other people's wives. In this way, evil karma matures within good karma, so even small evil deeds should not be done. If one can uphold the seven precepts without any deficiency or omission, then there will be remaining good results. The devas of the Yāma Heaven (one of the six heavens of the desire realm) do not see the signs of decline of a dethroned Deva-putra in this way. I will briefly describe the retribution in future lives, without going into detail.
The heavenly women adorn themselves with heavenly garlands (mālā), and quickly go to the newly born Deva-putra, using these heavenly garlands to adorn him, making him more majestic. These garlands are fragrant, colorful, and do not wither or fade, allowing the newly born Deva-putra to wear them. After the Deva-putra wears them, he feels joy in his heart, and becomes intimate with the heavenly women, playing and enjoying themselves together in the gardens. In this place where the devas reside, they see clear water, flowers made of vaiḍūrya (a type of gemstone), leaves made of pure gold, stamens made of vajra (a hard gemstone), and hundreds of thousands of bees surrounding them. Some of these bees have wings made of pure gold and bodies made of vaiḍūrya; some have wings made of silver and bodies made of pure gold; some have wings made of red jewels and bodies made of various colors; some have wings made of coral. They often play and enjoy themselves in these lotus ponds that do not wither or change, and the sounds they make are clear and beautiful, like the voices of heavenly women. These bees are the adornment of this place. The Deva-putra and the heavenly women enter the lotus ponds to play and enjoy themselves, singing and laughing, and enjoying themselves in the ponds for a long time. Afterwards, they go to the golden garland forest, where two trees cover each other. Upon arriving in the forest, various musical instruments emit beautiful sounds, and they see Mount Sumeru (the central mountain in Buddhist cosmology) like a pile of melted gold, and see the devas playing music with the heavenly women on the mountain peaks.
自娛，天鬘天衣以為莊嚴，閻浮檀金以為瓔珞莊嚴其身。于蓮花池優缽羅池種種香味皆悉具足，天子天女遊戲受樂。鵝鴨鴛鴦、大力師子悉為行列，諸天在中游戲受樂。復見天眾行於虛空，與諸天女猶如明燈，歌頌美音以自娛樂，雨眾妙花，受天快樂，五樂音聲歌戲娛樂。復見天眾飲天美味，無有醉失，各說愛語以相娛樂，令心喜悅。復見天眾食須陀味，以自善業所得果報，色香味觸皆悉具足。復見天眾於七寶樹采七寶花以自莊嚴。復見天眾採花摘果，或有食者，或相打擲以為戲笑，共相娛樂。復見天眾乘于天鳥，眾雜七寶以為莊嚴，乘此鵝鳥游于虛空，互共遊戲。復見天眾歌眾樂音，于天子前，諸天女眾舞戲娛樂，以天蓮華互相打撲，以生欲心言說調謔，增愛境界。
「初生天子見如是等種種天眾、種種業化，心自思惟：『我雖見此，眼不知足。聞種種聲，耳亦無厭。種種眾香，鼻亦如是。種種六味，舌無厭足。身貪細觸，天衣妙服莊嚴涂身亦復如是，不知厭足。一切愛法，心常隨順，我今愛樂，當受斯樂。』既思惟已，互相愛樂，如天所應受五欲樂。如是天子六愛著心，一切愛火圍繞焚燒。譬如有人于盛夏日極熱之時，行於曠野，大火卒起，燒諸乾草、樹葉枝條，山谷林樹一切火起，慞惶怖走逃避無地；其
【現代漢語翻譯】 現代漢語譯本 自娛，以天上的花鬘和天衣作為莊嚴，用閻浮檀金（Jambudvipa gold，一種珍貴的黃金）作為瓔珞來莊嚴自身。在蓮花池和優缽羅池（utpala pool，青蓮花池）中，各種香味都具備，天子和天女在其中游戲享樂。鵝、鴨、鴛鴦、大力獅子排列成行，諸天在其中游戲享樂。又看見天眾在虛空中行走，與諸天女在一起，如同明燈一般，歌頌美妙的音樂來自我娛樂，降下各種美妙的花朵，享受天上的快樂，五種樂器的聲音交織成歌舞嬉戲的娛樂。又看見天眾飲用天上的美味，沒有醉酒迷失，各自說著愛語來互相娛樂，使內心喜悅。又看見天眾食用須陀味（sudha taste，天上的甘露味），憑藉自身善良的業力所得的果報，色、香、味、觸都具備。又看見天眾在七寶樹上採摘七寶花來莊嚴自身。又看見天眾採花摘果，有的人食用，有的人互相投擲打鬧，以此作為嬉戲，共同娛樂。又看見天眾乘坐天鳥，用各種雜色的七寶來作為莊嚴，乘坐這些鵝鳥在虛空中游玩，互相遊戲。 又看見天眾歌唱各種樂音，在天子面前，諸天女眾跳舞嬉戲娛樂，用天上的蓮花互相拍打，以此生起慾望之心，言語調笑，增加愛慾的境界。 『初生的天子看見像這樣的各種天眾、各種業力變化，心中自己思量：『我雖然看見這些，眼睛卻不知滿足。聽見各種聲音，耳朵也沒有厭倦。各種香氣，鼻子也是這樣。各種六味，舌頭沒有厭足。身體貪戀細滑的觸感，天衣妙服莊嚴涂身也是這樣，不知厭足。一切愛慾之法，內心常常隨順，我現在愛樂，應當享受這些快樂。』 既然這樣思量之後，互相愛戀，像天人所應當享受的五欲之樂。像這樣的天子，六種愛著之心，一切愛慾之火圍繞焚燒。譬如有人在盛夏極熱的時候，行走在曠野之中，突然燃起大火，焚燒各種乾草、樹葉枝條，山谷林樹都燃起大火，驚慌恐懼地奔走逃避，沒有地方可以逃脫；』
【English Translation】 English version They amuse themselves, adorning themselves with heavenly garlands and garments, and decorating their bodies with necklaces of Jambudvipa gold (Jambudvipa gold, a precious type of gold). In the lotus ponds and utpala pools (utpala pool, blue lotus pool), all kinds of fragrances are present, and the sons of gods and daughters of gods play and enjoy themselves. Geese, ducks, mandarin ducks, and mighty lions are arranged in rows, and the gods play and enjoy themselves in their midst. They also see the heavenly beings walking in the sky, together with the daughters of gods, like bright lamps, singing beautiful melodies to entertain themselves, raining down various wonderful flowers, enjoying heavenly bliss, with the sounds of five instruments intermingling in song and dance. They also see the heavenly beings drinking heavenly delicacies, without becoming intoxicated or losing their senses, each speaking loving words to entertain one another, bringing joy to their hearts. They also see the heavenly beings eating sudha taste (sudha taste, heavenly nectar), the result of their own good karma, complete with color, fragrance, taste, and touch. They also see the heavenly beings picking seven-jeweled flowers from seven-jeweled trees to adorn themselves. They also see the heavenly beings picking flowers and fruits, some eating them, others throwing them at each other in jest, entertaining one another. They also see the heavenly beings riding on heavenly birds, adorned with various kinds of seven jewels, riding these goose-birds and roaming in the sky, playing with one another. They also see the heavenly beings singing various musical melodies, in front of the sons of gods, with the daughters of gods dancing and playing, striking each other with heavenly lotuses, arousing desires, speaking playfully, increasing the realm of love and desire. 『The newly born son of god, seeing such various heavenly beings and various karmic transformations, thinks to himself: 『Although I see these things, my eyes are not satisfied. Hearing various sounds, my ears are not weary. The same is true of various fragrances for my nose. My tongue is not satisfied with various six tastes. My body is greedy for fine touches, and the same is true of heavenly garments and wonderful adornments, I am never satisfied. My mind always follows all things related to love and desire, and now I love and enjoy them, I should enjoy these pleasures.』 Having thought in this way, they love one another, enjoying the five desires as heavenly beings should. Like this son of god, the six kinds of clinging desires, all the fires of love and desire surround and burn him. It is like a person walking in the wilderness during the hottest time of summer, when a great fire suddenly arises, burning various dry grasses, leaves, branches, and twigs, with fire arising in the valleys and forests, running away in panic and fear, with no place to escape;』
火焰熾，四面圍繞同爲一焰燒一切林，隨其所趣，煙焰俱起為火所燒不能免離。世間一切愚癡凡夫亦復如是，乾草樹枝愛火所燒。將至天中造業之人，結使癡風吹大愛火。修禪習觀，得世俗禪，喻乾枯樹、山谷草葉，愛火所燒。猛熾火者，喻六種愛。處處走者，喻于諸根染著境界。其焰熾然，憶念境界，猛風所吹，愛火所燒，破壞天、人世間。火者喻于愛火。天善業故，受于無量百千種樂，乃至愛善業盡，從天還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，住于寶地，一切眾寶以為莊嚴而生其家，或為大王或為大臣，常受安樂，眾人所愛，子孫具足，豐饒資具。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十四地名曰旋行。眾生何業生於彼地？彼以聞慧見：有眾生不殺不盜，見他作者，勸令不作，說不善業得惡果報。云何不殺？乃至菜葉，若於水中見微細蟲，護之不食。若不漉水，終不故飲。漉水之蟲，不棄乾地，還置水中令蟲安隱，不失其命，亦教他人令住善道。云何不盜？若甘蔗田、若果若菜、若庵婆羅，他所攝物，不起盜心，亦教他人令不偷盜。自持禁戒，教他持戒。云何持戒？不殺不盜。乃至失命，不飲蟲水，亦不受用，亦教他人令其不作，是名不殺生。云何不盜
【現代漢語翻譯】 現代漢語譯本：火焰熊熊燃燒，四面圍繞，匯聚成一片火焰，焚燒一切森林。火焰隨著其所向之處蔓延，煙霧和火焰一同升騰，被火焰焚燒而無法逃脫。世間一切愚癡的凡夫也是如此，被如同乾草樹枝般的愛慾之火所焚燒。那些將要升到天界卻仍在造業的人，被結使（煩惱）的癡風吹動著強大的愛慾之火。即使是修行禪定和觀想，獲得了世俗禪定的人，也像乾枯的樹木、山谷中的草葉一樣，會被愛慾之火所焚燒。猛烈燃燒的火焰，比喻六種愛慾。四處奔走，比喻在各種感官上貪戀執著于外在境界。火焰熾盛燃燒，憶念著各種境界，被猛烈的煩惱之風吹動，被愛慾之火所焚燒，破壞天界、人間。這火焰比喻愛慾之火。由於天界的善業，享受著無量百千種快樂，直到善業耗盡，從天界退墮，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，居住在富饒之地，用各種珍寶來裝飾自己的家，或者成為偉大的國王或大臣，常常享受安樂，被眾人所愛戴，子孫滿堂，擁有豐饒的資財。這些都是因為過去所造的善業的剩餘果報。
『再者，比丘通過了解業的果報，觀察三十三天（Trāyastriṃśa，佛教神話中的一個天界）所居住的土地。他通過聽聞和智慧看到：第十四塊土地叫做旋行。眾生因為什麼樣的業而生於這塊土地呢？他通過聽聞和智慧看到：有些眾生不殺生、不偷盜，看到別人做這些惡事，就勸導他們不要做，並講述不善業會帶來惡果報。什麼是不殺生呢？甚至對於菜葉，如果在水中看到微小的蟲子，也會保護它們而不去吃。如果不經過過濾的水，最終也不會故意飲用。過濾出來的蟲子，不會丟棄在乾燥的地上，而是放回水中，讓蟲子能夠安穩生存，不失去生命，也教導他人安住于善良的道路。什麼是不偷盜呢？無論是甘蔗田、水果還是蔬菜，還是庵婆羅（Āmra，芒果）等他人所擁有的東西，都不會生起偷盜之心，也教導他人不要偷盜。自己持守禁戒，也教導他人持守禁戒。什麼是持戒呢？就是不殺生、不偷盜。甚至即使失去生命，也不飲用有蟲的水，也不受用，也教導他人不要這樣做，這叫做不殺生。什麼是不偷盜？』
【English Translation】 English version: The flames blaze, surrounding and uniting into one flame, burning all forests. Following its course, smoke and flames rise together, unable to escape being burned by the fire. All foolish ordinary beings in the world are also like this, burned by the fire of craving like dry grass and branches. Those who are about to ascend to the heavens but are still creating karma are blown by the wind of ignorance (kleshas) with great fire of craving. Even those who practice meditation and contemplation, attaining worldly meditation, are like dry trees, grass, and leaves in valleys, burned by the fire of craving. The fiercely burning fire is a metaphor for the six types of craving. Running everywhere is a metaphor for being attached to external realms through the senses. The flames burn intensely, recalling various realms, blown by the fierce wind of afflictions, burned by the fire of craving, destroying the heavens and the human world. The fire is a metaphor for the fire of craving. Due to good karma in the heavens, they experience countless hundreds of thousands of kinds of pleasures, until the good karma is exhausted, and they fall from the heavens, flowing with karma, falling into hell, the realm of hungry ghosts, and the animal realm. If they are reborn in the human world, they live in a prosperous land, decorating their homes with all kinds of treasures, or becoming great kings or ministers, constantly enjoying peace and happiness, loved by all, with many children and grandchildren, and abundant resources. This is due to the remaining fruits of past good deeds.
'Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, observes the lands where the Trāyastriṃśa (Thirty-three Heavens, a celestial realm in Buddhist cosmology) gods reside. Through the wisdom of hearing, he sees: the fourteenth land is called Revolving Conduct. What karma causes beings to be born in that land? Through the wisdom of hearing, he sees: there are beings who do not kill, do not steal, and when they see others doing these evil deeds, they advise them not to do them, and explain that unwholesome actions bring evil consequences. What is not killing? Even with vegetable leaves, if they see tiny insects in the water, they protect them and do not eat them. If the water is not filtered, they will never intentionally drink it. The insects that are filtered out are not discarded on dry ground, but are returned to the water, allowing the insects to live peacefully, not losing their lives, and they also teach others to abide in the path of goodness. What is not stealing? Whether it is a sugarcane field, fruits, vegetables, or Āmra (mangoes), things that belong to others, they do not arise with the thought of stealing, and they also teach others not to steal. They uphold precepts themselves and teach others to uphold precepts. What is upholding precepts? It is not killing, not stealing. Even if it means losing their lives, they do not drink water with insects, nor do they consume it, and they also teach others not to do so, this is called not killing. What is not stealing?'
？乃至草葉，亦不故盜。行於佈施，若見病人，施其醫藥令得安樂，亦復不以殺蟲之藥與他治病。是善佈施，乃至涅槃，其福不盡。是人命終生三十三天旋行之地。
「既生之後，以善業故，一切眾寶光明旋轉，殊勝天女以為供養。既供養已，詣光輪林，種種音樂，林中有鳥，名莊嚴樹，充滿林中。以鳥勢力，隨其心念，欲有所至，飛于虛空，林亦隨行。若諸天子在於樹下，亦隨林行。隨所到處生蓮花池，眾雜蓮花以為莊嚴，毗琉璃葉，真金為莖，白銀為須。蓮花臺上諸天女等，歌眾妙音。以善業故，其蓮花中流出摩偷(摩偷者美飲，俗名為酒也)，天女飲之，與蓮花臺諸天子等住蓮花臺，天女圍繞共飲摩偷，久受樂已，從空而下，與鳥相隨，及天女眾，詣優缽羅殿。其殿縱廣滿二由旬，如是百千優缽羅花，一一天女住一葉端，歌舞伎樂。復有青色優缽羅花，以花青光，令諸天女皆作青色，若在赤色，令諸天女皆見赤色，身莊嚴具亦復如是。天子天女坐蓮花臺，以善業故，與諸天女而共圍繞坐蓮華須，手擎種種雜色寶幡歌舞遊戲，久受天樂。從花臺下，見雞娑羅殿，河名樂見，兩岸多有眾寶之樹，枝葉具足，莖幹成就，種種眾鳥，嘴翅端正，婆求之音莊嚴河岸，隨天所念，從河而出。其河莊嚴，天女歌舞甚可愛
【現代漢語翻譯】 現代漢語譯本：乃至一根草葉，也不會故意去偷盜。奉行佈施，如果見到病人，就施捨醫藥使他得到安樂，也不會用殺死蟲子的藥物給他人治病。這是善良的佈施，乃至證得涅槃，他的福報也不會窮盡。這個人命終之後會往生到三十三天旋行之地（指忉利天）。
往生之後，因為善業的緣故，一切眾寶的光明旋轉照耀，殊勝的天女們前來供養。供養完畢后，前往光輪林，那裡有種種美妙的音樂。林中有一種鳥，名叫莊嚴樹，充滿了整個樹林。憑藉鳥的力量，隨著心中的意念，想要去哪裡，就能飛到虛空中，樹林也跟隨著移動。如果諸位天子在樹下，樹林也隨著他們移動。無論到達哪裡，都會涌現出蓮花池，各種各樣的蓮花用來莊嚴池子，毗琉璃（一種寶石）做葉子，真金做花莖，白銀做花須。蓮花臺上，諸位天女歌唱著各種美妙的音樂。因為善業的緣故，蓮花中流出摩偷（摩偷是指美好的飲料，世俗稱為酒），天女們飲用它，與蓮花臺上的諸位天子一同住在蓮花臺上，天女們圍繞著他們一同飲用摩偷，享受了很久的快樂之後，從空中降落下來，與鳥兒相隨，以及天女們，一同前往優缽羅殿。這座宮殿縱橫寬廣有兩由旬（長度單位），成百上千的優缽羅花（藍色蓮花），每一位天女都住在一片花瓣的末端，歌唱跳舞演奏音樂。又有青色的優缽羅花，用花朵的青色光芒，使諸位天女都呈現出青色，如果在赤色的花中，就使諸位天女都呈現出赤色，身上的裝飾品也是這樣。天子天女坐在蓮花臺上，因為善業的緣故，與諸位天女互相圍繞著坐在蓮花的須蕊上，手中舉著各種雜色的寶幡，歌唱跳舞嬉戲玩樂，享受了很久的天上快樂。從花臺下來，看見雞娑羅殿，有一條河名叫樂見，兩岸有很多眾寶之樹，樹的枝葉茂盛，樹幹挺拔，各種各樣的鳥兒，嘴和翅膀端正美麗，發出婆求（美妙）的聲音來莊嚴河岸，隨著天人的意念，從河中涌現出來。這條河非常莊嚴，天女們歌唱跳舞，非常可愛。
【English Translation】 English version: Even a blade of grass, they would not intentionally steal. Practicing generosity, if they see a sick person, they would give medicine to bring them comfort, and they would not use medicine that kills insects to treat others. This is virtuous generosity, and even until Nirvana, its blessings will not be exhausted. This person, upon death, will be reborn in the land of the Thirty-Three Heavens (Trayastrimsa) where they revolve.
After being born there, due to their good karma, the light of all kinds of treasures revolves and shines, and excellent heavenly maidens come to make offerings. After the offerings are made, they go to the Light Wheel Grove, where there is all kinds of beautiful music. In the grove, there is a bird named Adornment Tree, which fills the entire grove. By the power of the bird, according to their thoughts, wherever they want to go, they can fly into the sky, and the grove follows along. If the heavenly sons are under the trees, the grove also follows them. Wherever they go, lotus ponds emerge, with various kinds of lotuses to adorn the ponds, with lapis lazuli leaves, stems of true gold, and stamens of silver. On the lotus platforms, the heavenly maidens sing various wonderful sounds. Due to their good karma, from the lotuses flows Madhu (Madhu means a delicious drink, commonly known as wine), which the heavenly maidens drink, and together with the heavenly sons on the lotus platforms, they dwell on the lotus platforms, surrounded by the heavenly maidens, drinking Madhu together, enjoying happiness for a long time. Then, they descend from the sky, accompanied by the birds and the heavenly maidens, and go to the Utpala Palace. This palace is two yojanas (unit of length) in length and width, with hundreds of thousands of Utpala flowers (blue lotuses), and each heavenly maiden dwells on the tip of a petal, singing, dancing, and playing music. There are also blue Utpala flowers, which use the blue light of the flowers to make all the heavenly maidens appear blue. If they are in red flowers, they make all the heavenly maidens appear red, and their body ornaments are also like this. The heavenly sons and heavenly maidens sit on the lotus platforms, and due to their good karma, they sit surrounded by the heavenly maidens on the lotus stamens, holding various colorful jeweled banners in their hands, singing, dancing, and playing, enjoying heavenly bliss for a long time. Descending from the flower platform, they see the Kimsukara Palace, and a river named Joyful Sight, with many jeweled trees on both banks, with full branches and leaves, and complete trunks, and various kinds of birds, with beautiful beaks and wings, and the sound of Bhiksu (beautiful sound) adorns the riverbank, emerging from the river according to the thoughts of the heavenly beings. This river is very adorned, and the heavenly maidens sing and dance, which is very lovely.
樂，互相娛樂。天子來詣如是愛河，天女見之，皆大歡喜，歌舞戲笑作眾伎樂。有異天女作眾伎樂來詣天子，是時天子見諸天女顏色妙美，百倍愛著，走趣天女，與此天女及優缽花諸天女等河岸遊戲。諸天女等，一切同集，作眾伎樂出妙音聲，其歌音聲遍滿須彌山王寶峰之中。時山峰中一切天眾聞是妙音，皆來集會，心意戀著天女歌音，天子天女大眾和合，不起嫉妒，歌舞遊戲。復往詣于遊戲園林，久受無量百千種樂。乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，常受安樂，常樂澡浴，涂香末香，愛眾蓮花、優缽羅花、拘牟頭花、俱迦那陀花，質直聰慧，愛樂正法；或為國王或為大臣，或作長者或主城戍，或為導師；治生諧偶。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十五地名曰金殿。眾生何業生於彼處？彼以天眼智慧觀察見：持戒人不殺不盜。云何不殺？若見怨家欲來害己，或有他人侵其妻室，雖捉擒獲，不打不害，放舍令脫，軟言慰喻。或見有人慾害怨家，以財贖命，令其得脫。復有惡人已捉擒獲，放之令去而不加害。如是惡人復至其家，欲侵欲害，而復擒獲，還即放之而不加害，以護持戒、畏業果故。怨家持刀欲來殺人，護彼怨家，令其得
【現代漢語翻譯】 現代漢語譯本 快樂，互相娛樂。天帝（天界之主）來到像這樣充滿愛慾的河流，天女們見到他，都非常高興，唱歌跳舞，演奏各種樂器。有不同的天女演奏各種樂器來拜見天帝，這時天帝見到這些天女容貌美麗，更加愛戀，跑向天女，與這些天女以及優缽花（藍色蓮花）等天女在河岸邊嬉戲。眾天女們全部聚集在一起，演奏各種樂器，發出美妙的聲音，這歌聲傳遍須彌山王（佛教宇宙觀中的中心山）的寶峰之中。當時山峰中所有的天眾聽到這美妙的聲音，都前來觀看，內心愛戀著天女的歌聲，天帝和天女們和睦相處，沒有嫉妒，唱歌跳舞，盡情玩樂。之後又前往遊樂園林，長久享受無數種快樂。直到享受完美好的善業，從天界壽命終結，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，常常享受安樂，喜歡洗澡，塗抹香料，喜愛各種蓮花、優缽羅花（藍色蓮花）、拘牟頭花（白色睡蓮）、俱迦那陀花（紅色蓮花），正直聰慧，喜愛正法；或者成為國王，或者成為大臣，或者成為富有的長者，或者成為城池的管理者，或者成為導師；生活和諧美滿。這是因為過去所造的善業還有剩餘的緣故。
『此外，比丘瞭解業的果報，觀察三十三天（佛教欲界六天之一）所居住的地方。他通過聽聞和智慧看到：第十五塊地叫做金殿。眾生因為什麼樣的業而生在那裡呢？他用天眼智慧觀察看到：是持戒之人不殺生、不偷盜。什麼是不殺生呢？如果見到仇人想要來傷害自己，或者有人侵犯自己的妻子，即使抓住了他們，也不打罵傷害，而是放他們離開，用溫和的言語安慰勸導。或者見到有人想要殺害仇人，就用錢財贖回仇人的性命，讓他們得以脫身。又有惡人已經被抓住了，放他們離開而不加以傷害。如果這些惡人再次來到家中，想要侵犯或傷害，再次被抓住，還是放他們離開而不加以傷害，這是因為守護戒律、畏懼業報的緣故。仇人拿著刀想要來殺人，保護這個仇人，讓他得以保全性命。』
【English Translation】 English version Joy, mutual entertainment. The Devaraja (king of gods) comes to such a river of love, and the goddesses, seeing him, are overjoyed, singing, dancing, and playing various musical instruments. Different goddesses come to visit the Devaraja with various musical performances. At this time, the Devaraja sees the beautiful faces of these goddesses and becomes even more enamored. He runs towards the goddesses and plays with these goddesses and the Utpala (blue lotus) goddesses on the riverbank. All the goddesses gather together, playing various musical instruments and producing wonderful sounds. The sound of their singing fills the precious peaks of Mount Sumeru (the central mountain in Buddhist cosmology). At that time, all the heavenly beings in the mountain peaks hear this wonderful sound and come to watch, their hearts filled with love for the goddesses' singing. The Devaraja and the goddesses live together harmoniously, without jealousy, singing, dancing, and playing joyfully. Afterwards, they go to the pleasure gardens, enjoying countless kinds of happiness for a long time. Until the good karma is exhausted, they die from their heavenly lives and, following the flow of karma, fall into the hells, the realm of hungry ghosts, and the animal realm. If they are reborn in the human realm, they often enjoy peace and happiness, love to bathe, apply fragrant perfumes, and love various lotuses, Utpala flowers (blue lotus), Kumuda flowers (white water lily), and Koka-nada flowers (red lotus), being upright, intelligent, and loving the true Dharma; or they become kings, or ministers, or wealthy elders, or city managers, or guides; their lives are harmonious and fulfilling. This is because of the remaining good karma from the past.
'Furthermore, a Bhikshu (Buddhist monk) understands the results of karma and observes the places where the Thirty-three Heavens (one of the six heavens in the Buddhist desire realm) reside. He sees through hearing and wisdom that the fifteenth place is called the Golden Palace. What kind of karma causes beings to be born there? He observes with his divine eye and wisdom that it is those who uphold the precepts of not killing and not stealing. What is not killing? If one sees an enemy wanting to harm oneself, or someone violating one's wife, even if one captures them, one does not beat or harm them, but releases them, comforting and advising them with gentle words. Or if one sees someone wanting to kill an enemy, one ransoms the enemy's life with wealth, allowing them to escape. Furthermore, if evil people have already been captured, one releases them without harming them. If these evil people come to one's home again, wanting to violate or harm, and are captured again, one still releases them without harming them, because of protecting the precepts and fearing the results of karma. If an enemy comes with a knife wanting to kill, one protects that enemy, allowing them to preserve their life.'
脫，不被殺戮。畏破戒故，自捨身命，不害他人，是名不殺。云何不盜？不盜幾種？此持戒人，乃至小罪生大恐怖，畏業果報，不造惡業，修行善業。復有不盜，見於小罪乃至微塵，心生恐怖。或詣塔寺或至園林，閑靜讀誦、經行之處，或至水邊，不取他物，種種鞋屣悉不故取。他所不聽，亦不受用。以護戒故，若晝若夜，不起盜心，是名不盜。是名不殺不盜。云何住戒？舍于不凈，不愛、不樂不善之法，持戒清凈，善人所愛，如實不虛。如是持戒，生於天中，必至涅槃，隨心所愿成三菩提。是持戒人若行曠野，若獨若伴，若行道路、若行非道，若見惡獸懷妊產子，為饑所逼，欲啖其子。是人見之，自舍其身與此惡獸，欲令殺己，不食其兒。是持戒人為續其命，憐愍眾生，自捨身命。孝養父母。云何佈施？若持戒人貧窮困乏，勤苦得物，順法持戒。或有沙門起于滅定，來至其家，從其乞求。如是貧人減于妻子所食之分，有少飯食施此比丘，自屈一日。見其食已，心生歡喜，復教他人不殺不盜，住于善道，見作隨喜。是持戒人自利利他，命終之後生三十三天，猶如香氣生於金殿。是善業人生彼天已，受欲樂地，黃金為殿，一切眾寶以為莊嚴。
「帝釋見已，生希有心，百倍受樂，以偈頌曰：
「『上上之樂，
【現代漢語翻譯】 現代漢語譯本 脫，免於被殺戮。因為畏懼破戒的緣故，寧願捨棄自己的生命，也不去傷害他人，這叫做不殺。什麼是不盜？不盜有幾種？這種持戒之人，乃至對於微小的罪過都會產生極大的恐懼，畏懼惡業的果報，因此不造作惡業，而是修行善業。還有一種不盜，見到微小的罪過乃至細微如微塵的罪過，內心都會生起恐懼。或者前往佛塔寺廟，或者去到園林，在安靜的地方讀誦經典、經行，或者去到水邊，不拿取他人的物品，各種鞋子等都不故意拿取。他人不允許的，也不接受使用。爲了守護戒律的緣故，無論是白天還是夜晚，都不生起盜竊之心，這叫做不盜。這叫做不殺不盜。 什麼是住戒？捨棄不凈，不愛、不樂於不善之法，持守戒律清凈，被善人所喜愛，真實不虛。像這樣持戒，就能生於天界，必定能達到涅槃，隨心所愿成就三菩提。這種持戒之人如果行走在曠野，無論是獨自一人還是與人同行，無論是行走在正常的道路上還是行走在非正常的道路上，如果看見惡獸懷著身孕生產幼崽，因為飢餓所逼迫，想要吃掉自己的孩子。這個人看見了，寧願捨棄自己的身體給這隻惡獸，讓它殺死自己，也不讓它吃掉自己的孩子。這種持戒之人爲了延續其他生命的存活，憐憫眾生，寧願捨棄自己的生命，孝養父母。 什麼是佈施？如果持戒之人貧窮困乏，辛勤勞作獲得財物，遵循正法持守戒律。或者有沙門（出家修道的人）從滅盡定中出來，來到他的家中，向他乞求食物。像這樣貧窮的人減少自己妻子兒女所吃的食物，拿出少量的飯食佈施給這位比丘（佛教出家人），自己忍受一天的飢餓。看見比丘吃完食物后，內心生起歡喜，又教導其他人不殺生不偷盜，安住于善良的道路，看見他人行善就隨喜讚歎。這種持戒之人既能利益自己也能利益他人，命終之後就能往生到三十三天（佛教欲界六天中的第二天），就像香氣從金殿中散發出來一樣。這種行善之人往生到天界之後，享受著天界的欲樂，宮殿都是用黃金建造的，一切珍寶用來裝飾。 帝釋（佛教護法神）看見之後，生起稀有之心，享受著百倍的快樂，用偈頌說道： 『無上的快樂，
【English Translation】 English version To escape being killed. Fearing the breaking of precepts, one would rather give up one's own life than harm others; this is called non-killing. What is non-stealing? How many kinds of non-stealing are there? This precept-holder, even for the smallest offense, feels great fear, dreading the retribution of karma, and therefore does not create evil karma, but cultivates good karma. Furthermore, there is non-stealing where one feels fear even at the sight of small offenses, even as minute as dust particles. Whether going to pagodas and temples, or to gardens and forests, quiet places for reading and reciting scriptures and walking meditation, or to the water's edge, one does not take others' belongings, and does not deliberately take any kind of shoes or slippers. What others do not permit, one does not accept or use. To protect the precepts, whether day or night, one does not give rise to thoughts of stealing; this is called non-stealing. This is called non-killing and non-stealing. What is abiding in the precepts? Abandoning impurity, not loving or delighting in unwholesome dharmas, maintaining the purity of the precepts, being loved by virtuous people, being truthful and not false. By upholding the precepts in this way, one is born in the heavens, and will surely attain Nirvana, fulfilling one's wishes and attaining Samyak-sambodhi (perfect enlightenment). If this precept-holder is walking in the wilderness, whether alone or with companions, whether walking on normal roads or on abnormal roads, if he sees a ferocious beast pregnant and giving birth, driven by hunger and wanting to eat its young, this person, seeing this, would rather give up his own body to this ferocious beast, letting it kill him, rather than let it eat its young. This precept-holder, in order to prolong the lives of others, has compassion for all beings, and would rather give up his own life, and be filial to his parents. What is giving? If a precept-holder is poor and destitute, and diligently obtains possessions, following the Dharma and upholding the precepts, or if a Shramana (ascetic) arises from the Samadhi of Cessation, comes to his home, and begs for food, this poor person reduces the food for his wife and children, and gives a small amount of food to this Bhikshu (Buddhist monk), enduring hunger for a day himself. Seeing him eat, he feels joy in his heart, and also teaches others not to kill or steal, to abide in the path of goodness, and rejoices in seeing others do good. This precept-holder benefits both himself and others, and after death, he is reborn in the Trayastrimsha Heaven (the second heaven of the desire realm in Buddhism), just as fragrance emanates from a golden palace. This virtuous person, after being born in that heaven, enjoys the pleasures of that heaven, with palaces built of gold, and adorned with all kinds of treasures. Shakra (a protector deity in Buddhism), seeing this, feels a rare and wonderful joy, enjoying a hundredfold pleasure, and says in verse: 'Supreme bliss,
善業善果， 諸天所受， 先世業故。 四輪之殿， 駕以象馬， 智慧為鉤， 殿光如日。 持戒之善， 游于天上， 憐愍眾生， 如母愛子。 慈悲之人， 能至天中， 行慈悲者， 饒益眾生， 常應供養， 後生天中， 悲愍調伏， 利益眾生。 是人如天， 諸天敬仰。 慈悲之人， 端嚴如月， 覆護眾生， 離於憂惱。 是故勤加， 修行求樂。』
「時天帝釋說此偈已，入其金殿坐柔濡敷，種種形相以為莊嚴，與諸天眾俱坐其上。天女圍繞，久時受樂。種種色身、種種莊嚴而相娛樂。時天帝釋復出金殿，詣一切樂林，種種天眾百千圍繞，種種伎樂出衆妙音。其諸天眾出大光明隨天帝釋。去林不遠，見遊戲處無量百千光明莊嚴，金毗琉璃以為其樹，光明赫焰周遍莊嚴，其遊戲林種種莊嚴不可譬喻，今說少分。譬如七日俱時並出，其林光明亦復如是。其諸光明有種種色，青黃朱紫、白色諸光。其林莊嚴遊戲之處，光明赫焰，帝釋見已，告諸天眾：『汝等見是一切戲樂遊戲之處園莊嚴不？』『唯然，已見。』時天帝釋語諸天眾：『過去之世，頂生大王於此林中，與天帝釋分座而坐，遊戲受樂。無量天女之所圍繞。主四
【現代漢語翻譯】 現代漢語譯本 行善業得善果，這是諸天所享受的， 是由於前世所造的善業。乘坐四輪寶殿， 用大象和駿馬駕車，以智慧為鉤（比喻引導），寶殿的光芒如同太陽一般。 堅持戒律的善行，可以讓你在天上游樂， 憐憫眾生，就像母親愛護自己的孩子一樣。 具有慈悲心的人，能夠到達天界， 施行慈悲的人，能夠饒益眾生， 這樣的人應該常常受到供養，死後也能往生天界， 以慈悲之心調伏自己，利益眾生。 這樣的人如同天人一般，受到諸天的敬仰。 具有慈悲心的人，容貌端正莊嚴如同明月， 庇護眾生，遠離憂愁煩惱。 因此要勤奮努力，修行以求得快樂。』
『當時，天帝釋（Indra，帝釋天）說完這首偈頌后，進入他的金殿，坐在柔軟的坐墊上，殿內以各種各樣的形象作為裝飾，與眾多的天人一起坐在上面。天女們圍繞著他，長久地享受快樂。他們以各種各樣的身姿和裝飾互相娛樂。當時，天帝釋再次走出金殿，前往一切樂林（Sarvarama Garden），成百上千的天人圍繞著他，各種各樣的樂器發出美妙的聲音。那些天人們發出巨大的光明，跟隨著天帝釋。離樂林不遠的地方，他們看到一個遊戲場所，那裡有無量百千的光明裝飾，用金、毗琉璃（vaidurya，一種寶石）作為樹木，光明熾盛，周遍莊嚴，那個遊戲林的各種莊嚴無法比喻，現在只說少部分。譬如七個太陽同時出現，那個樂林的光明也像這樣。那些光明有各種各樣的顏色，青色、黃色、紅色、紫色、白色等各種光芒。那個樂林裝飾的遊戲場所，光明熾盛，帝釋（Indra）看到后，告訴眾天人：『你們看到這個一切戲樂遊戲之處的園林莊嚴了嗎？』『是的，我們已經看到了。』當時，天帝釋告訴眾天人：『過去世的時候，頂生大王（Mandhatri，轉輪聖王）在這個林中，與天帝釋（Indra）分享座位而坐，遊戲享樂。無數的天女圍繞著他，主管四
【English Translation】 English version 『Good deeds bring good results, which are enjoyed by the gods, due to the good karma of past lives. Riding in a four-wheeled palace, drawn by elephants and horses, with wisdom as the hook (metaphor for guidance), the palace's light is like the sun. The goodness of upholding precepts allows you to roam in the heavens, having compassion for all beings, like a mother loving her child. Those with compassion can reach the heavens, those who practice compassion benefit all beings, such people should always be offered to, and will be reborn in the heavens after death, subduing themselves with compassion, benefiting all beings. Such people are like gods, revered by all the gods. Those with compassion have a dignified appearance like the moon, protecting all beings, free from worries and afflictions. Therefore, diligently strive to cultivate and seek happiness.』
『At that time, Sakra, Lord of the Devas (Indra, the ruler of the Trāyastriṃśa Heaven), having spoken this verse, entered his golden palace and sat on a soft cushion, adorned with various figures, together with the assembly of gods. Heavenly maidens surrounded him, and they enjoyed themselves for a long time. They entertained each other with various forms and adornments. Then Sakra, Lord of the Devas, came out of the golden palace again and went to the Sarvarama Garden, surrounded by hundreds of thousands of gods, with various musical instruments producing wonderful sounds. The gods emitted great light, following Sakra, Lord of the Devas. Not far from the garden, they saw a place for games, adorned with immeasurable hundreds of thousands of lights, with trees made of gold and vaidurya (beryl), the light blazing and adorning the surroundings. The various adornments of the game garden were beyond comparison, but I will describe a small part. It was like seven suns appearing at the same time, the light of the garden was also like that. The lights had various colors, blue, yellow, red, purple, white, and other lights. The game place adorned the garden, the light blazing. Sakra (Indra) saw it and said to the gods: 『Do you see the adornment of this garden, a place for all kinds of games and amusements?』 『Yes, we have seen it.』 Then Sakra, Lord of the Devas, said to the gods: 『In the past, King Mandhatri (a Chakravartin king) in this garden, shared a seat with Sakra (Indra) and sat, playing and enjoying himself. Countless heavenly maidens surrounded him, in charge of the four
天下。時二天王受于無量百千萬億五欲之樂，猶不知足，從天還退。時頂生王以善業故，於此林中光明威德端正勢力。我今說之，汝當善聽。於過去世有頂生王，主四天下，不加刀杖亦無刑罰，欲無厭足。以先世善業，來上此天。其身光明勝須彌山過逾十倍，一切天光至其光中皆滅不現。時四天王見頂生王，即出奉迎，白頂生言：「善來，大王！我今故出奉迎大王，應修供給。」時頂生王受其供已，覆上三十三天。是時頂生光明威德，猶如日光，人中最勝，在此天中亦復如是。時四護世天自見光明悉不復現，怪未曾有，告諸天曰：「此頂生王至此三十三天，或是其身威德之力，或是輪力，非余天力，亦非人力，勿起怖意。此人順法，為轉輪王。」護世說已，時頂生王到三十三天。爾時，帝釋遊戲在於一切樂林娛樂受樂，遙見頂生，即分半座，命之令坐。爾時頂生即與帝釋共坐一床。二王久時受五欲樂，業盡還退。爾時，三十三天遊戲之處無有及此一切樂林。其林殊妙，無量眾寶以為莊嚴，光明如日。』
「時天帝釋說是語已，與百千天女而自圍繞，入一切樂林。既入林已，天子天女娛樂受樂，食于種種須陀之味。既飯食已，升七寶殿，其殿光明威德端嚴猶如日光，種種樂音，還善法堂。帝釋去已，舊住諸天受五
【現代漢語翻譯】 現代漢語譯本 當時，兩位天王享受著無量百千萬億的五欲之樂，仍然不知滿足，便從天上退回。這時，頂生王因為過去的善業，在這個林中顯現出光明威德、端正和勢力。我現在要講述這件事，你們應當好好聽著。在過去世，有一位頂生王，統治著四大天下，不用刀杖，也沒有刑罰，慾望沒有厭足的時候。他憑藉前世的善業，來到了這個天上。他的身光勝過須彌山十倍以上，一切天上的光芒到了他的光中都消失不見。當時，四天王見到頂生王，立即出來迎接，對頂生王說：『歡迎您，大王！我們特意出來迎接大王，應該為您提供服務。』當時，頂生王接受了他們的供養后，又上升到三十三天。這時，頂生王的光明威德，就像日光一樣，在人間是最殊勝的，在這天上也同樣如此。當時，四護世天看到自己的光明全部消失不見，覺得奇怪，前所未有，告訴諸天說：『這位頂生王來到這三十三天，或許是他的威德之力，或許是輪寶的力量，不是其他天人的力量，也不是人力的作用，不要產生恐懼。這個人順應正法，是轉輪聖王。』護世天說完后，頂生王到達了三十三天。當時，帝釋天正在一切樂林中游戲娛樂，遠遠地看見頂生王，就分給他一半的座位，讓他坐下。當時，頂生王就和帝釋天同坐一張床上。兩位天王長久地享受五欲之樂，等到業報盡了就退回。當時，三十三天的遊戲之處沒有能比得上這個一切樂林的。這個林非常殊勝美妙，用無量的珍寶來裝飾，光明像太陽一樣。 當時，天帝釋說完這些話后，與成百上千的天女圍繞著自己，進入一切樂林。進入林后，天子天女們娛樂享受，食用各種須陀之味。吃完飯後，升上七寶殿，那殿宇光明威德、端莊嚴麗，就像日光一樣，各種美妙的音樂，回到善法堂。帝釋天離開后，原先居住的諸天享受五欲之樂。
【English Translation】 English version At that time, the two Deva Kings, enjoying immeasurable hundreds of thousands of millions of pleasures of the five desires, were still not satisfied and retreated from the heavens. Then, King Topknot, due to his good karma, manifested light, majesty, dignity, and power in this forest. I will now tell of it, you should listen carefully. In the past, there was a King Topknot, who ruled the four continents, without using swords or sticks, nor were there any punishments, and his desires were never satisfied. By virtue of his good deeds in previous lives, he came to this heaven. His body's light surpassed Mount Sumeru by more than ten times, and all the light of the heavens disappeared in his light. At that time, the Four Heavenly Kings saw King Topknot and immediately came out to greet him, saying to King Topknot, 'Welcome, Great King! We have come out to greet you, and we should provide you with service.' At that time, King Topknot, having received their offerings, ascended to the Trayastrimsa Heaven. At this time, King Topknot's light and majesty were like the sunlight, the most supreme among humans, and so it was in this heaven. At that time, the Four Guardian Devas saw that their own light had completely disappeared, and they felt strange, unprecedented, and told the devas, 'This King Topknot has come to this Trayastrimsa Heaven, perhaps it is the power of his majesty, or the power of the wheel, not the power of other devas, nor the power of humans, do not be afraid. This person is in accordance with the Dharma, he is a Chakravartin King (Universal Ruler).' After the Guardian Devas spoke, King Topknot arrived at the Trayastrimsa Heaven. At that time, Sakra (Indra), was playing and enjoying himself in the All-Joy Garden, and seeing King Topknot from afar, he divided his seat in half and asked him to sit down. At that time, King Topknot sat on the same bed with Sakra. The two kings enjoyed the pleasures of the five desires for a long time, and when their karma was exhausted, they retreated. At that time, the places of amusement in the Trayastrimsa Heaven could not compare to this All-Joy Garden. This forest is extremely wonderful, decorated with immeasurable treasures, and its light is like the sun. At that time, after Sakra (Indra), the Lord of the Devas, spoke these words, he entered the All-Joy Garden surrounded by hundreds of thousands of heavenly maidens. After entering the forest, the devas and heavenly maidens enjoyed themselves, eating various flavors of Sudha. After eating, they ascended to the Seven-Jeweled Palace, the palace's light, majesty, dignity, and beauty were like the sunlight, and various wonderful sounds returned to the Good Dharma Hall. After Sakra left, the devas who had lived there before enjoyed the pleasures of the five desires.
欲樂，乃至愛善業盡，墮于地獄、餓鬼、畜生。若生人中，常值善世，不值刀兵，生好國土，園林具足，稻麥甘蔗、花果具足，大富之處，常值正法，或為大王或作大臣，為一切人之所愛敬，端正第一，諸根成就，子孫具足。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十六地名曰鬘影。眾生何業而生彼天？彼以聞慧見：此眾生善業善心，不殺不盜。云何不殺？云何不盜？幾種不殺？幾種不盜？不殺生者，自不殺生。若種種魚鱉、若珂若貝，不取不賣。見殺生者，教令住戒，見他作者，心不隨喜，勸令安住善道之中，是名不殺生。云何不盜？若此善人以清凈心、直心持戒，不以貪心。或佛塔廟或於僧中燒香之處，不嗅香氣，不以方便令薰其衣。若香至鼻，心不貪著，是名微細不偷盜戒。見他作者，勸令不作，令住善道。如是眾生自利利人。以何等心利益眾生？見殺生者，如殺己兒，觀諸蟲蟻亦復如是，亦教他人令住善道。云何佈施？若貧窮人勤苦得財，以用佈施持戒行人、得初禪者；在器之食，分半施之，亦教他人令行佈施。如是之人自利利他，命終之後生鬘影天。
「既生天已，樹名鬘影，其光明輪周遍園林。其樹花香滿一由旬，勝餘花香。其花修長，若以一花則成首鬘
【現代漢語翻譯】 現代漢語譯本：沉溺於感官享樂，乃至對善業的喜愛耗盡，就會墮入地獄、餓鬼、畜生道。如果轉生為人，常常身處不好的時代，遭遇戰亂，出生在貧瘠的國土，缺乏園林，缺少稻米麥子甘蔗、花果，處境貧困，無法接觸正法，或者即使做了國王或大臣，也不受人愛戴尊敬，相貌醜陋，身體殘缺，沒有子孫。這些都是因為過去所造惡業的殘餘影響。
『此外，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第十六處地方叫做鬘影（Garland Shadow）。眾生因為什麼樣的業而能生到這個天界呢？他通過聽聞和智慧看到：這些眾生行善業，心懷善念，不殺生，不偷盜。怎樣才算不殺生呢？怎樣才算不偷盜呢？不殺生有幾種方式？不偷盜有幾種方式？不殺生的人，自己不殺生。對於各種魚鱉、珂貝（一種海貝），不捕撈，不販賣。看到殺生的人，勸導他們遵守戒律，看到別人殺生，內心不隨喜讚歎，勸導他們安住于善道之中，這叫做不殺生。怎樣才算不偷盜呢？如果這個善人以清凈心、正直心持戒，不以貪心。對於佛塔寺廟或者僧團中焚香的地方，不貪圖香氣，不用任何方法讓香味沾染到自己的衣服上。如果香味飄到鼻子里，內心也不貪戀執著，這叫做細微的不偷盜戒。看到別人偷盜，勸導他們不要這樣做，讓他們安住于善道。這樣的眾生既能利益自己也能利益他人。以什麼樣的心來利益眾生呢？看到殺生的人，就像殺自己的孩子一樣難過，看待各種蟲蟻也是如此，也教導他人安住于善道。怎樣佈施呢？如果貧窮的人辛勤勞動獲得錢財，用這些錢財來佈施給持戒修行的人、證得初禪的人；對於放在器皿中的食物，分一半佈施給他們，也教導他人行佈施。這樣的人既能利益自己也能利益他人，命終之後就能轉生到鬘影天。
『已經轉生到天界之後，那裡有一種樹叫做鬘影樹（Garland Shadow Tree），它的光明輪遍佈整個園林。這種樹的花香充滿一由旬（Yojana，古代印度長度單位），勝過其他花香。這種花修長美麗，如果用一朵花就可以編成一個頭飾。』
【English Translation】 English version: Indulging in sensual pleasures, even to the exhaustion of the love for virtuous deeds, one will fall into hell, the realm of hungry ghosts, and the animal realm. If reborn as a human, one will often encounter inauspicious times, experience warfare, be born in barren lands, lack gardens, lack rice, wheat, sugarcane, flowers, and fruits, be in poverty, unable to encounter the true Dharma, or even if one becomes a king or minister, one will not be loved and respected, will be ugly, have physical defects, and lack descendants. These are all due to the residual effects of past evil deeds.
『Furthermore, a Bhikshu, knowing the retribution of karma, observes the abodes of the Trayastrimsha (Thirty-three) Heavens. Through his wisdom of hearing, he sees: the sixteenth place is called Māla-cchāyā (Garland Shadow). What karma causes beings to be born in that heaven? Through his wisdom of hearing, he sees: these beings perform virtuous deeds, have virtuous minds, do not kill, and do not steal. How is it not killing? How is it not stealing? How many ways are there to not kill? How many ways are there to not steal? One who does not kill does not kill living beings oneself. For various fish, turtles, and shells, one does not catch or sell them. Seeing those who kill, one teaches them to abide by the precepts; seeing others killing, one's heart does not rejoice in it, and one encourages them to abide in the path of virtue. This is called not killing. How is it not stealing? If this virtuous person upholds the precepts with a pure mind and an upright heart, without greed. For pagodas or temples or places where incense is burned in the Sangha (community), one does not covet the fragrance, and one does not use any means to let the fragrance adhere to one's clothes. If the fragrance reaches the nose, one's heart does not crave or cling to it; this is called the subtle precept of not stealing. Seeing others stealing, one encourages them not to do so, and one causes them to abide in the path of virtue. Such beings benefit both themselves and others. With what kind of mind does one benefit beings? Seeing those who kill, one feels as sad as if one's own child were being killed, and one views various insects and ants in the same way, and one also teaches others to abide in the path of virtue. How does one give alms? If a poor person diligently earns wealth, one uses this wealth to give alms to those who uphold the precepts and practice, those who have attained the first Dhyana (meditative state); for food in a vessel, one shares half of it with them, and one also teaches others to practice giving alms. Such a person benefits both themselves and others, and after death, they will be reborn in the Māla-cchāyā Heaven.
『Having been born in the heavens, there is a tree there called the Māla-cchāyā tree (Garland Shadow Tree), its radiant light pervades the entire garden. The fragrance of this tree fills a Yojana (ancient Indian unit of distance), surpassing other fragrances. Its flowers are long and beautiful; if one uses a single flower, one can make a head garland.』
，其花雜色種種莊嚴，青黃赤白繁茂鮮榮。復于園林受五欲樂，伎樂音聲，欲樂具足，隨心所念皆悉成就。種種殊異無量成就，以善業故，一切成就。復于林中有蓮花池，名曰雜花，有大勢力生諸蓮花，花常開敷，七寶色蜂以為莊嚴。蓮花池中種種眾蜂出妙歌音，天子天女聞蜂歌音皆大歡喜，共相謂曰：『奇哉！此蜂出妙歌聲令我心悅。』如是眾蜂歌眾妙音。復有鵝鳥皆以其翅扇蓮花池，令花勃起如黃金色遍覆池水，鳧鴨見之，歡喜走趣，出妙音聲。如是花池多有眾鳥，天子天女以歡喜心，舍眾樂音，往詣眾鳥遊戲受樂。復往詣於行列宮殿遊戲之處，其諸宮殿七寶為柱，金銀琉璃、車𤦲頗梨以為莊嚴。其地多有種種天女遊戲受樂，天寶莊嚴，天栴檀末以涂其身，共相娛樂，不起嫉心，互相愛樂，離於妒心，受自業果。種種地中，以種種業而生其中，受自業果，遊戲受樂。復往詣于如意之樹，其樹勢力隨天所念，悉皆得之。於此林中飲食河流，第一色香眾味具足，以歡喜心遊戲河中，食須陀味。既飲食已，百倍悅樂，復往詣于青蓮花林。其花第一色香味具，于花葉中流出摩偷美味之飲，猶如酒糟，酒流而出。其色青綠如分陀利，黃分陀利出黃色飲，琉璃色華出琉璃色飲，頗梨色花出頗梨色飲，車𤦲色花出車𤦲色飲，雜色
之花出雜色飲。雜色葉花，毗琉璃莖，金剛為須。如是種種諸飲從花流出，香味第一。諸天飲已，復往詣於一切觀林遊戲娛樂，到此林中，悉見一切三十三天所住之地。一切觀林甚可愛樂，於此林中有蓮花池，名曰普流，廣三十里，清凈之水湛然充滿如琉璃色，鵝鴨鴛鴦周匝圍繞。一切眾鳥皆如金色，七寶為背，珊瑚為足，赤寶為目，雜寶莊嚴。其音美妙，遊戲舞弄。時諸天子詣遊戲處，金色之鳥出妙音聲，天子升于金殿之上，其殿光暉如融金聚，各相謂曰：『汝見諸天遊戲之處令諸天眾其身光明，黃色轉妙過逾兩倍。』於此殿中游戲自娛，受五欲樂。貪愛境界而無厭足，如火益薪，轉更增熾，諸天愛於色聲香味觸亦復如是不知厭足。於此天中受五欲樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若有餘業，生於人中，常受快樂，花鬘涂香以為莊嚴，坌以末香，心常歡悅，或為王者或為大臣，大富饒財，為一切人之所愛敬，無有怨敵亦無病惱。以餘業故。
正法念處經卷第二十八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十九
元魏婆羅門瞿曇般若流支譯觀天品第六之八(三十三天之五)
「複次，比丘知業果報，觀三十三天所住之地
【現代漢語翻譯】 現代漢語譯本 從雜色的花中流出各種飲料。這些花有雜色的葉子和花瓣，毗琉璃（一種寶石）做的莖，金剛（鑽石）做的花須。各種各樣的飲料從花中流出，香味是最好的。諸天飲用后，又前往一切觀林遊玩娛樂，到達這片林中，能看到所有三十三天眾居住的地方。一切觀林非常可愛，在這片林中有一個蓮花池，名叫普流，寬三十里，清澈的水湛然充滿，像琉璃的顏色一樣，鵝、鴨、鴛鴦在周圍環繞。所有的鳥都像金色一樣，用七寶做背，珊瑚做足，赤寶做眼睛，用各種寶物來裝飾。它們的叫聲美妙，嬉戲舞動。這時，諸天子來到遊玩的地方，金色的鳥發出美妙的聲音，天子們登上金殿，金殿的光輝像融化的黃金一樣，他們互相說道：『你們看諸天遊玩的地方，諸天眾的光明，黃色變得更加美妙，超過之前的兩倍。』他們在這殿中游戲自娛，享受五欲之樂。貪愛這些境界而沒有厭足，就像火上澆油，越燒越旺，諸天喜愛色、聲、香、味、觸也是這樣，不知滿足。他們在這天界中享受五欲之樂，直到善業耗盡，命終后還會墮落，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有剩餘的善業，轉生到人間，常常享受快樂，用花鬘、涂香來裝飾自己，身上塗抹末香，心中常常歡喜，或者成為國王，或者成為大臣，非常富有，被所有的人愛戴和尊敬，沒有怨敵，也沒有疾病的困擾。這是因為還有剩餘的善業的緣故。
《正法念處經》卷第二十八 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第二十九
元魏婆羅門瞿曇般若流支譯 觀天品第六之八(三十三天之五)
『再者，比丘知道業的果報，觀察三十三天所居住的地方。』
【English Translation】 English version From the variegated flowers flowed various drinks. These flowers had variegated leaves and petals, stems made of Vairocana (a type of precious stone), and stamens made of Vajra (diamond). All kinds of drinks flowed from the flowers, with the most exquisite fragrance. After the Devas drank, they went to Sarva-darshana-vana (All-Seeing Grove) to play and enjoy themselves. Arriving at this grove, they could see all the places where the Trayastrimsha Devas (Thirty-three Gods) resided. Sarva-darshana-vana was very lovely and delightful. In this grove, there was a lotus pond named Pralu (Flowing Forth), thirty li (Chinese mile) wide, filled with clear, still water like the color of Vairocana, surrounded by geese, ducks, and mandarin ducks. All the birds were like gold, with backs made of seven treasures, feet made of coral, eyes made of red jewels, and adorned with various treasures. Their sounds were beautiful, and they played and danced. At this time, the Deva-putras (sons of gods) went to the place of amusement, and the golden birds emitted wonderful sounds. The Deva-putras ascended the golden palace, whose radiance was like molten gold. They said to each other, 'You see the places where the Devas play, the light of the Devas, the yellow color becomes even more exquisite, surpassing the previous by two times.' They played and enjoyed themselves in this palace, enjoying the pleasures of the five desires. They were greedy for these realms and were never satisfied, like adding fuel to a fire, which burned even more intensely. The Devas loved sights, sounds, smells, tastes, and touches in the same way, never knowing satisfaction. They enjoyed the pleasures of the five desires in this heaven, until their good karma was exhausted. When they died, they would fall again, flowing with the force of karma, falling into hell, the realm of hungry ghosts, and the animal realm. If there was any remaining good karma, they would be reborn among humans, often enjoying happiness, adorning themselves with flower garlands and scented unguents, smearing themselves with powdered incense, and their hearts were always joyful. They might become kings or ministers, very wealthy, loved and respected by all people, without enemies or sickness. This was because of the remaining good karma.
The Sutra of the Establishment of Right Mindfulness, Volume 28 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 29
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty Chapter Six, Part Eight: Contemplation of the Heavens (Five of the Thirty-three Heavens)
'Furthermore, the Bhikshu (monk) knows the karmic retribution, observing the places where the Trayastrimsha Devas (Thirty-three Gods) reside.'
。彼以聞慧見：第十七地名曰柔軟。眾生何業生彼天中？彼以聞慧見：持戒人不殺不盜，生此天中。云何不殺？有諸眾生為貪財利，恣足五欲，斷毒蛇命，取其寶珠，以自供命。持戒之人不為此事，是名不殺，亦教他人令行不殺，乃至蚊蟻微細眾生亦不故殺。云何不盜？不以盜心取人草土，乃至微細亦不故取，乃至他人所有書記，不以盜心書寫自用，是名不盜。云何佈施？是持戒人貧窮乏財，以無貪心，減身資分，施初禪人衣服飲食、臥具醫藥、資生之具，或施一食，或於僧寺平治僧地，令僧去來安隱無難。如是自行佈施，亦令他人安住善道，勸於他人令舍惡業。是持戒人不殺不盜，自利利他，以是因緣，命終生於三十三天。生此天已，受天快樂。其地皆以柔軟天繒以為敷具，遍覆其地，柔軟滑澤。若天行上，隨足上下，足躡則偃，舉足隨平。譬如大風吹水波起高下不定，風止則平，其地柔軟亦復如是。其地清凈猶如明鏡，若有工師、若工師弟子善能磨鏡，瑩拭明凈照顯眾像，若折一毛以為百分，於此鏡中皆悉了見。此天地中見諸天子一切身份亦復如是，如彼明鏡清凈無垢，其地清凈亦復如是。其地復生希有之事：若諸天女心有所念，欲令天子共其遊戲，天子即于所住地中，自見書字，即與天女遊戲受樂。其地復有希
【現代漢語翻譯】 現代漢語譯本：他以聞慧觀察到：第十七個地的名稱叫做柔軟地（柔軟的地）。什麼樣的眾生會轉生到這個天界中呢？他以聞慧觀察到：持戒之人不殺生、不偷盜，就會轉生到這個天界中。什麼是不殺生呢？有些眾生爲了貪圖財物利益，放縱自己的五種慾望，殺死毒蛇，取走它們的寶珠，用來供養自己的生活。持戒之人不做這樣的事情，這叫做不殺生，也教導他人實行不殺生，乃至蚊子、螞蟻等微小的眾生也不故意殺害。什麼是不偷盜呢？不以偷盜的心取用他人的草木土地，乃至微小的東西也不故意拿取，乃至他人所有的書籍，不以偷盜的心抄寫自用，這叫做不偷盜。什麼是佈施呢？這位持戒之人即使自己貧窮缺乏財物，也以沒有貪婪的心，減少自己生活的必需品，佈施給初禪境界的人衣服飲食、臥具醫藥、生活用具，或者佈施一餐飯食，或者在僧寺中平整僧眾使用的土地，使僧眾來往安穩沒有困難。像這樣自己實行佈施，也使他人安住在善道上，勸導他人捨棄惡業。這位持戒之人不殺生、不偷盜，既利益自己也利益他人，因為這樣的因緣，命終之後轉生到三十三天（忉利天）。生到這個天界后，享受天界的快樂。這個地方都用柔軟的天繒作為鋪設的用具，遍佈覆蓋地面，柔軟光滑。如果天人在上面行走，隨著腳步的上下，腳踩下去就會下陷，抬起腳就會恢復平坦。譬如大風吹動水面，波浪起伏高低不定，風停了就恢復平靜，這個柔軟的地也是這樣。這個地方清凈得就像明鏡一樣，如果有工匠或者工匠的弟子善於磨鏡子，擦拭得明亮乾淨，能夠照見顯現所有的影像，即使把一根毛髮折成一百份，也能在這面鏡子中完全看見。這個天地中看見諸位天子的一切身形也是這樣，就像那面明鏡清凈沒有污垢，這個地方的清凈也是這樣。這個地方還會發生稀有的事情：如果各位天女心中有所想念，想要讓天子和她們一起遊戲，天子立刻在所居住的地方，自己看到文字顯現，就和天女一起遊戲享受快樂。這個地方還有稀有 English version: He, with wisdom gained from hearing, saw: the seventeenth ground is named 'Soft'. What deeds do beings perform to be born in that heaven? He, with wisdom gained from hearing, saw: those who uphold the precepts, not killing or stealing, are born in this heaven. What is not killing? Some beings, for the sake of greed for wealth and indulging in the five desires, take the lives of venomous snakes to obtain their precious pearls to sustain their own lives. Those who uphold the precepts do not do such things; this is called not killing. They also teach others to practice not killing, even not intentionally killing mosquitoes, ants, and other tiny creatures. What is not stealing? Not taking others' grass or land with a thieving mind, not even the smallest thing intentionally taking, even others' books, not copying and using them for oneself with a thieving mind; this is called not stealing. What is giving? This precept-holder, even if poor and lacking wealth, with a non-greedy mind, reduces his own necessities to give to those in the first dhyana (meditative state) clothing, food, bedding, medicine, and necessities of life, or gives a single meal, or levels the ground of a monastery for the Sangha (community of monks) to use, so that the Sangha can come and go in peace without difficulty. In this way, he practices giving himself and also helps others to dwell on the path of goodness, encouraging others to abandon evil deeds. This precept-holder, not killing or stealing, benefits both himself and others, and because of this cause, after death, is born in the Trayastrimsa Heaven (Heaven of Thirty-Three). Having been born in this heaven, he enjoys heavenly bliss. This place is entirely covered with soft heavenly silk as a covering, covering the ground, soft and smooth. When a deva (god) walks on it, it goes up and down with the movement of his feet; when the foot steps on it, it sinks, and when the foot is lifted, it returns to level. Just as a great wind blows on the water, causing waves to rise and fall unevenly, and when the wind stops, it becomes calm, so too is this soft ground. This place is as pure as a bright mirror. If there is a craftsman or a disciple of a craftsman who is skilled at polishing mirrors, polishing them bright and clean, able to reflect and reveal all images, even if a single hair is broken into a hundred parts, it can be seen completely in this mirror. In this heaven and earth, seeing all the forms of the devaputras (heavenly sons) is also like this, like that bright mirror, pure and without blemish, so too is the purity of this place. This place also produces rare events: if the devakanyas (heavenly maidens) have a thought in their minds, wanting the devaputras to play with them, the devaputras immediately see words appear in the place where they dwell, and they play and enjoy happiness with the devakanyas. This place also has rare
【English Translation】 English version: He, with wisdom gained from hearing, saw: the seventeenth ground is named 'Soft' (meaning the ground is soft). What deeds do beings perform to be born in that heaven? He, with wisdom gained from hearing, saw: those who uphold the precepts, not killing or stealing, are born in this heaven. What is not killing? Some beings, for the sake of greed for wealth and indulging in the five desires, take the lives of venomous snakes to obtain their precious pearls to sustain their own lives. Those who uphold the precepts do not do such things; this is called not killing. They also teach others to practice not killing, even not intentionally killing mosquitoes, ants, and other tiny creatures. What is not stealing? Not taking others' grass or land with a thieving mind, not even the smallest thing intentionally taking, even others' books, not copying and using them for oneself with a thieving mind; this is called not stealing. What is giving? This precept-holder, even if poor and lacking wealth, with a non-greedy mind, reduces his own necessities to give to those in the first dhyana (meditative state) clothing, food, bedding, medicine, and necessities of life, or gives a single meal, or levels the ground of a monastery for the Sangha (community of monks) to use, so that the Sangha can come and go in peace without difficulty. In this way, he practices giving himself and also helps others to dwell on the path of goodness, encouraging others to abandon evil deeds. This precept-holder, not killing or stealing, benefits both himself and others, and because of this cause, after death, is born in the Trayastrimsa Heaven (Heaven of Thirty-Three). Having been born in this heaven, he enjoys heavenly bliss. This place is entirely covered with soft heavenly silk as a covering, covering the ground, soft and smooth. When a deva (god) walks on it, it goes up and down with the movement of his feet; when the foot steps on it, it sinks, and when the foot is lifted, it returns to level. Just as a great wind blows on the water, causing waves to rise and fall unevenly, and when the wind stops, it becomes calm, so too is this soft ground. This place is as pure as a bright mirror. If there is a craftsman or a disciple of a craftsman who is skilled at polishing mirrors, polishing them bright and clean, able to reflect and reveal all images, even if a single hair is broken into a hundred parts, it can be seen completely in this mirror. In this heaven and earth, seeing all the forms of the devaputras (heavenly sons) is also like this, like that bright mirror, pure and without blemish, so too is the purity of this place. This place also produces rare events: if the devakanyas (heavenly maidens) have a thought in their minds, wanting the devaputras to play with them, the devaputras immediately see words appear in the place where they dwell, and they play and enjoy happiness with the devakanyas. This place also has rare
有之事：若天憶念一切所須，皆從地生。
「如是三十三天于柔軟地受天快樂，復往詣于遊戲之處。其遊戲處有大園林名摩偷迦，鈴網彌覆，無量寶樹以為莊嚴。于彼林中種種眾鳥、華果具足，五樂音聲遊戲受樂，五根境界受果報樂。于其地中復有林樹，名曰婆羅，若諸天眾入此林中游戲之時，樹則變小，令諸天女取果不難。其林皆是七寶所成，光明晃曜如日初出，以為莊嚴，無量種色華果莊嚴。種種色鳥出妙音聲，以為莊嚴，如是眾鳥住于林中，出衆妙聲。於此林中受六慾樂，歌舞戲笑。舍此林已，復往詣于遊戲山峰，名曰高聚，往至彼峰與諸天女種種莊嚴歌舞戲笑。升高聚峰，其峰周匝廣十由旬，其山峰上有大華池，名曰光明，以七寶華、拘牟陀華、俱迦那陀華、青優缽羅華充滿池中。其水清凈，鵝鴨鴛鴦出衆妙音，甚可愛樂，天子天女圍繞華池歌舞戲笑，飲于天味，無有醉亂。六味之果，隨念食之，其汁香美，飲之無失，天子天女皆共飲之。復于異處有諸天女歌舞戲笑、鼓樂絃歌，簫笛箜篌種種樂器，與諸天子娛樂受樂，圍繞華池久受天樂。復有華池名一切意樂遊戲之處，天鬘莊嚴，栴檀涂身，散以末香，身出光明。
「以其自作上中下業因緣力故，隨心所樂，得三種報，生似業意。若人造作如是
【現代漢語翻譯】 現代漢語譯本：有這種情況：如果天憶念一切所需，都會從地上生長出來。
『就像這樣，三十三天（忉利天，佛教宇宙觀中的一個天界）的天人們在柔軟的土地上享受天界的快樂，然後前往遊戲的地方。那個遊戲的地方有一個大園林，名叫摩偷迦（Madhuka，一種樹名），鈴鐺網覆蓋著它，用無數的寶樹來裝飾。在那片林中，有各種各樣的鳥類，鮮花和水果充足，五種樂器的聲音使他們快樂地遊戲，五根（眼、耳、鼻、舌、身）的境界使他們享受果報的快樂。在那片土地中還有一片樹林，名叫婆羅（Bala，力量），如果天人們進入這片樹林遊戲時，樹就會變小，使天女們容易採摘果實。這片樹林都是由七寶所成，光明閃耀，像初升的太陽，用來裝飾，用無數種顏色的鮮花和水果來裝飾。各種顏色的鳥發出美妙的聲音，用來裝飾，這些鳥住在樹林中，發出各種美妙的聲音。在這片樹林中享受六慾之樂，唱歌跳舞嬉戲。離開這片樹林后，他們又前往遊戲的山峰，名叫高聚（High Gathering）。到達那座山峰后，他們與天女們一起用各種裝飾品唱歌跳舞嬉戲。升高聚峰，那座山峰的周圍有十由旬（Yojana，古印度長度單位）寬，那座山峰上有一個大華池，名叫光明（Light），池中充滿了七寶華、拘牟陀華（Kumuda，白睡蓮）、俱迦那陀華（Kokanada，紅睡蓮）、青優缽羅華（ উৎপল，Utpala，藍色蓮花）。池水清澈，鵝、鴨、鴛鴦發出美妙的聲音，非常可愛，天子和天女們圍繞著華池唱歌跳舞嬉戲，飲用天界的美味，沒有醉酒和混亂。六味（甜、酸、咸、辣、苦、澀）的果實，隨心所欲地食用，果汁香甜美味，飲用后不會有任何損失，天子和天女們都一起飲用。在另一個地方，有天女們唱歌跳舞嬉戲，敲鼓奏樂，彈奏琴瑟，吹簫吹笛，用各種樂器與天子們一起娛樂享受快樂，圍繞著華池長久地享受天界的快樂。還有一個華池，名叫一切意樂遊戲之處（All Desires Pleasure Playing Place），用天界的鮮花裝飾，用栴檀（Chandana，檀香）塗抹身體，散上末香，身體發出光明。
『因為他們自己所作的上、中、下業的因緣力量，隨心所欲地得到三種報應，產生相似的業意。如果有人造作這樣的業……』
【English Translation】 English version: There is such a thing: if the heavens remember all that is needed, it will all grow from the earth.
'Just like this, the Thirty-three Heavens (Trāyastriṃśa, a heaven in Buddhist cosmology) enjoy heavenly bliss on the soft earth, and then go to a place of play. That place of play has a large garden called Madhuka (a type of tree), covered with a net of bells, adorned with countless precious trees. In that forest, there are all kinds of birds, flowers and fruits in abundance, the sounds of five instruments make them play happily, and the realms of the five senses (eye, ear, nose, tongue, body) make them enjoy the bliss of karmic reward. In that land, there is also a forest of trees called Bala (Strength), if the heavenly beings enter this forest to play, the trees will become smaller, making it easy for the heavenly women to pick the fruits. This forest is all made of seven treasures, its light shines brightly like the rising sun, used for decoration, adorned with countless colors of flowers and fruits. Birds of various colors emit wonderful sounds, used for decoration, these birds live in the forest, emitting various wonderful sounds. In this forest, they enjoy the pleasures of the six desires, singing, dancing, and playing. After leaving this forest, they go to a mountain peak for play, called High Gathering. Upon reaching that peak, they sing, dance, and play with the heavenly women with various decorations. Ascending High Gathering Peak, that peak is ten yojanas (an ancient Indian unit of distance) wide all around, and on that mountain peak there is a large lotus pond called Light, filled with seven-treasure lotuses, Kumuda lotuses (white water lily), Kokanada lotuses (red water lily), and blue Utpala lotuses (blue lotus). The water is clear, and geese, ducks, and mandarin ducks emit wonderful sounds, which are very lovely. Heavenly sons and heavenly women surround the lotus pond, singing, dancing, and playing, drinking heavenly flavors, without drunkenness or confusion. Fruits of six flavors (sweet, sour, salty, spicy, bitter, astringent) are eaten as desired, the juice is fragrant and delicious, and there is no loss after drinking it, the heavenly sons and heavenly women all drink it together. In another place, there are heavenly women singing, dancing, and playing, drumming and making music, playing zithers and harps, playing flutes and pipes, using various instruments to entertain and enjoy pleasure with the heavenly sons, surrounding the lotus pond and enjoying heavenly bliss for a long time. There is also a lotus pond called All Desires Pleasure Playing Place, adorned with heavenly garlands, bodies smeared with Chandana (sandalwood), scattered with powdered incense, and light emanates from their bodies.'
'Because of the power of the causes and conditions of their own upper, middle, and lower deeds, they obtain three kinds of retributions as they wish, producing similar karmic intentions. If someone creates such karma...'
之業，得如是果——眼識緣色而生樂心。何以故？若作下業，于等色中見作下色，其人如是於一緣中見於下色。若作中業，則見中色，生中樂心。若作上業，則見無量種種妙色形相端嚴。如是一切聲香味觸亦復如是。目之所緣，欲界天中一切諸地皆亦如是，若不如是，三種之報則不成就。當知如是三種之業，得是妙色端正莊嚴、天女殊勝。此諸天眾於一切意樂園林之中游戲受樂，貪著色聲香味觸等，不知厭足。
「比丘觀已，而說頌曰：
「『劫盡日焰， 大海乾竭， 億百千劫， 貪愛不滅。 諸水雨等， 海尚可滿； 貪慾之海， 愛色無厭。 憶念諸樂， 欲不可滿， 若離憂愛， 欲則止足。 樂從欲生， 智者不樂， 離欲之樂， 樂中最勝。 雜愛之樂， 如雜毒水； 若離愛慾， 如水乳合。 欲燒癡人， 盲冥無覺， 如摩羅耶， 山蟲食木。 愛慾憶念， 念不可數， 念無厭足， 死王所縛。 不為欲使， 不住愛境， 是人樂器， 如來所說。 如夢所見， 乾闥婆城， 虛妄不堅。 諸欲虛誑， 如幻水沫、 甄婆迦果(生於海渚食醉七日)。 欲為衰惱， 如火害
【現代漢語翻譯】 現代漢語譯本 由於這樣的行為，會得到這樣的結果——眼識接觸到顏色，心中產生快樂。為什麼呢？如果做了下等的行為，在同樣的顏色中，看到的也是下等的顏色，這樣的人在一種因緣中看到的都是下等的顏色。如果做了中等的行為，那麼看到的也是中等的顏色，心中產生中等的快樂。如果做了上等的行為，那麼就能看到無量種種美妙的顏色，形態相貌端正莊嚴。像這樣，一切聲音、香味、觸感也是如此。眼睛所接觸的，欲界天中的一切土地也都是如此，如果不是這樣，三種果報就不會成就。應當知道，像這樣的三種行為，會得到美妙的顏色，端正莊嚴，天女殊勝的果報。這些天眾在一切令人心情愉悅的園林之中游戲享樂，貪戀顏色、聲音、香味、觸感等等，不知滿足。 比丘觀察之後，用偈頌說道： 『劫末的太陽，大海乾涸，億百千劫，貪愛也不會消滅。諸水雨露等等，大海尚且可以充滿；貪慾的海洋，愛戀美色沒有厭足。回憶起各種快樂，慾望永遠無法滿足，如果遠離憂愁和愛戀，慾望就會停止滿足。快樂從慾望產生，智者並不快樂，遠離慾望的快樂，是快樂中最殊勝的。混雜著愛戀的快樂，就像混雜著毒藥的水；如果遠離愛戀和慾望，就像水和乳交融在一起。慾望焚燒愚癡的人，盲目無知沒有覺察，就像摩羅耶山（Malaya Mountain）中的蟲子啃食樹木。愛慾的憶念，念頭不可計數，念頭沒有厭足，被死王所束縛。不被慾望驅使，不執著于愛戀的境界，這樣的人的樂器，是如來所說的。就像夢中所見，乾闥婆城（Gandharva city），虛妄不堅固。各種慾望虛假欺騙，就像幻化的水泡、甄婆迦果（Jenbhaka fruit，生於海渚食醉七日）。慾望帶來衰敗和煩惱，就像火的危害。』
【English Translation】 English version Due to such actions, one obtains such results—eye consciousness arises from contact with color, and joy arises in the mind. Why is that? If one performs inferior actions, one sees inferior colors in the same colors; such a person sees inferior colors in a single condition. If one performs middling actions, then one sees middling colors and generates middling joy in the mind. If one performs superior actions, then one sees immeasurable, various wonderful colors with upright and dignified forms. Likewise, all sounds, smells, tastes, and tactile sensations are also the same. What the eye perceives, all the lands in the desire realm heavens are also the same; if it were not so, the three kinds of retribution would not be accomplished. One should know that such three kinds of actions obtain the wonderful colors, upright and dignified adornments, and the superior qualities of heavenly women. These heavenly beings play and enjoy themselves in all delightful gardens, clinging to colors, sounds, smells, tastes, tactile sensations, etc., without knowing satisfaction. Having observed this, the Bhiksu (monk) spoke in verse: 『The sun at the end of the kalpa (aeon), the great sea dries up, for billions and trillions of kalpas (aeons), Greed and love do not perish. All waters, rain, etc., the sea can still be filled; The sea of desire, loving beauty without satiety. Recalling all pleasures, Desire cannot be satisfied; if one is apart from sorrow and love, then desire will cease to be satisfied. Joy arises from desire, the wise do not rejoice, the joy apart from desire, Is the most supreme among joys. The joy mixed with love, is like water mixed with poison; If one is apart from love and desire, it is like water and milk blended together. Desire burns foolish people, Blind and ignorant without awareness, like the insects in Malaya Mountain (摩羅耶山) eating wood. The recollection of love and desire, the thoughts are countless, the thoughts are without satiety, Bound by the King of Death. Not made a servant by desire, not dwelling in the realm of love, This person's instrument of joy, is what the Tathagata (如來) has spoken. Like what is seen in a dream, The Gandharva city (乾闥婆城), illusory and not firm. All desires are false and deceptive, Like illusory water bubbles, Jenbhaka fruit (甄婆迦果) (grows on the seashore and makes one drunk for seven days). Desire is a decline and affliction, like the harm of fire.』
人， 若知欲過， 不貪醉果， 能見實諦， 永離愛惱。 諸欲如毒， 未得思念， 得之自惱。 眾惡熾然， 欲無厭足， 退失天樂， 墮于地獄， 由欲所誑。 欲如水波、 如電如燈， 女欲如毒， 如魚洄漩。 思惟增長， 如火益薪， 初后不安， 智者所棄。 若有習近， 展轉增長， 觸如火焰， 欲受苦報。 知此欲過， 智人厭舍， 離欲之人， 得涅槃樂。 無數千萬， 那由他天， 習欲墮落， 受地獄苦。 慾火刀毒， 求樂應舍， 常應舍欲， 地獄之因。 未見有人， 不為欲使， 無有習欲， 不受苦惱。 是故舍欲， 莫生心念， 一切諸欲， 如火熾然。』
「如是比丘觀諸天子為欲所使，說偈呵責。放逸諸天覆詣一切意樂園林作眾伎樂，與諸天女種種莊嚴，入彼林中歌樂音聲，歡娛受樂。無量河池莊嚴園林，處處皆見種種妙色，如是眼根受於色欲。又隨憶念聞眾妙音、種種愛聲，鼻聞種種上妙愛香，舌得種種殊異之味，隨心所念皆悉得之。隨心所念，得種種觸，身心悅樂，隨意所念，樂法成就。如是天眾為愛所覆，放逸遊戲，如心所念
【現代漢語翻譯】 現代漢語譯本 人，如果知道慾望的過患， 不貪戀沉醉的果報，能看清真實的道理，永遠脫離愛慾的煩惱。 各種慾望如同毒藥，未得到時就思念不已，得到后反而自尋煩惱。 各種罪惡像火焰般燃燒，慾望永遠沒有滿足的時候，（沉溺於慾望會）退失天上的快樂， 墮入地獄，都是被慾望所迷惑。（慾望）像水波、 像閃電像燈光，女人的慾望像毒藥，像魚兒迴旋的漩渦。 （對慾望的）思慮會增長，像火新增柴薪一樣，開始和後來都不安寧， 有智慧的人會拋棄它。如果有人習慣親近慾望，（慾望）會輾轉增長， 接觸慾望就像火焰一樣，慾望會帶來痛苦的報應。知道慾望的過患， 有智慧的人會厭惡並捨棄它，遠離慾望的人，能得到涅槃（Nirvana）的快樂。 無數千萬，那由他（Nayuta）數量的天人，習慣慾望而墮落， 承受地獄的痛苦。刀和毒藥，爲了追求快樂也應該捨棄， 應該經常捨棄慾望，因為它是地獄的原因。沒有見過有人， 不被慾望所驅使，沒有習慣慾望，而不受痛苦煩惱的。 因此要捨棄慾望，不要產生貪戀的念頭，一切的慾望， 都像火焰一樣燃燒。』
『像這樣，比丘（Bhikkhu）觀察到諸天天子被慾望所驅使，用偈頌呵斥他們。放縱的天人們又前往一切隨心所欲的園林，演奏各種樂器，與各種裝扮的天女們，進入那片園林，歌唱奏樂，歡快地享受快樂。無量的河流池塘裝飾著園林，到處都能看到各種美妙的色彩，像這樣眼根享受著**。又隨著回憶思念，聽到各種美妙的聲音、各種令人喜愛的聲音，鼻子聞到各種上等美妙令人喜愛的香氣，舌頭得到各種殊異的美味，隨心中所想念的都能得到。隨心中所想念的，得到各種觸感，身心喜悅快樂，隨心所想念的，快樂之法就能成就。像這樣天眾被愛慾所覆蓋，放縱地遊戲，隨心所欲。
【English Translation】 English version People, if they know the faults of desires, Do not crave the fruits of intoxication, can see the true principles, and forever be free from the afflictions of love and desire. Various desires are like poison; when not obtained, they are longed for, but when obtained, they bring trouble upon oneself. Various evils burn like flames; desires are never satisfied; (indulging in desires) will lead to the loss of heavenly bliss, And falling into hell, all because of being deceived by desires. (Desires) are like water waves, Like lightning and lamps, women's desires are like poison, like whirlpools where fish circle. Thoughts (about desires) will increase, like adding fuel to a fire; there is no peace in the beginning or the end, The wise abandon it. If someone is accustomed to being close to desires, (desires) will gradually increase, Contact with desires is like a flame; desires will bring painful retribution. Knowing the faults of desires, The wise will detest and abandon them; those who are free from desires can attain the bliss of Nirvana (Nirvana). Countless millions, Nayuta (Nayuta) of heavenly beings, fall because of being accustomed to desires, Enduring the suffering of hell. Swords and poison, one should also abandon them in pursuit of happiness, One should always abandon desires, for they are the cause of hell. No one has been seen, Who is not driven by desires, who is not accustomed to desires, and does not suffer from pain and affliction. Therefore, abandon desires, do not give rise to thoughts of craving; all desires, Burn like flames.』
『Like this, the Bhikkhu (Bhikkhu) observes that the heavenly sons are driven by desires, and rebukes them with verses. The indulgent heavenly beings then go to gardens where everything is as they wish, playing various musical instruments, and with various adorned heavenly women, they enter that garden, singing and playing music, joyfully enjoying pleasure. Limitless rivers and ponds decorate the gardens, and everywhere one can see various beautiful colors; in this way, the eye-sense enjoys **. And with recollection and thought, they hear various beautiful sounds, various lovely sounds, the nose smells various superior, beautiful, and lovely fragrances, the tongue obtains various special and different flavors, and whatever is thought of in the heart can be obtained. Whatever is thought of in the heart, one obtains various sensations, the body and mind are joyful and happy, and whatever is thought of in the heart, the Dharma of joy can be achieved. In this way, the heavenly beings are covered by love and desire, indulging in games, as they wish.』
，受五欲樂。乃至愛善業盡，命終還退，墮于地獄、餓鬼、畜生。若生人中，常受安樂，常愛華鬘涂香末香，大富饒財，直心善心，一切眾生之所樂見，信受其言，眾人所愛，妻子具足，善行禮義不失儀式，所有財物，王賊水火所不能奪，王所供養，生大種姓。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十八地名雜莊嚴。眾生何業生於彼處？彼以聞慧見：持戒人不殺不盜，亦教他人令住善道。云何不殺不惱眾生？自不殺害，不教他殺，亦不隨喜；亦不親友殺生之人，乃至不與語言交接；不聽他人不凈之語，不同路行。復有不殺：有諸眾生或以歌音或琴樂音、箜篌簫笛誑諸禽獸，令墮網陷。此持戒人不作如是方便殺害，亦教他人令行不殺，見他作者，贖令得脫，心不念殺，是名不殺。云何不盜？或有眾生虛妄誑詐，商賈求財行於非法，種種偷盜。云何誑詐？或以碎沙雜余財物，稱而賣之。見其為非，勸令不作，方便教言：『莫以妻子、自身財物、惡友因緣而作偷盜。若行偷盜，命終墮于地獄、餓鬼、畜生。偷盜果報，受大苦惱。』如是自不作惡，亦勸他人令離惡法。因緣既至，能捨不取，如是之人自利利人。云何佈施？或入大海、過大曠野以求財物，或從他人傭力求財，佈施貧窮
【現代漢語翻譯】 現代漢語譯本：沉溺於五種感官的快樂中。直到對善業的喜愛耗盡，壽命終結后還會退轉，墮入地獄、餓鬼、畜生道。如果轉生為人，常常享受安樂，喜愛華麗的裝飾、涂香和末香，非常富有，心地正直善良，一切眾生都樂於見到他，信任並接受他的話語，受眾人愛戴，妻子兒女完備，行為端正合乎禮儀，不會失去應有的儀式，所有的財物，不會被國王、盜賊、水災或火災所奪走，受到國王的供養，出生于高貴的種姓。這些都是因為剩餘的善業所致。
『再者，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第十八處地方名為雜莊嚴。眾生是做了什麼樣的業才能出生在那裡呢？他通過聽聞和智慧看到：持戒之人不殺生、不偷盜，也教導他人安住于善良的道路。什麼是不殺生、不惱害眾生呢？自己不殺害生命，不教唆他人殺生，也不隨喜讚歎殺生的行為；甚至不與殺生的人做親友，不與他們交談；不聽他人不潔凈的言語，不同路而行。還有一種不殺生：有些眾生用歌聲、琴樂、箜篌、簫笛等聲音來欺騙禽獸，使它們落入陷阱。這種持戒之人不做這樣的殺害行為，也教導他人奉行不殺生，看到別人這樣做，就贖回那些禽獸使它們得到解脫，心中不存殺念，這就是不殺生。什麼是不偷盜呢？有些眾生虛偽欺詐，經商求財時行為不合法，進行各種偷盜行為。什麼是欺詐呢？例如用碎沙摻雜在其他財物中，用不真實的重量來出售。看到這種不合法的行為，就勸導他們不要這樣做，用方便的言語教導他們：『不要因為妻子、自身、財物或惡友的緣故而進行偷盜。如果進行偷盜，死後會墮入地獄、餓鬼、畜生道。偷盜的果報是遭受巨大的苦惱。』像這樣自己不做惡事，也勸導他人遠離惡法。因緣成熟時，能夠捨棄不義之財而不取，這樣的人既能利益自己也能利益他人。什麼是佈施呢？有些人進入大海、穿越廣闊的曠野去尋求財物，或者通過為他人打工來獲取財物，然後佈施給貧窮的人。
【English Translation】 English version: Indulging in the five desires. Until the love for good deeds is exhausted, after the end of life, one will regress and fall into hell, the realm of hungry ghosts, and the animal realm. If reborn as a human, one will often enjoy peace and happiness, love gorgeous decorations, scented pastes, and powdered incense, be very wealthy, have an upright and kind heart, be a joy to all beings, be trusted and accepted, be loved by all, have a complete family with wife and children, behave properly and ethically, without losing the proper rituals, and all possessions will not be taken away by kings, thieves, floods, or fires, be supported by the king, and be born into a noble lineage. This is due to the remaining good karma.
'Furthermore, a Bhikkhu, knowing the results of karma, observes the places where the Thirty-three Gods dwell. He sees through his wisdom of hearing that the eighteenth place is called Mixed Adornment (Za Zhuangyan). What kind of karma causes beings to be born there? He sees through his wisdom of hearing that those who uphold the precepts do not kill or steal, and also teach others to abide in the path of goodness. What is not killing or harming beings? One does not kill oneself, does not teach others to kill, and does not rejoice in the act of killing; one does not even associate with those who kill, not even speaking to them; one does not listen to impure words from others, and does not walk the same path. There is also another form of not killing: some beings deceive birds and beasts with songs, musical instruments like the zither, Konghou (a type of harp), Xiao (vertical flute), and flute, causing them to fall into traps. Those who uphold the precepts do not engage in such methods of killing, and also teach others to practice non-killing. Seeing others doing so, they redeem those birds and beasts to free them, and do not harbor thoughts of killing in their hearts. This is called non-killing. What is not stealing? Some beings are deceitful and fraudulent, engaging in illegal activities to seek wealth in business, and engaging in various forms of theft. What is fraud? For example, mixing crushed sand with other goods and selling them with false weights. Seeing such illegal activities, one advises them not to do so, teaching them with skillful words: 'Do not engage in stealing because of your wife, yourself, wealth, or evil friends. If you engage in stealing, you will fall into hell, the realm of hungry ghosts, and the animal realm after death. The result of stealing is to suffer great distress.' In this way, one does not do evil oneself and also advises others to stay away from evil. When the opportunity arises, one can renounce unjust wealth and not take it. Such a person benefits both themselves and others. What is giving? Some people enter the sea or cross vast wildernesses to seek wealth, or earn money by working for others, and then give to the poor.
苦惱之人，心生敬重、諸根悅豫而施與之。或以此物施二禪人，或施貧者，是名佈施。云何不殺？若諸獵師羅網捕鳥，若人捕魚，其人見之，以物贖命，還令得脫。思惟歡喜，諸根悅豫，亦教他人令贖生命，心生隨喜：『我為善業，恒愿修習。』亦令他人修行善業。如是善業——不殺不盜——自利利他。如是二種持戒利益自利利他，命終生於三十三天，種種廁填莊嚴之殿而於中生。
「善業之人生此天已，種種摩尼光明晃曜，廁填莊嚴。其身光明，種種色衣、種種天女，種種衣服莊嚴其身。住在其後，初生天子作如是念：『我以何業而生此處？』自念前生修善業故，來生此天，即自嘆曰：『奇哉！善業我修行故，來生此處。』如是天子既思惟已，以善業故，初聞樂音，天女歌音遍一切處山峰宮殿，美音充滿，禽獸率舞。聞此歌音百倍受樂。初聞此音，心生樂著，是名第一生欲因緣。既著聲已，心復生念，欲是眾色，即時回顧見諸天女無量色相不可譬喻，具足莊嚴。『是誰天女？誰之所攝？』心既念已，欲心即生。
「是時，天女而說頌曰：
「『種種欲因緣， 我最為第一， 我今奉天子， 遊戲種種樂。』
「爾時，天子既聞歌音，又見美色，即時回身至天女邊，欲受觸樂，是名第二
【現代漢語翻譯】 現代漢語譯本：對於那些受苦惱的人，如果有人心懷敬重，身心愉悅地佈施財物給他們，或者將財物佈施給修習二禪的人，或者佈施給貧困的人，這都叫做佈施。那麼，什麼是不殺生呢？如果獵人設定羅網捕捉鳥類，或者有人捕魚，有人看見了，就用財物贖回它們的生命，使它們得以逃脫。這個人心中思惟，感到歡喜，身心愉悅，也教導其他人去贖回生命，心中隨喜讚歎：『我做了善業，要恒常修習。』也讓其他人修行善業。這樣的善業——不殺生、不偷盜——既能利益自己，也能利益他人。像這樣持戒的兩種利益，既能利益自己，也能利益他人，命終之後就能往生到三十三天（Trāyastriṃśa，佛教宇宙觀中的一個天界），那裡有各種珍寶裝飾的宮殿，並在其中誕生。 善業之人往生到這個天界后，各種摩尼寶珠（maṇi，一種寶珠）的光芒閃耀，裝飾著各處。他們的身體散發著光芒，穿著各種顏色的衣服，有各種天女陪伴，用各種服飾來莊嚴自身。他們住在天子的身後。初生的天子會這樣想：『我是因為什麼業力而生到這裡的呢？』他回憶起前世因為修行善業的緣故，才得以轉生到這個天界，於是就感嘆道：『真是奇妙啊！因為我修行善業的緣故，才能來到這裡。』當天子這樣思惟之後，因為善業的緣故，他首先聽到了美妙的音樂，天女的歌聲遍佈各處的山峰和宮殿，美妙的聲音充滿各處，禽獸也隨著音樂起舞。聽到這樣的歌聲，他感到百倍的快樂。初次聽到這樣的聲音，心中就產生了強烈的愛戀，這就是最初產生慾望的因緣。當他迷戀于聲音之後，心中又想到，慾望也存在於各種美色之中，於是他回頭看見了無數的天女，她們的容貌美麗無比，難以用語言來形容，而且都打扮得非常華麗。他心想：『這些天女是誰的？是誰所擁有的呢？』當他這樣想的時候，慾望之心就產生了。 這時，天女唱誦道： 『各種慾望的因緣，我最為重要，我現在侍奉天子，一起享受各種快樂。』 這時，天子聽到了美妙的歌聲，又看到了美麗的容貌，立刻轉身來到天女身邊，想要享受觸樂，這就是第二種因緣。
【English Translation】 English version: For those who are afflicted, if one offers gifts with respect and joy, or gives to those who practice the second Dhyana (禪那，meditative state), or to the poor, this is called giving. What is non-killing? If hunters set nets to catch birds, or if someone catches fish, and another person sees this and redeems their lives with possessions, allowing them to escape, contemplating this with joy and delight, and also teaching others to redeem lives, rejoicing in their hearts, saying, 'I have done good deeds, and I will always cultivate them,' and also encouraging others to cultivate good deeds. Such good deeds—not killing, not stealing—benefit both oneself and others. These two benefits of upholding precepts, benefiting both oneself and others, lead to rebirth in the Trāyastriṃśa Heaven (三十三天，Heaven of the Thirty-Three), in a palace adorned with various treasures, where one is born. When a person of good deeds is born in this heaven, various Mani jewels (摩尼，wish-fulfilling jewel) shine brightly, adorning everything. Their body radiates light, adorned with various colored garments, and accompanied by various heavenly women, adorned with various clothes. They reside behind the newly born Deva (天子，heavenly being). The newly born Deva thinks, 'By what karma have I been born here?' Recalling that in their previous life they cultivated good deeds, they were reborn in this heaven, and they exclaim, 'How wonderful! Because I practiced good deeds, I have come to this place.' After the Deva thinks in this way, due to their good deeds, they first hear beautiful music, the songs of heavenly women filling all the mountains and palaces, the beautiful sounds filling everything, and even birds and beasts dance. Hearing this song, they experience a hundredfold joy. Upon first hearing this sound, attachment arises in their heart, and this is the first cause of desire. Having become attached to the sound, they think, 'Desire is also in various beautiful forms,' and they turn around and see countless heavenly women, whose appearances are incomparably beautiful, adorned with perfection. They think, 'Whose heavenly women are these? Who do they belong to?' As they think this, the mind of desire arises. At that time, the heavenly women speak in verse: 'Of all the causes of desire, I am the most important. I now serve the Deva, and together we enjoy various pleasures.' At that time, the Deva, having heard the beautiful song and seen the beautiful forms, immediately turns to the heavenly women, desiring to experience the pleasure of touch, and this is the second cause.
生欲因緣。復有第三生欲因緣，心使諸根貪于境界，心緣自在。天子欲心觸諸天女，天女以身亦觸天子，是名第三生欲因緣。復有第四生欲因緣：無量無等香薰之氣不可譬喻，天子觀之從何所來？即知此香從天女生。便以欲心抱持天女，嗅無等香，是名第四生欲因緣。於四境界，心愛染樂。時諸天女以種種飲食須陀之味供養天子，是名第五生欲因緣。如是不可譬喻生欲因緣、五欲境界，初著天樂。
「如是天子受天樂報，初生之時憶念宿命，以著欲樂，皆悉忘失。復以欲心往詣天女，天女亦來向天子所，歌舞戲笑互相娛樂至天子所，調戲愛語歡娛受樂。復往向于園林華池，天女身著種種莊嚴，復與天子往一切觀意樂園林、一切見林，一切地天遊戲之處。其林諸樹意念具足，無量莊嚴。金樹銀葉，赤寶為枝，頗梨為果，色香味具，有如是等無量諸樹莊嚴園林。復有異林以為莊嚴，毗琉璃樹，真金為枝，赤寶為葉，白銀為果，車𤦲莊嚴。復有異樹於一肘量，一寶莊嚴，所謂金銀赤寶、毗琉璃寶、車𤦲莊嚴。復有樹枝一肘之量，一寶所成，華果具足，天華莊嚴。其華種種色香具足，其香周遍滿六由旬，種種色蜂飲諸華汁。是一切見意樂之林，如是諸樹以為莊嚴，種種白業受斯果報。復以蓮華而為莊嚴，毗琉璃莖，真金
【現代漢語翻譯】 現代漢語譯本： 生欲的因緣。還有第三種生欲的因緣，是心驅使諸根貪戀于境界，心隨因緣而自在。天子以欲心觸碰諸天女，天女也以身體觸碰天子，這叫做第三種生欲的因緣。還有第四種生欲的因緣：無量無等的香氣燻人，難以比喻，天子觀察這香氣從哪裡來？隨即知道這香氣是從天女身上散發出來的。便以欲心擁抱天女，嗅聞這無等的香氣，這叫做第四種生欲的因緣。對於這四種境界，心生愛戀和喜樂。這時，諸天女以種種飲食和美味的須陀供養天子，這叫做第五種生欲的因緣。像這樣難以比喻的生欲因緣、五欲境界，最初使人沉溺於天上的快樂。
『像這樣天子享受天樂的果報，初生的時候還能憶念宿命，但因為貪戀欲樂，就全都忘記了。又以欲心前往天女之處，天女也來到天子這裡，歌舞嬉戲，互相娛樂，到達天子處，調笑愛語，歡娛受樂。又前往園林華池，天女身穿種種莊嚴的服飾，又與天子前往一切觀意樂園林、一切見林，一切地天遊戲之處。那裡的樹林，意念具足，無量莊嚴。金樹銀葉，赤寶為枝，頗梨（水晶）為果，色香味俱全，有像這樣等等無量諸樹莊嚴園林。又有不同的樹林作為莊嚴，毗琉璃（青色寶玉）樹，真金為枝，赤寶為葉，白銀為果，車𤦲（硨磲）莊嚴。又有不同的樹，在一肘的長度內，用一種寶物莊嚴，所謂的金銀赤寶、毗琉璃寶、車𤦲莊嚴。又有樹枝一肘的長度，由一種寶物構成，華果具足，天華莊嚴。那花種種顏色香味具足，那香味周遍充滿六由旬，種種顏色的蜜蜂飲用花汁。這是一切見意樂之林，像這樣諸樹作為莊嚴，種種白業才能受此果報。又用蓮華來作為莊嚴，毗琉璃為莖，真金
【English Translation】 English version: The causes and conditions for the desire to be born. Furthermore, there is a third cause and condition for the desire to be born, which is that the mind causes the senses to crave objects, and the mind is free to follow conditions. The Deva (heavenly being) touches the Deva maidens with a mind of desire, and the Deva maidens also touch the Deva with their bodies. This is called the third cause and condition for the desire to be born. Furthermore, there is a fourth cause and condition for the desire to be born: the immeasurable and incomparable fragrance. The Deva observes, 'Where does this fragrance come from?' He immediately knows that this fragrance comes from the Deva maidens. Then, with a mind of desire, he embraces the Deva maidens and smells the incomparable fragrance. This is called the fourth cause and condition for the desire to be born. In these four realms, the mind loves, is attached to, and delights in them. At this time, the Deva maidens offer the Deva various foods and the delicious taste of Sudha (nectar). This is called the fifth cause and condition for the desire to be born. Thus, these immeasurable causes and conditions for the desire to be born, and the realms of the five desires, initially cause one to become attached to the pleasures of the heavens.
『Thus, when the Deva receives the reward of heavenly bliss, he remembers his past lives at the time of his first birth, but because of his attachment to sensual pleasures, he forgets everything. Again, with a mind of desire, he goes to the Deva maidens, and the Deva maidens also come to the Deva. They sing, dance, play, and laugh, entertaining each other until they reach the Deva's place, teasing, speaking loving words, rejoicing, and enjoying pleasure. They also go to gardens and lotus ponds. The Deva maidens wear various adornments, and they go with the Deva to all the pleasure gardens that delight the mind, all the forests that delight the eye, and all the places where the earth Devas play. The trees in those forests are complete with intention and immeasurable adornments. Gold trees with silver leaves, branches of red jewels, and fruits of Beryl (crystal), complete with color, fragrance, and taste. There are such immeasurable trees adorning the gardens. There are also different forests used as adornments, Beryl (blue gemstone) trees with branches of real gold, leaves of red jewels, fruits of white silver, adorned with Tridacna (giant clam). There are also different trees, one cubit in length, adorned with one jewel, namely gold, silver, red jewels, Beryl jewels, and Tridacna adornments. There are also tree branches one cubit in length, made of one jewel, complete with flowers and fruits, adorned with heavenly flowers. The flowers are complete with various colors and fragrances, and the fragrance pervades six yojanas (ancient Indian unit of distance). Bees of various colors drink the juice of the flowers. This is the forest that delights the eye and the mind. Thus, these trees are used as adornments, and only those who have performed various white deeds can receive this reward. Lotus flowers are also used as adornments, with stems of Beryl and real gold.
為葉，赤寶為須，青因陀蜂以為莊嚴，其音美妙，天眾聞之生大歡喜。其林復有行列莊嚴，種種色林以為行列——青黃朱紫，如閻浮提觀于電光。其林如是行列莊嚴，河津華池莊嚴林園。如是功德具足之林，天子見之，心大歡喜，與諸天女至彼林中。余天見之，知初生天子欲來我所，皆起往迎，互相慰問，美言稱讚，娛樂受樂妓樂之音，遊戲種種蓮華林中，久於一切見林受五欲樂。復舍此林，往詣樂行遊戲之處，其遊戲處種種欄楯以為圍繞，長流美飲、七寶宮殿行列如林，真金為地，種種眾鳥出妙音聲，舞戲自娛。河池流水其音美妙，飲食河流色香味具，天子游中受五欲樂，遊戲自娛。與諸天女種種莊嚴，受天善業，經于久時，以放逸故而不覺知。
「如是天子受五欲樂，業盡還退，放逸覆心，不觀退沒，愛心所迷，慾火焚燒，心著欲樂而不覺知。若衰相現，怖畏成就，見無常變，決定必退，爾乃心覺。如是天子樂著放逸，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若有餘業生於人中，受第一樂，財寶具足，端直不諂，生於中國，識邪正行，知法非法，一切善人順法之處、知報恩處而於中生，為一切人之所樂見，一切長幼皆生愛敬，常無病惱，端正第一，大力無畏，安慰一切，妻子具足，所
【現代漢語翻譯】 現代漢語譯本：其樹葉為黃金，花蕊為赤寶，用青色的因陀羅蜂（Indra，帝釋天）作為裝飾，聲音美妙，天眾聽了都心生歡喜。那片樹林還有排列整齊的各種顏色的樹林——青色、黃色、紅色、紫色，就像在閻浮提（Jambudvipa，我們所居住的娑婆世界）看到閃電的光芒。那片樹林如此排列整齊，河流、水池、花朵裝飾著林園。如此功德圓滿的樹林，天子見了，心中非常歡喜，與眾天女一同來到林中。其餘的天人見到，知道新生的天子要來，都起身迎接，互相慰問，用美好的語言稱讚，享受音樂的快樂，在各種蓮花林中嬉戲，長久地在一切樹林中享受五欲之樂。 之後離開這片樹林，前往可以快樂遊玩的地方，那遊玩的地方有各種欄桿圍繞，有長流的美酒，七寶宮殿排列如林，地面是純金，各種鳥兒發出美妙的聲音，跳舞嬉戲自娛。河流池水的聲音美妙，飲食河流具備色香味，天子在其中游玩，享受五欲之樂，嬉戲自娛。與眾天女一同，以各種裝飾打扮，享受天界的善業，經過很長時間，因為放縱而不知覺。 『如此天子享受五欲之樂，善業耗盡便會衰退，被放縱矇蔽了心智，不觀察衰退沒落，被愛慾迷惑，被**焚燒，心中執著于享樂而不自覺。如果衰敗的跡象顯現，恐懼就會產生，見到無常的變化，知道必定會衰退，這時才會醒悟。』如此天子貪圖享樂放縱，乃至愛戀的善業耗盡，命終衰退，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有剩餘的善業，轉生到人間，享受極大的快樂，擁有充足的財富，正直不諂媚，出生在中國（指中心地區），能辨別邪正，知道什麼是合法什麼是非法，在一切善良的人遵循正法的地方、知道報恩的地方出生，被所有的人喜愛，所有長輩幼輩都對他產生愛敬之心，常常沒有疾病困擾，相貌端正第一，力氣大而無畏，能安慰一切人，妻子兒女完備，所
【English Translation】 English version: Its leaves are gold, its stamens are red jewels, adorned with blue Indra bees (Indra, the lord of gods), its sound is beautiful, and the heavenly beings who hear it are filled with great joy. The grove also has rows of various colored trees arranged in order—blue, yellow, red, and purple, like seeing the light of lightning in Jambudvipa (the world we live in). The grove is arranged in such order, with rivers, pools, and flowers adorning the gardens. Seeing such a grove filled with merit, the Deva (god) is greatly pleased and goes to the grove with the heavenly maidens. The other Devas, seeing this, know that the newly born Deva is coming to their place, so they all rise to greet him, comfort each other, praise him with beautiful words, enjoy the pleasure of music, and play in the various lotus groves, enjoying the pleasures of the five desires in all the groves for a long time. Then, they leave this grove and go to a place where they can happily play. That place of play is surrounded by various railings, with long streams of fine wine, rows of seven-jeweled palaces like a forest, the ground is pure gold, and various birds emit wonderful sounds, dancing and playing for their own amusement. The sound of the flowing rivers and pools is beautiful, and the rivers of food and drink are complete with color, aroma, and taste. The Deva plays in it, enjoying the pleasures of the five desires, playing and amusing himself. Together with the heavenly maidens, adorned with various ornaments, he enjoys the good karma of the heavens, and after a long time, he is unaware because of his indulgence. 'Thus, the Deva enjoys the pleasures of the five desires, and when his good karma is exhausted, he will decline. His mind is covered by indulgence, he does not observe his decline and fall, he is deluded by love and desire, and is burned by **, his mind is attached to pleasure and he is unaware. If signs of decay appear, fear will arise, and seeing the impermanent changes, knowing that he will surely decline, then he will awaken.' Thus, the Deva is greedy for pleasure and indulgence, until the good karma he loves is exhausted, and at the end of his life, he declines, and following the flow of karma, he falls into the hells, the realms of hungry ghosts, and the animal realm. If there is any remaining good karma, he will be reborn among humans, enjoying great happiness, possessing abundant wealth, being upright and not flattering, being born in China (referring to the central region), able to distinguish between right and wrong, knowing what is lawful and what is unlawful, being born in a place where all good people follow the Dharma, and knowing where to repay kindness, being loved by all people, with all elders and youngsters having love and respect for him, constantly without illness, with the most upright appearance, with great strength and fearlessness, able to comfort all, with complete wife and children, what
有財物，王賊水火不能侵奪。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第十九地名曰如意。眾生何業生於此地？彼以聞慧見：有眾生以正見心信業果報，堅住正見，其心質直不惱眾生，孝養父母，順法修行而不懈怠，恭敬三寶佛法眾僧，不殺不盜，不教他作亦不隨喜，見他作者，勸令不作。為諸眾生說于業果，令住善道，不殺不盜。若有眾生不持戒者，教令住戒，若人持戒，教令堅住。如是之人自利利他，命終之後生於善道三十三天。云何不殺生？若是眾生知他眾生，乃至蟣子蚊蟻之類，不故斷命，是名不殺。有諸眾生殺害瞿陀鼠𤜴兔等，安置罝羅罟網機陷，勸令不作。復有異人以惡方便作諸罥弶，張設羅網捕獵鳥獸，種種殺具網漉眾生令其斷命；是持戒人勸令放舍，是名不殺。令他眾生安住善道。云何不盜？乃至草葉不起盜心。見他偷盜，勸令不作。復有眾生行於非法：若於佛塔、若於精舍，以諸音樂供養佛塔，復有異人亦在其中歌舞自娛，或與女人歌舞戲笑而生歡喜。或於僧寺，若客作伎人，或鼓眾伎樂供養佛塔以自活命，作諸音樂，不令此人為他作樂，是名不偷盜。復有偷盜：或於淫女初許多直，后酬少價，是名偷盜。復有偷盜：若有酤酒，屠兒販賣，市買決價
【現代漢語翻譯】 現代漢語譯本：擁有財物，不會被國王、盜賊、水災或火災侵奪，因為這是由剩餘的善業所致。
『再者，比丘知曉業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：三十三天第十九處地方名叫如意。眾生是做了什麼業才能生到這個地方呢？他通過聽聞和智慧看到：有些眾生以正確的見解相信業的果報，堅定地保持正見，他們的心正直而不惱害眾生，孝順父母，遵循佛法修行而不懈怠，恭敬三寶（佛、法、僧），不殺生、不偷盜，不教唆他人去做，也不隨喜他人去做，看到他人做惡事，就勸令他們不要做。為眾生宣說業的果報，使他們安住于善道，不殺生、不偷盜。如果有些眾生不持戒，就教導他們持戒，如果有人持戒，就教導他們堅定地持戒。這樣的人既能利益自己也能利益他人，命終之後就能生到善道三十三天。什麼是不殺生呢？如果眾生知道其他眾生，乃至是蟣子、蚊子、螞蟻之類，都不故意斷其性命，這叫做不殺生。有些眾生殺害瞿陀鼠、𤜴兔等動物，設定罝羅、罟網、機關陷阱，（持戒之人）勸令他們不要這樣做。還有一些人用惡劣的手段製作各種罥弶，張設羅網捕捉鳥獸，用各種殺戮工具和網來捕捉眾生，使它們斷命；這位持戒之人勸令他們放棄這些行為，這叫做不殺生。使其他眾生安住于善道。什麼是不偷盜呢？乃至對一根草葉都不起偷盜之心。看到他人偷盜，勸令他們不要這樣做。還有些眾生行為不合法：如果在佛塔或精舍，用各種音樂供養佛塔，還有些人也在其中唱歌跳舞自娛自樂，或者與女人唱歌跳舞嬉戲歡笑。或者在僧寺里，無論是客作的藝人，還是敲鼓演奏各種樂器來供養佛塔以維持生計的人，製作各種音樂，不讓這些人爲了他人而演奏音樂，這叫做不偷盜。還有一種偷盜：或者在**開始時說了很多錢，後來卻只付很少的價錢，這叫做偷盜。還有一種偷盜：如果有賣酒的、屠夫進行販賣，市集買賣時確定價格后……』
【English Translation】 English version: Having possessions, they cannot be seized by kings, thieves, water, or fire, because of the remaining karma.
『Furthermore, a Bhikshu, knowing the results of karma, observes the dwelling places of the Trayastrimsha gods (Thirty-three Heavens). He sees through his wisdom of hearing that the nineteenth place of the Trayastrimsha gods is called 'As-Desired'. What karma do beings perform to be born in this place? He sees through his wisdom of hearing that there are beings who, with right view, believe in the results of karma, firmly abide in right view, their hearts are upright and do not harm beings, they are filial to their parents, follow the Dharma and practice diligently without懈怠, respect the Three Jewels (Buddha, Dharma, Sangha), do not kill or steal, do not teach others to do so, nor rejoice in others doing so, and when they see others doing evil, they advise them not to do it. They speak to beings about the results of karma, causing them to abide in the path of goodness, not killing or stealing. If there are beings who do not uphold the precepts, they teach them to uphold the precepts, and if someone upholds the precepts, they teach them to firmly uphold them. Such a person benefits both themselves and others, and after death, they are born in the good realm of the Trayastrimsha gods. What is not killing? If beings know of other beings, even lice, mosquitoes, and ants, and do not intentionally take their lives, this is called not killing. There are beings who kill animals such as the '瞿陀' rat, '𤜴' rabbit, etc., setting up traps, nets, and snares, (the precept holder) advises them not to do so. There are also others who use evil means to make various snares, setting up nets to catch birds and beasts, using various killing tools and nets to capture beings and cause them to die; this precept holder advises them to abandon these practices, this is called not killing. Causing other beings to abide in the path of goodness. What is not stealing? Not even having a thought of stealing a blade of grass. Seeing others stealing, advise them not to do so. There are also beings who act unlawfully: if in a stupa or monastery, they offer various music to the stupa, and there are also others who sing and dance in it for their own enjoyment, or sing, dance, and laugh with women and rejoice. Or in a Sangha monastery, whether it is a guest performer or someone who drums and plays various musical instruments to offer to the stupa to make a living, making various music, not letting these people play music for others, this is called not stealing. There is also stealing: or in **, saying a lot of money at first, but paying very little later, this is called stealing. There is also stealing: if there are wine sellers, butchers selling, market trading after determining the price...』
，不酬本直，是名偷盜。如是殺生偷盜，持戒之人悉舍不為，見作不喜，心亦不念。云何佈施？貧窮少財能捨財物施三禪人，自忍饑苦，施與他人，慈悲心施如愛己子。云何持戒不殺眾生？若治屏廁殺害眾生，教令不作，施其水漿，還置穢處，令不害命，是名不殺。善業之人作此善業，命終生於三十三天。
「善業之人生彼天上受五欲樂，天伎樂音、種種天女以為圍繞，受無比樂。今為此天說少分喻，如金輪王所受之樂比于天樂，十六分中不及其一。所受天身無有骨肉亦無垢污，不生嫉妒，其目不眴，衣無塵垢、無有煙霧，亦無大小便利之患。其身光明，轉輪聖王都無此事。於己妻子，不偏攝受，離於嫉妒，飲食自在，無有睡眠亦無疲極，轉輪聖王都無此事。以是因緣，轉輪王樂十六分中不及其一，故以人中說少分喻，如是次第受五欲樂。
「有一園林，名迦毗羅，長十由旬，廣五由旬，一切皆以金鳥莊嚴。無量眾鳥遍身眾寶，以為莊嚴，妙花光明莊嚴園林，七寶為樹。林有眾鳥光明殊勝，如人著于種種莊嚴轉增勝妙，種種色鳥莊嚴天樹亦復如是。復有天子於此林中，以種種華遊戲娛樂。其華皆以毗琉璃寶以為莖葉及以華須，赤蓮華寶以為華臺，其花香氣滿十由旬，勝一切華，天聞此香十倍增樂。復與天
【現代漢語翻譯】 現代漢語譯本：不付出成本就獲取利益，這叫做偷盜。像這樣殺生偷盜的行為，持戒的人都會捨棄不做，見到別人做也不會心生歡喜，心中也不會去想。什麼是佈施呢？貧窮缺少錢財的人，能夠捨棄自己的財物佈施給修習禪定的人，自己忍受飢餓困苦，把食物施捨給他人，以慈悲之心佈施，如同愛護自己的孩子一樣。什麼是持戒不殺害眾生呢？如果治理廁所時殺害了眾生，就教導別人不要這樣做，並施給它們水，把它們放回骯髒的地方，使它們不被傷害性命，這叫做不殺生。行善業的人做了這些善業，命終之後會生到三十三天（佛教欲界六天之一）。 行善業的人往生到天上，享受五欲之樂（色、聲、香、味、觸），天上的伎樂之音，各種各樣的天女圍繞著他，享受無比的快樂。現在為你們描述一下天上的快樂，用一個比喻來說明，就像金輪王（擁有金輪寶的轉輪聖王）所享受的快樂，與天上的快樂相比，連十六分之一都比不上。天人的身體沒有骨肉，也沒有污垢，不生嫉妒之心，眼睛不會眨動，衣服沒有塵垢、沒有煙霧，也沒有大小便的困擾。他們的身體光明照耀，轉輪聖王都沒有這些。對於自己的妻子兒女，不會偏袒喜愛，遠離嫉妒，飲食隨意，沒有睡眠，也不會疲憊，這些轉輪聖王都沒有。因為這些原因，轉輪王的快樂連天上的十六分之一都比不上，所以用人間的事物來做比喻，只能說出少部分。天人就是這樣次第享受五欲之樂。 有一個園林，名叫迦毗羅（Kapilavastu，古代印度城市），長十由旬（Yojana，古印度長度單位），寬五由旬，一切都用金鳥裝飾。無數的鳥兒遍身都是各種珍寶，用來裝飾園林，美妙的花朵散發著光明，也用來裝飾園林，還有七寶樹。林中有很多鳥兒，它們的光明非常殊勝，就像人穿戴各種裝飾品，更加增添美妙一樣，各種顏色的鳥兒裝飾著天樹也是這樣。還有天子在這片園林中，用各種各樣的花朵遊戲娛樂。這些花朵都用毗琉璃寶（一種寶石）做莖葉和花須，用赤蓮華寶做花臺，花朵的香氣充滿十由旬，勝過一切花朵，天人聞到這種香氣，快樂增加十倍。又與天...
【English Translation】 English version: To gain profit without paying the cost is called stealing. Such actions as killing and stealing, those who uphold the precepts will abandon and not do, and upon seeing others do them, they will not rejoice, nor will they think about them in their hearts. What is giving? Those who are poor and lack wealth can give away their possessions to those who practice meditation, enduring hunger and hardship themselves, giving food to others, giving with a compassionate heart, as if loving their own children. What is upholding the precepts and not killing living beings? If, when managing toilets, living beings are killed, teach others not to do so, and give them water, and put them back in dirty places, so that their lives are not harmed, this is called not killing. Those who perform good deeds, having done these good deeds, will be reborn in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism). Those who perform good deeds are reborn in the heavens, enjoying the pleasures of the five desires (form, sound, smell, taste, touch), the music of heavenly instruments, and various heavenly maidens surrounding them, enjoying unparalleled happiness. Now, I will describe the happiness of the heavens for you, using an analogy to illustrate, just like the happiness enjoyed by a Chakravarti king (a universal monarch possessing a golden wheel), compared to the happiness of the heavens, it is not even one-sixteenth as great. The bodies of the devas (gods) have no bones or flesh, nor are they defiled, they do not harbor jealousy, their eyes do not blink, their clothes have no dust, no smoke, and no problems with urination or defecation. Their bodies are radiant, and the Chakravarti king does not have these things. Towards their own wives and children, they do not show partiality, they are free from jealousy, they eat and drink freely, they do not sleep, nor are they fatigued, these things the Chakravarti king does not have. Because of these reasons, the happiness of the Chakravarti king is not even one-sixteenth as great as that of the heavens, so using things from the human realm to make an analogy can only describe a small part. The devas thus enjoy the pleasures of the five desires in this order. There is a garden named Kapilavastu (an ancient Indian city), ten yojanas (an ancient Indian unit of length) long and five yojanas wide, all decorated with golden birds. Countless birds adorn their bodies with various jewels, using them to decorate the garden, and beautiful flowers emitting light also decorate the garden, as well as trees made of the seven treasures. In the forest, there are many birds whose light is very special, just like people wearing various ornaments, further adding to their beauty, and birds of various colors decorating the heavenly trees are also like this. There are also devaputras (heavenly sons) in this garden, playing and enjoying themselves with various flowers. These flowers all have stems and leaves and flower stamens made of vaidurya (a type of gemstone), and flower platforms made of red lotus jewels, the fragrance of the flowers fills ten yojanas, surpassing all flowers, and when the devas smell this fragrance, their happiness increases tenfold. And with the heavenly...
女于迦毗羅向飲食河，隨念即至。高大之殿種種欄楯，樓閣門戶種種寶鈴、種種寶鬘、真珠羅網以覆其上，種種寶幢懸眾寶幡，金銀頗梨赤寶莊嚴。種種諸柱，或有鵝鳥或有鳩鴿、或命命鳥或有鴻雁以為莊嚴，有如是等種種眾鳥莊嚴其殿。天眾升殿，以善業故，與諸天女向迦毗羅大林詣飲食處，到已即下，食天甘饌。食訖遊戲，于園林中種種樂音遊戲受樂，經于多時，心著樂故，不覺長遠。復往詣於一切見林，升于高峰欲見眾林，共余天眾還升化殿。種種歌舞、種種戲笑互相娛樂，同心受樂。既至一切見林住于峰上，見須彌山王一面，多有園林以為莊嚴，其花光色如融金聚，光明騰焰。種種河泉流池濟處，美飲之河、種種食河，無量天女種種莊嚴以為圍繞。其須彌山持諸世間，處於六萬眾山之中，六萬眾山以為圍繞，高峻廣大，天、龍、夜叉、阿修羅、甄那羅之所住處，善業諸天之所依止，種種善業果報所得。四寶成就一一住處，種種眾色以為莊嚴，皆悉見之，互相歡娛，欲心放逸，種種美言共相調戲，上中下身遊戲行食。既見此已，而作是念：『非我獨受五欲之樂，亦復多有其餘諸天與諸天女遊戲受樂。』如是見於種種色香如意之樹莊嚴園林。
「爾時，諸天覆見餘地：一名高聚；二名大高聚。種種河流以為
【現代漢語翻譯】 現代漢語譯本 這位天女在迦毗羅（Kapilavastu）的飲食河邊，心念一動就到了。那裡有高大的宮殿，各種欄桿，樓閣門戶上裝飾著各種寶鈴、寶鬘、珍珠羅網，宮殿上方懸掛著各種寶幢和寶幡，用金銀、頗梨（Sphatika，水晶）和赤寶裝飾。各種柱子上，有的裝飾著鵝鳥，有的裝飾著鳩鴿，有的裝飾著命命鳥（Jivajivaka，鳥名），有的裝飾著鴻雁，用各種各樣的鳥類來莊嚴宮殿。天眾升入宮殿，因為善業的緣故，與眾天女一同前往迦毗羅大林的飲食之處，到達后就下來，享用天上的甘美食物。吃完后，他們在園林中嬉戲玩樂，享受快樂，經過很長時間，因為沉迷於快樂，不覺得時間長久。他們又前往一切見林，登上高峰想要觀看眾林，與其餘天眾一同再次升入化現的宮殿。他們用各種歌舞、各種戲笑互相娛樂，同心同德地享受快樂。到達一切見林，住在峰頂上，看到須彌山王（Sumeru，世界的中心），一面有許多園林作為裝飾，那些花的光彩顏色如同熔化的金子聚集在一起，光明騰焰。各種河流、泉水流淌，池塘遍佈，有美味的飲料之河、各種食物之河，無數天女用各種裝飾圍繞著它們。那須彌山支撐著各個世間，處於六萬座山之中，六萬座山圍繞著它，高聳廣大，是天、龍（Naga，蛇神）、夜叉（Yaksa，一種鬼神）、阿修羅（Asura，一種惡神）、甄那羅（Kinnara，一種半人半獸的神）所居住的地方，是行善業的諸天所依靠的地方，是各種善業果報所得來的。四寶成就了每一個住處，用各種顏色來裝飾，他們都看到了這些，互相歡娛，放縱慾望，用各種美好的言語互相調戲，在上中下身嬉戲行走飲食。看到這些后，他們這樣想：『不是隻有我獨自享受五欲的快樂，還有很多其餘的諸天與諸天女一同嬉戲享受快樂。』就這樣看到了用各種顏色和香味的如意樹裝飾的園林。 當時，諸天又看到了其餘的土地：一個叫做高聚，一個叫做大高聚。各種河流作為裝飾。
【English Translation】 English version That goddess, near the food and drink river of Kapilavastu, arrived instantly upon thinking of it. There were tall palaces, with various railings, pavilions, and gates adorned with various jeweled bells, jeweled garlands, and pearl nets covering them. Various jeweled banners and flags hung above, decorated with gold, silver, sphatika (crystal), and red jewels. Various pillars were adorned with geese, doves, jivajivaka (a type of bird), or swans. The heavenly beings ascended the palace, and due to their good karma, together with the heavenly women, they went to the place of food and drink in the great forest of Kapilavastu. Having arrived, they descended and enjoyed the celestial delicacies. After eating, they played and frolicked in the gardens, enjoying pleasure. After a long time, because they were attached to pleasure, they did not perceive the length of time. They then went to the All-Seeing Forest, ascending the peak to view the many forests. Together with the other heavenly beings, they ascended again into the manifested palace. They entertained each other with various songs, dances, and laughter, enjoying pleasure with one heart and mind. Having arrived at the All-Seeing Forest and dwelling on the peak, they saw one side of Mount Sumeru (the center of the world), adorned with many gardens. The light and color of the flowers were like molten gold gathered together, with bright flames rising. Various rivers and springs flowed, and ponds were everywhere. There were rivers of delicious drinks and rivers of various foods, surrounded by countless heavenly women with various adornments. That Mount Sumeru supported all the worlds, situated among sixty thousand mountains, surrounded by sixty thousand mountains, tall and vast. It was the dwelling place of devas (gods), nagas (serpent deities), yakshas (a type of spirit), asuras (a type of demon), and kinnaras (a mythical creature, half-human, half-animal), the place where the devas who performed good deeds relied, and the result of various good karmas. Each dwelling place was made of the four treasures, adorned with various colors. They saw all of these, rejoicing with each other, indulging their desires, teasing each other with various beautiful words, playing, walking, and eating in the upper, middle, and lower parts of their bodies. Having seen this, they thought: 'It is not only I who enjoy the pleasures of the five desires, but there are also many other devas and heavenly women who play and enjoy pleasure together.' In this way, they saw the gardens adorned with wish-fulfilling trees of various colors and fragrances. At that time, the devas also saw other lands: one named High Gathering, and the other named Great High Gathering. Various rivers served as adornments.
莊嚴，若其日月行此山頂，觀彼二山，於此日中見百千身，如羅睺阿修羅手障日光，如前所說。爾時，天子復于空中徘徊旋轉觀于山王，與諸天女娛樂受樂，歌頌音聲住于宮殿，山王園林皆悉見之。還於自地，既至本宮，于園林中歌舞戲笑受種種樂，五欲自娛欲樂覆心，不覺長遠。復往詣于娑羅摩山，其山縱廣有五由旬，高十由旬，或乘宮殿或乘飛鳥而升此山。種種寶柱以為莊嚴，種種河池七寶莊嚴，如意寶樹光焰騰赫，種種妓樂歡喜相娛，受自業果。以放逸故，經于多時，而不覺知，為樂所迷，不知厭足。復往詣于優缽羅林，於此林中百千眾蜂以為圍繞，入于林中共食美飲，歌舞受樂而無厭足。復往詣于遊戲之處，名曰無垢，百百千千眾樂音聲共相娛樂而不厭足。諸天放逸受五欲樂，乃至愛善業盡，命終還退，墮于地獄、餓鬼、畜生。若有餘業，生於人中，顏色光澤主上貴重，第一富樂，聰慧明瞭。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二十地名微細行。眾生何業生於彼天？彼以聞慧見：此眾生修行善法，自利利人，不誑眾生、不惱眾生，質直修行而行善業得樂果報，作清涼業得清涼報，善業樂報，一切眾生之所供養，眾人所愛，現在未來安樂利益。若舍此身至未來世，
【現代漢語翻譯】 現代漢語譯本： 莊嚴的天宮，如果日月執行到這座山頂，從那裡觀看另外兩座山，在白晝之中能看到成百上千的天人身影，就像羅睺阿修羅用手遮蔽日光一樣，如同之前所描述的景象。那時，天子們又在空中徘徊旋轉，觀看山王，與眾多的天女一起娛樂享樂，歌唱讚頌的聲音迴盪在宮殿之中，山王的園林景色盡收眼底。之後返回自己的領地，回到自己的宮殿，在園林中歌舞嬉戲，享受各種各樣的快樂，沉溺於五欲的享樂之中，被慾望矇蔽了心智，不覺得時間流逝。又前往娑羅摩山（Sālamā Mountain），這座山縱橫有五由旬（Yojana，長度單位），高十由旬，他們或者乘坐宮殿，或者乘坐飛鳥升到這座山上。山上用各種各樣的寶柱來裝飾，各種各樣的河流池塘用七寶來莊嚴，如意寶樹（Cintāmaṇi tree）光芒四射，各種各樣的歌舞伎樂歡快地相互娛樂，享受自己業力所帶來的果報。因為放縱享樂的緣故，經過了很長時間，卻不自覺，被快樂所迷惑，不知滿足。又前往優缽羅林（Utpalavana），在這片樹林中，成百上千的蜜蜂圍繞著他們，進入樹林中一起享用美食美飲，歌舞享樂而沒有厭倦。又前往一個叫做無垢（Vimala）的遊樂場所，成百上千的音樂聲共同娛樂，卻不知厭倦。諸天放縱地享受五欲之樂，直到他們所積累的善業耗盡，壽命終結后便會墮落，墮入地獄、餓鬼、畜生道。如果還有剩餘的業力，便會轉生到人間，擁有美好的容顏和光澤，成為尊貴顯赫之人，享有第一等的富裕和快樂，聰明而有智慧。這些都是因為過去所造的善業所致。
『再者，比丘通過了解業的果報，觀察三十三天（Trāyastriṃśa）所居住的地方。他通過聽聞和智慧看到：第二十處地方叫做微細行（Sūkṣmacāra）。眾生因為什麼樣的業而生到這個天界呢？他通過聽聞和智慧看到：這些眾生修行善法，既利益自己也利益他人，不欺騙眾生，不惱害眾生，正直地修行，從而行善業而得到快樂的果報，做清涼的善業而得到清涼的果報，善業帶來快樂的果報，被一切眾生所供養，被眾人所愛戴，現在和未來都能得到安樂和利益。如果捨棄這個身體，到未來世，'
【English Translation】 English version: The majestic heavenly palace, if the sun and moon travel to the summit of this mountain, and from there observe the other two mountains, during the daytime, one can see hundreds and thousands of figures of devas, just like Rāhu Asura (Rāhu, an Asura who causes eclipses) using his hand to block the sunlight, as described earlier. At that time, the devaputras (devaputra, sons of gods) again wander and rotate in the air, observing the Mountain King (Girirāja), enjoying themselves with numerous celestial maidens, the sounds of singing and praise echoing in the palace, with the scenery of the Mountain King's gardens fully visible. Afterwards, they return to their own territory, back to their own palace, dancing and playing in the gardens, enjoying all kinds of pleasures, indulging in the pleasures of the five desires, their minds obscured by desires, unaware of the passage of time. They then go to Sālamā Mountain (Sālamā Mountain), which is five yojanas (Yojana, a unit of distance) in length and width, and ten yojanas in height, ascending this mountain either by palace or by flying birds. The mountain is decorated with various precious pillars, and various rivers and ponds are adorned with the seven treasures, the Cintāmaṇi tree (Cintāmaṇi tree) radiating brilliant light, with various musical performances joyfully entertaining each other, enjoying the karmic rewards they have earned. Because of their indulgence in pleasure, a long time passes without them realizing it, being deluded by pleasure, never knowing satisfaction. They then go to Utpalavana (Utpalavana), in this forest, they are surrounded by hundreds and thousands of bees, entering the forest together to enjoy delicious food and drink, singing and dancing without weariness. They then go to a place of amusement called Vimala (Vimala), where hundreds and thousands of musical sounds entertain each other without weariness. The devas indulge in the pleasures of the five desires, until their accumulated good karma is exhausted, and upon the end of their lifespan, they will fall, falling into the hells, the realms of hungry ghosts, and the animal realm. If there is any remaining karma, they will be reborn in the human realm, possessing beautiful features and radiance, becoming noble and honorable individuals, enjoying the first-class of wealth and happiness, intelligent and wise. All of this is due to the good karma created in the past.
『Furthermore, the bhikṣu (bhikṣu, a Buddhist monk) understands the retribution of karma, observing the places where the Trāyastriṃśa (Trāyastriṃśa, the Thirty-three Gods) reside. He sees through hearing and wisdom: the twentieth place is called Sūkṣmacāra (Sūkṣmacāra, Subtle Conduct). What kind of karma causes beings to be born in this heaven? He sees through hearing and wisdom: these beings cultivate good dharma, benefiting both themselves and others, not deceiving beings, not harming beings, practicing uprightly, thereby performing good karma and obtaining the reward of happiness, doing cooling good deeds and obtaining the reward of coolness, good karma bringing the reward of happiness, being worshiped by all beings, being loved by all, obtaining peace and benefit in the present and future. If they abandon this body and go to the future world,'
所作善業猶如父母，為如實故，受無量樂。不殺不盜亦教他人令行不殺、不行偷盜。若復有人殺生偷盜，不共同止亦不親近、不共遊戲、不與同事，如是破戒行惡之人不與同住。親近持戒、行善之人，同其事業，遊戲受樂，互共思惟法以非法。此善業人自不作惡亦教他人令不作惡，如是之人遍修善業，令破戒者住于善道，示人正法令入正道，種于善業。其人心凈猶如鍊金，行於善業，現在未來安隱快樂。是名不殺。復有不殺：有諸眾生以邪見故，殺諸蛇蝎、百足蚊虻、蜥蝪之類，殺如是等，熏諸果樹，欲令園林華果繁茂。持戒之人則不如是，以護生命，種種果食疑有蟲者，終不故食。若水酪漿種種諸飲，不諦觀視，終不飲之。經宿之水，若不細觀，恐生細蟲，若不漉治，不飲不用。是名微細持不殺戒。云何不盜、不恣？復有幾種？若人思惟欲令種種稻穀麻麥、種種黍豆，我獨成就；令世間人五穀不登，獨我成熟。常作如是不善思惟，復于異時眾生薄福，田稼不收，如是惡人見世饑饉，心生歡喜：『如我所念。』於市肆賣，曲心巧偽，量諸穀麥誑惑於人，究竟成業。若心思惟，名為思業；若作誑時，名為誑業；作誑業已，名究竟業。如是眾過，舍離不作。持戒之人雖復貧窮，不為非法誑惑他人，見他作者，心不隨喜。若
【現代漢語翻譯】 現代漢語譯本 所作的善業就像父母一樣，因為真實不虛，所以能獲得無量的快樂。不殺生，不偷盜，也教導他人不殺生，不偷盜。如果有人殺生偷盜，不與他們共同居住，也不親近他們，不一起玩樂，不與他們共事，像這樣破戒作惡的人，不與他們同住。親近持戒行善的人，與他們一起做事，一起遊戲享受快樂，互相思考什麼是正法，什麼是不正法。這種行善業的人自己不做惡事，也教導他人不做惡事，這樣的人普遍修習善業，使破戒的人安住于善道，向人們展示正法，使他們進入正道，種下善業的種子。他們的心像煉過的黃金一樣純凈，行持善業，現在和未來都安穩快樂。這叫做不殺生（Avihimsa）。 還有一種不殺生：有些眾生因為邪見，殺蛇、蝎子、蜈蚣、蚊子、蜥蜴之類。殺害這些動物，燻烤果樹，想要使園林里的花果繁茂。持戒的人不會這樣做，因為他們會保護生命。對於各種水果食物，如果懷疑有蟲子，就絕對不會故意吃。對於水、乳酪、漿等各種飲料，如果不仔細觀察，絕對不喝。過夜的水，如果不仔細觀察，恐怕會生出細小的蟲子，如果不過濾處理，就不喝也不用。這叫做細微地持守不殺生戒。 什麼是不偷盜（Adinnadana）、不放縱（Apratisara）？又有幾種情況？如果有人思惟，想要讓各種稻穀、麻、麥、各種黍豆，只有我才能獲得豐收；讓世間的人五穀歉收，只有我的莊稼成熟。常常這樣作不善的思惟。又在其他時候，眾生福報淺薄，田地莊稼沒有收成，這樣的惡人看到世間饑荒，心裡生起歡喜：『正如我所想的。』在市場上售賣糧食時，心懷邪曲，使用狡猾的手段，用不準的量具欺騙人們，最終完成惡業。如果只是心裡思惟，叫做思業；如果做出欺騙的行為，叫做誑業；做出欺騙的行為之後，叫做究竟業。像這樣的種種過失，都要捨棄不做。持戒的人即使貧窮，也不會爲了非法的利益而欺騙他人，看到別人這樣做，心裡也不會隨喜讚歎。如果
【English Translation】 English version The good deeds done are like parents, and because they are true, one receives immeasurable joy. Not killing, not stealing, and also teaching others to not kill and not steal. If there are people who kill and steal, do not live with them, do not be close to them, do not play with them, and do not work with them. Do not live with those who break the precepts and do evil. Be close to those who uphold the precepts and do good, work with them, play and enjoy happiness together, and contemplate together what is Dharma and what is not Dharma. Such a person who does good deeds does not do evil himself and also teaches others not to do evil. Such a person universally cultivates good deeds, enables those who break the precepts to abide in the path of goodness, shows people the right Dharma and enables them to enter the right path, and plants the seeds of good deeds. Their hearts are as pure as refined gold, they practice good deeds, and they are secure and happy in the present and future. This is called non-killing (Avihimsa). There is also non-killing: Some beings, due to wrong views, kill snakes, scorpions, centipedes, mosquitoes, lizards, and the like. They kill these animals and fumigate fruit trees, wanting to make the flowers and fruits in the gardens flourish. Those who uphold the precepts do not do this, because they protect life. For various fruits and foods, if they suspect there are insects, they will never intentionally eat them. For various drinks such as water, yogurt, and whey, if they do not observe them carefully, they will never drink them. Water that has been left overnight, if not carefully observed, fearing that small insects may have been born, if not filtered and treated, they will not drink or use it. This is called subtly upholding the precept of non-killing. What is non-stealing (Adinnadana) and non-indulgence (Apratisara)? And what are the different kinds? If a person thinks, wanting to make various rice, hemp, wheat, and various millet and beans only I can achieve a good harvest; let the people of the world have poor harvests of the five grains, and only my crops ripen. They often have such unwholesome thoughts. And at other times, when beings have little merit and the fields and crops do not yield a harvest, such an evil person sees the world in famine and feels happy in their heart: 'Just as I thought.' When selling grain in the market, they are devious and use cunning means, deceiving people with inaccurate measures, ultimately completing the evil karma. If it is only thinking in the mind, it is called thought karma; if they commit the act of deception, it is called deceptive karma; after committing the deceptive act, it is called ultimate karma. All such faults should be abandoned and not done. Even if a person who upholds the precepts is poor, they will not deceive others for unlawful gain, and when they see others doing so, they will not rejoice in their hearts. If
饑饉世，治生求利，如法販賣，不誑眾生，是名不盜。如是善人云何佈施？善心善行，自利利他，自身貧窮勤苦得財，若從他人常乞財物，得已佈施貧窮疾病、睏乏之人。若學三禪、得三禪人從他求索，勤苦得已而行佈施。是人佈施三業成就：若心思惟，欲行佈施，是名決定；若佈施時，名之為業；若行施已，心復思惟，是名究竟。
「如是之人造作一千二百善業，命終之後生於善道微細地處。行善業人生彼天已，以作微細業因緣故，所得天身，隨其所念，鉅細隨心。其地園林七寶為樹，第一清凈，自業成就。其七寶林長二十由旬，廣十由旬，河泉流水、園林具足，見者愛樂，清凈無垢猶如明鏡。其樹枝葉清凈無垢如融金色，金銀琉璃及餘種種雜色之樹以為園林。天子入林，于諸寶樹枝葉之中，皆悉自見身之色像。如一樹中自見其身，百千樹中自見其身亦復如是，一一天子身之色相，悉現眾樹。以善業故，得相似果。其樹復有奇特之事，隨其造作上中下業生此天中，隨其本作上中下業悉現樹中，根莖枝葉皆悉睹見。時天帝釋與諸天女華鬘莊嚴，其殿光明晃曜大明，勝於和合百日並照。微細行天遙見帝釋，皆往出迎，到已恭敬頂禮帝釋，隨天帝釋還入林中受五欲樂。釋迦天王亦以美言慰問諸天：『行大善業！』其
【現代漢語翻譯】 現代漢語譯本：在饑荒的時代，爲了維持生計而尋求利益，如法地進行販賣，不欺騙眾生，這叫做不盜。像這樣的善人如何佈施呢？以善良的心和行為，自利利他，即使自身貧窮困苦，通過辛勤勞動獲得財物，或者經常向他人乞討財物，得到后就佈施給貧窮、疾病、睏乏的人。如果修學三禪、證得三禪的人向他人求索，辛勤勞動獲得財物后也進行佈施。這樣的人佈施，身、口、意三業都能成就：如果心中思惟，想要進行佈施，這叫做『決定』；如果正在佈施的時候，這叫做『作業』；如果佈施完畢后，心中又反覆思惟，這叫做『究竟』。 像這樣的人造作了一千二百種善業，命終之後會出生在善道中微細的地方。行善業的人出生到那個天界后，因為造作微細善業的因緣，所得到的天身，隨著他的念頭，大小都能隨心變化。那裡的土地園林，以七寶為樹木，非常清凈，由自己的業力成就。那些七寶樹林長二十由旬（yóu xún，古印度長度單位），寬十由旬，河流泉水、園林都具備，看見的人都喜愛，清凈無垢，就像明鏡一樣。那些樹的枝葉清凈無垢，像熔化的金色，用金、銀、琉璃以及其他各種雜色的樹木構成園林。天子進入樹林，在各種寶樹的枝葉之中，都能清楚地看見自己的身色影像。就像在一棵樹中看見自己的身體，在成百上千棵樹中也能看見自己的身體一樣，每一位天子的身色相貌，都顯現在眾多的樹木之中。因為善業的緣故，得到相似的果報。那些樹還有奇特的事情，隨著他們造作的上、中、下等善業而生到這個天界中，他們原本所作的上、中、下等善業都顯現在樹中，根、莖、枝、葉都能清楚地看見。這時，帝釋天（dì shì tiān，佛教護法神）與眾多的天女用華鬘（huá mán，花環）裝飾，他們的宮殿光明閃耀，勝過一百個太陽同時照耀。微細行天的天人遙遠地看見帝釋天，都前去迎接，到達后恭敬地頂禮帝釋天，跟隨帝釋天回到樹林中享受五欲之樂。釋迦天王（shì jiā tiān wáng，即帝釋天）也用美好的語言慰問眾天人：『你們行了大善業！』
【English Translation】 English version: In times of famine, seeking profit for livelihood, engaging in lawful trade, and not deceiving sentient beings, this is called non-stealing. How do such virtuous people give alms? With a virtuous heart and virtuous actions, benefiting oneself and others, even if one is poor and suffers hardships, obtaining wealth through diligent labor, or constantly begging for wealth from others, and then giving it to the poor, sick, and those in distress. If someone who has studied the three dhyanas (sān chán, states of meditative absorption) and attained them seeks from others, obtains wealth through diligent labor, and then gives alms. Such a person's giving of alms accomplishes the three karmas: if in the mind one contemplates and desires to give alms, this is called 'determination'; if one is in the act of giving alms, this is called 'action'; if after giving alms, one reflects upon it again and again, this is called 'completion'. Such a person creates one thousand two hundred virtuous deeds, and after death, will be born in a subtle place in the realm of goodness. When a person who performs virtuous deeds is born in that heaven, because of the cause and condition of performing subtle virtuous deeds, the heavenly body they obtain can change in size according to their thoughts. The land and gardens there have trees made of the seven treasures, which are extremely pure, and are accomplished by one's own karma. Those seven-treasure forests are twenty yojanas (yóu xún, ancient Indian unit of distance) long and ten yojanas wide, with rivers, springs, and gardens complete, which those who see them love, pure and without defilement, like a bright mirror. The branches and leaves of those trees are pure and without defilement, like molten gold, and the gardens are made of trees of gold, silver, lapis lazuli, and various other colors. When the heavenly beings enter the forest, in the branches and leaves of the various treasure trees, they can all clearly see the image of their own body. Just as they see their own body in one tree, they can see their own body in hundreds and thousands of trees in the same way, and the appearance of each heavenly being is manifested in all the trees. Because of virtuous karma, they obtain similar results. Those trees also have extraordinary things, according to their creation of superior, middle, and inferior karmas, they are born in this heaven, and their original superior, middle, and inferior karmas are all manifested in the trees, and the roots, stems, branches, and leaves can all be clearly seen. At this time, Indra (dì shì tiān, protector deity in Buddhism) and the many heavenly maidens are adorned with garlands, and their palace is bright and radiant, surpassing the combined light of a hundred suns. The heavenly beings of subtle conduct see Indra from afar, and all go out to greet him, and after arriving, respectfully prostrate themselves before Indra, and follow Indra back into the forest to enjoy the pleasures of the five desires. Shakra, the King of the Gods (shì jiā tiān wáng, i.e., Indra), also comforts the heavenly beings with beautiful words: 'You have performed great virtuous deeds!'
林眾鳥出美妙音，真金為樹莊嚴園林。
「是時天王觀業報已，而說頌曰：
「『善業得此果， 種種業林證， 雖無有言說， 知以善業報。 種種諸果報， 處處受生死， 或善或不善， 故得如是報。 若人修善業， 當得生天中； 若作不善業， 墮於三惡道。 樂行善不善， 著欲癡所迷， 不知當退沒， 決定受死苦。 今此善業報， 以樹相而知， 于欲不厭離， 心為樂所迷。 欲味放逸人， 心常求境界， 常為愛所惱， 亦為愛所縛。 欲共女人生， 女人為甚惡， 能生於熱惱， 如火害眾生。 如是欲熱惱， 過於大猛火， 女色大熱惱， 焚燒眾生心。 女人壞世間， 令善皆盡滅， 是地獄因緣， 大仙如是說。 口善說美言， 其心如毒害， 誑詐無暫停， 女人心無實。 須臾起愛心， 須臾心不愛， 其心不暫停， 如電不久住。 巧智虛誑人， 心貪則親近， 常思樂他人， 懷慢情恣態。 天人毗舍遮、 羅剎龍夜叉， 皆為女色縛， 女人如惡毒。 不念于恩惠， 非種姓伎術， 女
【現代漢語翻譯】 現代漢語譯本 林中的鳥兒發出美妙的聲音，以真金為樹，莊嚴美麗的園林。
『這時，天王觀察了（眾生的）業報后，用頌歌說道：
『善業帶來這樣的果報，種種的業之林可以證明， 即使沒有言語，也能知道這是善業的報應。 種種的果報，在各處經歷生死， 或是善或是惡，所以得到這樣的報應。 如果有人修習善業，應當能夠生到天界； 如果造作惡業，就會墮入三惡道（地獄、餓鬼、畜生）。 喜歡行善或作惡，被慾望和愚癡所迷惑， 不知道將會衰退和沉沒，必定會承受死亡的痛苦。 現在這善業的果報，可以通過樹木的形態來了解， 對於慾望不厭倦遠離，內心被快樂所迷惑。 貪圖慾望滋味、放縱的人，內心常常追求外在的境界， 常常被愛慾所惱，也被愛慾所束縛。 慾望與女人一同產生，女人是非常邪惡的， 能夠產生熱惱，像火一樣傷害眾生。 這樣的慾望熱惱，超過了猛烈的火焰， 女色帶來的巨大熱惱，焚燒著眾生的心。 女人敗壞世間，使一切善行都滅盡， 是地獄的因緣，大仙（指佛或其他有智慧的人）是這樣說的。 口中說出美好的言語，內心卻像毒藥一樣有害， 欺騙和虛偽沒有停歇，女人的心沒有真實。 一會兒生起愛心，一會兒又不再愛， 她們的心不停留，像閃電一樣不能長久停留。 用巧妙的智慧來欺騙人，內心貪婪就親近， 常常想著取悅他人，懷著傲慢的情緒，放縱姿態。 天人、毗舍遮（pisaca，食人鬼）、羅剎（raksasa，惡鬼）、龍、夜叉（yaksa，一種鬼神）， 都被女色所束縛，女人就像惡毒的毒藥。 不念及恩惠，不顧及種姓和伎倆，女人是這樣的。』
【English Translation】 English version The birds in the forest emit beautiful sounds, with true gold as trees, adorning the magnificent gardens.
『At that time, the Heavenly King, having observed the karmic retributions, spoke in verse, saying:
『Good karma yields such fruits, the various forests of karma testify to this, Even without words, one knows it is the reward of good deeds. Various fruits of retribution, experiencing birth and death in various places, Whether good or bad, thus one receives such a reward. If one cultivates good karma, one should be born in the heavens; If one commits evil deeds, one will fall into the three evil realms (hell, hungry ghosts, animals). Delighting in doing good or evil, being deluded by desire and ignorance, Not knowing that one will decline and sink, one will surely suffer the pain of death. Now, the retribution of this good karma can be understood through the form of the trees, Not weary of renouncing desires, the mind is deluded by pleasure. Those who crave the taste of desire and are indulgent, their minds constantly seek external realms, Often troubled by love and desire, and also bound by love and desire. Desire arises together with women, women are extremely evil, Capable of generating heat and vexation, harming sentient beings like fire. Such heat and vexation of desire exceeds the fierce flames, The great heat and vexation of female beauty burns the hearts of sentient beings. Women ruin the world, causing all good deeds to be extinguished, They are the cause of hell, as the great sages (referring to the Buddha or other wise beings) have said. The mouth speaks beautiful words, but the heart is like poisonous harm, Deceit and falsehood are incessant, the hearts of women are without truth. One moment love arises, the next moment love ceases, Their hearts do not remain still, like lightning that does not stay for long. Using clever wisdom to deceive people, drawing near when the heart is greedy, Constantly thinking of pleasing others, harboring arrogance and indulging in whims. Devas (heavenly beings), pisacas (flesh-eating demons), raksasas (evil spirits), dragons, yakshas (a type of spirit), Are all bound by female beauty, women are like virulent poison. Not mindful of kindness, disregarding lineage and skills, such are women.』
人性如風， 其心不停息。 若見大財富， 心則生愛樂， 又見衰禍至， 厭之而捨棄。 若有人親近， 則生愛樂心， 見其憂惱至， 須臾即舍離。 如蜂樂游華， 見萎速捨棄， 女人亦如是， 不悅則舍離。 噁心無慈惠， 躁擾心不定， 為破愚癡人， 女人出於世。 天中大系縛， 無過於女色， 女人縛諸天， 將至三惡道。 若心貪女色， 是欲最尤甚， 女色慾燒心， 后受大苦惱。 現在所作業， 貪慾自迷心， 癡心不能覺， 女欲之所迷。 丈夫既信已， 為無量愛縛， 忽然便舍離， 猶如蛇脫皮。 如是女人性， 諸方便供養， 種種而守護， 猶不可從心。 女人性如是， 其心無誠實， 虛誑多奸偽， 智者所不信。』
「時諸天子聞天帝釋說是法已，心生厭離而說頌曰：
「『如是如是能天王， 所說如實誠不虛， 我無智慧不覺知， 為天女網自縛心。』
「時天帝釋聞此偈已，即往詣于鳥音聲林，無量宮殿以為莊嚴，蓮華浴池莊嚴林樹，金色山峰如融金聚，種種伎樂歌頌妙音，多有種種天女眷屬。帝釋天王入此林
【現代漢語翻譯】 現代漢語譯本 人性就像風一樣，它的心念不停留。 如果看到巨大的財富，心中就會產生喜愛和快樂， 一旦見到衰敗和災禍降臨，就會厭惡而拋棄。 如果有人親近，心中就會產生喜愛和快樂， 見到那人遭遇憂愁和煩惱，很快就會捨棄離開。 就像蜜蜂喜歡在花朵間遊玩，見到花朵枯萎就迅速捨棄， 女人也像這樣，如果（對你）不高興就會捨棄離開。 （因為）她們內心沒有慈悲和恩惠，浮躁不安， 爲了破除愚癡之人的迷惑，女人才會出現在世間。 天界中最大的束縛，沒有超過女色的， 女人束縛著諸天，將他們帶向三惡道。 如果心中貪戀女色，這種慾望就最為嚴重， 女色就像火焰焚燒內心，之後會遭受巨大的痛苦。 現在所做的事情，都是因為貪慾迷惑了自己的心， 愚癡的心無法覺醒，被女色所迷惑。 丈夫一旦相信了（女人），就被無量的愛所束縛， （女人）忽然就會捨棄離開，就像蛇脫掉自己的皮。 女人的本性就是這樣，即使用各種方法供養， 用各種方式守護，仍然不能如你所愿。 女人的本性就是這樣，她們的心中沒有誠實， 虛假欺騙，充滿奸詐虛偽，是智者所不相信的。』
「這時，諸位天子聽聞帝釋天（Śakra-devānām-Indra，天界之主）說了這些佛法后，心中生起厭離之心，於是說了這首偈頌：
『確實是這樣，有能力的天王啊，您所說的是真實不虛的， 我們沒有智慧，不能覺察和知曉，被天女的羅網束縛了自己的心。』
「這時，帝釋天（Śakra-devānām-Indra，天界之主）聽聞這首偈頌后，就前往鳥音聲林，那裡有無量的宮殿作為莊嚴，有蓮花浴池和美麗的樹林，金色的山峰就像融化的黃金堆積在一起，有各種各樣的樂器演奏美妙的音樂，還有許多天女眷屬。帝釋天王進入了這片樹林。
【English Translation】 English version Human nature is like the wind, its mind never rests. If it sees great wealth, the heart will generate love and joy, And when decline and misfortune arrive, it will detest and abandon it. If someone is close, the heart will generate love and joy, Seeing that person encounter sorrow and trouble, it will quickly abandon and leave. Like bees enjoying playing among flowers, quickly abandoning them when they wither, Women are also like this, if they are not pleased (with you), they will abandon and leave. (Because) their hearts have no compassion or kindness, they are restless and unstable, To break the delusion of foolish people, women appear in the world. The greatest bondage in the heavens is none greater than the allure of women, Women bind the gods, leading them to the three evil realms. If the heart is greedy for female beauty, this desire is the most extreme, Female beauty is like a flame burning the heart, afterwards suffering great pain. The things done now are because greed has deluded one's own mind, A foolish heart cannot awaken, being deluded by female desire. Once a husband believes (a woman), he is bound by limitless love, (The woman) will suddenly abandon and leave, like a snake shedding its skin. The nature of women is like this, even if you provide offerings in various ways, And protect them in every possible way, you still cannot have your way. The nature of women is like this, there is no sincerity in their hearts, Falsehood and deception, full of treachery and hypocrisy, are not trusted by the wise.』
「At that time, the devas (devas, celestial beings) , having heard Śakra-devānām-Indra (Śakra-devānām-Indra, the lord of the gods) speak this Dharma, generated a sense of revulsion in their hearts and spoke this verse:
『Indeed, indeed, O mighty King, what you have said is true and not false, We have no wisdom, unable to perceive and know, our hearts bound by the net of celestial maidens.』
「At that time, Śakra-devānām-Indra (Śakra-devānām-Indra, the lord of the gods), having heard this verse, then went to the Bird Sound Forest, adorned with countless palaces, lotus ponds, and beautiful trees, golden mountain peaks like molten gold piled together, with various musical instruments playing wonderful music, and many celestial maidens as attendants. Śakra-devānām-Indra entered this forest.
中欲受天樂，諸根境界受五欲樂。復往詣于乾陀聚山須彌之峰，七寶莊嚴，其河流注端嚴奇特。如真珠瓔珞莊嚴山峰，真珠為沙以布河底，于河兩岸多有眾鳥出妙音聲，見此河者，皆生愛樂。釋迦天王與諸天女及諸天眾，種種莊嚴，遊戲受樂於此山峰。既受樂已，復與天子及諸天女復往詣于周羅宮殿遊戲之處，既至此處，餘地諸天聞天主至，亦皆來集。其峰宮殿居須彌頂，高廣嚴凈，夜摩天光照觸其頂，如須彌色映四天下，夜摩天光照此山頂亦復如是。得夜摩天光明照故，于余宮殿，千倍殊勝。爾時，天主釋迦提婆於此宮殿既遊戲已，與諸天子及諸天女還善法堂。此微細行天受五欲樂，乃至愛善業盡，命終還退，墮于地獄、餓鬼、畜生。若有餘業生於人中，常受安樂，或為國王或為大臣，第一螺發，其心審諦，人所咨奉，不好多言，衣服鮮潔凈無垢污，妻妾貞潔，心不邪曲，好行佈施，端直不諂，兄弟宗親之所愛敬，恭敬師長，愛樂賓客，樂行佈施，持戒自守，性愛香鬘，遠惡知識，生於大姓，端正殊妙種種莊嚴。以餘業故。
「複次，比丘，知業果報，觀三十三天所住之地。彼以聞慧見：第二十一地名歌音喜樂。眾生何業生於此地？彼以聞慧見：有眾生善心善業、善身口意，行於善業，自利利他，饒益眾生，
【現代漢語翻譯】 現代漢語譯本 如果（眾生）想要享受天上的快樂，用他們的諸根和境界來感受五欲之樂，那麼他們會前往乾陀聚山（Gandhakuta Mountain，香積山）的須彌山峰（Mount Sumeru，妙高山）。這座山峰由七寶莊嚴，河流流淌，端莊奇特。山峰像用真珠瓔珞裝飾一樣，真珠鋪在河底作為沙子。在河流兩岸，有許多鳥發出美妙的聲音，見到這條河的人都會心生喜愛。釋迦天王（Sakka, king of devas，帝釋天）與諸天女和諸天眾，以各種裝飾，在這座山峰上游戲享樂。享受快樂之後，又與天子和諸天女前往周羅宮殿（Cūḷa Palace）遊戲的地方。到達這裡后，其他地方的諸天聽到天主到來，也都聚集過來。這座山峰宮殿位於須彌山頂，高廣嚴凈，夜摩天（Yama Heaven，夜摩天）的光芒照耀著它的頂部，就像須彌山的顏色映照著四天下一樣，夜摩天的光芒照耀這座山頂也是如此。由於得到夜摩天的光明照耀，它比其他宮殿殊勝千倍。當時，天主釋迦提婆（Sakka, king of devas，帝釋天）在這座宮殿里遊戲之後，與諸天子和諸天女返回善法堂（Sudharma Hall）。這些微細的行為使天人享受五欲之樂，直到愛善業耗盡，壽命終結后還會退墮，墮入地獄、餓鬼、畜生道。如果還有剩餘的業力，轉生到人間，常常享受安樂，或者成為國王，或者成為大臣，頭髮是第一螺發（具有高貴的特徵），內心審慎誠實，受人尊敬和諮詢，不喜歡多說話，衣服鮮艷潔凈沒有污垢，妻子貞潔，內心沒有邪念，喜歡行佈施，端正正直不諂媚，受到兄弟宗親的愛戴和尊敬，恭敬師長，喜愛賓客，樂於行佈施，持戒自守，遠離**香鬘（裝飾品），遠離惡知識，出生于大姓人家，相貌端正殊妙，有種種莊嚴。這是由於剩餘的業力所致。
『此外，比丘，通過了解業的果報，觀察三十三天（Trāyastriṃśa Heaven，忉利天）所居住的地方。他通過聽聞的智慧看到：第二十一地名為歌音喜樂（Song and Joy）。眾生以什麼樣的業力轉生到這個地方？他通過聽聞的智慧看到：有眾生以善良的心、善良的行為、善良的身口意，行於善業，自利利他，饒益眾生。
【English Translation】 English version Those who desire to experience heavenly bliss, using their senses and realms to enjoy the pleasures of the five desires, will go to the Sumeru peak (Mount Sumeru, the Wonderful High Mountain) of Gandhakuta Mountain (Gandhakuta Mountain, Fragrant Accumulation Mountain). This peak is adorned with the seven treasures, and its rivers flow with elegance and uniqueness. The peak is adorned as if with pearl necklaces, with pearls spread at the bottom of the river as sand. On both banks of the river, many birds emit wonderful sounds, and those who see this river will feel love and joy. Sakka, king of devas (Sakka, king of devas, the Lord Śakra), along with the heavenly maidens and the heavenly hosts, with various adornments, play and enjoy themselves on this peak. After enjoying the pleasure, they go with the heavenly sons and heavenly maidens to the Cūḷa Palace (Cūḷa Palace) for amusement. Upon arriving there, the other devas in the surrounding areas, hearing of the arrival of the Lord of the Devas, also gather together. This peak palace is located on the summit of Mount Sumeru, high, vast, solemn, and pure. The light of the Yama Heaven (Yama Heaven, the Heaven of Yama) illuminates its peak, just as the color of Mount Sumeru reflects upon the four continents. The light of the Yama Heaven illuminates this peak in the same way. Because of the illumination of the light of the Yama Heaven, it is a thousand times more superior to other palaces. At that time, the Lord of the Devas, Sakka (Sakka, king of devas, the Lord Śakra), after playing in this palace, returns with the heavenly sons and heavenly maidens to the Sudharma Hall (Sudharma Hall). These subtle actions allow the devas to enjoy the pleasures of the five desires, until the merit of loving good deeds is exhausted, and upon the end of their lifespan, they will regress and fall into hell, the realm of hungry ghosts, and the realm of animals. If there is any remaining karma, they will be reborn among humans, often enjoying peace and happiness, either as a king or as a minister, with the first spiral hair (possessing noble characteristics), a prudent and honest heart, respected and consulted by people, disliking excessive talking, with bright and clean clothes without stains, a chaste wife, a heart without evil thoughts, fond of giving alms, upright and not flattering, loved and respected by brothers and relatives, respectful to teachers and elders, fond of guests, happy to give alms, self-restrained by upholding the precepts, far from **fragrant garlands (ornaments), far from evil companions, born into a great family, with a beautiful and extraordinary appearance, adorned in various ways. This is due to the remaining karma.
『Furthermore, Bhikshu, knowing the retribution of karma, observe the place where the Thirty-three Heavens (Trāyastriṃśa Heaven, Heaven of the Thirty-three) reside. He sees through the wisdom of hearing: the twenty-first realm is called Song and Joy (Song and Joy). What kind of karma causes beings to be born in this realm? He sees through the wisdom of hearing: there are beings with a good heart, good deeds, and good actions of body, speech, and mind, engaging in good deeds, benefiting themselves and others, and benefiting all beings.
心有慈悲，信于業果，正見正業，持二種戒，心不散亂，不失威儀，不親惡友，孝養父母，供養沙門、婆羅門，三種善業遍行究竟，持二種戒——不殺不盜。云何不殺？若稻穀黍麥生微細蟲，不搗不磨，知其有蟲，護此蟲命，不轉與人。復有不殺生：若牛馬駝驢擔負，脊壞瘡中生蟲，若以漿水洗此瘡時，不以草藥斷此蟲命，以鳥毛羽洗拭取蟲置余臭爛敗肉之中，令全其命。護此驢牛恐害其命，復護蟲命，乃至蟻子亦不故殺。若晝若夜不行放逸，心不念殺，有眾生想，若蟣若蟻亦不故殺。是名不殺。云何不盜？幾種不盜？若有眾生見蛇食蟲、蝦蟆食蟲、黃鼬食蟲，若狗野干取諸眾生欲自食之。其人若見，以其所食而貿易之，令其得脫。如是之人護彼此命，是名不盜。自不偷盜亦不教人，勸諸眾生令住善道，未住戒者，教令住戒，已持戒者，令其增長，說業果報令其覺悟。是則名曰不殺不盜。復有順法行人利益眾生，見諸蜜蜂，知他欲殺，以物救贖令其得脫，施眾生命，是名施命。復有佈施：若法行人貧窮乏短，若以一食施四禪人，若見惡人欲斷人命，以物贖命，令其得脫。施命、施法，諸施之中最為第一，是人行於二種之施，亦教他人令行二施，見作隨喜。如是持戒，命終之後生三十三天歌音喜樂之地。以善業化，得勝
【現代漢語翻譯】 現代漢語譯本 心懷慈悲，相信業報，具有正見和正業，奉持兩種戒律，內心不散亂，不失去威儀，不親近惡友，孝順父母，供養沙門（出家修道者）、婆羅門（祭司），三種善業普遍修行圓滿，奉持兩種戒律——不殺生、不偷盜。什麼是不殺生呢？如果稻穀、黍米、小麥中生有細小的蟲子，不去舂搗磨碎，知道有蟲，保護這些蟲的生命，不轉送給他人。還有不殺生：如果牛、馬、駱駝、驢子揹負重物，脊背破損生瘡，瘡中生蟲，如果用漿水清洗瘡口時，不用草藥斷絕這些蟲的生命，用鳥的羽毛輕輕擦拭，取出蟲子，放置在其他腐爛的肉中，讓它們保全生命。保護這些驢、牛，恐怕傷害它們的生命，又保護蟲子的生命，乃至螞蟻也不故意殺害。無論是白天還是夜晚，都不放縱自己，心中不生起殺念，即使是微小的眾生，如虱子、螞蟻，也不故意殺害。這叫做不殺生。 什麼是不偷盜呢？有幾種不偷盜的方式？如果有眾生看見蛇吃蟲、蛤蟆吃蟲、黃鼠狼吃蟲，或者狗、野狼抓取眾生想要自己吃掉。這個人如果看見了，用其他食物與它們交換，使那些眾生得以脫離危險。像這樣的人，保護彼此的生命，這叫做不偷盜。自己不偷盜，也不教唆別人偷盜，勸導眾生安住于善良的道路，沒有持戒的，教導他們持戒，已經持戒的，讓他們增長戒行，宣說業報的道理，使他們覺悟。這就叫做不殺生、不偷盜。還有順應佛法修行的人利益眾生，看見蜜蜂，知道別人想要殺害它們，用財物贖回，使它們得以脫離危險，佈施眾生的生命，這叫做施命。 還有佈施：如果修行佛法的人貧窮困乏，如果用一份食物佈施給修習四禪的人，如果看見惡人想要斷絕他人性命，用財物贖回，使他們得以脫離危險。施命、施法，在各種佈施中最為第一，這個人實行這兩種佈施，也教導他人實行這兩種佈施，看見別人這樣做，就隨喜讚歎。像這樣持戒，命終之後，將往生到三十三天（佛教的欲界六天之一）歌舞喜樂的地方。憑藉善業的感化，獲得殊勝的果報。
【English Translation】 English version With a compassionate heart, believing in the results of karma, possessing right view and right action, upholding two kinds of precepts, with a mind that is not scattered, not losing dignity, not associating with bad friends, being filial to parents, making offerings to Shramanas (ascetics) and Brahmanas (priests), thoroughly practicing the three kinds of good deeds, upholding two kinds of precepts—not killing and not stealing. What is not killing? If there are tiny insects in rice, millet, or wheat, do not pound or grind them, knowing that there are insects, protect the lives of these insects, and do not pass them on to others. Furthermore, there is not killing: if oxen, horses, camels, or donkeys are carrying burdens, and their backs are broken and sores develop with insects in them, if you wash these sores with rice water, do not use herbs to cut off the lives of these insects, gently wipe them out with bird feathers, and place the insects in other rotten meat, allowing them to preserve their lives. Protect these donkeys and oxen, fearing harm to their lives, and also protect the lives of the insects, not even intentionally killing ants. Whether day or night, do not be lax, do not have thoughts of killing, even if they are tiny beings like lice or ants, do not intentionally kill them. This is called not killing. What is not stealing? What are the ways of not stealing? If there are beings who see snakes eating insects, toads eating insects, weasels eating insects, or dogs and jackals capturing beings to eat. If a person sees this, exchange the food they are about to eat with other food, so that those beings can escape danger. Such a person protects each other's lives, this is called not stealing. Do not steal yourself, nor teach others to steal, encourage all beings to abide in the path of goodness, those who have not upheld precepts, teach them to uphold precepts, those who have already upheld precepts, let them increase their precepts, explain the principles of karmic retribution, so that they may awaken. This is called not killing and not stealing. Furthermore, those who practice in accordance with the Dharma benefit beings, seeing bees, knowing that others want to kill them, redeem them with wealth, allowing them to escape danger, giving the lives of beings, this is called giving life. Furthermore, there is giving: if those who practice the Dharma are poor and lacking, if they give one meal to those who practice the four Dhyanas (meditative states), if they see evil people wanting to take the lives of others, redeem them with wealth, allowing them to escape danger. Giving life and giving the Dharma are the foremost among all kinds of giving, this person practices these two kinds of giving, and also teaches others to practice these two kinds of giving, and rejoices when seeing others do so. Upholding precepts in this way, after the end of life, one will be reborn in the Trayastrimsha Heaven (one of the six heavens of the desire realm in Buddhism), a place of singing, dancing, and joy. Through the transformation of good karma, one obtains superior results.
供養。其地園林以善業故，種種莊嚴。
「『天所住處，無有一跡非善業化，無有一天不遊戲者，無有一天不受樂者，無有一天不退沒者。善業盡故，退時自知，猶不厭足，愛繩所縛，愛所欺誑。』帝釋天王說是語已，與諸天眾于園林中游戲受樂，林樹華果種種具足。飲食之河眾味具足，與諸天眾至此河邊歡娛受樂。復與天女往詣摩多鄰南遊戲之處，時天帝釋見其林樹，告諸天曰：『汝等見此遊戲處不？』諸天子言：『唯然，已見。』時天帝釋為諸天子說本事法：『如我昔于宿舊諸天聞如是說：過去有佛，號迦迦(居伽反)村陀如來，於此林中為天說法，初善中善後善，善義善語，純備具足白凈之法。所謂：「是事有故是事有，是事滅故是事滅。」云何名有？以有欲故，則有過失。若無慾者，則無過失。天子當知！是為是事有故是事有。云何是事無故是事無？若無慾者，則無慾過，是為是事無故是事無。云何是事滅故是事滅？愛滅故欲滅，欲滅故欲過滅，是名是事滅故是事滅。天子當知！是事有故是事有，是事無故是事無。若以逆觀愛之因緣、生欲之本，欲之因緣能生於欲。云何為欲？心求憶念，欲有所作，是名為欲。癡有所求，故名無明。以無明故，于境無厭，是名為愛。諸天子！不求知足，故名為欲。諸天
【現代漢語翻譯】 現代漢語譯本：供養的地方，那裡的園林因為善業的緣故，有種種的莊嚴。
『天人所居住的地方，沒有一處不是由善業所化生，沒有一天沒有天人在那裡遊戲，沒有一天沒有天人在那裡享受快樂，沒有一天沒有天人退沒（死亡）。因為善業耗盡的緣故，退沒的時候自己知道，即使這樣仍然不感到滿足，被愛慾的繩索所束縛，被愛慾所欺騙。』 帝釋天王（Indra，天神之王）說完這些話后，與眾天人在園林中游戲享受快樂，林中的樹木花果種種都具備。飲食的河流各種美味都具備，與眾天人來到這條河邊歡快地享受快樂。又與天女前往摩多鄰南（Mātali，帝釋天的車伕）遊戲的地方，當時帝釋天王看見那裡的林木，告訴眾天人說：『你們看見這個遊戲的地方了嗎？』 眾天子回答說：『是的，我們已經看見了。』 當時帝釋天王為眾天子講述過去的事情：『如我過去從年長的天人那裡聽到這樣說：過去有佛，名叫迦迦村陀如來（Krakucchanda Buddha，過去七佛之一），在這片林中為天人說法，開始是善的，中間是善的，最後是善的，意義是善的，語言是善的，純粹完備具足清凈的佛法。所謂：「因為這件事存在，所以這件事存在；因為這件事滅亡，所以這件事滅亡。」 怎樣叫做「有」呢？因為有慾望的緣故，所以有過失。如果沒有慾望，就沒有過失。天子們應當知道！這就是因為這件事存在，所以這件事存在。怎樣叫做「無」呢？如果沒有慾望，就沒有慾望的過失，這就是因為這件事不存在，所以這件事不存在。怎樣叫做「滅」呢？愛滅亡了，慾望就滅亡；慾望滅亡了，慾望的過失就滅亡，這叫做這件事滅亡，所以這件事滅亡。天子們應當知道！這件事存在，所以這件事存在；這件事不存在，所以這件事不存在。如果反過來觀察愛慾的因緣，產生慾望的根本，慾望的因緣能夠產生慾望。怎樣叫做慾望呢？心中追求憶念，想要有所作為，這叫做慾望。愚癡有所追求，所以叫做無明（ignorance）。因為無明的緣故，對於境界沒有厭足，這叫做愛。眾天子們！不求知足，所以叫做慾望。』 諸天
【English Translation】 English version: The place of offering, where the gardens are adorned in various ways due to good karma.
'The place where the gods dwell has no trace that is not transformed by good karma. There is no day when the gods do not play, no day when the gods do not enjoy pleasure, and no day when the gods do not decline and die. Because good karma is exhausted, they know when they are declining, yet they are still not satisfied, bound by the ropes of love and deceived by love.' After Sakra, King of the Gods (Indra, king of gods), spoke these words, he played and enjoyed pleasure with the assembly of gods in the garden, which was fully equipped with various trees, flowers, and fruits. The river of food and drink was fully equipped with various flavors. He went with the assembly of gods to the riverbank to enjoy pleasure. Again, he went with the heavenly women to the place of play south of Mātali (Mātali, Indra's charioteer). At that time, Sakra, King of the Gods, saw the trees there and said to the gods: 'Do you see this place of play?' The gods replied: 'Yes, we have seen it.' At that time, Sakra, King of the Gods, told the gods about past events: 'As I heard from the elder gods in the past, there was a Buddha named Krakucchanda Buddha (one of the past seven Buddhas) who preached the Dharma to the gods in this forest, which was good in the beginning, good in the middle, and good in the end, with good meaning and good words, purely and completely possessing the white and pure Dharma. That is to say: "Because this exists, this exists; because this ceases, this ceases." What is called "existence"? Because of desire, there is fault. If there is no desire, there is no fault. Gods, you should know! This is because this exists, this exists. What is called "non-existence"? If there is no desire, there is no fault of desire. This is because this does not exist, this does not exist. What is called "cessation"? When love ceases, desire ceases; when desire ceases, the fault of desire ceases. This is called this ceases, therefore this ceases. Gods, you should know! This exists, therefore this exists; this does not exist, therefore this does not exist. If you observe the causes and conditions of love in reverse, the root of desire arises, and the causes and conditions of desire can generate desire. What is called desire? The mind seeks and remembers, wanting to do something. This is called desire. Ignorance seeks something, so it is called ignorance (Avidyā). Because of ignorance, there is no satisfaction with the environment. This is called love. Gods! Not seeking contentment is called desire.' Gods
子！是名是事有故是事有。云何是事無故是事無？所謂有愛，貪不知足；若愛滅者，無厭則滅，是為是事無故是事無。是名是事滅故是事滅。
「『複次，天子！是事有故是事有，所謂和合作業。以有業故，則有業報；若無集業，則無業報。諸天子！是名是事有故是事有，是事無故是事無。
「『複次，天子！云何是事有故是事有？所謂先以憶念，眼緣於色而生於識。憶念為先，是名是事有故是事有。云何是事無故是事無？若無色則無眼，無眼則無憶念，無色、無眼、無憶念故眼識亦無。如是，天子！是名是事無故是事無。
「『複次，天子！云何是事有故是事有？譬如陶師，輪繩泥水眾法和合，而有瓶生。諸天子！是事有故是事有亦復如是。
「『複次，天子！云何是事無故是事無？譬如陶師，輪繩泥水若不和合，則亦無瓶。是為是事無故是事無亦復如是。
「『複次，天子！云何是事有故是事有？所謂和合必有別離，是為是事有故是事有。云何是事無故是事無？若無和合則無別離。如是，天子！是為是事無故是事無。
「『複次，天子！云何是事有故是事有？以有生故則便有死。若無生者則無有死。如是，天子！是名是事有故是事有，是事無故是事無(天無老故，為天說法
【現代漢語翻譯】 現代漢語譯本： 『天子！因為這個原因，所以這件事存在。什麼原因導致這件事不存在呢？就是因為有愛，貪得無厭；如果愛滅絕了，不知滿足的慾望也就滅絕了，這就是這件事不存在的原因。這就是因為這件事滅絕，所以這件事也滅絕。』
『再者，天子！因為這件事存在，所以這件事存在，就是因為和合共同造作業。因為有業，所以有業報；如果沒有集聚業，就沒有業報。諸位天子！這就是因為這件事存在，所以這件事存在，因為這件事不存在，所以這件事不存在。』
『再者，天子！什麼原因導致這件事存在呢？就是先有憶念，眼睛接觸到色塵而產生意識。以憶念為先導，這就是因為這件事存在，所以這件事存在。什麼原因導致這件事不存在呢？如果沒有色塵就沒有眼睛，沒有眼睛就沒有憶念，沒有色塵、沒有眼睛、沒有憶念，那麼眼識也就不會產生。這樣，天子！這就是因為這件事不存在，所以這件事不存在。』
『再者，天子！什麼原因導致這件事存在呢？譬如陶工，輪子、繩子、泥土、水等各種條件和合，才會有瓶子產生。諸位天子！這件事存在的原因也是這樣。』
『再者，天子！什麼原因導致這件事不存在呢？譬如陶工，輪子、繩子、泥土、水如果不和合，就不會有瓶子產生。這就是這件事不存在的原因，也是這樣。』
『再者，天子！什麼原因導致這件事存在呢？就是因為和合必然有別離，這就是因為這件事存在，所以這件事存在。什麼原因導致這件事不存在呢？如果沒有和合，就沒有別離。這樣，天子！這就是因為這件事不存在，所以這件事不存在。』
『再者，天子！什麼原因導致這件事存在呢？因為有生，所以就有死。如果沒有生，就沒有死。這樣，天子！這就是因為這件事存在，所以這件事存在，因為這件事不存在，所以這件事不存在（因為天沒有衰老，所以為天說法）。』
【English Translation】 English version: 『O son of gods! Because of this condition, this thing exists. What is it that, when this condition is absent, this thing does not exist? It is because there is craving, insatiable greed; if craving ceases, then insatiability ceases, this is why this thing does not exist. This is called, because this thing ceases, this thing ceases.』
『Furthermore, O son of gods! Because this condition exists, this thing exists, namely, harmonious cooperation in action (和合作業). Because there is action (業), there is karmic retribution (業報); if there is no accumulated action (集業), there is no karmic retribution. O sons of gods! This is called, because this condition exists, this thing exists, and because this condition does not exist, this thing does not exist.』
『Furthermore, O son of gods! What is it that, because this condition exists, this thing exists? It is that first there is recollection (憶念), the eye (眼) contacts form (色) and consciousness (識) arises. Recollection comes first, this is called, because this condition exists, this thing exists. What is it that, because this condition does not exist, this thing does not exist? If there is no form, there is no eye; if there is no eye, there is no recollection; if there is no form, no eye, no recollection, then eye-consciousness (眼識) also does not exist. Thus, O son of gods! This is called, because this condition does not exist, this thing does not exist.』
『Furthermore, O son of gods! What is it that, because this condition exists, this thing exists? For example, a potter, with the wheel (輪), rope (繩), mud (泥), water (水), and various other conditions coming together, a pot (瓶) is produced. O sons of gods! The existence of this thing is also like this.』
『Furthermore, O son of gods! What is it that, because this condition does not exist, this thing does not exist? For example, a potter, if the wheel, rope, mud, and water do not come together, then there will be no pot. This is why this thing does not exist, it is also like this.』
『Furthermore, O son of gods! What is it that, because this condition exists, this thing exists? It is that with coming together (和合) there must be separation (別離), this is why this condition exists, so this thing exists. What is it that, because this condition does not exist, this thing does not exist? If there is no coming together, there is no separation. Thus, O son of gods! This is why this condition does not exist, so this thing does not exist.』
『Furthermore, O son of gods! What is it that, because this condition exists, this thing exists? Because there is birth (生), there is death (死). If there is no birth, there is no death. Thus, O son of gods! This is called, because this condition exists, this thing exists, and because this condition does not exist, this thing does not exist (because the gods do not age, the Dharma is taught to the gods).』
不言老支，但言有死)。
「『複次，天子！云何是事有故是事有？所謂有欲故，決定被燒，譬如有火則必有燒。如是，天子！是名是事有故是事有。云何是事無故是事無？所謂厭離欲故，欲不能燒，猶如無火則不能燒。如是，天子！是名是事無故是事無。
「『複次，天子！云何是事有故是事有？所謂有父母精血，有業、有藏、有中陰身，猶如香氣故有身生。如是，天子！是為是事有故是事有。云何是事無故是事無？若無父母則無精血，無決定業、無藏、無中陰則無身生。如是，天子！是為是事無故是事無。
正法念處經卷第二十九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十
元魏婆羅門瞿曇般若流支譯觀天品第六之九(三十三天之六)
「『複次，是事有故是事有，所謂有彼岸故，則有此岸。若無彼岸，則無此岸。如是，天子！是為是事有故是事有，是事無故是事無，互共有生各各因緣。一切有為法從因緣生。因緣者，所謂無明緣行，行緣識，乃至死亦如是。天子當知！如是十二因緣，彼佛世尊於此宮殿，人中之數五千歲中，於此宮殿演說此法。我今為汝宣說少分，如恒河沙等三世如來、應、等正覺同說此法，為正法身。彼佛世尊說此
【現代漢語翻譯】 現代漢語譯本： 不說年老，只說有死亡。
『再者，天子！什麼是「因為有這件事，所以有那件事」呢？就是因為有慾望，所以必定被焚燒，譬如有火就必定有燃燒。像這樣，天子！這叫做「因為有這件事，所以有那件事」。什麼是「因為沒有這件事，所以沒有那件事」呢？就是因為厭離慾望，所以慾望不能焚燒，猶如沒有火就不能燃燒。像這樣，天子！這叫做「因為沒有這件事，所以沒有那件事」。』
『再者，天子！什麼是「因為有這件事，所以有那件事」呢？就是因為有父母的精血，有業（karma）、有藏（alaya，阿賴耶識）、有中陰身（antarabhava），猶如香氣所以有身體的產生。像這樣，天子！這叫做「因為有這件事，所以有那件事」。什麼是「因為沒有這件事，所以沒有那件事」呢？如果沒有父母就沒有精血，沒有決定的業、沒有藏、沒有中陰身就沒有身體的產生。像這樣，天子！這叫做「因為沒有這件事，所以沒有那件事」。』
《正法念處經》卷第二十九 大正藏第17冊 No. 0721 《正法念處經》
《正法念處經》卷第三十
元魏婆羅門瞿曇般若流支譯 觀天品第六之九 (三十三天之六)
『再者，因為有這件事，所以有那件事，就是因為有彼岸，所以有此岸。如果沒有彼岸，就沒有此岸。像這樣，天子！這叫做「因為有這件事，所以有那件事」，這叫做「因為沒有這件事，所以沒有那件事」，互相共有生，各有各的因緣。一切有為法都是從因緣而生。因緣，就是所謂的無明緣行，行緣識，乃至死亡也是這樣。天子應當知道！像這樣的十二因緣，那位佛世尊在這個宮殿里，用人間的時間計算五千年，在這個宮殿里演說這個法。我現在為你宣說少部分，猶如恒河沙數般的三世如來（Tathagata）、應（Arhat）、等正覺（Samyaksambuddha）共同宣說這個法，作為正法身。那位佛世尊說這個』
【English Translation】 English version: Not speaking of old age, but speaking of death.
『Furthermore, O Deva! What is it that 『because this exists, that exists』? It is that because there is desire, there is certainly burning, just as if there is fire, there will certainly be burning. Thus, O Deva! This is called 『because this exists, that exists』. What is it that 『because this does not exist, that does not exist』? It is that because of renouncing desire, desire cannot burn, just as if there is no fire, there cannot be burning. Thus, O Deva! This is called 『because this does not exist, that does not exist』.』
『Furthermore, O Deva! What is it that 『because this exists, that exists』? It is that because there is the essence of parents' blood, there is karma (karma), there is alaya (alaya, storehouse consciousness), there is an intermediate being (antarabhava), just as because of fragrance, there is the arising of a body. Thus, O Deva! This is called 『because this exists, that exists』. What is it that 『because this does not exist, that does not exist』? If there are no parents, there is no essence of blood, no determined karma, no alaya, no intermediate being, then there is no arising of a body. Thus, O Deva! This is called 『because this does not exist, that does not exist』.』
《The Sutra on the Establishment of Mindfulness of the Correct Dharma》 Volume 29 Taisho Tripitaka Volume 17 No. 0721 《The Sutra on the Establishment of Mindfulness of the Correct Dharma》
《The Sutra on the Establishment of Mindfulness of the Correct Dharma》 Volume 30
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty Chapter Six, Section Nine on Observing the Heavens (The Sixth of the Thirty-three Heavens)
『Furthermore, because this exists, that exists, which is to say, because there is the other shore, there is this shore. If there is no other shore, there is no this shore. Thus, O Deva! This is called 『because this exists, that exists』, and this is called 『because this does not exist, that does not exist』, mutually sharing birth, each with its own causes and conditions. All conditioned dharmas arise from causes and conditions. Causes and conditions are what is called ignorance conditioning activities, activities conditioning consciousness, and even death is like this. O Deva, you should know! Such are the twelve links of dependent origination, which that Buddha World-Honored One, in this palace, for five thousand years in human time, expounded this Dharma in this palace. I am now expounding a small part for you, just as the Tathagatas (Tathagata), Arhats (Arhat), and Samyaksambuddhas (Samyaksambuddha) of the three worlds, as numerous as the sands of the Ganges River, jointly expound this Dharma, as the Dharma body. That Buddha World-Honored One said this』
法時，七億諸天盡諸有漏，得法眼凈。
「『爾時，世尊還閻浮提，以大悲心為人說法。所謂無明緣行，乃至生緣老死。時諸眾生無量無邊，遠離塵垢，于諸法中漏盡解脫。如是世尊、天人之師，為諸天人演說斯法。』如是帝釋為諸天眾廣說法已，往詣摩多鄰那天宮，到其宮已，見種種鳥，七寶翅羽以為莊嚴。眾蓮華池，其諸池中七寶蓮華，其蓮華色種種寶色，種種眾蜂以為莊嚴，如日初出，其華光明莊嚴寶殿。于其宮側毗琉璃樹，以樹光明互相映發，令此天宮出青光明。其琉璃樹真金為葉，以此樹葉相映發故，出黃赤光。復有大光以為莊嚴，宮室園林以種種寶以為莊嚴。種種寶宮，種種七寶園林華樹以為莊嚴，甚可愛樂。帝釋見之，發希有心。于其殿中有大華池，七寶成就，其水黃色如融金聚，殊妙莊嚴。種種眾寶莊嚴廁填，種種色鳥以為莊嚴。一切天眾種種伎樂，歌舞戲笑共相娛樂，往詣大池，其池名曰一切最勝。
「池中諸鳥見諸天子心意蕩逸，即為天子而說頌曰：
「『譬如靈鷲鳥， 不住蓮花中， 如是寂靜處， 惡人不應住。 如是寂靜林， 云何行放逸！ 顛倒不順法， 如日出冷光， 若得離愛樂， 解脫離眾苦， 若離此二法， 天樂非為樂。
【現代漢語翻譯】 現代漢語譯本：當佛陀宣講佛法時，七億諸天都斷盡了所有煩惱，獲得了清凈的法眼。 『當時，世尊返回閻浮提（Jambudvipa，指我們所居住的這個世界），以大慈悲心為人們說法。所說的就是無明緣行，乃至生緣老死（十二因緣）。當時，無量無邊的眾生遠離了塵垢，在各種佛法中煩惱斷盡，獲得解脫。像這樣，世尊作為天人之師，為諸天人演說這些佛法。』帝釋（Indra，佛教的護法神）這樣為諸天眾廣泛說法后，前往摩多鄰天（Matali，帝釋天的車伕）的天宮，到達那裡后，看見各種各樣的鳥，用七寶的翅膀羽毛來裝飾。還有眾多的蓮花池，那些池塘中生長著七寶蓮花，蓮花的顏色是各種各樣的寶色，各種各樣的蜜蜂在蓮花周圍飛舞，裝飾著蓮花，就像初升的太陽一樣，蓮花的光明裝飾著寶殿。在天宮旁邊有毗琉璃樹（Vaidurya，一種寶石），樹的光明互相輝映，使得這個天宮發出青色的光明。那琉璃樹的葉子是真金做的，因為樹葉互相輝映的緣故，發出黃紅色的光芒。還有巨大的光明作為裝飾，宮室園林用各種各樣的寶物來裝飾。各種各樣的寶宮，各種各樣的七寶園林花樹作為裝飾，非常可愛。帝釋看見這些景象，心中感到非常稀有。在那殿中有一個大蓮花池，用七寶做成，池水是黃色的，像融化的黃金聚集在一起，非常美妙。各種各樣的寶物裝飾著池邊，各種顏色的鳥兒裝飾著池塘。一切天眾演奏著各種各樣的音樂，唱歌跳舞，嬉戲玩樂，一起享受快樂，前往大池，那池塘的名字叫做一切最勝。 池塘中的鳥兒看見諸位天子心意放蕩，就為天子們說了這些偈頌： 『譬如靈鷲鳥，不住蓮花中， 如是寂靜處，惡人不應住。 如是寂靜林，云何行放逸！ 顛倒不順法，如日出冷光， 若得離愛樂，解脫離眾苦， 若離此二法，天樂非為樂。
【English Translation】 English version: At the time when the Buddha preached the Dharma, seven hundred million devas (devas, celestial beings) exhausted all their outflows and obtained the pure Dharma eye. 『At that time, the World Honored One returned to Jambudvipa (Jambudvipa, the world we live in), and with great compassion, preached the Dharma to the people. What was preached was ignorance conditioning action, and so on, up to birth conditioning old age and death (the twelve links of dependent origination). At that time, immeasurable and boundless sentient beings were separated from defilement, and in all the Dharmas, their outflows were exhausted, and they obtained liberation. Thus, the World Honored One, as the teacher of gods and humans, expounded these Dharmas to the devas and humans.』 After Indra (Indra, a protector deity in Buddhism) extensively preached the Dharma to the assembly of devas, he went to the heavenly palace of Matali (Matali, Indra's charioteer). Having arrived at the palace, he saw various kinds of birds, adorned with wings and feathers of seven jewels. There were also numerous lotus ponds, and in those ponds grew lotuses of seven jewels, the colors of the lotuses were of various jewel colors, and various kinds of bees adorned the lotuses, like the newly rising sun, the light of the lotuses adorned the jeweled palace. Beside the palace was a Vaidurya (Vaidurya, a type of gemstone) tree, the light of the tree reflecting each other, causing the heavenly palace to emit a blue light. The leaves of the Vaidurya tree were made of pure gold, and because the leaves reflected each other, they emitted yellow and red light. There was also great light as adornment, and the palaces and gardens were adorned with various kinds of jewels. Various jeweled palaces, various gardens of seven jewels, flowering trees as adornment, were very lovely. Indra saw these scenes and felt a rare wonder in his heart. In that palace was a large lotus pond, made of seven jewels, the water was yellow, like molten gold gathered together, wonderfully adorned. Various jewels adorned the banks of the pond, and birds of various colors adorned the pond. All the devas played various kinds of music, singing, dancing, playing, and laughing together, enjoying happiness, and went to the great pond, the name of the pond was called All-Victorious. The birds in the pond saw that the minds of the devas were unrestrained, and spoke these verses for the devas: 『Like a vulture, does not dwell in a lotus, So a quiet place, the wicked should not dwell. Such a quiet forest, how can you indulge in dissipation! Inverted and not in accordance with the Dharma, like the sun emitting cold light, If one can be free from love and attachment, and be liberated from all suffering, If one is separated from these two Dharmas, heavenly bliss is not bliss.』
修禪離放逸， 解脫于欲網， 解脫乃名樂， 非汝愛所誑。 世尊先住此， 及諸修行者， 汝為欲所牽， 不應住此林。 此殿受天樂， 無常不久住， 若離於愛慾， 是為第一樂。 先住此林者， 皆入第一處， 若得第一處， 能斷一切苦。 貪心好美食， 為貪心所誑， 此寂靜林中， 斯人不應住。 若修寂靜心， 樂清凈應住， 心行於欲境， 不住寂靜林。 若有心寂靜， 應住于林中， 為欲心所亂， 不應住此林。 怖畏五因緣， 愛所不能燒， 清凈離愛人， 終不墮惡道。 有生必有死， 強者病所侵， 富樂有衰惱， 少壯老所壞； 恩愛必有離， 和合不久停， 諸法皆如是， 正覺之所說。 若人於三界， 其心不迷者， 是人得寂靜， 應住寂林中。 常為欲諂曲， 憶念懷怖畏， 是人則不得， 林中寂靜樂。 若人心清凈， 依林修寂靜， 其人林中樂， 非是行欲人。 林中修凈心， 入聚心不動， 是故住林中， 不應住城邑。 若人入城邑， 為欲心所亂， 諂曲不清凈
【現代漢語翻譯】 現代漢語譯本 修習禪定，遠離放縱，就能從慾望的羅網中解脫出來。 解脫才是真正的快樂，不是你所貪愛的慾望能欺騙的。 世尊（Buddha，對佛陀的尊稱）過去曾住在這裡，以及許多其他的修行者。 你被慾望所牽引，不應該住在這片森林裡。 這天上的宮殿享受著天上的快樂，但無常，不會長久存在。 如果能遠離愛慾，那就是最高的快樂。 先前住在這片森林裡的人，都進入了最高的境界。 如果能達到最高的境界，就能斷除一切痛苦。 貪圖美食，被貪心所迷惑，這樣的人不應該住在這寂靜的森林中。 如果修習寂靜的心，喜愛清凈，就應該住在這裡。 如果心還追逐慾望的境界，就不應該住在這寂靜的森林裡。 如果內心寂靜，就應該住在這森林中。 如果被慾望擾亂內心，就不應該住在這片森林裡。 恐懼的五種因緣，愛慾無法將它們燒燬。 清凈，遠離愛慾的人，最終不會墮入惡道。 有生就必定有死，強者也會被疾病侵擾。 富裕和快樂會有衰敗和煩惱，年輕力壯也會被衰老摧毀。 恩愛終究會有分離，和合不會長久停留。 一切諸法都是如此，這是正覺者（Buddha，覺悟者）所說的。 如果有人對於三界（Three Realms，欲界、色界、無色界）的心不迷惑， 這個人就能得到寂靜，應該住在寂靜的森林中。 常常被慾望所諂媚迷惑，心中充滿恐懼， 這樣的人就無法得到森林中的寂靜之樂。 如果人心清凈，依靠森林修習寂靜， 這樣的人才能在森林中得到快樂，而不是那些追逐慾望的人。 在森林中修習清凈的心，即使進入人群，心也不會動搖。 所以應該住在森林中，不應該住在城市裡。 如果人進入城市，就會被慾望擾亂內心， 變得諂媚不清凈。
【English Translation】 English version Cultivating meditation and abandoning negligence, one is liberated from the net of desires. Liberation is true happiness, not the delusion of your beloved desires. The World Honored One (Buddha, a respectful title for the Buddha) once resided here, as well as many other practitioners. You, being drawn by desires, should not reside in this forest. This heavenly palace enjoys heavenly bliss, but it is impermanent and will not last long. If one can be free from love and desire, that is the ultimate happiness. Those who previously resided in this forest have all entered the highest state. If one attains the highest state, one can cut off all suffering. Greedy for delicious food, deluded by greed, such a person should not reside in this quiet forest. If one cultivates a quiet mind and loves purity, one should reside here. If the mind still pursues the realm of desires, one should not reside in this quiet forest. If one has a quiet mind, one should reside in the forest. If one's mind is disturbed by desires, one should not reside in this forest. The five causes of fear cannot be burned by love. A pure person, free from love and desire, will ultimately not fall into evil paths. Where there is birth, there must be death; even the strong are afflicted by illness. Wealth and happiness will have decline and troubles; youth and strength will be destroyed by old age. Affection and love will eventually have separation; harmony will not last long. All dharmas are like this, as spoken by the Perfectly Enlightened One (Buddha, the Awakened One). If a person's mind is not deluded in the Three Realms (Three Realms, the desire realm, the form realm, and the formless realm), that person can attain tranquility and should reside in the quiet forest. Constantly flattered and deceived by desires, with a mind full of fear, such a person cannot attain the joy of tranquility in the forest. If a person's mind is pure and relies on the forest to cultivate tranquility, that person can find joy in the forest, unlike those who pursue desires. Cultivating a pure mind in the forest, even when entering a crowd, the mind will not be shaken. Therefore, one should reside in the forest and not in the city. If a person enters the city, their mind will be disturbed by desires, becoming flattering and impure.
， 至林還寂靜。 是故林樹間， 第一最寂滅， 行者所應住， 能離於欲心。 諸根心寂靜， 行者心安樂， 千帝釋之樂， 不及此人心。 若得禪定樂， 一切白凈法， 夜摩諸天中， 不及此樂分。 樂從欲所生， 常與眾苦合， 若斷煩惱樂， 永無有破壞。 無始生死中， 煩惱怨結心， 若斷此怨結， 欲樂無能及。 從欲生樂者， 不凈苦果報， 若得解脫樂， 是樂無與等。 依止離欲行， 行者第一道， 從愛生欲樂， 不能至正道。 初愛生味者， 得報如火毒， 從欲所生樂， 常在於地獄。 初愛生善味， 中愛亦如是， 后寂靜清凈， 能至安樂處。 若行初中善， 莊嚴如慈母， 云何舍正念， 戲欲樂境界？ 欲洄澓所轉， 中后常苦惱， 云何愚癡人， 于欲生愛樂？ 如妙色毒花， 如觸猛火焰， 欲樂亦如是， 后受大苦惱。 如火益眾薪， 其焰不可滅， 自他俱能燒， 欲樂亦如是。 如飛蛾投火， 不見燒害苦， 欲樂亦如是， 癡人不覺知。 若人著欲樂， 常為欲所
【現代漢語翻譯】 現代漢語譯本 到達林間仍然寂靜。 因此在林木之間，第一是極度的寂滅， 修行者應該居住於此，能夠遠離慾望之心。 諸根和心都寂靜，修行者的內心安樂， 即使是千位帝釋（Indra，佛教中的天神）的快樂，也比不上修行者的內心。 如果獲得禪定的快樂，一切都是純潔美好的， 即使是夜摩（Yama，佛教中的天神）諸天中的快樂，也比不上這種快樂的一小部分。 從慾望所生的快樂，常常與各種痛苦結合在一起， 如果斷除煩惱所帶來的快樂，就永遠不會有破壞。 在無始的生死輪迴中，煩惱就像怨恨和糾結的心， 如果斷除這種怨恨和糾結，慾望的快樂就無法與之相比。 從慾望產生的快樂，是不凈的，會帶來痛苦的果報， 如果獲得解脫的快樂，這種快樂是無與倫比的。 依止於遠離慾望的修行，是修行者的第一要道， 從愛慾產生的快樂，不能通往正道。 最初貪愛所產生的快感，得到的報應就像火中的毒藥， 從慾望所生的快樂，常常會墮入地獄。 最初的愛產生美好的味道，中間的愛也是如此， 最終達到寂靜清凈，能夠到達安樂的地方。 如果修行在初、中階段都是善良的，像慈母一樣莊嚴， 為什麼還要捨棄正念，沉溺於慾望的快樂境界呢？ 被慾望的漩渦所轉動，中間和最終常常是痛苦和煩惱， 為什麼愚癡的人，會對慾望產生愛戀和快樂呢？ 就像美麗的毒花，就像接觸猛烈的火焰， 慾望的快樂也是如此，最終會遭受巨大的痛苦和煩惱。 就像火新增了更多的柴火，它的火焰就無法熄滅， 既能燒燬自己，也能燒燬他人，慾望的快樂也是如此。 就像飛蛾撲火，看不見燒灼的痛苦， 慾望的快樂也是如此，愚癡的人不會覺察到。 如果有人執著于慾望的快樂，常常會被慾望所奴役。
【English Translation】 English version To the forest, still in silence. Therefore, among the forest trees, the foremost is utter stillness, A practitioner should dwell here, able to depart from the mind of desire. With senses and mind stilled, the practitioner's heart is at peace, The joy of even a thousand Indras (帝釋, Buddhist deities) cannot compare to the heart of this practitioner. If one obtains the joy of meditation, all is pure and bright, Even the joy among the Yama (夜摩, Buddhist deities) heavens cannot match a fraction of this joy. Joy born from desire is always combined with various sufferings, If one cuts off the joy of afflictions, there will never be destruction. In beginningless birth and death, afflictions are like hateful and entangled minds, If one cuts off this hatred and entanglement, the joy of desire cannot compare. The joy arising from desire is impure, bringing forth painful consequences, If one obtains the joy of liberation, this joy is unparalleled. Relying on the practice of detachment from desire is the foremost path for a practitioner, Joy arising from craving cannot lead to the right path. The pleasure initially produced by craving is like poison in fire, bringing retribution, Joy born from desire often leads to hell. The initial love produces a pleasant taste, and the intermediate love is also like this, Ultimately reaching stillness and purity, one can arrive at a place of peace and joy. If practice is good in the beginning and middle stages, adorned like a compassionate mother, Why abandon right mindfulness and indulge in the realm of sensual pleasures? Turned by the whirlpool of desire, the middle and end are often filled with suffering and distress, Why do foolish people develop love and joy for desire? Like a beautiful poisonous flower, like touching fierce flames, The joy of desire is also like this, ultimately suffering great pain and distress. Like adding more firewood to a fire, its flames cannot be extinguished, Burning both oneself and others, the joy of desire is also like this. Like a moth flying into a fire, not seeing the pain of being burned, The joy of desire is also like this, the foolish do not perceive it. If a person is attached to the joy of desire, they are often enslaved by desire.
燒， 如蛾投燈火， 慾火過於此。 是故舍欲害， 常樂修智慧， 莫行於放逸， 放逸墮惡道。 一切愛慾樂， 為放逸所誑， 受樂報既盡， 后墮地獄苦。 其人善業盡， 為欲之所誑， 從天至地獄， 欲癡所誑故。 從生乃至終， 常修正思惟， 心念于戒法， 是人得寂滅。 諂曲邪憶念， 三毒生味著， 放逸水甚深， 女欲為水衣。 歌樂動其心， 愛水沖磐石， 境界蛇所覆， 心波駃流注。 愛河大瀑惡， 流注龍境界， 癡人入此河， 為天欲所沒。 可畏如瀑河， 癡人不覺沒， 猶如癡蜜蜂， 飲于毒樹花。 如是欲毒害， 癡人樂貪著， 蜂飲毒存亡， 愛慾無不沒。 三毒水中生， 放逸風所吹， 愛火燒天眾， 而猶不覺知。 毒生於天中， 放逸為稠林， 癡人所遊戲， 以愛自誑心。 放逸生諸欲， 攀緣不暫停， 是欲如夢幻， 智者所不信。 諸欲雖如夢， 夢非地獄因， 是故舍諸欲， 常修清凈業。 善行為最勝， 非為不善業， 如是善業系， 則得於勝處。 諸天
【現代漢語翻譯】 現代漢語譯本： 燃燒， 就像飛蛾撲向燈火，比這還要嚴重。 因此，要捨棄慾望的危害，經常快樂地修習智慧， 不要放縱自己，放縱會導致墮入惡道。 一切對愛慾的快樂，都是被放縱所欺騙， 享受快樂的報應一旦結束，之後就會墮入地獄的痛苦。 那些人美好的善業耗盡，被慾望所迷惑， 從天界墮落到地獄，都是因為慾望和愚癡的迷惑。 從出生到死亡，經常修正自己的思惟， 心中想著戒律和佛法，這樣的人才能得到寂滅。 諂媚虛偽和邪惡的憶念，會使貪嗔癡三毒產生並執著于其中， 放縱的深水，女人的慾望就像是水中的衣服。 歌舞音樂動搖他們的心，愛慾之水沖擊著磐石， 境界被蛇所覆蓋，心念的波濤快速地流動。 愛慾之河像巨大的瀑布一樣兇惡，流向龍的境界， 愚癡的人進入這條河流，會被天上的慾望所淹沒。 這可怕的河流像瀑布一樣，愚癡的人沒有察覺就被淹沒， 就像愚蠢的蜜蜂，飲用有毒樹木的花朵。 像這樣慾望的毒害，愚癡的人還樂於貪戀執著， 蜜蜂飲用毒藥會死亡，沉溺於愛慾之中沒有不被淹沒的。 貪嗔癡三毒在水中產生，被放縱的風所吹動， 愛慾的火焰焚燒著天上的眾生，但他們仍然不覺察。 毒藥在天界中產生，放縱是茂密的森林， 愚癡的人在其中嬉戲，用愛慾來欺騙自己的心。 放縱產生各種慾望，攀緣追逐不會停止， 這些慾望就像夢幻一樣，有智慧的人不會相信。 各種慾望雖然像夢幻，但夢幻不是地獄的原因， 因此要捨棄各種慾望，經常修習清凈的善業。 善良的行為是最殊勝的，而不是不善良的行為， 像這樣與善良的行為相聯繫，就能得到殊勝的去處。 諸天（Deva）
【English Translation】 English version: Burning, Like a moth flying into a lamp flame, it's even worse than that. Therefore, abandon the harm of desires, and always happily cultivate wisdom, Do not indulge in carelessness, as carelessness leads to falling into evil paths. All the pleasures of love and desire are deceptions of indulgence, Once the retribution of enjoying pleasure is exhausted, one will fall into the suffering of hell. Those whose good deeds are exhausted, being deceived by desires, Fall from the heavens to hell, all because of the delusion of desire and ignorance. From birth to death, constantly correct your thoughts, With the precepts and Dharma in mind, such a person can attain Nirvana (Nirvana). Flattery, deceit, and evil thoughts give rise to and become attached to the three poisons of greed, anger, and ignorance, The deep water of indulgence, a woman's desire is like clothing in the water. Songs and music shake their hearts, the water of desire crashes against the bedrock, The realm is covered by snakes, and the waves of the mind flow swiftly. The river of desire is like a huge and fierce waterfall, flowing towards the realm of dragons, Foolish people who enter this river will be drowned by the desires of the heavens. This terrifying river is like a waterfall, and foolish people are drowned without realizing it, Just like foolish bees, drinking the flowers of poisonous trees. Like this, the poison of desire, foolish people are happy to be greedy and attached, Bees die from drinking poison, and none who indulge in love and desire are not drowned. The three poisons arise in the water, blown by the wind of indulgence, The flames of desire burn the beings in the heavens, but they still do not realize it. Poison arises in the heavens, and indulgence is a dense forest, Foolish people play in it, deceiving their own hearts with love and desire. Indulgence gives rise to various desires, clinging and chasing without stopping, These desires are like illusions, which wise people do not believe. Although various desires are like dreams, dreams are not the cause of hell, Therefore, abandon all desires and always cultivate pure good deeds. Good deeds are the most supreme, not unwholesome deeds, In this way, being connected with good deeds, one can attain a supreme destination. Devas (Deva)
著欲樂， 不得寂靜處， 智人至寂靜， 以不放逸故。』
「爾時，天鳥為于放逸諸天子等說是偈已，時釋迦天王於此林中，復詣異處。到彼林已，其林一切善業莊嚴種種功德，學無學人所住之處，大仙世尊迦迦村陀如來住處。時天帝釋與無量天眾作天伎樂，共入林中，見此林樹。既入林中，諸天威德悉皆殊勝，如須彌山處於六萬金山之中，釋迦天主在諸天中亦復如是。三十三天諸園林中，此林光明最勝殊特。時天帝釋與諸天眾恭敬圍繞，詣閻浮林。其閻浮林一切金樹以為莊嚴，釋迦天王至此林中，告諸天曰：『汝等天眾見此一切殊勝林不？無量華池園林具足。』天眾白言：『唯然，已見。』帝釋告言：『此林如是一切功德皆悉具足。我今睹之，生希有心。今睹此林，如見迦迦村陀如來無等色身，一切智慧大悲如來之所住處。於此住處，無量天眾以聞法故，從樂得樂。此佛、如來、無上丈夫，已入涅槃，遺果猶存。』爾時，帝釋復往詣于俱吒迦殿林。迦迦村陀如來，往昔亦曾入此林中。帝釋天王入此林中，見百千萬殿圍繞此殿，七寶莊嚴，謂青寶王、金剛車𤦲、毗琉璃寶，種種眾寶間錯莊嚴，種種幢幡以為嚴飾。諸殿之中，如來所坐殊勝之殿，光明晃曜。猶如初夏秋天之時，無諸雲翳，于眾星中日月
【現代漢語翻譯】 現代漢語譯本： 『貪著于享樂，就無法到達寂靜之處，有智慧的人才能到達寂靜，因為他們不放縱自己。』
『當時，天鳥為那些放縱的天子們說了這首偈語后，釋迦天王又離開了這片林子，去了另一個地方。到達那片林子后，那片林子被一切善業和各種功德所莊嚴，是學習者和無學者居住的地方，也是偉大的仙人世尊迦迦村陀如來（Kakucchanda Buddha，過去七佛之一）的住所。當時，天帝釋（Śakra，佛教的護法神）與無數天眾演奏著天上的音樂，一同進入林中，看到了這片林木。進入林中后，諸天的威德都非常殊勝，就像須彌山（Sumeru，佛教宇宙觀中的聖山）處於六萬金山之中一樣，釋迦天主在諸天之中也是如此。在三十三天（Trāyastriṃśa，欲界六天之一）的各個園林中，這片林子的光明最為殊勝和特別。當時，天帝釋與諸天眾恭敬地圍繞著，前往閻浮林（Jambudvīpa，四大部洲之一）。那閻浮林用一切金樹來莊嚴，釋迦天王到達這片林中，告訴諸天說：『你們天眾看到這片一切都殊勝的林子了嗎？這裡有無數的華池園林。』天眾回答說：『是的，我們已經看到了。』帝釋告訴他們說：『這片林子的一切功德都具足。我今天看到它，心中生起稀有的感覺。今天看到這片林子，就像見到了迦迦村陀如來無與倫比的色身，一切智慧和大悲如來所居住的地方。在這個住處，無數天眾因為聽聞佛法，而從快樂中得到快樂。這位佛、如來、無上丈夫，已經進入涅槃，遺留的果實仍然存在。』當時，帝釋又前往俱吒迦殿林（Kūṭāgāra-vana）。迦迦村陀如來過去也曾進入這片林中。帝釋天王進入這片林中，看到成百上千的殿宇圍繞著這座殿宇，用七寶莊嚴，包括青寶王、金剛車𤦲、毗琉璃寶，各種珍寶交錯裝飾，用各種幢幡來裝飾。在這些殿宇之中，如來所坐的殊勝殿宇，光明閃耀。就像初夏秋天的時候，沒有云彩遮蔽，在眾星之中日月
【English Translation】 English version: 『Those who are attached to sensual pleasures cannot reach a place of tranquility; wise people reach tranquility because they are not heedless.』
『At that time, after the celestial bird spoke this verse to the heedless gods, Śakra, the King of the Gods, left that forest and went to another place. Having arrived at that forest, which was adorned with all good deeds and various merits, a place where learners and non-learners dwell, the abode of the great sage, the World-Honored One, Kakucchanda Buddha (one of the past seven Buddhas). At that time, Śakra (the ruler of the Trāyastriṃśa Heaven, a protector deity in Buddhism), together with countless celestial beings, playing celestial music, entered the forest together and saw the trees. Having entered the forest, the majesty of the gods was exceedingly superior, just as Mount Sumeru (the sacred mountain in Buddhist cosmology) is situated among sixty thousand golden mountains, so too was Śakra, the Lord of the Gods, among the gods. Among all the gardens in the Trāyastriṃśa Heaven (one of the six heavens of the desire realm), the light of this forest was the most superior and special. At that time, Śakra, together with the assembly of gods, respectfully surrounded and went to Jambudvīpa (one of the four great continents). That Jambudvīpa was adorned with all golden trees, and Śakra, the King of the Gods, arrived at this forest and said to the gods: 『Do you, the assembly of gods, see this forest that is superior in every way? It is complete with countless lotus ponds and gardens.』 The gods replied: 『Yes, we have seen it.』 Śakra told them: 『This forest is complete with all merits. Today, seeing it, I feel a rare sense of wonder. Seeing this forest today is like seeing the incomparable form of Kakucchanda Buddha, the abode of the Tathāgata of all wisdom and great compassion. In this abode, countless celestial beings, because of hearing the Dharma, obtain happiness from happiness. This Buddha, Tathāgata, unsurpassed man, has already entered Nirvana, but the remaining fruits still exist.』 At that time, Śakra again went to Kūṭāgāra-vana. Kakucchanda Buddha had also entered this forest in the past. Śakra, the King of the Gods, entered this forest and saw hundreds of thousands of palaces surrounding this palace, adorned with the seven treasures, including blue jewel kings, diamond chariots, lapis lazuli, and various precious jewels interspersed as decorations, adorned with various banners and streamers. Among these palaces, the superior palace where the Tathāgata sat shone brightly. It was like early summer or autumn, when there are no clouds obscuring the sky, and the sun and moon among the stars
最勝，如來所坐宮殿殊勝亦復如是。其明照曜，唯除帝釋，一切天眾不能久視是殿威德。譬如閻浮提中盛夏之日，一切世人無能久觀，如來之殿亦復如是。釋迦天王告諸天曰：『汝等見是殿威德不？』諸天白言：『唯然，天王！我已見之。』帝釋告曰：『此殿往昔迦迦村陀如來、等正覺、調御丈夫、無上大師，與百千沙門皆離疑網，見四真諦，得二解脫，具六神通、四如意足，升此大殿，以利安樂諸天人故。于夏四月，此處安居，為三十三天演說正法。所謂：「此是色、此色集、此色滅、此色滅道證，受想行識和合聚集，觀過捨出亦復如是。」天子當知！彼佛如來，如是次第為諸天眾——放逸憍慢、不覺退沒無常之苦但著欲樂、不知自相平等之相——說如是法利益眾生。
「『爾時，如來複為放逸諸天子等說微妙法，以偈訶責：
「『「放逸生死本， 諸天所住處， 放逸毒所醉， 沒在於諸有。 若有離放逸， 永脫三界海， 放逸癡為本， 盲冥無所覺。 光明起有本， 從於火日生， 因癡生放逸， 大仙如是說。 放逸火熾然， 由心之所起， 誑惑愚癡人， 至諸地獄道。 天人行放逸， 女色之所使， 和合相娛樂
【現代漢語翻譯】 現代漢語譯本 最勝啊，如來所坐的宮殿的殊勝之處也是如此。它的光明照耀，除了帝釋（Indra，天神之王），一切天眾都不能長久地觀看這座宮殿的威德。譬如閻浮提（Jambudvipa，人世間）盛夏的太陽，一切世人都無法長久觀看，如來的宮殿也是如此。釋迦天王（Śakra，即帝釋）告訴諸天說：『你們看見這座宮殿的威德了嗎？』諸天回答說：『是的，天王！我們已經看見了。』帝釋告訴他們說：『這座宮殿往昔迦迦村陀如來（Krakucchanda Buddha，過去七佛之一）、等正覺（Sammasambuddha，正等覺悟者）、調御丈夫（Purusadamyasarathi，善於調伏眾生者）、無上大師（Anuttara-acharya，無上的導師），與百千沙門（Śramana，出家修行者）都已遠離疑惑之網，證見了四真諦（Four Noble Truths），獲得了二解脫（Two Liberations），具備了六神通（Six Supernormal Powers）、四如意足（Four Bases of Supernatural Power），升到這座大殿，爲了利益安樂諸天人和眾生。在夏季的四個月里，在這裡安居，為三十三天（Trayastrimsa，欲界六天之一）演說正法。所謂：「這是色（Rupa，物質），這是色的生起，這是色的滅盡，這是色的滅盡之道；受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）和合聚集，觀察過患，捨棄而出，也是如此。」天子們應當知道！那位佛如來，就這樣次第地為諸天眾——那些放逸憍慢、不覺察到退沒無常之苦，只貪著欲樂、不知道自身平等之相的眾生——宣說這樣的佛法，利益眾生。 『那時，如來又為放逸的諸天子等宣說微妙的佛法，用偈頌來訶責他們： 『「放逸是生死的根本， 諸天所居住的地方， 放逸被毒藥所麻醉， 沉沒在各種存在之中。 如果有人遠離放逸， 永遠脫離三界之海， 放逸以愚癡為根本， 盲昧無知毫無覺察。 光明生起的根本， 從火和太陽產生， 因為愚癡而生放逸， 大仙（Maharishi，偉大的聖人）是這樣說的。 放逸的火焰熾烈燃燒， 由心念所生起， 欺騙迷惑愚癡的人， 使他們墮入地獄道。 天人如果行於放逸， 被女色所驅使， 和合在一起互相娛樂」
【English Translation】 English version Most excellent, the magnificence of the palace where the Tathagata (如來, 'Thus Come One') sits is also like this. Its light shines so brightly that, except for Indra (帝釋, king of the gods), all the heavenly beings cannot gaze upon the majesty of this palace for long. Just as the summer sun in Jambudvipa (閻浮提, the human world) cannot be looked at for long by anyone, so too is the palace of the Tathagata. Śakra (釋迦天王, another name for Indra) said to the gods: 'Do you see the majesty of this palace?' The gods replied: 'Yes, O King of Gods! We have seen it.' Indra said: 'In the past, Krakucchanda Buddha (迦迦村陀如來, one of the past seven Buddhas), the Sammasambuddha (等正覺, Perfectly Enlightened One), the Purusadamyasarathi (調御丈夫, tamer of men), the Anuttara-acharya (無上大師, unsurpassed teacher), together with hundreds of thousands of Śramanas (沙門, wandering ascetics), having abandoned the net of doubt, having seen the Four Noble Truths (四真諦), having attained the Two Liberations (二解脫), possessing the Six Supernormal Powers (六神通), and the Four Bases of Supernatural Power (四如意足), ascended this great palace to benefit and bring happiness to gods and humans. For four months during the summer, they resided here, expounding the Dharma (正法, the teachings) to the Thirty-three Heavens (三十三天, one of the heavens in Buddhist cosmology). That is to say: 'This is Rupa (色, form), this is the arising of form, this is the cessation of form, this is the path to the cessation of form; Vedana (受, feeling), Samjna (想, perception), Samskara (行, mental formations), and Vijnana (識, consciousness) come together, observe the faults, abandon them, and go forth.' O sons of the gods, know that the Buddha Tathagata, in this way, sequentially taught the Dharma to the heavenly beings—those who are heedless and arrogant, unaware of the suffering of impermanence and decline, attached only to sensual pleasures, and ignorant of the equality of their own nature—benefiting all beings. 'At that time, the Tathagata again spoke subtle Dharma to the heedless sons of the gods, rebuking them with verses: '「Heedlessness is the root of birth and death, the place where the gods dwell, Heedlessness is intoxicated by poison, submerged in all existences. If one abandons heedlessness, forever escaping the sea of the three realms, Heedlessness has ignorance as its root, blind and unaware of anything. The root of arising light, comes from fire and the sun, Because of ignorance, heedlessness arises, the great sage (Maharishi) said this. The fire of heedlessness blazes fiercely, arising from the mind, Deceiving and deluding foolish people, leading them to the paths of hell. If gods and humans practice heedlessness, being driven by the desires of women, Coming together, they entertain each other」'
， 不知愛別苦。 臨命欲終時， 現前受大苦， 婇女亦隨盡， 諸樂皆磨滅。 和合必有離， 一切樂皆盡； 壯少當衰變， 一切業皆盡。 一切諸眾生， 善惡業所繫， 如伎人遊戲， 去來各差別。 業伎之所繫， 流轉于生死， 無常業流動， 智者不應信。 放逸如毒害， 應方便舍離， 若離於放逸， 永渡三界海。」
「『爾時，迦迦村陀如來調伏九那由他放逸諸天，令離放逸，分別解說，利益諸天，與諸比丘及諸大眾詣閻浮提。』時天帝釋為諸天眾說是語已，往詣殿所，升于寶殿。俱吒迦殿無量眾寶以為莊嚴，其諸珍寶，一切天眾先未曾見，諸天見之，皆生歡喜發希有心。帝釋見已，告諸天眾：『汝等見此殊勝殿不？未曾有此勝妙莊嚴。』時諸天眾白天王言：『唯然，已見。』帝釋告言：『此寶宮殿乃是夜摩天王之所奉獻，以凈信心施於迦迦村陀世尊。此殿光明不可得見，如是彼天光明殊勝。何以故？先世天子不行放逸，如汝等故。』時諸天眾自知劣弱，舍憍慢心。一切天眾皆以頭面禮如來殿，皆發歡喜，顏色悅樂心生厭離。自知其業減劣鮮少，有發無上菩提心者，有發緣覺菩提心者，有發聲聞菩
【現代漢語翻譯】 現代漢語譯本 不知愛別離的痛苦。 臨終將要到來時，現前感受巨大的痛苦， 美麗的侍女也將離去，各種歡樂都消磨殆盡。 聚合在一起必定會有分離，一切快樂都將結束； 強壯年輕終將衰老變化，一切業力都將耗盡。 一切眾生，都被善惡業力所束縛， 如同藝人表演遊戲，來來去去各有差別。 被業力的技藝所束縛，在生死輪迴中流轉， 無常的業力流動變化，智者不應該相信它。 放縱懈怠如同毒藥，應該想方設法捨棄遠離， 如果遠離了放縱懈怠，就能永遠渡過三界之海。
『當時，迦迦村陀如來（Kakusandha Buddha）調伏了九那由他（nayuta，數量單位，意為千萬）放縱懈怠的諸天，使他們遠離放縱懈怠，分別解說佛法，利益諸天，與眾比丘及大眾一同前往閻浮提（Jambudvipa，人世間）。』當時，天帝釋（Śakra，眾神之王）為諸天眾說了這些話后，前往宮殿，登上寶殿。俱吒迦殿（Kutagara Hall）用無量珍寶裝飾，那些珍寶，一切天眾從未見過，諸天見到后，都心生歡喜，發出稀有之心。帝釋見到后，告訴諸天眾：『你們見到這座殊勝的宮殿了嗎？從未有過如此勝妙的莊嚴。』當時諸天眾對天王說：『是的，我們已經見到了。』帝釋告訴他們說：『這座寶宮殿是夜摩天王（Yama，掌管死亡的神）所奉獻的，以清凈的信心佈施給迦迦村陀世尊。這座宮殿的光明不可直視，由此可見夜摩天王的光明殊勝。這是什麼原因呢？因為他前世作為天人的時候沒有放縱懈怠，不像你們這樣。』當時諸天眾自覺不如，捨棄了驕慢之心。一切天眾都以頭面禮拜如來的宮殿，都心生歡喜，容顏喜悅，心中生起厭離之心。自覺自己的業力減損衰弱，有發無上菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）的人，有發緣覺菩提心（pratyekabuddha-bodhi，獨自覺悟之心）的人，有發聲聞菩提心
【English Translation】 English version They do not know the suffering of separation from loved ones. When approaching the end of life, they experience great suffering directly, The beautiful consorts will also depart, and all pleasures will be extinguished. Union is inevitably followed by separation, and all joys will come to an end; Strength and youth will decline and change, and all karmas will be exhausted. All sentient beings are bound by good and evil karma, Like performers in a play, coming and going with different roles. Bound by the skills of karma, they transmigrate in the cycle of birth and death, The impermanent karma flows and changes, and the wise should not trust it. Indulgence is like poison, and one should find ways to abandon and distance oneself from it, If one abandons indulgence, one can forever cross the ocean of the three realms.
『At that time, Kakusandha Buddha subdued nine nayutas of indulging devas (gods), causing them to abandon indulgence, explaining the Dharma separately, benefiting the devas, and together with the bhikshus (monks) and the great assembly, went to Jambudvipa (the human world).』 At that time, Śakra (the king of gods) spoke these words to the devas, then went to the palace and ascended the jeweled hall. The Kutagara Hall was decorated with immeasurable treasures, treasures that all the devas had never seen before. Upon seeing them, the devas were delighted and developed a sense of wonder. Śakra, having seen it, told the devas: 『Have you seen this magnificent hall? There has never been such wonderful adornment.』 At that time, the devas said to the king of gods: 『Yes, we have seen it.』 Śakra told them: 『This treasure palace was offered by Yama (the god of death), who donated it to Kakusandha Buddha with pure faith. The light of this palace cannot be directly looked upon, thus showing the superior light of Yama. Why is this so? Because in his previous life as a deva, he did not indulge, unlike you.』 At that time, the devas realized their inferiority and abandoned their arrogance. All the devas bowed their heads to the Buddha's palace, all were delighted, their faces joyful, and a sense of detachment arose in their hearts. They realized that their karma was diminishing and weakening, some developed the mind of anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), some developed the mind of pratyekabuddha-bodhi (enlightenment as a solitary Buddha), and some developed the mind of śrāvaka-bodhi
提心者，有于佛所得不壞信，一切天眾皆生凈信，合掌恭敬住在一面。時天帝釋入俱吒殿，至於如來師子之座演說法處。迦迦村陀如來所臥敷具，金剛為床，種種具足。時天帝釋以清凈心，舉身投地禮師子座，心自念言：『此是如來所坐之處。』以敬重心念如來故，從地而起，見書殿壁有偈句頌。其文頌曰：
「『若人投崖巖， 或有不失命。 墮放逸地者， 無有不受苦。 若人行放逸， 一切有所作， 如是于晝夜， 終無有樂報。 世間出世間， 一切諸樂法， 放逸能破壞， 是故應舍離。 不放逸不死， 放逸是死句； 不放逸最勝， 當爲諸天主。 放逸生死本， 謹慎是勝道， 是故舍放逸， 常得受天樂。 若人慾求樂， 若怖畏諸苦， 應舍放逸行， 放逸如火毒。 放逸睡覆人， 放逸癡毒害， 作諸不善業， 放逸墜坑陷。 不放逸最勝， 放逸為不善； 不放逸得樂， 放逸常受苦。 總說此偈句， 為苦樂根本， 既知此功德， 善修自利益。』
「爾時，帝釋讀誦此偈，增長恭敬，以清凈心復以頭面禮師子座，久於此處贊不放逸、毀呰放逸，還出此殿向諸天眾。
【現代漢語翻譯】 現代漢語譯本 提心者，對於佛陀獲得了不可摧毀的信心，一切天眾都生起了清凈的信心，合掌恭敬地站在一旁。當時，天帝釋（Śakra-devānām-Indra，眾神之王）進入俱吒殿（Kūṭāgāra，尖頂殿），來到如來（Tathāgata，如來）的獅子座（siṃhāsana，佛陀的座位）演說佛法之處。迦迦村陀如來（Krakucchanda Buddha，過去七佛之一）所臥的敷具，是金剛所造的床，種種器具都完備。當時，天帝釋以清凈的心，全身投地禮拜獅子座，心中默唸：『這是如來所坐的地方。』因為以恭敬心憶念如來的緣故，從地上起來，看見書殿的墻壁上有偈句頌文。其頌文說： 『如果有人投身懸崖，或許還有不喪命的。 墮入放逸之地的人，沒有不受苦的。 如果有人行為放逸，一切所作所為， 這樣日日夜夜，終究沒有快樂的果報。 世間和出世間，一切諸樂之法， 放逸都能破壞，所以應當捨棄。 不放逸是不死，放逸是死亡之路； 不放逸最殊勝，應當成為諸天之主。 放逸是生死之根本，謹慎是殊勝之道， 所以捨棄放逸，常常能夠享受天上的快樂。 如果有人想要追求快樂，如果有人怖畏各種痛苦， 應當捨棄放逸的行為，放逸如同火和毒藥。 放逸像睡眠覆蓋人，放逸像愚癡的毒藥傷害人， 造作各種不善的業，放逸使人墜入坑陷。 不放逸最殊勝，放逸是不善的； 不放逸得到快樂，放逸常常遭受痛苦。 總的說來這些偈句，是苦和樂的根本， 既然知道了這些功德，好好修習以利益自己。』 當時，帝釋（Śakra，帝釋天）讀誦這些偈頌，增長了恭敬心，以清凈的心再次以頭面禮拜獅子座，長久地在此處讚歎不放逸、毀斥放逸，然後走出這座殿宇，走向諸天大眾。
【English Translation】 English version One who is mindful has unwavering faith in the Buddha, and all the heavenly beings generate pure faith, joining their palms in reverence and standing to one side. At that time, Śakra-devānām-Indra (Lord of the Gods) entered the Kūṭāgāra (Pinnacle Hall), arriving at the lion throne (siṃhāsana, Buddha's seat) of the Tathāgata (Thus Come One) where the Dharma is expounded. The bedding upon which Krakucchanda Buddha (one of the past seven Buddhas) reclined was a diamond bed, complete in every way. Then, with a pure mind, Śakra-devānām-Indra prostrated himself fully on the ground before the lion throne, thinking to himself, 'This is the place where the Tathāgata sits.' Because he revered and remembered the Tathāgata, he rose from the ground and saw verses inscribed on the walls of the hall. The verses read: 'If a person jumps off a cliff, perhaps they will not lose their life. But one who falls into the state of heedlessness will inevitably suffer. If a person acts heedlessly, in all that they do, In this way, day and night, there will ultimately be no joyful reward. All the joyful Dharmas, both worldly and transcendental, Heedlessness can destroy; therefore, it should be abandoned. Non-heedlessness is deathlessness; heedlessness is the path to death; Non-heedlessness is supreme; one should become the lord of the gods. Heedlessness is the root of birth and death; mindfulness is the supreme path, Therefore, abandoning heedlessness, one can always enjoy heavenly bliss. If one desires to seek happiness, if one fears all suffering, One should abandon the practice of heedlessness; heedlessness is like fire and poison. Heedlessness covers people like sleep; heedlessness harms like the poison of ignorance, Creating all kinds of unwholesome karma; heedlessness causes one to fall into a pit. Non-heedlessness is supreme; heedlessness is unwholesome; Non-heedlessness brings happiness; heedlessness always brings suffering. In summary, these verses are the root of suffering and happiness, Having understood these merits, cultivate them well for your own benefit.' At that time, Śakra (Indra) recited these verses, increasing his reverence. With a pure mind, he again bowed his head to the lion throne, praising non-heedlessness and denouncing heedlessness for a long time in that place. Then he left the hall and went to the assembly of heavenly beings.
時諸天眾見天王帝釋皆生恭敬，至帝釋所。時天帝釋以向偈頌，為諸天眾具足演說，告諸天曰：『如是偈句，為欲利益安樂一切諸天子故，書之殿壁。』一切天眾聞是說已，皆禮世尊，作如是言：『如來世尊世間之眼，為我等故說如是偈。』時諸天眾久不放逸，復以種種伎樂之音，與諸天眾往詣微細行天。微細行天聞是事已，與諸天女種種伎樂，出妙音聲來詣此林，欲與此林諸天子等共相娛樂。微細行天既至此林，此林諸天還失正念，入于放逸，種種伎樂歌舞戲笑，向微細行諸天大眾。既相見已，皆生歡喜，于園林中寶樹、寶枝彌覆園林，互相娛樂。乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若有閉於三惡道門，還生人中安樂國土，園林流池皆悉具足，常行善業，大富饒財，或為國王或為大臣，為一切人之所愛敬，常樂佈施，護持禁戒，樂作善業。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：有地處第二十二，名威德輪。眾生何業生於彼天？彼以聞慧見：諸眾生修行善法常不放逸，以利益心利益眾生，信于業果，近善知識，不殺生、不偷盜。若尸賒婆樹、若庵羅樹、若棗、若榛種種林樹，於此樹上有諸鳥巢，巢中有子。若鳥、若蛇取諸鳥子，其人見之，以慈悲心
【現代漢語翻譯】 現代漢語譯本：當時，諸天眾見到天王帝釋都生起恭敬心，來到帝釋的住所。當時，天帝釋用之前的偈頌，為諸天眾詳細地演說，並告訴諸天眾說：『這些偈句，是爲了利益和安樂一切天子，所以將它書寫在宮殿的墻壁上。』一切天眾聽了這些話后，都禮敬世尊，這樣說道：『如來世尊是世間的眼睛，爲了我們才說了這樣的偈頌。』當時，諸天眾長久地沒有放逸，又用各種各樣的伎樂之音，與諸天眾一同前往微細行天（Suksma-carana-deva，指天界中一類天人）。微細行天聽到這件事後，與諸天女用各種各樣的伎樂，發出美妙的聲音來到這片樹林，想要與這片樹林的諸天子們一同娛樂。微細行天來到這片樹林后，這片樹林的諸天反而失去了正念，陷入放逸之中，用各種各樣的伎樂歌舞戲笑，來迎接微細行天的諸天大眾。彼此相見后，都生起歡喜心，在園林中的寶樹、寶枝覆蓋的園林中，互相娛樂。乃至愛善業耗盡，從天界命終，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果能夠關閉三惡道之門，還能轉生到人間安樂的國土，園林流池都具備，常常行善業，大富饒財，或者成為國王或者成為大臣，被一切人所愛敬，常常樂於佈施，護持禁戒，樂於作善業。這是因為還有剩餘的業力。 『再次，比丘知道業的果報，觀察三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）所居住的地方。他以聽聞的智慧看到：有一處地方是第二十二處，名叫威德輪（Vaideha-cakra，三十三天所住地之一）。眾生因為什麼樣的業而生於彼天呢？他以聽聞的智慧看到：諸眾生修行善法常常不放逸，以利益之心利益眾生，相信業的果報，親近善知識，不殺生、不偷盜。如果是尸賒婆樹（Simsapa，一種樹名）、庵羅樹（Amra，芒果樹）、棗樹、榛樹等各種林樹，在這些樹上有鳥巢，鳥巢中有鳥的幼鳥。如果有鳥或者蛇去取鳥的幼鳥，這個人看到了，就用慈悲心』
【English Translation】 English version: Then, all the heavenly beings, seeing Sakra, the King of the Gods, arose with reverence and went to Sakra's abode. There, Sakra, King of the Gods, fully explained the previous verses to all the heavenly beings, saying, 'These verses are written on the walls of the palace for the benefit and happiness of all the sons of gods.' Upon hearing this, all the heavenly beings paid homage to the World-Honored One, saying, 'The Tathagata, the World-Honored One, is the eye of the world, and has spoken these verses for our sake.' Then, the heavenly beings, having long refrained from negligence, went with various musical instruments and sounds to the Suksma-carana-deva (Subtle-Walking Gods, a type of deity). The Suksma-carana-deva, hearing of this, came to this forest with various musical instruments and beautiful sounds, accompanied by heavenly women, desiring to enjoy themselves with the sons of gods in this forest. When the Suksma-carana-deva arrived at this forest, the gods of this forest lost their mindfulness and fell into negligence, using various musical instruments, songs, dances, and laughter to greet the great assembly of the Suksma-carana-deva. Having met each other, they all rejoiced and entertained each other in the garden, among the precious trees and branches that covered the garden. Eventually, when their loving and virtuous karma was exhausted, they died from their heavenly lives and, following the flow of karma, fell into hell, the realm of hungry ghosts, and the realm of animals. If they can close the gates to the three evil paths, they can be reborn in a happy land in the human realm, with gardens and flowing pools fully equipped, constantly practicing good deeds, being very wealthy, or becoming kings or ministers, loved and respected by all people, always delighting in giving, upholding precepts, and delighting in doing good deeds. This is due to the remaining karma. 'Furthermore, a Bhiksu, knowing the retribution of karma, observes the places where the Trayastrimsa (Thirty-three Heavens, a heaven located on the summit of Mount Sumeru in Buddhist cosmology) gods dwell. He sees with his wisdom of hearing that there is a place, the twenty-second, called Vaideha-cakra (Wheel of Majesty, one of the dwelling places of the Thirty-three Heavens). What karma causes beings to be born in that heaven? He sees with his wisdom of hearing that those beings constantly practice good deeds without negligence, benefit sentient beings with a mind of benefit, believe in the retribution of karma, associate with good teachers, and do not kill or steal. If it is a Simsapa (a type of tree), an Amra (mango tree), a jujube tree, a hazel tree, or various other forest trees, and there are bird nests in these trees, with young birds in the nests. If a bird or a snake tries to take the young birds, and the person sees it, he uses a compassionate mind.'
利益眾生，救令得脫。云何不盜？於他林樹乃至不取一枝一葉，亦不教他。若行道路見地遺果，不取不盜，見人取者勸令舍離。云何行善而修佈施？于降雨時以食施僧，若饑饉世、若疾病人以食施之。自持禁戒，令他住戒，見住戒者教他隨喜，為他眾生說業果報。唸佛法僧而行佈施，若施父母、若優婆塞，或無禁戒病患之人，以飲食湯藥所須之具施此諸人，亦教他人，說業果報。不近惡友，不與同住，不共言說。常能善攝身口意業，自利利他。是人命終生於善道三十三天威德輪地。生此天已，以善業故，其身光明如月盛滿。其地莊嚴甚可愛樂，七寶園林充滿其地。種種流泉，諸蓮華池種種蓮華，毗琉璃莖，黃金為葉遍覆池水。種種金石以為崖岸。旋轉洄澓猶如舞戲，種種眾鳥出妙音聲令心悅豫。真金山峰、毗琉璃峰莊嚴其地。鵝鴨鴛鴦出衆妙音，天子天女歡喜遊戲繞蓮華池。其河流注出妙音聲，復有眾寶蓮華之林，種種光明、種種眾蜂以為莊嚴。天子天女觀蓮華池，以種種寶莊嚴其身。光明輪天，久時受樂。復往詣于彌難多林遊戲受樂，種種樂音互相娛樂。至彼林中有蓮華林，名箜篌遊戲，其蓮華林縱廣正等五百由旬，上味色香美味之飲充滿其中，諸天飲之，歌舞戲笑共相娛樂。
「時有天鳥名曰正行，見諸天
【現代漢語翻譯】 現代漢語譯本 利益眾生，救度他們脫離苦難。什麼是不盜？對於他人的樹林，甚至不取一枝一葉，也不教唆他人這樣做。如果在路上看到遺落的果實，不拿取，不偷盜，看到別人拿取，勸說他們放下。怎樣行善並修習佈施？在下雨的時候用食物供養僧人，在饑荒的年代，或者對於生病的人，用食物佈施他們。自己持守戒律，也讓別人遵守戒律，看到持戒的人，教導他人隨喜讚歎，為其他眾生宣說業報因果。憶念佛、法、僧三寶而行佈施，或者佈施給父母、優婆塞（Upasaka，在家男居士），或者沒有持戒但患病的人，用飲食湯藥以及他們需要的物品佈施給這些人，也教導他人這樣做，宣說業報因果。不親近惡友，不與他們同住，不與他們交談。常常能夠很好地攝持身、口、意三業，自利利他。這樣的人命終之後，會往生到善道三十三天（Trayastrimsa Heaven，佛教宇宙觀中的一個天界）的威德輪地。生到這個天界之後，因為善業的緣故，他們的身體光明如同滿月。那裡的土地莊嚴，非常可愛，七寶園林充滿其地。各種各樣的流水，各種各樣的蓮花池，池中生長著各種各樣的蓮花，毗琉璃（Vairocana，寶石名）為莖，黃金為葉，遍佈池水。各種各樣的金石作為池塘的崖岸。水流旋轉回蕩，就像舞蹈一樣，各種各樣的鳥發出美妙的聲音，令人心情愉悅。真金山峰、毗琉璃峰莊嚴著這片土地。鵝、鴨、鴛鴦發出各種美妙的聲音，天子（Deva，天神）天女（Devi，女神）歡喜地在蓮花池邊嬉戲。河流流淌，發出美妙的聲音，還有眾寶蓮花形成的樹林，各種各樣的光明，各種各樣的蜜蜂，都用來莊嚴這個地方。天子天女觀賞蓮花池，用各種各樣的寶物莊嚴自己的身體。在光明輪天，長久地享受快樂。之後又前往彌難多林（Mimanta Forest）嬉戲享樂，各種各樣的樂音互相娛樂。到達那片樹林，那裡有一片蓮花林，名叫箜篌遊戲（Kangling Play），那片蓮花林縱橫都是五百由旬（Yojana，古印度長度單位），其中充滿了上等的美味飲料，諸天飲用這些飲料，歌舞嬉笑，共同娛樂。 這時有一隻天鳥，名字叫做正行，看見諸天
【English Translation】 English version Benefiting sentient beings, saving them and enabling them to be liberated. What is non-stealing? Regarding the forests and trees of others, not taking even a single branch or leaf, nor instructing others to do so. If one sees fallen fruits on the road, not taking or stealing them, and if one sees others taking them, advising them to relinquish them. How does one practice good deeds and cultivate generosity? During times of rain, offering food to monks, and in times of famine or to those who are ill, giving them food. Upholding precepts oneself, and encouraging others to abide by precepts, and upon seeing those who abide by precepts, teaching others to rejoice with them, and speaking of the karmic consequences for other sentient beings. Practicing generosity while contemplating the Buddha, Dharma, and Sangha, or giving to parents, Upasakas (lay male practitioners), or those who are ill and without precepts, providing them with food, medicine, and the necessary items, and also teaching others to do so, speaking of the karmic consequences. Not associating with bad friends, not living with them, and not conversing with them. Constantly being able to well-restrain one's body, speech, and mind, benefiting oneself and others. Such a person, upon the end of their life, will be born in the good realm of the Trayastrimsa Heaven (one of the heavens in Buddhist cosmology) in the land of majestic wheels. Having been born in this heaven, due to their good karma, their body's light will be like a full moon. The land there is adorned and very delightful, with gardens of seven treasures filling the land. Various flowing springs, various lotus ponds, with various lotuses growing in them, with stems of Vairocana (a type of gemstone) and leaves of gold covering the pond water. Various gold and stone form the banks of the ponds. The water flows and swirls like a dance, and various birds emit wonderful sounds, delighting the heart. Peaks of true gold and peaks of Vairocana adorn the land. Geese, ducks, and mandarin ducks emit various wonderful sounds, and Devas (gods) and Devis (goddesses) joyfully play around the lotus ponds. The rivers flow, emitting wonderful sounds, and there are also forests of lotuses made of various treasures, adorned with various lights and various bees. Devas and Devis observe the lotus ponds, adorning their bodies with various treasures. In the Heaven of Light Wheels, they enjoy happiness for a long time. Then they go to the Mimanta Forest to play and enjoy themselves, with various musical sounds entertaining each other. Arriving at that forest, there is a lotus forest called Kangling Play, that lotus forest is five hundred Yojanas (an ancient Indian unit of distance) in length and width, and it is filled with the finest delicious drinks, which the Devas drink, singing, dancing, laughing, and enjoying themselves together. At that time, there was a celestial bird named Right Conduct, who saw the Devas
子行於放逸而說頌曰：
「『無恥無慚愧， 懈怠惡知識， 是地獄種子， 智者所舍離。 無恥無慚愧， 常作不善行， 如人墜高巖， 后時乃自覺。 貪癡無誠信， 其心無怖畏， 為嫉妒所迷， 不得生天中。 飲酒虛妄語， 心堅著貪慾， 不信業果報， 是地獄因緣。 守護心過惡， 瞋恚之惡業， 眾生惡業故， 墮於三惡道。 心勇造惡業， 常為欲所使， 常行於妄語， 其人無樂報。 若人毀犯戒， 如偽寶雲母， 其人惡業故， 墮於三惡道。 若人住噁心， 其闇無有邊， 若人歸三寶， 如夜大光明。 愚夫行放逸， 如醉癡自欺， 二放逸所惑， 輪轉于地獄。 一切諸世間， 有出必歸滅， 如生則有死， 畢竟不相離。 放逸自圍繞， 境界海增長， 愛鎖之所縛， 遊戲于天中。 諸天初生時， 樂生唸唸滅， 放逸自覆心， 不知無常轉。 放逸自迷惑， 常樂於境界， 因欲無厭足， 常受諸苦惱。 無有唸唸時， 須臾不自在， 是愛使眾生， 受于天中樂。 愛地甚暴惡， 無量
【現代漢語翻譯】 現代漢語譯本 子行於放逸時說了以下偈頌：
『沒有慚愧之心，結交懈怠的惡友， 這是通往地獄的種子，智者應當遠離。 沒有慚愧之心，經常做不善的行為， 就像人從高崖墜落，事後才醒悟。 貪婪、愚癡、沒有誠信，心中沒有敬畏， 被嫉妒迷惑，無法升到天界。 飲酒、說謊，內心執著于貪慾， 不相信業報，這是墮入地獄的原因。 守護內心，避免過錯，避免嗔恚的惡業， 眾生因為惡業，墮入三惡道（地獄、餓鬼、畜生）。 內心勇敢地造作惡業，經常被慾望驅使， 經常說謊，這樣的人沒有快樂的果報。 如果有人違犯戒律，就像虛假的雲母寶物， 這樣的人因為惡業，墮入三惡道。 如果人心懷惡念，那黑暗沒有邊際， 如果人皈依三寶（佛、法、僧），就像黑夜中的巨大光明。 愚蠢的人放縱自己，就像醉酒的人一樣自欺欺人， 被兩種放逸（身放逸和心放逸）迷惑，在輪迴中墮入地獄。 一切世間的事物，有出現就必然有滅亡， 如出生就必然有死亡，兩者終究不會分離。 放逸圍繞著自己，使境界之海增長， 被愛慾的鎖鏈束縛，在天界中嬉戲。 諸天（deva）初生之時，快樂生起又唸唸滅去， 放逸遮蔽了內心，不知道無常的變化。 放逸迷惑了自己，常常貪戀于外在的境界， 因為對慾望沒有厭足，常常遭受各種苦惱。 沒有唸唸覺察的時候，須臾都不能自在， 是愛慾驅使眾生，享受天界的快樂。 愛慾之地非常暴惡，無量無邊。
【English Translation】 English version The son, dwelling in negligence, spoke this verse:
『Without shame, associating with lazy and evil friends, This is the seed of hell; the wise should abandon it. Without shame, constantly performing unwholesome deeds, Like a person falling from a high cliff, only realizing it afterward. Greedy, ignorant, and without faith, their hearts without fear, Bewildered by jealousy, they cannot be born in the heavens. Drinking alcohol and speaking falsely, their hearts firmly attached to greed, Not believing in the results of karma, this is the cause of hell. Guarding the heart against faults, and the evil karma of anger, Beings, because of evil karma, fall into the three evil realms (hell, hungry ghosts, animals). Their hearts bravely creating evil karma, constantly driven by desires, Constantly speaking falsely, such people have no joyful reward. If someone violates the precepts, like a false mica gem, Such a person, because of evil karma, falls into the three evil realms. If a person dwells in an evil mind, that darkness has no end, If a person takes refuge in the Three Jewels (Buddha, Dharma, Sangha), it is like great light in the night. Foolish people indulge in negligence, like drunkards deceiving themselves, Bewildered by the two kinds of negligence (negligence of body and mind), they revolve in hell. All things in the world, having arisen, must return to destruction, As birth inevitably leads to death, the two are ultimately inseparable. Negligence surrounds oneself, causing the sea of realms to grow, Bound by the chains of love, they play in the heavens. When the devas (gods) are first born, joy arises and vanishes moment by moment, Negligence covers their hearts, and they do not know the turning of impermanence. Negligence deludes oneself, constantly delighting in external realms, Because there is no satisfaction with desires, they constantly suffer various afflictions. Without moments of mindfulness, they are not free even for a moment, It is love that drives beings to enjoy the pleasures of the heavens. The land of love is extremely violent, immeasurable and boundless.
雜覺觀， 遊戲于愛地， 為欲之所使。 譬如地獄火， 焚燒諸罪人， 愛火亦如是， 焚燒一切天。 飢渴火熾然， 焚燒諸餓鬼， 畜生相殘害， 人中追求苦。 愛火周遍起， 一切皆圍繞， 火燒常熾然， 世間莫能覺。』
「如是天鳥為諸放逸諸天子等說是偈已，若諸天子已於先世行善業者，聞此法音，少離放逸，不飲天酒，遠離色香味觸上妙五欲放逸之樂。復入園林伎樂自娛，隨心所念受種種樂。青毗琉璃車𤦲寶峰，于園林中流泉河水、眾蓮華池以為莊嚴，種種色蜂游集其中。其蓮華林，毗琉璃葉，頗梨為莖，多有眾蜂不可喻說，百千天女與諸天子游戲受樂。以善業故，種種境界、天女愛河之所㵱沒，未曾覺悟。如是遊戲共相娛樂，乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，生安樂處，大富饒財，其心廣大，樂修正法常愛智慧，愛樂沙門及婆羅門，壽命延長。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：二十三地處名曰月行。眾生何業生於彼處？彼聞知見：若有眾生以清凈心修行善業，善修其心，造佛形像或為供養，洗佛形像令除塵垢，揩拭刷磨。或見金銀為如來像，見之歡喜，思
【現代漢語翻譯】 現代漢語譯本 雜覺觀： 沉溺於愛慾之地，被慾望所驅使。 譬如地獄之火，焚燒著各種罪人， 愛慾之火也像這樣，焚燒著一切天人。 飢渴之火猛烈燃燒，焚燒著各種餓鬼， 畜生互相殘害，人類在世間追求痛苦。 愛慾之火四處燃起，一切都被它圍繞， 火焰燃燒常不熄滅，世間卻沒有人覺察。』
『像這樣，天鳥為那些放縱的天子們說了這首偈語后，如果有些天子在前世做了善業，聽到這法音，稍微遠離放縱，不喝天酒，遠離色、聲、香、味、觸這些美妙的五欲之樂。又回到園林中用音樂歌舞自娛自樂，隨心所欲地享受各種快樂。青色的毗琉璃車（一種寶石製成的車）和鑲嵌著寶物的山峰，在園林中，用流動的泉水河水、各種蓮花池來作為裝飾，各種顏色的蜜蜂聚集在其中。那蓮花林，毗琉璃的葉子，頗梨（水晶）做的莖，有很多數不清的蜜蜂，成百上千的天女與天子們嬉戲玩樂。因為過去所做的善業，沉溺在各種美好的境界和天女的愛河之中，從未覺醒。就這樣嬉戲玩樂，直到愛慾和善業耗盡，從天界死去，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，會出生在安樂的地方，非常富有，心胸寬廣，喜歡修正法，常常喜愛智慧，喜愛沙門（出家修道者）和婆羅門（祭司），壽命很長。這是因為還有剩餘的善業。』
『再者，比丘知道業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第二十三處地方名叫月行（Chandragati）。眾生因為什麼業而生在那裡呢？他聽聞並且知道：如果有眾生以清凈的心修行善業，好好地修養自己的心，建造佛的形像或者爲了供養，清洗佛的形像使它除去塵垢，擦拭和打磨。或者看見用金銀製作的如來像，看見後心生歡喜，思念……』
【English Translation】 English version Miscellaneous Perceptions: Playing in the land of love, Driven by desires. Like the fire of hell, Burning all sinners, The fire of love is also like this, Burning all the gods. The fire of hunger and thirst blazes, Burning all hungry ghosts, Animals harm each other, Humans seek suffering in the world. The fire of love rises everywhere, Everything is surrounded by it, The fire burns constantly, But the world is not aware.』
『Thus, after the celestial bird spoke this verse to the heedless gods and others, if there were gods who had performed good deeds in previous lives, upon hearing this Dharma sound, they would slightly turn away from heedlessness, not drink celestial wine, and distance themselves from the exquisite pleasures of the five desires of form, sound, smell, taste, and touch. They would then return to the gardens, entertaining themselves with music and dance, enjoying various pleasures as they pleased. Blue beryl (Vaidurya) chariots and jeweled peaks adorned the gardens, with flowing springs, rivers, and lotus ponds as embellishments, where bees of various colors gathered. The lotus groves, with beryl leaves and crystal (Sphatika) stems, were filled with countless bees, beyond description. Hundreds and thousands of celestial maidens played and enjoyed themselves with the gods. Due to their good karma, they were immersed in various beautiful realms and the river of love of the celestial maidens, never awakening. They played and entertained each other in this way until their love and good karma were exhausted, and upon death from the heavens, they would be reborn according to their karma, falling into hell, the realm of hungry ghosts, or the animal realm. If they were reborn among humans, they would be born in places of peace and happiness, with great wealth and abundance, broad-minded, delighting in correcting the Dharma, always loving wisdom, and cherishing ascetics (Shramanas) and Brahmins, with extended lifespans. This is due to the remaining good karma.』
『Furthermore, the Bhikshu, knowing the retribution of karma, observes the places where the Thirty-three Heavens reside. Through hearing and wisdom, he sees: the twenty-third place is named Chandragati (Moon Walk). What karma causes beings to be born in that place? He hears and knows: if there are beings who cultivate good deeds with a pure mind, cultivate their minds well, create images of the Buddha or make offerings, wash the images of the Buddha to remove dust, wipe and polish them. Or see images of the Tathagata made of gold and silver, and rejoice upon seeing them, thinking…』
惟愛仰福田功德，思心功德，自熏其心而行善業，心生喜悅，不殺不盜。云何不殺？如是之人乃至不念斷眾生命，亦不教他，見人作者不生隨喜，勸令不作，令住善道，自利利人。復有不殺：不生殺念，乃至床褥臥具有濕生蟲，不起心想欲害其命，于微細命乃至蟻子不起殺意，是名不殺生。云何不盜？如是善人修行善業不知厭足，於一切處不行偷盜，乃至草木泥土，自既不取亦不教他。設有大熱，不奪他蔭，不令他人住于日中，自受蔭處。自有勢力亦不奪他，不教他人，見他作者勸令不作，乃至蔭涼亦不偷盜，微細之事皆不偷盜。是名不盜。如是之人命終之後生於天中月行之地。生彼天已，以善業故，得樂果報。光明普照猶如和合十月並照，如是天眾身相光明，清凈無垢亦復如是。天子既生，一切天眾百倍轉勝，其身光明冷暖調適，一切余天見之愛樂。其光勝於余天之光，其光普照滿十由旬，勝餘一切珍寶之光，以善業故。如是天子無量眷屬以為圍繞，作眾伎樂，詣于園林遊戲之處，林名五樂，第一勝妙，於三十三天最為殊特。其樹威德，樹有善果、眾鳥勝慧、缽頭摩伽華、華池流水，空中香風來吹寶鈴，出於無量微妙音聲。是時天子與諸天眾作眾伎樂，與諸天女種種莊嚴，詣五樂林種種伎樂遊戲受樂。天女歌頌五樂
之音，受第一樂。以于福田作善業故，得此勝香，其香普熏滿五由旬。其果處空猶如眾星。其樹莊嚴，天中最勝，明如日光，其光不熱亦復無冷。其果色香眾味具足，其香勝於一切香氣，熏五由旬。如星處空，果中常流種種香飲，諸天飲之離於醉亂，種種香味隨心所念皆悉得之。受如是等功德之種。
「時有天鳥名教放逸，為于放逸諸天子等而說頌曰：
「『善業將盡， 空過壽命， 當速修法， 莫行放逸。 少壯易過， 命亦如是， 眾具將失， 莫行放逸。 天非常法， 非常具足， 及時未壞， 當修福德。 善業和合， 心念守護， 未見有處， 而無過患。 若常亂心， 行於非法， 是樂虛妄， 去已不還。 持戒貿樂， 生於天中， 若不護戒， 臨終悔恨。 故應持戒， 守護莫犯， 愚人離戒， 不能昇天。 若於天中， 受五欲樂， 持戒清凈， 故得大果。 諸天著欲， 放逸癡毒， 不覺無常， 壞其身命。 無量百千， 那由他天， 皆為放逸， 慾火所燒。 一切眾生， 放逸所盲， 后受衰惱， 乃知其過。 心常攀緣， 而無暫住，
【現代漢語翻譯】 現代漢語譯本 聽到美妙的音樂之聲，享受著最上等的快樂。因為在福田（指能生無量功德的田地）中做了善業的緣故，得到這種殊勝的香氣，這香氣普遍地熏滿五由旬（一種距離單位）。那果實懸掛在空中，就像眾星一樣。那樹非常莊嚴，在天界中最殊勝，明亮如日光，但它的光芒並不灼熱，也沒有寒冷。果實的顏色、香氣和各種味道都具備，它的香氣勝過一切香氣，能熏滿五由旬。就像星星懸掛在空中一樣，果實中常常流出各種香甜的飲料，諸天飲用后能遠離醉酒和混亂，各種香味隨著心中所想都能得到。承受著像這樣的功德果報。 當時有一隻天鳥，名字叫教放逸（提醒不要放逸），爲了那些放逸的諸天子們而說了這些偈頌： 『善業將要耗盡， 空虛地度過壽命， 應當趕快修習佛法， 不要放縱懈怠。 年輕力壯容易過去， 壽命也是這樣， 各種享樂將要失去， 不要放縱懈怠。 天界的享樂不是永恒的， 各種享受不是常有的， 趁著還沒壞滅的時候， 應當修積福德。 善業因緣和合， 心念要好好守護， 沒有見過什麼地方， 是沒有過患的。 如果常常心神散亂， 做著不合佛法的事情， 這種快樂是虛妄的， 過去了就不會再來。 持守戒律換來快樂， 就能往生到天界， 如果不守護戒律， 臨終時就會後悔。 所以應該持守戒律， 守護它不要違犯， 愚蠢的人離開戒律， 不能夠升到天界。 如果在天界之中， 享受五種慾望的快樂， 因為持戒清凈的緣故， 才能得到大的果報。 諸天沉迷於慾望， 放縱懈怠中了癡毒， 不覺悟到無常的道理， 最終會毀壞自身性命。 無量百千， 那由他（數量單位）諸天， 都因為放縱懈怠， 被**（應為『火』，指煩惱之火）所焚燒。 一切眾生， 被放縱懈怠所矇蔽， 以後遭受衰敗苦惱， 才知道是自己的過錯。 心常常向外攀緣， 沒有片刻的安住，』
【English Translation】 English version Hearing the sound of music, enjoying the foremost bliss. Because of performing good deeds in the field of merit (referring to the field that generates immeasurable merit), one obtains this excellent fragrance, which pervades and fills five yojanas (a unit of distance). The fruits hang in the air like stars. The tree is adorned, the most excellent among the heavens, bright as sunlight, but its light is neither hot nor cold. The fruits are complete with color, fragrance, and various flavors, its fragrance surpasses all fragrances, perfuming five yojanas. Like stars in the sky, various fragrant drinks constantly flow from the fruits, and the devas (gods) who drink them are free from intoxication and confusion, and all kinds of flavors are obtained according to their thoughts. They receive such kinds of meritorious rewards. At that time, there was a celestial bird named Teach-Non-Diligence (reminding not to be non-diligent), who spoke these verses for the non-diligent devas (gods): 『Good deeds are about to be exhausted, life is spent in vain, one should quickly cultivate the Dharma, do not be negligent. Youth and strength easily pass, life is also like this, various enjoyments are about to be lost, do not be negligent. The pleasures of the heavens are not eternal, various enjoyments are not constant, while it is not yet destroyed, one should cultivate merit. Good deeds combine, the mind should be well guarded, I have not seen any place, that is without fault. If one is always distracted, engaging in non-Dharma, this happiness is false, it will not return once it is gone. Holding precepts exchanges for happiness, one will be born in the heavens, if one does not protect the precepts, one will regret it at the time of death. Therefore, one should hold precepts, guard them and not violate them, fools who abandon precepts, cannot ascend to the heavens. If in the heavens, one enjoys the pleasures of the five desires, because of holding precepts purely, one can obtain great rewards. The devas (gods) are attached to desires, negligent and poisoned by delusion, unaware of impermanence, eventually destroying their own lives. Immeasurable hundreds of thousands, Nayuta (a unit of number) of devas (gods), all because of negligence, are burned by ** (should be 'fire', referring to the fire of afflictions). All sentient beings, are blinded by negligence, later suffer decline and distress, only then do they realize their mistake. The mind constantly clings, without a moment's rest,』
愚不覺知， 后為大惡。 心樂欲境， 不覺憂惱， 衰禍既至， 乃生悔恨。 結使煩惱， 從憶念生， 心王結使， 常行隨逐。 隨心馳騁， 在在所住， 常為惛醉， 流三界海。 若知真諦， 見世間法， 無常苦空， 永離憂惱。 為色所使， 常求諸欲， 是人後生， 永無天樂。 此珊瑚林， 眾寶莊嚴， 種種枝條， 蓮華嚴飾。 種種流水， 諸河莊嚴， 業因所得， 遍於虛空。 劫火既起， 燒滅須彌， 況此天身， 猶如水沫， 生已覆滅， 放逸自欺。』
「爾時，諸天子若於先世集眾善業，聞此天鳥說法之音，則能解悟。『如鳥所說，必當無常。』少時憶念，離於放逸，復為境界色香味觸之所誑惑，悉忘法音猶如隔世，所應作業、不應作業皆悉忘失。現受欲樂，不觀未來，不念天鳥說法之音。現觀五欲遊戲受樂，不念地獄、餓鬼、畜生受大苦惱，不念天身甚為難得，不念無始苦惱輪轉地獄、餓鬼、畜生。諸苦堅䩕難可調伏，唯除天子第一勝心久習善根。
「複次，比丘觀此天鳥以何等業，說于清凈無垢如實之法，教於放逸諸天子等？彼聞知見：若有於人中時，作放逸
【現代漢語翻譯】 現代漢語譯本 我因愚昧無知，後來造作了極大的惡業。 心中貪戀享樂，不覺得憂愁煩惱，一旦衰敗災禍降臨， 才開始後悔怨恨。煩惱的根源，是從憶念中產生的， 心識的煩惱，常常伴隨追逐。隨著心識奔馳放縱， 無論身在何處，常常處於昏聵沉醉的狀態，在三界輪迴的苦海中漂流。 如果能夠了知真諦，看清世間的萬法，都是無常、苦、空的， 就能永遠遠離憂愁煩惱。如果被色相所驅使，常常追求各種慾望， 這種人死後，永遠無法享受天上的快樂。這片珊瑚樹林， 用各種珍寶裝飾，各種枝條，用蓮花莊嚴點綴。 各種流水，用諸多的河流來裝飾，這是由過去的業因所感得的， 遍佈于整個虛空。一旦劫火燃起，燒燬須彌山（Sumeru）， 更何況這天人的身體，猶如水泡一般， 生起之後又會消滅，這是放縱懈怠，自欺欺人啊！』
『這時，諸位天子如果前世積累了眾多善業，聽到這天鳥說法之音，就能理解醒悟。「正如天鳥所說，一切必當無常。」稍微憶念，就能遠離放逸，但很快又被外在的色、香、味、觸等境界所迷惑，完全忘記了天鳥的說法，如同隔世一般，該做的、不該做的，全都忘記了。只顧眼前享受欲樂，不考慮未來，也不再憶念天鳥說法之音。只顧眼前觀看五欲，遊戲享樂，不念及地獄、餓鬼、畜生道所受的巨大苦惱，不念及天人的身體是多麼難得，不念及無始以來在苦惱中輪轉，墮入地獄、餓鬼、畜生道。各種痛苦堅固難以調伏，除非是天子具有第一殊勝的心，長久以來修習善根。』
『再者，比丘觀察這天鳥以何種業力，宣說清凈無垢如實的佛法，教導這些放逸的天子們？他聽聞並且了知：如果有人在人道時，行為放逸
【English Translation】 English version Due to my ignorance and lack of awareness, I later committed great evils. My heart delighted in sensual pleasures, unaware of sorrow and distress. Only when decline and misfortune arrived, did I begin to regret and resent. The bonds of affliction arise from recollection, and the afflictions of the mind-king constantly follow and pursue. Following the mind's wild pursuits, wherever it dwells, it is constantly in a state of intoxication, drifting in the sea of the three realms. If one knows the true reality, seeing the laws of the world as impermanent, suffering, and empty, one will forever be free from sorrow and distress. If one is driven by form, constantly seeking various desires, such a person, after death, will never experience heavenly bliss. This coral forest, adorned with various treasures, with various branches, decorated with lotus flowers. Various flowing waters, adorned with numerous rivers, obtained through the causes of past karma, pervading the entire void. Once the fire of the kalpa arises, burning Mount Sumeru (Sumeru), how much more so this heavenly body, like a water bubble, arising and then vanishing, is self-deception through indulgence!』
『At that time, if the devas (devas) have accumulated virtuous deeds in their previous lives, upon hearing the Dharma-speaking sound of this celestial bird, they will be able to understand and awaken. 「As the bird says, everything must be impermanent.」 With a brief moment of mindfulness, they can stay away from indulgence, but they are soon deceived and confused by the realms of form, sound, smell, taste, and touch, completely forgetting the Dharma-speaking sound as if it were from another lifetime, forgetting what should be done and what should not be done. They only enjoy the pleasures of the present, without considering the future, and without remembering the Dharma-speaking sound of the celestial bird. They only watch the five desires, playing and enjoying themselves, without thinking of the great suffering in the hells, among the hungry ghosts, and in the animal realm, without thinking of how difficult it is to obtain a heavenly body, and without thinking of the beginningless cycle of suffering, falling into the hells, among the hungry ghosts, and in the animal realm. All kinds of suffering are firm and difficult to subdue, except for the devas who have the first supreme mind and have long cultivated good roots.』
『Furthermore, the bhikshu (bhikshu) observes by what karma this celestial bird speaks the pure, immaculate, and true Dharma, teaching the indulgent devas? He hears and knows: If someone, when in the human realm, acts indulgently
行，若遊戲人、若大力士、若諸伎兒，身著袈裟遊戲歌舞，頌佛功德而得財物。既得財物，若衣若食佈施沙門、婆羅門或自食用。以著袈裟因緣力故，身壞命終生於天上受飛鳥身，受第一樂，以彼業故。複次，諸天歌舞戲笑娛樂受樂，毗琉璃樹，黃金為葉，頗梨為枝，四周彌布。復有寶樹，種種珊瑚寶樹嚴飾，百千眾蜂以為莊嚴，黃金真珠以為樹枝。復有山峰，七寶焰輪以為莊嚴。復有蓮華——黃金蓮華、頗梨蓮華、毗琉璃華，於此華中游戲受樂。復有異天寶殿樓閣，諸天於此與諸天女遊戲受樂，離於嫉妒及諸恐怖，心相愛樂互相渴仰，受第一樂。復與天眾遊戲歌舞入如意林，既入此林，隨心所念一切皆得。以是因緣，名如意樹。久於此林受天樂已，復往詣于須彌金峰，其山峰中河池流泉以為莊嚴，與諸天女歌舞戲笑作天伎樂，出妙音聲，聞之悅樂，目視種種上妙之色而受快樂。以自業化，諸天女眾以為圍繞，于須彌山無量種種蓮華之池皆悉見之。復有種種園林蓮華，其香殊妙聞之悅樂。復有第一上妙之觸，若身觸之猶如觸于迦旃鄰提(迦旃鄰提，海中之鳥，觸之大樂，有輪王出此鳥則現)，無量離垢清凈光明善妙之香。若有見之，甚可愛樂。遊戲如是山峰之中，若心生念，一切皆得無量功德皆悉具足，自在受用，他
【現代漢語翻譯】 現代漢語譯本： 再說，如果有人，無論是藝人、大力士，還是各種表演者，身穿袈裟進行遊戲歌舞，歌頌佛的功德而獲得財物。得到財物后，無論是衣服還是食物，都佈施給沙門（指出家修道者）、婆羅門（古印度僧侶階層）或者自己食用。因為身穿袈裟的因緣力，此人身壞命終後會生到天上，享受飛鳥之身，感受第一等的快樂，這是因為他之前的業力所致。 更進一步說，諸天在天上歌舞嬉戲，享受快樂，周圍是毗琉璃樹（一種寶石樹），黃金為葉，頗梨（水晶）為枝，遍佈四方。還有寶樹，用各種珊瑚寶樹裝飾，成百上千的蜜蜂作為點綴，黃金真珠作為樹枝。還有山峰，用七寶焰輪作為裝飾。還有蓮華——黃金蓮華、頗梨蓮華、毗琉璃華，在這些蓮花中游戲享受快樂。 還有異樣的天界寶殿樓閣，諸天在這裡與天女們遊戲享樂，遠離嫉妒和各種恐怖，內心相互愛慕，互相渴求，享受第一等的快樂。他們還與天眾一起遊戲歌舞，進入如意林，進入此林后，隨心所想，一切都能得到。因為這個原因，此林被稱為如意樹。 長久地在此林中享受天上的快樂后，他們又前往須彌金峰（佛教中的聖山），這座山峰用河流池泉裝飾，他們與天女們歌舞嬉戲，演奏天上的音樂，發出美妙的聲音，聽到后令人愉悅，眼睛看到各種上妙的色彩而感受快樂。因為自身業力的感化，眾多天女圍繞著他們，在須彌山無量種種蓮花的池塘中，他們都能看到。 還有各種園林蓮花，其香味殊勝美妙，聞到后令人愉悅。還有第一等上妙的觸感，如果身體接觸到，就像接觸到迦旃鄰提（海中的一種鳥，接觸到會感到極大的快樂，只有轉輪王出現時此鳥才會出現），無量離垢清凈光明善妙的香氣。如果有人看到，會非常喜愛。像這樣在山峰中游戲，如果心中生起念頭，一切都能得到，無量功德都能具足，自在受用。
【English Translation】 English version: Furthermore, if a performer, a strongman, or various entertainers, wear a 'kasaya' (袈裟, a Buddhist monastic robe) to perform games, songs, and dances, praising the Buddha's merits and thereby obtaining wealth. Having obtained wealth, whether it be clothing or food, they donate it to 'sramanas' (沙門, wandering ascetics), 'brahmanas' (婆羅門, priests), or use it themselves. Due to the power of the 'kasaya', after their body breaks and life ends, they will be reborn in the heavens, enjoying the body of a flying bird, experiencing the first level of happiness, due to their previous karma. Moreover, the gods sing, dance, play, and enjoy pleasure in the heavens, surrounded by 'vaiḍūrya' trees (毗琉璃樹, a type of gem tree), with golden leaves and crystal branches, spread all around. There are also treasure trees, adorned with various coral treasure trees, decorated with hundreds and thousands of bees, with branches of gold and pearls. There are also mountain peaks, adorned with seven-jeweled flame wheels. There are also lotuses—golden lotuses, crystal lotuses, 'vaiḍūrya' lotuses, in which they play and enjoy pleasure. There are also extraordinary heavenly palace pavilions, where the gods play and enjoy pleasure with the heavenly women, free from jealousy and all kinds of fear, with hearts that love each other, yearning for each other, enjoying the first level of happiness. They also play and dance with the heavenly hosts, entering the 'as-you-wish' forest (如意林), and upon entering this forest, whatever they think of, they can obtain. For this reason, this forest is called the 'as-you-wish' tree. After enjoying heavenly bliss in this forest for a long time, they then go to Mount 'Sumeru' (須彌金峰, the central world-mountain in Buddhist cosmology), which is adorned with rivers, ponds, and flowing springs. There, they sing, dance, and play with the heavenly women, performing heavenly music, producing wonderful sounds that are delightful to hear, and enjoying pleasure by seeing all kinds of supreme and wonderful colors. Due to the transformation of their own karma, they are surrounded by a multitude of heavenly women, and they see all the countless lotus ponds on Mount 'Sumeru'. There are also various gardens and lotuses, whose fragrance is especially wonderful and delightful to smell. There is also the first and most wonderful touch, which, when the body touches it, is like touching a 'kācañjalindī' (迦旃鄰提, a bird in the sea, touching it brings great joy, and this bird only appears when a 'cakravartin' (轉輪王, wheel-turning king) appears), an immeasurable, stainless, pure, bright, and auspicious fragrance. If someone sees it, they will find it very lovely and delightful. Playing in such a mountain peak, if a thought arises in their mind, they can obtain everything, and all immeasurable merits will be complete, and they can freely enjoy them.
不能奪，清凈無垢，於此地中受天快樂，遊戲娛樂受種種樂。其身光明，無量天女以為圍繞，受天五欲。乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，從生至終常受快樂，色貌第一，或為王者或為大臣，所生國土常有善法、正見眾生之所住處而於中生，離惡知識。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：有地處第二十四地，名閻摩娑羅。眾生何業而生彼天？彼聞知見：若有眾生奉持禁戒，以正見心利益眾生，正身口意。若邊險地、若曠野中，若人沒溺墮于大河，救令得脫。若於曠野，渴乏所逼，施以漿水。若於險道迷失道徑，示以正路不求報恩。利益眾生，救護眾生，施其壽命。云何不殺生、不偷盜？或於此人若復餘人行於善業。不殺眾生：若於所住房舍之中生諸眾生——若胎生濕生、若粗若細——壞人資具，或在梁間數墮人上，令人不安，以慈悲心而不殺害。蝦蟆毒蟲，種種毒螫，雖被中害，不斷其命。是名不殺生。云何不盜？幾種不盜？如是善人行於曠野，其力自在，賈客之水及於黑鹽，有力能取而不偷盜，自守渴乏。若彼賈客以水施之，然後乃飲。若彼不施，貿以飲之，善觀微細業之果報，受行佛法、唸佛功德以修其心。于須臾頃不近惡友，
【現代漢語翻譯】 現代漢語譯本 不能被剝奪，清凈沒有瑕疵，在這塊土地上享受天上的快樂，嬉戲玩樂享受各種各樣的快樂。他們的身體光明閃耀，被無數的天女圍繞，享受天上的五種慾望。直到善業耗盡，壽命終結后還會退轉，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生為人，從出生到死亡常常享受快樂，容貌出衆，或者成為國王或者成為大臣，所出生的國土常常有善良的佛法、具有正見的眾生居住，並且出生在那裡，遠離惡知識。這是因為剩餘的業力所致。
『再者，比丘瞭解業的果報，觀察三十三天所居住的土地。他通過聽聞和智慧看到：有一處地方是第二十四塊土地，名叫閻摩娑羅（Yamasala，意為『閻摩的住所』）。眾生因為什麼樣的業而生到這個天界呢？他聽聞並且知道：如果有的眾生奉行禁戒，以正確的見解之心利益眾生，端正自己的身口意。如果在邊遠危險的地方、或者在曠野之中，如果有人溺水掉入大河，就救助他們使其脫離危險。如果在曠野中，被幹渴所逼迫，就施捨給他們漿水。如果在危險的道路上迷失了方向，就為他們指明正確的道路而不求回報。利益眾生，救護眾生，給予他們生命。什麼是不殺生、不偷盜呢？或者這個人或者其他人做了善業。不殺害眾生：如果在所居住的房舍之中生出各種眾生——無論是胎生還是濕生，無論是粗大還是細小——破壞人們的用具，或者在房梁之間經常掉落到人身上，使人感到不安，都以慈悲之心而不殺害它們。對於蝦蟆、毒蟲，各種各樣的毒物叮咬，即使被它們傷害，也不斷絕它們的生命。這叫做不殺生。什麼是不偷盜呢？有幾種不偷盜呢？像這樣的善人在曠野中行走，他的力量足夠強大，對於商人的水和黑鹽，有能力拿取卻不偷盜，自己忍受乾渴。如果那些商人用水施捨給他，然後才飲用。如果他們不施捨，就通過交易來飲用，善於觀察細微的業的果報，接受奉行佛法、唸佛的功德來修養自己的內心。在很短的時間內不接近壞朋友，』
【English Translation】 English version Cannot be taken away, pure and without blemish, enjoying heavenly bliss in this land, playing and enjoying all kinds of pleasures. Their bodies are radiant, surrounded by countless heavenly maidens, enjoying the five desires of the heavens. Until their good karma is exhausted, and their lives end, they will regress, flowing with the force of karma, falling into hell, the realm of hungry ghosts, and the animal realm. If they are reborn as humans, they will often enjoy happiness from birth to death, with outstanding appearances, or become kings or ministers. The country where they are born often has good Dharma and beings with right views residing there, and they are born in such places, far from evil companions. This is due to the remaining karma.
'Furthermore, a Bhikkhu (Buddhist monk) understands the results of karma, observing the lands where the Thirty-three Gods reside. Through hearing and wisdom, he sees: there is a place, the twenty-fourth land, named Yamasala (Yamasala, meaning 'Abode of Yama'). What karma causes beings to be born in that heaven? He hears and knows: if there are beings who uphold the precepts, with a mind of right view benefiting beings, rectifying their body, speech, and mind. If in remote and dangerous places, or in the wilderness, if someone drowns and falls into a great river, they rescue them and help them escape danger. If in the wilderness, they are oppressed by thirst, they give them water. If they are lost on a dangerous path, they show them the right way without seeking repayment. Benefiting beings, protecting beings, giving them life. What is non-killing and non-stealing? Or this person or others perform good deeds. Not killing living beings: if various beings are born in the houses where they live—whether born from the womb or from moisture, whether large or small—damaging people's belongings, or often falling on people from the beams, causing them discomfort, they do not kill them with a compassionate heart. For toads, poisonous insects, and various kinds of venomous creatures, even if they are harmed by them, they do not end their lives. This is called non-killing. What is non-stealing? How many kinds of non-stealing are there? Such a virtuous person walks in the wilderness, his strength is sufficient, for the water and black salt of the merchants, he has the power to take it but does not steal, enduring thirst himself. If those merchants give him water, then he drinks it. If they do not give it, he trades for it to drink, skillfully observing the subtle results of karma, accepting and practicing the Dharma, cultivating his mind with the merit of reciting the Buddha's name. He does not associate with bad friends for even a short time,'
不與言說，不同道行。以何因緣不與同行？一切善業近惡知識則為妨礙，是故不得與之共語、去來同住。何以故？惡知識者，是貪瞋癡之所住處，有智之人應當舍之猶如毒樹。其人清凈如煉真金，身壞命終生於閻摩娑羅之地。善業之人生彼天已，一切善人敬重供養，決定業行，受於樂果。其身光明如人之數日日增長。何以故？諸天之中無日夜故，此天身光如是增長。余天見之，于天女前皆生慚愧。勝餘一切異地諸天，諸天見已，皆往詣于釋迦天王問此因緣，白言：『天王！閻摩娑羅有一天子，初始出生光明勝於一切天眾。』
「時天帝釋聞是語已，而說頌曰：
「『天子之光明， 從於持戒生， 須彌金光輪， 十六不及一。 身常出光明， 猶如融金聚， 光明善和合， 智者造業故。 以上中下業， 三種持戒故， 得果亦如是， 有上中下報。 持戒離放逸， 增長無放逸， 常得受安樂， 諸法皆如是。 若持戒清凈， 今得光明身， 和合千日光， 所照莫能及。 若有勝丈夫， 受持七種戒， 其人得善果， 先佛之所說。 若人造善業， 不失樂果報， 不作則無果， 作業終不失。 癡人不樂因，
【現代漢語翻譯】 現代漢語譯本 不與不善之人交談，不同他們一起修行。因為什麼原因不與他們同行呢？因為一切善業，如果接近惡知識（指引人作惡的人）就會受到妨礙，所以不應該和他們交談、來往、同住。為什麼呢？因為惡知識是貪婪、嗔恨、愚癡的聚集之處，有智慧的人應當像捨棄毒樹一樣捨棄他們。這樣的人清凈得像精煉的真金，身死命終後會生於閻摩娑羅（Yamasara，意為快樂）之地。行善業的人往生到那個天界后，一切善良的人都會敬重供養他，因為他有決定的善業行為，所以能享受快樂的果報。他的身體光明，就像人間的太陽一樣日日增長。為什麼呢？因為諸天之中沒有白天黑夜的分別，所以這個天人的身光會這樣增長。其他天人見到他，在天女面前都感到慚愧。他勝過其他一切不同地方的諸天，諸天見到后，都去拜見釋迦天王（Śakra，天帝）詢問這個因緣，稟告說：『天王！閻摩娑羅有一個天子，剛出生時光明就勝過一切天眾。』 當時，天帝釋（Śakra，天帝）聽了這些話后，就說了這首偈頌： 『天子的光明， 是從持戒而生， 須彌山（Sumeru）的金光輪， 十六分之一都不及。 身體常常發出光明， 就像熔化的金子聚集在一起， 光明善妙地和合， 是智者造善業的緣故。 以上、中、下三種業， 是因為三種持戒的緣故， 得到的果報也如此， 有上、中、下三種回報。 持戒遠離放逸， 增長不放逸， 常常能夠享受安樂， 一切諸法都是這樣。 如果持戒清凈， 今生就能得到光明的身體， 和合千個太陽的光芒， 所照之處沒有誰能比得上。 如果有殊勝的丈夫， 受持七種戒律， 這個人就能得到善果， 這是過去諸佛所說的。 如果有人造作善業， 不會失去快樂的果報， 不造作就沒有果報， 造作的業終究不會消失。 愚癡的人不喜歡善因，
【English Translation】 English version Do not speak with those who are not virtuous, and do not practice the path with those who are not aligned. For what reason should one not walk with them? Because all good deeds are hindered by associating with evil teachers (those who lead others to do evil), therefore one should not speak, associate, or live with them. Why is this so? Because evil teachers are the dwelling place of greed, hatred, and delusion. A wise person should abandon them as if they were poisonous trees. Such a person, pure like refined gold, will, upon the destruction of their body and the end of their life, be born in the land of Yamasara (Yamasara, meaning happiness). Those who perform good deeds, upon being born in that heaven, will be respected and honored by all virtuous people, because of their determined good deeds, they will enjoy the fruits of happiness. Their body will be radiant, growing daily like the sun in the human realm. Why is this so? Because there is no day or night among the gods, so the light of this deva's body will increase in this way. Other devas, seeing him, feel ashamed in the presence of the heavenly women. He surpasses all other devas in different realms. Upon seeing this, all the devas go to Śakra (Śakra, the King of Gods) to inquire about the cause, reporting: 'Heavenly King! In Yamasara, there is a deva son whose light surpasses all the heavenly hosts from the moment of his birth.' At that time, Śakra (Śakra, the King of Gods), having heard these words, spoke this verse: 'The light of the deva son, is born from upholding the precepts, The golden light wheel of Mount Sumeru (Sumeru), is not even one-sixteenth as bright. The body constantly emits light, like a gathering of molten gold, The light is auspiciously harmonious, due to the wise one creating good karma. The superior, middling, and inferior karmas, are due to upholding the three kinds of precepts, The resulting fruits are also like this, with superior, middling, and inferior rewards. Upholding the precepts, one departs from negligence, increasing non-negligence, One can always enjoy peace and happiness, all dharmas are like this. If one upholds the precepts purely, one will obtain a radiant body in this life, Harmonizing the light of a thousand suns, no one can match its radiance. If there is a superior man, who upholds the seven precepts, That person will obtain good fruits, as spoken by the Buddhas of the past. If a person creates good karma, they will not lose the reward of happiness, If one does not act, there is no fruit, the karma created will ultimately not be lost. A foolish person does not delight in the cause,
但喜樂果報， 無因果難求， 如沙不出油。 若人修行善， 遠離於嫉妒； 不善愚癡人， 常行於瞋恚。』
「爾時，天帝釋說于如是善業果報，教於放逸諸天子等；時諸天子聞是語已，頂受奉行，還至閻摩娑羅之地。至其住處，天子天女遊戲娛樂伎樂音聲，受天之樂。此天地處，二娑羅樹於三十三天諸園林中，此樹最勝。其量色相光明華果最為殊勝，鈴網彌覆樹葉之音如五樂聲，天聞其音皆來向樹遊戲受樂。諸天既至，升娑羅樹，于其樹上有蓮華池，其蓮花池名曰歡喜。蓮華池中多有鵝鴨鴛鴦，出衆妙音以為莊嚴，無量蓮華八功德水蓮花莊嚴，諸天見之嘆未曾有：『除此二樹，未有如是蓮華浴池。此娑羅樹唯除波利耶多拘毗陀羅樹，余無及者。』說是語已。天子天女遊戲歌舞受五欲樂，久於此處受天之樂。復往詣于常遊戲林，首冠華鬘，服於種種異色之衣，其身流出種種光明，說少分喻。譬如夏日電光之色，三種具足：一者青光；二者黃光；三者赤光。遊戲之處，諸天子等，受五欲樂，如山浚水涌波之力，受種種樂。
「爾時，天帝釋與善法殿一切天眾遊戲，出於善法堂殿，與諸天女作眾伎樂，出妙音聲，向閻摩娑羅所住之地。時閻摩娑羅一切天眾見帝釋來，皆出奉迎，合
【現代漢語翻譯】 現代漢語譯本： 『但是，喜樂的果報，沒有因果關係是難以求得的，就像從沙子里榨不出油一樣。 如果有人修行善業，遠離嫉妒；不善良又愚癡的人，常常懷有嗔恨。』
『這時，天帝釋迦（Devendra，佛教的護法神）說了這些關於善業果報的話，教導那些放逸的天子們；當時，眾天子聽了這些話后，都恭敬地接受並奉行，然後回到了閻摩娑羅（Yamashala，意為『停止痛苦』）的地方。到達他們的住所后，天子天女們嬉戲娛樂，奏響各種樂器，享受著天上的快樂。這片天地間，兩棵娑羅樹（Sal tree，一種高大的樹木）在三十三天（Trayastrimsha，佛教宇宙觀中的一個天界）的各個園林中最為殊勝。它們的體積、顏色、光芒、花朵和果實都非常特別，鈴鐺和網覆蓋著樹葉，發出的聲音就像五種樂器的合奏，天人們聽到這些聲音都來到樹旁嬉戲享樂。眾天人到達后，登上娑羅樹，樹上有一個蓮花池，這個蓮花池名叫歡喜（Delight）。蓮花池中有很多鵝、鴨、鴛鴦，發出各種美妙的聲音作為裝飾，無量的蓮花和具有八種功德的水裝飾著蓮花池，天人們看到后讚歎說：『除了這兩棵樹，沒有像這樣的蓮花浴池。這娑羅樹除了波利耶多拘毗陀羅樹（Parijataka tree，天界中的一種樹），沒有其他樹可以相比。』說完這些話后，天子天女們嬉戲歌舞，享受著五種感官的快樂，長久地在這裡享受著天上的快樂。他們又前往常遊戲林（Always Playful Grove），頭上戴著花環，穿著各種不同顏色的衣服，身上散發出各種光芒，用一個小的比喻來說明。比如夏天的閃電的光芒，具有三種顏色：一是青色光；二是黃色光；三是赤色光。在嬉戲的地方，眾天子們享受著五種感官的快樂，就像山洪爆發時水涌動的力量一樣，享受著各種各樣的快樂。
『這時，天帝釋迦與善法殿（Sudharma Hall，諸天議事之所）的一切天眾一起嬉戲，從善法堂殿出來，與眾天女一起演奏各種樂器，發出美妙的聲音，前往閻摩娑羅居住的地方。當時，閻摩娑羅的一切天眾看到帝釋迦來了，都出來迎接，合掌恭敬。』
【English Translation】 English version: 『However, the joyful rewards are difficult to obtain without cause and effect, just as oil cannot be extracted from sand. If someone cultivates good deeds and stays away from jealousy; the unkind and foolish person always harbors anger.』
『At that time, Devendra (Shakra, the lord of gods) spoke these words about the rewards of good deeds, teaching those negligent gods; then, all the gods, having heard these words, respectfully accepted and practiced them, and returned to the place of Yamashala (the place of cessation of suffering). Upon arriving at their residence, the gods and goddesses played and entertained themselves, making various musical sounds, enjoying heavenly bliss. In this realm, the two Sal trees (Shorea robusta) are the most outstanding among all the gardens in the Trayastrimsha Heaven (Heaven of Thirty-three). Their size, color, light, flowers, and fruits are all extraordinary, with bells and nets covering the leaves, and the sounds they make are like the ensemble of five musical instruments. The gods, hearing these sounds, all come to the trees to play and enjoy themselves. When the gods arrive, they ascend the Sal trees, upon which there is a lotus pond, and this lotus pond is called Delight. In the lotus pond, there are many geese, ducks, and mandarin ducks, emitting various wonderful sounds as adornments, and countless lotuses and water with eight virtues adorn the lotus pond. The gods, seeing this, exclaimed that they had never seen anything like it: 『Except for these two trees, there is no such lotus bathing pond. This Sal tree, except for the Parijataka tree (Erythrina variegata), no other tree can compare.』 After saying these words, the gods and goddesses played, danced, and enjoyed the pleasures of the five senses, enjoying heavenly bliss here for a long time. They then went to the Always Playful Grove, wearing garlands on their heads and dressed in various colors of clothing, their bodies emitting various lights, using a small analogy to illustrate. For example, the color of lightning in summer has three colors: first, blue light; second, yellow light; third, red light. In the place of play, the gods enjoy the pleasures of the five senses, like the force of water surging when a mountain collapses, enjoying all kinds of pleasures.』
『At that time, Devendra, together with all the gods of the Sudharma Hall (Hall of Good Dharma), played, came out of the Sudharma Hall, and made various musical instruments with the goddesses, emitting wonderful sounds, and went to the place where Yamashala resided. At that time, all the gods of Yamashala, seeing Devendra coming, came out to greet him, and joined their palms respectfully.』
掌頂禮。釋迦天王、善法堂天、閻摩娑羅天皆共和合，共相娛樂歌舞戲笑，往詣雙樹。至此樹下，一切天眾圍繞此樹，飲于摩偷天之上味。時釋迦天王告諸天曰：『汝見如是閻摩娑羅樹，一切天中，唯除波利耶多俱鞞陀羅樹，餘一切樹無與等者。』諸天白言：『唯然，已見。』帝釋告言：『汝等諸天，未知如是閻摩娑羅樹之功德，唯見其色，汝當觀此二樹勢力。』時天帝釋從殿而下，手執金剛擊此大樹，其門即開。于其樹中，無量園林華池流水蓮華莊嚴，摩尼山峰、白銀山峰、頗梨山峰、毗琉璃山峰，種種流水河池莊嚴。復見天華七寶蓮華池，百千眾蜂以為圍繞。復見園林，黃金白銀、毗琉璃寶、青寶王樹。復有眾鳥，七寶為翅，出無量種美妙音聲，諸天聞之，得未曾有，歡喜受樂。時天帝釋與諸天眾前後圍繞，入于閻摩娑羅樹中行列之殿，見行列殿種種寶柱七寶莊嚴，謂青寶王、毗琉璃寶、白銀眾寶、頗梨車𤦲莊嚴其柱。復有種種床褥繒敷綩綖莊嚴其床，其床四足，眾寶莊嚴，謂金剛寶、青寶頗梨、毗琉璃寶。復見樹內山峰之中，種種眾鳥無量音聲。時天帝釋告諸天眾：『汝等見此雙樹之內奇特事不？』諸天白言：『唯然，已見。』時天帝釋自觀天眾放逸著樂，將諸天眾入于示業果報之殿，其殿清凈猶如明鏡，其明
【現代漢語翻譯】 現代漢語譯本 掌頂禮（表示尊敬的禮節）。釋迦天王（Śakra-devendra，天界之主）、善法堂天（Sudharmā-deva，居於善法堂的天人）、閻摩娑羅天（Yamadeva，掌管死亡的天人）都聚集在一起，共同娛樂歌舞嬉戲，前往雙樹（一對娑羅樹）。到達樹下，所有天眾圍繞著這棵樹，飲用摩偷天（Madhura-deva，美味的天食）的上等美味。當時，釋迦天王告訴眾天人說：『你們看見這些閻摩娑羅樹，在所有天界的樹中，只有波利耶多俱鞞陀羅樹（Pāriyatraka-kovidāra，天界的一種樹）可以相比，其餘的樹都無法與之相比。』眾天人回答說：『是的，我們已經看見了。』帝釋天（Indra，眾神之王）告訴他們說：『你們這些天人，還不知道這些閻摩娑羅樹的功德，只看到了它的外表。你們應當觀察這兩棵樹的威力。』 當時，帝釋天從他的宮殿下來，手持金剛杵（Vajra，一種武器）擊打這棵大樹，樹門立刻打開。在樹中，有無量的園林、華池、流水，蓮花莊嚴，還有摩尼山峰（Maṇi，寶珠）、白銀山峰、頗梨山峰（Sphatika，水晶）、毗琉璃山峰（Vaiḍūrya，琉璃），各種流水河池裝飾。又看見天華和七寶蓮花池，成百上千的蜜蜂圍繞著它們。又看見園林，由黃金、白銀、毗琉璃寶、青寶王樹構成。還有各種鳥類，翅膀由七寶製成，發出無量種美妙的聲音，眾天人聽了，感到前所未有，歡喜快樂。當時，帝釋天與眾天人前後圍繞，進入閻摩娑羅樹中的行列殿，看見行列殿的各種寶柱由七寶裝飾，包括青寶王、毗琉璃寶、白銀眾寶、頗梨車𤦲（一種裝飾）裝飾著柱子。還有各種床褥，用繒（絲織品）敷設，綩綖（精美的墊子）裝飾著床，床的四足，用各種寶物裝飾，包括金剛寶、青寶頗梨、毗琉璃寶。又看見樹內的山峰之中，各種鳥類發出無量的聲音。當時，帝釋天告訴眾天人：『你們看見這雙樹之內的奇特景象了嗎？』眾天人回答說：『是的，我們已經看見了。』當時，帝釋天看到眾天人放縱享樂，就帶領眾天人進入示業果報之殿，這座殿堂清凈得像明鏡一樣，它的光明
【English Translation】 English version I prostrate with the palms of my hands together (a gesture of respect). Śakra-devendra (king of the gods), Sudharmā-deva (devas residing in the Sudharmā Hall), and Yamadeva (god of death) all gathered together, jointly enjoying entertainment, singing, dancing, and playing, and went to the twin Śāla trees. Arriving at the foot of these trees, all the devas surrounded the trees, drinking the supreme flavor of Madhura-deva (divine nectar). At that time, Śakra-devendra said to the devas: 'You see these Yama Śāla trees; among all the trees in the heavens, only the Pāriyatraka-kovidāra tree (a type of celestial tree) can compare; no other tree can equal them.' The devas replied: 'Yes, we have seen them.' Indra (king of the gods) told them: 'You devas do not yet know the merits of these Yama Śāla trees; you only see their appearance. You should observe the power of these two trees.' At that time, Indra descended from his palace, holding a Vajra (thunderbolt) in his hand, and struck the great tree, and the gate immediately opened. Within the tree, there were immeasurable gardens, flower ponds, flowing streams, adorned with lotuses, as well as Maṇi (jewel) mountain peaks, silver mountain peaks, Sphatika (crystal) mountain peaks, and Vaiḍūrya (lapis lazuli) mountain peaks, decorated with various flowing streams and rivers. They also saw celestial flowers and pools of seven-jeweled lotuses, surrounded by hundreds of thousands of bees. They also saw gardens made of gold, silver, Vaiḍūrya jewels, and blue jewel king trees. There were also various birds with wings made of seven jewels, emitting immeasurable kinds of beautiful sounds, which the devas heard and felt unprecedented joy and pleasure. At that time, Indra, surrounded by the devas, entered the rows of palaces within the Yama Śāla tree, and saw the rows of palaces with various jeweled pillars adorned with seven jewels, including blue jewel kings, Vaiḍūrya jewels, silver jewels, and Sphatika decorations. There were also various beds and mattresses, adorned with silk fabrics and fine cushions, and the four legs of the beds were adorned with various jewels, including Vajra jewels, blue jewel Sphatika, and Vaiḍūrya jewels. They also saw within the mountain peaks inside the tree, various birds emitting immeasurable sounds. At that time, Indra told the devas: 'Have you seen the extraordinary sights within these twin trees?' The devas replied: 'Yes, we have seen them.' At that time, Indra, seeing the devas indulging in pleasure, led them into the Palace of Showing the Results of Karma, which was as pure as a bright mirror, and its light
普照。時天帝釋曉示諸天：『汝等當於寶殿壁上觀業果報，隨其因緣所作之業。若於福田施以財寶，信心奉施、隨心而施、以時而施，得如意報。隨其生處，則受果報，隨其所受種種果報皆悉見之。』時天帝釋復示天眾：『汝等天眾當觀如是持戒修行，于諸道中守護眾生猶如父母，如實不虛，如清凈地、如好珍寶、諸天種子。若人護此七種之戒，隨其生處天人之中，受持戒果。』時天帝釋復示諸天業鏡之影，告諸天曰：『汝等觀於一切業報。若有丈夫作諸善業，集於智慧正見之燈，能知如是上中下智，漏、無漏果。』時天帝釋復示天眾九種佈施持戒之智：『于佈施中有上中下，善道果報皆得成就。思修福田，功德具足九種具足。天子！若不決定施，不相應相，是名少果。復有少果，謂餓鬼神通，或有畜生受於樂果，是名下施。天子！汝等觀是業鏡之影，種種業果中佈施果。不修思心，心不具足，功德財物亦不具足。施好福田具功德者，得中果報，生於人中弗婆提國、瞿陀尼國。若處畜生——若阿修羅、若夜叉中，是名中果。』于鏡殿壁見如是相。時天帝釋復示天眾業之果報，告言：『天子！汝等當觀上中下業，不修思心，福田具足。云何名為不修思心而得果報？若有施主，以時而施，使人佈施，心無深信；非身自施，
【現代漢語翻譯】 普照（Puzhao）。當時，天帝釋（Shakra Devanam Indra，佛教中的天神之王）曉諭諸天：『你們應當在寶殿的墻壁上觀看業果報應，根據各自因緣所造作的業力。如果在福田（merit field，指值得佈施的對象，如僧侶、窮人等）中施捨財寶，以信心奉獻、隨心意而施捨、按時節而施捨，就能得到如意的果報。無論投生到哪裡，都會承受相應的果報，所承受的各種果報都能清楚地看到。』 當時，天帝釋又向天眾開示：『你們這些天眾應當觀察那些持戒修行的人，他們在各種道途中守護眾生，如同父母一般，真實不虛，如同清凈的土地、如同美好的珍寶、如同諸天的種子。如果有人守護這七種戒律，無論投生到天界還是人間，都能承受持戒的果報。』 當時，天帝釋又向諸天展示業鏡中的影像，告訴諸天說：『你們觀看一切業報。如果有丈夫行作各種善業，積聚智慧正見的明燈，能知曉上等、中等、下等的智慧，以及有漏、無漏的果報。』 當時，天帝釋又向天眾開示九種佈施持戒的智慧：『在佈施中有上等、中等、下等，行善道的果報都能成就。思念修習福田，功德具足九種圓滿。天子們！如果不以堅定的心施捨，不以相應的態度施捨，這叫做少果。還有一種少果，就是餓鬼得到神通，或者畜生承受快樂的果報，這叫做下等佈施。天子們！你們觀看這業鏡中的影像，在各種業果中佈施的果報。不修習思念之心，心不圓滿，功德財物也不圓滿。向好的福田施捨，具備功德的人，得到中等的果報，投生到人間的弗婆提國（Purvavideha，四大部洲之一）、瞿陀尼國（Godaniya，四大部洲之一）。如果在畜生道——或者阿修羅（Asura，一種神道）、或者夜叉（Yaksa，一種鬼神）中，這叫做中等果報。』在鏡殿的墻壁上看到這樣的景象。 當時，天帝釋又向天眾展示業的果報，告誡說：『天子們！你們應當觀看上等、中等、下等的業，不修習思念之心，福田卻很圓滿。什麼叫做不修習思念之心卻能得到果報呢？如果有施主，按時節施捨，讓人去佈施，心中沒有深深的信心；不是親自施捨，
【English Translation】 Puzhao. At that time, Shakra Devanam Indra (the king of gods in Buddhism) announced to the gods: 'You should observe the karmic retributions on the walls of the treasure palace, according to the karma created by their respective causes and conditions. If you give wealth in the merit field (referring to worthy recipients of offerings, such as monks, the poor, etc.), offering with faith, giving according to your heart, and giving at the right time, you will receive the desired rewards. Wherever you are born, you will bear the corresponding consequences, and all the various consequences you bear can be clearly seen.' At that time, Shakra Devanam Indra further instructed the heavenly beings: 'You heavenly beings should observe those who uphold the precepts and practice diligently, protecting sentient beings on various paths like parents, truthfully and without falsehood, like pure land, like precious jewels, like the seeds of the gods. If someone protects these seven precepts, whether they are born in the heavens or among humans, they will bear the fruit of upholding the precepts.' At that time, Shakra Devanam Indra also showed the images in the karma mirror to the gods, telling them: 'You observe all karmic retributions. If a man performs various good deeds, accumulating the lamp of wisdom and right view, he will be able to know the superior, middle, and inferior wisdom, as well as the fruits of defilement and non-defilement.' At that time, Shakra Devanam Indra further instructed the heavenly beings on the nine kinds of wisdom of giving and upholding precepts: 'In giving, there are superior, middle, and inferior levels, and the fruits of good paths can all be achieved. Contemplating and cultivating the merit field, the merits are fully endowed with nine kinds of completeness. Sons of heaven! If you do not give with a firm heart, and do not give with a corresponding attitude, this is called a small fruit. There is also a small fruit, which is that hungry ghosts obtain supernatural powers, or animals bear the fruit of happiness, this is called inferior giving. Sons of heaven! You observe the images in this karma mirror, the fruits of giving among various karmic fruits. If you do not cultivate the mind of contemplation, the mind is not complete, and the merits and wealth are also not complete. Giving to a good merit field, those who possess merits, receive a middle reward, and are born in the human world in Purvavideha (one of the four great continents), or Godaniya (one of the four great continents). If in the animal realm—or Asura (a kind of divine being), or Yaksa (a kind of ghost), this is called a middle reward.' Such scenes were seen on the walls of the mirror palace. At that time, Shakra Devanam Indra again showed the heavenly beings the karmic retributions, admonishing them: 'Sons of heaven! You should observe the superior, middle, and inferior karma, without cultivating the mind of contemplation, yet the merit field is complete. What is called obtaining rewards without cultivating the mind of contemplation? If a donor gives at the right time, asks others to give, and does not have deep faith in his heart; does not give personally,
見之不起，不恭敬禮；具足福田、具足財物，思不具足，決定佈施。生於邊地無正法律、無禮儀處，或為王領或為臣佐，無有人禮。諸天子！汝當觀此業鏡之壁，悉皆得見。』時天帝釋如是示之。
正法念處經卷第三十 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十一
元魏婆羅門瞿曇般若流支譯觀天品之十(三十三天之七)
「時天帝釋復示諸天上佈施果，思心具足、福田具足、財物具足，思心功德皆悉具足，福田勝者諸如來等，物具足者謂飲食財物，思具足者深心信等，而修供養。如是佈施於人天中得大果報：或生天上有大威德，或生人中為轉輪王，七寶具足，主四天下，七種下寶。是轉輪王，順行正法，一切具足。持戒修智入于涅槃，是名上施。如是等施，于鏡壁中見其果報。
「時天帝釋復于清凈毗琉璃壁，示於三種佈施之果，鏡壁中現。所謂：資生布施得大富，果報如前所說。無畏佈施：生於大國，為王領主，無有兵刀、災儉疾疫橫死，不畏怨敵，無病安隱，離於火畏及以水畏，無疾疫畏，或為王者或為大臣，久住於世，是為無畏施之果報也。于鏡壁中見如是業。
「又于鏡壁見勝佈施，所謂：法施最為無上，能出一切有為生死之種
【現代漢語翻譯】 現代漢語譯本 『看見他們（指應受尊敬的人）不起來，不恭敬地行禮；具備了福田（指可以種福報的場所或對象，如佛、僧），具備了財物，但思慮不周全，沒有下定決心佈施。這樣的人會出生在邊遠地區，沒有正當的法律，沒有禮儀的地方，或者成為國王的領地，或者成為臣子的輔佐，沒有人向他們行禮。諸位天子！你們應當觀看這業鏡之壁，所有這些都能看見。』當時，天帝釋（Śakra-devānām-Indra）就這樣向他們展示。
《正法念處經》卷第三十 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三十一
元魏婆羅門瞿曇般若流支譯《觀天品》之十（三十三天之七）
『當時，天帝釋（Śakra-devānām-Indra）又向諸天展示佈施的果報，思心周全、福田周全、財物周全，思心的功德都周全，福田殊勝者如諸如來等，財物周全者指飲食財物，思心周全者指深心信等，而修供養。像這樣的佈施，在人天之中能得到巨大的果報：或者生在天上有很大的威德，或者生在人間成為轉輪王（cakravartin），七寶具足，統治四大天下，擁有七種下寶。這位轉輪王（cakravartin），順應正法而行，一切都具足。持戒修行智慧，最終進入涅槃（nirvāṇa），這叫做上施。像這樣的佈施，在鏡壁中能看見它的果報。
『當時，天帝釋（Śakra-devānām-Indra）又在清凈的毗琉璃壁上，展示了三種佈施的果報，在鏡壁中顯現。所謂：資生布施能得到大富，果報如前面所說。無畏佈施：會出生在大國，成為國王領主，沒有兵刀、災荒饑饉、疾病瘟疫、橫死，不畏懼怨敵，沒有疾病，安穩，遠離火的畏懼以及水的畏懼，沒有疾病瘟疫的畏懼，或者成為王者，或者成為大臣，長久地住在世上，這就是無畏施的果報。在鏡壁中能看見這樣的業。
『又在鏡壁中看見殊勝的佈施，所謂：法施最為無上，能生出一切有為生死的種子。
【English Translation】 English version 'Seeing them (those who should be respected) without rising, without respectfully bowing; possessing sufficient fields of merit (kṣetra, referring to places or objects where merit can be cultivated, such as Buddhas or Sangha), possessing sufficient wealth, but lacking thorough consideration, not firmly resolving to give alms. Such individuals will be born in remote regions, places without proper laws, without etiquette, or become territories of kings, or assistants to ministers, where no one pays them respect. O sons of gods! You should observe this wall of the mirror of karma, and you will see all of this.' At that time, Śakra-devānām-Indra (天帝釋, the lord of the devas) showed them in this way.
The Thirtieth Fascicle of the Saddharma-smṛtyupasthāna Sūtra Taishō Tripiṭaka Volume 17, No. 0721, Saddharma-smṛtyupasthāna Sūtra
The Thirty-first Fascicle of the Saddharma-smṛtyupasthāna Sūtra
Translated by the Brahmin Gautama Prajñāruci of the Northern Wei Dynasty, the Tenth Chapter on Observing the Heavens (Seventh of the Thirty-three Heavens)
'At that time, Śakra-devānām-Indra (天帝釋, the lord of the devas) again showed the gods the fruits of giving alms, with thorough consideration, sufficient fields of merit, sufficient wealth, and the merits of thorough consideration all complete. Those with superior fields of merit are like the Tathāgatas, those with sufficient wealth refer to food and wealth, and those with thorough consideration refer to deep faith and the like, and cultivate offerings. Such giving of alms can obtain great rewards among humans and gods: either being born in the heavens with great power and virtue, or being born among humans as a cakravartin (轉輪王, wheel-turning king), possessing the seven treasures, ruling the four great continents, and possessing the seven lower treasures. This cakravartin (轉輪王, wheel-turning king) acts in accordance with the proper Dharma, complete in everything. Upholding precepts, cultivating wisdom, and entering nirvāṇa (涅槃, cessation of suffering), this is called the supreme giving. Such giving can be seen in the mirror wall with its karmic rewards.
'At that time, Śakra-devānām-Indra (天帝釋, the lord of the devas) again showed the fruits of three types of giving on the pure vaiḍūrya (毗琉璃) wall, appearing in the mirror wall. Namely: giving for sustenance obtains great wealth, the karmic reward as described before. Fearless giving: being born in a great country, becoming a king or ruler, without weapons, famine, disease, epidemics, or accidental death, not fearing enemies, without illness, peaceful, free from the fear of fire and the fear of water, without the fear of disease and epidemics, either becoming a king or becoming a minister, dwelling in the world for a long time, this is the karmic reward of fearless giving. Such karma can be seen in the mirror wall.
'Also, in the mirror wall, one sees the superior giving, namely: the giving of Dharma is the most supreme, capable of producing all seeds of conditioned existence and death.'
子也。此無上施，得無上果，三菩提中隨心成就。于鏡壁中復見業果：若為財物故與人說法，不以悲心利益眾生而取財物，是名下品之法施也。是下法施，不以善心為人說法，唯為財利，不能自身如說修行，是名下施。若以說法而得財物，或用飲酒，或與女人共飲共食，如伎兒法，自賣求財，如是法施，其果甚少。于鏡壁中，見如是等法施之人生於天上作智慧鳥，能說偈頌。是則名曰下法施也。
「云何名為中法施耶？為名聞故，為勝他故，為欲勝餘大法師故，為人說法，或以妒心為人說法。如是法施，得報亦少，生於天中，受中果報，或生人中。如是帝釋天王于鏡壁中皆悉示之，是則名曰中法施也。
「云何名為上法施耶？以清凈心為欲增長眾生智慧而為說法，不為財利，為令邪見諸眾生等住于正法。如是法施，自利利人，無上最勝，乃至涅槃其福不盡，是則名曰上法施也。復有法施，時天帝釋復示諸天余法施報。知下法施，說佈施法，不說智慧；中法施者，說于持戒；上法施者，說于智慧解脫。下智慧者，為人說法少人解悟。說佈施法，唯說佈施。不說余法、說法因緣，令知持戒，后得智慧，其人信順，得阿羅漢，盡諸結漏得二解脫。是則名曰下法施也。何以故？說于佈施相應法故。
「云何
【現代漢語翻譯】 現代漢語譯本： 『善男子，這種無上的佈施，能獲得無上的果報，在證得三菩提（Sāṃbodhi，正等正覺）的過程中隨心所欲地成就。在鏡壁中還能看到業報的結果：如果爲了財物而給別人說法，不以慈悲心利益眾生而只是爲了獲取財物，這叫做下品的法佈施。這種下品的法佈施，不以善良的心為別人說法，只爲了財利，不能自身按照所說的去修行，這叫做下施。如果因為說法而得到財物，卻用來飲酒，或者與女人一同飲酒作樂，如同戲子的行為，出賣自己來求取錢財，這樣的法佈施，其果報非常少。在鏡壁中，看到像這樣進行法佈施的人，會生於天上變成有智慧的鳥，能夠吟唱偈頌。這就叫做下法施。』
『什麼叫做中法施呢？爲了名聲，爲了勝過他人，爲了想要勝過其他大法師，而為別人說法，或者以嫉妒心為別人說法。這樣的法佈施，得到的果報也很少，會生於天中，承受中等的果報，或者生於人間。像這樣，帝釋天王（Indra）在鏡壁中都一一顯示出來，這就叫做中法施。』
『什麼叫做上法施呢？以清凈的心，爲了增長眾生的智慧而為他們說法，不爲了財利，爲了讓那些有邪見的眾生能夠安住于正法。這樣的法佈施，既能利益自己也能利益他人，是無上最殊勝的，乃至證得涅槃（Nirvāṇa，寂滅）其福德也不會窮盡，這就叫做上法施。』又有其他的法佈施，當時帝釋天王又向諸天展示了其他法佈施的果報。知道下法施的人，只說佈施的法，不說智慧；中法施的人，說持戒；上法施的人，說智慧解脫。下等智慧的人，為別人說法很少有人能夠理解領悟。說佈施的法，只說佈施，不說其他的法、說法的因緣，使人知道持戒，然後才能獲得智慧，如果有人信奉順從，就能證得阿羅漢（Arhat，應供），斷盡所有的煩惱，獲得二種解脫。這就叫做下法施。為什麼呢？因為他所說的是與佈施相應的法。』
『什麼叫做……』
【English Translation】 English version: 'Son, this unsurpassed giving yields unsurpassed results, fulfilling all desires in the attainment of Samyaksambodhi (Sāṃbodhi, Perfect Enlightenment). In the mirror wall, one also sees the consequences of karma: if one teaches the Dharma for the sake of wealth, not benefiting sentient beings with compassion but only seeking material gain, this is called a lower-grade Dharma giving. This lower Dharma giving, not teaching the Dharma with a good heart, only for wealth and profit, and not practicing oneself according to what is taught, is called a lower giving. If one obtains wealth through teaching the Dharma but uses it for drinking, or for drinking and eating with women, like the ways of performers, selling oneself for profit, such Dharma giving yields very little fruit. In the mirror wall, one sees that those who engage in such Dharma giving are born in the heavens as birds of wisdom, capable of reciting verses. This is called a lower Dharma giving.'
'What is called a middling Dharma giving? Teaching the Dharma for the sake of fame, to surpass others, or to outdo other great Dharma masters, or teaching the Dharma with jealousy. Such Dharma giving yields little reward, being born in the heavens, receiving middling karmic results, or being born among humans. Thus, Indra (帝釋天王) shows all of this in the mirror wall, which is called a middling Dharma giving.'
'What is called a superior Dharma giving? Teaching the Dharma with a pure heart, desiring to increase the wisdom of sentient beings, not for wealth or profit, but to enable those with wrong views to abide in the correct Dharma. Such Dharma giving benefits both oneself and others, is unsurpassed and most excellent, and its merit is inexhaustible even until Nirvana (Nirvāṇa, extinction). This is called a superior Dharma giving.' Furthermore, there are other Dharma givings. At that time, Indra showed the devas the karmic results of other Dharma givings. Those who know the lower Dharma giving speak of the Dharma of generosity but not of wisdom; those of the middling Dharma giving speak of upholding precepts; those of the superior Dharma giving speak of wisdom and liberation. Those of lower wisdom, when teaching the Dharma, few people understand and awaken. Speaking of the Dharma of generosity, they only speak of generosity, not speaking of other Dharmas or the causes and conditions for teaching the Dharma, enabling people to know to uphold precepts, and then to attain wisdom. If someone believes and follows, they can attain Arhatship (Arhat, worthy of offerings), exhaust all afflictions, and attain two kinds of liberation. This is called a lower Dharma giving. Why? Because what is spoken is the Dharma corresponding to generosity.'
'What is called...'
名曰中法施耶？說于持戒相應之法，以修其心，是中智慧。于鏡壁中見如是等業之果報：順於智慧，得阿羅漢，速盡諸漏或得緣覺，是中法施。于鏡壁中見如是相，是則名曰中法施也。云何名為上法施耶？說智功德，以修思心，不求恩惠，唯為利他而演說法。說欲過惡，欲味繫縛，出離為樂，令邪見者住于正法，說于清凈離垢之法。是上法施，得無上菩提等正覺果，明行足、無上調御、天人之師無上正法、調伏之法，初中后善，無上成就，一切知見，為諸眾生廣說法要。是則名曰上法施也。
「爾時，天主釋迦提婆復于鏡中觀業果報。時天帝釋示諸天眾，諸天見之皆生愧恥，時天帝釋告諸天眾：『汝等天子莫得放逸。何以故？以造其因，生生之處得相似果。汝等天子應至我所，視汝業報。汝觀是業上中下報，汝今應修不放逸行。』
「時諸天眾見此業報希有之事，于生死中皆生厭心而說頌曰：
「『欲樂虛妄， 本性羸劣， 欲樂所迷， 不見怖畏。 若信欲情， 無所利益， 善業既盡， 臨終乃覺。 勝樂充滿， 必有衰變， 如是著樂， 失之增惱。 若天世間， 墮于地獄， 身心大苦， 一切逼惱。 此苦難量， 第一辛酸， 愛別離苦
【現代漢語翻譯】 現代漢語譯本： 什麼是中等法佈施呢？ 宣說與持戒相應的佛法，用來修習內心，這就是中等的智慧。在鏡壁中見到這些善惡業的果報：順應智慧，證得阿羅漢果位，迅速斷盡所有煩惱，或者證得緣覺果位，這就是中等法佈施。在鏡壁中見到這樣的景象，就叫做中等法佈施。什麼是上等法佈施呢？ 宣說智慧的功德，用來修習思維修，不求任何回報，只是爲了利益他人而演說佛法。 宣說貪慾的過患和罪惡，貪慾的快樂只是束縛，出離貪慾才是真正的快樂，使持邪見的人安住于正法，宣說清凈無染的佛法。 這是上等法佈施，能獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）等正覺的果報，成就明行足（Vidya-charana-sampanna，智慧和德行圓滿）、無上調御丈夫（Anuttara-purusa-damya-sarathi，無上調御者）、天人師（Sasta deva-manusyanam，天和人的導師）、無上正法（無上的正法）、調伏之法，開始、中間和結尾都很好，無上的成就，一切知見，爲了眾生廣泛地宣說佛法的要義。 這就叫做上等法佈施。
『那時，天主釋迦提婆（Sakka-devanam-Indra，帝釋天）又在鏡中觀看業的果報。當時，帝釋天向眾天人展示這些景象，眾天人看到后都感到慚愧。當時，帝釋天告訴眾天人：『你們這些天子不要放逸。 為什麼呢？ 因為造作了這樣的因，生生世世都會得到相似的果報。 你們這些天子應該到我這裡來，看看你們的業報。 你們觀看這些業的上、中、下等果報，你們現在應該修習不放逸的行為。』
『當時，眾天人看到這些業報的稀有景象，對於生死輪迴都生起了厭離之心，於是說了這些偈頌：
『貪慾的快樂虛妄不實， 本性非常脆弱， 被貪慾的快樂所迷惑， 看不見其中的恐怖和畏懼。 如果相信貪慾的情愛， 沒有任何利益， 善業一旦耗盡， 臨終時才會覺悟。 殊勝的快樂充滿， 必定會有衰敗和變化， 像這樣執著于快樂， 失去時只會增加煩惱。 如果從天界和人間， 墮落到地獄之中， 身心會遭受巨大的痛苦， 一切的逼迫和惱亂。 這種痛苦難以衡量， 是第一等的辛酸， 還有愛別離的痛苦。
【English Translation】 English version: What is the intermediate Dharma-dana (Dharma-dana, giving of the Dharma)? It is expounding the Dharma that corresponds to upholding the precepts, in order to cultivate the mind, which is intermediate wisdom. Seeing in the mirror wall the karmic retributions of such deeds: conforming to wisdom, attaining Arhatship, quickly exhausting all defilements, or attaining Pratyekabuddhahood, this is intermediate Dharma-dana. Seeing such appearances in the mirror wall, this is called intermediate Dharma-dana. What is called the supreme Dharma-dana? It is expounding the merits of wisdom, in order to cultivate the mind of contemplation, not seeking any favors, but only expounding the Dharma for the benefit of others. It is speaking of the faults and evils of desire, the bondage of the taste of desire, taking liberation as joy, causing those with wrong views to abide in the right Dharma, and speaking of the Dharma of purity and freedom from defilement. This is the supreme Dharma-dana, obtaining the fruit of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), complete with clear conduct, unsurpassed tamer of beings (Anuttara-purusa-damya-sarathi, unsurpassed tamer of beings), teacher of gods and humans (Sasta deva-manusyanam, teacher of gods and humans), the unsurpassed right Dharma, the Dharma of taming, good in the beginning, middle, and end, unsurpassed accomplishment, all knowledge and vision, widely expounding the essentials of the Dharma for all sentient beings. This is called the supreme Dharma-dana.
『At that time, Sakka-devanam-Indra (Sakka-devanam-Indra, Lord Sakra, ruler of the devas) again observed the karmic retributions in the mirror. Then, Sakra showed these to the assembly of devas, and upon seeing them, all the devas felt ashamed. At that time, Sakra addressed the assembly of devas: 『You devas must not be negligent. Why? Because having created such causes, one will receive similar results in each life. You devas should come to me and see your karmic retributions. Observe these upper, middle, and lower retributions of karma; you should now cultivate the practice of non-negligence.』
『At that time, the assembly of devas, seeing these rare events of karmic retributions, all developed a sense of aversion towards samsara (samsara, cycle of birth and death) and spoke these verses:
『The pleasures of desire are false and unreal, Their nature is very weak, Deluded by the pleasures of desire, One does not see the fear and dread within. If one believes in the affections of desire, There is no benefit whatsoever, Once good karma is exhausted, One awakens only at the time of death. Supreme joy is filled with, Inevitable decay and change, Thus attached to pleasure, Losing it only increases vexation. If from the heavens and the human realm, One falls into the hells, The body and mind will suffer great pain, All kinds of oppression and torment. This suffering is immeasurable, The foremost bitterness, And the suffering of separation from loved ones.』
， 復過於是。 愛離現前， 諸天常有， 愚者不見， 愛心所誑。 初美虛誑， 為欲所欺， 百千萬億， 京垓兆載。 得欲還失， 不可常保， 善業為因， 得樂果報。 無因無果， 亦如無樹， 如毒害命， 放逸亦然。 如火焚燒， 如刀如戟， 初如親友， 后成怨敵。 如魚吞鉤， 放逸亦然。 天龍人鬼， 及阿修羅， 皆為放逸， 得大衰惱。 天王當知！ 我等福祐， 令王於此， 示生死獄。』
「時諸天子說是偈已，復作是言：『天王！云何得知？誰示天王如是之法？』時天帝釋告諸天子：『汝今諦聽，當爲汝說。吾於此天初生之時，宿舊天子名須摩羅，是吾第一之親友也。從彼次第聞如是事：如迦葉佛為調諸天，來至於此，迦葉如來見諸天子心大放逸，為欲利益諸天子故，以憶念神通化作如此業影之壁，留此樹中。我于爾時其心放逸，須摩羅天示我此法：「汝於今者勿得放逸。何以故？一切有為，無常破壞。汝等天子若心放逸，當入此樹，自觀己身上中下色，則自愧恥。若有天子信不放逸，當示此法。何以故？此是如來為利眾生，示如是事調伏諸天，于業鏡地，令住善道，還閻浮提。」
【現代漢語翻譯】 現代漢語譯本： ，再次經過這裡。 貪愛和離別就在眼前， 諸天常常存在， 愚笨的人卻看不見， 被貪愛之心所迷惑。 最初的美好都是虛假的， 被慾望所欺騙， 百千萬億， 京垓兆載。 得到慾望還會失去， 不可能永遠保持， 善業是原因， 得到快樂的果報。 沒有原因就沒有結果， 也就像沒有樹一樣， 像毒藥會害人性命一樣， 放縱也是如此。 像火會焚燒一樣， 像刀像戟一樣， 開始像親朋好友， 後來變成怨家仇敵。 像魚兒吞下魚鉤， 放縱也是如此。 天、龍、人、鬼， 以及阿修羅（Asura，一種神道）， 都會因為放縱， 得到巨大的衰敗和煩惱。 天王應該知道！ 我們這些福德庇佑， 讓天王您在這裡， 看到了生死輪迴的監獄。』
當時，眾天子說完這首偈語后，又說：『天王！您是怎麼知道這些的？是誰向天王您展示了這樣的佛法？』當時，帝釋天（Indra，佛教護法神）告訴眾天子：『你們現在仔細聽，我來為你們說。我剛出生在這個天界的時候，有一位年長的天子名叫須摩羅（Sumara），他是我最好的朋友。我從他那裡依次聽聞了這些事情：迦葉佛（Kasyapa Buddha）爲了調伏諸天，來到這裡，迦葉如來（Kasyapa Tathagata）看到諸天子內心非常放縱，爲了利益諸天子，用憶念神通變化出這樣的業影之壁，留在這棵樹中。我當時內心也很放縱，須摩羅天（Sumara Deva）就向我展示了這個佛法：「你現在千萬不要放縱。為什麼呢？一切有為法，都是無常會壞滅的。你們這些天子如果內心放縱，就會進入這棵樹中，自己觀看自己身上中下三品的顏色，就會感到慚愧羞恥。如果有天子相信不放縱，就應當展示這個佛法。為什麼呢？這是如來（Tathagata）爲了利益眾生，展示這樣的事情來調伏諸天，在這業鏡之地，讓他們安住在善良的道路上，返回閻浮提（Jambudvipa，人世間）。」』
【English Translation】 English version: , then passed by here again. Attachment and separation are right before you, The devas (devas, gods) are always present, But the foolish do not see them, Deceived by the mind of attachment. The initial beauty is false and deceptive, Deceived by desires, Hundreds of thousands of millions, Kyogai (very large number) trillions. Gaining desires only to lose them again, Impossible to keep them forever, Good karma is the cause, To receive the reward of happiness. Without cause, there is no effect, Just like there is no tree, Like poison harms life, So too does indulgence. Like fire burns, Like a sword or a halberd, Initially like close friends, Later becoming enemies. Like a fish swallowing a hook, So too is indulgence. Devas (devas, gods), dragons, humans, ghosts, And Asuras (Asura, a type of deity), All, due to indulgence, Receive great decline and affliction. King of the Devas, you should know! Our blessings, Have allowed you, King, To see the prison of birth and death here.』
Then the devaputras (devaputras, sons of gods), having spoken this verse, further said: 『King of the Devas! How did you come to know these things? Who showed the King of the Devas such a Dharma (Dharma, the teachings of Buddha)?』 Then Sakra (Indra, a protector deity in Buddhism) spoke to the devaputras: 『Now listen carefully, I will tell you. When I was first born in this heaven, there was an old deva named Sumara (Sumara), who was my closest friend. From him, I gradually heard of these things: Kasyapa Buddha (Kasyapa Buddha), in order to tame the devas, came here. Kasyapa Tathagata (Kasyapa Tathagata) saw that the minds of the devaputras were greatly indulging, and in order to benefit the devaputras, he used the power of recollection and transformed it into a wall of karmic reflections, leaving it in this tree. At that time, my mind was also indulging, and Sumara Deva (Sumara Deva) showed me this Dharma: 「You must not indulge now. Why? All conditioned phenomena are impermanent and will decay. If you devaputras indulge in your minds, you will enter this tree and see for yourselves the superior, middle, and inferior colors on your bodies, and you will feel ashamed and disgraced. If there are devaputras who believe in non-indulgence, they should show this Dharma. Why? This is because the Tathagata (Tathagata) , in order to benefit sentient beings, shows such things to tame the devas, in this land of karmic mirrors, so that they may abide in the path of goodness and return to Jambudvipa (Jambudvipa, the human world).」』
我從如是大德之天聞此希有難見之事。我時聞已，為離放逸，與諸天眾來至於此，令諸天眾皆得慚愧。是故我今示于汝等，業鏡之壁上中下業，汝等天子慎勿放逸也。』
「爾時，天帝釋復告天眾：『當共汝等詣第二樹，觀諸業鏡。往昔之時，迦葉如來於此樹中示現變化，利益一切放逸諸天，觀于生死諸業之網。我今示汝！』釋迦天王說是語已，頭面頂禮迦葉如來，即出其門，出已還閉。有餘天眾歌舞戲笑作眾伎樂，歡娛受樂，見天帝釋即來親近，頭面敬禮，樂行歌舞互相娛樂，以缽頭摩諸蓮花等互相打擲。時諸天眾從樹出者，向放逸天說其所見希有之事。是時放逸諸天子等，以心放逸，于希有法不聽不信。時天帝釋為攝放逸諸天子故，亦共遊戲于蓮花池，種種音聲，天諸伎樂互相娛樂。以天鬘天衣而自莊嚴，入于種種園林之中游戲受樂，以善業故。時諸天眾與天帝釋入于業鏡，見業報者皆不遊戲。如無學人，所作已辦，離放逸行，安立而住。見諸天眾耽著放逸，生悲愍心作如是言：『此諸天子心著放逸，不知當退，隨業流轉，墮于地獄、餓鬼、畜生。順煩惱業，不離一切生死業行，隨業所作，或善不善，如是之業得如是報。』如是天子觀放逸天，生悲愍心。
「時善法殿諸天子等，白帝釋言：『以天王
【現代漢語翻譯】 現代漢語譯本：我從如是大德之天那裡聽聞了這稀有難見之事。我當時聽聞之後，爲了遠離放逸，與眾天人來到這裡，令眾天人都感到慚愧。因此我現在向你們展示，業鏡之壁上的上中下各種業，你們這些天子務必謹慎，不要放逸啊！』 當時，天帝釋又告訴眾天人：『應當和你們一起去第二棵樹，觀看各種業鏡。過去的時候，迦葉如來在這棵樹中示現變化，利益一切放逸的天人，觀看生死諸業之網。我現在展示給你們！』釋迦天王說完這些話后，頭面頂禮迦葉如來，隨即走出那扇門，出去后又把門關上。有些天人歌舞嬉戲，演奏各種樂器，歡快地享受快樂，見到天帝釋就前來親近，頭面敬禮，快樂地進行歌舞，互相娛樂，用缽頭摩等各種蓮花互相投擲。當時從樹中出來的天人，向放逸的天人講述他們所見到的稀有之事。當時放逸的那些天子們，因為心懷放逸，對於這稀有的佛法不聽也不信。當時天帝釋爲了攝受這些放逸的天子們，也一起在蓮花池中游戲，發出各種聲音，天上的各種樂器互相演奏娛樂。用天上的花鬘、天衣來莊嚴自己，進入各種園林之中游戲享樂，因為他們有善業的緣故。當時眾天人與天帝釋進入業鏡，見到有業報的天人都不再遊戲。如同無學之人，所作已辦，遠離放逸的行為，安穩地站立在那裡。見到眾天人沉溺於放逸，生起悲憫之心，這樣說道：『這些天子們心懷放逸，不知道將要衰退，隨著業力流轉，墮入地獄、餓鬼、畜生道。順從煩惱之業，不能脫離一切生死業行，隨著業力所作，或是善或是惡，這樣的業力就會得到這樣的報應。』這些天子這樣觀察放逸的天人，生起悲憫之心。 當時善法殿的眾天子們，對帝釋天說道：『因為天王……』
【English Translation】 English version: I heard this rare and difficult-to-see event from the Deva of Such Great Virtue. Having heard it at that time, in order to be free from negligence, I came here with the assembly of devas, causing all the devas to feel ashamed. Therefore, I now show to you all, the upper, middle, and lower karmas on the wall of the 'Karma Mirror'. You devaputras (sons of gods) must be careful and not be negligent!』 At that time, Sakra (the lord of devas) again told the assembly of devas: 『We should go together to the second tree to observe the various 'Karma Mirrors'. In the past, Kashyapa Tathagata (one of the past Buddhas) manifested transformations in this tree, benefiting all the negligent devas, observing the net of karmas of birth and death. I will now show it to you!』 After Sakra Devaraja (king of devas) spoke these words, he bowed his head and face to Kashyapa Tathagata, and then went out of that door, closing it after exiting. Some devas sang, danced, played, and made various musical performances, joyfully enjoying themselves. Seeing Sakra Devaraja, they came close, bowed their heads and faces in reverence, happily sang and danced, and entertained each other, throwing various lotuses such as 'Padma' (lotus) at each other. At that time, the devas who came out of the tree told the negligent devas about the rare events they had seen. At that time, those negligent devaputras, because their minds were negligent, neither listened to nor believed in this rare Dharma. At that time, in order to gather in these negligent devaputras, Sakra Devaraja also played in the lotus pond, making various sounds, and the various heavenly musical instruments entertained each other. They adorned themselves with heavenly garlands and heavenly clothes, and entered various gardens to play and enjoy themselves, because of their good karma. At that time, the assembly of devas and Sakra Devaraja entered the 'Karma Mirror', and those who saw the karmic retribution no longer played. Like those who are 'no longer learning' (arhats), what needed to be done was already done, they were far from negligent behavior, and stood there peacefully. Seeing the assembly of devas indulging in negligence, they felt compassion and said: 『These devaputras are negligent in their minds, not knowing that they will decline, flowing with the force of karma, falling into the hells, the realms of hungry ghosts, and the realm of animals. Following the karma of afflictions, unable to escape all the karmic actions of birth and death, according to what is done by karma, whether good or bad, such karma will receive such retribution.』 These devaputras observed the negligent devas in this way, and felt compassion. At that time, the devaputras in the 'Good Dharma Hall' said to Sakra Devaraja: 『Because the Devaraja (king of devas)...』
恩，令我天眾受五欲樂，遊戲諸天，種種園林遊戲受樂。云何天王不攝我等？』
「爾時，天帝釋為諸天眾而說頌曰：
「『天子汝著樂， 多行於放逸， 放逸愛著故， 不見真實諦。 若常放逸心， 則無有善報， 離於善業者， 則墮于地獄。 一切諸愛著， 皆當有別離， 汝等不覺知， 須臾必終沒。 命欲臨終時， 諸根皆壞滅， 方乃知苦惱， 忽至無能免。 譬如旋火輪， 如乾闥婆城， 三界皆無常， 亦如水泡沫。 譬如水聚沫， 愚者依覆護， 于無常法中， 而心生喜樂。 非天亦非人、 夜叉龍鬼神， 臨終業所繫， 無人能救護。 念死時未至， 當修于善業， 死王甚暴惡， 莫於後生悔。 我今教敕汝， 慎莫行放逸， 汝為愛所覆， 馳騁諸境界。 境界繫縛汝， 是諸地獄因， 是故應舍離， 以求安隱處。』
「時天帝釋為諸天眾說是法時，諸天放逸，曾不在念，唯除已見業鏡地者，皆生厭心，白帝釋言：『愿入第二娑羅之樹，此樹乃是迦葉如來為欲利益放逸諸天所化業網，示生死報業鏡之壁示諸天眾。』時天帝釋知放逸天樂於游
【現代漢語翻譯】 現代漢語譯本 『為什麼您讓我們這些天眾享受五欲之樂，在諸天之中游玩，在各種園林中游戲享樂，天王您卻不統攝我們呢？』
這時，天帝釋（Devendra，眾神之王）為眾天人說了以下偈頌：
『天子啊，你們沉溺於享樂， 大多放縱而懈怠， 因為放縱和貪愛， 所以看不見真實的真諦。 如果常常放縱自己的心， 就不會有好的報應， 遠離善業的人， 就會墮入地獄。 一切的愛戀和執著， 最終都將面臨別離， 你們卻不覺察， 頃刻之間必定終結。 當生命臨近終結時， 所有的感官都會壞滅， 那時才知曉痛苦煩惱， 突然降臨而無法避免。 譬如旋轉的火輪， 如同乾闥婆城（Gandharva-pura，海市蜃樓）， 三界（Trailokya，欲界、色界、無色界）都是無常的， 也像水中的泡沫。 譬如水面的泡沫， 愚笨的人卻依靠它來遮蔽保護自己， 在無常的法中， 內心卻生出喜悅。 無論是天人還是凡人， 夜叉（Yaksa，一種守護神）龍（Naga，一種蛇神）還是鬼神， 臨終時都被業力所束縛， 沒有人能夠救護。 趁著死亡尚未到來， 應當修習善業， 死王（Yamaraja，閻羅王）非常暴虐兇惡， 不要在死後才後悔。 我現在告誡你們， 千萬不要放縱懈怠， 你們被愛慾所矇蔽， 在各種境界中奔馳。 境界束縛著你們， 這是通往地獄的原因， 所以應當捨棄這些， 以尋求安穩的處所。』
當時，天帝釋為眾天人宣說此法時，眾天人因為放縱，從不思念無常，只有那些已經見過業鏡地獄景象的天人才生起厭惡之心，對帝釋說：『我們希望進入第二棵娑羅樹（Sala tree），這棵樹是迦葉如來（Kasyapa Buddha）爲了利益那些放縱的天人，所化現的業網，它展示了生死報應的業鏡之壁，以此來警示眾天人。』這時，天帝釋知道放縱的天人喜歡遊樂。
【English Translation】 English version 『Why do you let us, the heavenly beings, enjoy the pleasures of the five senses, play in the heavens, and enjoy ourselves in various gardens, yet you, the King of Gods, do not govern us?』
At that time, Sakra, Lord of the Devas (Devendra, King of the Gods), spoke the following verses to the assembly of devas:
『O sons of gods, you are attached to pleasure, Mostly indulging in negligence, Because of negligence and attachment, You do not see the true reality. If you constantly indulge your minds, There will be no good rewards, Those who are far from good deeds, Will fall into hell. All loves and attachments, Will eventually face separation, Yet you are not aware, That you will inevitably end in an instant. When life approaches its end, All the senses will decay, Only then will you know suffering and affliction, Suddenly arriving with no escape. Like a rotating fire wheel, Like a Gandharva-pura (mirage), The three realms (Trailokya, desire realm, form realm, formless realm) are all impermanent, Like bubbles in water. Like foam on the water surface, Fools rely on it for shelter and protection, In the midst of impermanent dharmas, The mind gives rise to joy. Whether deva or human, Yaksha (a type of guardian spirit), Naga (a type of serpent deity), or ghost, At the time of death, bound by karma, No one can save you. Before the time of death arrives, You should cultivate good deeds, The King of Death (Yamaraja) is very fierce, Do not regret it after death. I now instruct you, Be careful not to be negligent, You are covered by love and desire, Galloping in various realms. The realms bind you, These are the causes of hell, Therefore, you should abandon them, To seek a place of peace.』
At that time, when Sakra, Lord of the Devas, spoke this Dharma to the assembly of devas, the devas, being negligent, never contemplated impermanence. Only those who had seen the karmic mirror of hell arose with aversion and said to Sakra: 『We wish to enter the second Sala tree. This tree is the karmic net manifested by Kasyapa Buddha to benefit those negligent devas. It displays the karmic mirror of birth and death retribution to warn all the devas.』 At this time, Sakra knew that the negligent devas enjoyed playing.
戲，令詣異處，與不放逸諸天子等至第二樹。至於樹已，手執金剛擊此大樹，其門即開，釋迦天主及諸天眾心生歡喜，共入樹中。天眾入已，見諸園林，昔所未睹，甚可愛樂，一切所須皆悉具足，多有種種無量眾鳥、蓮花池水、眾花莊嚴，無量金樹，一切愛樂。微風來吹皆大歡喜，七寶山峰眾鳥妙音，如意之樹猶如日光，其光普照如日之光。是娑羅樹復有飲食充滿河中，香味流溢，最妙第一種種妙香。五根所得五種境界相應之樂，甚可愛樂。大德諸天聞之樂著，何況余天。時天帝釋示諸天眾，一切園林可愛殊妙，樹外蓮花園林流池，十六分中不及其一。時天帝釋悉共諸天，復往詣于毗琉璃山，其山清凈第一無比。于其山頂有千柱殿，毗琉璃寶之所成就，赤蓮花寶以為欄楯，黃金為地。其琉璃殿長五由旬，廣三由旬，迦葉如來化所成就。時天帝釋共諸天眾乘七寶階，升琉璃殿，得見迦葉如來影像，如迦葉佛在殿說法。
「時天帝釋及諸天眾，合掌恭敬禮如來影，深生信敬。禮拜既訖，以偈贊佛：
「『如來世間無上尊， 得真解脫如實諦， 其影寂靜妙無比， 能開無上解脫道。 若人常禮如來者， 凈信無垢心寂靜， 其人永脫怖畏有， 常得安隱勝樂處。 如是寂靜奇妙法，
【現代漢語翻譯】 現代漢語譯本 天帝釋（Śakra-devānām-Indra，佛教的護法神）命令遊戲者前往別處，與不放逸的諸天子一同前往第二棵樹。到達樹后，手持金剛杵擊打這棵大樹，樹門立刻打開，釋迦天主（Śakra，即天帝釋）和眾天人心生歡喜，一同進入樹中。天眾進入后，看見了以前從未見過的園林，非常可愛，一切所需都已具備，有種種無量的眾鳥、蓮花池水、眾花莊嚴，無量金樹，一切都令人喜愛。微風吹來，大家都非常歡喜，七寶山峰發出眾鳥的妙音，如意之樹猶如日光，其光芒普照如同太陽的光芒。這娑羅樹（Śāla，一種樹）中還有充滿飲食的河流，香味四溢，是最美妙的第一等種種妙香。五根（眼、耳、鼻、舌、身）所得到的五種境界相應的快樂，非常可愛。大德諸天聽聞后都樂於沉溺其中，更何況其他天人。當時，天帝釋向諸天眾展示，一切園林都可愛殊妙，樹外的蓮花園林和流池，十六分之一都比不上這裡。 當時，天帝釋與諸天一同前往毗琉璃山（Vaiḍūrya，一種寶石） ，這座山清凈無比。在山頂有一座千柱殿，由毗琉璃寶構成，用赤蓮花寶作為欄桿，黃金為地面。這座琉璃殿長五由旬（Yojana，古印度長度單位），寬三由旬，是迦葉如來（Kāśyapa，過去七佛之一）以神通變化所成就。當時，天帝釋與諸天眾乘坐七寶階梯，登上琉璃殿，得見迦葉如來的影像，如同迦葉佛在殿中說法。 當時，天帝釋和諸天眾合掌恭敬地禮拜如來影像，內心深生信敬。禮拜完畢后，用偈頌讚嘆佛： 『如來是世間無上尊， 得到真正的解脫和真實的真諦， 他的影像寂靜美妙無比， 能夠開啟無上的解脫之道。 如果有人經常禮拜如來， 以清凈的信心和無垢的心， 這個人將永遠脫離怖畏， 常常得到安穩和殊勝的快樂。 如此寂靜奇妙的法，
【English Translation】 English version Śakra-devānām-Indra (the lord of the devas, a protector deity in Buddhism) commanded the players to go elsewhere, to the second tree with the non-negligent devaputras (sons of gods). Having arrived at the tree, he struck the great tree with his vajra (thunderbolt), and the gate immediately opened. Śakra (the lord of the devas) and the assembly of devas rejoiced and entered the tree together. After the devas entered, they saw gardens they had never seen before, which were very lovely, with everything they needed, countless birds of various kinds, lotus ponds, gardens adorned with flowers, countless golden trees, and everything was delightful. A gentle breeze blew, and everyone was very happy. The seven-jeweled mountain peaks emitted the wonderful sounds of birds, and the wish-fulfilling tree was like sunlight, its light shining everywhere like the light of the sun. In this Śāla (a type of tree) tree, there were also rivers filled with food and drink, with overflowing fragrance, the most wonderful and supreme of all kinds of wonderful fragrances. The pleasure corresponding to the five kinds of realms obtained by the five roots (eyes, ears, nose, tongue, body) was very delightful. The great virtuous devas were delighted and attached to it, let alone the other devas. At that time, Śakra showed the assembly of devas that all the gardens were lovely and wonderful, and the lotus gardens and flowing ponds outside the tree were not even one-sixteenth as good as this place. At that time, Śakra and the devas went together to Mount Vaiḍūrya (a type of gemstone), which was incomparably pure. On the top of the mountain was a thousand-pillared palace, made of Vaiḍūrya jewels, with red lotus jewels as railings and gold as the ground. This Vaidurya palace was five yojanas (an ancient Indian unit of length) long and three yojanas wide, created by the transformation of Kāśyapa Tathagata (one of the past seven Buddhas). At that time, Śakra and the assembly of devas ascended the Vaidurya palace on seven-jeweled steps and saw the image of Kāśyapa Tathagata, as if Kāśyapa Buddha were preaching in the palace. At that time, Śakra and the assembly of devas, with their palms together in reverence, bowed to the image of the Tathagata, with deep faith and respect. After bowing, they praised the Buddha with verses: 『The Tathagata is the supreme one in the world, Having attained true liberation and the true reality, His image is serene, wonderful, and incomparable, Able to open the unsurpassed path to liberation. If one constantly bows to the Tathagata, With pure faith and a stainless heart, That person will forever be free from fear, And will always attain peace and supreme bliss. Such a serene and wonderful Dharma,
演說此句寂滅處， 此佛如來所說法， 示諸眾生涅槃道。 若有眾生念此法， 是名勇健無畏人， 則能得於無上處， 常樂無惱心安隱。 若有眾生念真諦， 則如渡者升船筏， 三界之海惡洄澓， 如是之人能超渡。 如來正覺世間眼， 普觀諸法無不遍， 此佛光明無倫匹， 一切諸光無與等。 眾生憶念自濁心， 愚癡瞋恚欲垢等， 智慧大水甚清凈， 洗除一切眾生垢。 一切眾生不能見， 外道慢心莫能了， 其法清凈離塵垢， 世尊普示諸眾生。 喜樂放逸無救者， 如是眾生導師救， 渡于生死到彼岸， 能度無救諸眾生。 饒益一切諸世間， 唯有如來無上尊， 以能利益眾生故， 是故如來最殊勝。』
「如是天帝釋以凈信心嘆佛影像，低頭合掌，與諸天眾頭面敬禮如來影像，復與天眾低頭合掌禮于如來所化天衣。如是衣者，如來神力之所任持。時諸天眾見影像已，皆得離慢、離於放逸。如來所化影像之色，端嚴殊妙，千帝釋天不得為比，何況余天。時天帝釋見如來像神通化影，以此影像示于憍慢放逸諸天，令離憍慢放逸心故。
「爾時，諸天子白天王言：『憍尸迦！迦葉如來以
【現代漢語翻譯】 現代漢語譯本 演說這句寂滅之處， 這是佛陀如來所宣說的法，向所有眾生揭示通往涅槃（Nirvana）[佛教術語，指解脫生死輪迴的境界]的道路。 如果眾生能夠憶念這個法，這個人就被稱為勇猛剛健、無所畏懼的人， 那麼他就能證得無上的境界，永遠快樂、沒有煩惱，內心安寧。 如果眾生能夠憶念真諦（Satya）[佛教術語，指真實的道理]，那就如同渡河的人登上船筏， 即使面對三界（Trailokya）[佛教術語，指欲界、色界、無色界]之海的惡劣漩渦，這樣的人也能超越渡過。 如來（Tathagata）[佛教術語，指佛的稱號之一]是覺悟者，是世間的眼睛，普遍觀察一切法，無所不遍， 這位佛陀的光明無與倫比，一切諸光都無法與之相比。 眾生常常憶念自己污濁的心，其中的愚癡、嗔恚、慾望等污垢， 而智慧的大水非常清凈，能夠洗除一切眾生的污垢。 一切眾生都不能完全看見佛的智慧，外道（Tirthika）[佛教術語，指佛教以外的其他宗教或哲學派別]因為傲慢之心而無法理解， 佛法清凈，遠離塵垢，世尊（Bhagavan）[佛教術語，指佛的稱號之一]普遍向所有眾生揭示。 對於那些沉溺於喜樂、放縱懈怠而沒有救助的人，導師（佛陀）會去救度他們， 讓他們渡過生死輪迴，到達彼岸（Paramita）[佛教術語，指通過修行達到解脫的境界]，能夠救度那些沒有救助的眾生。 利益一切世間，只有如來是無上尊， 因為能夠利益眾生，所以如來最為殊勝。』
『天帝釋（Śakra）[佛教中的護法神]以清凈的信心讚歎佛陀的影像，低頭合掌，與眾天人一起，頭面頂禮如來的影像，又與天眾低頭合掌，禮敬如來所化現的天衣。這件天衣，是如來的神力所加持。當時，眾天人見到佛陀的影像后，都能夠遠離傲慢、遠離放逸。如來所化現的影像的顏色，端莊美好，千個帝釋天都無法相比，更何況其他的諸天。當時，天帝釋見到如來佛像的神通變化之影，用這個影像來開示那些驕慢放逸的諸天，使他們遠離驕慢放逸之心。
『這時，諸位天子對天王說：『憍尸迦（Kauśika）[即帝釋天的別名]！迦葉如來（Kāśyapa Buddha）以……』
【English Translation】 English version Speaking of this place of stillness and extinction, This is the Dharma (law) spoken by the Buddha Tathagata (one of the titles of a Buddha, meaning 'one who has thus come' or 'one who has thus gone'), revealing to all beings the path to Nirvana (a state of liberation from the cycle of birth and death). If there are beings who remember this Dharma, they are called courageous and fearless people, Then they can attain the supreme state, always joyful, without affliction, and with a peaceful mind. If there are beings who remember the Truth (Satya), it is like a ferryman boarding a raft, Even in the face of the evil whirlpools of the sea of the Three Realms (Trailokya) (the realms of desire, form, and formlessness), such a person can transcend and cross over. The Tathagata is the enlightened one, the eye of the world, universally observing all Dharmas, all-pervading, The light of this Buddha is unparalleled, and all other lights cannot compare. Beings often remember their own turbid minds, with defilements such as ignorance, anger, and desire, But the great water of wisdom is very pure, able to wash away all the defilements of beings. All beings cannot fully see the Buddha's wisdom, and those of other paths (Tirthika) (non-Buddhist religious or philosophical schools) cannot understand it due to their arrogance, The Dharma is pure, free from dust and defilement, and the World-Honored One (Bhagavan) (another title for the Buddha) universally reveals it to all beings. For those who are immersed in joy and pleasure, indulging in laziness without a savior, the guide (the Buddha) saves them, Enabling them to cross the cycle of birth and death, reaching the other shore (Paramita) (perfection or completeness), able to save those beings without salvation. Benefiting all worlds, only the Tathagata is the supreme honored one, Because he can benefit beings, therefore the Tathagata is the most supreme.'
'Śakra (the ruler of the devas in Buddhist cosmology), with pure faith, praised the image of the Buddha, bowed his head, joined his palms, and, together with the assembly of devas, prostrated before the image of the Tathagata. He also bowed his head with the devas, joining his palms in reverence to the celestial robe transformed by the Tathagata. This robe was sustained by the divine power of the Tathagata. At that time, upon seeing the image, all the devas were able to abandon arrogance and abandon indulgence. The color of the image transformed by the Tathagata was dignified and wonderful, incomparable even to a thousand Śakras, let alone other devas. At that time, Śakra, seeing the miraculous transformation of the Buddha's image, used this image to instruct those arrogant and indulgent devas, causing them to abandon their arrogant and indulgent minds.'
'At that time, the devaputras (heavenly beings) said to the deva king: 'Kauśika (another name for Śakra)! Kāśyapa Buddha (one of the Buddhas of the past) with...'
何因緣，於此閻摩娑羅樹中示于業網生死之化？何故不于樹外而化？』時天帝釋告諸天子：『我亦如是先疑斯事，彼天示我，令離憍慢。我于往昔亦問斯事，時彼天子即答我言：「希有之法，不可常見。不常見故，見則深信。以是因緣，如來留化不在於外，非一切人皆悉能見。若化在外，諸天見之，不生希有，或生過惡。以是因緣，於此閻摩娑羅樹內示留化像。此二樹中希有神化，樹內之化，第一希有，一切諸天所不能見。以是因緣，迦葉如來於此樹內，化留影像及以鏡壁，示生死業。」』時諸天眾聞天帝釋說如是事，遠離疑悔。
「時天帝釋復示諸天宮殿之壁，廣五由旬。於此鏡壁，初觀見於活地獄十六隔處。殺生之人墮此地獄，具受無量種種楚毒，如前所說。從地獄出，生餓鬼中，多起瞋恚，妒心增長，以刀相害。業網所繫，生畜生中，互相殘害，為人所食，以肉因緣殺害其命；或受惡獸虎豹之形，瞋恚增多，為人所殺。畜生中死，生於人中，常愛斗諍，其心鄙惡，兵刃中死，不得長壽。有餘善業，生於天中，威德色相減劣不如，壽命短促。若諸天眾與阿修羅共鬥戰時，被傷而死。于殿壁中皆悉具見。
「如是黑繩地獄十六隔處亦如前說。殺生、偷盜因緣力故，墮此地獄，具受無量種種楚毒。受苦既
【現代漢語翻譯】 現代漢語譯本：『是何因緣，佛陀在此閻摩娑羅樹（Yamashala tree， 一種樹名）中示現業網生死的教化？為何不在樹外示現呢？』當時，天帝釋（Shakra，佛教的護法神）告訴諸天子：『我也曾如此疑惑此事，那位天神開示我，讓我遠離驕慢。我過去也曾問過此事，當時那位天子回答我說：「稀有之法，不可常見。正因為不常見，所以見到才會深信。因此，如來（Tathagata，佛的稱號）留下教化不在樹外，因為不是所有人都能看見。如果在樹外示現教化，諸天看見了，也不會覺得稀有，甚至可能產生過失和邪見。因此，佛陀才在這閻摩娑羅樹內示現留化之像。這兩棵樹中的神化已經很稀有了，而樹內的教化，更是第一稀有，一切諸天都難以見到。因此，迦葉如來（Kashyapa Buddha，過去七佛之一）才在這樹內，化現留下的影像以及鏡壁，來展示生死之業。」』當時，諸天眾聽了天帝釋所說，遠離了疑惑和後悔。 『當時，天帝釋又向諸天展示宮殿的墻壁，寬五由旬（Yojana，古印度長度單位）。在這面鏡壁上，首先看到的是活地獄的十六個隔間。殺生的人墮入此地獄，遭受無量種種痛苦，如前所述。從地獄出來后，轉生到餓鬼道中，多起嗔恚，嫉妒心增長，互相用刀傷害。被業網束縛，轉生到畜生道中，互相殘害，被人食用，因為肉的緣故被殺害性命；或者變成惡獸虎豹的形狀，嗔恚增多，被人所殺。從畜生道死後，轉生到人道中，常常喜歡爭鬥，心地卑劣惡毒，在兵刃中死去，不得長壽。如果還有剩餘的善業，轉生到天道中，威德色相減損不如其他天人，壽命也短促。如果諸天眾與阿修羅（Asura，一種神道生物）戰鬥時，會被傷害而死。這些景像在宮殿的墻壁中都能夠清楚地看到。 『像這樣，黑繩地獄的十六個隔間也如前面所說。因為殺生、偷盜的因緣業力，墮入此地獄，遭受無量種種痛苦。受苦結束之後，
【English Translation】 English version: 『What is the cause and condition that the Buddha manifests the transformation of the karmic net of birth and death within these Yamashala trees (Yamashala tree, a type of tree)? Why not manifest it outside the trees?』 At that time, Shakra (Shakra, a protector deity in Buddhism) said to the devas (devas, gods): 『I also had the same doubts about this matter before. That deva revealed it to me, allowing me to be free from arrogance. I also asked about this matter in the past, and that deva then answered me, saying: 「Rare Dharma (Dharma, Buddhist teachings) is not often seen. Because it is not often seen, one deeply believes when one sees it. For this reason, the Tathagata (Tathagata, an epithet of the Buddha) leaves the transformation not outside, because not everyone can see it. If the transformation were outside, the devas seeing it would not find it rare, or might even generate faults and wrong views. For this reason, within these Yamashala trees, the image of the transformation is left. The divine transformations in these two trees are already rare, but the transformation within the trees is the rarest of all, unseen by all the devas. For this reason, Kashyapa Buddha (Kashyapa Buddha, one of the past seven Buddhas) transformed and left the image and the mirror wall within these trees, to show the karma of birth and death.」』 At that time, the assembly of devas, hearing what Shakra said, were free from doubt and regret. 『At that time, Shakra further showed the devas the walls of the palace, which were five yojanas (Yojana, an ancient Indian unit of length) wide. On this mirror wall, they first saw the sixteen compartments of the Living Hell. Those who kill living beings fall into this hell, enduring immeasurable kinds of suffering, as described before. After emerging from hell, they are reborn among the hungry ghosts, often giving rise to anger, with jealousy increasing, harming each other with knives. Bound by the karmic net, they are reborn among the animals, harming each other, being eaten by humans, their lives taken because of meat; or they take the form of fierce beasts like tigers and leopards, with anger increasing, being killed by humans. After dying among the animals, they are reborn among humans, constantly loving to fight and quarrel, their hearts base and evil, dying by weapons, not living long lives. If there is remaining good karma, they are reborn in the heavens, but their majestic virtue and appearance are diminished and inferior, and their lifespans are short. If the devas fight with the Asuras (Asura, a type of divine being), they are wounded and die. All these scenes can be clearly seen on the walls of the palace.』 『Likewise, the sixteen compartments of the Black Rope Hell are also as described before. Because of the karmic power of killing and stealing, they fall into this hell, enduring immeasurable kinds of suffering. After the suffering ends,
畢，從地獄出，生餓鬼中，以諸刀杖互相殺害，如前所說。或食屎尿不凈之物，求之難得。有餘餓鬼互相攫裂，身體破壞或喪身命。餓鬼中死，生畜生中，于曠野中受遮吒迦餓鳥之身，焦渴燒身。畜生中死，若生人中，刀兵之處、弊惡國土，或中兵刀、飢餓而死。勤苦得食，為他所奪，設使得食，食不能消。從人中死，若有餘業，生於天中，色相顏貌減劣粗惡，所食之味不如余天。見余天時，生大愧恥，伎樂之音皆悉不如，壽命短促。如是之業於此壁上皆悉見之。
「時天帝釋復于殿壁中見眾合地獄十六隔處。如前所說，殺生、偷盜、邪淫之人墮此地獄，具受無量種種楚毒。受苦既畢，從地獄出，生餓鬼中，受于食吐餓鬼之身，壽命長遠。若得飲食，為余餓鬼之所劫奪，若有眷屬亦為餓鬼之所欺奪。復有異鬼以刀斬截，受大苦惱，辛酸而死。從此命終生畜生中，受於水牛、牛馬之形，壽命長遠，設得飲食，為他所奪。畜生中死，若生人中，壽命短促，貧窮下賤，妻不貞良。如是之業于殿壁中皆悉具見。
「時天帝釋復觀業果，于殿壁中見叫喚大地獄十六隔處。如前所說，殺生、偷盜、邪淫、妄語墮此地獄，具受眾苦種種楚毒無量辛酸。從地獄出，生餓鬼中，壽命長遠。或受錐身餓鬼之形，或受針頸餓鬼之
【現代漢語翻譯】 現代漢語譯本：畢，從地獄出來，投生到餓鬼道中，遭受各種刀杖互相殘殺的痛苦，如同前面所說。或者只能食用屎尿等不潔之物，而且難以獲得。有些餓鬼互相撕裂，身體破壞甚至喪失性命。從餓鬼道死去，投生到畜生道中，在曠野中承受遮吒迦（Chetaka，一種鳥名）餓鳥之身，被焦渴焚燒。從畜生道死去，如果投生到人道中，會出生在充滿刀兵戰亂的地方、環境惡劣的國家，或者死於兵刀、飢餓。辛勤勞作才能獲得食物，卻又被他人奪走，即使得到食物，也無法消化。從人道死去，如果還有剩餘的業力，可能會投生到天道中，但色相顏貌減損，粗劣醜惡，所食用的味道不如其他天人。見到其他天人時，會感到非常羞愧，所聽到的伎樂之音也遠不如其他天人，壽命也十分短促。這樣的業報，都能在這壁上清楚地看到。
『這時，天帝釋（Devendra，眾神之王）又在宮殿的墻壁上看到了眾合地獄的十六個隔間。如同前面所說，殺生、偷盜、邪淫的人會墮入這個地獄，遭受無量種種的楚毒。受苦完畢后，從地獄出來，投生到餓鬼道中，承受食用嘔吐物的餓鬼之身，壽命非常長遠。如果得到飲食，會被其他餓鬼劫奪，如果有眷屬也會被餓鬼欺騙搶奪。還有其他餓鬼用刀斬截，遭受巨大的苦惱，痛苦地死去。從此命終后投生到畜生道中，承受水牛、牛馬的形體，壽命非常長遠，即使得到飲食，也會被他人奪走。從畜生道死去，如果投生到人道中，壽命短促，貧窮困苦，妻子不貞潔。這樣的業報，都能在這宮殿的墻壁上清楚地看到。』
『這時，天帝釋（Devendra，眾神之王）又觀察業果，在宮殿的墻壁上看到了叫喚大地獄的十六個隔間。如同前面所說，殺生、偷盜、邪淫、妄語的人會墮入這個地獄，遭受各種痛苦，種種楚毒，無量辛酸。從地獄出來，投生到餓鬼道中，壽命非常長遠。或者承受錐身餓鬼的形體，或者承受針頸餓鬼的
【English Translation】 English version: Having finished, they emerge from hell and are born among the pretas (hungry ghosts), where they kill each other with various knives and staves, as described before. Or they eat excrement, urine, and other impure things, which are difficult to obtain. Some pretas tear each other apart, destroying their bodies or even losing their lives. Dying in the preta realm, they are born among animals, taking the form of Chetaka (Chetaka, a type of bird) hungry birds in the wilderness, their bodies burned by thirst. Dying among animals, if they are born among humans, it is in places of warfare, in wicked and evil lands, or they die by weapons, starvation. They work hard to obtain food, only to have it taken away by others; even if they manage to eat, the food cannot be digested. Dying among humans, if there is remaining karma, they are born in the heavens, but their appearance is diminished, coarse, and ugly, and the taste of what they eat is not as good as that of other devas (gods). When they see other devas, they feel great shame, the sounds of music are not as good, and their lifespan is short. Such karma can all be seen on this wall.
『Then Devendra (Devendra, King of the Gods) saw in the palace wall the sixteen compartments of the Samghata Hell. As described before, those who kill, steal, or engage in sexual misconduct fall into this hell, suffering immeasurable torments of various kinds. Having finished suffering, they emerge from hell and are born among the pretas (hungry ghosts), taking the form of pretas who eat vomit, with long lifespans. If they obtain food, it is robbed by other pretas, and if they have relatives, they are also deceived and robbed by pretas. Furthermore, other ghosts cut them with knives, causing great suffering, and they die in agony. From this life, they are born among animals, taking the form of water buffalo, cattle, and horses, with long lifespans; even if they obtain food, it is taken away by others. Dying among animals, if they are born among humans, their lifespan is short, they are poor and destitute, and their wives are unchaste. Such karma can all be seen on the palace wall.』
『Then Devendra (Devendra, King of the Gods) observed the results of karma and saw in the palace wall the sixteen compartments of the Raurava Great Hell. As described before, those who kill, steal, engage in sexual misconduct, or lie fall into this hell, suffering various kinds of pain, torments, and immeasurable agony. Emerging from hell, they are born among the pretas (hungry ghosts), with long lifespans. Or they take the form of pretas with bodies pierced by awls, or pretas with needle-thin necks.
形，隨業所受，常困飢渴，若有眷屬，為他所奪。或生食毒餓鬼之中，毒火所燒。餓鬼中死，生畜生中，在大曠野互相殘害，迭相食啖。畜生中死，若生人中，身色憔悴無有威德。若有餘業，得生天中，身量形貌皆悉減劣，一切眾寶莊嚴之具光明微少，不為天女之所愛敬。天女背叛，舍至余天。須陀鮮味，智慧薄少，心不正直，為余天子之所輕笑。若諸天眾與阿修羅鬥戰之時，為他所殺。以餘業故。
「爾時，釋迦天王復共諸天眾于寶殿壁，見大叫喚地獄十六隔處，是中眾生受種種苦，如前所說。若有眾生殺生、偷盜、邪淫、妄語、飲酒醉亂，墮此地獄，具受無量種種楚毒。受苦既畢，從地獄出，生餓鬼中，處處逃走，有大惡鬼拔出其舌，出已還生。餓鬼中死，生畜生中，受迦頻阇羅雉鳥之身，以自音聲而喪其命，以其妄語餘業緣故。畜生中死，若生人中，受業果報如前所說，有所言說，人不信受。若有善業生於天中，其聲嘶破粗惡鄙濁，不善歌頌，一切天眾不信其言，不能宣說美愛正語如余天眾，以本妄語餘業緣故。
「時天帝釋復于殿壁觀焦熱地獄十六隔處。是中眾生具受種種無量苦惱、辛酸楚毒業之果報，如前所說。受罪既畢，從地獄出，生餓鬼中，受食不凈餓鬼之身，受大苦惱五倍於前。餓鬼中
【現代漢語翻譯】 現代漢語譯本： 形體，隨著業力所受，常常困於飢餓乾渴，如果有眷屬，也會被他人奪走。或者轉生到食毒餓鬼之中，被毒火焚燒。從餓鬼道死後，轉生到畜生道中，在大曠野里互相殘害，互相吞食。從畜生道死後，如果轉生到人道中，身體顏色憔悴，沒有威嚴德行。如果還有剩餘的業力，能夠轉生到天道中，身量形貌都顯得減損低劣，一切用眾寶莊嚴的器具光明微弱稀少，不被天女所喜愛敬重。天女背離，捨棄而去其他天人處。食物味道差，智慧淺薄稀少，心不正直，被其他天子所輕視嘲笑。如果諸天眾與阿修羅戰鬥的時候，會被他們所殺。這是因為剩餘的業力緣故。 『這時，釋迦天王又和諸天眾在寶殿的墻壁上，看見大叫喚地獄的十六個隔間處，這裡面的眾生遭受種種痛苦，如前面所說的那樣。如果有眾生殺生、偷盜、邪淫、妄語、飲酒醉亂，就會墮入這個地獄，完全承受無量種種的痛苦毒害。受苦完畢后，從地獄出來，轉生到餓鬼道中，到處逃走，有大惡鬼拔出他們的舌頭，拔出后又重新長出來。從餓鬼道死後，轉生到畜生道中，承受迦頻阇羅（雉鳥）的身體，因為自己的聲音而喪失性命，這是因為他們妄語的剩餘業力緣故。從畜生道死後，如果轉生到人道中，所受的業果報應如前面所說的那樣，所說的話，沒有人相信接受。如果還有善業而轉生到天道中，他們的聲音嘶啞破碎，粗糙惡劣鄙陋污濁，不善於歌唱讚頌，一切天眾不相信他們的話，不能像其他天眾那樣宣說美好喜愛的正語，這是因為他們原本妄語的剩餘業力緣故。』 『這時天帝釋又在殿壁上觀看焦熱地獄的十六個隔間處。這裡面的眾生完全承受種種無量苦惱、辛酸楚毒的業力果報，如前面所說的那樣。受罪完畢后，從地獄出來，轉生到餓鬼道中，承受食用不凈之物的餓鬼之身，所受的巨大苦惱是之前的五倍。從餓鬼道中
【English Translation】 English version: Forms, according to the karma received, are constantly plagued by hunger and thirst. If they have family members, they will be taken away by others. Or they are born among poison-eating hungry ghosts, burned by poisonous fire. After dying as a hungry ghost, they are born among animals, harming each other in the vast wilderness, devouring each other. After dying as an animal, if they are born among humans, their body color is withered and they have no dignity or virtue. If there is remaining karma, they can be born in the heavens, but their body size and appearance are diminished and inferior. All the ornaments adorned with various treasures have faint and scarce light, and they are not loved or respected by the heavenly women. The heavenly women betray them, abandon them, and go to other heavenly beings. Their food tastes bad, their wisdom is shallow and scarce, their hearts are not upright, and they are ridiculed by other heavenly sons. If the heavenly hosts are fighting with the Asuras, they will be killed by them. This is because of the remaining karma. 『At that time, Śakra (釋迦天王, the king of the gods) and the heavenly hosts again saw on the walls of the treasure palace the sixteen separated places of the Great Shrieking Hell, where beings suffered all kinds of torments, as described earlier. If there are beings who commit killing, stealing, sexual misconduct, false speech, and become intoxicated with alcohol, they will fall into this hell and fully endure immeasurable kinds of painful poisons. After suffering is completed, they come out of hell and are born among hungry ghosts, fleeing everywhere. Great evil ghosts pull out their tongues, and after pulling them out, they grow back again. After dying as a hungry ghost, they are born among animals, receiving the body of a Kapinjala (迦頻阇羅, pheasant), losing their lives because of their own voice, because of the remaining karma of their false speech. After dying as an animal, if they are born among humans, the karmic retribution they receive is as described earlier, and what they say is not believed or accepted by people. If they have good karma and are born in the heavens, their voice is hoarse, broken, coarse, evil, base, and turbid, and they are not good at singing praises. All the heavenly hosts do not believe their words, and they cannot proclaim beautiful and loving correct speech like the other heavenly hosts, because of the remaining karma of their original false speech.』 『At that time, the Deva King Śakra (天帝釋, the king of gods) again observed on the palace walls the sixteen separated places of the Burning Hell. The beings in it fully endure all kinds of immeasurable suffering, bitterness, and painful karmic retributions, as described earlier. After the punishment is completed, they come out of hell and are born among hungry ghosts, receiving the body of a hungry ghost who eats impure things, suffering five times more than before. From the hungry ghost realm
死，生畜生中，在於大海受摩竭魚身。畜生中死，若生人中，容貌醜陋，唇口粗大，人所惡見。人中命終，若有餘業，得生天中，身光減劣如前所說，一切天眾之所輕賤。
「大焦熱地獄、阿鼻地獄，此二地獄業之果報不作化現。何以故？恐天心軟，見之喪命。若見如是二地獄者，則大怖畏，是故不化此生死報。時天王釋觀察是已，以偈頌曰：
「『譬如諸微塵， 在於虛空中， 風吹而旋轉， 諸業亦如是。 和合有別離， 苦樂亦如是， 因業之所轉， 非是無因緣。 今此業化處， 牟尼如實知， 化無量業網， 諸心之種子。 心集業難知， 唯除諸如來， 種種諸業系， 輪轉於世間。 業網有大力， 能受百千萬， 那由他劫數， 種種諸生死。 譬如繩系鳥， 雖遠攝則還， 業繩系眾生， 其事亦如是。』
「爾時，天帝釋示諸天子希有事已：眾生無量決定之業及不定業，現報所受、生報所受、余報所受。復有三種：善、不善業及無記業。示如是等無量業網——迦葉如來所化影像——與諸天眾禮拜既訖，從此閻摩娑羅樹中而出。天眾出已，帝釋還閉娑羅樹門。帝釋既出，見余天眾放逸遊戲以自娛樂，受五欲樂
【現代漢語翻譯】 現代漢語譯本：死後，如果轉生到畜生道中，會在大海里變成摩竭魚（Makara，一種海中巨獸）。從畜生道死後，如果轉生到人道中，容貌會非常醜陋，嘴唇和口部會粗大，讓人厭惡。從人道命終后，如果還有剩餘的業力，可能會轉生到天道中，但身上的光芒會減弱，像之前所說的那樣，會被所有的天眾輕視。
『大焦熱地獄（Mahatapana），阿鼻地獄（Avici）』，這兩種地獄的業報不會顯現出來。為什麼呢？因為害怕天人的心腸軟弱，看到後會喪命。如果看到這樣的兩種地獄，會產生極大的恐懼，所以不會顯現這種生死果報。當時，天王釋提桓因（Śakra，帝釋天）觀察到這些后，用偈頌說道：
『譬如諸微塵，在於虛空中，風吹而旋轉，諸業亦如是。 和合有別離，苦樂亦如是，因業之所轉，非是無因緣。 今此業化處，牟尼（Muni，佛陀的稱號）如實知，化無量業網，諸心之種子。 心集業難知，唯除諸如來（Tathagata，佛陀的稱號），種種諸業系，輪轉於世間。 業網有大力，能受百千萬，那由他（Nayuta，數量單位）劫數，種種諸生死。 譬如繩系鳥，雖遠攝則還，業繩系眾生，其事亦如是。』
當時，天帝釋（Śakra，帝釋天）向諸位天子展示了稀有的事情：眾生有無量種決定之業和不定之業，有現世受報的、來世受報的、以及其餘時間受報的。又有三種業：善業、不善業以及無記業。展示了像這樣無量的業網——這是迦葉如來（Kasyapa Buddha）所化現的影像——與諸位天眾禮拜完畢后，從閻摩娑羅樹（Jambusara tree）中出來。天眾出來后，帝釋天（Śakra）就關閉了娑羅樹（Sal tree）的門。帝釋天（Śakra）出來后，看到其餘的天眾放縱嬉戲，享受五欲之樂。
【English Translation】 English version: After death, if one is reborn into the animal realm, one will become a Makara (a sea monster) in the great ocean. After dying in the animal realm, if one is reborn into the human realm, one's appearance will be ugly, with coarse lips and mouth, making one repulsive to others. After dying in the human realm, if there is remaining karma, one may be reborn in the heavenly realm, but one's radiance will be diminished, as mentioned before, and one will be despised by all the heavenly beings.
『The Great Burning Hell (Mahatapana) and the Avici Hell (Avici)』—the karmic retributions of these two hells are not manifested. Why? Because it is feared that the hearts of the gods are soft, and seeing them would cause them to lose their lives. If one were to see such two hells, one would experience great fear; therefore, these rebirth retributions are not manifested. At that time, the heavenly king Śakra (Lord Indra) observed this and spoke in verse:
『Like the fine dust, in the empty sky, blown and spun by the wind, so too are all karmas. Union and separation exist, as do suffering and joy; they are turned by karma, not without cause. Now, the Muni (Buddha) truly knows this place of karmic manifestation, transforming limitless nets of karma, the seeds of all minds. The accumulation of karma by the mind is difficult to know, except for the Tathagatas (Buddhas); various karmic bonds revolve in the world. The net of karma has great power, capable of enduring hundreds of thousands, nayutas (a large number) of kalpas (eons), various kinds of births and deaths. Like a bird tied by a rope, though far away, it is pulled back; the rope of karma binds sentient beings; the matter is just like that.』
At that time, Śakra (Lord Indra) showed the heavenly sons these rare events: sentient beings have immeasurable fixed and unfixed karmas, those received in the present life, those received in future lives, and those received at other times. There are also three types of karma: good karma, unwholesome karma, and neutral karma. He showed such immeasurable nets of karma—the transformed image of Kasyapa Buddha—and after the heavenly assembly had paid their respects, they emerged from the Jambusara tree. After the heavenly assembly had emerged, Śakra (Lord Indra) closed the door of the Sal tree. After Śakra (Lord Indra) came out, he saw the remaining heavenly beings indulging in pleasure and enjoying the delights of the five senses.
。
「爾時，天王見此事已，心生憐愍而說頌曰：
「『畜生雜形類， 為放逸所誑， 若食若受欲， 貪心常愛樂。 本行於善業， 天中食報盡， 如是放逸人， 命終何所趣？ 放逸怨自壞， 業風之所吹， 猶如樹傾倒， 墮于諸道中。 百千那由他， 天中受生死， 而不起厭離， 不生憂怖心。』
「爾時，帝釋說此偈已，至諸放逸天子眾中，諸天子等，心生敬重供養恭敬。時天帝釋為攝其心，與此天子游戲種種園林之中，不入閻摩娑羅樹間，諸園林中游戲受樂。時天帝釋與其眷屬諸天大眾詣善法堂。閻摩娑羅所住諸天，受天之樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，受第一樂，主大園林，常受安樂。以餘業故，生摩羅耶國，主栴檀林，大富豐樂。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第二十五地，名速行地。眾生何業而生彼天？見：有眾生行於善業，其心質直離於諂曲，不惱眾生，信于果報，行正見業，大修佈施，大富饒財。見有眾生入于大海以求財寶，以大船舫施此商人。諸商人等，得此船舫，多獲財寶，持用佈施，修諸福業。如是船主以船施之，不求恩惠
【現代漢語翻譯】 現代漢語譯本： 「爾時，天王見到這件事後，心中生起憐憫，於是說了這首偈頌： 『這些畜生種類繁多，都被放逸迷惑了，無論是飲食還是享受慾望，他們的貪心總是喜愛這些。他們原本修行善業，在天界的福報享盡之後，像這樣放縱的人，命終之後會去哪裡呢？放逸就像怨敵一樣自我摧毀，被業力的風吹動，就像樹木傾倒一樣，墮落在各種惡道之中。即使在天界經歷成百上千那由他的生死輪迴，也不生起厭倦和遠離之心，不產生憂愁和恐懼。』 當時，帝釋說完這首偈頌后，來到那些放逸的天子們中間，那些天子們都心生敬重，供養恭敬他。這時，天帝釋爲了收攝他們的心，就和這些天子們在各種園林中嬉戲遊玩，不去閻摩娑羅樹林間，在各個園林中游戲享樂。當時，天帝釋和他的眷屬以及眾多的天人一起前往善法堂。而那些住在閻摩娑羅樹林間的天人，享受天界的快樂，直到他們喜愛的善業耗盡，命終后還是會墮落，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，就會享受第一等的快樂，成為大型園林的主人，常常享受安樂。因為還有剩餘的業力，會出生在摩羅耶國，成為栴檀林的主人，非常富有。 「再者，比丘瞭解業的果報，觀察三十三天所居住的地方。他通過聽聞而來的智慧看到：三十三天的第二十五塊地，叫做速行地。眾生因為什麼樣的業而生到這個天界呢？他看到：有些眾生行持善業，心地正直，沒有諂媚和虛偽，不惱害眾生，相信業的果報，奉行正見之業，大力修行佈施，非常富有。他還看到：有些眾生進入大海去尋求財寶，用大型的船隻佈施給這些商人。這些商人得到船隻后，獲得了大量的財寶，拿來佈施，修習各種福業。像這樣的船主因為佈施船隻，不求回報。
【English Translation】 English version: At that time, the King of Gods, seeing this, felt compassion and spoke this verse: 'Beings of various animal forms, deceived by heedlessness, whether eating or indulging in desires, their greedy minds always delight in them. Originally practicing good deeds, their heavenly rewards are exhausted. Such heedless beings, after death, where will they go? Heedlessness destroys itself like an enemy, blown by the wind of karma, like a tree falling, they fall into various evil paths. Even experiencing hundreds of thousands of nayutas of births and deaths in the heavens, they do not develop weariness or detachment, nor do they generate sorrow or fear.' At that time, Sakra (Indra, King of the Gods) having spoken this verse, went among the assembly of heedless devas (gods). The devas, with respect, made offerings and reverently honored him. Then Sakra, in order to gather their minds, played with these devas in various gardens, not entering the Yama Sala tree grove, enjoying pleasure in the various gardens. Then Sakra, with his retinue and the great assembly of devas, went to the Good Dharma Hall. The devas dwelling in the Yama Sala grove, enjoying heavenly bliss, until their beloved good karma was exhausted, after death, they regressed, flowing with karma, falling into hell, the realm of hungry ghosts, and the animal realm. If born among humans, they would enjoy the foremost happiness, becoming the masters of large gardens, constantly enjoying peace and happiness. Due to remaining karma, they would be born in the Malaya country, becoming the masters of sandalwood forests, greatly wealthy and prosperous. Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, observed the places where the Thirty-three Gods dwell. Through wisdom gained from hearing, he saw: the twenty-fifth place of the Thirty-three Heavens, called Swift-Going Land (Sukkhagama-bhumi). What karma causes beings to be born in that heaven? He saw: some beings practice good deeds, their minds are upright, free from flattery and deceit, they do not harm beings, they believe in the results of karma, they practice the karma of right view, they greatly cultivate giving, and are very wealthy. He also saw: some beings enter the great ocean to seek treasures, and donate large ships to these merchants. These merchants, having obtained the ships, acquired great wealth, which they used to give alms and cultivate various meritorious deeds. Such a ship owner, by donating the ship, does not seek repayment.
、不受其報。云何不盜？若行道路，有諸賊軍破壞村柵，或畏官軍逃避村柵入此村中，乃至不取糠秸草葉，信業果報而生怖畏，非畏王法，是名不盜。云何不殺生？乃至濕生蚰蜒之類，終不故殺，心不念殺。若有眾生造作罝羅罟網、機撥坑陷，殺諸虎狼禽獸之屬，即以財物贖命令脫。其心不悔，亦教他人令住善道，作如是等種種善業。是持戒人不殺不盜，憶念善業皆得成就。若有所作，一切天眾皆共贊善，顏色清凈，諸天供養，是則名曰現業果報。
「是善業人從此命終，生於三十三天之上，名速行地。生彼天上，以善業故第一莊嚴，一切眾生不能分別，如是天處甚可愛樂。天子既生，其身光明，受第一樂，身無骨肉亦無垢汗，無有怨敵亦無怖畏，無所追求，離於嫉妒，無不愛樂，無病怖畏唯除退時，無有王怖，心多放逸。遍見諸地皆可愛樂，五欲自娛，無量境界遊戲受樂。毗琉璃樓黃金欄楯，種種樹林蓮花林池七寶所成，鵝鴨鴛鴦以為莊嚴，出於種種微妙音聲。山谷之中多饒眾鳥，須彌山峰七寶莊嚴，蓮花池中金銀真珠以為底沙，種種寶樹如日光明，金毗琉璃以為樹枝，眾花莊嚴，無量眾蜂以為嚴飾。須彌山窟，第一眾寶以為莊嚴。其地柔軟。七寶高峰，其高峰中眾華妙香周匝嚴飾，隨念而生。復有異處燈樹
【現代漢語翻譯】 現代漢語譯本 並且不受其惡報。什麼是不盜呢？如果行走在道路上，遇到有盜賊軍隊破壞村莊營寨，或者因為害怕官兵而逃避到這個村莊中，甚至連糠皮、稻草都不拿取，相信善惡業的果報而心生畏懼，而不是畏懼王法，這叫做不盜。什麼是不殺生呢？乃至對於濕生的小蟲子，最終也不會故意殺害，心中沒有殺生的念頭。如果有人制造捕捉動物的工具，如罝、羅、罟、網、機關、陷阱，殺害老虎、狼、鳥獸等，就用財物贖回它們的生命，使它們脫離危險。心中不後悔，也教導他人安住于善良的道路，做這樣等等的各種善業。這樣的持戒之人不殺生、不偷盜，憶念所作的善業都能成就。如果有所作為，一切天眾都會共同讚歎，容顏清凈，諸天供養，這就叫做現世的業報。
『這樣的善業之人從此命終，會生於三十三天（Trayastrimsa Heaven，佛教欲界六天之一）之上，名為速行地。生到這個天上，因為善業的緣故而得到第一等的莊嚴，一切眾生都不能分辨，這樣的天界非常可愛。天子出生后，身體光明，享受第一等的快樂，身體沒有骨肉，也沒有污垢汗水，沒有怨敵，也沒有恐懼，沒有追求，遠離嫉妒，沒有不喜歡的，沒有疾病的恐懼，只有退衰的時候會有，沒有國王的恐懼，心中大多放縱。遍見各個地方都可愛，用五欲來娛樂自己，在無量的境界中游戲享樂。有毗琉璃（Vaidurya，一種寶石）建造的樓閣，黃金做成的欄桿，各種各樣的樹林、蓮花池，都是七寶所成，有鵝、鴨、鴛鴦來作為裝飾，發出各種各樣微妙的聲音。山谷之中有很多的鳥，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的山峰用七寶來莊嚴，蓮花池中用金、銀、珍珠作為池底的沙子，各種各樣的寶樹像太陽一樣光明，用金和毗琉璃作為樹枝，用各種花來莊嚴，用無量的蜜蜂來作為裝飾。須彌山的山洞，用第一等的眾寶來莊嚴，地面柔軟。有七寶做成的高峰，高峰中用各種鮮花和美妙的香氣周匝裝飾，隨念而生。還有不同的地方有燈樹
【English Translation】 English version and will not receive its retribution. What is non-stealing? If traveling on the road and encountering bandit armies destroying villages and stockades, or fleeing into this village for fear of government troops, not even taking chaff, straw, or leaves, believing in the karmic consequences of good and evil and being fearful, not fearing the law of the king, this is called non-stealing. What is non-killing? Even for creatures like damp-born centipedes, one will ultimately not intentionally kill them, and the mind will not have thoughts of killing. If there are beings who create tools for capturing animals, such as snares, nets, traps, machines, and pitfalls, killing tigers, wolves, birds, and beasts, one will redeem their lives with wealth, freeing them from danger. The mind will not regret it, and one will also teach others to abide in the path of goodness, doing various good deeds such as these. Such a person who upholds the precepts of non-killing and non-stealing, remembering the good deeds they have done, will achieve them all. If something is done, all the heavenly beings will jointly praise it, the countenance will be pure, and the heavens will make offerings. This is called the karmic retribution in this life.
『Such a person of good karma, upon the end of their life, will be born in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism), called the Land of Swift Progress. Born in this heaven, due to good karma, they will receive the first-class adornment, and all beings will not be able to distinguish it. Such a heavenly realm is very lovely. When the heavenly being is born, their body is radiant, enjoying the first-class happiness, the body has no bones or flesh, nor any dirty sweat, no enemies, no fear, no pursuit, free from jealousy, nothing is disliked, no fear of disease except when declining, no fear of the king, and the mind is mostly unrestrained. Seeing all places as lovely, using the five desires to entertain oneself, playing and enjoying in immeasurable realms. There are Vaidurya (a type of gemstone) constructed pavilions, golden railings, various forests, lotus ponds, all made of seven treasures, with geese, ducks, and mandarin ducks as decorations, emitting various subtle sounds. In the valleys, there are many birds, the peaks of Mount Sumeru (the sacred mountain in Buddhist cosmology) are adorned with seven treasures, in the lotus ponds, gold, silver, and pearls are used as the sand at the bottom, various precious trees are as bright as the sun, with gold and Vaidurya as branches, adorned with various flowers, and decorated with countless bees. The caves of Mount Sumeru are adorned with the first-class of all treasures, the ground is soft. There are seven-treasure peaks, and in these peaks, various flowers and wonderful fragrances adorn all around, arising according to thought. There are also different places with lamp trees.
莊嚴，如意之樹百千光明莊嚴奇特，百千天女以為圍繞，歌眾妙音共相娛樂。如是天眾，隨所觸見皆受快樂，耳聞眾音心皆愛樂。若聞諸香，無量功德皆悉具足。若以身觸無不愛樂。隨心所念一切皆得，無有因緣能奪其樂。如是天子，百千天女而為圍繞，共余天眾往詣山峰。其峰名曰一切勢力，一切皆是如意之樹莊嚴山峰，流泉河池生眾蓮花以為莊嚴，無量百千天眾圍繞，毗琉璃寶以為樹枝遍覆其上，百千重閣以為莊嚴，無量眾鳥出妙音聲。以善業故，此山峰中成就如是種種諸樂，善業為本，非無因生亦非他作。此人受報，非自在天歡喜故與。
「爾時，天子上此山峰，見諸天子無量百千光明悉等，與己無異。於此峰中，與諸天子天女作眾伎樂，出妙音聲，娛樂受樂。此諸天眾其身光明、色量受樂皆悉具足，諦視瞻仰，眾蓮花鬘以為莊嚴，聞眾歌音心生愛樂，皆服天衣，無有線縷經緯之別。如是諸天，其身皆悉具足光明。
「爾時，天子升山峰已，見諸地界各各差別，見諸河流光明之輪。以善業故，於此天中住於二處。種種清凈莊嚴之地，眾樂成就，如前所說。何故名曰速行地耶？如此天眾有大勢力。若諸天眾與阿修羅鬥，能於人中一眴目間，打阿修羅還至本處三十三天，故名速行。以前業故，得相似果
。以本施人速行之船，令渡大海多獲珍寶，佈施修福，是故得此速疾果報。如是天子手執器仗，甚大迅速。以善業故，久受天樂。善業既盡，五衰相現，身體汗流，身光卒滅如燈油盡，一切諸根亦復如是。於五欲中悉無樂味，見余天眾即生愧恥，一切天女皆悉背叛。是時天子見其天女，背已趣他，生二種苦：一者妒嫉苦；二者愛別離苦。此二種苦，自燒其心過於猛火。若於先世有偷盜業，爾時自見諸天女等，奪其所著莊嚴之具奉余天子。若於先世有妄語業，諸天女等聞其所說，生顛倒解，謂其惡罵。若於先世以酒施於持戒之人，或破禁戒而自飲酒，或作麹釀，臨命終時，其心迷亂失於正念。為如是等二倍悔熱之所惱亂，墮于地獄。若於先世有殺生業，壽命短促，速疾命終。若於先世有邪淫業，見諸天女皆悉舍已，共余天子互相娛樂。是則名曰五衰相也。以其持戒五種缺故，業網所縛，受如業報。若行放逸，死王所牽。如是一切缺漏持戒，為生天故而持禁戒，無常速壞，爾時則為業繩所縛，墮于地獄、餓鬼、畜生。
「如是觀天無常之樂，如目所見，初雖有愛，畢歸磨滅，動壞無常如電不住，觀於一切諸欲過惡，而說頌曰：
「『飲于放逸酒， 諸天嗜癡飲， 退墮于地獄， 大猛火圍繞。 初染
【現代漢語翻譯】 現代漢語譯本： 『以佈施如同快速航行的船隻，讓人得以渡過生死大海，獲得眾多珍寶。通過佈施來修習福德，因此能得到如此迅速的果報。』這位天人手持兵器，行動非常迅速。因為過去所造的善業，長久享受天界的快樂。當善業耗盡，五衰之相顯現，身體流汗，身上的光芒突然熄滅，就像燈油耗盡一樣，一切感官功能也都是如此。對於五欲的享受完全失去了興趣，看到其他天人便感到羞愧，所有的天女都背叛了他。這時，天人看到他的天女們離他而去，轉而親近其他天人，心中生起兩種痛苦：一是嫉妒的痛苦；二是愛別離的痛苦。這兩種痛苦，燃燒他的內心，比猛烈的火焰還要厲害。如果前世有偷盜的行為，這時他會看到天女們奪走他所穿戴的莊嚴飾品，奉獻給其他天人。如果前世有說謊的行為，天女們聽到他說的話，產生顛倒的理解，認為他在惡語謾罵。如果前世用酒供養持戒的人，或者自己破戒飲酒，或者釀造酒麴，臨命終時，他的心會迷亂，失去正確的念頭。因為這些原因，受到加倍的後悔和熱惱的折磨，墮入地獄。如果前世有殺生的行為，壽命就會短促，迅速死亡。如果前世有邪淫的行為，會看到所有的天女都捨棄了他，與其他天人互相娛樂。這就是所謂的五衰之相。因為持戒的五個方面都有缺失，被業力的網所束縛，承受這樣的業報。如果行為放縱，就會被死王所牽引。像這樣一切有缺漏的持戒，爲了生天而持守禁戒，但無常迅速到來，那時就會被業力的繩索所束縛，墮入地獄、餓鬼、畜生道。 『像這樣觀察天界無常的快樂，就像眼睛所見，開始時雖然有愛，最終歸於磨滅，動搖敗壞，無常迅速，像閃電一樣無法停留，觀察一切慾望的過失和罪惡。』因此說了這首偈頌： 『飲用放逸的酒，諸天貪圖癡迷的飲品，退墮到地獄，被猛烈的火焰所圍繞。最初的染著』
【English Translation】 English version: 'Using generosity as a swift ship, allowing one to cross the great ocean of life and death, obtaining many treasures. By practicing generosity to cultivate blessings, one obtains such swift karmic retribution.' This Deva holds weapons in his hands, moving very swiftly. Because of the good deeds performed in the past, he enjoys heavenly bliss for a long time. When the good karma is exhausted, the five signs of decay appear: sweat flows from the body, the light emanating from the body suddenly extinguishes like a lamp when the oil runs out, and all sensory functions are likewise affected. He loses all interest in the enjoyment of the five desires, feels ashamed when seeing other Devas, and all the heavenly women betray him. At this time, the Deva sees his heavenly women leaving him and approaching other Devas, and two kinds of suffering arise in his heart: first, the suffering of jealousy; second, the suffering of separation from loved ones. These two kinds of suffering burn his heart more fiercely than a raging fire. If in a previous life he committed theft, he will see the heavenly women taking away the ornaments he wears and offering them to other Devas. If in a previous life he lied, the heavenly women will misunderstand his words, thinking he is cursing them. If in a previous life he offered alcohol to those who uphold the precepts, or broke the precepts himself by drinking alcohol, or brewed liquor, at the time of death, his mind will be confused and he will lose right mindfulness. Because of these reasons, he is tormented by doubled regret and burning distress, and falls into hell. If in a previous life he committed killing, his lifespan will be short and he will die quickly. If in a previous life he committed sexual misconduct, he will see all the heavenly women abandoning him and enjoying themselves with other Devas. These are the so-called five signs of decay. Because of the five kinds of deficiencies in upholding the precepts, he is bound by the net of karma and suffers such karmic retribution. If he acts recklessly, he will be dragged away by the King of Death. Like this, all incomplete observance of precepts, holding precepts for the sake of being born in the heavens, but impermanence arrives quickly, and then he will be bound by the ropes of karma and fall into hell, the realm of hungry ghosts, and the animal realm. 'Observing the impermanent pleasures of the heavens in this way, just as the eyes see, although there is love at the beginning, it ultimately returns to annihilation, shaking and decaying, impermanent and fleeting like lightning, observing the faults and evils of all desires.' Therefore, this verse is spoken: 'Drinking the wine of negligence, the Devas crave the drink of delusion, falling back into hell, surrounded by fierce flames. The initial attachment'
于愛慾， 瞋恚熱惱心， 癡心所迷惑， 但空無有實。 為伎樂音聲， 虛妄所誑惑， 不覺退沒苦， 畢竟不可免。 見諸天女時， 令天心轉變， 畢竟當舍離， 退墮于異趣。 觀諸女人性， 不離於女人， 富樂則親近， 衰變則舍離。 如野鹿信游， 信欲亦如是， 后若得衰變， 心輕而舍之。 不念恩敬養， 亦不念親友， 若遭衰變時， 即舍不復念。 猶如眾蜜蜂， 舍于萎變花， 女人亦如是， 衰至則舍離。 不觀善愛心， 輕躁念愛慾， 女人性如是， 如蜜雜毒藥。 惑欲致愚癡， 巧辭增癡惑， 女人難可信， 智者所遠離； 女色誑天人， 悉令心迷惑， 至於未來世， 不能少利益。 天人及夜叉、 龍阿修羅等， 羅剎毗舍遮， 皆為女幻誑。 如是諸欲樂， 從於境界生， 臨至命終時， 諸樂皆亡失。 一切諸天眾， 園林而莊嚴， 為死繩所縛， 欲系而將去。 欲樂不能救， 何用諸婇女？ 溥天諸世間， 死王悉將去。』
「如是比丘觀諸天子退沒相已，生慈悲心，厭離欲境。
【現代漢語翻譯】 現代漢語譯本 對於愛慾，瞋恚（chēn huì，嗔恨）熱惱的心， 被愚癡的心所迷惑，這一切都空虛而沒有真實。 爲了伎樂的聲音，被虛假的幻象所欺騙迷惑， 不覺察到退步和墮落的痛苦，最終是無法避免的。 當看到天女的時候，使天人的心發生轉變， 最終將要捨棄，退墮到其他的境界。 觀察女人的本性，不離女人的特性， 富裕快樂就親近，衰敗變化就捨棄離開。 就像野鹿相信遊蕩一樣，相信慾望也是這樣， 以後如果遭遇衰敗變化，內心輕率地就捨棄她們。 不念及恩情和恭敬供養，也不念及親人和朋友， 如果遭遇衰敗變化的時候，就捨棄不再思念。 就像眾多的蜜蜂，捨棄那些枯萎變化的花朵， 女人也是這樣，（男人）衰敗了就捨棄離開。 不觀察善良的愛心，輕率浮躁地想著愛慾， 女人的本性就是這樣，像蜂蜜里摻雜著毒藥。 被迷惑于慾望導致愚癡，巧妙的言辭增加愚癡的迷惑， 女人難以信任，是智者所遠離的； 女色欺騙天人和人，使所有人的心都迷惑， 直到未來世，也不能帶來絲毫的利益。 天人以及夜叉（yè chā，一種惡鬼）、龍、阿修羅（ā xiū luó，一種非天神）等， 羅剎（luó chà，惡鬼）毗舍遮（pí shě zhē，食人鬼），都被女人的幻象所欺騙。 像這樣的各種慾望享樂，都是從外在境界產生的， 臨近生命終結的時候，各種享樂都將消失喪失。 一切諸多的天人，用園林來裝飾自己， 被死亡的繩索所捆綁，被慾望的束縛牽引而去。 慾望的快樂不能救助（他們），要那些眾多的美女有什麼用呢？ 整個世間，死王都要把他們帶走。』 「這樣，比丘觀察到諸位天子退步墮落的景象后，生起慈悲心，厭惡遠離慾望的境界。
【English Translation】 English version Regarding love and desire, and the mind heated by anger and hatred, Bewildered by the mind of ignorance, all this is empty and without substance. For the sounds of music and entertainment, deceived and deluded by false illusions, Not realizing the suffering of decline and fall, which ultimately cannot be avoided. When seeing the heavenly women, causing the minds of the gods to change, Eventually they will have to abandon them, falling into other realms. Observing the nature of women, inseparable from the characteristics of women, They draw near when there is wealth and happiness, and abandon when there is decline and change. Like wild deer trusting in wandering, trusting in desire is also like this, Later, if they encounter decline and change, their hearts lightly abandon them. Not mindful of kindness, respect, and offerings, nor mindful of relatives and friends, If they encounter decline and change, they abandon them and no longer think of them. Like many bees abandoning withered and changed flowers, Women are also like this, abandoning (men) when they decline. Not observing the heart of good love, lightly and rashly thinking of love and desire, The nature of women is like this, like honey mixed with poison. Being deluded by desire leads to ignorance, and clever words increase the delusion of ignorance, Women are difficult to trust, and are avoided by the wise; Feminine beauty deceives gods and humans, causing the minds of all to be deluded, Even in future lives, it cannot bring the slightest benefit. Gods and humans, as well as Yakshas (a type of malevolent spirit), dragons, Asuras (a type of demigod), etc., Rakshasas (a type of demon), and Pisacas (flesh-eating demons), are all deceived by the illusions of women. Such various pleasures of desire arise from external realms, When approaching the end of life, all pleasures will disappear and be lost. All the many gods adorn themselves with gardens, Bound by the ropes of death, they are led away by the bonds of desire. The pleasures of desire cannot save (them), what use are those many beautiful women? The King of Death will take them away from the entire world.』 『Thus, the Bhikshu (Buddhist monk) observing the signs of decline and fall of the gods, gives rise to a compassionate heart, and becomes disgusted with and distances himself from the realm of desire.
如是天子自業所資，隨其至處，業繩所牽，常不放逸。復有餘天放逸愛樂遊戲受樂，馳諸境界如人乘馬，遊戲一切園林之中受放逸樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，常生樂處，第一富樂，多饒財寶，或為國王或為大臣，多有象馬駝驢騎乘，行不步涉，無有疲惓。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二十六地名曰影照。眾生何業而生彼天？若有眾生能總護持七種之戒，得相似果，以思修心正見相應，不殺不盜，善持禁戒。是持戒人作樂因故，持世間戒，乃至不盜微細之物，離於偷盜。若其住止近於海側他攝之地，海潮所出珂貝魚蚌，如是種種一切眾物，不以盜心取此諸物。此善業人信于未來，畏業果報，非為王法，是名不盜。云何不殺生？是善業人信于未來，畏業果報，善思直心，不惱眾生，離惡知識，以求樂故不殺眾生。或遊河中或行山谷，其人為于影鬼所執，寧舍自身，不害影鬼，不以毒藥置於影中，恐害鬼命，雖知方便而不殘害。若單都鬼，知殺方便，守戒不為。或以水照、或以鏡照、或以日光，其人知殺而不加害，亦不報怨，自捨身命，不殺眾生。是善業人身壞命終生三十三天影照之地。生彼天已，以善業故，其身光明
【現代漢語翻譯】 現代漢語譯本：正如這些天子依靠各自的業力，無論到達何處，都被業力的繩索牽引，常常不敢放縱自己。還有一些天人放縱享樂，沉迷於遊戲，享受快樂，在各種境界中馳騁，就像人騎著馬，在各種園林中游戲，享受放縱的快樂，直到善業耗盡，壽命終結后便會墮落，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生為人，常常出生在快樂的地方，極其富裕，擁有大量財富，或者成為國王或者成為大臣，擁有大量的象、馬、駱駝、驢等坐騎，出行不用步行，沒有疲憊。這都是因為剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第二十六處地方叫做影照天。眾生因為什麼樣的業而生到這個天界呢？如果有的眾生能夠全面守護七種戒律，得到相似的果報，以思考和修習的心與正見相應，不殺生、不偷盜，好好地持守禁戒。這些持戒之人因為造作快樂的原因，持守世間的戒律，甚至不偷盜細微之物，遠離偷盜。如果他們居住在靠近海邊或者屬於他人管轄的地方，對於海潮帶來的貝殼、魚、蚌等各種物品，不以偷盜的心去拿取這些東西。這些行善業的人相信未來，畏懼業的果報，不是因為害怕王法才不偷盜，這叫做不偷盜。什麼是不殺生呢？這些行善業的人相信未來，畏懼業的果報，善於思考，心懷正直，不惱害眾生，遠離惡知識，爲了追求快樂而不殺害眾生。或者在河中游泳，或者行走在山谷中，如果這個人被影鬼所纏住，寧願捨棄自己的身體，也不傷害影鬼，不把毒藥放在影子的位置，害怕傷害鬼的性命，即使知道方便的方法也不殘害。如果是單都鬼，知道殺害的方法，也會因為守戒而不去做。或者用水照、或者用鏡子照、或者用日光，這個人知道會殺死影鬼也不去加害，也不報怨，寧願捨棄自己的生命，也不殺害眾生。這些行善業的人身壞命終後會生到三十三天的影照天。生到這個天界后，因為善業的緣故，他們的身體會發出光明。』
【English Translation】 English version: Just as these devas (heavenly beings) rely on their own karma, wherever they go, they are led by the ropes of karma, and they are constantly not indulgent. There are also other devas who indulge in pleasure, are addicted to games, enjoy happiness, and gallop in various realms, like people riding horses, playing in various gardens, enjoying indulgent happiness, until their good karma is exhausted, and after their lives end, they fall back, and following the flow of karma, they fall into hell, the realm of hungry ghosts, and the animal realm. If they are reborn as humans, they are often born in happy places, extremely wealthy, possessing a large amount of wealth, or becoming kings or ministers, possessing a large number of elephants, horses, camels, donkeys, and other mounts, traveling without walking, without fatigue. This is all due to the remaining karma.
'Furthermore, the bhikshu (monk) understands the retribution of karma and observes the places where the Trayastrimsha (Thirty-three) devas dwell. He sees through hearing and wisdom: the twenty-sixth place is called Chhaya-prabha (Shadow-illumination). What karma do beings have to be born in this heaven? If there are beings who can comprehensively uphold the seven kinds of precepts, obtain similar results, and whose minds are in accordance with right view through thinking and cultivation, not killing, not stealing, and well upholding the precepts. These precept-holders, because they create the cause of happiness, uphold the worldly precepts, even not stealing subtle things, and staying away from stealing. If they live near the seaside or in a place under the jurisdiction of others, they do not take shells, fish, shellfish, and other things brought by the tide with a stealing mind. These virtuous people believe in the future, fear the retribution of karma, and do not steal because they are afraid of the king's law, this is called not stealing. What is not killing? These virtuous people believe in the future, fear the retribution of karma, are good at thinking, have upright minds, do not annoy sentient beings, stay away from evil knowledge, and do not kill sentient beings in order to seek happiness. Or swimming in the river, or walking in the valley, if this person is possessed by a shadow ghost, he would rather give up his own body than harm the shadow ghost, and would not put poison in the shadow, fearing to harm the ghost's life, even if he knows a convenient method, he would not be cruel. If it is a single Dandu ghost, knowing the method of killing, he will not do it because he observes the precepts. Or using water to reflect, or using a mirror to reflect, or using sunlight, this person knows that it will kill the shadow ghost but does not harm it, nor does he retaliate, but would rather give up his own life than kill sentient beings. These virtuous people, after their bodies are destroyed and their lives end, will be born in the Chhaya-prabha (Shadow-illumination) heaven of the Trayastrimsha (Thirty-three) devas. After being born in this heaven, because of their good karma, their bodies will emit light.'
，五樂音聲，受第一樂，眾樂具足。于須彌地遊戲娛樂，與千天女以為圍繞，閻浮檀金以為其地，間錯莊嚴。復于閻浮檀金山峰之中游戲受樂，如意之樹，隨心所念悉從樹生，如是久時與諸眷屬受于天樂。復往詣于外影之林，閻浮檀金以為樹林，莊嚴園苑。金樹銀葉，青毗琉璃以為其果；銀樹金葉，毗琉璃果以為莊嚴。外影林中，既遊戲已，復詣異處，漸次遊觀，孔雀眾鳥七寶雜色，種種廁填莊嚴其身。天子見已，入彼林中，與孔雀諸鳥互共遊戲。時孔雀鳥見天子來，出於種種美妙之音，天女歌音十六分中不及其一。是時天子作如是念：『我今當乘此孔雀鳥與諸天女遊戲山峰，處處遊觀。』以善業故，隨其所念，孔雀天鳥即近天子，化為大身，有大色力，端正莊嚴殊特轉勝。爾時，天子與諸天女乘此孔雀，于須彌山處處山峰，隨心所念悉往觀察，一一花池、一一山峰，如是一切山峰花池皆遍瞻視。
「爾時，四大天王——護世界者——欲至三十三天說閻浮提法以非法。是時天子于虛空中，路逢護世四大天王，而問之言：『汝等相隨從何所來？』爾時，護世答天子曰：『我從第一善業可愛處來，其處多有蓮花園林河池，具足種種莊嚴，而從彼來，欲詣三十三天，向釋迦天王說閻浮提法以非法。』爾時，天子聞于護
【現代漢語翻譯】 現代漢語譯本：享受著五種美妙的音樂，感受著最頂級的快樂，各種樂器一應俱全。在須彌山（Sumeru）的土地上嬉戲娛樂，被上千名天女圍繞，地面由閻浮檀金（Jambudvipa gold）鋪成，錯落有致地裝飾著。又在閻浮檀金的山峰中游戲享樂，如意樹（wish-fulfilling tree）隨心所想，一切都從樹上生長出來，就這樣長久地與眷屬們享受著天上的快樂。之後又前往外影之林，閻浮檀金構成樹林，莊嚴著園苑。金樹長著銀葉，青色的毗琉璃（beryl）作為果實；銀樹長著金葉，毗琉璃果作為裝飾。在外影林中游戲之後，又前往其他地方，逐漸地遊覽觀賞，孔雀等各種鳥類，用七寶雜色，種種色彩點綴莊嚴自身。天子看見后，進入那片樹林中，與孔雀等鳥類互相嬉戲。當時孔雀鳥見到天子到來，發出種種美妙的聲音，天女歌唱的聲音，十六分之一都比不上。這時天子這樣想：『我現在應當乘坐這孔雀鳥，與眾天女在山峰間嬉戲，到處遊覽觀賞。』因為善業的緣故，隨著他的想法，孔雀天鳥立刻靠近天子，化為巨大的身軀，擁有強大的力量，端正莊嚴，特別殊勝。當時，天子與眾天女乘坐這孔雀，在須彌山的各個山峰，隨著心中所想，都前往觀看，每一個花池、每一座山峰，像這樣一切山峰花池都全部瞻仰觀視。 『當時，四大天王——護世者（Guardians of the World）——想要前往三十三天（Trāyastriṃśa Heaven），講述閻浮提（Jambudvipa）的如法與不如法之事。這時天子在虛空中，路上遇到護世四大天王，便問他們說：『你們互相跟隨，從哪裡來？』當時，護世天王回答天子說：『我們從第一善業可愛之處而來，那裡有很多蓮花園林河池，具備種種莊嚴，我們從那裡來，想要前往三十三天，向釋迦天王（Śakra）講述閻浮提的如法與不如法之事。』當時，天子聽了護世
【English Translation】 English version: Enjoying the five delightful sounds, experiencing the supreme bliss, with all kinds of musical instruments complete. Playing and enjoying on the land of Mount Sumeru (Sumeru), surrounded by thousands of celestial maidens, the ground paved with Jambudvipa gold (Jambudvipa gold), adorned with intricate decorations. Again, playing and enjoying in the peaks of the Jambudvipa gold mountains, wish-fulfilling trees (wish-fulfilling tree) fulfilling every thought, everything growing from the trees, thus enjoying heavenly bliss with the retinue for a long time. Then proceeding to the Outer Shadow Forest, the forest made of Jambudvipa gold, adorning the gardens. Gold trees with silver leaves, and blue beryl (beryl) as their fruits; silver trees with gold leaves, and beryl fruits as adornments. After playing in the Outer Shadow Forest, proceeding to other places, gradually touring and viewing, peacocks and various birds, adorned with seven treasures and mixed colors, decorating their bodies in various ways. The Deva, seeing this, entered the forest, playing with the peacocks and other birds. At that time, the peacock birds, seeing the Deva arrive, emitted various wonderful sounds, not even a sixteenth of which could compare to the singing of the celestial maidens. At this time, the Deva thought: 'I should now ride this peacock bird and play with the celestial maidens on the mountain peaks, touring and viewing everywhere.' Because of his good karma, according to his thoughts, the peacock celestial bird immediately approached the Deva, transforming into a huge body, possessing great strength, upright and dignified, especially extraordinary. At that time, the Deva and the celestial maidens rode this peacock, viewing every peak of Mount Sumeru according to their thoughts, every flower pond, every mountain peak, thus viewing all the mountain peaks and flower ponds. 『At that time, the Four Great Heavenly Kings—Guardians of the World (Guardians of the World)—wished to go to the Heaven of Thirty-three (Trāyastriṃśa Heaven) to speak about the Dharma and non-Dharma of Jambudvipa (Jambudvipa). At that time, the Deva, in the empty sky, encountered the Four Great Heavenly Kings, the Guardians of the World, and asked them, 'Where are you all coming from, following each other?' At that time, the Guardian Kings answered the Deva, 'We come from the first place of good karma and loveliness, where there are many lotus gardens, forests, rivers, and ponds, complete with various adornments, and we come from there, wishing to go to the Heaven of Thirty-three to speak to Śakra (Śakra) about the Dharma and non-Dharma of Jambudvipa.' At that time, the Deva heard the Guardian
世四大天王說是語已，生希有心，乘于眾寶大力孔雀，隨念而行無所障礙，從天來下向閻浮提，如第二日。以希有心，遍觀一切閻浮提中園林花池、河流泉源、村營城邑，具足觀之。閻浮提中諸婆羅門、邪見外道、諸相師等，見此相已，作如是說：『是八臂天乘伽樓羅金翅鳥王從天來下，向閻浮提，觀於世間。』但作如是妄分別說。復有邪見異道、諸婆羅門作如是說：『此是摩醯首羅自在天子，名鳩摩羅童子之天，乘于孔雀從天來下，向閻浮提，擁護世間。』復有邪見異道、諸婆羅門作如是說：『摩醯首羅乘于白牛，造作世間，能壞世間名為作者，能作世間。』如是邪見外道、諸婆羅門種種分別、種種讚歎，造作諸論，非實見實。如是一切諸婆羅門破壞正法，第一愚癡，亦教他人令其邪見。
「爾時，天子既觀察已，還於天宮。如是外道以愚癡心，不實說實，不如實見。于劫初時，此天來下，外道見已，不如實知。如是邪見外道諸婆羅門自生分別，轉為他說，如是外道不如實見。爾時，天子既至天宮，向余天眾說如是言：『我至閻浮提見其國界，其地平正，園林花池柔軟可愛。』時諸天子聞其所說，或乘白象或乘孔雀，種種騎乘，或身乘空，悉遍觀察須彌山已，次第而下至閻浮提。或於河池山林靜處，暫下止住
【現代漢語翻譯】 現代漢語譯本 四大天王說完這些話后，心生稀有之感，乘坐著眾寶裝飾的大力孔雀，隨心念而行，毫無障礙，從天上降臨到閻浮提（Jambudvipa，指我們所居住的這個世界），如同第二個太陽。他們以稀有之心，遍觀閻浮提中的一切園林花池、河流泉源、村莊城鎮，仔細地觀察。 閻浮提中的婆羅門（Brahman，印度教僧侶）、持邪見的外道、以及各種相士等，見到這種景象后，便這樣說：『這是八臂天神乘坐伽樓羅（Garuda，一種金翅鳥）金翅鳥王從天上降臨，來到閻浮提，觀察世間。』他們只是這樣妄加分別。 又有持邪見的異教徒、婆羅門這樣說：『這是摩醯首羅（Maheshvara，濕婆神）自在天子，名叫鳩摩羅（Kumara，童神）童子的天神，乘坐孔雀從天上降臨，來到閻浮提，擁護世間。』 又有持邪見的異教徒、婆羅門這樣說：『摩醯首羅乘坐白牛，創造世間，能破壞世間，被稱為創造者，能創造世間。』 像這樣，持邪見的外道、婆羅門們種種分別、種種讚歎，造作各種理論，並非如實地見到真相。像這樣，一切婆羅門破壞正法，最為愚癡，也教導他人，使他們產生邪見。 『這時，天子們觀察完畢后，返回天宮。這些外道以愚癡之心，不真實地說成真實，不如實地見到真相。在劫初的時候，這些天子降臨，外道見到后，不如實地瞭解。像這樣，持邪見的外道、婆羅門們自己產生分別，又轉告他人，這些外道不能如實地見到真相。這時，天子們回到天宮后，對其他天眾說：『我到了閻浮提，看到了那裡的國界，那裡的土地平坦端正，園林花池柔軟可愛。』當時，諸天子聽到他們所說，有的乘坐白象，有的乘坐孔雀，各種各樣的坐騎，有的自身乘空，都遍觀須彌山（Mount Sumeru，佛教宇宙觀中的聖山）后，依次降落到閻浮提。有的在河池山林靜處，暫時停留。』
【English Translation】 English version Having spoken these words, the Four Great Heavenly Kings generated a rare and wonderful feeling. Riding on powerful peacocks adorned with various treasures, they moved according to their thoughts, unimpeded, descending from the heavens to Jambudvipa (the world we live in), like a second sun. With a rare and wonderful mind, they thoroughly observed all the gardens, flower ponds, rivers, springs, villages, and cities in Jambudvipa, examining them in detail. The Brahmins (Hindu priests), heretical outsiders, and various fortune-tellers in Jambudvipa, upon seeing this sight, said: 'This is the eight-armed deity riding the Garuda (a mythical bird) King of Golden-Winged Birds, descending from the heavens to Jambudvipa, observing the world.' They merely made such false distinctions. Again, some heretical outsiders and Brahmins said: 'This is Maheshvara (Shiva) the Sovereign Heavenly Son, the deity named Kumara (a child god), riding a peacock, descending from the heavens to Jambudvipa, protecting the world.' Again, some heretical outsiders and Brahmins said: 'Maheshvara rides a white bull, creating the world, able to destroy the world, known as the creator, able to create the world.' Thus, the heretical outsiders and Brahmins made various distinctions and praises, creating various theories, not truly seeing reality. In this way, all the Brahmins destroy the true Dharma, are extremely foolish, and also teach others, causing them to have heretical views. 'At that time, the heavenly beings, having observed everything, returned to their heavenly palace. These outsiders, with foolish minds, speak of the unreal as real, not seeing things as they truly are. At the beginning of the kalpa (cosmic cycle), these heavenly beings descended, and the outsiders, upon seeing them, did not understand them as they truly are. Thus, the heretical outsiders and Brahmins generate their own distinctions and pass them on to others; these outsiders do not see reality as it is. At that time, the heavenly beings, having returned to their heavenly palace, said to the other heavenly beings: 'I went to Jambudvipa and saw its borders; the land there is flat and even, and the gardens and flower ponds are soft and lovely.' At that time, the heavenly beings, hearing what they said, some riding white elephants, some riding peacocks, various kinds of mounts, some riding through the air, all thoroughly observed Mount Sumeru (the sacred mountain in Buddhist cosmology) and then descended to Jambudvipa in order. Some temporarily stopped in quiet places by rivers, ponds, mountains, and forests.'
，令諸外道、婆羅門等，皆名此處為福德地，在此地中，苦行持戒，謂福德處。如是虛妄次第相傳，聞之心著，謂有真實。
「爾時，天子初下之時，有婆羅門見此天子，自生分別：或言此是大梵天王；或言此是摩醯首羅；或言此是八臂天王；或言此是自在天子、鳩摩羅童子天。各生分別：此是梵王所住之地；此是摩醯首羅、自在天王所攝之地；此是八臂天王所攝之地；此是鳩摩羅童子天所攝之地。既分別已，或作邪論或作讚歎，或自立宗，或自說因、自說譬喻，種種邪見。既自邪見，復以邪見轉教他人，餘人聞已，展轉相教。如是次第，非如實見。
正法念處經卷第三十一 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十二
元魏婆羅門瞿曇般若流支譯觀天品之十一(三十三天之八)
「爾時，天子念其天宮，還於天上。是時邪見外道諸婆羅門言：『此諸地，某天某天之所攝受。』或作諸論或作讚歎，如是林中所住邪見外道諸婆羅門，見之敬重頭面頂禮，但觀其相而生敬信，不如實知是第二天。復生分別見：此天子處處遊行，身如火聚，謂閻浮提人身入火中，以是因緣，生於善道，受諸天身。外道邪見諸婆羅門即作邪論，或自立宗，或自說因、自說譬
【現代漢語翻譯】 現代漢語譯本：使得那些外道、婆羅門等，都稱這個地方為福德之地，認為在這裡苦行持戒，就能得到福德。像這樣虛假的說法一代代相傳，聽的人信以為真，認為這是真實的。
『那時，天子剛下凡的時候，有婆羅門看見這個天子，就各自產生不同的想法：有人說這是大梵天王（Mahabrahma）；有人說這是摩醯首羅（Maheshvara）；有人說這是八臂天王；有人說這是自在天子、鳩摩羅童子天（Kumara）。各自產生不同的想法：這是梵王所居住的地方；這是摩醯首羅、自在天王所管轄的地方；這是八臂天王所管轄的地方；這是鳩摩羅童子天所管轄的地方。』既然有了這些想法，就有人發表錯誤的言論，有人進行讚歎，有人創立自己的宗派，有人自己解釋原因、自己打比方，產生各種各樣的邪見。既然自己有了邪見，又用這些邪見去教導別人，其他人聽了之後，又輾轉相傳。就這樣一代代地傳下去，都不是如實地看待事物。
《正法念處經》卷第三十一 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三十二
元魏婆羅門瞿曇般若流支譯《觀天品》之十一（三十三天之八）
『那時，天子思念他的天宮，就返回天上了。這時，持有邪見的外道婆羅門就說：「這些地方，是被某天某天所管轄的。」有人發表各種言論，有人進行讚歎，像這樣住在樹林里的持有邪見的外道婆羅門，看見天子后就恭敬地頂禮膜拜，只是觀察天子的外貌就產生敬畏和信仰，不能如實地瞭解這是第二天。又產生不同的想法：認為這個天子到處**，身體像一團火，認為閻浮提（Jambudvipa）的人身體進入火中，因為這個原因，就能往生到好的地方，得到天人的身體。』外道邪見的婆羅門就發表錯誤的言論，有人創立自己的宗派，有人自己解釋原因、自己打比方。
【English Translation】 English version: Causing those heretics, Brahmins, and others to call this place a land of merit, believing that practicing asceticism and upholding precepts in this place would bring merit. Such false teachings are passed down from generation to generation, and those who hear them believe them to be true.
'At that time, when the Deva first descended, some Brahmins saw this Deva and formed their own opinions: some said this was Mahabrahma (Great Brahma King); some said this was Maheshvara (Great Lord); some said this was the eight-armed Deva; some said this was the Free Deva, Kumara (Youthful) Deva. Each formed their own opinions: this is the place where Brahma dwells; this is the place governed by Maheshvara, the Free Deva; this is the place governed by the eight-armed Deva; this is the place governed by Kumara Deva.' Having formed these opinions, some made false claims, some offered praise, some established their own sects, some explained their own causes and gave their own analogies, resulting in various false views. Having their own false views, they then used these false views to teach others, and those who heard them passed them on to others. In this way, they passed it down from generation to generation, without seeing things as they truly are.
The Sutra of the Establishment of Right Mindfulness, Volume 31 Taisho Tripitaka Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 32
Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 11 on Observing the Devas (Eighth of the Thirty-three Heavens)
'At that time, the Deva thought of his heavenly palace and returned to the heavens. At this time, the heretical Brahmins with wrong views said, "These lands are governed by such and such a Deva." Some made various claims, some offered praise. Thus, the heretical Brahmins with wrong views living in the forest, upon seeing the Deva, respectfully bowed their heads and paid homage, only observing the Deva's appearance and generating reverence and faith, without truly knowing that this was the second Deva. They further formed different opinions: believing that this Deva was everywhere**, his body like a mass of fire, believing that people of Jambudvipa (the human world) enter the fire with their bodies, and because of this cause, they are reborn in good realms, receiving the bodies of Devas.' The heretical Brahmins with wrong views then made false claims, some established their own sects, some explained their own causes and gave their own analogies.
喻，或作讚歎。既自邪見，復為他說，令他受行，以火燒身，望生天上。如是不能如實見知，說邪因果，非實果報，身壞命終墮于地獄。
「複次，邪見外道諸婆羅門住林中者，生於邪見。睹此天子從天來下向閻浮提，以遠見故，見不明瞭。遙見天子從於莊嚴山峰來下，至閻浮提，后還天上。林中所住諸婆羅門見是事已，自生分別，謂閻浮提人投赴高巖，以是因緣，生於善道，受諸天身。是故邪見諸婆羅門自墜高巖，欲求生天，復以此法為他人說，造作邪論或作讚歎，說此邪法以為業果。以其邪見，妄說因果，身壞命終墮于惡道地獄之中，是名邪見。
「時林中住邪見外道諸婆羅門，見此天子從天來下向閻浮提，去之遙遠，不見正色，但見大光猶如火色，妄生分別，便謂閻浮提人供養火故，身壞命終生於善道，受諸天身。何以故？火是一切諸天之口，是故供養火者得生天上。作如是等妄生分別、不如實見，造作邪論或自立宗，或自說因、自說譬喻，自作邪見，復教他人令入邪見。如是邪見諸婆羅門自無利益，令他衰惱，身壞命終墮于惡道生地獄中。
「復有邪見外道諸婆羅門住在林中，見此天子，妄生分別。遙見天子不飲不食，時婆羅門作如是念：『閻浮提人不飲不食，以是因緣，身壞命終生於善
【現代漢語翻譯】 現代漢語譯本： 譬如，或者說是讚歎。自己持有邪見，又為他人宣說，使他人接受並奉行，用火焚燒身體，希望能夠往生天上。像這樣不能如實地瞭解和認識，宣說錯誤的因果，並非真實的果報，身死命終之後墮入地獄。
『再者，持有邪見的外道婆羅門住在林中的，產生邪見。看到這位天子從天上降落到閻浮提（Jambudvipa，我們所居住的這個世界），因為距離遙遠，看得不清楚。遠遠地看到天子從莊嚴的山峰降落，來到閻浮提，之後又返回天上。住在林中的婆羅門看到這件事後，自己妄加分別，認為閻浮提的人跳下高高的巖石，因為這個因緣，能夠往生善道，獲得天人的身體。因此，持有邪見的婆羅門自己跳下高高的巖石，想要求得往生天上，又用這種方法為他人宣說，編造錯誤的理論或者進行讚歎，宣說這種錯誤的法作為業的果報。因為他們持有邪見，錯誤地宣說因果，身死命終之後墮入惡道地獄之中，這叫做邪見。』
『當時，住在林中的持有邪見的外道婆羅門，看到這位天子從天上降落到閻浮提，距離遙遠，看不清楚真正的顏色，只看到巨大的光芒如同火的顏色，妄加分別，就認為閻浮提的人供養火，身死命終之後能夠往生善道，獲得天人的身體。為什麼呢？因為火是一切諸天的口，因此供養火的人能夠往生天上。』像這樣妄加分別、不能如實地瞭解，編造錯誤的理論或者自己創立宗派，或者自己宣說原因、自己宣說譬喻，自己產生邪見，又教導他人使他人也陷入邪見。像這樣持有邪見的婆羅門自己沒有利益，使他人衰敗苦惱，身死命終之後墮入惡道，生在地獄中。
『又有持有邪見的外道婆羅門住在林中，看到這位天子，妄加分別。遠遠地看到天子不飲不食，當時婆羅門這樣想：『閻浮提的人不飲不食，因為這個因緣，身死命終之後能夠往生善
【English Translation】 English version: For example, or it can be said as praise. Having wrong views themselves, they also preach to others, causing them to accept and practice, burning their bodies with fire, hoping to be reborn in heaven. Like this, they cannot truly understand and know, preaching wrong causes and effects, not real retribution, and after death, they fall into hell.
'Furthermore, the heretical Brahmins with wrong views living in the forest generate wrong views. Seeing this Deva (Deva, a celestial being) descending from heaven to Jambudvipa (Jambudvipa, the world we live in), because of the distance, they cannot see clearly. From afar, they see the Deva descending from the adorned mountain peak to Jambudvipa, and then returning to heaven. The Brahmins living in the forest, having seen this, make their own false distinctions, thinking that the people of Jambudvipa jump off high cliffs, and because of this cause, they can be reborn in good realms, obtaining the bodies of Devas. Therefore, the heretical Brahmins with wrong views jump off high cliffs themselves, wanting to seek rebirth in heaven, and they also preach this method to others, fabricating false theories or offering praise, preaching this false Dharma as the result of karma. Because they hold wrong views, falsely preaching cause and effect, after death, they fall into evil realms, into hell, this is called wrong view.'
'At that time, the heretical Brahmins with wrong views living in the forest, seeing this Deva descending from heaven to Jambudvipa, being far away, cannot see the true color, only seeing a great light like the color of fire, making false distinctions, they think that the people of Jambudvipa make offerings to fire, and after death, they can be reborn in good realms, obtaining the bodies of Devas. Why? Because fire is the mouth of all the Devas, therefore those who make offerings to fire can be reborn in heaven.' Like this, making false distinctions, not truly understanding, fabricating false theories or establishing their own sects, or explaining the cause themselves, explaining the analogy themselves, generating wrong views themselves, and also teaching others to fall into wrong views. Like this, the Brahmins with wrong views have no benefit themselves, causing others to decline and suffer, and after death, they fall into evil realms, born in hell.
'Again, there are heretical Brahmins with wrong views living in the forest, seeing this Deva, making false distinctions. From afar, they see the Deva not drinking or eating, at that time the Brahmins think like this: 'The people of Jambudvipa do not drink or eat, because of this cause, after death, they can be reborn in good
道，受諸天身。我今亦當不飲不食。』復教他人令學其法，造作邪論或作讚歎，說此邪法，以為業果。以是因緣，身壞命終墮于惡道生地獄中。如是外道不如實知，開惡道門。
「若此天子或住少時，或須臾頃，于閻浮提過於百歲。外道邪見諸婆羅門便作是說：『如是天子常住不動，不破不壞，造作世界，能壞世間。』外道見之，便作邪論或作讚歎，說于邪因。以是因緣，身壞命終墮于惡道生地獄中。如是無量不如實見，造作邪論，不如實見，自心欺誑，不如實見。
「如是比丘觀諸眾生為心誑惑，以偈頌曰：
「『心為惡蛇， 愛毒周遍， 螫人五體， 虛生大悔。 愛河廣大， 五根津濟， 此岸恐怖， 彼岸安隱。 見之妄解， 不如實知， 是邪見人， 墮于地獄。 是邪見人， 非因見因， 墮于地獄， 顛倒見故。 愚癡之人， 迷於因果， 有獄所縛， 受諸苦惱。 業之果報， 則有生死， 若如實見， 則到彼岸。 愚人求欲， 為欲所惑， 墮于地獄， 如蛾投火。 人中持戒， 奉修正見， 而得生天， 非由苦行。 此諸外道， 行邪見行， 恃智邪慢， 誑惑他人，
【現代漢語翻譯】 現代漢語譯本 『我將效仿（諸）天人的生活方式，接受（諸）天人的身體。我現在也應當不飲不食。』又教導其他人學習這種方法，編造邪說或者加以讚美，宣揚這種邪法，並認為這是（善）業的果報。因為這種（邪見）因緣，（此人）身死命終后墮入惡道，生於地獄之中。這些外道不能如實地瞭解（真理），開啟了通往惡道的大門。 『如果這位天子稍微停留片刻，或者極短的時間，（相對於）閻浮提（Jambudvipa，我們所居住的這個世界）來說，已經過去了上百年。外道邪見的婆羅門（Brahman，印度教中的祭司階層）便會這樣說：『這位天子常住不動，不會破滅也不會損壞，他創造了世界，也能毀滅世間。』外道見到這種情況，便會編造邪說或者加以讚美，宣揚這種邪（惡的）因。因為這種（邪見）因緣，（此人）身死命終后墮入惡道，生於地獄之中。像這樣無量的人不能如實地瞭解（真理），編造邪說，不能如實地瞭解（真理），（被）自己的心所欺騙迷惑，不能如實地瞭解（真理）。』 像這樣，（那位）比丘觀察到各種眾生被（自己的）心所欺騙迷惑，用偈頌說道： 『心就像一條惡毒的蛇，愛的毒液遍佈全身， 咬傷人的五種感官，徒然產生巨大的後悔。 愛慾之河浩瀚廣大，五根（眼、耳、鼻、舌、身）是渡河的工具， 此岸充滿恐怖，彼岸才是安穩。 （人們）見到（現象）就妄加理解，不能如實地瞭解（真理）， 這種邪見之人，將會墮入地獄。 這種邪見之人，把非因當成（真）因，將會墮入地獄， 因為（他們）顛倒錯亂地看待事物。愚癡之人，迷惑于（錯誤的）因果， 被地獄所束縛，遭受各種痛苦。 （善）業的果報，就會有生死輪迴， 如果能如實地瞭解（真理），就能到達彼岸。 愚蠢的人追求慾望，被慾望所迷惑，將會墮入地獄， 就像飛蛾撲火一樣。 人群中堅持戒律，奉行修正見的人， 就能得以往生天界，不是因為（無意義的）苦行。 這些外道，奉行邪見， 依仗（虛假的）智慧和邪慢，欺騙迷惑他人，』
【English Translation】 English version 『I will emulate the lifestyle of the Devas (gods), and receive the body of the Devas (gods). I shall now abstain from drinking and eating.』 Furthermore, they teach others to learn this method, fabricate false doctrines or praise them, propagate these false teachings, and consider this as the karmic result (of good deeds). Due to this (wrong) cause, upon the destruction of the body and the end of life, (this person) falls into evil paths and is born in hell. These non-Buddhists do not truly understand (the truth), opening the door to evil paths. 『If this Deva (god) stays for a short time, or even a brief moment, it has been hundreds of years in Jambudvipa (the world we live in). The non-Buddhist, heretical Brahmins (the priestly class in Hinduism) would then say: 『This Deva (god) remains constant and unmoving, neither destroyed nor damaged, he creates the world and can also destroy it.』 When non-Buddhists see this, they fabricate false doctrines or praise them, propagating this evil cause. Due to this (wrong) cause, upon the destruction of the body and the end of life, (this person) falls into evil paths and is born in hell. Like this, countless people cannot truly understand (the truth), fabricate false doctrines, cannot truly understand (the truth), (are) deceived and deluded by their own minds, and cannot truly understand (the truth).』 Like this, (that) Bhiksu (monk) observes that various sentient beings are deceived and deluded by (their own) minds, and says in verse: 『The mind is like a venomous snake, the poison of desire pervades the whole body, Biting people's five senses, causing great regret in vain. The river of desire is vast and wide, the five roots (eyes, ears, nose, tongue, body) are the means to cross the river, This shore is full of terror, the other shore is peaceful and secure. (People) make wild interpretations upon seeing (phenomena), unable to truly understand (the truth), Such heretical people will fall into hell. Such heretical people, taking non-causes as (true) causes, will fall into hell, Because (they) view things in a distorted and confused way. Foolish people are deluded by (wrong) causes and effects, Bound by hell, suffering various pains. The karmic result of (good) deeds will lead to birth and death, If one can truly understand (the truth), one can reach the other shore. Foolish people seek desires, deluded by desires, will fall into hell, Like moths flying into fire. People who uphold precepts and practice right view among people, Will be reborn in the heavens, not through (meaningless) ascetic practices. These non-Buddhists, practice heretical views, Relying on (false) wisdom and heretical arrogance, deceiving and deluding others,』
入于愚癡， 黑暗大海。 世間受苦， 以邪見故； 非以苦身， 而得解脫。 智者所說， 調伏其心， 燒煩惱山， 則得解脫。 修行正見， 滅諸煩惱， 見於實諦， 則得解脫。 一切外道， 惑諸世間， 無有寂滅， 不妄語處。 世間外道， 虛誑甚多， 百劫求之， 無有少實。 出世之法， 皆是真實， 世間言說， 繫縛如毒。 愛心造福， 得無常樂， 出世之法， 則得常樂。 不凈眾惡， 因緣和合， 空有言說， 而無誠實。 如是妄說， 虛誑之人， 墮于黑闇， 可怖畏處。』
「如是比丘實諦見之，說如是偈。云何眾生得真實知、得真實見，不起邪見？邪見之論，自無實見，令他邪見。以邪見論，或自受行，或為他說，自墮地獄亦令他人墮于地獄。
「時諸天眾觀察一切閻浮提已，乘諸天鳥，還歸三十三天，至於天宮，向余天眾，如前所說。復于園林遊戲受樂，妓樂自娛，種種功德皆悉具足。一切眾寶莊嚴之處遊戲受樂，乃至可愛善業壞盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，常受安樂無有病惱，離諸衰亂，豐樂國土而於中生，受丈
【現代漢語翻譯】 現代漢語譯本 陷入愚癡，如同進入黑暗的大海。世間眾生遭受痛苦，都是因為邪見的緣故；並非通過苦行，就能得到解脫。 智者所說，調伏自己的心，焚燒煩惱之山，就能得到解脫。修行正確的見解，滅除各種煩惱，見到真實的真理，就能得到解脫。 一切外道，迷惑世間眾生，沒有寂滅的境界，沒有不妄語的地方。世間外道的虛假謊言非常多，即使經過無數劫的尋求，也沒有絲毫真實之處。出世間的佛法，都是真實的；世間的言論，如同毒藥一樣束縛人。 以愛心造福，得到的只是無常的快樂；修習出世間的佛法，才能得到永恒的快樂。不凈的種種惡行，是因緣和合而成的，只是空洞的言說，沒有真實性。像這樣虛妄的言說，虛假欺騙的人，會墮入黑暗，進入可怕的地方。
『像這樣，比丘真實地見到真諦，說了這樣的偈頌。眾生如何才能獲得真實的知見，不起邪見呢？邪見的言論，自己沒有真實的見解，還使他人產生邪見。以邪見的言論，或者自己奉行，或者為他人宣說，自己墮入地獄，也使他人墮入地獄。
『當時，諸天眾觀察完整個閻浮提（Jambudvipa，指我們所居住的這個世界）后，乘坐各種天鳥，返回三十三天（Trayastrimsa, 佛教宇宙觀中位於須彌山頂的天界），到達天宮，向其他天眾，像之前所說的那樣宣說。他們又在園林中游戲享樂，用歌舞音樂自娛自樂，各種功德都具備圓滿。在一切眾寶莊嚴的地方遊戲享樂，直到可愛美好的善業耗盡，從天界壽命終結，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，常常享受安樂，沒有疾病煩惱，遠離各種衰敗混亂，在豐饒快樂的國土中出生，享受長久的快樂。』
【English Translation】 English version Entering into ignorance is like entering a dark ocean. The world suffers because of wrong views; liberation is not attained through asceticism. As the wise say, by subduing the mind and burning the mountain of afflictions, one attains liberation. By cultivating right view and extinguishing all afflictions, one sees the true reality and attains liberation. All non-Buddhist paths delude the world; there is no quiescence, no place free from falsehood. The falsehoods of worldly non-Buddhists are numerous; even after hundreds of kalpas (aeons), there is not a bit of truth. The Dharma (teachings) that transcends the world is all true; worldly speech is as binding as poison. Making merit with a loving heart brings impermanent happiness; practicing the Dharma that transcends the world brings eternal happiness. Impure evils arise from the aggregation of causes and conditions; they are empty words without sincerity. Such false speech and deceitful people fall into darkness, into fearful places.』
『Thus, a Bhikshu (Buddhist monk) truly sees the truth and speaks this verse. How can beings attain true knowledge and true vision, and not give rise to wrong views? The discourse of wrong views, lacking true insight, leads others to wrong views. Through the discourse of wrong views, one either practices it oneself or speaks it to others, falling into hell and causing others to fall into hell as well.
『Then, the heavenly hosts, having observed all of Jambudvipa (the world where we live), riding on various celestial birds, returned to Trayastrimsa (the Heaven of Thirty-three), arriving at the heavenly palace, and proclaimed to the other heavenly beings as before. Again, they played and enjoyed themselves in the gardens, entertaining themselves with music and dance, fully endowed with all kinds of merits. They played and enjoyed themselves in places adorned with all kinds of treasures, until their beloved good karma was exhausted, and they died from their heavenly lives, transmigrating according to their karma, falling into hell, the realm of hungry ghosts, and the animal realm. If they are born among humans, they constantly enjoy peace and happiness, free from illness and affliction, far from all decay and disorder, born in a prosperous and joyful land, enjoying long-lasting happiness.』
夫身，諸根具足，或為國王或為大臣。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第二十七地名智慧行。眾生何業而生彼天？彼以聞慧見：有眾生大心持戒，修行善業，如實見於業之果報，心有信樂，常行善業，舍于不善，其心質直，遠離惡友，乃至不與同路而行、不共言論、不與同住。如是善業悉遍修習，如煉真金。于現在世，為一切人之所愛敬，以修善故。若有比丘常修讀誦修多羅、毗尼、阿毗曇，如是比丘精勤修習，若晝若夜心不懈息。若夜闇冥廢其讀習，若有眾生敬重佛法及此比丘，施僧燈明，敬重法故，敬信三寶，復行佈施令得增長讀習之善。若盛熱時，以扇佈施，令無闇冥亦無熱惱，聞諸比丘談論聖法，心甚喜悅。二種功德因緣力故，是善業人自利利人，身壞命終生於善道三十三天慧行之地。生彼天已，以善業故，其身光明勝於日光滿足十倍，一切天眾之所供養，無量百千天女圍繞供養恭敬，皆是天子先所親友，和悅含笑種種莊嚴。其身勝妙，色相威德皆悉莊嚴，離於妒嫉，互相愛敬，不離須臾，皆生歡喜親近天子。手執蓮花或執金花，或有銀華、毗琉璃花、頗梨迦花，或雜寶花。若金蓮花，白銀為莖，赤寶為須；毗琉璃花，真金為莖；青寶蓮花，白銀為莖
【現代漢語翻譯】 現代漢語譯本：人的身體，諸根完備，有時會成為國王或大臣。這是由於過去所造的業力所致。
『再者，比丘通曉業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：三十三天第二十七處地方名為智慧行。眾生是做了什麼業而生到那裡的呢？他通過聽聞和智慧看到：有的眾生以廣大的心持守戒律，修行善業，如實地看待業的果報，心中充滿信樂，經常行善，捨棄不善，他們的心正直，遠離惡友，甚至不與惡友同路而行、不一起交談、不與他們同住。像這樣的善業全部都普遍地修習，就像冶煉真金一樣。在現世，他們因為修行善業的緣故，被所有的人愛戴和尊敬。如果有比丘經常修習讀誦修多羅（佛經）、毗尼（戒律）、阿毗曇（論藏），這樣的比丘精勤修習，無論是白天還是夜晚，內心都不懈怠。如果在夜晚昏暗的時候停止了讀誦修習，如果有眾生敬重佛法以及這位比丘，施捨僧眾燈明，因為敬重佛法的緣故，敬信三寶，又行佈施，使得讀誦修習的善業得以增長。如果在盛熱的時候，用扇子佈施，使得沒有黑暗也沒有熱惱，聽到眾位比丘談論神聖的佛法，內心非常喜悅。由於這兩種功德因緣的力量，這些行善之人既能利益自己又能利益他人，身壞命終之後，便能往生到善道三十三天的慧行之地。生到那裡之後，因為善業的緣故，他們的身體所發出的光明勝過日光十倍，受到一切天眾的供養，無數百千的天女圍繞著他們，供養和恭敬他們，這些天女都是天子先前所親近的朋友，她們和顏悅色，面帶笑容，用各種各樣的裝飾來打扮自己。他們的身體殊勝美妙，容貌和威德都莊嚴無比，遠離嫉妒，互相愛戴和尊敬，片刻也不分離，都歡喜地親近天子。她們手中拿著蓮花，或者拿著金花，或者有銀花、毗琉璃花、頗梨迦花，或者各種雜寶花。如果是金蓮花，就用白銀做莖，用赤寶做須；如果是毗琉璃花，就用真金做莖；如果是青寶蓮花，就用白銀做莖。』
【English Translation】 English version: The body, complete with all faculties, may become a king or a minister. This is due to residual karma.
『Furthermore, a Bhikshu (Buddhist monk) knowing the karmic consequences, observes the dwelling place of the Trayastrimsha (Thirty-three) Heavens. Through his wisdom of hearing, he sees that the twenty-seventh realm of the Trayastrimsha Heavens is called 'Wisdom Practice'. What karma leads beings to be born in that heaven? Through his wisdom of hearing, he sees that there are beings who uphold the precepts with a great mind, cultivate good deeds, truly see the consequences of karma, have faith and joy in their hearts, constantly perform good deeds, abandon unwholesome actions, and whose hearts are upright, staying away from bad friends, even to the point of not walking the same road, not conversing, and not living with them. Such good deeds are universally cultivated, like refining pure gold. In the present life, they are loved and respected by all people because of their cultivation of goodness. If there are Bhikshus who constantly cultivate reading and reciting Sutras (Buddhist scriptures), Vinaya (monastic rules), and Abhidhamma (Buddhist philosophy), such Bhikshus diligently cultivate, day and night, without ceasing. If, in the darkness of night, they cease their reading and practice, and if there are beings who respect the Buddha's teachings and these Bhikshus, they donate lamps to the Sangha (Buddhist community), out of respect for the Dharma (Buddhist teachings), believing in the Three Jewels (Buddha, Dharma, Sangha), and further practice giving, allowing the merit of reading and practice to increase. If, during the intense heat, they donate fans, so that there is no darkness or heat, and they hear the Bhikshus discussing the sacred Dharma, their hearts are filled with joy. Due to the power of these two kinds of meritorious causes, these virtuous people benefit both themselves and others, and after their bodies break and their lives end, they are reborn in the realm of 'Wisdom Practice' in the Trayastrimsha Heavens. Having been born there, because of their good karma, the light emitted from their bodies surpasses the sunlight tenfold, and they are worshiped by all the heavenly beings. Countless hundreds and thousands of heavenly maidens surround them, offering them worship and respect. These heavenly maidens are the former friends of the Devas (gods), and they are amiable, smiling, and adorned with various ornaments. Their bodies are supremely wonderful, their appearances and majestic virtues are all adorned, they are free from jealousy, they love and respect each other, they do not leave each other for even a moment, and they all joyfully approach the Devas. They hold lotus flowers in their hands, or hold golden flowers, or there are silver flowers, Vaidurya (lapis lazuli) flowers, crystal flowers, or various mixed treasure flowers. If it is a golden lotus flower, it has a silver stem and red jewel stamens; if it is a Vaidurya flower, it has a pure gold stem; if it is a blue jewel lotus flower, it has a silver stem.』
；硨磲蓮花，青寶珠玉以為其莖；赤蓮花寶，金剛為須。如是天女至天子所，以所持花散天子上，猶如盛夏降澍洪雨；諸天女等，以諸寶花散於初生天子之上亦復如是。
「爾時，天子見諸天女心生歡喜，欲心即動，惡欲心發，從其座起，得未曾有。詣諸天女，踴躍歡喜，皆共和合娛樂受樂，歌舞戲笑遊戲娛樂，令此天子欲心增長。如是天女周匝圍繞游于園林。天諸園林眾寶光明，一切諸欲皆悉具足。於此樹下游戲受樂，種種眾鳥歌眾妙音，與天女音不可分別，莊嚴欲具，花果充足，種種流泉蓮花河池有百千種圍繞園林。如是天子與諸天女遊戲娛樂，受無量樂，以善業故。
「是時天子復與天女，更詣異林，伎樂自娛，隨念具足，受天之樂。聖人所愛持戒之果，成就果報。如是天子，天女圍繞，復往詣于摩尼支羅遊戲之林。先舊諸天見此天子，皆出往迎，心生歡喜，猶如見於親族兄弟，安慰問訊，共入林中，五樂音聲受天之樂。如是天子受種種樂，復于摩尼支羅林中無量歡喜，目視眾色，心生喜樂。其地園林皆以七寶而為莊嚴，金色寶衣莊嚴林樹，如是種種寶樹莊嚴。其地柔軟，無量飲食從河而流，目視如是一切眾色，眼甚愛悅。如是初生天子與諸天眾娛樂受樂。天子復詣毗琉璃地，共天女眾次第見於摩
【現代漢語翻譯】 現代漢語譯本：硨磲（一種海貝）蓮花，用青寶珠玉做花莖；赤蓮花寶，用金剛做花須。這些天女來到天子處，將所持的花散在天子身上，猶如盛夏降下傾盆大雨；眾天女也同樣將各種寶花散在初生的天子身上。
『這時，天子見到眾天女，心中歡喜，慾念隨之而動，生起邪惡的慾望，便從座位上起身，感到前所未有。他走向眾天女，歡欣雀躍，與她們一同享樂，歌舞嬉戲，使天子的慾望不斷增長。眾天女環繞著他，在園林中游玩。天界的園林充滿各種寶物發出的光芒，一切慾望都能得到滿足。他們在這樹下嬉戲享樂，各種鳥兒唱著美妙的歌聲，與天女的聲音難以分辨，裝飾用的物品精美，花果充足，各種泉水和蓮花池有成百上千種，環繞著園林。天子就這樣與眾天女嬉戲娛樂，享受無量的快樂，這是因為他過去所做的善業所致。
『這時，天子又與天女們一同前往另一片樹林，用音樂歌舞自娛自樂，一切所需隨心而至，享受著天界的快樂。這是聖人所珍愛的持戒之果，成就了這樣的果報。天子在天女的簇擁下，又前往摩尼支羅（意為『珠寶山』）嬉戲的樹林。先前的眾天神見到這位天子，都出來迎接，心中歡喜，就像見到親族兄弟一樣，安慰問候，一同進入樹林，用五種樂器的聲音享受天界的快樂。天子就這樣享受著各種快樂，在摩尼支羅林中感到無量的歡喜，眼睛看著各種美景，心中充滿喜悅。那裡的園林都用七寶裝飾，金色的寶衣裝飾著林中的樹木，各種寶樹也同樣裝飾著園林。地面柔軟，無量的美食從河流中流淌而出，眼睛看著這一切美景，感到非常喜愛。這位初生的天子就這樣與眾天神一同娛樂享樂。天子又前往毗琉璃地（意為『青色琉璃地』），與眾天女依次觀賞摩
【English Translation】 English version: Chēqú (giant clam) lotus flowers, with stems made of blue precious jewels and jade; red lotus flowers made of treasure, with diamond filaments. These celestial maidens arrived at the celestial son's location and scattered the flowers they held upon him, like a torrential rain falling in the height of summer; the celestial maidens likewise scattered various precious flowers upon the newly born celestial son.
'At that time, the celestial son, seeing the celestial maidens, felt joy in his heart, and his desires stirred, giving rise to evil desires. He arose from his seat, experiencing something unprecedented. He approached the celestial maidens, leaping with joy, and together they engaged in enjoyment, singing, dancing, playing, and making merry, causing the celestial son's desires to increase. The celestial maidens surrounded him, playing in the gardens. The celestial gardens were filled with the light of various treasures, and all desires were fulfilled. They played and enjoyed themselves under these trees, various birds sang wondrous sounds, indistinguishable from the voices of the celestial maidens, adorned with exquisite objects of desire, abundant with flowers and fruits, and various springs and lotus ponds, hundreds and thousands of kinds, surrounded the gardens. Thus, the celestial son played and enjoyed himself with the celestial maidens, experiencing immeasurable joy, due to the good karma he had accumulated.
'At that time, the celestial son, together with the celestial maidens, went to another forest, entertaining themselves with music and dance, with all their needs fulfilled as they wished, enjoying the pleasures of the heavens. This was the result of upholding precepts, cherished by the sages, achieving such a reward. The celestial son, surrounded by the celestial maidens, went again to the Mani Zhīluó (Jewel Mountain) forest of play. The previous celestial beings, seeing this celestial son, all came out to greet him, their hearts filled with joy, as if seeing close relatives and brothers, offering comfort and greetings, and together they entered the forest, enjoying the pleasures of the heavens with the sounds of five kinds of musical instruments. Thus, the celestial son enjoyed various pleasures, feeling immeasurable joy in the Mani Zhīluó forest, his eyes gazing upon various beautiful sights, his heart filled with joy. The gardens there were adorned with the seven treasures, golden treasure robes adorned the trees in the forest, and various treasure trees likewise adorned the gardens. The ground was soft, and immeasurable food flowed from the rivers, his eyes gazing upon all these beautiful sights, feeling great delight. This newly born celestial son thus enjoyed himself with the celestial beings. The celestial son then went to the Bīliúlí (Blue Lapis Lazuli) ground, together with the celestial maidens, successively viewing the Ma
尼寶衣從樹而生，其色明凈，甚可愛樂，微風吹動隨風上下，無量色蜂以為莊嚴，光色如燈。諸天見之，發希有心，生大歡喜，共天女眾往詣此樹作天伎樂，遊戲受樂。是時諸天於此林中心生希有，即于花中出天摩偷，具足一切上妙之味。一切天眾昔所未見色香味觸，見之皆生百倍悅樂，飲天摩偷上味之酒。天子飲之，共諸天女遊戲受樂，歌眾妙音，贊天王釋：『以天帝釋因緣力故，令我於此摩尼支羅園林之中受五欲樂。味若摩偷，色香美味從樹花出，最為希有。我今飲之，百倍受樂。』爾時，天子共諸天女以毗琉璃器盛滿摩偷天之上味，迭共相勸飲此天味。此諸天眾於人中時，佈施持戒，今得如是勝妙色香上味果報。隨其本業上中下報，心生愧恥。
「樹上有鳥名飲摩偷，見諸天子心生愧恥，即為天子而說頌曰：
「『眾生癡所使， 飲于摩偷酒， 現觀癡所繫， 貪著於美味。 摩偷癡罥網， 飲之至命終， 退墮于地獄， 諸龍亦如是。 若見觸嗅嘗， 令人心癡醉， 是故眾罥網， 智者所舍離。 見之生貪著， 觸之則嗅嘗， 嗅之心貪味， 著味為衰惱。 一切繫縛中， 無過貪嗜味， 壞名聞色力， 以其著味故。 著味所迷
【現代漢語翻譯】 現代漢語譯本 尼寶衣從樹上生長出來，它的顏色明亮潔凈，非常可愛，令人喜悅。微風吹動，它便隨風上下飄動，無數彩色的蜜蜂把它當作裝飾，光彩顏色如同燈光一般。諸天看到這種景象，心中生起稀有之感，產生極大的歡喜，與眾多天女一同來到這棵樹下，演奏天上的音樂，遊戲享樂。這時，諸天對此林中心生稀有之感，隨即從花中出現天摩偷（天上的美酒），具備一切上等的美味。一切天眾過去從未見過這樣的色、香、味、觸，見到之後都生起百倍的喜悅，飲用天摩偷這種上等美味的酒。 天子飲用之後，與眾天女一同遊戲享樂，歌唱各種美妙的音樂，讚美天王釋（帝釋天）：『因為天帝釋的因緣和力量，使我們在這摩尼支羅園林之中享受五欲之樂。這味道如同摩偷一般，色、香、美味從樹上的花中產生，真是最為稀有。我們現在飲用它，百倍地感到快樂。』當時，天子與眾天女用毗琉璃器盛滿摩偷這種天上的上等美味，互相勸請飲用這種天味。這些天眾在人間時，佈施、持戒，如今才得到這樣殊勝美妙的色、香、上味果報。他們回憶起自己過去所造的本業，有上、中、下等的果報差別，心中生起慚愧之情。 「樹上有一種鳥，名叫飲摩偷，它看到諸天子心中生起慚愧之情，就為天子們說了以下這首偈頌： 『眾生被愚癡所驅使，飲用這摩偷酒，現在看來是被愚癡所束縛，貪戀執著於美味。 摩偷是愚癡的羅網，飲用它直到生命終結，死後會墮落到地獄之中，諸龍也是這樣。 如果見到、觸控、嗅聞、品嚐它，會使人心生癡迷陶醉，因此這是眾生的羅網，有智慧的人應當捨棄遠離。 見到它就生起貪戀執著，觸控它就想嗅聞品嚐，嗅聞之後心中就貪戀它的味道，執著于味道就會帶來衰敗和煩惱。 在一切的繫縛之中，沒有超過貪戀味道的，它會毀壞名聲、聞望、色相和力量，因為執著于味道的緣故。 被味道所迷惑』
【English Translation】 English version The Nibaoyi (a kind of heavenly clothing) grows from the tree, its color is bright and pure, very lovely and delightful. The gentle breeze blows, and it floats up and down with the wind, adorned by countless colorful bees, its light and color like a lamp. When the devas (gods) see this, they develop a rare feeling in their hearts, generate great joy, and together with the heavenly women, they go to this tree to play heavenly music and enjoy themselves. At this time, the devas feel a sense of rarity in the center of this forest, and then the heavenly Madhu (heavenly nectar) appears from the flowers, possessing all the supreme and wonderful flavors. All the devas have never seen such color, fragrance, taste, and touch before, and upon seeing it, they all generate a hundredfold of joy, drinking the supreme and delicious wine of heavenly Madhu. After drinking it, the devas play and enjoy themselves with the heavenly women, singing various wonderful music, praising the Devaraja Shakra (the king of gods): 'Because of the causes and conditions and power of Devaraja Shakra, we are able to enjoy the pleasures of the five desires in this Manicira Garden. This taste is like Madhu, the color, fragrance, and delicious taste come from the flowers on the tree, it is truly the most rare. We are now drinking it, and we feel a hundredfold of joy.' At that time, the devas and heavenly women used Biliuli (vaidurya) vessels to fill the supreme and delicious heavenly Madhu, and they encouraged each other to drink this heavenly taste. These devas, when they were among humans, practiced giving and upheld the precepts, and now they have obtained such supreme and wonderful color, fragrance, and delicious taste as a result. They recall the fundamental karma they created in the past, with differences in superior, middle, and inferior results, and feelings of shame arise in their hearts. 「There is a bird on the tree named Drinking Madhu, seeing that the devas have feelings of shame in their hearts, it speaks the following verse for the devas: 'Beings are driven by ignorance, drinking this Madhu wine, now it seems they are bound by ignorance, greedy and attached to delicious flavors. Madhu is the net of ignorance, drinking it until the end of life, after death they will fall into hell, the nagas (dragons) are also like this. If you see, touch, smell, or taste it, it will make people's hearts infatuated and intoxicated, therefore this is the net of beings, the wise should abandon and stay away from it. Seeing it gives rise to greed and attachment, touching it makes you want to smell and taste it, after smelling it, the heart becomes greedy for its taste, being attached to the taste will bring decline and trouble. Among all the bonds, there is none greater than being greedy for taste, it will destroy fame, reputation, appearance, and strength, because of being attached to taste. Bewildered by taste'
亂， 目瞢常惛醉， 心迷致癡荒， 不知善惡法。 女人所輕笑， 眠臥于糞穢， 而無所覺知， 不能自動發。 酒能壞名聞， 逾過於死畏， 猶如飲毒藥， 亦如死網罥。 飲酒之為患， 三十有六失， 既知此過惡， 應當速遠離。 大姓智慧人， 為酒之所污， 眾人所輕忽， 如草隨風轉。』
「如是天鳥雖是畜生，毀訾諸天，何況余天。此諸天子飲于天味，上中下味色香具足，如其善業願行種子。飲已復詣陀羅殿林，於此林中欲行遊戲，聞種種音，心生歡喜，青優缽羅以為首鬘，天子天女共相圍繞，歡喜遊戲，心常念欲金色光明陀羅林殿。既受樂已，復往詣于彌伽雲林，既至彌伽雲林之中，見百千殿天鬘莊嚴。
「爾時，天主釋迦提婆乘伊羅婆那大白象王，共諸天子天女眷屬圍繞，心生喜悅，為欲利益放逸諸天。時諸天眾見帝釋來，悉皆出迎，皆以頭面頂禮天主，于天主前出衆妙音，歌舞戲笑，歡喜叫呼。時天王釋以柔軟言，慰問諸天，在於伊羅婆那白象之上，告諸天曰：『汝以自業受于天樂，我今欲還歡喜之園，除阿修羅瞋恚、恃怙大力慢心。』時諸天眾白帝釋言：『天王！我今亦當隨於天王，除阿修羅瞋恚憍慢。』時天
【現代漢語翻譯】 現代漢語譯本： 亂： 目光昏花常迷醉， 心神迷惑致癡狂，不知善惡之法。 被女人輕視嘲笑，眠臥于糞穢之中， 卻毫無知覺，不能自己行動。 酒能敗壞名聲，比死亡更可怕， 猶如飲用毒藥，又如被死亡之網纏繞。 飲酒的禍患，有三十六種過失， 既然知道這些過錯，應當迅速遠離。 顯赫家族的智慧之人，被酒所玷污， 被眾人輕視忽略，如草隨風飄轉。
『如此天鳥雖是畜生，尚且譭謗諸天，更何況其他天人。這些天子飲用天上的美味，上、中、下等各種味道、顏色、香氣都具備，如同他們善業願行所種下的種子。飲用之後又前往陀羅殿林（Dhāra殿林），在這片林中想要遊玩嬉戲，聽到各種美妙的聲音，心中生起歡喜，用青色優缽羅（utpala，青蓮花）作為頭上的花鬘，天子天女互相圍繞，歡喜嬉戲，心中常常思念金色光明的陀羅林殿。享受快樂之後，又前往彌伽雲林（Megha雲林），到達彌伽雲林之中，看見成百上千的殿宇用天上的花鬘裝飾。
『這時，天主釋迦提婆（Śakra-devānām-indra，帝釋天）乘坐伊羅婆那（Airāvana，像名）大白象王，與諸天子天女眷屬圍繞，心中充滿喜悅，爲了利益那些放縱的天人。當時，諸天眾看見帝釋天到來，都出來迎接，都用頭面頂禮天主，在天主面前發出各種美妙的聲音，歌舞嬉戲，歡喜叫喊。當時，天王釋（Śakra，帝釋天）用柔和的語言，慰問諸天，在伊羅婆那白象之上，告訴諸天說：『你們憑藉自己的業力享受天上的快樂，我現在想要返回歡喜之園，去除阿修羅（Asura，非天）的嗔恨、依仗大力而產生的傲慢之心。』當時，諸天眾對帝釋天說：『天王！我們現在也應當跟隨天王，去除阿修羅的嗔恨和驕慢。』
【English Translation】 English version: Verse: Eyes blurred, often dazed and drunk, Mind deluded, leading to foolishness and madness, unaware of good and evil. Scorned and laughed at by women, lying in filth, Yet without awareness, unable to move on one's own. Wine destroys reputation, more fearful than death, Like drinking poison, or being ensnared in a death net. The harm of drinking wine, is thirty-sixfold, Having known these faults, one should quickly stay away. Wise men of great families, defiled by wine, Are scorned and neglected by all, like grass blown by the wind.'
'Thus, even a celestial bird, though an animal, reviles the gods, how much more so other celestial beings. These gods drink celestial flavors, possessing the best of tastes, colors, and fragrances, according to the seeds of their virtuous deeds and vows. Having drunk, they go to the Dhāra (Dhāra, name of a garden) Palace Grove, desiring to play and frolic in this grove, hearing various sounds, their hearts filled with joy, using blue utpala (utpala, blue lotus) as head garlands, celestial sons and daughters surrounding each other, joyfully playing, their minds constantly thinking of the golden and bright Dhāra Grove Palace. Having enjoyed pleasure, they go to the Megha (Megha, cloud) Cloud Grove, arriving in the Megha Cloud Grove, seeing hundreds and thousands of palaces adorned with celestial garlands.
'At that time, the Lord of the Gods, Śakra-devānām-indra (Śakra-devānām-indra, the lord of devas), riding the great white elephant king Airāvana (Airāvana, name of an elephant), surrounded by celestial sons and daughters, his heart filled with joy, desiring to benefit the heedless gods. Then, the assembly of gods, seeing Śakra (Śakra, another name of Indra) arrive, all came out to greet him, all prostrating with their heads at the feet of the Lord of the Gods, uttering various wonderful sounds before the Lord of the Gods, singing, dancing, laughing, and shouting joyfully. Then, the King of the Gods, Śakra, with gentle words, comforted the gods, on the Airāvana white elephant, telling the gods: 'You enjoy celestial bliss by your own karma, I now wish to return to the Garden of Joy, to remove the anger of the Asuras (Asura, a type of demigod), and their arrogance relying on great strength.' Then, the assembly of gods said to Śakra: 'O King of the Gods! We shall also follow the King of the Gods, to remove the anger and pride of the Asuras.'
帝釋告諸天曰：『汝勿急速，我今自能破阿修羅。』時天帝釋語諸天已，入歡喜園。見阿修羅在歡喜園猶如雲聚，漸漸增長。時諸天眾罵詈毀訾，轉增高大。時諸天眾見其增長，罵詈不息，倍更增長，顏色醜惡。
「帝釋見之，告諸天眾：『此阿修羅以汝瞋故，身增轉大，我當方便令離瞋慢。』時天帝釋而說頌曰：
「『不瞋能伏瞋， 忍伏粗惡心， 法能伏非法， 光明破闇冥； 成實勝妄語， 正語伏綺語， 軟語勝惡口， 能禁兩舌過； 慈心斷殺害， 佈施除慳貪， 正念勝邪念， 善念破惡念； 明能破無明， 白日除黑闇， 白月勝黑月， 如是常得勝。 智慧知真諦， 勝於邪見欲， 賢聖八分道， 能破諸惡道； 如來四無畏， 能破諸怖畏， 憶念破忘失， 智慧破愚癡； 若住阿蘭若， 則能破諸欲， 須彌勝眾山， 及以眾園林。 大海勝涓流， 及以諸河池； 日光勝眾星， 亦勝於余宿。 法式勝無法， 佈施破貧窮； 質直勝諂曲， 實能破妄語； 吉能破不吉， 火能燒眾薪； 水能破于渴， 食則能除饑。 師子心勇健， 勝於一切獸；
【現代漢語翻譯】 現代漢語譯本 帝釋（Śakra，天神之王）告訴諸天說：『你們不要著急，我現在自己就能擊敗阿修羅（Asura，一種好戰的神）。』當時，天帝釋對諸天說完后，進入歡喜園。看見阿修羅在歡喜園裡聚集如雲，漸漸增長。當時，諸天眾辱罵詆譭阿修羅，阿修羅反而更加高大。諸天眾見阿修羅增長，辱罵不停，阿修羅更加增長，顏色也變得醜惡。
帝釋見到這種情況，告訴諸天眾：『這阿修羅因為你們的嗔恨，身體增長變大，我應當想辦法讓他離開嗔恨和傲慢。』當時，天帝釋說了以下偈頌：
『不嗔恨能降伏嗔恨，忍耐能降伏粗暴惡劣的心， 正法能降伏非法，光明能破除黑暗； 誠實能勝過虛妄的言語，正直的言語能降伏華麗的虛假言語， 柔和的言語勝過惡毒的言語，能禁止兩舌的過失； 慈悲心能斷除殺害，佈施能去除慳吝貪婪， 正念能勝過邪念，善念能破除惡念； 光明能破除無明，白晝能消除黑暗， 白月勝過黑月，這樣常常能夠得勝。 智慧瞭解真諦，勝過邪見和慾望， 賢聖的八正道，能破除各種惡道； 如來的四無畏，能破除各種怖畏， 憶念能破除忘失，智慧能破除愚癡； 如果安住在寂靜處（阿蘭若，Araṇya），就能破除各種慾望， 須彌山（Sumeru，佛教宇宙觀中的聖山）勝過眾多山，以及眾多園林。 大海勝過細小的水流，以及各種河流池塘； 日光勝過眾多星星，也勝過其餘的星宿。 如法的方式勝過不如法的方式，佈施能破除貧窮； 正直勝過諂媚彎曲，真實能破除虛妄的言語； 吉祥能破除不吉祥，火能焚燒眾多柴薪； 水能解除乾渴，食物則能解除飢餓。 獅子的心勇猛強健，勝過一切野獸；』
【English Translation】 English version Śakra (帝釋, King of the Gods) said to the gods: 'Do not be hasty, I myself can now defeat the Asuras (阿修羅, a race of bellicose deities).' Then, Śakra spoke to the gods and entered the Joyful Garden. He saw the Asuras gathering in the Joyful Garden like clouds, gradually increasing in size. At that time, the gods cursed and reviled them, but they only grew taller. When the gods saw them growing, they continued to curse them without ceasing, and they grew even more, their faces becoming ugly.
Śakra, seeing this, told the gods: 'These Asuras are growing larger because of your anger. I should find a way to make them abandon their anger and arrogance.' Then, Śakra spoke the following verses:
'Non-anger can subdue anger, patience can subdue the coarse and evil mind, Dharma (法, the law) can subdue non-dharma, light can break through darkness; Truthfulness can overcome false speech, righteous speech can subdue flowery and false speech, Gentle speech overcomes malicious speech, and can prevent the fault of double-tonguedness; A compassionate heart can cut off killing, and giving can remove stinginess and greed, Right mindfulness can overcome wrong mindfulness, and good thoughts can break through evil thoughts; Brightness can break through ignorance, and daylight can eliminate darkness, The white moon overcomes the dark moon, and thus one can always be victorious. Wisdom understands the true meaning, surpassing wrong views and desires, The Noble Eightfold Path can break through all evil paths; The Four Fearlessnesses of the Tathāgata (如來, 'Thus-gone one', an epithet of the Buddha) can break through all fears, Recollection can break through forgetfulness, and intelligence can break through ignorance; If one dwells in a quiet place (Araṇya, 阿蘭若), one can break through all desires, Mount Sumeru (須彌山, the sacred mountain in Buddhist cosmology) surpasses all mountains, as well as all gardens. The ocean surpasses small streams, as well as all rivers and ponds; Sunlight surpasses many stars, and also surpasses the remaining constellations. The lawful way overcomes the unlawful way, and giving can break through poverty; Uprightness overcomes flattery and crookedness, and truth can break through false speech; Auspiciousness can break through inauspiciousness, and fire can burn many firewood; Water can relieve thirst, and food can relieve hunger. The lion's heart is brave and strong, surpassing all beasts;'
知足勝悕望， 智者如是說。 悲愍者常勝， 無悲為減劣； 智慧能調伏， 智者如是說。 眾惡邪見業， 多作諸妄語， 如是外道中， 如來最殊勝。 天勝阿修羅， 以其法勝故， 我當破一切， 何況汝一身。 汝阿修羅使， 汝勿生悕望， 今此師子座， 智者所應住。』
「時阿修羅聞釋迦提婆說是語已，不復增長，以得聞于實語縛故，減劣不增，色力勇健悉不增長。見其劣弱，時有天子手捉其足，曳令下座，即時驅出天歡喜園。時天帝釋心生歡喜，復往詣于摩尼支羅所住之地，乘于伊羅婆那大白象王騰空而游，向于摩尼支羅之林。所作已辦，與諸一切天子天女至摩尼地。摩尼地天見天王釋，皆悉出迎，頭面頂禮，脩敬既畢，皆往詣于彌伽雲林。其地一切眾欲具足，柔軟廣博眾花遍覆，以蓮花枝用為宮室一切愛處。釋迦天主共諸天女，種種樂音歌舞遊戲，娛樂受樂。乾闥婆王圍繞帝釋，歌眾妙音，讚歎天王，五樂音聲以為娛樂。時天帝釋在於伊羅婆那白象之上，其象端嚴勝於寶山，行步進趣如動玉山，其象鮮白逾于雪山，如春末時，日光照曜雪山之峰。如是天眾天子天女圍繞帝釋，游于園林。其諸園林毗琉璃寶、白銀頗梨、因陀青寶
【現代漢語翻譯】 現代漢語譯本 知足勝過無盡的慾望，智者都是這樣說的。 慈悲的人常常勝利，沒有慈悲心的人則會變得越來越差； 智慧能夠調伏內心，智者都是這樣說的。 作惡、持有邪見，以及造作諸多謊言， 像這樣的外道之中，如來（Tathagata）才是最殊勝的。 天人勝過阿修羅（Asura），是因為他們遵循正法而獲勝。 我將摧毀一切邪惡，更何況是你這一個人的力量。 你只是阿修羅的使者，你不要再抱有任何希望了， 現在這張師子座（Simhasana），是真正有智慧的人應該居住的地方。』
當時，阿修羅聽到釋迦提婆（Sakka-devanam-Indra）說了這些話之後，力量不再增長，因為聽到了真實的話語而被束縛，變得越來越弱，無論是氣色、力量還是勇氣都停止了增長。看到他變得如此虛弱，當時有一位天子抓住他的腳，把他從座位上拉了下來，立刻把他趕出了天歡喜園（Nandana）。當時，天帝釋（Sakka）心中充滿了歡喜，再次前往摩尼支羅（Mani-cira）所居住的地方，乘坐著伊羅婆那（Airavana）大白象王，騰空遊行，前往摩尼支羅之林。該做的事情已經完成，與所有天子天女一同到達摩尼地（Mani-bhumi）。摩尼地的天人見到天王釋（Sakka），都出來迎接，以頭面頂禮，恭敬完畢后，一同前往彌伽雲林（Megha-vana）。這片土地上一切慾望都能得到滿足，柔軟而廣闊，遍佈著各種鮮花，用蓮花枝作為宮室，一切都是令人喜愛的地方。釋迦天主（Sakka）與眾天女一起，演奏各種美妙的音樂，歌舞嬉戲，享受快樂。乾闥婆王（Gandharva-raja）圍繞著帝釋（Indra），歌唱各種美妙的音樂，讚歎天王，用五種樂器的聲音作為娛樂。當時，天帝釋（Sakka）坐在伊羅婆那（Airavana）白象之上，這頭象莊嚴美麗，勝過寶山，行走時如同移動的玉山，它的潔白勝過雪山，如同春末時節，陽光照耀著雪山的山峰。就這樣，天眾、天子、天女圍繞著帝釋（Indra），在園林中游玩。這些園林由毗琉璃寶（Vaidurya）、白銀頗梨（ रजत स्फटिक）、因陀青寶
【English Translation】 English version Contentment is superior to hope, so say the wise. The compassionate always win, while the uncompassionate diminish and decline; Wisdom can tame and subdue, so say the wise. Evil deeds, perverse views, and the frequent uttering of falsehoods, Among such heretics, the Tathagata (如來) is the most excellent. The Devas (天) overcome the Asuras (阿修羅), because they prevail through the Dharma (法); I shall destroy all evil, let alone your single self. You are merely a messenger of the Asuras (阿修羅), do not harbor any hope, This lion throne (Simhasana) is now to be occupied by the wise.』
Then, when the Asura (阿修羅) heard Sakka-devanam-Indra (釋迦提婆) speak these words, his strength no longer increased, for having heard the true words, he was bound, diminished, and did not grow; his complexion, strength, and courage all ceased to increase. Seeing his weakness, a Deva (天) then seized his foot, dragged him from the seat, and immediately drove him out of Nandana (天歡喜園). Then Sakka (天帝釋) felt joy in his heart and went again to the place where Mani-cira (摩尼支羅) dwelt, riding upon the great white elephant king Airavana (伊羅婆那), soaring through the sky towards the grove of Mani-cira (摩尼支羅). His task accomplished, he arrived with all the Devas (天子) and Devis (天女) at Mani-bhumi (摩尼地). The Devas (天) of Mani-bhumi (摩尼地), seeing Sakka (天王釋), all came out to greet him, bowed their heads and paid homage, and after showing their respect, all went to Megha-vana (彌伽雲林). That land was complete with all desires, soft and vast, covered with various flowers, using lotus branches as palaces, a place of all delights. Sakka (釋迦天主), Lord of the Devas (天), together with the Devis (天女), played and danced, enjoying themselves with various delightful sounds. The Gandharva-raja (乾闥婆王) surrounded Indra (帝釋), singing various wonderful sounds, praising the King of the Devas (天王), using the sounds of the five instruments as entertainment. Then Sakka (天帝釋) was upon the white elephant Airavana (伊羅婆那), that elephant was dignified and beautiful, surpassing a mountain of jewels, its gait and progress like a moving mountain of jade, its whiteness surpassing a mountain of snow, like the end of spring, when the sunlight shines upon the peaks of a snow mountain. Thus, the assembly of Devas (天), Devas (天子), and Devis (天女) surrounded Indra (帝釋), wandering in the gardens. These gardens were made of Vaidurya (毗琉璃寶), silver crystal ( रजत स्फटिक), and Indra-nila (因陀青寶)
、大因陀寶、赤蓮花寶、真金硨磲以為莊嚴。釋迦天王共諸天眾天子天女遊戲園中，閉惡趣門，心生歡喜。雖得見諦，猶受欲樂，而常思惟眾生生死。既思惟已，不恚不悅，觀諸樂受皆悉無常，破壞離散。如是知已，內自思惟：『諸天退沒，因於自業，為何所至受自業果？業風所吹，墮于地獄、餓鬼、畜生，流轉受苦而無伴侶。一切諸天及諸天女皆悉如是，會當別離。如是之業，大作樂具，戲弄一切愚癡凡夫。』
「時天帝釋思惟是已，而說頌曰：
「『譬如虛空云， 為風之所吹， 和合須臾散， 生死亦如是。 時時如眾花， 見人有生死， 一切皆磨滅， 如去來亦然。 如是善業熟， 則受于天樂， 善時既盡已， 樂受則亦失。 時節如樹林， 生時甚敷榮， 時節既過已， 一切皆墮落。 諸天如樹葉， 樹如受樂處， 受樂則有墮， 無有常樂者。 猶如夏降雨， 不住于空中， 諸樂亦如是， 唸唸不暫停。 譬如孔雀鳥， 風雲則出聲， 風止聲則滅， 天樂亦如是。 譬如以干木， 而置於火中， 天樂亦如是， 為時火所燒。 生已復歸滅， 已經百千返， 為愛之所欺
【現代漢語翻譯】 現代漢語譯本： 以大因陀寶（Mahā-Indra jewel，偉大的因陀羅寶珠）、赤蓮花寶（Red lotus jewel，紅蓮花寶珠）、真金硨磲（True gold tridacna，真正的黃金硨磲）作為莊嚴。釋迦天王（Śakra，天神之王）與諸天眾、天子、天女在園中嬉戲，關閉了惡趣之門，心中充滿歡喜。即使已經證得了真諦，仍然享受著欲樂，但常常思惟眾生的生死。 思惟之後，不生嗔恚也不生喜悅，觀察各種快樂的感受都是無常的，終將破壞離散。像這樣瞭解之後，內心自忖：『諸天眾的退沒，是由於自身的業力，他們將會去哪裡承受自己的業果呢？被業風吹動，墮入地獄、餓鬼、畜生道，流轉受苦而沒有伴侶。一切諸天以及諸天女都是如此，終將面臨別離。這樣的業力，製造出巨大的享樂工具，戲弄一切愚癡的凡夫。』 這時，天帝釋（Śakra，天神之王）思惟之後，說了以下偈頌： 『譬如虛空中的云，被風吹動，聚合一會兒就消散，生死也是這樣。 時時像眾多的花朵一樣，看到人們有生有死，一切都會磨滅，過去和未來也是如此。 像這樣善業成熟，就享受天上的快樂，善業耗盡之後，快樂的感受也就會失去。 時節就像樹林，生長時非常繁榮茂盛，時節過去之後，一切都會凋落。 諸天就像樹葉，樹就像享受快樂的地方，享受快樂就會有墮落，沒有永遠的快樂。 猶如夏天降雨，不會停留在空中，各種快樂也是這樣，唸唸不停留。 譬如孔雀鳥，風雲涌動時就會發出聲音，風停了聲音也就消失了，天上的快樂也是這樣。 譬如用乾燥的木頭，放在火中燃燒，天上的快樂也是這樣，被時間的火焰所焚燒。 生了之後又歸於滅亡，已經經歷了百千次，被愛慾所欺騙。』
【English Translation】 English version: Adorned with the Mahā-Indra jewel (great Indra jewel), the Red lotus jewel (red lotus jewel), and true gold tridacna (true gold tridacna). Śakra (king of the gods), together with the heavenly hosts, celestial sons, and celestial daughters, played in the garden, closing the gates to the evil realms, his heart filled with joy. Although he had attained insight, he still enjoyed sensual pleasures, yet he constantly contemplated the birth and death of sentient beings. Having contemplated thus, he was neither angry nor pleased, observing that all pleasurable sensations are impermanent, subject to destruction and dissolution. Knowing this, he reflected inwardly: 'The gods fall away due to their own karma. Where will they go to bear the consequences of their actions? Blown by the winds of karma, they fall into hell, the realm of hungry ghosts, and the animal realm, transmigrating and suffering without companions. All the gods and goddesses are like this, destined for separation. Such karma creates great instruments of pleasure, deceiving all foolish ordinary beings.' Then, Śakra (king of the gods), having contemplated this, spoke the following verses: 'Like clouds in the sky, blown by the wind, gathering for a moment and then scattering, so too is birth and death. Like many flowers, we see people being born and dying, everything is extinguished, as it was in the past and will be in the future. When good karma ripens, one enjoys heavenly bliss, but when the good times are exhausted, the enjoyment of pleasure is also lost. Seasons are like forests, flourishing greatly when they grow, but when the seasons pass, everything falls away. The gods are like leaves on a tree, the tree is like the place of enjoying pleasure, enjoying pleasure leads to falling, there is no constant pleasure. Like rain falling in summer, not staying in the sky, all pleasures are like this, not pausing for a moment. Like a peacock, making sounds when the wind and clouds arise, when the wind stops, the sound disappears, so too is heavenly pleasure. Like dry wood placed in a fire, heavenly pleasure is like this, burned by the fire of time. Having been born, one returns to extinction, having done so hundreds of thousands of times, deceived by love.'
， 而無有厭心。 癡愛網所覆， 一切無免者， 戲弄于諸天， 受諸不善業。』
「如是天帝釋愍諸天故，說是偈已，乘于伊羅婆那大白象王，天眾圍繞奏諸音樂，出妙音聲，還善法堂。以得勝于阿修羅故，心生歡喜，諸天恭敬到善法堂。摩尼支羅所住諸天，受欲無厭，受於色聲香味觸等遊戲園林，乃至可愛善業壞盡，從天還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，生大種姓，受第一樂，端正殊妙，生在中國、正法行處，大富饒財，子孫具足，壽命延長，眷屬和順，世間所有一切資具皆悉具足，一切眾人之所愛敬，或為大王或作大臣。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天二十八地，名曰眾分。眾生何業而生彼天？彼以聞知見：有眾生修行善業，正身口意，質直不諂，不惱眾生，常行善意，其心質直，離惡知識，親近善友，不近惡友，不共言論、不與同住亦不同行，常避惡人，惡人所友亦不親近。親近賢善，聽聞正法，聞已思惟，心入於法——善、不善、無記——若有善法則便攝取，知不善法則便舍離。正念觀察調伏其心，不貪不欲，持七種戒，微細不犯，乃至小犯常懷大懼。一切善業，如煉真金清凈無垢。如是之人不殺不盜，
【現代漢語翻譯】 ，而沒有厭倦之心。 被愚癡愛戀的網所覆蓋，一切眾生都無法倖免， （癡愛網）戲弄諸天，使他們承受各種不善之業。』
『天帝釋（Indra，諸天之主）因為憐憫諸天，說完這偈頌后，乘坐伊羅婆那（Airavata，帝釋天的坐騎）大白象王，在天眾的圍繞和音樂的伴奏下，發出美妙的聲音，返回善法堂（Sudharma Hall，帝釋天議事的地方）。因為戰勝了阿修羅（Asura，一種好戰的神族），心中充滿歡喜，諸天恭敬地來到善法堂。住在摩尼支羅（Manichira）的諸天，享受慾望沒有厭足，享受色、聲、香、味、觸等，在遊戲園林中嬉戲，直到可愛的善業耗盡，從天上退墮，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生為人，會出生於高貴的種姓，享受最好的快樂，容貌端正殊妙，出生在中國（指當時佛教興盛的地區）、正法盛行的地方，大富大貴，子孫滿堂，壽命長久，眷屬和睦，世間所有的一切資具都完全具備，被眾人所愛戴和尊敬，或者成為大王，或者成為大臣。這是因為還有剩餘的善業的緣故。
『再者，比丘（Bhikkhu，佛教出家男子）通過了解業的果報，觀察三十三天（Trayastrimsa Heaven，佛教欲界六天之一）所居住的地方。他通過聽聞而獲得的智慧看到：三十三天有二十八個住處，名為眾分（Samannabhaga）。眾生因為什麼樣的業而生到彼天呢？他通過聽聞而知見：有眾生修行善業，端正身口意三業，正直不諂媚，不惱害眾生，常懷善意，內心正直，遠離惡知識，親近善友，不接近惡友，不與他們交談、不與他們同住，也不與他們同行，常常避開惡人，也不親近惡人所交往的人。親近賢善之人，聽聞正法，聽聞後進行思惟，內心深入於法——善、不善、無記——如果是有益的善法，就攝取；如果是不善的法則，就捨棄。以正念觀察和調伏自己的心，不貪婪不貪慾，持守七種戒律，即使是細微的過失也不觸犯，乃至對於小的過失也常常懷有大的恐懼。一切善業，如同煉過的真金一樣清凈無垢。這樣的人不殺生不偷盜，
【English Translation】 and have no sense of satiety. Covered by the net of foolish love, none can escape, It amuses the devas (devas, gods), causing them to receive inauspicious karma.』
『Thus, Sakra, Lord of the Devas (Indra, lord of the gods), out of compassion for the devas, having spoken this verse, rode upon Airavata (Airavata, Indra's mount), the great white elephant king, surrounded by the heavenly hosts, playing music and emitting wondrous sounds, and returned to Sudharma Hall (Sudharma Hall, Indra's assembly hall). Because of his victory over the Asuras (Asuras, a race of titans), his heart was filled with joy, and the devas respectfully arrived at Sudharma Hall. The devas dwelling in Manichira (Manichira) were insatiable in their enjoyment of desires, indulging in sights, sounds, smells, tastes, and tactile sensations in pleasure gardens, until their store of meritorious deeds was exhausted. They then declined from heaven, transmigrated according to their karma, and fell into hell, the realm of hungry ghosts, and the animal realm. If they were reborn among humans, they would be born into noble families, enjoy the greatest happiness, possess excellent and beautiful forms, be born in China (referring to regions where Buddhism flourished at the time), where the true Dharma is practiced, be wealthy and prosperous, have many children and grandchildren, enjoy long lives, have harmonious families, and possess all the resources of the world. They would be loved and respected by all, and might become great kings or ministers. This is due to the remaining karma.
『Furthermore, a Bhikkhu (Bhikkhu, Buddhist monk) knowing the results of karma, observes the abodes of the Thirty-three Devas (Trayastrimsa Heaven, one of the six heavens of the desire realm in Buddhism). Through the wisdom gained from hearing, he sees that the Thirty-three Devas have twenty-eight dwelling places, called Samannabhaga (Samannabhaga). What karma causes beings to be born in those heavens? Through hearing, he knows and sees that there are beings who cultivate good karma, rectifying their body, speech, and mind, being upright and not deceitful, not harming sentient beings, always harboring good intentions, being honest in their hearts, staying away from bad companions, associating with good friends, not approaching bad friends, not conversing with them, not living with them, nor walking with them, always avoiding evil people, and not associating with those who associate with evil people. They associate with the virtuous and good, listen to the true Dharma, and after hearing, contemplate it, and their minds enter into the Dharma—good, unwholesome, and neutral. If there is a wholesome Dharma, they embrace it; if there is an unwholesome Dharma, they abandon it. With right mindfulness, they observe and tame their minds, being without greed or desire, upholding the seven precepts, not violating even the slightest offense, and always having great fear even for small offenses. All their good deeds are as pure and stainless as refined gold. Such people do not kill or steal,
佈施修福，見殺害者，救令得脫。云何救于殺害眾生？若有丈夫侵他婦人，為官所收，打惡聲鼓，從右門出，欲斷其命，無救無護，無所悕望，愁悴憂惱，欲至冢間。將至殺處，如是善人贖令得脫。復行佈施修諸福德。云何善人修行福業？若僧住處，曠野無水，渴乏苦惱，如是善人，或為作井或為造池。若有水池，若井崩壞、若多細蟲，為僧修治，以諸細蟲置余水中。如是微細皆不殺害。若以漉囊，漉諸水蟲還置水中。是名不殺生。云何不偷盜？不以盜心取他草葉；若曠野中種種果菜，故村聚落，疑他所護亦不故取，是名不盜。是人修行一切善業，身壞命終生於善道三十三天眾分之地。生於右門，真金為座，白銀、琉璃、或以頗梨、或車𤦲寶、或赤蓮花寶以為其座。青因陀寶、大青寶王、真珠之座，如是珍寶莊嚴之座而於中生。既生天已，而自思惟：『我以何業而來生此？』即自念知：『我於前世作斯善業，供養眾僧。如是善業猶如父母，清涼之寶生於天上，決定受樂。』如是天子作是念已，即自現見業之果報。見果報已，讚歎善業，毀訾惡業。念本生已，念人業地，無量善業地如父如母。
「爾時，天子念本生已，而說頌曰：
「『以善得人身， 得已不放逸， 造作眾善業， 因是得生天。
【現代漢語翻譯】 現代漢語譯本 通過佈施來修習福報，見到有人遭受殺害，就設法營救使其脫離危險。如何救助面臨殺害的眾生呢？如果有個男子侵犯了別人的妻子，被官府抓捕，敲著惡聲的鼓，從右門押出，即將被處死，沒有人救助，沒有依靠，沒有任何希望，憂愁苦悶，即將前往墳墓。這時，有位好心人出錢贖救，使其得以脫身。這便是通過佈施來修習各種福德。 什麼是好心人修習福報的行為呢？比如僧眾居住的地方，在荒野中缺少水源，僧人們口渴難耐，非常痛苦。這時，這位好心人就為他們打井或者建造池塘。如果已經有水池，或者井已經崩壞、或者裡面有很多小蟲，就為僧眾進行修繕，並將那些小蟲轉移到其他水中。像這樣細微之處都不傷害生命，如果使用過濾水的布袋，將水中的小蟲過濾出來再放回水中，這就叫做不殺生。什麼是不偷盜呢？不以偷盜的心去拿取他人的草葉；如果在曠野中有各種各樣的水果蔬菜，即使靠近村莊，懷疑是他人看護的，也不故意去拿取，這就叫做不偷盜。這個人修行一切善業，身死命終后，就會往生到善道中的三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）眾神所居住的地方。往生到右門，那裡有真金為座，或者用白銀、琉璃、或者用頗梨（Sphatika，水晶），或者車𤦲寶（Musaragalva，一種寶石），或者赤蓮花寶作為座位。還有青因陀寶（Indranila，青色的寶石）、大青寶王、真珠的座位，像這樣用各種珍寶莊嚴的座位，而他就在其中出生。 當他往生到天界后，就會自己思考：『我是因為什麼樣的業力而來到這裡的呢？』隨即就能知道：『我於前世做了這樣的善業，供養眾僧。這樣的善業就像父母一樣，是清涼的珍寶，使我往生到天上，必定能享受快樂。』這位天子這樣思考後，就能親眼看到自己善業的果報。看到果報后，就讚歎善業，譭謗惡業。回憶起前世的經歷后，就想到人間是行善的場所，無量的善業之地就像父母一樣。 這時，天子回憶起前世的經歷后，就說了這首偈頌： 『通過善行得到人身，得到人身後不放縱自己，造作各種善業，因此才能往生到天界。』
【English Translation】 English version Practicing generosity and cultivating blessings involves rescuing those who are about to be killed, helping them escape. How does one rescue beings from being killed? If a man violates another's wife and is arrested by the authorities, beaten with a loud drum, and led out of the right gate to be executed, without anyone to help or protect him, without any hope, filled with sorrow and distress, about to go to the graveyard. As he is being led to the place of execution, a kind person redeems him and sets him free. This is practicing generosity and cultivating various blessings. What are the acts of a kind person cultivating blessings? If monks are dwelling in a place in the wilderness without water, suffering from thirst, such a kind person might dig a well or build a pond for them. If there is a pond or well that has collapsed or is full of small insects, they repair it for the monks, placing the insects in other water. In this way, even the smallest creatures are not harmed. If using a water filter, the insects are filtered out and returned to the water. This is called not killing. What is not stealing? Not taking even a blade of grass with a thieving mind; if there are various fruits and vegetables in the wilderness, even near a village, if one suspects they are protected by others, one does not deliberately take them. This is called not stealing. This person, cultivating all good deeds, after their body breaks and life ends, will be reborn in the good realm, in the place of the Thirty-three Heavens (Trayastrimsa, the heaven on the summit of Mount Sumeru in Buddhist cosmology). Reborn at the right gate, with a seat of pure gold, or of silver, lapis lazuli, or crystal (Sphatika), or Musaragalva gem, or a red lotus jewel as their seat. Seats of blue Indranila gem, great blue jewel king, and pearls, such jeweled and adorned seats are where they are born. Having been born in the heavens, they will think to themselves: 'By what karma have I come to be born here?' Immediately they will know: 'In my previous life, I performed such good deeds, making offerings to the Sangha. Such good deeds are like parents, a cool and refreshing treasure, causing me to be born in the heavens, assured of enjoying happiness.' Having thought thus, the Deva (heavenly being) will immediately see the results of their karma. Having seen the results, they will praise good deeds and denounce evil deeds. Recalling their past life, they will remember the human realm as the place for performing good deeds, a place of immeasurable good deeds, like a father and mother. At that time, the Deva, recalling their past life, spoke this verse: 'Through good deeds, one obtains a human body; having obtained it, one does not become lax; creating various good deeds, one is thus born in the heavens.'
人身甚難得， 得已行放逸， 為放逸所迷， 命終墮地獄。 作三種善業， 修行七種戒， 殺於三怨家， 則受諸天身。 若人伏煩惱， 未斷于愛心， 是人愛因緣， 則生於天中。 破壞於嫉妒， 大苦之窟宅， 種種行佈施， 是人生天中。 觀他如己身， 悲愍護眾生， 慈心常調伏， 是人生天中。 觀偷盜如火， 佈施於一切， 以自修其心， 是人生天中。 觀他妻如母， 常思惟真諦， 欲泥不能污， 是人生天中。 火從自心起， 由舌鉆燧生， 若離此妄語， 則生於善道。 惡口破慈心， 智者能捨離， 常樂說軟語， 則生於天上。 觀綺語如刀， 一切常遠離， 常行於正語， 是人生善道。 若有行善人， 不行於兩舌， 實說諦知時， 是人生天中。 若人護如是， 七種身口戒， 其人諦知戒， 則生於天中。』
「如是初生天子思惟既訖，說此偈已，觀本生處。念生處已，著欲境界，以前習故說如是偈。爾時，初生天子威德殊勝一切皆集，天女見之，速疾馳奔至天子所，猶如眾蜂馳奔蓮花，諸天女眾馳奔天子亦
【現代漢語翻譯】 現代漢語譯本 人身非常難得，如果得到了卻放縱自己， 被放縱迷惑，命終之後就會墮入地獄。 如果能做三種善業，修行七種戒律， 殺死貪婪、嗔恨、愚癡這三種怨家，就能得到諸天的身體。 如果有人能夠降伏煩惱，但還沒有斷除愛慾之心， 這個人因為愛慾的因緣，就會生在天界之中。 如果能摧毀嫉妒，這個大苦的窟宅， 並且種種行佈施，這個人也能生到天界之中。 如果能把別人看作自己一樣，以悲憫之心保護眾生， 用慈悲心經常調伏自己，這個人也能生到天界之中。 如果能把偷盜看作火一樣危險，並且對一切眾生行佈施， 用這些來修正自己的心，這個人也能生到天界之中。 如果能把別人的妻子看作自己的母親一樣尊敬，經常思惟真諦， 慾望的污泥就不能沾染他，這個人也能生到天界之中。 罪惡的火焰從自己的心中升起，由舌頭的妄語摩擦產生， 如果能遠離這種妄語，就能生到善道。 惡語會破壞慈悲心，智者能夠捨棄它， 經常喜歡說柔和的語言，就能生到天上。 如果能把花言巧語看作刀一樣危險，一切時侯都遠離它， 經常奉行正直的語言，這個人就能生到善道。 如果有人行善，不搞兩面派， 說實話，並且知道時機，這個人就能生到天界之中。 如果有人能守護像這樣七種身口戒律， 這個人真正明白戒律的意義，就能生到天界之中。 這位新生的天子這樣思惟完畢，說完這些偈頌之後，觀察自己原來的生處。回憶起原來的生處之後，又執著于欲界的境界，因為以前的習氣而說了這樣的偈頌。這時，這位新生的天子威德殊勝，一切天人都聚集過來，天女們看到他，迅速地奔向天子所在的地方，就像眾多的蜜蜂奔向蓮花一樣，諸多的天女也奔向天子。
【English Translation】 English version The human body is extremely difficult to obtain; having obtained it, one indulges in heedlessness. Bewildered by heedlessness, one falls into hell upon death. Performing three kinds of good deeds, practicing seven kinds of precepts, And slaying the three enemies (greed, hatred, and delusion), one will receive the body of a deva (god). If a person subdues afflictions but has not severed the mind of love, This person, due to the cause of love, will be born in the heavens. Destroying jealousy, the dwelling place of great suffering, And performing various acts of charity, this person will be born in the heavens. Viewing others as oneself, with compassion protecting all beings, Constantly subduing oneself with a compassionate mind, this person will be born in the heavens. Viewing theft as fire, giving alms to all, Cultivating one's mind in this way, this person will be born in the heavens. Viewing another's wife as one's mother, constantly contemplating the true meaning, The mud of desire cannot defile him; this person will be born in the heavens. The fire arises from one's own mind, produced by the friction of the tongue through false speech, If one abandons this false speech, one will be born in a good realm. Harsh speech destroys the mind of compassion; the wise are able to abandon it, Constantly delighting in speaking gentle words, one will be born in the heavens. Viewing frivolous speech as a knife, constantly staying far away from it, Constantly practicing right speech, this person will be born in a good realm. If there is a person who practices goodness and does not engage in double-tongued speech, Speaking truthfully and knowing the right time, this person will be born in the heavens. If a person protects these seven kinds of bodily and verbal precepts as such, That person truly knows the meaning of precepts and will be born in the heavens.' Having thus contemplated, the newly born deva (god) recited this verse and then observed his former place of birth. After recalling his former place of birth, he became attached to the realm of desire, and due to his past habits, he spoke this verse. At that time, the newly born deva's (god) majestic virtue was exceedingly superior, and all the devas (gods) gathered. The goddesses, seeing him, quickly rushed to the deva's (god) location, just as swarms of bees rush to a lotus flower; the multitudes of goddesses also rushed to the deva (god).
復如是。手中執于種種伎樂，琴瑟箜篌，鼓眾妙音。是諸天女花鬘莊嚴，散以末香，手執花鬘。復有天女散花供養初生天子。如是天女以種種供養供養天子。不可譬喻勝上天女或百或千，見此天子初生天中，心生愛樂，又見本所奉事天子死相已現，捨本天子，馳向初生福德天子。譬如渴牛舍于枯池，走趣清水，此諸天女亦復如是，捨本所事，馳速往詣初生天子。
「爾時，初生天子聞諸天女莊嚴之具出美妙音，欲心即發，何況見色及其音聲。爾時天子見諸天女及聞樂音，恭敬供養，心生愛樂，悉忘本生，猶如隔于百千生死。何以故？以生天中放逸地故，性如是故。爾時，初生天子為諸天女以諸欲法種種情態，不善觀故，欲心增長。時諸天女說于種種欲心相應不凈之語，如是受于放逸之樂，天子天女互相隨逐。天女圍繞，一切諸欲皆悉具足，如是之樂昔所未得，今既得已，心生歡喜，為欲所牽，隨諸天女不得自在。時諸天女奉給天子，歌舞戲笑種種吟詠，鄙褻調話，令此天子心意迷惑，隨諸天女所至之處，常隨其後。欲網所縛如鳥在網，如是天子愛慾所縛亦復如是，隨其至處，天子隨之。如是地處七寶莊嚴，昔所未見，見之愛樂。既見此地，於此地中無量天衣天鬘莊嚴，受無量樂。復往詣于度曠野林，作天伎樂，
【現代漢語翻譯】 現代漢語譯本：又像這樣，（有的天女）手中拿著各種樂器，如琴瑟、箜篌（都是樂器名），演奏出各種美妙的音樂。這些天女用花鬘（用花編成的頭飾）裝飾自己，散佈末香（磨成粉末的香），手持花鬘。還有天女散花供養新生的天子（天界的男子）。這些天女用各種各樣的供品供養天子。數不清的、無比殊勝的天女，或者一百個，或者一千個，見到這位天子初生天界，心中生起愛慕之情，又看到自己原本侍奉的天子已經顯現出死亡的徵兆，便捨棄原本的天子，奔向這位新生的、有福德的天子。譬如口渴的牛舍棄乾枯的水池，奔向清水，這些天女也是這樣，捨棄原本侍奉的天子，快速地前往新生的天子那裡。 這時，新生的天子聽到天女們裝飾的器具發出美妙的聲音，慾念立刻產生，更何況是見到她們的容貌和聽到她們的聲音。這時天子見到天女們以及聽到音樂，受到恭敬供養，心中生起愛慕之情，完全忘記了自己原本的生命，好像已經隔了百千次的生死輪迴。為什麼呢？因為他生在天界這種放縱享樂的地方，天性就是這樣。這時，新生的天子因為天女們用各種滿足慾望的方法來表達各種情感姿態，沒有好好地觀察（這些行為的本質），所以慾念增長。這時天女們說出各種與慾念相應的不清凈的話語，就這樣享受著放縱的快樂，天子和天女互相追逐。天女們圍繞著他，一切慾望都得到滿足，這樣的快樂是以前從未有過的，現在既然得到了，心中就生起歡喜，被慾望所牽引，隨著天女們而不得自在。這時天女們侍奉天子，唱歌跳舞，嬉戲歡笑，各種吟唱，下流的玩笑，讓這位天子的心意迷惑，隨著天女們所去的地方，常常跟在她們後面。被慾望之網束縛，就像鳥在網中一樣，這位天子被愛慾束縛也是這樣，隨著她們去的地方，天子也跟著去。像這樣的地方用七寶裝飾，以前從未見過，見到就心生愛慕。既然見到了這個地方，在這個地方有無數的天衣天鬘裝飾，享受著無數的快樂。又前往廣闊的森林，演奏天界的音樂。
【English Translation】 English version: Again, some hold various musical instruments in their hands, such as qin (a zither-like instrument), se (a plucked string instrument), and konghou (a harp-like instrument), playing various wonderful sounds. These celestial maidens adorn themselves with flower garlands, scatter powdered incense, and hold flower garlands in their hands. There are also celestial maidens who scatter flowers to make offerings to the newly born deva (male deity). Thus, these celestial maidens make offerings to the deva with various offerings. Countless, supremely excellent celestial maidens, either a hundred or a thousand, seeing this deva newly born in the heavens, develop feelings of love and joy in their hearts. Moreover, seeing that the deva they originally served has already shown signs of death, they abandon their original deva and rush towards this newly born, virtuous deva. Just as a thirsty ox abandons a dry pond and runs towards clear water, these celestial maidens are also like that, abandoning the one they originally served and quickly going to the newly born deva. At that time, the newly born deva, hearing the beautiful sounds emanating from the ornaments of the celestial maidens, immediately develops desires, let alone seeing their appearances and hearing their voices. At that time, the deva, seeing the celestial maidens and hearing the music, being respectfully offered to, develops feelings of love and joy in his heart, completely forgetting his original life, as if he has been separated by hundreds of thousands of lifetimes of birth and death. Why is that? Because he is born in the heavens, a place of indulgence and pleasure, and his nature is like that. At that time, the newly born deva, because the celestial maidens use various methods of fulfilling desires to express various emotional states, and he does not properly observe (the essence of these behaviors), his desires increase. At that time, the celestial maidens speak various impure words corresponding to desires, and thus they enjoy the pleasure of indulgence. The deva and the celestial maidens chase after each other. The celestial maidens surround him, and all desires are fulfilled. Such pleasure has never been obtained before, and now that he has obtained it, joy arises in his heart, and he is led by desires, following the celestial maidens without freedom. At that time, the celestial maidens serve the deva, singing, dancing, playing, laughing, and various recitations, vulgar jokes, causing the deva's mind to be confused, and he always follows behind the celestial maidens wherever they go. Bound by the net of desire, like a bird in a net, this deva is also bound by love and desire in the same way, and wherever they go, the deva follows. Such places are decorated with seven treasures, which he has never seen before, and he develops love and joy upon seeing them. Having seen this place, there are countless celestial garments and flower garlands decorating this place, and he enjoys countless pleasures. He also goes to the vast wilderness forest, making celestial music.
共此天子至曠野林。見此林中一切眾鳥，種種相貌以為莊嚴，其音美妙出種種聲，與諸群鳥遊戲娛樂。諸鳥亦復雄雌相隨，若至華中飲摩偷酒，雄鳥隨之，若於諸花亦復如是。若鳥游空，雄雌相隨亦復如是。隨其至處，若食美果，鳥亦隨之，若復遊戲蓮花池中亦復如是。于山峰中，二鳥雙游，如是天鳥亦為愛網之所繫縛，將至異處，眾蜂之類亦復如是。群鹿麚麀相隨遊戲，亦為麀鹿欲網所縛，亦如天子迷天女色。譬如夏時降雨滿池充遍盈溢，是諸天子為諸天女欲愛充滿亦復如是，愛慾繫縛。雖復舒緩，甚為難解。
「如是比丘觀此事已，而說頌曰：
「『如是女欲網， 繫縛甚堅牢， 能令諸眾生， 輪轉于有獄。 身縛尚可解， 心縛不可脫， 心既為欲縛， 常受諸苦惱。 罥網尚可斷， 欲網不可燒， 隨其所行處， 不離三惡道。 罥網但縛身， 愛網甚廣大， 雖非是色法， 能縛一切人。 罥網縛眾生， 尚可現睹見， 如是愛縛心， 求之不可見。 初染生愛著， 心著甚難解， 人為愛所縛， 不能脫生死。 女色大罥網， 縛眾生六根， 罥但縛一身， 或縛或不縛。 若枷鎖杻械， 聖說非
【現代漢語翻譯】 現代漢語譯本：
共此天子到了曠野林中，看見這林中各種各樣的鳥，用各種各樣的相貌來裝飾點綴，它們的聲音美妙，發出各種各樣的聲音，和各種鳥群一起遊戲娛樂。這些鳥也是雌雄相隨，如果到花中飲用摩偷酒（一種花蜜酒），雄鳥就跟隨著，如果在各種花中也是這樣。如果鳥在空中飛翔，雌雄也是相隨。隨著它們到達的地方，如果吃美味的果實，鳥也跟隨著，如果又在蓮花池中游戲也是這樣。在山峰中，兩隻鳥雙雙遊玩，像這樣的天鳥也被愛慾之網所束縛，將被帶到別的地方，眾蜂也是這樣。群鹿雄雌相隨遊戲，也被雌鹿的慾望之網所束縛，也像天子迷戀天女的美色。譬如夏天降雨，池水充滿，盈滿四溢，這些天子被天女的慾望之愛充滿也是這樣，被愛慾所束縛。即使稍微放鬆，也極難解脫。 『像這樣，比丘觀察這件事後，就說了這首偈頌： 『像這樣的女色慾望之網，束縛得非常堅牢，能夠讓各種眾生，在生死輪迴的牢獄中流轉。身體的束縛尚且可以解開，內心的束縛卻無法擺脫，內心既然被慾望束縛，常常遭受各種痛苦煩惱。用網捕捉尚且可以斬斷，慾望之網卻無法焚燒，隨著它所去的地方，都離不開三惡道。用網捕捉隻能束縛身體，愛慾之網卻非常廣大，即使不是有形有色的物質，卻能束縛一切人。用網捕捉眾生，尚且可以親眼看見，像這樣愛慾束縛內心，尋求它卻無法看見。最初的沾染產生愛戀執著，內心的執著非常難以解脫，人被愛慾所束縛，不能脫離生死輪迴。女色的巨大網，束縛眾生的六根，用網捕捉隻能束縛一身，或者束縛或者不束縛。像枷鎖手銬腳鐐，聖人說不是……』
【English Translation】 English version:
Together, this prince reached the wilderness forest and saw all kinds of birds in this forest, adorned with various appearances, their sounds beautiful, emitting various sounds, playing and enjoying themselves with the flocks of birds. These birds also followed each other, male and female. If they went to the flowers to drink Madhu wine (a kind of honey wine), the male birds would follow. If it was among various flowers, it was also like this. If the birds flew in the sky, the male and female also followed each other. Wherever they went, if they ate delicious fruits, the birds would also follow. If they played in the lotus pond, it was also like this. On the mountain peaks, two birds played together. Such celestial birds were also bound by the net of love and desire, and would be taken to other places. The swarms of bees were also like this. The herds of deer, male and female, played together, and were also bound by the desire net of the female deer, just like the prince was infatuated with the beauty of the celestial women. For example, when it rained in summer, the ponds were filled and overflowing. It was like this when these princes were filled with the love and desire for the celestial women, bound by love and desire. Even if it is slightly loosened, it is extremely difficult to break free. 『Having observed this matter, the Bhikshu spoke this verse: 『Such a net of female desire is very strong and binds all living beings, causing them to revolve in the prison of existence. Bodily bonds can still be untied, but mental bonds cannot be escaped. Since the mind is bound by desire, it constantly suffers all kinds of afflictions. Snares can still be cut, but the net of desire cannot be burned. Wherever it goes, it cannot escape the three evil paths. Snares only bind the body, but the net of love is very vast. Even though it is not a material form, it can bind all people. Snares bind beings and can still be seen, but such love binds the mind and cannot be found. Initial defilement gives rise to attachment, and mental attachment is very difficult to untangle. People are bound by love and cannot escape birth and death. The great net of female beauty binds the six senses of beings. Snares only bind one body, either binding or not binding. Like shackles, handcuffs, and fetters, the sages say they are not...』
為堅， 癡人愛染心， 繫縛甚堅牢。』
「如是比丘毀訾愛慾。爾時，天子為愛天女，一切愛網之所繫縛。將至園林，見種種林，甚可愛樂無以可喻。爾時，天子游于花池，其池名曰白鵝之池，與諸天女至此池邊。天子天女遊戲娛樂，受五欲樂，種種樂音出衆妙聲。眾分天子復往詣于金山之中互相娛樂，受五欲樂。既受樂已，作如是念：『我今當與一切天眾詣善法殿遊戲受樂。』作是念已，與諸天眾詣善法殿，或游虛空或乘鵝鳥、或乘孔雀、或乘宮殿，如是種種，詣善法殿，見天帝釋。種種伎樂歌眾妙音，至善法堂，爾時釋迦天王聞眾樂音，告諸天子：『大仙！如是音樂，是誰樂音？何地天眾來至於此？』時諸天子聞是語已，皆出觀之。既見天眾，還善法殿白帝釋言：『天王當知！眾分地天眾今來至此，奉問天王。』時天帝釋告諸天子：『汝今應當發勝歡喜，以諸樂器作諸伎樂，出迎眾分所來天子，種種遊戲共相娛樂。』時諸天子聞帝釋敕，即奉其教，手執種種琴瑟箜篌種種樂器，種種天鬘莊嚴其身，其身流出種種光明，身光鮮白晃曜照明，出迎眾分所來天子。二眾相見，和合遊戲，作諸神通，種種伎樂歌眾妙音，至善法殿。爾時，天主釋迦提婆坐百千柱寶殿之上。其師子座名曰得勝，天王坐上，安隱
【現代漢語翻譯】 現代漢語譯本： 為堅（非常堅固）， 『愚癡的人貪戀執著的心，束縛得非常堅固。』 『像這樣比丘呵斥愛慾。』當時，天子因為貪愛天女，被一切愛慾之網所束縛。他帶著天女來到園林，看見各種各樣的樹林，非常可愛，快樂得無法比喻。當時，天子在花池中游玩，那池名叫白鵝之池，與眾天女來到池邊。天子和天女嬉戲娛樂，享受五種慾望的快樂，各種各樣的美妙聲音傳出。眾分天天子又前往金山之中互相娛樂，享受五種慾望的快樂。享受快樂之後，他們這樣想：『我現在應當和所有天眾前往善法殿遊戲享樂。』這樣想之後，他們和眾天眾前往善法殿，有的在虛空中游玩，有的乘坐鵝鳥，有的乘坐孔雀，有的乘坐宮殿，像這樣各種各樣，前往善法殿，拜見天帝釋（天界之主）。各種各樣的樂器演奏出美妙的聲音，到達善法堂，當時釋迦天王（天界之主）聽到眾樂之音，告訴眾天子：『大仙！這些音樂，是誰的樂音？哪個地方的天眾來到這裡？』當時眾天子聽到這話后，都出去觀看。看見眾天眾后，回到善法殿稟告帝釋說：『天王應當知道！眾分天天眾現在來到這裡，向天王問候。』當時天帝釋告訴眾天子：『你們現在應當發出極大的歡喜，用各種樂器演奏各種音樂，出去迎接眾分天所來的天子，用各種遊戲共同娛樂。』當時眾天子聽到帝釋的命令，立即遵從他的教導，手持各種琴瑟箜篌等樂器，用各種天上的花鬘裝飾自己的身體，他們的身體流出各種光明，身體的光芒鮮明潔白，照亮四方，出去迎接眾分天所來的天子。兩方相見，和睦地遊戲，施展各種神通，各種樂器演奏出美妙的聲音，到達善法殿。當時，天主釋迦提婆（天界之主）坐在百千柱的寶殿之上。他的獅子座名叫得勝，天王坐在上面，安穩。
【English Translation】 English version: 『Is firm, The mind of a foolish person, stained with love, is bound exceedingly firmly.』 『Thus, a Bhiksu (Buddhist monk) denounces desire.』 At that time, the Deva (god) was bound by the net of all desires because of his love for the heavenly maidens. He took them to the garden, where he saw various forests, which were so lovely and delightful that there was nothing to compare them to. At that time, the Deva was playing in the flower pond, which was called the White Goose Pond, and he came to the edge of this pond with the heavenly maidens. The Deva and the heavenly maidens played and enjoyed themselves, experiencing the pleasures of the five desires, and various delightful sounds were produced. The Devas of the Samkhyabhaga heaven then went to the Golden Mountain to enjoy themselves with each other, experiencing the pleasures of the five desires. After enjoying themselves, they thought, 『Now I should go with all the Devas to the Sudharma Hall to play and enjoy myself.』 After thinking this, they went with the Devas to the Sudharma Hall, some traveling in the sky, some riding on geese, some riding on peacocks, and some riding on palaces, in various ways, to the Sudharma Hall, to see Sakra, the Lord of the Devas (ruler of the Devas). Various musical instruments played beautiful sounds, reaching the Sudharma Hall. At that time, Sakra Deva (ruler of the Devas) heard the sounds of music and said to the Devas, 『Great Immortals! Whose music is this? Which Devas from which place have come here?』 When the Devas heard these words, they all went out to observe. After seeing the Devas, they returned to the Sudharma Hall and reported to Sakra, 『Lord of the Devas, you should know that the Devas of the Samkhyabhaga heaven have now come here to pay their respects to the Lord of the Devas.』 At that time, Sakra, the Lord of the Devas, said to the Devas, 『You should now express great joy, use various musical instruments to play various kinds of music, and go out to welcome the Devas from the Samkhyabhaga heaven, and enjoy yourselves together with various games.』 When the Devas heard Sakra's command, they immediately obeyed his teachings, holding various zithers, harps, and other musical instruments, adorning their bodies with various heavenly garlands, and their bodies emitted various lights, their body light was bright white, illuminating everything, and they went out to welcome the Devas from the Samkhyabhaga heaven. The two groups met, harmoniously played games, performed various supernatural powers, and various musical instruments played beautiful sounds, reaching the Sudharma Hall. At that time, Sakra Deva (ruler of the Devas) sat on the jeweled palace with hundreds of thousands of pillars. His lion throne was called 'Attainment of Victory,' and the Lord of the Devas sat upon it, in peace.
快樂威德光焰，百千天眾周匝圍繞，受善業果，威德殊勝過於和合百日並照。雖處天宮而不放逸。如是天眾既見天王，皆大歡喜過先十倍，即以頭面頂禮天王釋迦提婆，歌舞遊戲，以諸偈頌讚嘆天王：
「『天主憍尸迦， 常護於世間， 法行常寂靜， 境界莫能壞。 以法調世間， 不以非法教， 順法常安樂， 違法受苦惱。 行法則安樂， 修智亦如是， 不侵不妄語， 常受于安樂。 若世間功德、 出世間功德， 此一切功德， 天王悉具足。 怖者為作歸， 苦者示善道， 天王持世間、 天人阿修羅。 天王最殊勝， 離諸不善法， 洗除三惡垢， 受於三歸法， 如實知三業， 行勝三菩提。 雖生放逸地， 不樂於放逸， 天王持世間， 法行離怨敵。』
「爾時，眾分之地諸天子等，勝智慧等贊天王時，爾時釋迦提婆因陀羅觀諸天眾，善言慰喻，告諸天曰：『諸天子！莫行放逸。若放逸者，則無利益。』時諸天子贊帝釋已，與天帝釋乘于虛空向眾分地。帝釋為首，諸天隨從，往詣眾分。時天帝釋作如是念：『此諸天子心行放逸，不知退苦，我當示化退沒之相，令生厭離。』時天帝釋為于遊戲
【現代漢語翻譯】 現代漢語譯本 快樂威德光焰的天眾，被成百上千的天人眷屬周匝圍繞，承受著善業的果報，他們的威德殊勝，勝過一百個太陽同時照耀的光芒。即使身處天宮，他們也不放縱自己。 這些天人見到天王，都非常歡喜，比先前歡喜十倍，立刻以頭面頂禮天王釋迦提婆 (Śakra-devānām-Indra，帝釋天)，歌舞嬉戲，用各種偈頌讚嘆天王： 『天主憍尸迦 (Kauśika，帝釋天的別名)，常常守護著世間，他的行為符合正法，永遠寂靜，他的境界不可摧毀。 用正法來調伏世間，不用非法來教導，順應正法常常安樂，違背正法就會遭受苦惱。 奉行正法就能得到安樂，修習智慧也是如此，不侵犯他人，不說虛妄之語，就能常常享受安樂。 無論是世間的功德，還是出世間的功德，所有這些功德，天王都完全具備。 對於恐懼的人，他是歸宿；對於受苦的人，他指示善良的道路。天王維護著世間，包括天人、人和阿修羅 (Asura，一種神道)。 天王最為殊勝，遠離各種不善之法，洗除身口意三業的污垢，接受三歸依的教法，如實地瞭解身口意三業，奉行殊勝的三菩提 (saṃbodhi，正等正覺)。 即使生在容易放縱的地方，也不喜歡放縱，天王維護著世間，以正法行事，遠離怨敵。』 這時，眾分之地 (Saṃvibhāga，地名) 的諸位天子等，用殊勝的智慧等讚美天王時，釋迦提婆因陀羅 (Śakra-devānām-Indra，帝釋天) 觀察著各位天人，用善言安慰勸導他們，告訴各位天人說：『各位天子！不要放縱自己。如果放縱自己，就沒有利益。』 當時，各位天子讚美帝釋天后，與天帝釋天一同乘坐虛空，前往眾分之地。帝釋天在前面帶路，各位天人跟隨著他，前往眾分之地。當時天帝釋天這樣想：『這些天子內心放縱，不知道退步的痛苦，我應當示現退沒的景象，讓他們產生厭離之心。』當時天帝釋天爲了遊戲
【English Translation】 English version The joyful and majestic light of the Devas (gods), surrounded by hundreds of thousands of celestial beings, receiving the fruits of their good deeds, their power and virtue surpassing the combined radiance of a hundred suns. Even residing in the heavenly palace, they do not indulge in negligence. When these Devas saw the King, they were overjoyed, ten times more delighted than before. Immediately, they prostrated before King Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Devas), touching their heads to his feet, singing, dancing, and praising the King with various verses: 『Lord Kauśika (Kauśika, another name for Śakra), constantly protects the world, his conduct is in accordance with Dharma (law, righteousness), always tranquil, his realm cannot be destroyed. He tames the world with Dharma, not teaching with what is not Dharma. Following Dharma brings constant joy, while violating Dharma leads to suffering. Practicing Dharma brings happiness, and cultivating wisdom is the same. Not infringing upon others, not speaking falsely, one constantly receives happiness. Whether it be worldly merits or supramundane merits, all these merits, the King fully possesses. For the frightened, he is a refuge; for the suffering, he shows the path of goodness. The King upholds the world, including Devas, humans, and Asuras (Asura, a type of deity). The King is the most excellent, free from all unwholesome deeds, washing away the defilements of the three karmas (action, speech, thought), receiving the Three Refuges, truly knowing the three karmas, practicing the supreme saṃbodhi (saṃbodhi, perfect enlightenment). Even born in a place prone to negligence, he does not delight in negligence. The King upholds the world, acting with Dharma, free from enemies.』 At that time, when the Devas of the land of Saṃvibhāga (Saṃvibhāga, name of a land), with their superior wisdom, praised the King, Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Devas) observed the Devas, comforting and exhorting them with kind words, saying to them: 『O Devas! Do not be negligent. If you are negligent, there will be no benefit.』 Then, after the Devas praised Indra (Śakra), they and the Lord of the Devas rode through the sky towards the land of Saṃvibhāga. Indra led the way, and the Devas followed him, going to the land of Saṃvibhāga. At that time, the Lord of the Devas thought: 『These Devas are negligent in their minds and do not know the suffering of decline. I should show them the appearance of decline and demise, so that they may develop aversion.』 At that time, the Lord of the Devas, for the sake of amusement
放逸諸天子等，化中陰有。時諸天子戲遊園林山峰花池，時諸天子各各自見一切眾具勝相莊嚴皆見失壞，一切樂具亦皆磨滅，惶怖苦惱，身被繫縛，怖畏涕泣，煙焰俱起來繞其身。閻羅王使之所執持，飢渴自燒，行大怖畏，火來燒身猶如燒林。閻羅使者醜惡可畏，種種惡色，手執刀杖、弓刀矛槊及捉黑繩、赤棒網罥，或有上升或有下行。時閻羅王所遣使者遍須彌山。時諸天子見閻羅使從於天上縛諸天子，加諸楚毒罵詈撾打，遍身火起其焰猛熾。時閻羅使手把刀戟，奮目大怒，互相告曰：『諸閻羅使！速縛如是放逸天子，我當戮之，將入地獄，令其不復得行放逸。』如是大喚上升虛空上須彌山，遍於諸地皆令摧壞。百千萬億那由他數閻羅使者、伺命之官、醜惡獄卒遍壞諸地及以山側，遍於虛空，或上或下惱諸天子，語諸天子：『汝等所受五欲之樂、種種音樂，今何所在？汝等今為閻羅使者將詣地獄，受大苦惱。』若諸天子將墮地獄，則見獄火來燒其身。若諸天子有善業者，但見地獄，不見自身為火所燒。
「時諸天子自見中陰被大系縛。爾時，獄卒閻羅王使為此天子而說頌曰：
「『汝愛于欲樂， 而不作善業， 是故得苦果， 今日已成熟。 汝若樂放逸， 而行於非法， 至於臨終時，
【現代漢語翻譯】 現代漢語譯本 放逸的諸天子等，處於化生中陰（死後到投胎之間的狀態）之中。當時，這些天子在園林、山峰和花池中嬉戲遊玩，但他們各自看到自己所擁有的一切美好莊嚴的器具都變得殘破不堪，所有的享樂之物也都消失磨滅，內心感到惶恐苦惱，身體彷彿被束縛，充滿恐懼，哭泣不止，煙和火焰同時升起，環繞他們的身體。他們被閻羅王（Yama，掌管地獄的冥王）的使者抓住，遭受飢渴的折磨，內心充滿巨大的恐懼，火焰焚燒他們的身體，如同焚燒森林一般。閻羅王的使者面目醜陋，令人恐懼，呈現各種可怕的顏色，手中拿著刀、杖、弓、刀、矛、槊，以及黑色的繩索、紅色的棍棒和網，有的上升，有的下行。閻羅王派遣的使者遍佈須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。這些天子看到閻羅王的使者從天上抓捕天子，對他們施加各種酷刑，辱罵毆打，全身燃起猛烈的火焰。閻羅王的使者手持刀戟，怒目圓睜，互相告誡說：『各位閻羅使！快點抓住這些放逸的天子，我要處死他們，將他們投入地獄，讓他們再也不能放縱享樂。』這樣的大聲呼喊響徹虛空，傳到須彌山上，遍及各個地方，摧毀一切。成百上千萬億那由他（Nayuta，極大的數字單位）數量的閻羅使者、伺命之官（負責監視眾生命運的官員）和醜惡的獄卒遍佈各地和山側，遍佈虛空，或上或下地折磨天子，對他們說：『你們所享受的五欲之樂（色、聲、香、味、觸五種感官享受）、各種音樂，現在在哪裡呢？你們現在要被閻羅王的使者帶到地獄，遭受巨大的苦惱。』如果天子即將墮入地獄，就會看到地獄的火焰焚燒他們的身體。如果天子有善業，只會看到地獄，而不會看到自己的身體被火焰焚燒。
當時，這些天子看到自己處於中陰狀態，被牢牢地束縛。這時，獄卒和閻羅王的使者為這些天子說了一首偈頌：
『你貪愛享樂，而不修善業，所以得到苦果，今天已經成熟。你如果喜歡放縱享樂，而做非法之事，到了臨終之時，'
【English Translation】 English version The heedless Devas (heavenly beings) and others exist in the Bardo (intermediate state between death and rebirth). At that time, these Devas were playing and wandering in gardens, mountain peaks, and flower ponds. However, each of them saw that all their beautiful and adorned possessions were becoming dilapidated, and all their pleasures were vanishing. They felt terrified and distressed, as if their bodies were bound. Filled with fear, they wept incessantly, and smoke and flames arose simultaneously, surrounding their bodies. They were seized by the messengers of Yama (the Lord of Death), suffering from hunger and thirst, and filled with great fear. Flames burned their bodies, as if burning a forest. The messengers of Yama were ugly and terrifying, appearing in various dreadful colors, holding knives, staffs, bows, swords, spears, and lances, as well as black ropes, red clubs, and nets. Some ascended, and some descended. The messengers dispatched by Yama were all over Mount Sumeru (the central world-mountain in Buddhist cosmology). These Devas saw the messengers of Yama capturing Devas from the heavens, inflicting various tortures, scolding, and beating them, with fierce flames erupting all over their bodies. The messengers of Yama, holding swords and halberds, glared with great anger, and warned each other, saying: 'Messengers of Yama! Quickly seize these heedless Devas! I will execute them and cast them into hell, so that they can no longer indulge in pleasure.' Such loud cries echoed through the void, reaching Mount Sumeru, and spreading to all places, destroying everything. Hundreds of millions of Nayutas (an extremely large number) of Yama's messengers, officials who monitor destinies, and ugly jailers were all over the lands and mountain sides, filling the void, tormenting the Devas by ascending and descending, and saying to them: 'Where are the pleasures of the five desires (form, sound, smell, taste, and touch) and the various music that you enjoyed? Now you will be taken to hell by the messengers of Yama to suffer great torment.' If the Devas were about to fall into hell, they would see the flames of hell burning their bodies. If the Devas had good karma, they would only see hell, but would not see their bodies being burned by the flames.
At that time, these Devas saw themselves in the Bardo, being firmly bound. Then, the jailers and messengers of Yama spoke a verse for these Devas:
'You are greedy for pleasures, but do not cultivate good deeds, therefore you receive the bitter fruit, which has matured today. If you enjoy heedlessness and engage in unlawful acts, when you reach the time of death,'
心乃生悔熱。 悔熱喻火燒， 亦喻于刀戟， 從於五根生， 而還自燒滅。 于苦謂為樂， 貪怨為親友， 觀放逸如是， 是故應舍離。 放逸愛和合， 為欲之所縛， 三種大怨家， 能破壞大樂。 憍慢近惡友， 懈怠及貪心， 遠離於持戒， 是地獄因緣。 持戒清涼觸， 得報甚清涼， 愚人不修行， 臨終生悔熱。 見於他妻妾， 而生貪著心， 飲酒行劫盜， 因此墮地獄。 惡口親惡友， 邪見無正信， 其心多躁擾， 此法失人身。 貪心及綺語， 妄語無誠信， 今世若後世， 無有少安樂。 遠離於善友， 親近惡知識， 根本無利益， 不信業果報。 不識業果報， 苦樂非眾生， 是人迷因果， 臨終生悔熱。 若人常妄語， 恃智生憍慢， 后得大衰惱， 乃覺其業果。 若流轉世間， 具受諸苦惱， 皆由無明力， 大仙如是說。』
「爾時，釋迦提婆因陀羅化作如是閻羅使者，為諸天子中有說法，折伏呵責。時天帝釋復為諸天眾示現變化。若諸天子有先世業應墮畜生，示于無量種種業相，如印印泥。中陰之相
【現代漢語翻譯】 現代漢語譯本 心中生起後悔和煩熱。 後悔煩熱就像火燒一樣，也像刀戟一樣刺痛。 它們從五根（眼、耳、鼻、舌、身）產生，最終又反過來燒燬自己。 把痛苦當作快樂，把貪婪和怨恨當作親友。 觀察放縱的後果就是這樣，所以應該捨棄它。 放縱喜愛和合，被慾望所束縛。 三種大的怨家（貪、嗔、癡），能夠破壞大的快樂。 驕慢、親近惡友，懈怠以及貪心。 遠離持戒，這是地獄的因緣。 持戒帶來清涼的感受，得到的果報也非常清涼。 愚蠢的人不修行，臨終時會生起後悔和煩熱。 見到別人的妻妾，就生起貪戀執著的心。 飲酒、搶劫盜竊，因此會墮入地獄。 惡語傷人、親近惡友，邪見沒有正信。 內心多躁動不安，這種行為會失去人身。 貪心以及花言巧語，謊言沒有誠信。 今生或者來世，都沒有絲毫安樂。 遠離善良的朋友，親近惡劣的知識。 根本沒有利益，不相信業果報應。 不認識業果報應，認為苦樂不是眾生所受。 這種人迷惑于因果，臨終時會生起後悔和煩熱。 如果有人常常說謊，仗著聰明而生起驕慢。 後來會得到大的衰敗和惱害，才覺悟到這是業果。 如果流轉於世間，具受各種痛苦和煩惱。 都是由於無明（avidyā）的力量，大仙（指佛陀）是這樣說的。
當時，釋迦提婆因陀羅（Śakra devānām indra，帝釋天）化作這樣的閻羅使者，為諸天子說法，折服和呵責他們。當時天帝釋（Śakra，帝釋天）又為諸天眾示現各種變化。如果諸天子有前世的業力應該墮入畜生道，就示現無量種種的業相，就像用印章在泥上蓋印一樣。還示現中陰（antarābhava）之相。
【English Translation】 English version The mind gives rise to regret and heat. Regret and heat are like a burning fire, also like swords and spears. They arise from the five roots (eye, ear, nose, tongue, body), and in turn, burn themselves out. Taking suffering as pleasure, greed and resentment as close friends. Observing the consequences of indulgence is like this, therefore one should abandon it. Indulgence loves harmony, bound by desire. The three great enemies (greed, hatred, delusion) can destroy great joy. Arrogance, closeness to bad friends, laziness, and greed. Being far from upholding precepts, this is the cause and condition for hell. Upholding precepts brings a cool touch, and the resulting reward is very cool. Foolish people do not cultivate, and at the time of death, they give rise to regret and heat. Seeing the wives and concubines of others, they give rise to greedy and attached minds. Drinking alcohol, committing robbery and theft, therefore they will fall into hell. Speaking evil words, being close to bad friends, having wrong views and no right faith. Their minds are often agitated and restless, this behavior will lose the human body. Greed and flowery language, lies without sincerity. In this life or the next, there is no little peace and happiness. Being far from good friends, being close to bad knowledge. Fundamentally there is no benefit, not believing in the retribution of karma. Not recognizing the retribution of karma, thinking that suffering and happiness are not experienced by sentient beings. These people are deluded about cause and effect, and at the time of death, they give rise to regret and heat. If someone often lies, relying on intelligence to give rise to arrogance. Later they will receive great decline and distress, and then they will realize it is the result of karma. If wandering in the world, fully experiencing all kinds of suffering and affliction. All are due to the power of ignorance (avidyā), the Great Sage (referring to the Buddha) said it like this.
At that time, Śakra devānām indra (Śakra, the lord of the devas) transformed into such a messenger of Yama, speaking Dharma to the devaputras, subduing and rebuking them. At that time, Śakra (Śakra, the lord of the devas) again manifested various transformations to the assembly of devas. If the devaputras had karma from previous lives that should cause them to fall into the animal realm, he would show countless kinds of karmic appearances, like stamping a seal on mud. He also showed the appearance of the intermediate state (antarābhava).
互相殘害，共相食啖，生大怖畏，令諸天子皆悉見之。若諸天子無畜生業，但見畜生互相殘害，不見自身作畜生形。時天帝釋復為放逸諸天子等，示化中陰。若諸天子當生餓鬼，為于飢渴焚燒其身，長髮覆面，其形醜惡。此諸天子見虛空中，烏鴟諸鳥來啄其眼及耳鼻舌。是時天眾見向所化如是惡相，生大怖畏。余天見已，白帝釋言：『釋迦天王！何故舍諸天子而自止住？此諸天子皆被繫縛，或阿修羅、或余惡人將之慾去，遍須彌山一切諸地。我亦曾與阿修羅鬥，未曾睹見如是惡相。又阿修羅及其軍眾未曾俱來至此天中，云何世間失正法耶？不孝父母耶？不敬沙門、婆羅門耶？不敬耆舊長宿耶？天王！今諸世間不供養如來及法僧耶？不知因果、不知真諦耶？如護世天王常說此法，今閻浮提不修行耶？今諸天眾皆被惱亂。天王！何故不嚴器仗，乘于伊那大龍象王，身服鎧鉀，擊大戰鼓莊嚴鬥戰？』有諸天眾，天主同業，向天王釋作如是說。復有諸天睹此希有未曾見事，心生厭離，極大恐怖，諸根振動，歸依帝釋作如是言：『唯愿天王救護我等。此諸天眾所住之地，悉為阿修羅之所劫奪。未曾見此阿修羅等可畏之身如是怖畏。』諸天子等皆向帝釋作如是說。復有天子見是化已，向善法殿速疾馳奔，取諸器仗鬥戰之具。復有天
【現代漢語翻譯】 現代漢語譯本 互相殘殺，共同吞食，產生巨大的恐懼，讓眾多的天子都親眼看到這些景象。如果這些天子沒有墮入畜生道的業因，他們只會看到畜生互相殘殺，而不會看到自己變成畜生的樣子。這時，天帝釋（Devendra, 天界之主）爲了那些放逸的天子們，示現了中陰身（Antarabhava, 死亡與投生之間的狀態）。如果這些天子將要投生到餓鬼道，他們會因為飢渴而焚燒身體，長髮遮面，形貌醜陋。這些天子會看到在虛空中，烏鴉和老鷹等鳥類來啄食他們的眼睛、耳朵、鼻子和舌頭。這時，天眾看到所化現的這些惡劣景象，都產生了巨大的恐懼。其餘的天人看到后，對帝釋（Devendra）說：『釋迦天王（Śakra devānām indra, 天界之主）！為什麼捨棄這些天子而獨自安住？這些天子都被束縛了，或者被阿修羅（Asura, 一種好戰的神）或者其他惡人抓走，遍佈須彌山（Sumeru, 佛教宇宙論中的聖山）的各個地方。我也曾與阿修羅戰鬥過，但從未見過如此惡劣的景象。而且阿修羅及其軍隊從未一起到達過這個天界，為什麼世間會失去正法呢？是不是因為人們不孝順父母？不尊敬沙門（Śrāmaṇa, 佛教修行者）、婆羅門（Brāhmaṇa, 印度教祭司）？不尊敬年長的前輩？天王！現在世間不供養如來（Tathāgata, 佛）以及佛法僧三寶了嗎？是不是因為人們不知道因果、不知道真諦？就像護世天王（Lokapāla, 守護世界的四位天神）經常宣說這些佛法，現在閻浮提（Jambudvīpa, 人類居住的世界）的人們不修行了嗎？現在眾多的天人都被惱亂。天王！為什麼不準備好兵器，乘坐伊那大龍象王（Airavata, 帝釋天的坐騎），身穿鎧甲，敲響大戰鼓，莊嚴地進行戰鬥呢？』一些與天主有共同業力的天眾，向天王釋（Śakra）這樣說道。還有一些天人看到這稀有且從未見過的景象，心中生起厭離，極其恐怖，身體顫抖，歸依帝釋（Devendra）這樣說道：『希望天王救護我們。這些天眾所居住的地方，都被阿修羅劫奪了。從未見過這些阿修羅等如此可怕的身軀，如此令人恐懼。』眾多的天子都向帝釋（Devendra）這樣說道。還有一些天子看到這些化現后，向善法殿（Sudharma Hall, 帝釋天的議事廳）快速奔跑，拿取各種兵器和戰鬥的工具。還有天人
【English Translation】 English version They harm each other, devour each other, creating great fear, causing all the Devas (gods) to witness it. If these Devas have no animal karma, they only see animals harming each other, and do not see themselves in animal form. At this time, Devendra (Lord of the Devas) shows the intermediate state (Antarabhava, the state between death and rebirth) to the negligent Devas. If these Devas are to be reborn as hungry ghosts, their bodies will be burned by hunger and thirst, their faces covered with long hair, and their forms will be ugly. These Devas see crows and vultures in the sky coming to peck at their eyes, ears, noses, and tongues. At this time, the Devas, seeing such evil manifestations, are filled with great fear. Other Devas, having seen this, say to Devendra: 'Śakra devānām indra (King of the Devas)! Why do you abandon these Devas and dwell alone? These Devas are all bound, or being taken away by Asuras (a race of warlike deities) or other evil beings, throughout all the lands of Mount Sumeru (the central world-mountain in Buddhist cosmology). I have also fought with Asuras, but have never seen such evil signs. Moreover, the Asuras and their armies have never come together to this heaven. Why has the world lost the true Dharma? Are people not filial to their parents? Do they not respect Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests)? Do they not respect the elderly and seniors? King! Do people in the world not make offerings to the Tathāgata (Buddha) and the Sangha (Buddhist community) now? Do they not know cause and effect, do they not know the true meaning? Just as the Lokapālas (the Four Heavenly Kings) always speak this Dharma, are the people of Jambudvīpa (the continent where humans live) not practicing it now? Now all the Devas are being disturbed. King! Why do you not prepare your weapons, ride on the Airavata (the elephant mount of Indra), wear armor, and strike the great war drum to prepare for battle?' Some Devas, sharing the same karma as the Lord of the Devas, speak thus to Śakra. Furthermore, some Devas, seeing this rare and unprecedented event, feel disgust and great fear, their bodies trembling, and take refuge in Devendra, saying: 'May the King protect us. The places where these Devas dwell have all been seized by the Asuras. We have never seen such fearful bodies of these Asuras, so terrifying.' All the Devas speak thus to Devendra. Furthermore, some Devas, having seen these manifestations, rush quickly to the Sudharma Hall (the assembly hall of Indra), taking up various weapons and tools of battle. There are also Devas
子詣雜殿林，取諸斗具向閻羅使若打若捉，不能加害。譬如鏡中所見色像，不可捉持、不可打害。如是天王示如斯化。
「是時天主釋迦提婆復示天子——化阿修羅——勝於羅睺、勇健阿修羅等，被縛撾打、斫刺罵詈，悲泣憂惱，如諸天子化受苦惱。時諸天子見阿修羅受大劇苦，百千萬倍過諸天子。時諸天子見阿修羅受大苦惱，未曾所見，生大怖畏。復往詣于釋迦天王，白天王言：『我今不知是何丈夫有斯大力，皆能繫縛諸阿修羅王——羅睺阿修羅王、勇健阿修羅王——系撾打棒、斫刺罵詈？云何有此未曾有事，令諸天子身毛皆豎？唯愿天王為我說之，我今亦畏，得此衰惱。天王！何者為，知不耶？諸天之眾及阿修羅皆悉破壞，一切世間恐皆摧滅。天王若知，愿為我說。釋迦天王若不知，若不知者愿善思惟。』
正法念處經卷第三十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十三
元魏婆羅門瞿曇般若流支譯觀天品之十二(三十三天之九)
「爾時，天主釋迦提婆告天子曰：『此諸天子以放逸行，不如實知，不行正法。我為如是放逸天子，欲令離於憍慢放逸，示如是化。此諸天子既生厭離，其心調伏，我今說法必能信受。』時天帝釋見諸天子心調
【現代漢語翻譯】 天子前往雜殿林，拿起各種格鬥器具，對著閻羅的使者又打又抓，卻不能造成任何傷害。這就像鏡子中所見的色相，無法捉摸、無法打擊傷害。天王就是這樣示現變化。
『這時，天主釋迦提婆（Śakra-devānām-indra，帝釋天）又向天子們示現——化現的阿修羅——勝過羅睺（Rāhu，阿修羅名）、勇健阿修羅等，被捆綁、鞭打、砍刺、辱罵，悲傷哭泣，憂愁煩惱，就像天子們化現受苦一樣。當時，諸位天子看到阿修羅遭受巨大的痛苦，比諸位天子所受的痛苦還要大百千萬倍。當時，諸位天子看到阿修羅遭受巨大的苦惱，是他們從未見過的，心中生起巨大的恐懼。他們再次前往釋迦天王（Śakra-devānām-indra，帝釋天）處，對天王說：『我們現在不知道是哪位丈夫有如此大的力量，竟然能夠捆綁所有的阿修羅王——羅睺阿修羅王（Rāhu，阿修羅名）、勇健阿修羅王——捆綁、鞭打、棒擊、砍刺、辱罵？怎麼會有這樣從未有過的事情，讓諸位天子的汗毛都豎起來了？只希望天王能為我們解說，我們現在也很害怕，擔心會遭遇這樣的衰敗煩惱。天王！您知道這是怎麼回事嗎？諸位天眾和阿修羅眾都將因此破壞，整個世間恐怕都要被摧毀滅亡。天王如果知道，希望您能為我們解說。釋迦天王（Śakra-devānām-indra，帝釋天）如果不知道，如果不知道的話，希望您能好好思量。』
正法念處經卷第三十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十三
元魏婆羅門瞿曇般若流支譯觀天品之十二(三十三天之九)
『這時，天主釋迦提婆（Śakra-devānām-indra，帝釋天）告訴天子們說：『這些天子因為放縱懈怠，不能如實地瞭解，不奉行正法。我爲了這些放縱懈怠的天子，想要讓他們遠離驕慢放逸，才示現這樣的變化。這些天子既然生起了厭離之心，他們的心也調伏了，我現在說法他們必定能夠信受。』當時，天帝釋（Śakra-devānām-indra，帝釋天）看到諸位天子的心已經調伏。
【English Translation】 The son went to the mixed hall forest, took various fighting tools, and struck and grabbed at the messengers of Yama, but could not harm them. It is like the forms and images seen in a mirror, which cannot be grasped, held, struck, or harmed. Thus, the Heavenly King manifested such transformations.
『At that time, the Lord of the Gods, Śakra-devānām-indra (Śakra, Lord of the Devas), further showed the gods—transformed Asuras—superior to Rāhu (Rāhu, name of an Asura), the valiant Asuras, etc., being bound, beaten, stabbed, cursed, weeping sadly, and afflicted with sorrow, just as the gods transformed and suffered. At that time, the gods saw the Asuras enduring great suffering, a hundred thousand times greater than the suffering endured by the gods. At that time, the gods saw the Asuras enduring great suffering, which they had never seen before, and great fear arose in them. They went again to Śakra-devānām-indra (Śakra, Lord of the Devas), and said to the Heavenly King: 『We do not know what man has such great power that he can bind all the Asura Kings—Rāhu Asura King (Rāhu, name of an Asura), the valiant Asura King—binding, beating, striking, stabbing, and cursing them? How can there be such an unprecedented event that makes the hair of all the gods stand on end? We only hope that the Heavenly King will explain it to us, for we are now also afraid, fearing that we will encounter such decline and affliction. Heavenly King! Do you know what is happening? The assembly of gods and Asuras will be destroyed because of this, and the entire world will probably be destroyed and annihilated. If the Heavenly King knows, we hope that you will explain it to us. If Śakra-devānām-indra (Śakra, Lord of the Devas) does not know, if he does not know, we hope that he will contemplate it well.』
The Sutra on the Establishment of Right Mindfulness, Volume 32 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 33
Translated by the Brahmin Gautama Prajñāruci of the Northern Wei Dynasty, Chapter 12 on Observing the Heavens (Nine of the Thirty-three Heavens)
『At that time, the Lord of the Gods, Śakra-devānām-indra (Śakra, Lord of the Devas), said to the gods: 『These gods, because of their indulgence and negligence, do not truly understand and do not practice the Right Dharma. For the sake of these indulgent and negligent gods, I want to make them abandon their pride, arrogance, and negligence, so I manifested such transformations. Since these gods have developed a sense of revulsion and detachment, and their minds are subdued, they will surely be able to believe and accept the Dharma that I now teach.』 At that time, Śakra-devānām-indra (Śakra, Lord of the Devas) saw that the minds of the gods were subdued.
伏已，告諸天眾：『汝等諦聽，當爲汝說。如此丈夫第一大力，形貌醜陋，能壞他人，難以為敵，非咒術力所能調伏，一切天眾無如之何。復有勝天過於汝等，亦不能遮，復況汝等色力減少，無自在力。是丈夫者，名閻羅使、名死時使，以煩惱業縛諸眾生，縛之而去，將至地獄、餓鬼、畜生。有八種法攝於一切生死眾生。何等為八？一者一切生者，皆歸於死；二者無有強健而不病惱；三者一切少壯皆歸衰老；四者具足財富，當有貧窮；五者皆由業故，有諸世間業之所得，隨順於業，隨所作業或善不善，如是如是得業果報；六者一切恩愛皆當別離，無有堅固；七者自作之業決定受報，無有他作我受其果，無有自作他受其報，一切諸法決定如是；八者世間放逸，無有安隱，必受苦果。是名八法。如是之法於世間中流轉生死，從因緣生。如是之法不可以力而抵捍之，非咒術力所能調伏。如是閻羅使者非力能敵，非咒術力之所能遮。生死之法，法皆如是，若人造惡，能加苦惱無量楚毒。諸天、阿修羅、人、龍、夜叉、毗舍遮等，如是閻羅使者皆能加害，令此眾生墮于地獄、餓鬼、畜生。』
「時諸天眾白帝釋言：『天王！我于如是閻羅使者不得自在。唯愿天王以方便力，令我得脫閻羅使者，我當隨順天王之教。』
【現代漢語翻譯】 現代漢語譯本 說完，我告訴眾天神：『你們仔細聽，我將為你們講述。有這樣一種丈夫，擁有最強大的力量，形貌醜陋，能夠摧毀他人，難以匹敵，不是咒語的力量所能調伏的，一切天神都對他無可奈何。還有比你們更強大的天神，也不能阻止他，更何況你們這些力量弱小、沒有自主能力的天神呢？這個丈夫，名叫閻羅使（Yama's messenger，死亡的使者）、名叫死時使（messenger of death time，死亡時刻的使者），他用煩惱和業力束縛眾生，將他們束縛而去，帶到地獄、餓鬼、畜生道。有八種法則統攝著一切生死輪迴的眾生。是哪八種呢？第一，一切出生者，最終都將歸於死亡；第二，沒有誰能一直強健而不生病；第三，一切年輕力壯者，最終都將衰老；第四，擁有充足財富的人，也會有貧窮的時候；第五，一切都是由業力造成的，世間的一切都是業力所帶來的，順應著業力，隨著所造的業，無論是善是惡，都會得到相應的業報；第六，一切恩愛終將別離，沒有什麼是永恒不變的；第七，自己所造的業，必定會承受果報，不會有他人造業我受果，也不會有自己造業他人受果，一切諸法的規律都是如此；第八，世間充滿放逸，沒有安穩可言，必定會承受苦果。這就是八種法則。這樣的法則在世間流轉生死，從因緣而生。這樣的法則無法用力量來抵抗，也不是咒語的力量所能調伏的。這樣的閻羅使者不是力量所能匹敵的，也不是咒語的力量所能阻擋的。生死的法則，一切法則都是如此，如果有人作惡，就會增加無量的痛苦和折磨。諸天、阿修羅（Asura，非天）、人、龍、夜叉（Yaksa，夜叉）、毗舍遮（Pisaca，食人鬼）等，這樣的閻羅使者都能加害，使這些眾生墮入地獄、餓鬼、畜生道。』 當時，眾天神對帝釋天（Indra，眾神之王）說：『天王！我們對於這樣的閻羅使者無法自主。希望天王用方便之力，讓我們能夠脫離閻羅使者的控制，我們一定會遵從天王的教誨。』
【English Translation】 English version Having spoken, I announced to all the Devas (gods): 'Listen carefully, I will tell you. There is such a man, with the greatest strength, ugly in appearance, able to destroy others, difficult to contend with, not able to be subdued by the power of spells, and all the Devas are helpless against him. There are even Devas more powerful than you who cannot stop him, let alone you, whose strength is diminished and have no power of your own. This man is called Yama's messenger (Yama's messenger, the messenger of death), and the messenger of death time (messenger of death time, the messenger of the time of death). He binds all beings with afflictions and karma, binds them and takes them away, leading them to hell, the realm of hungry ghosts, and the realm of animals. There are eight laws that govern all sentient beings in the cycle of birth and death. What are these eight? First, all who are born will eventually return to death; second, no one remains strong and healthy without suffering illness; third, all who are young and strong will eventually grow old; fourth, those who possess abundant wealth will also experience poverty; fifth, everything is caused by karma, and all things in the world are brought about by karma. In accordance with karma, whatever actions are performed, whether good or bad, one will receive the corresponding karmic retribution; sixth, all love and affection will eventually be separated, and nothing is permanent; seventh, one's own actions will definitely bear fruit, there will be no case of others creating karma and oneself receiving the result, nor will there be a case of oneself creating karma and others receiving the result, all the laws of phenomena are definitely like this; eighth, the world is full of indulgence, there is no peace to be found, and one will inevitably suffer the consequences of suffering. These are the eight laws. Such laws circulate in the world through birth and death, arising from conditions. Such laws cannot be resisted by force, nor can they be subdued by the power of spells. Such a messenger of Yama cannot be matched by force, nor can he be stopped by the power of spells. The laws of birth and death, all laws are like this, if one commits evil, it will increase immeasurable suffering and torment. Devas (gods), Asuras (Asura, demigods), humans, dragons, Yakshas (Yaksa, spirits), Pisacas (Pisaca, flesh-eating demons), and others, such messengers of Yama can harm them all, causing these beings to fall into hell, the realm of hungry ghosts, and the realm of animals.' At that time, the Devas said to Indra (Indra, king of the gods): 'King of the Gods! We have no control over such messengers of Yama. We hope that the King of the Gods will use skillful means to enable us to escape the control of the messengers of Yama, and we will certainly follow the teachings of the King of the Gods.'
「爾時，天王釋迦提婆告諸天曰：『有大方便，若能修者不為閻羅使者所害。云何方便能得自在？謂斷一法；言一法者，謂斷放逸。復修二法，謂舍摩他、毗婆舍那。復斷三過，謂貪、瞋、癡。觀四聖諦：苦、集、滅、道。知五善護，謂五境界。復有六護，所謂六根。知七正智，謂七覺分。行八聖道，謂正見等。知九眾生居、知十業得果、知十一修、知十二入、知十三念隨順繫念、知十四禪善修其心、知十五法、知於十六阿那波那、知十七中陰有道相續輪轉行法、知十八界、知十九中有。知于欲界眾生所居有二十處，知其行業。如是知者，則得自在。若天若人能如是知，能斷三惡道，能生一切善法，攝諸善法。若天若人能斷惡道，死則不為閻羅使者之所怖畏。是故應舍放逸之行，放逸能斷一切善法，猶如怨家。放逸之人不得世樂及出世樂，放逸覆人猶如畜生，未睡如睡，不知應作及不應作、福德非福德、親友非親友、福田非福田、應說不應說，不知利益、不知損減、不知功德、不知過惡，是名初惡。一切無利、衰惱之根本也。應斷放逸，一切諸天皆行放逸，云何不為閻羅使者之所繫縛？』
「爾時，天主釋迦提婆而說頌曰：
「『若天人放逸， 樂行於非法， 至於臨終時， 則見閻羅使。
【現代漢語翻譯】 現代漢語譯本 『這時，天王釋迦提婆（Śakra-devānām-indra，帝釋天）告訴諸天人說：『有一種大的方便法門，如果能夠修習，就不會被閻羅（Yama，冥界之王）的使者所傷害。』 『什麼方便法門能夠獲得自在呢？就是斷除一種法，這一種法就是斷除放逸。再修習兩種法，就是奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）。再斷除三種過失，就是貪（Lobha，貪慾）、瞋（Dveṣa，嗔恨）、癡（Moha，愚癡）。觀察四聖諦：苦（Duḥkha，苦諦）、集（Samudaya，集諦）、滅（Nirodha，滅諦）、道（Mārga，道諦）。瞭解五種善於守護的事物，就是五種境界。又有六種守護，就是六根。瞭解七種正智，就是七覺支。修行八聖道，就是正見等。瞭解九種眾生居住的地方，瞭解十業所得的果報，瞭解十一種修習，瞭解十二入，瞭解十三種念隨順繫念，瞭解十四種禪定善於修習其心，瞭解十五種法，瞭解十六種阿那波那（Ānāpāna，呼吸念），瞭解十七種中陰有道相續輪轉的行法，瞭解十八界，瞭解十九種中有。瞭解欲界眾生所居住的二十個地方，瞭解他們的行業。像這樣瞭解，就能得到自在。如果天人能夠像這樣瞭解，就能斷除三惡道，能夠生出一切善法，攝取各種善法。如果天人能夠斷除惡道，死後就不會被閻羅的使者所怖畏。所以應當捨棄放逸的行為，放逸能夠斷除一切善法，就像怨家一樣。放逸的人得不到世間的快樂以及出世間的快樂，放逸矇蔽人就像畜生一樣，還沒睡著就像睡著了一樣，不知道應該做什麼和不應該做什麼、什麼是福德和什麼是非福德、什麼是親友和什麼是非親友、什麼是福田和什麼是非福田、應該說什麼和不應該說什麼，不知道利益、不知道損失、不知道功德、不知道過錯，這就是最初的惡。是一切無利、衰敗煩惱的根本。應當斷除放逸，一切諸天都在行放逸，怎麼能不被閻羅的使者所束縛呢？』 『這時，天主釋迦提婆說了這樣的偈頌：』 『如果天人放逸，樂於行非法之事，到了臨終的時候，就會見到閻羅的使者。』
【English Translation】 English version 『At that time, the heavenly king Śakra-devānām-indra (釋迦提婆, the lord of devas) said to the devas: 『There is a great expedient means, that if one can cultivate it, one will not be harmed by the messengers of Yama (閻羅, the lord of death).』 『What expedient means can attain freedom? It is to cut off one dharma; that one dharma is to cut off negligence (放逸). Further cultivate two dharmas, namely Śamatha (舍摩他, calming the mind) and Vipaśyanā (毗婆舍那, insight meditation). Further cut off three faults, namely greed (貪), hatred (瞋), and delusion (癡). Observe the Four Noble Truths: suffering (苦), its origin (集), its cessation (滅), and the path (道). Know the five things to be well-guarded, namely the five sense objects. Further, there are six guards, namely the six sense organs. Know the seven correct wisdoms, namely the seven factors of enlightenment. Practice the Noble Eightfold Path, namely right view and so on. Know the nine abodes of sentient beings, know the fruition of the ten karmas, know the eleven practices, know the twelve entrances, know the thirteen mindfulnesses that follow and connect with each other, know the fourteen dhyanas (禪) that skillfully cultivate the mind, know the fifteen dharmas, know the sixteen Ānāpāna (阿那波那, mindfulness of breathing), know the seventeen intermediate states where the path of continuous rebirth is practiced, know the eighteen realms, know the nineteen intermediate existences. Know that there are twenty places where beings in the desire realm reside, and know their karmic activities. One who knows thus attains freedom. If devas or humans can know thus, they can cut off the three evil paths, can generate all good dharmas, and gather all good dharmas. If devas or humans can cut off the evil paths, they will not be afraid of the messengers of Yama at the time of death. Therefore, one should abandon the practice of negligence, for negligence can cut off all good dharmas, just like an enemy. A negligent person cannot obtain worldly happiness or transcendental happiness. Negligence covers people like animals, being like sleep when not asleep, not knowing what should be done and what should not be done, what is meritorious and what is not meritorious, who are friends and who are not friends, what is a field of merit and what is not a field of merit, what should be said and what should not be said, not knowing benefit, not knowing loss, not knowing merit, not knowing fault. This is called the first evil. It is the root of all disadvantage and affliction. One should cut off negligence, but all the devas are practicing negligence. How can they not be bound by the messengers of Yama?』 『At that time, the lord of devas, Śakra-devānām-indra, spoke this verse:』 『If devas or humans are negligent, and delight in practicing unlawful things, when they reach the time of death, they will see the messengers of Yama.』
放逸如毒害， 智者所舍離， 臨于命終時， 則無眾苦惱。 放逸死受苦， 不放逸最樂， 若欲求樂者， 常應離放逸。
「『諸天子！斷一法者，謂斷放逸，則有六種。何等為六？眼見色已，生放逸心，非如實見。或見好色、或見惡色，若黃若黑、若赤若白、若長若短、若方若圓。如是世間不如實知，以放逸故，亦復不知出世之法。以放逸意，雖復見色，不如實見，於己身色，不能正觀，不樂觀於四真諦法。于諸色中，不實見實，心放逸故，不能觀於世間之法及出世法。耳聞聲已，不知其義，或歌或語，若義、若非義，不解如是世間之義。若修多羅、若伽陀、若祇夜、若毗伽那、若憂陀那、若尼陀那、若毗多迦、若阇多迦、若毗佛略、若阿浮多達摩，聞如是法，不解其義。以放逸故，命終之時為閻羅使繫縛將去。復有放逸：既聞諸香，鼻即貪嗅，不知花香及以果香，不知如是世間之香先以燒香供養佈施。以放逸故，不知諸香。復以放逸，不知諸味：其所食味若甘若酢、若咸若苦、若辛若淡、若澀若滑不知差別。心放逸故，不知如是世間之味及以不知出世法味。以放逸故。復以放逸，不知身觸，不作身業，修治宅舍，不修作業、不作眾善，是人宅舍物不具足。不知世間所不應作，不知
【現代漢語翻譯】 現代漢語譯本： 放逸就像毒藥一樣，智者應當捨棄它，如果臨近死亡的時候，就不會有眾多的痛苦和煩惱。 放逸會導致死亡和痛苦，不放逸才是最快樂的，如果想要追求快樂，就應該常常遠離放逸。
『諸位天子！斷除一種法，就是斷除放逸，就會有六種結果。是哪六種呢？眼睛看到顏色之後，就生起放逸之心，不能如實地觀察。或者看到好的顏色，或者看到壞的顏色，無論是黃色還是黑色，無論是紅色還是白色，無論是長還是短，無論是方形還是圓形。像這樣對世間不如實地瞭解，因為放逸的緣故，也不瞭解出世間的法。因為放逸的心意，即使看到了顏色，也不能如實地觀察，對於自己的身體的顏色，不能正確地觀察，不樂於觀察四真諦法（苦、集、滅、道）。在各種顏色中，不能如實地見實，因為心放逸的緣故，不能觀察世間的法和出世間的法。耳朵聽到聲音之後，不瞭解其中的含義，無論是歌唱還是說話，無論是有意義還是沒有意義，不理解世間的意義。無論是修多羅（Sutra，經），還是伽陀（Gatha，偈頌），還是祇夜（Geya，重頌），還是毗伽那（Vyakarna，記說），還是憂陀那（Udana，自說），還是尼陀那（Nidana，因緣），還是毗多迦（Vaitulya，方廣），還是阇多迦（Jataka，本生），還是毗佛略（Vaipulya，廣博），還是阿浮多達摩（Adbhuta Dharma，未曾有法），聽到這樣的法，不理解其中的含義。因為放逸的緣故，臨命終的時候會被閻羅王的使者捆綁帶走。還有放逸：聞到各種香味，鼻子就貪婪地嗅聞，不知道花香和果香，不知道世間的香應該先用來燒香供養和佈施。因為放逸的緣故，不瞭解各種香味。又因為放逸，不瞭解各種味道：所吃的味道無論是甜的還是酸的，無論是鹹的還是苦的，無論是辣的還是淡的，無論是澀的還是滑的，都不能分辨其中的差別。因為心放逸的緣故，不瞭解世間的味道，也不瞭解出世間的法味。因為放逸的緣故。又因為放逸，不瞭解身體的觸感，不從事身體的活動，不修繕房屋，不從事生產，不做各種善事，這樣的人的房屋和物品就不完備。不知道世間不應該做的事情，不知道』
【English Translation】 English version: Heedlessness is like poison; the wise should abandon it. Approaching the end of life, one will then be without manifold suffering and affliction. Heedlessness brings suffering and death; heedfulness is the greatest joy. If one desires happiness, one should always abandon heedlessness.
『O sons of gods! To abandon one thing, namely, to abandon heedlessness, results in six consequences. What are the six? When the eye sees a form, heedlessness arises, and one does not see it as it truly is. Whether one sees a beautiful form or an ugly form, whether it is yellow or black, red or white, long or short, square or round, one does not truly know the world in this way. Because of heedlessness, one also does not know the Dharma of transcending the world. Because of a heedless mind, even if one sees a form, one does not see it as it truly is. One cannot correctly observe the form of one's own body, and one does not delight in observing the Four Noble Truths (suffering, origin, cessation, path). In all forms, one does not see reality as it is. Because the mind is heedless, one cannot observe the Dharma of the world and the Dharma of transcending the world. After the ear hears a sound, one does not understand its meaning, whether it is singing or speaking, whether it is meaningful or meaningless, one does not understand the meaning of the world in this way. Whether it is a Sutra (scripture), a Gatha (verse), a Geya (song), a Vyakarna (explanation), an Udana (inspired utterance), a Nidana (cause), a Vaitulya (Vaipulya, expanded scripture), a Jataka (birth story), a Vaipulya (extensive teaching), or an Adbhuta Dharma (unprecedented Dharma), hearing such teachings, one does not understand their meaning. Because of heedlessness, at the time of death, one will be bound and taken away by the messengers of Yama (the lord of death). Furthermore, there is heedlessness: having smelled various fragrances, the nose greedily sniffs them, not knowing the fragrance of flowers and fruits, not knowing that the fragrances of the world should first be used for burning incense as offerings and giving. Because of heedlessness, one does not understand various fragrances. Furthermore, because of heedlessness, one does not understand various tastes: the tastes that one eats, whether they are sweet or sour, salty or bitter, spicy or bland, astringent or smooth, one cannot distinguish the differences among them. Because the mind is heedless, one does not understand the tastes of the world, nor does one understand the taste of the Dharma that transcends the world. Because of heedlessness. Furthermore, because of heedlessness, one does not understand bodily sensations, one does not engage in bodily activities, one does not repair houses, one does not engage in work, one does not perform various good deeds, and the houses and possessions of such a person are incomplete. One does not know what should not be done in the world, one does not know』
出世間所不應作，不近耆舊亦不恭敬禮拜問訊。以放逸故。
「『諸天子！復以放逸，不知心法，若善、不善、若無記。不知臨命終時，死杖所害，受大苦惱，為閻羅使自在將去。是故天子應斷一法，所謂放逸。修二法者：一者賒摩他；二者毗婆舍那。如是二法示涅槃道。賒摩他者，能斷生法及未生法，能令寂靜。毗婆舍那者，見心、見法二種身故，名毗婆舍那。如是二法以為善伴，能斷三過：若著欲者，教不凈觀；若瞋恚者，教慈心觀；若愚癡者，教以智慧。如是三法對治三法，令其不復起于放逸。若臨終時，不復畏於閻羅使者。云何四聖諦？四聖諦者，謂苦諦、集諦、滅諦、道諦。苦諦者，苦有二種：一者身苦；二者心苦。集諦者，謂陰、界、入。滅諦者，所謂寂滅。道諦者，謂八聖道。是名四聖諦。善護五境界者，所謂色、聲、香、味、觸等。云何六護？所謂六根——眼、耳、鼻、舌、身、意，于境界處善守護之。何等七法？謂七覺分，如人身份亦如城分，亦如眾分，是名菩提分。何等為七？謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分。念覺分者有何等相？所謂念于有為過惡、念于實諦、念于涅槃寂滅之法，是名念覺分。擇法覺分有何等相？以智慧簡擇。云何簡擇？以如實相法簡
【現代漢語翻譯】 現代漢語譯本： 不應該做那些與世俗同流合污的事情，不要親近年老而無德之人，也不要恭敬地禮拜問候他們。這是因為放縱懈怠的緣故。
『諸位天子！又因為放縱懈怠，不瞭解心法，分辨不清什麼是善、什麼是不善、什麼是無記（非善非惡）。不知道臨命終時，會被死亡之杖所傷害，承受巨大的苦惱，被閻羅王的使者隨意帶走。因此，天子們應該斷除一種法，那就是放縱懈怠。修習兩種法：一是奢摩他（止，samatha）；二是毗婆舍那（觀，vipassana）。這兩種法指示通往涅槃的道路。奢摩他，能夠斷除已生和未生的煩惱，使內心寂靜。毗婆舍那，能夠觀見心和法這兩種身，所以稱為毗婆舍那。這兩種法可以作為良伴，能夠斷除三種過失：如果貪著于慾望，就教導不凈觀；如果心懷嗔恚，就教導慈心觀；如果愚癡無知，就教導智慧。這三種法對治三種煩惱，使它們不再產生放縱懈怠。如果臨終時，就不再畏懼閻羅王的使者。什麼是四聖諦？四聖諦是指苦諦、集諦、滅諦、道諦。苦諦是指苦有兩種：一是身苦；二是心苦。集諦是指陰（蘊，skandha）、界（處，ayatana）、入（處，dhatu）。滅諦是指寂滅。道諦是指八聖道。這就是四聖諦。善於守護五境界，是指色、聲、香、味、觸等。什麼是六護？是指六根——眼、耳、鼻、舌、身、意，在面對境界時善於守護它們。什麼是七法？是指七覺分，如同人身上的各個部分，也如同城池的各個部分，也如同軍隊的各個部分，這被稱為菩提分。什麼是七覺分？是指念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分。念覺分有什麼樣的相？是指憶念有為法的過患，憶念真實的道理，憶念涅槃寂滅之法，這稱爲念覺分。擇法覺分有什麼樣的相？是用智慧來簡擇。如何簡擇？用如實的法相來簡擇。
【English Translation】 English version: What should not be done in the world is to not associate with the elderly and virtuous, nor to respectfully bow, greet, and inquire after them, due to negligence.
'O sons of gods! Again, due to negligence, they do not understand the Dharma of the mind, whether it is good, not good, or neutral. They do not know that when approaching the end of life, they will be harmed by the staff of death, suffering great distress, and will be freely taken away by the messengers of Yama (閻羅王). Therefore, sons of gods, you should cut off one Dharma, which is negligence. Cultivate two Dharmas: first, Samatha (奢摩他); second, Vipassana (毗婆舍那). These two Dharmas show the path to Nirvana. Samatha is able to cut off the Dharma of birth and the Dharma that has not yet arisen, and can bring about tranquility. Vipassana is called Vipassana because it sees the two kinds of bodies of mind and Dharma. These two Dharmas can be good companions, able to cut off three faults: if one is attached to desires, teach the contemplation of impurity; if one is angry, teach the contemplation of loving-kindness; if one is ignorant, teach wisdom. These three Dharmas counteract the three faults, preventing them from arising again in negligence. If one is approaching the end of life, one will no longer fear the messengers of Yama. What are the Four Noble Truths? The Four Noble Truths are the Truth of Suffering (苦諦, duhkha satya), the Truth of the Accumulation of Suffering (集諦, samudaya satya), the Truth of the Cessation of Suffering (滅諦, nirodha satya), and the Truth of the Path to the Cessation of Suffering (道諦, marga satya). The Truth of Suffering means that there are two kinds of suffering: first, physical suffering; second, mental suffering. The Truth of the Accumulation of Suffering refers to the skandhas (陰), ayatanas (界), and dhatus (入). The Truth of the Cessation of Suffering refers to Nirvana (寂滅). The Truth of the Path to the Cessation of Suffering refers to the Eightfold Noble Path (八聖道). These are the Four Noble Truths. To skillfully guard the five sense objects means to guard against form (色, rupa), sound (聲, shabda), smell (香, gandha), taste (味, rasa), and touch (觸, sparsha). What are the six protections? They are the six roots—eye (眼, caksu), ear (耳, srotra), nose (鼻, ghrana), tongue (舌, jihva), body (身, kaya), and mind (意, manas)—skillfully guarding them in the realm of objects. What are the seven Dharmas? They are the Seven Factors of Enlightenment (七覺分), like the parts of the human body, like the parts of a city, like the parts of an army; these are called the Bodhi-factors. What are the seven? They are the Mindfulness Enlightenment Factor (念覺分, smrti-sambojjhanga), the Investigation of Dharma Enlightenment Factor (擇法覺分, dharma-vicaya-sambojjhanga), the Effort Enlightenment Factor (精進覺分, virya-sambojjhanga), the Joy Enlightenment Factor (喜覺分, priti-sambojjhanga), the Tranquility Enlightenment Factor (猗覺分, prasrabdhi-sambojjhanga), the Concentration Enlightenment Factor (定覺分, samadhi-sambojjhanga), and the Equanimity Enlightenment Factor (舍覺分, upeksa-sambojjhanga). What is the characteristic of the Mindfulness Enlightenment Factor? It is to be mindful of the faults of conditioned phenomena, to be mindful of the true principles, to be mindful of the Dharma of Nirvana and tranquility; this is called the Mindfulness Enlightenment Factor. What is the characteristic of the Investigation of Dharma Enlightenment Factor? It is to discern with wisdom. How to discern? To discern with the true characteristics of the Dharma.
擇此法，思惟其義，心念其義，唸唸不離。既思念已，復修精進，是名精進覺分。念此法已，希欲心生，念如是義，而生歡喜，是名喜覺分。復於此義，心思惟已，身法、心法如實調伏，柔軟輕樂，修行不亂，是名猗覺分。復於此義，心思惟已，緣于住心以攝其心，是名定覺分。復舍定意及以余念，是名舍覺分。如此之法，若果、若智及斷煩惱，皆悉差別，其果亦別，上上轉勝，一緣而生，其用各異。如是天子！是名七覺分，若有念者，能捨放逸。
「『諸天子！云何八聖道能離放逸，怖畏未來，以求安樂、求涅槃道？正見聖諦如實見、正思惟聖諦、正語聖諦、正業聖諦、正命聖諦、正精進聖諦、正念聖諦、正定聖諦。云何正見？如實見相應義，是名正見。云何正思惟？如實見如實法自相、平等相，于如是法，心念種子，是名正思惟。云何正語？思惟四種口業，舍口四過，護持禁戒，是名正語。云何正業？舍於三種身不善業，護持禁戒，是名正業。云何正命？乃至失命，持戒不捨，是名正命。云何正精進？于如是義，其心憶念而起精進，是名正精進。云何正念？于如是法義，憶念思惟，不忘不失，是名正念。云何正定？于如是法義，以實念心，一心憶念，決定一相，是名正定。是名賢聖八聖道分，若能憶念則不
【現代漢語翻譯】 現代漢語譯本：選擇這種方法，思考其中的意義，心中想著它的意義，唸唸不離。已經思考之後，再修習精進，這叫做精進覺分。憶念這種方法之後，生起希望之心，憶念這樣的意義，而生起歡喜，這叫做喜覺分。再對這個意義，用心思考之後，身法、心法如實地調伏，變得柔軟輕安快樂，修行不散亂，這叫做猗覺分（平靜覺分）。再對這個意義，用心思考之後，緣于安住的心來攝持自己的心，這叫做定覺分（禪定覺分）。再捨棄禪定之意以及其他的念頭，這叫做舍覺分（捨棄覺分）。像這樣的方法，無論是果報、智慧以及斷除煩惱，都完全不同，其果報也不同，越來越殊勝，從同一個因緣而生，其作用各自不同。像這樣，諸位天子！這叫做七覺分，如果有人能夠憶念，就能捨棄放逸。 『諸位天子！什麼是八聖道能夠遠離放逸，畏懼未來，以求得安樂、求得涅槃之道呢？正見聖諦如實地見、正思惟聖諦、正語聖諦、正業聖諦、正命聖諦、正精進聖諦、正念聖諦、正定聖諦。什麼是正見？如實地見與（聖諦的）意義相應，這叫做正見。什麼是正思惟？如實地見如實之法的自相、平等之相，對於這樣的法，心中憶念其種子，這叫做正思惟。什麼是正語？思惟四種口業，捨棄口頭的四種過失，護持禁戒，這叫做正語。什麼是正業？捨棄三種身體的不善業，護持禁戒，這叫做正業。什麼是正命？乃至失去生命，持守戒律也不捨棄，這叫做正命。什麼是正精進？對於這樣的意義，心中憶念而生起精進，這叫做正精進。什麼是正念？對於這樣的法義，憶念思考，不忘記不丟失，這叫做正念。什麼是正定？對於這樣的法義，以真實的念心，一心憶念，決定於一個相，這叫做正定。這叫做賢聖的八聖道分，如果能夠憶念就不會（放逸）。』
【English Translation】 English version: Choosing this method, contemplate its meaning, keep its meaning in mind, never departing from it. Having contemplated it, further cultivate diligence, this is called the Diligence Enlightenment Factor. Having remembered this method, a desire arises, remembering such meaning, and joy arises, this is called the Joy Enlightenment Factor. Furthermore, having contemplated this meaning, the body and mind are truly subdued, becoming soft, light, and joyful, the practice is not disturbed, this is called the Tranquility Enlightenment Factor. Furthermore, having contemplated this meaning, relying on the abiding mind to gather one's mind, this is called the Concentration Enlightenment Factor. Furthermore, abandoning the intention of concentration and other thoughts, this is called the Equanimity Enlightenment Factor. Such methods, whether they be fruits, wisdom, or the cutting off of afflictions, are all different, their fruits are also different, becoming increasingly superior, arising from a single cause, their functions are each different. Thus, celestial beings! This is called the Seven Enlightenment Factors, if one is mindful, one can abandon negligence. 『Celestial beings! What are the Eight Noble Paths that can lead away from negligence, fear the future, and seek peace and happiness, seeking the path to Nirvana (liberation)? Right View (Samyag-dṛṣṭi) truly seeing the Noble Truths, Right Thought (Samyak-saṃkalpa) of the Noble Truths, Right Speech (Samyag-vāc) of the Noble Truths, Right Action (Samyak-karmānta) of the Noble Truths, Right Livelihood (Samyag-ājīva) of the Noble Truths, Right Effort (Samyag-vyāyāma) of the Noble Truths, Right Mindfulness (Samyak-smṛti) of the Noble Truths, Right Concentration (Samyak-samādhi) of the Noble Truths. What is Right View? Truly seeing the meaning corresponding to (the Noble Truths), this is called Right View. What is Right Thought? Truly seeing the self-nature and the equal nature of the true Dharma, for such Dharma, keeping the seed of thought in mind, this is called Right Thought. What is Right Speech? Contemplating the four kinds of verbal karma, abandoning the four faults of speech, upholding the precepts, this is called Right Speech. What is Right Action? Abandoning the three kinds of unwholesome bodily actions, upholding the precepts, this is called Right Action. What is Right Livelihood? Even to the point of losing one's life, upholding the precepts without abandoning them, this is called Right Livelihood. What is Right Effort? For such meaning, remembering it in the mind and generating diligence, this is called Right Effort. What is Right Mindfulness? For such Dharma meaning, remembering and contemplating it, not forgetting and not losing it, this is called Right Mindfulness. What is Right Concentration? For such Dharma meaning, with a true mindful heart, single-mindedly remembering it, deciding on one aspect, this is called Right Concentration. This is called the Noble Eightfold Path, if one can remember it, one will not (be negligent).』
畏於閻羅王使。復觀九種眾生居處。
「『諸天子！又觀十種大地之法。何等為十？一者受；二者想；三者思；四者觸；五者作意；六者欲；七者解脫；八者念；九者三昧；十者慧。是名十大地法，共心而生，各各異相。汝等當知！何等相？如是之法，一緣而生，猶如日光。如是之法，共心而生，有增減相應相。云何名想？知差別相應，故名為想。云何名思？意緣三種——善、不善、無記。復有三種，謂身、口、意。思所依止而無相貌。云何名觸？三種和合而生於觸，起三種受，故名為觸。天子當知！云何三觸生三種受？謂苦受、樂受、不苦不樂受。云何名作意？攝取於法，故名作意。云何名欲？憶念所作，故名為欲。云何解脫？能辯了故。亦名為信，以能信故。亦名為力，以能持故。云何名念？若攀緣處，心不迷亂，是名爲念。云何名三昧？若心一緣，是名三昧。云何名慧？分別觀法，是名為慧。
「『諸天子！復有十種煩惱大地，若有受行如此法者，臨命終時為閻羅使自在繫縛。何等為十？一者不信；二者懈怠；三者不念；四者亂心；五者愚癡；六者不善觀；七者邪見解脫；八者不調伏；九者無明；十者放逸。是名十法煩惱大地，染生有法，為閻羅王使者所縛之因緣也。諸天子！如我所說，云何十種
【現代漢語翻譯】 現代漢語譯本： 畏懼閻羅王的使者。再觀察九種眾生居住的地方。 『諸位天子！再觀察十種大地之法。哪十種呢？一是受（感受），二是想（概念），三是思（思考），四是觸（接觸），五是作意（注意），六是欲（慾望），七是解脫（解脫），八是念（憶念），九是三昧（禪定），十是慧（智慧）。這稱為十大地法，與心共同產生，各自有不同的相狀。你們應當知道！是什麼樣的相狀？這樣的法，因一個緣而生起，猶如日光。這樣的法，與心共同產生，有增減相應的相狀。什麼叫做想？知道差別相應的，所以叫做想。什麼叫做思？意念緣於三種——善、不善、無記（非善非惡）。又有三種，即身、口、意。思所依止而沒有相貌。什麼叫做觸？三種和合而產生觸，生起三種感受，所以叫做觸。天子們應當知道！什麼叫三種觸生三種受？即苦受、樂受、不苦不樂受。什麼叫做作意？攝取於法，所以叫做作意。什麼叫做欲？憶念所作，所以叫做欲。什麼叫做解脫？能夠辨別了知，也叫做信，因為能夠信的緣故。也叫做力，因為能夠持守的緣故。什麼叫做念？如果攀緣于某個處所，心不迷亂，這叫做念。什麼叫做三昧？如果心專注於一個緣，這叫做三昧。什麼叫做慧？分別觀察法，這叫做慧。 『諸位天子！又有十種煩惱大地，如果有人修行這些法，臨命終時會被閻羅王的使者自在地繫縛。哪十種呢？一是不信（不相信），二是懈怠（懶惰），三是不念（不憶念），四是亂心（心緒散亂），五是愚癡（愚昧無知），六是不善觀（不善於觀察），七是邪見解脫（錯誤的見解解脫），八是不調伏（不調伏自己），九是無明（沒有智慧），十是放逸（放縱）。這稱為十種煩惱大地，染污產生有法，是為閻羅王使者所束縛的原因。諸位天子！如我所說，什麼是十種……』
【English Translation】 English version: Fearing the messengers of Yama (閻羅王, the King of Death). Again, observe the abodes of the nine kinds of beings. 『O sons of gods! Again, observe the ten dharmas of the great earth. What are the ten? First is vedanā (受, feeling); second is saṃjñā (想, perception); third is cetanā (思, volition); fourth is sparśa (觸, contact); fifth is manasikara (作意, attention); sixth is chanda (欲, desire); seventh is vimoksha (解脫, liberation); eighth is smṛti (念, mindfulness); ninth is samādhi (三昧, concentration); tenth is prajñā (慧, wisdom). These are called the ten great earth dharmas, arising together with the mind, each with different characteristics. You should know! What are these characteristics? Such dharmas arise from a single condition, like sunlight. Such dharmas arise together with the mind, having characteristics of corresponding increase and decrease. What is called saṃjñā (想)? Knowing the corresponding differences, therefore it is called saṃjñā (想). What is called cetanā (思)? The mind is conditioned by three types—wholesome, unwholesome, and neutral. There are also three types, namely body, speech, and mind. Cetanā (思) relies on these without having any appearance. What is called sparśa (觸)? The combination of three things gives rise to sparśa (觸), which gives rise to three kinds of feelings, therefore it is called sparśa (觸). O sons of gods, you should know! How do three contacts give rise to three feelings? Namely, painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What is called manasikara (作意)? Taking hold of dharmas, therefore it is called manasikara (作意). What is called chanda (欲)? Recalling what has been done, therefore it is called chanda (欲). What is vimoksha (解脫)? Being able to discern and understand, it is also called faith, because of being able to believe. It is also called strength, because of being able to uphold. What is called smṛti (念)? If, when clinging to a certain place, the mind is not confused, this is called smṛti (念). What is called samādhi (三昧)? If the mind is focused on a single condition, this is called samādhi (三昧). What is called prajñā (慧)? Discriminatingly observing dharmas, this is called prajñā (慧).' 『O sons of gods! Again, there are ten great earths of afflictions. If someone practices these dharmas, at the time of death, they will be freely bound by the messengers of Yama (閻羅王). What are the ten? First is aśraddhā (不信, lack of faith); second is kausīdya (懈怠, laziness); third is asmṛti (不念, lack of mindfulness); fourth is vikṣepa (亂心, distracted mind); fifth is moha (愚癡, delusion); sixth is ayoniśo manasikara (不善觀, unwise consideration); seventh is mithyā dṛṣṭi vimoksha (邪見解脫, liberation through wrong views); eighth is adamatā (不調伏, untamed); ninth is avidyā (無明, ignorance); tenth is pramāda (放逸, heedlessness). These are called the ten great earths of afflictions, defiling and producing conditioned dharmas, which are the causes for being bound by the messengers of Yama (閻羅王). O sons of gods! As I have said, what are the ten...』
不善大地？云何不信？不信解脫。若不信于解脫之法，故名不信。云何懈怠？舍離精進，故名懈怠。云何不念？以忘失法，故名不念。云何亂心？其心不正，故名亂心。云何愚癡？無方便心，故名愚癡。云何不善觀？不正觀察，思惟非法，不行正道，不凈見凈，故名不善觀。云何邪見？取顛倒法，堅著不捨，故名邪見。云何不調伏心？不寂靜故，名不調伏。云何無明？迷於三界，故名無明。云何放逸？不作善業，故名放逸。是名十種煩惱大地，甚可鄙惡。
「『諸天子！復有十種染地之法。何等為十？一者瞋；二者恨；三者不悔；四者堅；五者幻；六者諂曲；七者嫉妒；八者慳；九者憍慢；十者大慢。是名十種染地法也。何故名曰染地法耶？大地所攝，故名染地。云何名瞋？其心粗惡，故名為瞋。云何名恨？其心結縛，轉成怨結，故名為恨。云何不悔？樂作眾惡，作已歡喜，故名不悔。云何名堅？作諸惡業，執著不捨，是名為堅。云何名幻？誑眾生故，為十二入之所誑惑，故名為幻。天子當知！云何十二入？所謂內有眼耳鼻舌身意，是名內入；外有色聲香味觸法，是名外入。二種分別：一者相；二者自體大。所言相者：四大因緣而生眼識，是名為眼，當知耳鼻舌身意，分別境界各有自相。云何當知自體相耶？言
【現代漢語翻譯】 現代漢語譯本： 什麼是不善的大地（不好的基礎）？什麼是不信（不相信）？不信就是不相信解脫。如果不相信解脫的方法，所以叫做不信。什麼是懈怠（懶惰）？捨棄精進（努力），所以叫做懈怠。什麼是不念（不憶念）？因為忘失佛法，所以叫做不念。什麼是亂心（心緒混亂）？心不端正，所以叫做亂心。什麼是愚癡（愚笨）？沒有方便之心（智慧），所以叫做愚癡。什麼是不善觀（不好的觀察）？不正確的觀察，思考不合佛法的，不走正道，在不凈的事物中看到清凈，所以叫做不善觀。什麼是邪見（錯誤的見解）？採取顛倒的法，堅持執著不放，所以叫做邪見。什麼是不調伏心（不調伏的心）？因為不寂靜，所以叫做不調伏。什麼是無明（不明事理）？迷惑於三界（欲界、色界、無色界），所以叫做無明。什麼是放逸（放縱）？不做善業，所以叫做放逸。這叫做十種煩惱的大地，非常可鄙可惡。
『諸位天子！還有十種染污的法。是哪十種？一是瞋（嗔怒）；二是恨（怨恨）；三是不悔（不後悔）；四是堅（固執）；五是幻（虛幻）；六是諂曲（諂媚虛偽）；七是嫉妒（嫉妒賢能）；八是慳（吝嗇）；九是憍慢（驕傲自大）；十是大慢（極度自大）。這叫做十種染污的法。為什麼叫做染污的法呢？因為被大地所包含，所以叫做染污的法。什麼是瞋？心粗暴惡劣，所以叫做瞋。什麼是恨？心結成怨恨，轉變成怨仇，所以叫做恨。什麼是不悔？喜歡做各種惡事，做完后還很高興，所以叫做不悔。什麼是堅？做了各種惡業，執著不放，這就叫做堅。什麼是幻？迷惑眾生，被十二入（十二處）所迷惑，所以叫做幻。天子們應當知道！什麼是十二入？所謂內有眼、耳、鼻、舌、身、意，這叫做內入（內六處）；外有色、聲、香、味、觸、法，這叫做外入（外六處）。這兩種可以分為兩種：一是相（表相），二是自體大（本體）。所說的相：四大（地、水、火、風）因緣而生眼識，這就叫做眼，應當知道耳、鼻、舌、身、意，分別境界各有自己的表相。應當如何知道自體相呢？』
【English Translation】 English version: What is the 'unwholesome ground'? What is 'disbelief'? Disbelief is the lack of faith in liberation. If one does not believe in the Dharma of liberation, it is called 'disbelief'. What is 'laziness'? Abandoning diligence, it is called 'laziness'. What is 'non-mindfulness'? Because of forgetting the Dharma, it is called 'non-mindfulness'. What is 'distracted mind'? The mind is not upright, so it is called 'distracted mind'. What is 'ignorance'? Lacking expedient means (wisdom), it is called 'ignorance'. What is 'unwholesome observation'? Incorrect observation, contemplating what is not in accordance with the Dharma, not walking the right path, seeing purity in the impure, it is called 'unwholesome observation'. What is 'wrong view'? Taking up inverted Dharmas, firmly clinging to them without letting go, it is called 'wrong view'. What is 'untamed mind'? Because it is not tranquil, it is called 'untamed'. What is 'ignorance' (Avidya)? Being deluded in the three realms (desire realm, form realm, formless realm), it is called 'ignorance'. What is 'negligence'? Not performing wholesome deeds, it is called 'negligence'. These are called the ten grounds of afflictions, which are very despicable and hateful.
'Oh, sons of gods! There are also ten kinds of defiled ground Dharmas. What are the ten? First is anger (Krodha); second is hatred (Upanaha); third is non-repentance (Amraksha); fourth is obstinacy (Mraksha); fifth is illusion (Maya); sixth is flattery (Shathya); seventh is jealousy (Irshya); eighth is stinginess (Matsarya); ninth is pride (Mada); tenth is excessive pride (Atimana). These are called the ten kinds of defiled ground Dharmas. Why are they called defiled ground Dharmas? Because they are contained by the ground, they are called defiled ground. What is anger? The mind is coarse and evil, so it is called anger. What is hatred? The mind forms knots of resentment, turning into enmity, so it is called hatred. What is non-repentance? Enjoying doing all kinds of evil deeds, and being happy after doing them, so it is called non-repentance. What is obstinacy? Having done all kinds of evil deeds, clinging to them without letting go, this is called obstinacy. What is illusion? Deceiving sentient beings, being deluded by the twelve entrances (twelve sense bases), so it is called illusion. Sons of gods, you should know! What are the twelve entrances? The so-called inner entrances are the eyes, ears, nose, tongue, body, and mind; the outer entrances are form, sound, smell, taste, touch, and Dharma. These two can be divided into two types: one is appearance (Lakshana), and the other is the greatness of the self-nature (Atma-bhava). What is meant by appearance? The four great elements (earth, water, fire, wind) give rise to eye consciousness, this is called the eye, you should know that the ears, nose, tongue, body, and mind each have their own appearance in distinguishing realms. How should one know the appearance of the self-nature?'
自體者，名不顛倒。以五因緣而生眼識。何等為五？有眼、有色、有明、有空、有憶念故，眼識得生。耳則不爾，耳識之生，明闇俱知，不因於明。鼻舌身意亦復如是。意識于明，或時有用、或時不用。云何有用？云何不用？若眼識見色，意識決了，是名為用。云何或用或有不用？眼識觀色，若無光明則無所見，余根所知，不因光明，是名識大。諸天子！復有四大因緣，各各相依。云何四大互共相依或增或減？眼增火大；鼻增地大；身增風大；舌增水大；耳增空大。此法增勝，耳中空界，意得取聲。是故當知，故有增減。複次觀入：何者近緣？何入遠緣？鼻舌及身如是三根，對觸乃知。眼之所見，非近非遠。耳之所聞，遠則不了，近則能知，內亦自聞。鼻之所聞，近則能知，內亦自了。如鼻內有病亦自聞臭，如耳中風聲亦皆自聞。如是識，二種所攝——眼識、意識。如是盡攝，譬如一火，隨然得名，或名木火，或名草火。一切諸識亦復如是，因於意識，各各差別。天子當知！如是諸入，既得知已，莫得放逸。不放逸行、不貪、不瞋、不癡，如是善人命終之時，不畏閻羅王使者所縛，不見可畏獄卒惡相，不見閻羅王惡境界也。不墮地獄、餓鬼、畜生，常受安樂乃至涅槃，成就無量歡喜安樂，不放逸故。
「『複次
【現代漢語翻譯】 現代漢語譯本 自體，指的是不顛倒的真性。眼識的產生依賴於五個條件。是哪五個呢？有眼根、有色塵、有光明、有空間、有憶念，這五個條件具備，眼識才能產生。而耳識則不同，耳識的產生，對於明暗都能感知，不依賴於光明。鼻、舌、身、意也是如此。意識對於光明，有時有用，有時沒用。怎樣是有用？怎樣是沒用？如果眼識看見了色塵，意識進行決斷了別，這叫做有用。怎樣是或有用或沒用？眼識觀察色塵，如果沒有光明就無法看見，而其他根所知覺的，不依賴於光明，這叫做識大。諸位天子！還有四大因緣，各自相互依存。哪四大互相依存，或增或減呢？眼根增加火大（tejas）；鼻根增加地大（prthivi）；身根增加風大（vayu）；舌根增加水大（apas）；耳根增加空大（akasa）。這種法增勝，耳中的空界，意根能夠獲取聲音。所以應當知道，固有增減變化。再次觀察諸入（ayatana）：哪個是近緣？哪個是遠緣？鼻、舌、身這三個根，對著觸塵才能知覺。眼睛所見，非近非遠。耳朵所聽，遠了就聽不清楚，近了就能聽清楚，內在的聲音也能自己聽到。鼻子所聞，近了就能聞到，內在的氣味也能自己知道。比如鼻子內部有疾病也能自己聞到臭味，比如耳朵里有風聲也能自己聽到。像這樣的識，被兩種所攝——眼識、意識。像這樣全部攝盡，譬如一堆火，隨著燃燒的材料而得名，或者叫做木火，或者叫做草火。一切諸識也是這樣，因為意識的緣故，各有差別。天子們應當知道！像這樣的諸入，既然已經知道了，就不要放逸。不放逸的行為，就是不貪、不嗔、不癡，像這樣的善人在臨命終的時候，不畏懼閻羅王（Yama）的使者所捆綁，看不見可怕的獄卒的惡相，看不見閻羅王的惡境界。不墮入地獄（naraka）、餓鬼（preta）、畜生（tiryak），常常享受安樂乃至涅槃（nirvana），成就無量的歡喜安樂，因為不放逸的緣故。 『複次』
【English Translation】 English version The self-nature is called 'non-inverted'. Eye-consciousness arises due to five conditions. What are the five? Having an eye, having form, having light, having space, and having memory; with these five conditions, eye-consciousness arises. It is not so with the ear; the arising of ear-consciousness knows both light and darkness, and does not depend on light. The nose, tongue, body, and mind are also like this. Consciousness, with respect to light, is sometimes useful and sometimes not. How is it useful? How is it not useful? If eye-consciousness sees form, and consciousness makes a determination, this is called useful. How is it sometimes useful and sometimes not useful? If eye-consciousness observes form, and there is no light, then nothing can be seen; what is known by the other senses does not depend on light; this is called the great consciousness. O sons of gods! There are also four great elements (mahabhuta) that depend on each other. How do the four great elements depend on each other, increasing or decreasing? The eye increases the fire element (tejas); the nose increases the earth element (prthivi); the body increases the wind element (vayu); the tongue increases the water element (apas); the ear increases the space element (akasa). When this dharma increases and prevails, the space element in the ear allows the mind to perceive sound. Therefore, it should be known that there are inherent increases and decreases. Furthermore, observe the entrances (ayatana): which is the near condition? Which is the far condition? The nose, tongue, and body, these three senses, only know through contact. What the eye sees is neither near nor far. What the ear hears is unclear at a distance, but clear when near, and one can also hear internal sounds. What the nose smells is known when near, and one can also know internal smells. For example, if there is a disease inside the nose, one can smell the odor; for example, if there is wind noise in the ear, one can hear it. Such consciousness is encompassed by two types—eye-consciousness and mind-consciousness. Thus, everything is encompassed, like a fire that is named according to what it burns, either wood fire or grass fire. All consciousnesses are also like this, differentiated by the cause of consciousness. O sons of gods, you should know! Now that you have understood these entrances, do not be negligent. The practice of non-negligence is non-greed, non-hatred, and non-delusion. When such a virtuous person comes to the end of their life, they will not fear being bound by the messengers of Yama (閻羅王), will not see the terrifying faces of the prison guards, and will not see the evil realms of Yama. They will not fall into hell (naraka), the realm of hungry ghosts (preta), or the realm of animals (tiryak), but will always experience happiness and even nirvana (涅槃), achieving immeasurable joy and happiness, because of non-negligence. 『Furthermore』
，天子！觀十二入無常苦空無我，觀其依止，因緣而生。如是觀已，離於放逸。觀眼識生，猶如幻法，空無所有，非堅非實，破壞之法。眼識滅已，而生耳識，空無所有，不堅破壞。如是觀內六入、外六入，或生或滅，斗諍愛味，衰變無常，從因緣生。如實知之，如是見已，不貪於色。若見愛色，不生染著。不放逸者，諸天五欲尚不生貪，何況人慾。』
「爾時，釋迦天王而說頌曰：
「『迷惑于界入， 妨于涅槃道， 以此放逸故， 失一切善法。 若有三種過， 是大惡道使， 癡為第一惡， 放逸故流轉。 愚癡放逸行， 死常在手中， 若有樂放逸， 一切盡破壞。 若人過一法， 思惟於二法， 知於三處相， 是人則受樂。 若天福德盡， 放逸所破壞， 墮落癡所誑， 無人能救護。 一法常最勝， 能忍而修行， 若與忍相應， 悲念諸眾生。 命終怖畏時， 得如是大力， 是故離放逸， 精進修諸行。 若能捨無明， 常守護明智， 以知明無明， 放逸不能壞。 若人舍放逸， 決定得大利， 如是不放逸， 則能自利益。 放逸網自縛， 勤修則解脫，
【現代漢語翻譯】 現代漢語譯本： 『天子！觀察十二入（dvadasayatana，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）無常、苦、空、無我，觀察它們的依止，因緣而生。這樣觀察之後，就能遠離放逸。觀察眼識的生起，猶如幻法，空無所有，並非堅固真實，是會破壞的法。眼識滅去之後，而生起耳識，也是空無所有，不堅固，會破壞。像這樣觀察內在的六入（adhyatmikayatana，指眼、耳、鼻、舌、身、意六根）、外在的六入（bahirayatana，指色、聲、香、味、觸、法六塵），或生或滅，鬥爭愛戀，品嚐滋味，衰敗無常，都是從因緣而生。如實地瞭解這些，這樣見解之後，就不會貪戀於色。如果見到可愛的色，也不會生起染著。不放逸的人，即使是諸天的五欲（pancakama，指色、聲、香、味、觸），尚且不會生起貪戀，更何況是人間的慾望。』 「這時，釋迦天王（Sakko devanam indo）說了這樣的偈頌： 『迷惑于界入（ayatana，指處，即六根和六塵），妨礙涅槃（Nibbana）的道路，因為這種放逸的緣故，失去一切善法。如果存在三種過失，那是通往惡道的使者，愚癡是第一大惡，因為放逸而流轉生死。愚癡放逸的行為，死亡常常在手中，如果喜歡放逸，一切都會被破壞。 如果一個人超越了一種法，思考兩種法，瞭解三種處所的真相，這個人就能獲得快樂。如果天人的福德耗盡，被放逸所破壞，墮落被愚癡所欺騙，沒有人能夠救護。 一種法常常是最殊勝的，能夠忍耐並且修行，如果與忍耐相應，就會悲憫眾生。在臨終恐懼的時候，能夠獲得這樣的大力，所以要遠離放逸，精進地修習各種行為。 如果能夠捨棄無明（avijja，指不明白事理的黑暗），常常守護明智，以知曉明與無明，放逸就不能夠破壞。如果一個人捨棄放逸，必定能夠獲得大利益，像這樣不放逸，就能自我利益。 放逸像網一樣自我束縛，勤奮修行就能解脫，』
【English Translation】 English version: 'O king of gods! Observe the twelve entrances (dvadasayatana, referring to the six internal sense bases: eye, ear, nose, tongue, body, mind; and the six external sense objects: form, sound, smell, taste, touch, and mental objects) as impermanent, suffering, empty, and without self. Observe their dependence, arising from conditions. Having observed thus, one is free from negligence. Observe the arising of eye-consciousness as like an illusion, empty and without substance, not firm or real, a law of destruction. When eye-consciousness ceases, ear-consciousness arises, also empty and without substance, not firm, and destructive. Thus, observe the six internal sense bases (adhyatmikayatana, referring to the six internal sense bases: eye, ear, nose, tongue, body, mind) and the six external sense bases (bahirayatana, referring to the six external sense objects: form, sound, smell, taste, touch, and mental objects), either arising or ceasing, contending, loving, tasting, decaying, and impermanent, arising from conditions. Knowing this truthfully, having seen thus, one does not crave form. If one sees a lovely form, one does not generate attachment. One who is not negligent does not generate greed even for the five desires of the gods (pancakama, referring to form, sound, smell, taste, and touch), how much less for human desires!' At that time, Sakko devanam indo (Sakko devanam indo, king of the gods) spoke the following verses: 'Confused by the sense bases (ayatana, referring to the sense bases, i.e., the six internal sense bases and the six external sense objects), hindering the path to Nibbana (Nibbana, liberation), because of this negligence, one loses all good qualities. If there are three faults, they are messengers to the evil realms; ignorance is the greatest evil, because of negligence one transmigrates. The actions of ignorance and negligence, death is always in hand; if one delights in negligence, everything is destroyed. If a person transcends one dharma, contemplates two dharmas, knows the true nature of three places, that person will receive happiness. If the merit of the gods is exhausted, destroyed by negligence, falling, deceived by ignorance, no one can protect them. One dharma is always the most excellent, able to endure and practice; if it corresponds with endurance, one will have compassion for all beings. At the time of death and fear, one obtains such great strength; therefore, abandon negligence, diligently cultivate all practices. If one can abandon ignorance (avijja, referring to the darkness of not understanding things), constantly guard wisdom, by knowing the distinction between clarity and ignorance, negligence cannot destroy. If a person abandons negligence, they will surely obtain great benefit; thus, being not negligent, one can benefit oneself. Negligence is like a net that binds oneself, diligent practice leads to liberation.'
如是縛解相， 我今總略說。 天子既已知， 若有行放逸， 至於臨終時， 乃知其果報。』
「如是天帝釋廣說十二入相，調伏放逸諸天子等。若諸天子曾種善根，少行放逸，聞此法已，心自覺悟不復放逸，諸根淳熟皆能受行。若諸天子根未熟者，如破生癰，破捺之時，捺已洗治，無所利益，亦復如是。
「複次，帝釋天王從一漸增，次第說於十二入法。十二入相。已於諸天大眾之中作神通力，示希有事，次第令入，繫心正念，覺因緣相，離於放逸，令其利益。見此變化，心生厭離。時天帝釋方便利益，為諸天眾廣說妙法。『諸天子！云何諂曲？心不正直，堅著生死，故名諂曲。云何名妒？於他熱惱，故名為妒。云何名慳？懼己物盡而生貪惜，故名慳。是名三界染地之法，分別則有，三界所攝。瞋、恨、慳、妒、幻，欲界所繫，諂曲一法遍於欲界及於梵天，憍慢、大慢遍於三界。諸天子！是名十種不善大地法也。復有十種善大地法。何等為十？所謂不貪、不癡、有慚、有愧、有信、調伏、不放逸精進、舍離、不生侵惱。是名十種善大地法，如是十法，各各異相。謂不貪者，一切善法之根本也，猶如樑柱。不癡善根亦復如是。慚者自守正直。愧者愧於他人。信者於一切法，其心清凈。調
【現代漢語翻譯】 現代漢語譯本： 『像這樣的束縛和解脫的真相，我現在簡略地說一下。 天子們既然已經知道了這些道理，如果還有行為放縱懈怠的， 等到臨終的時候，才知道自己行為的果報。』
『像這樣，天帝釋（Śakra-devānām-Indra）廣泛地宣說了十二入（dvādaśa āyatanāni）的真相，調伏那些放縱懈怠的天子們。如果天子們曾經種下善根，只是稍微有些放縱懈怠，聽聞此法之後，內心自覺覺悟不再放縱懈怠，諸根淳厚成熟，都能接受奉行。如果天子們的根器尚未成熟，就像是刺破新生的瘡癰，在刺破膿包的時候，擠出膿液後進行清洗治療，也沒有什麼利益，也是這樣。
『此外，帝釋天王（Śakra-devānām-Indra）從一逐漸增加，依次宣說了十二入法（dvādaśa āyatanāni）。十二入相（dvādaśa āyatanāni）。已經在諸天大眾之中示現神通之力，展示稀有之事，依次引導他們進入正道，使他們繫念于正念，覺悟因緣之相，遠離放縱懈怠，使他們獲得利益。看到這些變化，內心生起厭離之心。這時，天帝釋（Śakra-devānām-Indra）用方便之法利益他們，為諸天眾廣泛地宣說微妙之法。』諸位天子！什麼是諂曲（māyā）？內心不正直，執著于生死，所以叫做諂曲（māyā）。什麼叫做嫉妒（īrṣyā）？對於他人感到熱惱，所以叫做嫉妒（īrṣyā）。什麼叫做慳吝（mātsarya）？害怕自己的財物耗盡而產生貪婪吝惜，所以叫做慳吝（mātsarya）。這些是屬於三界（trayo dhātavaḥ）染污之地的法，分別來說，都被三界（trayo dhātavaḥ）所包含。嗔（krodha）、恨（upanāha）、慳（mātsarya）、妒（īrṣyā）、幻（māyā），都屬於欲界（kāma-dhātu）所繫縛，諂曲（māyā）這一法遍及欲界（kāma-dhātu）以及梵天（brahmaloka），憍慢（mada）、大慢（atimāna）遍及三界（trayo dhātavaḥ）。諸位天子！這些叫做十種不善大地法（akuśala-mahābhumika-dharmāḥ）。還有十種善大地法（kuśala-mahābhumika-dharmāḥ）。哪十種呢？就是所謂的不貪（alobha）、不癡（amoha）、有慚（hrī）、有愧（apatrāpya）、有信（śraddhā）、調伏（vinaya）、不放逸精進（apramāda-vīrya）、舍離（tyāga）、不生侵惱（avihimsā）。這些叫做十種善大地法（kuśala-mahābhumika-dharmāḥ），像這十種法，各自有不同的相。所謂不貪（alobha）的人，是一切善法的根本，猶如房屋的棟樑和柱子。不癡（amoha）的善根也是這樣。慚（hrī）是自我守護正直。愧（apatrāpya）是對於他人感到慚愧。信（śraddhā）是對一切法，內心清凈。 調
【English Translation】 English version: 'Such is the aspect of bondage and liberation, which I will now briefly explain. Since the gods have already understood this, if there are those who act with negligence, They will only know the consequences of their actions when they are about to die.'
'Thus, Śakra-devānām-Indra (天帝釋) extensively explained the aspects of the twelve entrances (dvādaśa āyatanāni), subduing the negligent gods. If the gods have previously planted good roots and only act with slight negligence, upon hearing this Dharma, their minds will awaken and they will no longer be negligent. Their faculties will be ripe and mature, and they will all be able to receive and practice it. If the gods' roots are not yet mature, it is like breaking open a fresh boil. When the pus is squeezed out, washing and treating it will not be of any benefit. It is the same in this case.'
'Furthermore, Śakra-devānām-Indra (帝釋天王) gradually increased from one, sequentially explaining the Dharma of the twelve entrances (dvādaśa āyatanāni). The aspects of the twelve entrances (dvādaśa āyatanāni). He has already displayed his supernatural powers among the assembly of gods, showing rare and wonderful things, sequentially leading them to enter the right path, causing them to focus their minds on right mindfulness, awakening to the aspects of conditions, and departing from negligence, so that they may obtain benefit. Seeing these transformations, their minds give rise to aversion. At this time, Śakra-devānām-Indra (天帝釋) skillfully benefits them, extensively explaining the wonderful Dharma to the assembly of gods. 'Gods! What is deceit (māyā)? A mind that is not upright, firmly attached to birth and death, is called deceit (māyā). What is called jealousy (īrṣyā)? Feeling agitated towards others is called jealousy (īrṣyā). What is called stinginess (mātsarya)? Fearing that one's possessions will be exhausted and giving rise to greed and miserliness is called stinginess (mātsarya). These are the Dharmas of the defiled lands of the three realms (trayo dhātavaḥ), which, when distinguished, are all contained within the three realms (trayo dhātavaḥ). Anger (krodha), resentment (upanāha), stinginess (mātsarya), jealousy (īrṣyā), and illusion (māyā) are all bound to the desire realm (kāma-dhātu). Deceit (māyā), as a single Dharma, pervades the desire realm (kāma-dhātu) and the Brahma heaven (brahmaloka). Pride (mada) and great pride (atimāna) pervade the three realms (trayo dhātavaḥ). Gods! These are called the ten unwholesome great earth Dharmas (akuśala-mahābhumika-dharmāḥ). There are also ten wholesome great earth Dharmas (kuśala-mahābhumika-dharmāḥ). What are the ten? They are non-greed (alobha), non-delusion (amoha), shame (hrī), embarrassment (apatrāpya), faith (śraddhā), taming (vinaya), non-negligent diligence (apramāda-vīrya), renunciation (tyāga), and non-harming (avihimsā). These are called the ten wholesome great earth Dharmas (kuśala-mahābhumika-dharmāḥ). Like these ten Dharmas, each has a different aspect. One who is non-greedy (alobha) is the root of all wholesome Dharmas, like the beams and pillars of a house. The wholesome root of non-delusion (amoha) is also like this. Shame (hrī) is self-guarding uprightness. Embarrassment (apatrāpya) is feeling ashamed before others. Faith (śraddhā) is having a pure mind towards all Dharmas.' Taming
伏者，身心調善離於惡法，依清涼法。不放逸者，勤修善法。舍者，于作不作因緣之中，其心舍離。不侵惱者，不惱眾生。是名十種善法大地。若有心念如是法者，于命終時不畏死怖，不畏閻羅使者所縛。何以故？攝善法故。如向所說心心數法、善大地法、染大地法。自相總說，是名十法。
「『複次，諸天子！云何名為修十一法？若有比丘觀于自身，自見其身，不愛不迷，心不堅著，是名初修。
「『複次，諸天子！若有比丘先受所欲毀訾，不味不著不念，生厭離心，是則名曰第二修也。
「『複次，諸天子！若有比丘常不放逸，不著境界，盡諸結使，是名修于不放逸行。是則名曰第三修也。
「『複次，諸天子！若有比丘憶念善法、修行善法。「如是善法能生樂報，樂因樂緣，如是樂報。我當受之，斷不善法。」是則名曰第四修也。
「『複次，諸天子！修行樂受生。受有何力，云何而生？何因何緣？云何因緣？云何而生？如是受生，莫為妨礙。如實觀受，不堅不實，空無所有。是則名曰第五修也。
「『複次，諸天子！若有比丘修行一切諸行無常、苦空無我、無所有，互相因緣而得有生，非一力生。如是修行。如是修已，心不愛樂，是則名曰第六修也。
「『複次
【現代漢語翻譯】 現代漢語譯本 伏者，指的是身心調和，遠離各種惡法，依循清涼之法。不放逸者，指的是勤奮地修習各種善法。舍者，指的是在造作或不造作的因緣之中，內心能夠捨棄執著。不侵惱者，指的是不惱害任何眾生。這被稱為十種善法的大地。如果有人心中常常思念這些法，那麼在臨命終時就不會畏懼死亡的恐怖，也不會畏懼閻羅（Yama，冥界之主）使者的束縛。為什麼呢？因為他攝取了各種善法。就像前面所說的心、心所法、善大地法、染大地法，將它們的自相總括起來說，就稱為十法。 『複次，諸位天子！什麼叫做修習十一種法呢？如果有一位比丘（bhiksu，佛教出家男眾）觀察自身，自己觀察自己的身體，不貪愛也不迷惑，內心不執著，這就叫做初修。 『複次，諸位天子！如果有一位比丘先是受到自己所喜好的事物的譭謗和指責，不貪戀、不執著、不思念，從而生起厭離之心，這就叫做第二修。 『複次，諸位天子！如果有一位比丘常常不放逸，不執著于外在的境界，斷盡各種煩惱結使，這就叫做修習不放逸行。這就叫做第三修。 『複次，諸位天子！如果有一位比丘憶念善法、修行善法，『像這樣的善法能夠產生快樂的果報，快樂的因和快樂的緣，像這樣的快樂果報，我應當承受它，斷除不善之法。』這就叫做第四修。 『複次，諸位天子！修行快樂感受的生起。感受有什麼力量，是怎樣生起的？什麼因什麼緣？是怎樣的因緣？是怎樣生起的？像這樣的感受生起，不要去妨礙它。如實地觀察感受，不堅固也不真實，空無所有。這就叫做第五修。 『複次，諸位天子！如果有一位比丘修行一切諸行都是無常、苦、空、無我、無所有，互相因緣而得以產生，不是單一的力量所生。像這樣修行。像這樣修習之後，內心不貪愛，這就叫做第六修。 『複次
【English Translation】 English version 『To subdue』 refers to harmonizing body and mind, staying away from evil dharmas, and relying on cool and pure dharmas. 『Non-negligence』 refers to diligently cultivating good dharmas. 『Renunciation』 refers to, within the causes and conditions of acting or not acting, the mind being able to renounce attachment. 『Non-aggression』 refers to not harming sentient beings. These are called the ten grounds of good dharmas. If one constantly contemplates these dharmas in their mind, then at the end of life, they will not fear the terror of death, nor will they fear being bound by the messengers of Yama (冥界之主). Why? Because they have gathered good dharmas. Just like the mind, mental factors, good universal mental factors, and defiled universal mental factors mentioned earlier, summarizing their individual characteristics, these are called the ten dharmas. 『Furthermore, sons of gods! What is called cultivating the eleven dharmas? If a bhiksu (佛教出家男眾) observes himself, sees his own body, without love or delusion, and his mind is not firmly attached, this is called the first cultivation. 『Furthermore, sons of gods! If a bhiksu first receives criticism and blame for what he desires, without savoring, attaching to, or dwelling on it, and generates a mind of aversion and detachment, this is called the second cultivation. 『Furthermore, sons of gods! If a bhiksu is constantly non-negligent, not attached to external realms, and exhausts all fetters and bonds, this is called cultivating the practice of non-negligence. This is called the third cultivation. 『Furthermore, sons of gods! If a bhiksu remembers good dharmas and cultivates good dharmas, 『Such good dharmas can produce joyful rewards, joyful causes and joyful conditions, such joyful rewards. I should receive them and cut off unwholesome dharmas.』 This is called the fourth cultivation. 『Furthermore, sons of gods! Cultivating the arising of joyful feeling. What power does feeling have, how does it arise? What is the cause and what is the condition? What kind of cause and condition? How does it arise? Such arising of feeling, do not obstruct it. Observe feeling as it truly is, neither firm nor real, empty and without substance. This is called the fifth cultivation. 『Furthermore, sons of gods! If a bhiksu cultivates that all phenomena are impermanent, suffering, empty, without self, without anything belonging to self, arising due to mutual causes and conditions, not born from a single force. Thus he cultivates. Having cultivated thus, his mind does not delight in them, this is called the sixth cultivation. 『Furthermore
，諸天子！若有比丘作如是念：「我生善念、生善因緣。」既生此念，異念所壞。「我今所緣，生滅不善之念，壞我善念，妨我善法。」如是常念所緣，是則名曰第七修也。
「『複次，諸天子！若有比丘修第八行法相、平等相、住自相，法不顛倒，一切諸法，性無垢故。如是比丘復自觀察：「我既有生，畢定當死。有為之法，無非三相。」如是修行，一切諸法皆悉無常，是則名曰第八修也。
「『複次，諸天子！云何名為第九修耶？三煩惱根，三種對治。所謂貪慾、瞋恚、愚癡。貪慾之人，教不凈觀；瞋恚之人，教以慈心；愚癡之人，教觀因緣。是名對治。如是修觀，心常思念，是則名曰第九修也。
「『複次，諸天子！云何名為第十修耶？唸佛功德，安樂世間，是故修行利益自身，是則名曰第十修也。
「『複次，諸天子！云何名為第十一修？從他次第聞無常法，唸唸不住，從於處胎，生滅不住，如始處胎、童子、少年乃至老時。如是比丘及余修習，既修習已，臨命終時，不畏閻羅王使者，自在所持，不見醜惡怖畏之相。是則名曰十一修也。
「『複次，諸天子！云何名為十三繫念善修利益安樂乃至涅槃？何等十三？念不放逸、念生住滅、念不散亂，如是念已，若見好色、若見惡
【現代漢語翻譯】 現代漢語譯本 『諸位天子！如果有一位比丘這樣想：『我生起了善念，生起了善的因緣。』 既然生起了這個念頭，就會被其他的念頭破壞。『我現在所緣的，是生滅不善的念頭，它會破壞我的善念，妨礙我的善法。』 像這樣常常憶念所緣，這就叫做第七種修行。
『再者，諸位天子！如果有一位比丘修習第八種行法，即法相、平等相、住自相，法不顛倒，因為一切諸法的自性都是沒有垢染的。這樣的比丘又自己觀察：『我既然有生，必定會有死。有為之法，沒有不是三相的。』 像這樣修行，一切諸法都是無常的，這就叫做第八種修行。
『再者，諸位天子！什麼叫做第九種修行呢？三種煩惱的根源，用三種方法來對治。這三種煩惱是：貪慾、瞋恚、愚癡。對於有貪慾的人，教導他修不凈觀；對於有瞋恚的人，教導他修慈心觀；對於有愚癡的人，教導他觀察因緣。這叫做對治。像這樣修觀，心中常常思念，這就叫做第九種修行。
『再者，諸位天子！什麼叫做第十種修行呢？憶念佛陀的功德，能使世間安樂，所以修行能利益自身，這就叫做第十種修行。
『再者，諸位天子！什麼叫做第十一種修行呢？從他人那裡次第聽聞無常之法，唸唸不住，從處於母胎開始，生滅不住，就像剛開始處於母胎、童年、少年乃至老年一樣。這樣的比丘以及其他修習者，既然修習之後，臨命終時，不畏懼閻羅王（Yama-raja，掌管死亡的神）的使者，自在地保持正念，不見醜惡恐怖的景象。這就叫做第十一種修行。
『再者，諸位天子！什麼叫做十三種系念善修，能帶來利益安樂乃至涅槃（Nirvana，佛教術語，指解脫）呢？哪十三種呢？憶念不放逸、憶念生住滅、憶念不散亂，像這樣憶念之後，如果見到好的或者壞的
【English Translation】 English version 『O sons of gods! If a Bhiksu (Buddhist monk) thinks thus: 『I have generated a wholesome thought, generated wholesome causes and conditions.』 Having generated this thought, it will be destroyed by other thoughts. 『What I am now focusing on are the arising and ceasing of unwholesome thoughts, which will destroy my wholesome thoughts and hinder my wholesome Dharma (Buddhist teachings).』 Constantly contemplating on what is being focused on in this way is called the seventh practice.
『Furthermore, O sons of gods! If a Bhiksu cultivates the eighth practice, which is the characteristic of Dharma, the characteristic of equality, and abiding in one's own characteristic, the Dharma is not inverted, because the nature of all Dharmas is without defilement. Such a Bhiksu further observes: 『Since I have birth, I will certainly have death. Conditioned Dharmas are invariably subject to the three marks.』 Cultivating in this way, all Dharmas are impermanent, and this is called the eighth practice.
『Furthermore, O sons of gods! What is called the ninth practice? The three roots of affliction are counteracted by three remedies. These three afflictions are: greed, hatred, and delusion. For those with greed, teach the contemplation of impurity; for those with hatred, teach the contemplation of loving-kindness; for those with delusion, teach the contemplation of dependent origination. This is called the remedy. Cultivating contemplation in this way, with constant mindfulness in the mind, is called the ninth practice.
『Furthermore, O sons of gods! What is called the tenth practice? Recalling the merits of the Buddha (Enlightened one), which bring peace and happiness to the world, therefore cultivating benefits oneself, and this is called the tenth practice.
『Furthermore, O sons of gods! What is called the eleventh practice? Hearing the Dharma of impermanence in sequence from others, with thoughts constantly arising and ceasing, from the moment of conception in the womb, arising and ceasing without stopping, just like the beginning of being in the womb, childhood, youth, and even old age. Such a Bhiksu and other practitioners, having cultivated in this way, at the time of approaching death, will not fear the messengers of Yama-raja (Lord of Death), maintaining mindfulness freely, and will not see ugly and fearful appearances. This is called the eleventh practice.
『Furthermore, O sons of gods! What are the thirteen kinds of mindfulness and wholesome cultivation that bring benefit, happiness, and even Nirvana (liberation)? What are the thirteen? Mindfulness of non-negligence, mindfulness of arising, abiding, and ceasing, mindfulness of non-distraction. Having been mindful in this way, if one sees good or bad
色、若見女人，觀其身內膿血不凈之所住處，大小便利不凈之處。如是繫念令不散亂。若入城邑聚落乞求，行色境界不應行處，若不繫念則著色慾。以是因緣，繫心不散，是名第一一心繫念也。
「『複次，第二繫念：思惟觀外境界可愛園林及蓮華池、可愛河泉遊戲之處，見已作如是念：「如是可愛遊戲之處，以愚癡心而生貪著，必當衰壞。樹葉萎黃，失其本相，彫零墮落，狀似枯死，蔭影希疏。如是有為，一切無常，空無所有，何況愛法。」如是作心繫念，作是念已，心不貪著內外境界，魔不能亂。是名第二一心繫念。
「『複次，第三一心繫念利益安樂。云何繫念？緣何等法？若食若眠曾見美色，念不分別，心不繫念，作如是念：「愚癡凡夫，諸根貪著不知厭足。」如是繫念，是名第三一心繫念。
「『複次，第四一心繫念：隨何等處得供養利——衣服床褥、臥具醫藥，心不歡喜，不喜不樂。何以故？供養之利，利養瘡深，割皮壞肉，壞肉斷筋，斷筋破骨，破骨傷髓。利養因緣能壞善法亦復如是。是名第四一心繫念。
「『複次，第五一心繫念：若游城邑聚落村營，不住城邑。若有眾人往至其所，不與多言、不樂多語。何以故？若人遊行城邑聚落，心則散亂不能自利。如是一心繫念，如
【現代漢語翻譯】 現代漢語譯本 如果看到女人的形色，就觀想她身體內部膿血不乾淨的住所，以及大小便等不潔之處。這樣專注于觀想，使心不散亂。如果進入城鎮村落乞食，行走在容易引起情慾的境界或不該去的地方，如果不專注于觀想，就會產生貪著。因為這個緣故，使心不散亂，這稱為第一種一心繫念。
『其次，第二種繫念：思惟觀想外在美好的園林以及蓮花池、可愛的河流泉水嬉戲之處，看到后這樣想：『像這樣可愛嬉戲的地方，因為愚癡的心而產生貪著，必定會衰敗毀壞。樹葉枯萎發黃，失去原本的樣貌，凋零墜落，看起來像枯死一樣，樹蔭稀疏。像這樣有為法，一切都是無常的，空無所有，更何況是貪愛這些事物。』這樣作意繫念，作這樣的念頭后，心不貪著內外境界，魔就不能擾亂。這稱為第二種一心繫念。
『其次，第三種一心繫念能帶來利益和安樂。如何繫念？緣于哪些法？如果吃了東西或睡了覺，或者曾經見過美好的事物，念頭不去分別，心不執著于這些念頭，這樣想：『愚癡的凡夫，各種感官貪著而不知滿足。』這樣繫念，這稱為第三種一心繫念。
『其次，第四種一心繫念：無論在什麼地方得到供養利益——衣服床鋪、臥具醫藥，心裡不歡喜，不喜也不樂。為什麼呢？供養的利益，就像利養的瘡口一樣深，割破面板損壞肌肉，損壞肌肉割斷筋脈，割斷筋脈破壞骨頭，破壞骨頭傷害骨髓。利養的因緣能夠破壞善法也是這樣。這稱為第四種一心繫念。
『其次，第五種一心繫念：如果遊走于城鎮村落，不住在城鎮里。如果很多人前往他所在的地方，不和他們多說話，不喜歡多說話。為什麼呢？如果人貪戀城鎮村落，心就會散亂而不能使自己得到利益。像這樣一心繫念，就像』
【English Translation】 English version If you see the form of a woman, contemplate the pus and blood within her body, the impure places where she dwells, and the uncleanliness of her excretions. Focus your mind in this way, preventing it from becoming scattered. If you enter cities or villages to beg for alms, avoid places that arouse desire or are inappropriate to visit. If you do not maintain mindfulness, you will become attached. Because of this, keep your mind focused and undistracted. This is called the first single-minded contemplation.
'Furthermore, the second contemplation: contemplate external, delightful gardens, lotus ponds, and pleasant rivers and springs where people play. Upon seeing them, think thus: 'These delightful places of amusement, due to foolishness, give rise to attachment, and are certain to decay and perish. The leaves of trees wither and turn yellow, losing their original appearance, falling and decaying, appearing as if dead, with sparse shade. Such is the nature of conditioned things; all are impermanent, empty, and without substance, let alone the objects of our affection.' By focusing the mind in this way, and by generating such thoughts, the mind will not be attached to internal or external objects, and Mara (the demon) will not be able to disturb it. This is called the second single-minded contemplation.
'Furthermore, the third single-minded contemplation brings benefit and happiness. How does one contemplate? Upon what dharmas does one focus? If one has eaten, slept, or seen something beautiful, do not discriminate or cling to these thoughts. Think thus: 'Foolish ordinary beings are attached to their senses and are never satisfied.' Contemplate in this way. This is called the third single-minded contemplation.
'Furthermore, the fourth single-minded contemplation: wherever one receives offerings and benefits—clothing, bedding, sleeping mats, or medicine—do not rejoice in your heart, neither be pleased nor delighted. Why? The benefit of offerings is like a deep wound caused by gain; it cuts the skin and damages the flesh, damages the flesh and severs the tendons, severs the tendons and breaks the bones, breaks the bones and injures the marrow. The conditions of gain can destroy good dharmas in the same way. This is called the fourth single-minded contemplation.
'Furthermore, the fifth single-minded contemplation: if you travel to cities, villages, or settlements, do not dwell in the cities. If many people come to your place, do not speak much with them, and do not enjoy talking much. Why? If a person is attached to cities and villages, their mind will be scattered and they will not be able to benefit themselves. Such is single-minded contemplation, like'
實觀之，是名第五一心繫念。
「『複次，第六一心繫念：見如是過於冢間樹下、若草𧂐邊、若山澗邊、若住空舍，無所愛著亦無親愛，不親近他，善法增長得自利益，遠避眾人。是名第六一心繫念。
「『複次，第七一心繫念：聞說天報，心不愛樂，而生厭離。樂聞說于地獄苦果，其心無厭，作如是念：「天退衰沒，為閻羅使自在將去。我今不復作地獄業，亦不隨喜。見有作者，教令舍離。」如是比丘聞天不喜，聞地獄苦不生怖畏，離憂離喜，常念善法，是名第七一心繫念。
「『複次，第八一心繫念。「我起善念，舍不善法，悉令盡壞，離於餘氣，生余善法。繫念善法，若不善念妨于善念，我已斷不善念。」如是攀緣，想念次第之數，一心繫念，調伏其心。是人能于洄澓涌波怨家之心，令住境界。是名第八一心繫念。
「『複次，第九一心繫念：唸佛功德、念敬重法、念敬信師，隨善師行，正意修行，直視一尋，利益一切眾生，心念度脫。如是繫念，得果不空乃至涅槃，是名第九一心繫念。
「『複次，第十一心繫念：善修正行，如有四種大怖畏至，謂衰、老、病、死。怖畏死怨，不喜憶念，見四種法，流動無常于壽命安隱、少壯具足。如是四種，如前所說，常有怖畏。如是修無
【現代漢語翻譯】 現代漢語譯本：實觀它，這被稱為第五一心繫念。
『再者，第六一心繫念：看見像這樣的人，在墳地邊、樹下、或者草堆旁、或者山澗邊、或者住在空屋裡，沒有任何貪愛執著，也沒有親近愛戀，不親近其他人，善法增長，獲得自身利益，遠離眾人。這被稱為第六一心繫念。
『再者，第七一心繫念：聽到說天界的福報，心裡不喜愛，反而產生厭惡遠離之心。喜歡聽聞地獄的苦果，心裡沒有厭倦，這樣想：『天人會有衰退墮落的時候，會被閻羅王的使者隨意帶走。我現在不再造作地獄的惡業，也不隨喜讚歎。看見有人造作惡業，就教導他們捨棄離開。』像這樣的比丘，聽聞天界不生歡喜，聽聞地獄的苦難不生恐懼，遠離憂愁和喜悅，常常思念善法，這被稱為第七一心繫念。
『再者，第八一心繫念：『我生起善念，捨棄不善之法，全部使之消滅殆盡，不留一絲殘餘，生起其餘的善法。專注于善法，如果出現不善的念頭妨礙善念，我就斷除不善的念頭。』像這樣攀緣，想念次第的數目，一心專注于善念，調伏自己的心。這樣的人能夠使像迴旋的波浪一樣涌動不定的怨恨之心，安住在（善法的）境界中。這被稱為第八一心繫念。
『再者，第九一心繫念：思念佛的功德（Buddha-guna，佛的功德）、思念恭敬佛法（Dharma，佛法）、思念恭敬信奉的善知識（Kalyāṇa-mitta，善知識），隨順善知識的教導而行，以正念修行，目光直視一尋（約八尺），利益一切眾生，心裡想著度脫他們。像這樣專注于善念，所得到的果報不會落空，乃至最終證得涅槃（Nirvana，涅槃），這被稱為第九一心繫念。
『再者，第十一心繫念：好好地修正自己的行為，如果出現四種大的怖畏，也就是衰老、疾病、死亡。因為害怕死亡這個怨敵，而不喜歡憶念它，看見這四種法，流動變化無常，對於壽命的安穩、少壯的具足感到不安。像這樣的四種怖畏，如前面所說，常常存在。像這樣修習無常觀
【English Translation】 English version: To truly observe it, this is called the Fifth One-Mindfulness.
『Furthermore, the Sixth One-Mindfulness: Seeing someone like this, at the edge of a cemetery, under a tree, or by a grass heap, or by a mountain stream, or living in an empty house, without any attachment or clinging, nor any affection or love, not associating with others, good Dharma increases, obtaining self-benefit, staying far away from the crowd. This is called the Sixth One-Mindfulness.』
『Furthermore, the Seventh One-Mindfulness: Hearing about the rewards of the heavens, the mind does not delight in them, but instead generates aversion and detachment. Gladly hearing about the suffering consequences of hell, the mind is without weariness, thinking thus: 『The beings in heavens will decline and fall, and will be freely taken away by the messengers of Yama (Yamaraja, the lord of death). I will now no longer create the karma of hell, nor will I rejoice in it. Seeing others creating such karma, I will teach them to abandon and leave it.』 Such a Bhiksu (Buddhist monk) hearing of the heavens does not rejoice, hearing of the suffering of hell does not generate fear, being apart from sorrow and joy, constantly thinking of good Dharma, this is called the Seventh One-Mindfulness.』
『Furthermore, the Eighth One-Mindfulness: 『I generate good thoughts, abandon unwholesome Dharmas, completely destroy them, leaving not a trace, generating other wholesome Dharmas. Focusing on wholesome Dharmas, if unwholesome thoughts obstruct wholesome thoughts, I will cut off the unwholesome thoughts.』 Thus, climbing, thinking of the sequence of numbers, with one mind focusing on wholesome thoughts, taming one's mind. Such a person is able to make the mind, which is like swirling waves, the heart of an enemy, dwell in the realm (of good Dharma). This is called the Eighth One-Mindfulness.』
『Furthermore, the Ninth One-Mindfulness: Thinking of the merits of the Buddha (Buddha-guna, the merits of the Buddha), thinking of revering the Dharma (Dharma, the teachings of the Buddha), thinking of revering and trusting the Kalyāṇa-mitta (Kalyāṇa-mitta, spiritual friend), following the conduct of the Kalyāṇa-mitta, cultivating with right intention, looking straight ahead one fathom (about eight feet), benefiting all sentient beings, with the mind thinking of liberating them. Thus focusing on wholesome thoughts, the fruit obtained will not be in vain, until finally attaining Nirvana (Nirvana, liberation), this is called the Ninth One-Mindfulness.』
『Furthermore, the Eleventh One-Mindfulness: Well correcting one's conduct, if four great fears arise, namely, decay, old age, sickness, and death. Fearing the enemy of death, one does not like to remember it, seeing these four Dharmas, flowing, changing, and impermanent, feeling uneasy about the security of life, the completeness of youth. Such four fears, as mentioned before, are always present. Thus cultivating impermanence
常想，不樂五欲，不為愛怒之所使也。常行正念，則能碎于煩惱大山。是名第十一心繫念。
「『複次，第十一一心繫念：不生分別，此是精進，此是懈怠。若生是念，則自毀傷。不惱他人，其心清凈，繫念調伏，不惱眾生。是名第十一一心繫念。
「『複次，第十二一心繫念：常聽正法，聞已受持，既受持已，堅持不忘。是人知于善法及不善法，如是之人，如大闇中大燈明也。善不善法于佛法中，皆能了知，猶如明燈，是名一心繫念。如是一心繫念，不為愛怒、不為魔使，是名第十二一心繫念。
「『複次，第十三一心繫念：念身受心，念如是處，知于自相，正心繫念，離放逸行。既不放逸，不為閻羅使者自在將去。以自在故，不失憶念，無非時行，不行非處、不行惡境，一切繫念。是名第十三一心繫念。
「『複次，諸天子有十四種善修其心，善調伏心、善清凈心，離於放逸。何等十四？一者知足；二者精進；三者寂靜；四者親近善師；五者離惡知識；六者修習佛法；七者善觀修習；八者舍于憍慢；九者信于因果，法及非法；十者念于善欲；十一者不觀女色；十二者不近親族；十三者正住一切境界；十四者畏於生死。是名十四法善修其心。以此因緣，調伏其心，臨命終時，不畏惡道閻羅
【現代漢語翻譯】 現代漢語譯本 經常思索，不貪戀五欲，不被愛慾和嗔怒所驅使。經常保持正念，就能粉碎煩惱大山。這叫做第十一種一心繫念。
『再者，第十一種一心繫念：不生起分別心，認為這是精進，那是懈怠。如果生起這樣的念頭，就會自我傷害。不惱亂他人，內心清凈，以繫念調伏內心，不惱害眾生。這叫做第十一種一心繫念。
『再者，第十二種一心繫念：經常聽聞正法，聽聞後接受並奉持，接受奉持后，堅持不忘。這樣的人能夠了解善法和不善法，這樣的人，就像在大黑暗中的大燈一樣光明。對於善法和不善法，在佛法中，都能完全瞭解，就像明燈一樣，這叫做一心繫念。像這樣一心繫念，不被愛慾和嗔怒所驅使，不被魔所役使，這叫做第十二種一心繫念。
『再者，第十三種一心繫念：憶念身體的感受和心念，憶念這些處所，瞭解自身的實相，以正直的心繫念，遠離放逸的行為。既然不放逸，就不會被閻羅（Yama，冥界之王）的使者隨意帶走。因為有自主能力，所以不會失去憶念，沒有不合時宜的行為，不去不該去的地方，不去邪惡的境界，一切都以繫念為指導。這叫做第十三種一心繫念。
『再者，諸位天子有十四種方法可以好好地修習內心，好好地調伏內心，好好地清凈內心，遠離放逸。是哪十四種呢？一是知足；二是精進；三是寂靜；四是親近善知識（virtuous teachers）；五是遠離惡知識（evil companions）；六是修習佛法（Buddha's teachings）；七是善於觀察和修習；八是捨棄驕慢；九是相信因果（karma），法和非法；十是憶念善的慾望；十一是不觀看女色；十二是不接近親族；十三是正直地安住於一切境界；十四是畏懼生死。這叫做十四種善法可以修習內心。因為這些因緣，調伏自己的內心，臨命終時，不畏懼惡道和閻羅（Yama）。』
【English Translation】 English version Constantly contemplate, not delighting in the five desires, not being driven by love and anger. Constantly maintain right mindfulness, then one can shatter the great mountain of afflictions. This is called the eleventh single-minded contemplation.
'Furthermore, the eleventh single-minded contemplation: not generating discriminations, thinking 'this is diligence, this is laziness.' If such a thought arises, it will harm oneself. Not disturbing others, one's mind is pure, using contemplation to tame the mind, not harming sentient beings. This is called the eleventh single-minded contemplation.'
'Furthermore, the twelfth single-minded contemplation: constantly listening to the right Dharma (teachings), receiving and upholding it after hearing, and firmly remembering it without forgetting. Such a person knows good and bad dharmas, such a person is like a great lamp in great darkness. Regarding good and bad dharmas, in the Buddha Dharma (Buddha's teachings), one can fully understand them, like a bright lamp, this is called single-minded contemplation. Such single-minded contemplation is not driven by love and anger, not made a servant of Mara (demon), this is called the twelfth single-minded contemplation.'
'Furthermore, the thirteenth single-minded contemplation: contemplating the body's sensations and the mind's thoughts, contemplating these places, knowing one's own true nature, with a righteous mind contemplating, staying away from lax behavior. Since one is not lax, one will not be freely taken away by the messengers of Yama (Lord of Death). Because of being autonomous, one does not lose mindfulness, there are no untimely actions, one does not go to places one should not go, one does not go to evil realms, everything is guided by contemplation. This is called the thirteenth single-minded contemplation.'
'Furthermore, the devas (heavenly beings) have fourteen ways to cultivate their minds well, to tame their minds well, to purify their minds well, and to stay away from laxity. What are the fourteen? First is contentment; second is diligence; third is tranquility; fourth is associating with virtuous teachers (Kalyāṇa-mitta); fifth is staying away from evil companions (Pāpa-mitta); sixth is cultivating the Buddha Dharma (Buddha's teachings); seventh is being good at observing and cultivating; eighth is abandoning arrogance; ninth is believing in karma (cause and effect), Dharma and non-Dharma; tenth is contemplating good desires; eleventh is not looking at female forms; twelfth is not getting close to relatives; thirteenth is righteously abiding in all realms; fourteenth is fearing birth and death. These are called the fourteen good dharmas for cultivating the mind. Because of these causes and conditions, one tames one's mind, and at the time of death, one does not fear the evil paths and Yama (Lord of Death).'
獄卒，不開惡道門，不斷正法，不為閻羅使者之所繫縛，隨意將去。不作惡業，能得一切善法者，所謂善調伏心，令修善業，能將眾生至人天中，開涅槃門，后得涅槃。是故，諸天子！汝等應善調伏其心。心調伏故，尚不見於閻羅使者，何況將去。』
「時天帝釋為諸天眾說惡道畏，見閻羅王使者怖畏。『我已如是一一漸增，次第為汝說十四法，今當爲汝說十五法。如我往昔從佛所聞，我今當說。何等十五？若出家沙門毀於法式，亦令他作。被袈裟法，所著袈裟令他愛慾，樂好袈裟以自莊嚴，其音粗惡猶如驢聲，細步徐行端嚴威儀，為愛慾故，莊嚴其身。如是沙門不勤精進，樂見女人，憍慢自大，其心輕躁，欲心放逸。是故所著衣服為遮寒熱，才得覆身，不生貪著、不為愛著。放逸所誑，臨命終時，不生悔心，是名初法。
「『複次，諸天子！云何沙門知第二法，知于知足？持何等戒？出家修行或修智慧，既自知已，于施主所施臥具醫藥，知足受畜，相應受施、如法受施。如是受施，不妨出家沙門之法，是名知于第二法也。
「『複次，諸天子！云何沙門知第三法？不以貪心念于臥具。若聚落城邑非功德處，為飲食衣服故，舍離阿蘭若處，入于聚落城邑，妨修善法，失於知足。沙門法中第一勝者，
【現代漢語翻譯】 現代漢語譯本： 『獄卒不會開啟通往惡道的門，也不會斷絕正法，不會被閻羅王的使者束縛，隨意帶走。不作惡業，就能獲得一切善法，這就是所謂的善於調伏內心，使之修習善業，能夠引導眾生到達人天善道，開啟涅槃之門，最終獲得涅槃。因此，諸位天子！你們應當好好調伏自己的內心。內心調伏的緣故，尚且不會見到閻羅王的使者，更何況是被帶走呢。』
『當時，天帝釋爲了諸天大眾講述惡道的恐怖，以及見到閻羅王使者的恐懼。』我已經這樣一步步增加，依次為你們說了十四種法，現在應當為你們說第十五種法。就像我過去從佛陀那裡聽聞的一樣，我現在應當說出來。哪十五種呢？如果出家的沙門（Śrāmaṇa，指佛教或其他宗教的修行者）毀壞了戒律和儀式，也教唆他人這樣做。披著袈裟，卻對所穿的袈裟產生愛慾，喜歡好的袈裟用來裝飾自己，聲音粗惡就像驢叫一樣，慢步徐行，裝出端莊威嚴的樣子，爲了愛慾的緣故，裝飾自己的身體。這樣的沙門不勤奮精進，喜歡看女人，驕傲自大，內心輕浮急躁，慾望放縱。因此，所穿的衣服只是爲了遮蔽寒冷和暑熱，能夠遮蓋身體就可以了，不應產生貪戀執著，不應爲了愛慾而執著。被放逸所欺騙，臨命終時，不會生起後悔之心，這叫做第一種法。
『再者，諸位天子！什麼樣的沙門知道第二種法，知道知足呢？持有什麼樣的戒律呢？出家修行或者修習智慧，既然自己已經知道了，對於施主所佈施的臥具和醫藥，知足地接受和蓄積，相應地接受佈施，如法地接受佈施。這樣接受佈施，不妨礙出家沙門的修行，這叫做知道第二種法。
『再者，諸位天子！什麼樣的沙門知道第三種法？不以貪心惦念臥具。如果因為飲食衣服的緣故，離開阿蘭若處（Araṇya，指寂靜的修行場所），進入聚落城邑，這些聚落城邑不是修功德的地方，妨礙修習善法，失去知足。在沙門修行的方法中，第一殊勝的是』
【English Translation】 English version: 『The prison warden does not open the gate to evil paths, nor does he cut off the true Dharma. He is not bound by the messengers of Yama (閻羅王, the King of Death), and is not taken away at will. Not creating evil karma, one can obtain all good Dharmas, which is to say, skillfully subduing the mind, causing it to cultivate good deeds, able to lead sentient beings to the realms of humans and gods, opening the gate of Nirvana (涅槃, liberation), and ultimately attaining Nirvana. Therefore, O sons of gods! You should skillfully subdue your minds. Because of the subduing of the mind, you will not even see the messengers of Yama, let alone be taken away.』
『At that time, Śakra (天帝釋, the ruler of the Trāyastriṃśa Heaven) spoke to the assembly of gods about the fear of the evil paths and the dread of seeing the messengers of Yama. 『I have gradually increased in this way, and have successively spoken to you about fourteen Dharmas. Now I shall speak to you about the fifteenth Dharma. Just as I heard from the Buddha in the past, I shall now speak. What are the fifteen? If a renunciant Śrāmaṇa (沙門, a religious ascetic or monk) destroys the precepts and rituals, and also encourages others to do so; wearing the Kāṣāya (袈裟, monastic robe), but developing desire for the Kāṣāya he wears, enjoying fine Kāṣāyas to adorn himself, his voice is coarse and evil like the sound of a donkey, walking slowly and deliberately, feigning dignified demeanor, adorning his body for the sake of desire. Such a Śrāmaṇa is not diligent in his practice, enjoys seeing women, is arrogant and conceited, his mind is frivolous and restless, and his desires are unrestrained. Therefore, the clothes he wears are only to shield against cold and heat, just enough to cover the body, and he should not develop greed or attachment, not be attached for the sake of desire. Deceived by negligence, at the time of death, he does not feel remorse. This is called the first Dharma.』
『Furthermore, O sons of gods! How does a Śrāmaṇa know the second Dharma, knowing contentment? What kind of precepts does he uphold? Having renounced the world to cultivate practice or cultivate wisdom, having known this himself, he is content to receive and accumulate the bedding and medicine given by the donors, receiving offerings appropriately, receiving offerings according to the Dharma. Receiving offerings in this way does not hinder the Dharma of a renunciant Śrāmaṇa. This is called knowing the second Dharma.』
『Furthermore, O sons of gods! How does a Śrāmaṇa know the third Dharma? Not thinking of bedding with a greedy mind. If, for the sake of food and clothing, he leaves the Araṇya (阿蘭若, a secluded place for practice), and enters villages and towns, these villages and towns are not places for cultivating merit, hindering the cultivation of good Dharmas, losing contentment. Among the methods of practice for a Śrāmaṇa, the first and foremost is』
所謂知足及不放逸。若人樂貪，不樂知足，為貪所誑，害於善法。如是之人猶如癡狗，還自食吐。是名沙門第三法也。
「『複次，諸天子！云何沙門知第四法？所讀經典，不言多讀，恐于施主多設供養飲食衣服、臥具醫藥，恐其難消，妨出家法。非我所應，自知止足。是名沙門知第四法。復有第四少欲之法：若有比丘少欲知足，於何等法不放逸行？如是沙門，或為僧使、或為病人至施主家乞求財物，于施主家若飲一水，妨于善法，唐勞行使，虛作勤勞而無福德。何以故？以貪味故，至施主家，令諸施主心生輕賤。如是比丘非自利益，不利病人，非利眾僧，此是第一輕慢因緣。所謂至檀越家貪于食味、輕躁、不正語，此三種法，世間、出世間之所輕賤。是故知足不放逸行，舍於此法。是名沙門第四法也。
「『複次，諸天子！云何知第五法？少欲知足，依止乞食，受出家法，唯受一食，不舉宿食。若舉宿食，心則貪著，不樂禪誦，貪著食味，恐后不得。如是少貪，妨沙門法，何況比丘多貪供養。若畜此法，為于愛網堅牢繫縛。是名沙門第五法也。
「『複次，諸天子！云何沙門知第六法？若有沙門大姓出家，少欲知足。「我既出家已，不自說言：『我是某甲大姓出家。』」亦教弟子不令宣說，若受
【現代漢語翻譯】 現代漢語譯本： 所謂知足和不放逸。如果有人喜歡貪婪，不喜歡知足，被貪婪所迷惑，就會損害善法。這樣的人就像愚癡的狗，反過來吃自己吐出來的東西。這就是沙門的第三種法。
『再者，諸位天子！什麼是沙門所知的第四種法？對於所讀的經典，不強調多讀，是擔心給施主增加過多的供養，包括飲食、衣服、臥具、醫藥，擔心他們難以消化，妨礙出家修行。認為『這不是我應該做的』，自己知道適可而止。這就是沙門所知的第四種法。還有第四種少欲之法：如果有比丘少欲知足，在哪些方面不放逸修行呢？如果這樣的沙門，或是作為僧團的使者，或是爲了病人，到施主家乞求財物，在施主家哪怕只喝一口水，也會妨礙善法，白白地奔波，徒勞地勤勞而沒有福德。為什麼呢？因為貪圖味道的緣故，到施主家，讓施主們心裡產生輕視。這樣的比丘既不能利益自己，也不能利益病人，也不能利益僧團，這是第一種輕慢的因緣。所謂到施主家貪圖食物的味道、輕浮急躁、言語不正，這三種法，是世間和出世間的人所輕視的。因此，要知足而不放逸地修行，捨棄這些法。這就是沙門的第四種法。
『再者，諸位天子！什麼是沙門所知的第五種法？少欲知足，依靠乞食，接受出家之法，只接受一餐食物，不儲存過夜的食物。如果儲存過夜的食物，心就會貪戀執著，不喜歡禪定誦經，貪戀食物的味道，擔心以後得不到。像這樣稍微的貪婪，都會妨礙沙門之法，更何況比丘貪圖過多的供養。如果持有這種行為，就會被愛慾之網牢固地束縛。這就是沙門的第五種法。
『再者，諸位天子！什麼是沙門所知的第六種法？如果有沙門從大家族出家，少欲知足，『我既然已經出家了，就不自己說：『我是某甲（姓名）從大家族出家的。』也不教導弟子讓他們宣說，如果接受供養
【English Translation】 English version: So-called contentment and non-negligence. If a person enjoys greed and does not enjoy contentment, being deceived by greed, he harms good dharmas. Such a person is like a foolish dog, turning around to eat what he has vomited. This is called the third dharma of a Shramana (ascetic).
'Furthermore, O sons of gods! What is the fourth dharma known by a Shramana? Regarding the scriptures read, not emphasizing reading too much, fearing that it would increase excessive offerings to donors, including food, clothing, bedding, and medicine, fearing that they would be difficult to digest and hinder the practice of renunciation. Thinking, 'This is not what I should do,' knowing to be content with what is sufficient. This is the fourth dharma known by a Shramana. There is also a fourth dharma of having few desires: If a Bhikshu (monk) has few desires and is content, in what aspects does he practice non-negligence? If such a Shramana, either as an envoy of the Sangha (monastic community) or for the sake of a sick person, goes to a donor's house to beg for wealth, even drinking a single sip of water at the donor's house will hinder good dharmas, resulting in fruitless wandering, and laboring in vain without merit. Why? Because of craving for taste, going to the donor's house causes the donors to feel contempt in their hearts. Such a Bhikshu neither benefits himself, nor benefits the sick person, nor benefits the Sangha. This is the first cause of contempt. So-called going to the donor's house craving for the taste of food, being frivolous and impetuous, and speaking improperly, these three dharmas are despised by both worldly and otherworldly people. Therefore, one should practice contentment and non-negligence, abandoning these dharmas. This is the fourth dharma of a Shramana.'
'Furthermore, O sons of gods! What is the fifth dharma known by a Shramana? Having few desires and being content, relying on begging for food, accepting the dharma of renunciation, only accepting one meal, not storing food overnight. If one stores food overnight, the mind will be greedy and attached, not enjoying meditation and recitation, craving the taste of food, fearing that one will not obtain it later. Even such slight greed hinders the dharma of a Shramana, let alone a Bhikshu craving excessive offerings. If one holds onto this behavior, one will be firmly bound by the net of desire. This is the fifth dharma of a Shramana.'
'Furthermore, O sons of gods! What is the sixth dharma known by a Shramana? If a Shramana from a great family renounces the world, having few desires and being content, 'Now that I have renounced the world, I will not say myself: 'I am so-and-so (name) who renounced the world from a great family.'' Nor will he teach his disciples to proclaim it, if he receives offerings
法弟子、若出家弟子教令不說。恐諸施主多設供養臥具衣服、飲食醫藥。「若我受取，妨于善法；若我不受，壞弟子心，若生瞋恚，妨其善法，于未來世得不饒益。」如是之人知足受施，不為愛攝，心不散亂，于正法中生正念心，樂於林中修學禪觀，觀身循身觀，觀心循心觀，觀受循受觀，觀法循法觀。如是比丘于有為獄則能超越，以行少欲知足行故。是名沙門第六法也。
「『複次，諸天子！云何沙門知第七法？少欲知足，畏大利養。舍利養已，知何等法？若有比丘多有知識，樂多事務、樂多弟子、多利供養，貪樂請食，數見親舊。如是比丘修行之人，不應與之共為行伴至聚落中。何故不得與其相隨？恐放逸故。如是比丘樂於利養，眾人所知，同處行故，亦謂此人多貪無厭。以供養故，敬重其人，二俱妨礙。若多事比丘受他利養，若此行人不受其物，令多事者其心忿恚，言此比丘諂曲不實，誑于聚落諸施主等，謂是比丘內心貪濁。以是因緣，令他見者內自毀傷。是故少欲知足比丘不應與彼多事比丘同止共住、行來出入，以生過故。是名沙門第七法也。
「『複次，諸天子！云何沙門知第八法？少欲比丘怖畏生死，遠於利養，常念一心。云何知法？若在家時，種種技術，既出家已，不復自說。所謂醫方工
【現代漢語翻譯】 現代漢語譯本： 『佛弟子啊，如果出家的弟子教導（其他弟子）不要接受過多的佈施，是考慮到施主們會準備大量的供養，如臥具、衣服、飲食、醫藥。「如果我接受了，會妨礙善法的修習；如果我不接受，又會傷害弟子的心，如果（弟子）因此產生嗔恨，也會妨礙他們的善法，對他們未來世沒有益處。」像這樣的人，知足於所接受的佈施，不被貪愛所束縛，內心不散亂，在正法中生起正念，樂於在林中修習禪觀，觀察身體的生滅變化，觀察內心的生滅變化，觀察感受的生滅變化，觀察諸法的生滅變化。這樣的比丘能夠超越有為法的牢獄，因為他奉行少欲知足的修行。這被稱為沙門的第六種法。』
『再者，諸位天子！什麼是沙門所知的第七種法？（即）少欲知足，畏懼過多的供養。捨棄供養之後，又知道什麼法呢？如果有的比丘有很多認識的人，喜歡處理很多事務，喜歡有很多弟子，得到很多供養，貪圖享用美食，經常拜訪親友。這樣的比丘，修行之人不應該與他結伴同行到村落中。為什麼不能與他同行呢？因為害怕（自己也變得）放逸。這樣的比丘貪圖利養，眾人皆知，與他一起修行，也會被認為這個人貪得無厭。因為供養的緣故，（人們）會敬重他，（這兩種情況）都會妨礙修行。如果多事的比丘接受了別人的供養，而這位修行人沒有接受，會讓那位多事的比丘心生忿恨，說這位比丘虛偽不實，欺騙村落里的施主們，說這位比丘內心貪婪污濁。因為這個緣故，讓其他見到的人內心受到傷害。因此，少欲知足的比丘不應該與那些多事的比丘同住、同行、出入，因為這樣會產生過失。這被稱為沙門的第七種法。』
『再者，諸位天子！什麼是沙門所知的第八種法？（即）少欲的比丘畏懼生死輪迴，遠離利養，常常一心正念。如何知道（這種）法呢？如果在（尚未）出家時，（掌握）各種各樣的技術，出家之後，不再自己宣揚。例如醫方（medicine）（指醫藥方面的技術），工
【English Translation】 English version: 『O disciples of the Dharma, if a monastic disciple instructs (other disciples) not to accept excessive offerings, it is because the donors might prepare abundant provisions such as bedding, clothing, food, and medicine. 'If I accept them, it will hinder the practice of good Dharma; if I do not accept them, it will hurt the disciples' feelings, and if (the disciples) generate anger because of this, it will also hinder their good Dharma, bringing no benefit to their future lives.' Such a person is content with the offerings received, not bound by craving, with a mind that is not scattered, generating right mindfulness in the true Dharma, delighting in practicing meditation and contemplation in the forest, observing the arising and passing away of the body, observing the arising and passing away of the mind, observing the arising and passing away of feelings, observing the arising and passing away of all phenomena. Such a Bhikkhu can transcend the prison of conditioned existence because he practices the conduct of few desires and contentment. This is called the sixth Dharma of a Shramana (ascetic).』
『Furthermore, O devas (heavenly beings)! What is the seventh Dharma known by a Shramana? (It is) having few desires and being content, fearing great offerings. Having relinquished offerings, what Dharma does he know? If a Bhikkhu has many acquaintances, enjoys many affairs, enjoys many disciples, receives many offerings, is greedy for delicious food, and frequently visits relatives and friends. Such a Bhikkhu, a practitioner, should not accompany him to villages. Why should he not accompany him? Because of the fear of (becoming) lax. Such a Bhikkhu is fond of gain and fame, known by many, and practicing with him, one will also be considered greedy and insatiable. Because of the offerings, (people) will respect him, (and both situations) will hinder practice. If the busy Bhikkhu accepts others' offerings, and this practitioner does not accept them, it will cause the busy Bhikkhu to become angry, saying that this Bhikkhu is hypocritical and dishonest, deceiving the donors in the villages, saying that this Bhikkhu is inwardly greedy and impure. Because of this reason, it causes others who see it to be hurt inwardly. Therefore, a Bhikkhu with few desires and contentment should not dwell, travel, or go in and out with those busy Bhikkhus, because it will cause faults to arise. This is called the seventh Dharma of a Shramana.』
『Furthermore, O devas! What is the eighth Dharma known by a Shramana? (It is) a Bhikkhu with few desires fears the cycle of birth and death, stays away from gain and fame, and is always mindful with one-pointedness. How does he know (this) Dharma? If in his lay life, he (possessed) various skills, after becoming a monk, he no longer boasts about them. For example, medical skills (medicine) (referring to medical techniques), crafts
巧、伎樂刀槊，如是種種技術，不自談說。何以故？恐諸施主知我技術，多致供養，妨沙門法。或以如是世俗技術，心樂習行，毀壞善法，不得一心、不得禪定，心不清凈，妨沙門法，自利利他亦皆損減，不能利益調伏弟子。是故應舍不說技術，是名沙門第八法也。
「『複次，諸天子！云何沙門知第九法？少欲比丘智慧之人，遠離供養。見塔寺中，若城邑內、若聚落中、若近聚落、若柵邑中、若近柵邑見有僧寺。若有眾多破戒比丘多欲無厭，多畜飲食，食不凈食，飲酒放逸，治生販賣不凈之物，出入財產，親近俗人以為知識，不樂住寺，多樂住于施主之家。少欲比丘不應與此多欲比丘共住一寺。若有欲得寂靜之心，欲離魔縛，不應住于如是之處。何以故？恐城中人、若聚落人、柵邑中人知諸比丘破戒行惡，謂我一人持戒第一，多施供養。「若我受此供養之物，不名少欲。若我不受如是利養，眾人嫌恨，亦令多人瞋恨施主何故以物乃施一人，不施多人？」知此過已，少欲比丘不應共于不凈比丘同處而住，是名沙門第九法也。
「『複次，諸天子！云何沙門知第十法？若有比丘得世俗通，能示異相，少欲比丘不應宣說。何以故？恐諸聞者謂我當是阿羅漢人，多設供養，妨沙門法，或失神通，壞少欲法。是名
【現代漢語翻譯】 現代漢語譯本 不炫耀自己的技巧、音樂、刀槍等各種技術。為什麼呢？因為害怕施主們知道我的技術后，會大量供養，妨礙修道。或者因為喜歡學習這些世俗技術，毀壞善法，無法一心不亂，無法得到禪定，心不清凈，妨礙修道，自利利他都會減少，不能利益和調伏弟子。所以應該捨棄不說技術，這是沙門的第八法。
『再者，諸位天子！什麼是沙門所知的第九法？少欲的比丘，有智慧的人，要遠離供養。看到佛塔寺廟中，或者城邑內、或者村落中、或者靠近村落、或者柵欄城邑中、或者靠近柵欄城邑的地方有僧寺。如果有眾多破戒的比丘，貪得無厭，積蓄很多飲食，吃不乾淨的食物，飲酒放逸，經營買賣不乾淨的物品，出入財產，親近世俗之人作為朋友，不喜歡住在寺廟裡，喜歡住在施主家裡。少欲的比丘不應該和這些多欲的比丘住在同一個寺廟裡。如果想要得到寂靜之心，想要脫離魔的束縛，不應該住在這樣的地方。為什麼呢？因為害怕城裡人、或者村裡人、柵欄城邑里的人知道這些比丘破戒作惡，認為我一個人持戒第一，大量施捨供養。「如果我接受這些供養之物，就不能算是少欲。如果我不接受這些利益供養，眾人會嫌恨，也會讓很多人嗔恨施主，『為什麼把東西只施捨給一個人，不施捨給更多的人？』」知道這些過失后，少欲的比丘不應該和不清凈的比丘同住一處，這是沙門的第九法。
『再者，諸位天子！什麼是沙門所知的第十法？如果有比丘得到世俗神通，能夠顯示奇異的景象，少欲的比丘不應該宣揚。為什麼呢？因為害怕聽聞的人認為我就是阿羅漢（Arhat，已證得涅槃的修行者），大量設定供養，妨礙修道，或者失去神通，毀壞少欲之法。這是...
【English Translation】 English version Not boasting about one's skills, music, swordsmanship, or various other techniques. Why? Because of the fear that donors, knowing my skills, would offer excessive alms, hindering the practice of the Dharma. Or, because of delighting in learning these worldly skills, destroying wholesome qualities, being unable to attain single-mindedness, unable to attain dhyana (meditative state), the mind being impure, hindering the practice of the Dharma, both self-benefit and the benefit of others would be diminished, unable to benefit and tame disciples. Therefore, one should abandon speaking of techniques; this is the eighth Dharma of a Shramana (mendicant).
'Furthermore, O sons of gods! What is the ninth Dharma known by a Shramana? A bhikkhu (monk) of few desires, a wise person, should stay away from offerings. Seeing in stupas (reliquary mounds) and temples, whether in cities, villages, near villages, walled towns, or near walled towns, there are sangharamas (monasteries). If there are many bhikkhus who are immoral, greedy and insatiable, accumulating much food and drink, eating impure food, indulging in alcohol and recklessness, engaging in trade and selling impure things, dealing in property, associating with laypeople as acquaintances, disliking residing in temples, and preferring to reside in the homes of donors. A bhikkhu of few desires should not reside in the same temple with these bhikkhus of many desires. If one desires a mind of tranquility, desires to be free from the bonds of Mara (demon), one should not reside in such a place. Why? Because of the fear that people in the city, village, or walled town, knowing that these bhikkhus are immoral and do evil, will think that I alone am foremost in upholding the precepts, and will offer abundant alms. 'If I accept these offerings, I cannot be called one of few desires. If I do not accept these offerings, the people will resent it, and will also cause many to resent the donor, 'Why give things only to one person, and not give to more people?' Knowing these faults, a bhikkhu of few desires should not dwell in the same place with impure bhikkhus; this is the ninth Dharma of a Shramana.
'Furthermore, O sons of gods! What is the tenth Dharma known by a Shramana? If a bhikkhu has attained mundane supernatural powers, able to display extraordinary phenomena, a bhikkhu of few desires should not proclaim it. Why? Because of the fear that those who hear it will think that I am an Arhat (one who has attained Nirvana), and will set up abundant offerings, hindering the practice of the Dharma, or losing the supernatural powers, destroying the Dharma of few desires. This is...
沙門第十法也。
「『複次，諸天子！云何沙門知第十一法？若有比丘持佛舍利，從城至城，從村至村，從邑至邑，從鄉至鄉，以實神力示於世間。如是舍利是大福田，當設供養。如是比丘少聞無智，稱美讚歎少欲比丘，言此比丘多聞智慧，能為汝等演說正法。施主聞已，敬重舍利及多聞比丘，廣設供養。若此比丘受此供養，非少欲法。少欲比丘不應與此遊行比丘共行共住。何以故？諸施主等見此比丘不持禁戒，謂少欲者亦破禁戒。是故不應與破戒者行住坐臥，恐閻羅使獄卒縛故，恐放逸故。是名沙門第十一法也。
「『複次，諸天子！云何沙門知第十二法？受乞食法，頭陀功德。無知識處遊行乞食，不行放逸，舍于著味，是名沙門第十二法也。
「『複次，諸天子！云何沙門知第十三法？知足比丘受糞掃衣，知足受衣，畜陳故衣，於物知足，是名沙門第十三法也。
「『複次，諸天子！云何沙門少欲比丘知第十四法？知足比丘能破魔眾，是名沙門第十四法也。
「『複次，諸天子！云何沙門知第十五法？少欲比丘獨行無侶，舍惡知識，摧破無始煩惱堅山。如是知足得第一樂，臨命終時則不為于閻羅使者自在所縛，不見醜惡大怖畏相，心不怖畏。』
「爾時，釋迦天王即說偈言
【現代漢語翻譯】 現代漢語譯本：沙門第十法是這樣的：
『再者，諸位天子！什麼是沙門所知的第十一法？如果有個比丘拿著佛陀的舍利（Śarīra，佛陀火化后的遺物），從一個城市到另一個城市，從一個村莊到另一個村莊，從一個城鎮到另一個城鎮，從一個鄉村到另一個鄉村，用真實的神秘力量向世人展示。這樣的舍利是大福田，應當設定供養。但這個比丘少聞寡智，卻稱讚那些少欲的比丘，說這些比丘多聞智慧，能為你們演說正法。施主們聽了之後，既敬重舍利，又敬重那些所謂多聞的比丘，於是廣設供養。如果這個比丘接受了這樣的供養，就不是少欲之法。少欲的比丘不應該和這種惡行比丘一起行走、一起居住。為什麼呢？因為施主們看到這個比丘不持守禁戒，就會認為那些少欲的比丘也破壞了禁戒。所以，不應該和破戒的人一起行走、居住、坐臥，以免被閻羅王的使者和獄卒捆綁，以免放逸。這就是沙門第十一法。』
『再者，諸位天子！什麼是沙門所知的第十二法？接受乞食之法，修持頭陀（dhūta，苦行）功德。在不熟悉的地方乞食，不放逸，捨棄對美味的執著，這就是沙門第十二法。』
『再者，諸位天子！什麼是沙門所知的第十三法？知足的比丘接受糞掃衣（pāṃśukūla，從垃圾堆或丟棄物中撿來的衣服），知足於所受的衣服，儲存陳舊的衣服，對物品知足，這就是沙門第十三法。』
『再者，諸位天子！什麼是沙門少欲比丘所知的第十四法？知足的比丘能夠摧破魔眾，這就是沙門第十四法。』
『再者，諸位天子！什麼是沙門所知的第十五法？少欲的比丘獨自修行，沒有同伴，捨棄惡知識，摧毀無始以來的煩惱堅山。像這樣知足就能得到第一快樂，臨命終時就不會被閻羅王的使者隨意捆綁，不會看到醜惡的大恐怖景象，心中也不會感到恐懼。』
當時，釋迦天王（Śakra，帝釋天）就說了偈語：
【English Translation】 English version: This is the tenth Dharma of a Śrāmaṇa (沙門，ascetic):
『Furthermore, O sons of gods! What is the eleventh Dharma known by a Śrāmaṇa? If a Bhikṣu (比丘，monk) holds the Śarīra (舍利，relics) of the Buddha, traveling from city to city, from village to village, from town to town, from countryside to countryside, displaying it to the world with true spiritual power. Such Śarīra is a great field of merit, and offerings should be made. However, this Bhikṣu, with little learning and wisdom, praises those Bhikṣus who are content with little, saying that these Bhikṣus are learned and wise, and can expound the true Dharma for you. When the donors hear this, they respect both the Śarīra and the so-called learned Bhikṣus, and thus make extensive offerings. If this Bhikṣu accepts such offerings, it is not the Dharma of contentment with little. A Bhikṣu content with little should not walk or live with such an evil Bhikṣu. Why? Because when the donors see that this Bhikṣu does not uphold the precepts, they will think that those who are content with little also break the precepts. Therefore, one should not walk, live, sit, or lie down with those who break the precepts, lest they be bound by the messengers and jailers of Yama (閻羅王，the king of hell), lest they become negligent. This is called the eleventh Dharma of a Śrāmaṇa.』
『Furthermore, O sons of gods! What is the twelfth Dharma known by a Śrāmaṇa? Accepting the practice of begging for food, practicing the merits of Dhūta (頭陀，ascetic practices). Begging for food in unfamiliar places, not being negligent, abandoning attachment to flavors, this is called the twelfth Dharma of a Śrāmaṇa.』
『Furthermore, O sons of gods! What is the thirteenth Dharma known by a Śrāmaṇa? A contented Bhikṣu accepting Pāṃśukūla (糞掃衣，rag robes), being content with the robes received, keeping old robes, being content with things, this is called the thirteenth Dharma of a Śrāmaṇa.』
『Furthermore, O sons of gods! What is the fourteenth Dharma known by a Śrāmaṇa, known by a Bhikṣu content with little? A contented Bhikṣu is able to destroy the hordes of Māra (魔，demon), this is called the fourteenth Dharma of a Śrāmaṇa.』
『Furthermore, O sons of gods! What is the fifteenth Dharma known by a Śrāmaṇa? A Bhikṣu content with little practices alone without companions, abandoning evil friends, destroying the solid mountain of afflictions from beginningless time. Being content in this way, one obtains the first happiness, and at the time of death, one will not be arbitrarily bound by the messengers of Yama, will not see ugly and terrifying appearances, and will not feel fear in the heart.』
At that time, Śakra (釋迦天王，the king of the gods) spoke in verse:
：
「『少欲知足法， 出家應修行， 如是持戒人， 則近涅槃道。 所作不悕望， 勤求涅槃道， 不為魔境縛， 不至魔境界。 若人常修行， 不生悕望心， 修行勤精進， 則無有眾苦。 念已作怖畏， 思惟于現在， 亦知于未來， 則脫煩惱縛。 常樂不放逸， 畏於不信法， 修無垢凈智， 則近涅槃住。 諸天受快樂， 猶起放逸行， 何況愚癡人， 為放逸所使！ 若人行放逸， 是為已死人； 若不放逸行， 常住智慧人。 放逸懈怠心， 精勤能斷除； 放逸眾苦本， 舍之如棄死。』
「如是釋迦天王為諸天眾化閻羅使怖諸天子，為之說法。爾時，帝釋知諸天子于正法中心生信樂，見閻羅使漸欲消滅。既見此事，復往詣于釋迦天王，復有諸天恐怖隱藏於園林中，一切皆往詣帝釋所。爾時，帝釋知此諸天心之所念，隨諸天眾心漸清凈，漸漸滅化。
正法念處經卷第三十三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十四
元魏婆羅門瞿曇般若流支譯觀天品之十三(三十三天之十)
「時諸天眾心生敬重，復聽帝釋所說法
【現代漢語翻譯】 現代漢語譯本： 『出家人應當修行少欲知足的法門，這樣持戒的人，就能接近涅槃（Nirvana，解脫）的道路。 所做的事情不希求期望，勤奮尋求涅槃（Nirvana，解脫）的道路，就不會被魔境束縛，也不會墮入魔的境界。 如果有人經常修行，不生起希求期望的心，修行勤奮精進，就沒有各種痛苦。 憶念過去已經造成的怖畏，思考現在的情況，也瞭解未來的發展，就能脫離煩惱的束縛。 經常喜樂於不放逸，畏懼不相信正法，修習沒有污染的清凈智慧，就能接近涅槃（Nirvana，解脫）的境界。 諸天享受快樂，尚且會生起放逸的行為，更何況是愚癡的人，被放逸所驅使！ 如果有人行為放逸，就如同已經死去的人；如果不放逸，就是常住于智慧的人。 放逸懈怠的心，精勤努力就能斷除；放逸是各種痛苦的根源，捨棄它就像丟棄死屍。』
釋迦天王（Śakra-devānām-Indra，忉利天之主）這樣爲了諸天眾，化現閻羅使者來使諸天子感到恐懼，併爲他們說法。當時，帝釋（Śakra-devānām-Indra，忉利天之主）知道諸天子對正法中心生信樂，看到閻羅使者漸漸想要消滅。既然看到這件事，又前往釋迦天王（Śakra-devānām-Indra，忉利天之主）那裡，還有諸天因為恐怖而隱藏在園林中，一切都前往帝釋（Śakra-devānām-Indra，忉利天之主）那裡。當時，帝釋（Śakra-devānām-Indra，忉利天之主）知道這些天人心中的想法，隨著諸天眾的心漸漸清凈，（閻羅使者）也漸漸滅化。
《正法念處經》卷第三十三 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三十四
元魏 婆羅門 瞿曇般若流支 譯 觀天品之十三(三十三天之十)
當時諸天眾心中生起敬重，又聽帝釋（Śakra-devānām-Indra，忉利天之主）所說的法。
【English Translation】 English version: 『The practice of desiring little and knowing contentment, is what a renunciate should cultivate. Such a person who upholds the precepts, will be close to the path of Nirvana (Nirvana, liberation). Not hoping for what is done, diligently seeking the path of Nirvana (Nirvana, liberation), Not bound by the realm of demons, not reaching the realm of demons. If a person constantly cultivates, not giving rise to a mind of hope, Cultivating with diligence and vigor, then there will be no suffering. Remembering the fear already created, contemplating the present, Also knowing the future, then one is freed from the bonds of affliction. Always delighting in non-negligence, fearing disbelief in the Dharma, Cultivating stainless pure wisdom, then one dwells near Nirvana (Nirvana, liberation). Even the gods who receive happiness, still give rise to negligent actions, How much more so the foolish, who are driven by negligence! If a person acts negligently, it is as if they are already dead; If one does not act negligently, one dwells constantly in wisdom. The mind of negligence and laziness, can be cut off by diligence; Negligence is the root of all suffering, discard it as if discarding a corpse.』
Thus, Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Trāyastriṃśa Heaven) transformed into the messengers of Yama (Yama, the lord of death) to frighten the gods, and preached the Dharma for them. At that time, Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Trāyastriṃśa Heaven) knew that the gods had developed faith and joy in the true Dharma, and saw that the messengers of Yama (Yama, the lord of death) were gradually disappearing. Having seen this, he went again to Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Trāyastriṃśa Heaven), and the gods who were terrified and hiding in the gardens all went to Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Trāyastriṃśa Heaven). At that time, Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Trāyastriṃśa Heaven) knew the thoughts in the minds of these gods, and as the minds of the gods gradually became pure, (the messengers of Yama) gradually vanished.
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume 33 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Mindfulness of the True Dharma
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume 34
Translated by the Brahman Gautama Prajñāruci of the Northern Wei Dynasty Chapter 13 on Observing the Heavens (10th of the Thirty-three Heavens)
At that time, the gods developed reverence in their hearts, and listened again to the Dharma preached by Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Trāyastriṃśa Heaven).
要，合掌頂上，白帝釋言：『我今現見此法勢力，天王說法隨我等心，得信清凈，閻羅使者亦隨漸滅，隨聞如來所說法力即皆消滅，何況修行，若有修行至不滅處。』爾時，帝釋心生歡喜作如是言：『我於今者，所作已辦。我為如是放逸諸天除斷放逸，得不放逸，令其歡喜。我今當爲此諸天眾說深妙法，如我往昔于大師所聞正法要解脫城門，念出入息阿那般那。于昔舊天次第所聞，既得聞已，復見世尊為我宣說，是故我今為諸天說雜四聖諦法，於一諦中四種分別。我今當說，利益如是一切天眾，亦自利益，亦利益他生死行眾生，種種方便為之說法，令諸眾生心得淳熟。我已如是說十五法，我今次為諸天眾等，說十六法，阿那般那出入息法，分別四聖諦，方便自因之相。云何名為次第說也？是修行者，觀于自身縛心獼猴。
「『諸天子！云何縛于覺觀心之獼猴？縛何等心？所謂縛識。如是一心，次第觀身相觀：身循身觀，染不染無記觀，受善受循受觀，苦受、樂受、不苦不樂受觀，受自相觀，法循法觀，善、不善、無記如自相，是名四念處。是修行者入如是法，一心觀察一切有為，自相寂滅，觀四念處，是四聖諦相。如是念處遍一切處，所謂次第行相，常無常，合和聚散，空無作者，空無我者，破壞衰惱。如是觀
【現代漢語翻譯】 現代漢語譯本 要（梵：Arhat），合掌頂上，白帝釋（梵：Śakra，眾神之王）言：『我今現見此法勢力，天王說法隨我等心，得信清凈，閻羅使者亦隨漸滅，隨聞如來所說法力即皆消滅，何況修行，若有修行至不滅處。』爾時，帝釋心生歡喜作如是言：『我於今者，所作已辦。我為如是放逸諸天除斷放逸，得不放逸，令其歡喜。我今當爲此諸天眾說深妙法，如我往昔于大師所聞正法要解脫城門，念出入息阿那般那（梵：ānāpāna，入出息念）。于昔舊天次第所聞，既得聞已，復見世尊為我宣說，是故我今為諸天說雜四聖諦法，於一諦中四種分別。我今當說，利益如是一切天眾，亦自利益，亦利益他生死行眾生，種種方便為之說法，令諸眾生心得淳熟。我已如是說十五法，我今次為諸天眾等，說十六法，阿那般那出入息法，分別四聖諦，方便自因之相。云何名為次第說也？是修行者，觀于自身縛心獼猴。 『諸天子！云何縛于覺觀心之獼猴？縛何等心？所謂縛識。如是一心，次第觀身相觀：身循身觀，染不染無記觀，受善受循受觀，苦受、樂受、不苦不樂受觀，受自相觀，法循法觀，善、不善、無記如自相，是名四念處。是修行者入如是法，一心觀察一切有為，自相寂滅，觀四念處，是四聖諦相。如是念處遍一切處，所謂次第行相，常無常，合和聚散，空無作者，空無我者，破壞衰惱。如是觀
【English Translation】 English version Then, joining his palms and placing them on his head, White Śakra (King of the Gods) said: 'I now see the power of this Dharma. The Dharma preached by the Heavenly King accords with our minds, and we attain pure faith. The messengers of Yama (Lord of Death) are also gradually diminishing. The power of the Dharma preached by the Tathagata (Thus Come One) vanishes them all upon hearing, let alone through practice. If there is practice, one will reach the state of non-extinction.' At that time, Śakra, with joy in his heart, said: 'What I had to do, I have now accomplished. I have removed and severed the heedlessness of these heedless devas (gods), enabling them to attain non-heedlessness and bringing them joy. I shall now speak profound Dharma to these devas, just as I once heard from the Great Master the essential Dharma for liberation, the gate to the city of liberation, mindfulness of the in-and-out breaths, ānāpāna. I heard it in sequence from the old devas. Having heard it, I again saw the World-Honored One explain it to me. Therefore, I now speak to the devas about the mixed Dharma of the Four Noble Truths, with four distinctions within one Truth. I shall now speak, benefiting all these devas, benefiting myself, and benefiting other sentient beings in the cycle of birth and death, using various skillful means to preach the Dharma to them, so that the minds of all beings may become ripe. I have already spoken of fifteen Dharmas. I shall now speak to the devas of sixteen Dharmas, the Dharma of in-and-out breaths, ānāpāna, distinguishing the Four Noble Truths, and the aspect of their own causes. What is called sequential speaking? It is when a practitioner observes the mind as a monkey bound to oneself.' 'Devaputras (sons of gods)! How is the monkey of the mind of perception and observation bound? What kind of mind is bound? It is said to be the bound consciousness. With such a mind, one sequentially observes the aspects of the body: observing the body in accordance with the body, observing the defiled, undefiled, and neutral; observing the sensations in accordance with the sensations, observing the good sensations, observing the painful sensations, pleasant sensations, and neither painful nor pleasant sensations; observing the self-aspect of sensations; observing the Dharma in accordance with the Dharma, the good, the non-good, and the neutral as their own aspects. This is called the Four Foundations of Mindfulness. When a practitioner enters such a Dharma, with one mind observing all conditioned things, their self-aspect is extinguished. Observing the Four Foundations of Mindfulness, these are the aspects of the Four Noble Truths. These Foundations of Mindfulness pervade all places, that is, the sequential aspects of impermanence and permanence, union and separation, emptiness and no maker, emptiness and no self, destruction, decay, and affliction. Thus observing.'
苦無常，見四念處已，觀四聖諦自相。如實觀察，生於暖法，從於暖法，生於智慧。譬如鉆火，先見煙相，后乃見火；如鉆如燧，先生熱氣，后乃生火。以信樂故，於一切煩惱無知法中，未來能生聖法、毗尼亦復如是。以十六種觀四聖諦。
「『如是暖法雲何生耶？云何觀於四聖諦耶？諸天子！所謂是苦聖諦因緣，有故無常，敗壞故苦，離人故空，不自在故無我。如是四種分別，觀苦聖諦。行者觀苦聖諦已，觀集聖諦四種分別。云何分別？所謂行相續轉故，集相似果流轉諸有故，因一切性流轉有故，勢力不相似相續緣有故。行者復觀苦滅聖諦四種分別。諸天子！云何行者分別修行苦滅聖諦？舍一切衰惱故，滅煩惱火離故，一切法第一寂滅故，清凈法出生死故。行者復觀道聖諦四種分別。諸天子！云何行者分別觀察？所謂得不退處故，道不顛倒故，一切聖人所住法故，以無礙斷除生死衰惱出世間故。是名十六種修行之法，我已說之，汝等天眾勤修精進，觀現暖法，展轉相教，從出入息生於暖法，從於暖法生於頂法，以信繫念三寶功德聚等，勝過前觀。
「『如是行者云何觀察，名頂法道？如山頂上頂法增長，次第得生忍法善根。以得忍故，住第三處，名生現前，非現法忍。以現忍法，故名忍法。忍增長故，
【現代漢語翻譯】 現代漢語譯本 苦是無常的，在觀察四念處之後，觀察四聖諦的自相。如實地觀察，產生於暖法，從暖法中產生智慧。譬如鉆木取火，先看到煙的跡象，然後才看到火；如同鉆木或用燧石，先產生熱氣，然後才產生火。因為信樂的緣故，在一切煩惱無知法中，未來能夠產生聖法、毗尼（Vinaya，戒律）也是這樣。用十六種方式觀察四聖諦。
『那麼，暖法是如何產生的呢？如何觀察四聖諦呢？諸位天子！所謂苦聖諦的因緣，因為有所以是無常的，因為敗壞所以是苦的，因為離開人所以是空的，因為不自在所以是無我的。像這樣四種分別，觀察苦聖諦。修行者觀察苦聖諦之後，觀察集聖諦的四種分別。如何分別呢？所謂行（karma，業）相續運轉的緣故，是集；相似的果報流轉于諸有的緣故，是集；因為一切的性質流轉于有的緣故，是集；勢力不相似而相續緣于有的緣故，是集。修行者又觀察苦滅聖諦的四種分別。諸位天子！修行者如何分別修行苦滅聖諦呢？因為捨棄一切衰惱的緣故，是滅；因為煩惱的火焰止息的緣故，是滅；因為一切法第一寂滅的緣故，是滅；因為清凈法出生死輪迴的緣故，是滅。修行者又觀察道聖諦的四種分別。諸位天子！修行者如何分別觀察呢？所謂得到不退轉之處的緣故，是道；道不顛倒的緣故，是道；一切聖人所安住的法的緣故，是道；因為無礙地斷除生死衰惱而出世間的緣故，是道。這叫做十六種修行的法門，我已經說過了，你們這些天眾要勤奮修行精進，觀察現在的暖法，輾轉互相教導，從出入息中產生暖法，從暖法中產生頂法，以信心繫念三寶的功德聚集等等，勝過之前的觀察。
『像這樣，修行者如何觀察，才叫做頂法道呢？如同山頂上頂法增長，次第得到產生忍法（kshanti，忍辱）的善根。因為得到忍的緣故，安住于第三個位置，叫做生現前，不是現法忍。因為現忍法的緣故，叫做忍法。忍增長的緣故，
【English Translation】 English version Suffering is impermanent. Having observed the Four Foundations of Mindfulness, observe the self-nature of the Four Noble Truths. Observe truthfully, arising from the warmth dharma, from the warmth dharma arises wisdom. For example, when drilling for fire, one first sees the appearance of smoke, and then sees the fire; like drilling wood or using flint, first heat arises, and then fire arises. Because of faith and joy, in all afflictions and ignorance, in the future, holy dharma and Vinaya (戒律, discipline) can arise in the same way. Observe the Four Noble Truths with sixteen kinds of observation.
'How does this warmth dharma arise? How does one observe the Four Noble Truths? O sons of gods! The cause and condition of the Noble Truth of Suffering is that because there is existence, it is impermanent; because of decay, it is suffering; because it is separate from people, it is empty; because it is not self-governing, it is without self. Like these four kinds of distinctions, observe the Noble Truth of Suffering. After the practitioner observes the Noble Truth of Suffering, observe the four kinds of distinctions of the Noble Truth of Accumulation. How to distinguish? It is called accumulation because the karma (業, action) continues to turn; it is accumulation because similar karmic results flow in all existences; it is accumulation because all natures flow in existence; it is accumulation because the power is not similar but continues to be connected to existence. The practitioner again observes the four kinds of distinctions of the Noble Truth of the Cessation of Suffering. O sons of gods! How does the practitioner distinguish and practice the Noble Truth of the Cessation of Suffering? It is cessation because of abandoning all decay and trouble; it is cessation because the fire of affliction ceases; it is cessation because all dharmas are the first quiescence; it is cessation because pure dharma is born from the cycle of birth and death. The practitioner again observes the four kinds of distinctions of the Noble Truth of the Path. O sons of gods! How does the practitioner distinguish and observe? It is the path because one obtains a place of non-retrogression; it is the path because the path is not inverted; it is the path because it is the dharma in which all sages dwell; it is the path because one unobstructed cuts off the decay and trouble of birth and death and transcends the world. This is called the sixteen kinds of practices. I have already spoken of them. You heavenly beings should diligently practice and advance, observe the present warmth dharma, teach each other in turn, from the in-and-out breath arises the warmth dharma, from the warmth dharma arises the peak dharma, with faith connecting the merits of the Three Jewels, etc., surpassing the previous observation.'
'How does the practitioner observe in this way, which is called the peak dharma path? Like the peak dharma growing on the top of a mountain, one gradually obtains the good roots of the forbearance dharma (忍辱, kshanti). Because of obtaining forbearance, one dwells in the third place, called the arising of the present, not the present dharma forbearance. Because of the present forbearance dharma, it is called forbearance dharma. Because forbearance increases,'
名世間第一法。於一念時，心心數法，名得世間第一法。次第得成須陀洹。如是之法，我自證之。若人能證如是之法，不見閻羅可畏使者，亦不怖畏。如是，諸天子！以不放逸故，得如是法。是故，諸天子莫得放逸。』
「爾時，釋迦天王而說頌曰：
「『若於出入息， 善知十六斷， 暖法及頂相， 忍法逆順觀。 知世第一法， 次第知真諦， 知次第正法， 不失於善道。 解脫於三結， 破壞八種有， 勇猛斷惡道， 故名須陀洹。 有漏不善法， 決定行惡道； 流趣于涅槃， 故名須陀洹。』
「爾時，天帝釋說此偈已，告諸天眾：『如是十六種念阿那般那，我已具說，汝當思惟。此道寂滅，入涅槃城，無所怖畏，一切聖人之所愛念，是故汝等應當決定修行此道。若汝畏於閻羅使者，應當次第憶念如是阿那般那十六之行。
「『複次，諸天子！有十七種中陰有法，汝當繫念行寂滅道。若天、若人念此道者，終不畏於閻羅使者之所加害。何等十七中陰有耶？所謂死時見於色相。若人中死，生於天上，則見樂相。見中陰有猶如白㲲，垂垂欲墮，細軟白凈，見已歡喜，顏色怡悅。臨命終時，復見園林，甚可愛樂，蓮花池水亦皆可愛，河亦可
【現代漢語翻譯】 現代漢語譯本 『世間第一法』是指在一念之間，心和心所法（心所法：citta-dharma，心的各種作用和狀態）同時生起，這被稱為獲得『世間第一法』。 依次證得此法，便能成就須陀洹（Srotapanna，入流果）。這樣的法，是我親自證悟的。如果有人能夠證悟這樣的法，就不會見到閻羅（Yama，地獄之主）的可怕使者，也不會感到恐懼。因此，各位天子！因為不放逸的緣故，才能獲得這樣的法。所以，各位天子，千萬不要放逸。』 「當時，釋迦天王（Śakra，帝釋天）說了這樣的偈頌： 『如果對於出入息（ānāpāna，呼吸）， 能夠善於瞭解十六個階段的斷除， 暖法（ūṣmagata，四加行位的第一個階段）和頂相（mūrdhan，四加行位的第二個階段）， 忍法（kṣānti，四加行位的第三個階段）以逆向和順向的方式觀察。 瞭解世間第一法， 依次瞭解真諦（satya，四聖諦）， 瞭解次第的正法， 不會迷失於善道。 解脫於三種結縛（三結：懷疑、戒禁取見、有身見）， 破壞八種有（八有：地獄、畜生、餓鬼、人、天、色界、無色界、有想有非想）， 勇猛地斷除惡道， 所以被稱為須陀洹。 有漏的不善法， 必定會走向惡道； 流向並趨近於涅槃（Nirvana，寂滅）， 所以被稱為須陀洹。』 「當時，天帝釋（Devendra Śakra，眾神之王）說完這首偈頌后，告訴各位天眾：『像這樣的十六種念阿那般那（ānāpāna-smṛti，十六勝行），我已經詳細地說明了，你們應當認真地思考。這條道路通向寂滅，進入涅槃之城，沒有任何恐懼，是所有聖人所喜愛和思念的，所以你們應當堅定地修行這條道路。如果你們害怕閻羅的使者，就應當依次憶念像這樣的阿那般那十六種修行。』 『此外，各位天子！還有十七種中陰有法（antarābhava，死亡和投生之間的存在狀態），你們應當專注于修行寂滅之道。如果天人和人類能夠唸誦此道，最終不會畏懼閻羅使者的加害。哪十七種中陰有呢？ 也就是死亡時所見到的色相。如果人在人間死亡，轉生到天上，就會見到快樂的景象。見到中陰有就像白色的細絹，垂掛著即將掉落，細軟潔白，見到後感到歡喜，容顏愉悅。臨終的時候，又見到園林，非常可愛，蓮花池水也都非常可愛，河流也令人喜愛。
【English Translation】 English version 『The foremost Dharma in the world』 refers to the simultaneous arising of mind and mental factors (citta-dharma, the various functions and states of the mind) in a single moment of thought, which is called obtaining the 『foremost Dharma in the world.』 By sequentially realizing this Dharma, one can attain Srotapanna (stream-enterer). Such a Dharma, I have personally realized. If someone can realize such a Dharma, they will not see the terrifying messengers of Yama (Lord of Death), nor will they be afraid. Therefore, O devaputras (divine beings)! It is through non-negligence that one obtains such a Dharma. Therefore, O devaputras, do not be negligent.』 「At that time, Śakra (King of the Devas) spoke the following verse: 『If one is skilled in understanding the sixteen stages of cessation regarding the in-and-out breaths (ānāpāna), the warmth-stage (ūṣmagata, the first stage of the four preparatory practices) and the peak-stage (mūrdhan, the second stage of the four preparatory practices), the forbearance-stage (kṣānti, the third stage of the four preparatory practices) observed in reverse and forward order. Knowing the foremost Dharma in the world, sequentially knowing the Truths (satya, the Four Noble Truths), Knowing the sequential Right Dharma, One will not lose the path of goodness. Liberated from the three fetters (three bonds: doubt, clinging to rites and rituals, and personality belief), Destroying the eight existences (eight states of existence: hell, animals, hungry ghosts, humans, gods, form realm, formless realm, existence with thought and without thought), Courageously cutting off the evil paths, Therefore, one is called Srotapanna. Defiled and unwholesome dharmas, Will certainly lead to evil paths; Flowing towards and approaching Nirvana (cessation), Therefore, one is called Srotapanna.』 「At that time, Devendra Śakra (King of the Gods), after speaking this verse, told the assembly of devas: 『Such sixteen aspects of mindfulness of ānāpāna (ānāpāna-smṛti, sixteen aspects of mindfulness of breathing), I have explained in detail, you should contemplate them carefully. This path leads to cessation, entering the city of Nirvana, without any fear, it is beloved and cherished by all the sages, therefore you should firmly cultivate this path. If you fear the messengers of Yama, you should sequentially remember such sixteen practices of ānāpāna.』 『Furthermore, O devaputras! There are seventeen types of intermediate existence (antarābhava, the state of existence between death and rebirth), you should focus your mind on practicing the path of cessation. If devas and humans can recite this path, they will ultimately not fear the harm of Yama's messengers. What are the seventeen types of intermediate existence? That is, the forms seen at the time of death. If a person dies in the human realm and is reborn in the heavens, they will see pleasant sights. Seeing the intermediate existence is like a white silk cloth, hanging down and about to fall, fine, soft, white, and pure, seeing it brings joy, and the countenance is cheerful. At the time of death, one sees gardens, which are very lovely, lotus ponds are also very lovely, and rivers are also delightful.
愛，林亦可愛，次第聞諸歌舞戲笑，次聞諸香，一切愛樂無量種物和合細觸。如是次第，即生天上，以善業故，現得天樂。得此樂已，含笑怡悅，顏色清凈，親族兄弟悲啼號泣，以善相故不聞不見，心亦不念。以善業故，臨命終時，于中陰有，大樂成就。初生樂處，天身相似，天眾相似，如是之相生處相似，如印所印，亦如一切天眾色相，亦如欲界六天受樂，亦如遊行境界相似，觸亦相似，天色相似。又住中陰，見諸天中生處勝故，即生心取，愛境界故，即受天身，是則名曰初中陰有。
「『複次，諸天子！云何第二中陰有耶？若閻浮提人中命終生郁單越，則見細軟赤㲲可愛之色。見之愛樂，即生貪心，以手捉持，舉手攬之如攬虛空，親族謂之兩手摸空。復有風吹：若此病人冬寒之時，暖風來吹，若暑熱時，涼風來吹，除其鬱蒸，令心喜樂。以心緣故，不聞哀泣悲啼之聲。若其業動，其心亦動，聞其悲啼哭泣之聲，業風吹令生於異處。是故親族兄弟，臨命終時，悲泣啼哭甚為障礙。若不妨礙，生郁單越。中間次第有善相出：見青蓮花池，鵝鴨鴛鴦充滿池中，周遍具足，其人見之，即走往趣。如是中間生於善心，命終即見青蓮花池，入中游戲。若於郁單越欲入母胎，從花池出，行於陸地，見於父母染欲和合。因於
【現代漢語翻譯】 現代漢語譯本 愛，林亦可愛，依次聽到各種歌舞戲笑之聲，依次聞到各種香氣，一切令人喜愛的無量種事物和合產生的細微觸感。像這樣依次感受，就能升到天上，因為有善業的緣故，現在就能得到天上的快樂。得到這種快樂后，面含微笑，心情愉悅，容顏清凈，即使親族兄弟悲傷啼哭，因為有好的徵兆，也聽不到看不見，心中也不會思念。因為有善業的緣故，臨命終時，在中陰階段，就能成就極大的快樂。最初出生的地方，天人的身體相似，天人的群體相似，像這樣的出生之處都相似，就像印章所印，也像一切天人的色相，也像欲界六天的享受快樂，也像境界相似，觸感也相似，天人的顏色也相似。又住在中陰階段，見到諸天之中出生之處殊勝的緣故，就生起心去取，因為喜愛境界的緣故，就接受天人的身體，這就叫做最初的中陰階段。
『再者，諸天子！什麼是第二中陰階段呢？如果閻浮提（Jambudvipa，我們所居住的這個世界）的人命終後生到郁單越（Uttarakuru，四大部洲之一，以安樂著稱），就會見到柔軟的紅色細㲲（一種毛織物）可愛之色。見到后喜愛，就生起貪心，用手去抓取，舉手攬取就像攬取虛空一樣，親族就說這個人兩手在摸空。又有風吹來：如果這個病人在冬天寒冷的時候，暖風吹來，如果在夏天炎熱的時候，涼風吹來，消除他的鬱悶，使他心情喜悅。因為心念的緣故，聽不到哀泣悲啼的聲音。如果他的業力發動，他的心也會動，聽到悲啼哭泣的聲音，業風吹動使他生到別處。所以親族兄弟，在臨命終時，悲傷啼哭是非常大的障礙。如果不妨礙，就能生到郁單越。中間依次有好的徵兆出現：見到青蓮花池，鵝、鴨、鴛鴦充滿池中，周遍具足，這個人見到后，就跑去。像這樣中間生起善心，命終后就見到青蓮花池，進入其中游戲。如果在郁單越想要進入母胎，就從花池出來，行走在陸地上，見到父母染欲和合。因為
【English Translation】 English version Love, also lovely, successively hearing all kinds of singing, dancing, jesting, and laughter, successively smelling all kinds of fragrances, all delightful and immeasurable kinds of things harmoniously producing subtle sensations. In this successive manner, one is born in the heavens, because of good karma, and now obtains heavenly bliss. Having obtained this bliss, one smiles with delight, one's countenance is pure, even if relatives and brothers weep and wail, because of good omens, one does not hear or see them, and one's mind does not think of them. Because of good karma, at the time of death, in the intermediate state (antarabhava), great bliss is achieved. The initial place of birth, the bodies of the devas (deities) are similar, the groups of devas are similar, the places of birth are similar in this way, like a seal that is stamped, also like the appearances of all the devas, also like the enjoyment of bliss in the six desire realms, also like the similarity of realms, the similarity of sensations, the similarity of the colors of the devas. Furthermore, dwelling in the intermediate state, seeing the superiority of the place of birth among the devas, one gives rise to a mind to grasp, because of love for the realm, one receives the body of a deva, this is called the initial intermediate state.
'Furthermore, O devaputras (sons of gods)! What is the second intermediate state? If a person from Jambudvipa (the world we inhabit) dies and is born in Uttarakuru (one of the four great continents, known for its happiness), they will see the lovely color of soft, red fine wool. Seeing it, they will love it and give rise to greed, grasping it with their hands, reaching out as if grasping empty space, relatives will say that this person is groping in the air with both hands. Furthermore, there is wind blowing: if this sick person is cold in winter, a warm wind will blow, if it is hot in summer, a cool wind will blow, removing their depression and making them happy. Because of the mind's focus, they do not hear the sounds of lamentation and weeping. If their karma moves, their mind will also move, hearing the sounds of weeping and wailing, the karmic wind will blow them to be born elsewhere. Therefore, relatives and brothers, at the time of death, weeping and wailing is a very great obstacle. If it does not obstruct, one can be born in Uttarakuru. In the middle, good omens appear in succession: seeing a blue lotus pond, geese, ducks, and mandarin ducks filling the pond, completely and perfectly, the person sees it and runs towards it. In this way, good thoughts arise in the middle, and upon death, one sees the blue lotus pond and enters it to play. If one wishes to enter a mother's womb in Uttarakuru, one comes out of the lotus pond, walks on land, and sees parents united in desire. Because of
不凈，以顛倒見，見其父身乃是雄鵝，母為雌鵝。若男子生，自見其身作雄鵝身；若女人生，自見其身作雌鵝身。若男子生，于父生礙，于母愛染。生郁單越，是名第二中陰有也。
「『複次，諸天子！云何第三中陰有耶？若閻浮提中死，生瞿陀尼，則有相現。若臨終時，見有屋宅盡作黃色猶如金色，遍覆如雲。見虛空中有黃㲲相，舉手攬之，親族兄弟說言病人兩手攬空。是人爾時善有將盡，見身如牛，見諸牛群如夢所見。若男子受生，見其父母染愛和合而行不凈。自見人身，多有宅舍，見其父相猶如特牛，除去其父與母和合。瞿陀尼人男子生者，有如是相。若女人生瞿陀尼界，自見其身猶若乳牛，作如是念：「何故特牛與彼和合，不與我對？」如是念已，受女人身，是名瞿陀尼國女人受生。是名第三中陰有也。
「『複次，諸天子！云何第四中陰有耶？若閻浮提人命終生於弗婆提界，則有相現。見青㲲相，一切皆青遍覆虛空。見其屋宅悉如虛空，恐青㲲墮，以手遮之，親族兄弟說言遮空。命終生於弗婆提國，見中陰身猶如馬形，自見其父猶如父馬，母如草馬，父母交會愛染和合。若男子受生，作如是念：「我當與此草馬和合。」若女人受生，自見己身如草馬形，作如是念：「如是父馬何故不與我共和合
【現代漢語翻譯】 現代漢語譯本： 『不凈』，是因為顛倒的見解，（中陰身）會看到自己的父親是雄鵝，母親是雌鵝。如果轉生為男子，就會看到自己變成雄鵝；如果轉生為女子，就會看到自己變成雌鵝。如果轉生為男子，就會對父親產生障礙，對母親產生愛戀。轉生到郁單越（Uttarakuru，北俱盧洲），這被稱為第二種中陰階段。
『再者，諸位天子！什麼是第三種中陰階段呢？如果閻浮提（Jambudvipa，南贍部洲）的人死後，轉生到瞿陀尼（Godaniya，西牛賀洲），就會出現相應的景象。臨終時，會看到房屋都變成黃色，像金色一樣，像云一樣覆蓋四處。看到天空中出現黃色的毛毯，舉手去抓，親戚朋友會說病人兩手在抓空氣。這時，這個人的善業即將耗盡，看到自己的身體像牛，看到牛群就像在夢中一樣。如果轉生為男子，會看到自己的父母行不凈之事，產生愛染。看到自己身處人群中，有很多房屋，看到自己的父親像公牛一樣，想要除去自己的父親，與母親交合。轉生到瞿陀尼的男子，會有這樣的景象。如果轉生到瞿陀尼的女子，會看到自己像母牛一樣，心想：『為什麼公牛要和她交合，而不是和我？』這樣想之後，就會轉生為女人，這就是瞿陀尼的女人受生的過程。這被稱為第三種中陰階段。
『再者，諸位天子！什麼是第四種中陰階段呢？如果閻浮提的人死後，轉生到弗婆提（Purvavideha，東勝身洲），就會出現相應的景象。看到藍色的毛毯，一切都是藍色的，覆蓋整個天空。看到房屋都像虛空一樣，害怕藍色的毛毯掉下來，用手去遮擋，親戚朋友會說他在遮擋空氣。命終後轉生到弗婆提國，看到中陰身像馬一樣，看到自己的父親像公馬，母親像母馬，父母交合，產生愛染。如果轉生為男子，會想：『我應該和這匹母馬交合。』如果轉生為女子，會看到自己像母馬一樣，心想：『為什麼這匹公馬不和我交合？』
【English Translation】 English version: 『Impurity』 arises from inverted perceptions, where (the intermediate being) sees their father as a male goose and their mother as a female goose. If reborn as a male, they see themselves as a male goose; if reborn as a female, they see themselves as a female goose. If reborn as a male, they feel aversion towards their father and affection towards their mother. Rebirth in Uttarakuru (North Kurus), this is called the second intermediate state.
『Furthermore, O sons of gods! What is the third intermediate state? If a person from Jambudvipa (South Jambudvipa) dies and is reborn in Godaniya (West Godaniya), certain signs appear. At the time of death, they see houses all turned yellow, like gold, covering everything like clouds. They see a yellow blanket in the sky and reach out to grab it, and their relatives say that the patient is grabbing at empty air. At this time, the person's good karma is about to be exhausted, and they see their body as a cow, and the herds of cows as if in a dream. If reborn as a male, they see their parents engaging in impure acts, generating affection and attachment. They see themselves among people, with many houses, and see their father as a bull, wanting to remove their father and unite with their mother. A man reborn in Godaniya has such signs. If a woman is reborn in Godaniya, she sees herself as a cow, thinking: 『Why does the bull unite with her and not with me?』 After thinking this, she is reborn as a woman. This is the process of a woman being born in Godaniya. This is called the third intermediate state.
『Furthermore, O sons of gods! What is the fourth intermediate state? If a person from Jambudvipa dies and is reborn in Purvavideha (East Videha), certain signs appear. They see a blue blanket, everything is blue, covering the entire sky. They see houses like empty space, and fearing that the blue blanket will fall, they try to block it with their hands, and their relatives say that they are blocking empty air. After death, they are reborn in Purvavideha, and see the intermediate being as a horse, and see their father as a stallion, and their mother as a mare, and their parents unite, generating affection and attachment. If reborn as a male, they think: 『I should unite with this mare.』 If reborn as a female, they see themselves as a mare, thinking: 『Why does this stallion not unite with me?』
？」作是念已，即受女身。是名第四中陰有也。
「『複次，諸天子！云何第五中陰有耶？若郁單越人臨命終時，見上行相。諸天子！若大業大心，心業自在，生於天上。臨命終時，以手攬空，如一夢心，夢中所見種種好花，見之歡喜，又聞第一上妙之香，第一妙色皆悉具足第一莊嚴青黃赤白，第一香氣在其手中。是人見花，生於貪心，作如是念：「今見此樹，我當升之。」作是念已，臨終生於中陰有中，見蓮花樹青黃赤白有無量種。復作是念：「我當升樹。」作是念已，即上大樹，乃是升于須彌寶山。升此山已，見天世界花果莊嚴，作如是念：「我當遊行如是之處，我今至此，花果之林處處具足。」是名郁單越人下品受生。是名第五中陰有也。
「『複次，諸天子！云何第六中陰有耶？若郁單越人，以中業故，臨命終時欲生天上，則有相現。臨命終時，見蓮花池甚可愛樂，眾峰莊嚴，一切皆香。升此蓮花，升已須臾，乘空而飛，猶如夢中。生於天上見妙蓮花，可愛勝妙最為第一，作如是念：「我今當至勝蓮花池，攝此蓮花。」是名郁單越人中品受生。是名第六中陰有也。
「『複次，諸天子！云何第七中陰有耶？郁單越人以勝業故，生三十三天、善法堂等三十三處。從郁單越臨命終時，見勝妙堂
【現代漢語翻譯】 現代漢語譯本：『？』這樣想之後，就接受了女身。這叫做第四種中陰有。
『再者，諸位天子！什麼是第五種中陰有呢？如果郁單越（Uttarakuru，北俱盧洲）的人臨命終時，見到向上升的景象。諸位天子！如果具有大的事業和大的心量，心念和行為都自在，就能往生到天上。臨命終時，用手去抓取虛空，就像做夢一樣，在夢中所見到的各種美好的花，見到後心生歡喜，又聞到第一等上妙的香氣，第一等美妙的顏色都具備，第一等的莊嚴，青黃赤白，第一等的香氣就在手中。這個人見到花，生起貪心，這樣想：『現在見到這棵樹，我應當攀登上去。』這樣想之後，臨終時就生於中陰有中，見到蓮花樹，青黃赤白有無量種。又這樣想：『我應當攀登這棵樹。』這樣想之後，就登上大樹，實際上是登上了須彌寶山（Mount Sumeru）。登上這座山後，見到天界的花果莊嚴，這樣想：『我應當[**]像這樣的地方，我現在到了這裡，花果樹林處處都具備。』這叫做郁單越人下品受生。這叫做第五種中陰有。
『再者，諸位天子！什麼是第六種中陰有呢？如果郁單越人，因為中等的善業，臨命終時想要往生天上，就會有相應的景象顯現。臨命終時，見到蓮花池非常可愛，眾多的山峰莊嚴，一切都散發著香氣。登上這蓮花，登上后不久，就乘空飛行，就像在夢中一樣。往生到天上，見到美妙的蓮花，可愛殊勝，最為第一，這樣想：『我現在應當到達殊勝的蓮花池，攝取這蓮花。』這叫做郁單越人中品受生。這叫做第六種中陰有。
『再者，諸位天子！什麼是第七種中陰有呢？郁單越人因為殊勝的善業，往生到三十三天（Trayastrimsa Heaven，欲界六天之一），善法堂（Sudharma Hall）等三十三個地方。從郁單越臨命終時，見到殊勝美妙的殿堂。
【English Translation】 English version: 『?』 Having thought thus, he then received a female body. This is called the fourth intermediate state of existence.
『Furthermore, O sons of gods! What is the fifth intermediate state of existence? If a person from Uttarakuru (Uttarakuru, Northern Kurus) is about to die, he sees an upward-moving sign. O sons of gods! If one has great deeds and a great mind, and is free in mind and action, he will be born in the heavens. When about to die, he reaches out to grasp the empty space, like a dream, seeing various beautiful flowers in the dream, and rejoicing upon seeing them. He also smells the first and most wonderful fragrance, and the first and most wonderful colors are all complete, the first adornments of blue, yellow, red, and white, and the first fragrance is in his hand. When this person sees the flowers, he develops greed and thinks, 『Now that I see this tree, I should climb it.』 Having thought thus, at the moment of death, he is born into the intermediate state of existence, seeing lotus trees of countless kinds of blue, yellow, red, and white. He then thinks, 『I should climb this tree.』 Having thought thus, he climbs the great tree, which is actually climbing Mount Sumeru (Mount Sumeru). After climbing this mountain, he sees the flower and fruit adornments of the heavenly world, and thinks, 『I should [**] such a place, I have now arrived here, where groves of flowers and fruits are everywhere.』 This is called the lower-grade rebirth of a person from Uttarakuru. This is called the fifth intermediate state of existence.
『Furthermore, O sons of gods! What is the sixth intermediate state of existence? If a person from Uttarakuru, due to intermediate karma, desires to be born in the heavens when about to die, then a corresponding sign will appear. When about to die, he sees a lotus pond that is very lovely and delightful, adorned with many peaks, and everything is fragrant. He ascends this lotus, and after ascending, he flies through the air in an instant, just like in a dream. Being born in the heavens, he sees wonderful lotuses, lovely, supreme, and the most excellent, and thinks, 『I should now go to the supreme lotus pond and take these lotuses.』 This is called the middle-grade rebirth of a person from Uttarakuru. This is called the sixth intermediate state of existence.
『Furthermore, O sons of gods! What is the seventh intermediate state of existence? A person from Uttarakuru, due to superior karma, is born in the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm), in the Sudharma Hall (Sudharma Hall), and in the thirty-three places. When about to die from Uttarakuru, he sees a supremely wonderful palace.
，莊嚴殊妙，其人爾時即升勝殿。實非升殿，乃升虛空，至天世界。見其宮殿，心念即往，生此殿中以為天子。是名郁單越人命終之後生於天上，受上品生。是名第七中陰有也。
「『複次，諸天子！云何名曰第八中陰有道相續？若郁單越人臨命終時，則有相現。諸天子！其人見於園林行列遊戲之處，香潔可愛，聞之悅樂，不多苦惱。無苦惱故，其心不濁，以清凈心舍其壽命，受中陰身。見天宮殿，作如是念：「我當升此宮殿遊戲。」作是念已，即升宮殿，見諸天眾游空而行，或走或住山峰之中，或身相觸，處處遊戲。住于中陰，自見其身，升于天上猶如夢中。三十三天勝妙可愛，一切五欲皆悉具足，作如是念：「我今當至如是之處。」作是念已，即生天上，取因緣有，如是有分，有上中下。生天上已，見於種種殊勝園林，悕望欲得，從郁單越死，生此天中。如是一切郁單越人生此天已，餘業意生，樂於欲樂，貪五欲境，歌舞遊戲受愛慾樂，喜遊山峰多受欲樂，愛一切欲。何以故？由前習故，愛習增長。如是，諸天子！是名郁單越人命終生天，生此天處熏習遊戲及死時相。是名第八中陰有也。
「『複次，諸天子！云何第九中陰有耶？若瞿陀尼人命終生天，有二種業。何等為二？一者餘業；二者生業。生
【現代漢語翻譯】 現代漢語譯本：，莊嚴殊勝美妙，這個人那時就升到殊勝的殿堂。實際上不是升到殿堂，而是升到虛空，到達天界。看見那裡的宮殿，心中一想就前往，生在那殿中成為天子。這叫做郁單越（Uttarakuru，北俱盧洲）人命終之後生到天上，得到上品往生。這叫做第七中陰有。
『再者，諸位天子！怎樣叫做第八中陰有道相續呢？如果郁單越人臨命終時，就會有預兆顯現。諸位天子！這個人看見園林成行排列，遊戲的地方，香潔可愛，聽了使人喜悅快樂，沒有多少苦惱。因為沒有苦惱的緣故，他的心不混濁，以清凈的心捨棄壽命，接受中陰身。看見天宮殿，就生起這樣的念頭：『我應當升到這宮殿中游戲。』產生這樣的念頭后，就升到宮殿，看見眾天人在空中游行，或者行走或者停留在山峰之中，或者身體互相接觸，處處遊戲。住在中陰身中，自己看見自己的身體，升到天上就像在夢中一樣。三十三天（Trāyastriṃśa，忉利天）殊勝美妙可愛，一切五欲（pañca kāmaguṇa，色聲香味觸）都完全具備，就生起這樣的念頭：『我現在應當到這樣的地方去。』產生這樣的念頭后，就生到天上，取得因緣而生，像這樣有上中下之分。生到天上后，看見種種殊勝的園林，希望得到，從郁單越死去，生到這天中。像這樣一切郁單越人生到這天后，憑藉剩餘的業力意念而生，喜歡欲樂，貪戀五欲境界，唱歌跳舞遊戲享受愛慾之樂，喜歡遊玩山峰多受欲樂，喜愛一切欲。為什麼呢？由於以前的習氣，愛慾的習氣增長。像這樣，諸位天子！這叫做郁單越人命終生天，生到這天處薰染習氣遊戲以及死亡時的預兆。這叫做第八中陰有。
『再者，諸位天子！怎樣叫做第九中陰有呢？如果瞿陀尼（Godānīya，西牛貨洲）人命終生天，有兩種業。哪兩種呢？一是餘業；二是生業。
【English Translation】 English version: , majestic and wonderfully exquisite, that person at that time ascends to the superior palace. It is not actually ascending to the palace, but ascending to the void, reaching the heavenly world. Seeing the palaces there, with a thought, they go there and are born in that palace as a Deva (god). This is called the Uttarakuru (Northern Kurus) people, after their lives end, being born in the heavens, receiving the highest quality of rebirth. This is called the seventh intermediate state of existence (Antarābhava).
'Furthermore, O Devas! What is called the eighth intermediate state of existence continuing? If an Uttarakuru person is about to die, then signs appear. O Devas! That person sees rows of gardens, places of play, fragrant, clean, and lovely, hearing them with joy and pleasure, with not much suffering. Because there is no suffering, their mind is not turbid, and with a pure mind, they relinquish their lifespan, receiving the intermediate state body. Seeing the heavenly palaces, they make such a thought: 'I should ascend to this palace and play.' Having made this thought, they ascend to the palace, seeing the Devas traveling in the sky, either walking or staying in the mountain peaks, or their bodies touching each other, playing everywhere. Dwelling in the intermediate state, they see their own body, ascending to the heavens as if in a dream. The Trāyastriṃśa (Thirty-three Heavens) is wonderfully exquisite and lovely, with all five desires (pañca kāmaguṇa) fully equipped, and they make such a thought: 'I should now go to such a place.' Having made this thought, they are born in the heavens, taking causal existence, like this having upper, middle, and lower divisions. Having been born in the heavens, seeing various wonderfully superior gardens, hoping to obtain them, dying from Uttarakuru, being born in this heaven. Like this, all Uttarakuru people, having been born in this heaven, relying on the remaining karma, born from thought, delight in sensual pleasures, craving the realm of the five desires, singing, dancing, playing, and enjoying the pleasures of love and desire, delighting in playing in the mountain peaks, enjoying much sensual pleasure, loving all desires. Why? Because of previous habits, the habits of love and desire increase. Like this, O Devas! This is called the Uttarakuru people, after their lives end, being born in the heavens, being born in this heavenly place, being influenced by habits, playing, and the signs at the time of death. This is called the eighth intermediate state of existence.
'Furthermore, O Devas! What is called the ninth intermediate state of existence? If a Godānīya (Western Godānīya) person dies and is born in the heavens, there are two kinds of karma. What are the two? One is remaining karma; the other is karma of birth.
于天上，其人云何中陰受生？臨命終時，則有相生。現報將盡，或中陰有，則有相生，動亂如夢。諸天子！瞿陀尼人臨命終時，以善業故，垂捨命時，氣不咽濁，脈不斷壞，諸根清凈。於時次第見大池水如毗琉璃，入池欲渡，其水調適不冷不熱，洋洋而流浮至彼岸，如是如是近受生處。既至彼岸，見諸天女第一端正，種種莊嚴，戲笑歌舞。其人見已，欲心親近，前抱女人，即時生天，受天快樂。如夢中陰即時滅壞，無量亂心，生已即覺，見眾妙色，受勝妙身。是名第九中陰有也。瞿陀尼人生有三品——上、中、下業，同一光明、等一中陰、等同一見、同一生行，一切相似，不如郁單越人三種受生差別相也。
「『複次，諸天子！云何名曰第十中陰有也？若弗婆提人臨命終時，見於死相。見自業相或見他業，或見殿堂殊勝幢幡，欄楯莊嚴，于中陰有心生歡喜，周遍遊戲，欲近受生。于殿堂外，見業相似，見眾婇女與諸丈夫歌頌娛樂，第一莊嚴，歌舞戲笑。于中陰有作如是念：「我當出殿見諸婇女及諸丈夫，共其遊戲歌舞戲笑。何以故？以諸婇女與諸丈夫第一遊戲歌舞戲笑。」念已即出，入遊戲眾。爾時其人自知我入，猶如睡覺，即生天上。是名第十中陰有也。
「『是名四天下中陰有也。如是光明中陰有生
【現代漢語翻譯】 現代漢語譯本 『在天上，那個人如何以中陰身受生？臨終時，就會有（受生之）相出現。現世的果報將要結束，或者進入中陰階段，就會有（受生之）相出現，（景象）動盪混亂如同夢境。諸位天子！瞿陀尼洲（Kuru，四大部洲之一，位於須彌山北）的人臨終時，因為善業的緣故，在將要捨棄生命的時候，氣息不會阻塞渾濁，脈搏不會斷裂損壞，諸根清凈。這時，他會次第看到大的池水，如同毗琉璃（Vaiḍūrya，一種寶石）一般，想要進入池中渡過，池水溫度適宜不冷不熱，緩緩流動漂浮到彼岸，就這樣，就這樣接近受生之處。到達彼岸后，見到諸位天女，極其端莊美麗，以各種各樣的裝飾打扮，嬉戲歌舞。這個人見到后，生起愛慾之心想要親近，上前擁抱女人，立刻就生到天上，享受天上的快樂。如同夢境一般，中陰身立刻滅壞，無數的混亂思緒，在出生后立刻覺醒，見到各種美妙的顏色，接受殊勝美妙的身體。這就是第九種中陰身的狀態。瞿陀尼洲的人的轉生有三種品級——上等、中等、下等業，（他們所見）都是同樣的光明，同樣的中陰身，同樣的景象，同樣的轉生過程，一切都相似，不像郁單越洲（Uttarakuru，四大部洲之一，位於須彌山北）的人的三種受生有差別相。』 『再次，諸位天子！如何叫做第十種中陰身的狀態呢？如果弗婆提洲（Pūrvavideha，四大部洲之一，位於須彌山東）的人臨終時，見到死亡的景象。見到自己的業相或者見到他人的業相，或者見到殿堂，殊勝的幢幡，欄桿裝飾，在中陰階段心中生起歡喜，四處遊玩，想要接近受生之處。在殿堂外面，見到與自己業力相似的景象，見到眾多的女子和男子一起唱歌娛樂，極其華麗的裝飾，歌舞嬉笑。在中陰階段產生這樣的想法：『我應當走出殿堂，去見那些女子和男子，和他們一起遊戲歌舞嬉笑。為什麼呢？因為那些女子和男子正在進行最棒的遊戲歌舞嬉笑。』產生這個想法后就走出去，進入遊戲的人群中。這時，這個人自己知道自己進入了（受生之處），就像睡了一覺一樣，就生到天上了。這就是第十種中陰身的狀態。 『這就是四大部洲的中陰身狀態。像這樣光明的中陰身受生』
【English Translation】 English version 『In the heavens, how does that person experience rebirth in the intermediate state (antarābhava)? At the time of death, there will be signs of rebirth appearing. When the retribution of the present life is about to end, or when entering the intermediate state, there will be signs of rebirth appearing, with scenes turbulent and chaotic like a dream. O sons of gods! When people of Kuru (one of the four continents, located north of Mount Sumeru) are about to die, due to their good karma, when they are about to give up their lives, their breath will not be obstructed and turbid, their pulse will not break and deteriorate, and their senses will be clear. At that time, they will gradually see a large pool of water, like Vaiḍūrya (a type of gemstone), wanting to enter the pool to cross over. The water temperature is suitable, neither cold nor hot, flowing gently to the other shore. In this way, in this way, they approach the place of rebirth. After reaching the other shore, they see the goddesses, extremely beautiful and dignified, adorned with various decorations, playing, singing, and dancing. When this person sees them, they develop a desire to get close, and upon embracing a woman, they are immediately born in the heavens, enjoying heavenly bliss. Like a dream, the intermediate state immediately vanishes, and countless chaotic thoughts awaken immediately after birth, seeing various beautiful colors and receiving a supremely wonderful body. This is called the ninth type of intermediate state. The rebirth of people from Kuru has three grades—superior, middle, and inferior karma. They all see the same light, the same intermediate state, the same sights, and the same rebirth process. Everything is similar, unlike the three types of rebirth of people from Uttarakuru (one of the four continents, located north of Mount Sumeru), which have different characteristics.』 『Furthermore, O sons of gods! What is called the tenth type of intermediate state? If a person from Pūrvavideha (one of the four continents, located east of Mount Sumeru) is about to die, they see the signs of death. They see their own karmic signs or see the karmic signs of others, or they see palaces, magnificent banners, railings, and decorations. In the intermediate state, joy arises in their heart, and they wander around, wanting to approach the place of rebirth. Outside the palace, they see scenes similar to their own karma, seeing many women and men singing and entertaining together, with extremely gorgeous decorations, singing, dancing, and laughing. In the intermediate state, they have this thought: 『I should go out of the palace to see those women and men, and play, sing, dance, and laugh with them. Why? Because those women and men are having the best time playing, singing, dancing, and laughing.』 After having this thought, they go out and enter the crowd of players. At that time, this person knows that they have entered (the place of rebirth), just like waking up from a sleep, and they are born in the heavens. This is the tenth type of intermediate state.』 『This is the intermediate state of the four continents. Like this, the rebirth in the intermediate state of light』
，我微細知，余不能了。諸餘外道莫能知者，雖世間法，無人能見。
「『複次，諸天子！云何名曰第十一中陰有耶？諸餓鬼等，以不善業生餓鬼中，惡業既盡，受余善業，本于余道所作善業、可愛之業猶如父母，欲生天中，則有相現。云何盡有而心相現？諸天子！若餓鬼中死，欲生天上，于餓鬼中，飢渴燒身、嫉妒破壞，常貪飲食、常念漿水，但念飲食，余無所知。命欲終時，不復起念，本念皆滅，其身無熱，柔軟清涼，身有長毛，遍身惡蟲皆悉墮落，面色清凈，涼風觸身。臨至命終，悉無飢渴，諸根凈潔。雕鷲烏鴟諸惡禽獸常啄其眼，至臨終時，皆悉不近。見飲食河盈溢充滿，入中陰有，以前習故，雖見飲食，不飲不食，唯以目視，如人夢中見食，不飲不食；或如夢食，雖食不飽。如是雖見而未飽滿，唯生歡喜。見天可愛，如覺見色，心即生念，走往趣之，悕望欲往至於彼處，念已即趣，生於天上。是名十一中陰有也。
「『複次，諸天子！云何名曰第十二中陰有耶？希有之業，以愚癡故受畜生身，無量種類多癡因緣。業成熟故，餘業受于無量百千億生死之身。業成就故，墮于地獄、餓鬼、畜生，于無量劫所作之業輪轉世間，不可窮盡、不可思量。無始邪曲，不作利益，惱害眾生，輪轉無窮。于畜生
【現代漢語翻譯】 現代漢語譯本：我略微知道一些，其餘的就不能完全瞭解了。其他的外道不能知道這些，即使是世間法，也沒有人能夠見到。
『再者，諸位天子！什麼叫做第十一中陰有呢？那些餓鬼，因為不善的業力而生在餓鬼道中，惡業消盡之後，承受剩餘的善業，原本在其他道所做的善業、可愛的業就像父母一樣，想要生到天道中，就會有相應的徵兆顯現。怎樣才算是盡有而心相顯現呢？諸位天子！如果餓鬼死後，想要生到天上，在餓鬼道中，被飢渴焚燒身體、嫉妒破壞，常常貪求飲食、常常想著漿水，只想著飲食，其他什麼都不知道。壽命將要終結的時候，不再生起這些念頭，原本的念頭都消滅了，身體沒有熱度，柔軟清涼，身上長出長毛，遍身的惡蟲全都掉落，面色清凈，涼風吹拂身體。臨近命終的時候，完全沒有飢渴，諸根清凈潔白。雕、鷲、烏、鴟等各種惡禽猛獸常常啄食它們的眼睛，到了臨終的時候，全都不會靠近。看見飲食的河流盈滿，進入中陰有，因為以前的習氣，雖然看見飲食，卻不能飲用食用，只是用眼睛看著，就像人在夢中看見食物，不能飲用食用；或者像在夢中吃東西，即使吃了也不能飽。像這樣雖然看見卻不能飽滿，只是生起歡喜心。看見天上的可愛景象，就像醒來后看見顏色一樣，心中立即生起念頭，跑過去接近它，希望能夠到達那個地方，念頭產生后立即前往，就生到天上了。這就是第十一中陰有。
『再者，諸位天子！什麼叫做第十二中陰有呢？因為愚癡而造作稀有的惡業，所以承受畜生的身體，無量的種類都是因為愚癡的因緣。因為業力成熟的緣故，剩餘的業力使它們承受無量百千億次生死輪迴的身體。因為業力成就的緣故，墮入地獄、餓鬼、畜生道，在無量劫中所造作的業力在世間輪轉，無法窮盡、無法思量。無始以來的邪曲行為，不作利益的事情，惱害眾生，輪轉沒有窮盡。在畜生道中
【English Translation】 English version: I know a little bit in detail, but I cannot fully understand the rest. Other heretics cannot know these things, and even in worldly matters, no one can see them.
'Furthermore, O sons of gods! What is called the eleventh intermediate state of existence (Antarabhava) ? Those hungry ghosts (Preta), due to unwholesome karma, are born in the realm of hungry ghosts. When their evil karma is exhausted, they receive the remaining wholesome karma. The wholesome and lovely deeds they performed in other realms are like parents. When they desire to be born in the heavens, corresponding signs will appear. How does the manifestation of mind appear when existence is exhausted? O sons of gods! If a hungry ghost dies and desires to be born in the heavens, in the realm of hungry ghosts, they are burned by hunger and thirst, destroyed by jealousy, constantly greedy for food and drink, constantly thinking of gruel and water, only thinking of food and drink, knowing nothing else. When their life is about to end, they no longer give rise to these thoughts, and their original thoughts are all extinguished. Their bodies have no heat, are soft and cool, and long hair grows on their bodies. All the evil insects all over their bodies fall off, their faces are clean and clear, and a cool breeze touches their bodies. As they approach the end of their lives, they have no hunger or thirst, and their senses are pure and clean. Vultures, eagles, crows, owls, and other evil birds and beasts often peck at their eyes, but as they approach the end of their lives, they all stay away. They see rivers of food and drink overflowing and full, and enter the intermediate state of existence. Because of their past habits, although they see food and drink, they cannot drink or eat it, but only look at it with their eyes, like a person seeing food in a dream, unable to drink or eat it; or like eating in a dream, even if they eat, they are not full. Thus, although they see it, they are not satisfied, but only give rise to joy. Seeing the lovely sights of the heavens, like seeing colors upon awakening, thoughts immediately arise in their minds, and they run to approach it, hoping to reach that place. Once the thought arises, they immediately go there and are born in the heavens. This is called the eleventh intermediate state of existence.
'Furthermore, O sons of gods! What is called the twelfth intermediate state of existence? Because of ignorance, they create rare evil deeds, and therefore receive the body of an animal. The countless species are all due to the causes and conditions of ignorance. Because of the maturation of karma, the remaining karma causes them to receive countless hundreds of thousands of billions of bodies in the cycle of birth and death. Because of the accomplishment of karma, they fall into hell, the realm of hungry ghosts, and the animal realm. The karma they have created in countless eons revolves in the world, inexhaustible and immeasurable. From beginningless time, their crooked and dishonest actions do not create benefit, but harm sentient beings, revolving without end. In the animal realm,
中，無量種類、無量種食、無量諸道、無量種身、無量種地，有無量種諸心種子造無量業，或教他不信，作諸惡業。受報既盡，猶如渧于大海之水，令海枯竭。業海生渧，畜生業盡，以余善業，畜生中死，生二天處——或生四天王天或生三十三天。于畜生惡道苦報欲盡，將得脫身，則有相現，其相所緣有無量種，不可具說。畜生中死，生於天上，甚為希有，非謂餓鬼、地獄中也。何以故？以癡心故，多作惡業墮畜生中，於一世中所作惡業，百千億生受之不盡，或於一劫至百千劫生死流轉，從生至生，業鎖所繫，流轉世間，受畜生身。是故寧墮地獄、餓鬼，不受愚癡畜生之身。以是因緣，畜生之中，命終生天，甚為難有，非地獄也。如是畜生苦處臨終見光明現，以余善業，癡心薄少，本智少增，智心漸利。臨命終時，見光明相，若見山谷、見諸樹林、種種流水、種種河池及見飲食。若憶念見世間智故，見有樂處，或在山中或在林間、或憶飲食或見樂處，即走往趣，如夢所見，走往趣之，如是如是近受生處。即受天身，如從夢覺，見眾色相，于百千億受生之處，悉皆未曾見如是色，見已歡喜發希有心。此何等物？云何有此？何因有此？以不習故、諸識鈍故，是故生於希有之心：「我當至此盡攝此物。」余善業故，起如是心
【現代漢語翻譯】 現代漢語譯本 其中，有無量種類的眾生，無量種類的食物，無量種類的道路，無量種類的身形，無量種類的土地，有無量種類的各種心識種子造作出無量的業。或者教唆他人不信正法，造作各種惡業。當所受的惡報將要結束時，就像一滴水滴入大海，想要讓大海枯竭一樣不可能。從業海中生出水滴般的善業，當畜生道的惡業結束時，憑藉剩餘的善業，在畜生道中死去，轉生到二天之處——或者轉生到四天王天，或者轉生到三十三天。在畜生道的惡道中，苦報將要結束，將要脫離畜生身時，就會有預兆顯現，這些預兆所關聯的事物有無量種，無法全部說盡。從畜生道中死去，轉生到天上，是非常稀有的事情，而不是像從餓鬼道、地獄道中轉生那樣。為什麼呢？因為眾生由於愚癡的心，多造作惡業而墮落到畜生道中，在一世中所造作的惡業，即使經過百千億世也無法受報完畢。或者在一劫乃至百千劫的時間裡，在生死輪迴中流轉，從一生到一生，被業力的鎖鏈所束縛，在世間流轉，承受畜生之身。因此，寧願墮入地獄、餓鬼道，也不要承受愚癡的畜生之身。因為這個原因，在畜生道中，命終之後能夠轉生到天上的情況，是非常稀有的，而不是像從地獄道中轉生那樣。像這樣，在畜生道受苦之處，臨終時見到光明顯現，憑藉剩餘的善業，愚癡的心稍微減少，原本的智慧稍微增長，智慧之心逐漸變得敏銳。臨命終時，見到光明的景象，或者見到山谷、見到各種樹林、各種流水、各種河池以及見到飲食。如果憶念起所見過的世間智慧，見到有快樂的地方，或者在山中，或者在林間，或者憶起飲食，或者見到快樂的地方，就跑過去，就像在夢中所見一樣，跑過去。就這樣，就這樣接近將要受生的處所。隨即受生為天人，就像從夢中醒來一樣，見到各種色彩景象，在百千億個受生之處，都未曾見過這樣的色彩，見到之後歡喜，生起稀有的心。『這是什麼東西？怎麼會有這種東西？因為什麼原因有這種東西？』因為不熟悉，各種識遲鈍，所以生起稀有的心：『我應當到那裡去，全部攝取這些東西。』因為剩餘的善業，生起這樣的心念。
【English Translation】 English version Among them, there are immeasurable kinds of beings, immeasurable kinds of food, immeasurable kinds of paths, immeasurable kinds of bodies, and immeasurable kinds of lands. There are immeasurable kinds of seeds of consciousness that create immeasurable karma. Some teach others to disbelieve, creating all kinds of evil karma. When the retribution is about to end, it is like trying to dry up the ocean with a drop of water. From the ocean of karma, a drop of good karma arises. When the karma of the animal realm is exhausted, due to the remaining good karma, they die in the animal realm and are reborn in one of the two heavens—either the Heaven of the Four Kings or the Heaven of the Thirty-three. When the suffering retribution in the evil path of the animal realm is about to end, and they are about to escape from the animal body, signs will appear. The objects associated with these signs are immeasurable and cannot be fully described. To die in the animal realm and be reborn in the heavens is very rare, unlike rebirth from the realm of hungry ghosts or hell. Why? Because due to their foolish minds, beings create much evil karma and fall into the animal realm. The evil karma created in one lifetime cannot be exhausted even after hundreds of thousands of millions of lifetimes. Or, for one kalpa or even hundreds of thousands of kalpas, they transmigrate in the cycle of birth and death, from life to life, bound by the chains of karma, wandering in the world, enduring the body of an animal. Therefore, it is better to fall into hell or the realm of hungry ghosts than to endure the foolish body of an animal. For this reason, it is very rare for a being in the animal realm to be reborn in the heavens after death, unlike rebirth from hell. In this way, in the suffering realm of animals, when approaching death, they see light appear. Due to the remaining good karma, their foolish mind diminishes slightly, their original wisdom increases slightly, and their wise mind gradually becomes sharper. At the time of death, they see signs of light, or they see valleys, various forests, various flowing waters, various rivers and ponds, and see food and drink. If they recall the worldly wisdom they have seen, they see pleasant places, either in the mountains or in the forests, or they recall food and drink, or they see pleasant places, and they run towards them, just as in a dream. In this way, they approach the place where they will be reborn. Immediately, they are reborn as a deva (heavenly being), as if awakened from a dream, seeing various colors and forms. In hundreds of thousands of millions of places of rebirth, they have never seen such colors. Upon seeing them, they rejoice and develop a rare mind. 'What is this? How can there be such a thing? What is the cause of this?' Because they are unfamiliar and their consciousness is dull, they develop a rare mind: 'I should go there and take all these things.' Because of the remaining good karma, they give rise to such a thought.
，以此因緣生如是意，生此念時，即生天上。是名十二中陰有也，第一難有、第一希有、第一難知。戲弄之中，業最第一。種種業處，心大幻師遊戲諸道生死之處，戲弄眾生。』「爾時，諸天聞天帝釋說此語已，心生深信而說頌曰：
「『天王如父母， 利益天世間， 天王利我等， 此世及未來。 為我等說法， 斷于放逸心， 我等必當得， 盡苦涅槃道。 以現業果報， 為我等宣說， 以生死之法， 示世令解知。 天王見實諦， 饒益於我等， 以我愚癡故， 示之以智慧。 貪心愛婇女， 常求于欲樂， 天王示我等， 生死之因緣， 王如盲者導， 病者大良藥， 演說正法道， 利益諸天眾。 天王既如是， 說法以利益， 令閻羅獄卒， 悉滅不復現。』
「爾時諸天眾說此偈已，爾時天帝釋復告諸天子：『云何名曰第十三中陰有？道地獄眾生希有難得生於天上。餘業因緣、善因緣故。如業成熟，第一清涼、第一利益。先墮地獄，善為出緣，從於無量苦惱之中既得脫已，生受無量快樂之地。地獄眾生者，所謂活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱大地獄等，及眾隔處、受大苦處
【現代漢語翻譯】 現代漢語譯本： 『以此因緣生起這樣的想法，生起這個念頭時，就立即生到天上。這叫做十二中陰有（十二種中陰狀態），是第一難有、第一稀有、第一難知。在嬉戲玩樂之中，業力最為強大。種種業力之處，心就像偉大的幻術師，在各種道（輪迴的途徑）的生死之處遊戲，戲弄眾生。』 「這時，諸天聽到天帝釋（Śakra-devānām-Indra，眾神之王）說了這些話后，心中生起深深的信仰，並說了頌歌： 『天王如同父母，利益天界和人間， 天王利益我們，今生和未來。 為我們說法，斷除放逸之心， 我們必定能夠得到，脫離痛苦的涅槃之道（nirvāṇa）。 以現世的業果報應，為我們宣說， 以生死之法，向世人展示，使他們瞭解。 天王洞見真諦，饒益我們， 因為我們的愚癡，向我們展示智慧。 貪心喜愛美女，常常追求慾望的快樂， 天王向我們展示，生死的因緣， 天王如同盲人的嚮導，病人的良藥， 演說正法之道，利益諸天大眾。 天王既然這樣，說法來利益我們， 使閻羅（Yama，地獄之王）的獄卒，全部消滅不再出現。』 「這時，諸天大眾說了這首偈頌后，天帝釋又告訴諸天子：『什麼叫做第十三中陰有？地獄道的眾生，希有難得地生到天上。因為其餘業力的因緣、善的因緣。如同業力成熟，是第一清涼、第一利益。先墮入地獄，善業成為脫離的因緣，從無量的苦惱之中脫離后，生到承受無量快樂的地方。所謂地獄眾生，就是活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱大地獄等，以及各種隔離之處、承受巨大痛苦之處。
【English Translation】 English version: 'Due to this cause and condition, such a thought arises, and when this thought arises, one is immediately born in the heavens. This is called the twelfth intermediate state of existence (twelve antarābhava), which is the most difficult to obtain, the most rare, and the most difficult to know. In the midst of play and amusement, karma is the most powerful. In various karmic situations, the mind is like a great illusionist, playing in the realms of birth and death, and deceiving sentient beings.' 「At that time, the devas (gods) heard Śakra-devānām-Indra (King of the Gods) speak these words, and with deep faith in their hearts, they spoke the following verses: 'The King of Gods is like a parent, benefiting the heavens and the world, The King of Gods benefits us, in this life and the future. Speaking the Dharma for us, cutting off the mind of negligence, We will surely attain the path of nirvāṇa (liberation), free from suffering. Explaining to us the karmic consequences of present actions, Revealing the law of birth and death, to enlighten the world. The King of Gods sees the true reality, benefiting us, Because of our ignorance, showing us wisdom. Greedy and loving beautiful women, constantly seeking the pleasure of desire, The King of Gods shows us the causes and conditions of birth and death, The King is like a guide for the blind, a great medicine for the sick, Expounding the path of the true Dharma, benefiting all the devas. Since the King of Gods is like this, speaking the Dharma to benefit us, Causing the jailers of Yama (Lord of Death), to be extinguished and no longer appear.' 「After the assembly of devas spoke these verses, Śakra-devānām-Indra (King of the Gods) again said to the devaputras (sons of gods): 'What is called the thirteenth intermediate state of existence? It is rare and difficult for beings in the hell realms to be born in the heavens. This is due to the remaining karmic causes and conditions, and good causes and conditions. As karma ripens, it is the most refreshing and the most beneficial. Having first fallen into hell, good karma becomes the cause for liberation, and after being freed from immeasurable suffering, one is born in a place of immeasurable happiness. The beings in hell are those in the Living Hell, the Black Rope Hell, the Assembly Hell, the Crying Hell, the Great Crying Hell, the Burning Great Hell, and so on, as well as various isolated places, where they endure great suffering.
、第一可怖毛豎之處，焰火熾然周匝圍繞。是地獄人以業盡故，將欲得脫，從此地獄臨命終時，則有相現。云何中陰有生於天上？業因緣故，舍于大苦，受第一樂。諸天子！地獄之人惡業盡故，命欲終時，若諸獄卒擲置鑊中猶如水沫，滅已不生。若以棒打，隨打即死，不復更生。若置鐵函，置已即死，不復更生。若置灰河，入已消融，不復更生。若鐵棒打，隨打即死，滅已不生。若鐵嘴鳥、鐵烏食啖，食已不生。若師子虎狼種種惡獸取之食啖，食已不生。是地獄人惡業既盡，命終之後，不復見於閻羅獄卒。何以故？以彼非是眾生數故，如油炷盡則無有燈，業盡亦爾，不復見於閻羅獄卒。如閻浮提日光既現，則無闇冥。惡業盡時，閻羅獄卒亦復如是。惡口惡眼如眾生相，可畏之色皆悉磨滅，如破畫壁，畫亦隨滅，惡業畫壁亦復如是，不復見於閻羅獄卒可畏之色。以如來說：「閻羅獄卒非眾生數故，是名地獄。」眾生得脫地獄，生於天上。』
「爾時，天帝釋以偈頌曰：
「『如人值怨家， 得脫無眾難， 如得多知識， 一切方便利。 既得脫惡業， 大力獄卒處， 今已得善業， 生於天世間。 其人生天上， 無量諸莊嚴， 常受于天樂， 乃至善業盡。 其人不自
【現代漢語翻譯】 現代漢語譯本 『第一個令人恐懼、毛髮豎立的地方，火焰熾熱地在四周燃燒環繞。這些地獄中的眾生因為惡業將盡，即將脫離地獄，所以在臨命終時，會有一些預兆顯現。那麼，中陰身是如何轉生到天上的呢？這是因為他們過去的業力因緣，捨棄了巨大的痛苦，而將要承受極大的快樂。諸位天子！地獄中的人因為惡業消盡，生命將要終結的時候，如果獄卒將他們丟進鑊（huò，古代一種大鍋）中，就像水沫一樣，消失後就不會再生。如果用棒子擊打，隨著擊打就會死去，不會再次出生。如果放置在鐵箱中，放置后就會立刻死去，不會再次出生。如果放置在灰河中，進入后就會消融，不會再次出生。如果用鐵棒擊打，隨著擊打就會死去，消失後就不會再生。如果被鐵嘴鳥、鐵烏鴉啄食，吃掉后就不會再生。如果被獅子、老虎、豺狼等各種惡獸抓去吃掉，吃掉后就不會再生。這些地獄眾生惡業既然已經消盡，命終之後，就不會再見到閻羅（Yánluó，掌管地獄的神）和獄卒。為什麼呢？因為他們已經不再是眾生之數了，就像油燈的燈芯燃盡就沒有了光亮一樣，惡業消盡也是如此，不會再見到閻羅和獄卒。就像閻浮提（Yánfú tí，佛教中的一個大洲）陽光出現，就沒有了黑暗一樣。惡業消盡的時候，閻羅獄卒也是如此。兇惡的嘴臉和眼睛，以及可怕的相貌都會消失磨滅，就像破損的墻壁，墻上的畫也會隨之消失一樣，惡業所形成的墻壁也是如此，不會再見到閻羅獄卒那可怕的相貌。正如如來（Rúlái，佛的稱號）所說：『閻羅獄卒不是眾生之數，這就是地獄。』眾生脫離地獄，轉生到天上。』
『這時，天帝釋（Tiāndìshì，佛教中的護法神）用偈頌說道：
『就像人遇到仇家，能夠脫離而沒有眾多災難，就像得到很多知識，一切都方便有利。既然已經脫離了惡業，以及大力獄卒之處，現在已經得到了善業，轉生到天上的世間。這個人轉生到天上，有無量的莊嚴，常常享受天上的快樂，直到善業耗盡。這個人不會自』
【English Translation】 English version 『The first place of terror, where hair stands on end, flames blaze fiercely and surround everything. These beings in hell, because their evil karma is about to be exhausted and they are about to escape from hell, will have signs appear at the time of their death. How does the intermediate state (antarābhava) come to be born in the heavens? It is because of the karmic conditions of their past deeds, abandoning great suffering and about to receive supreme joy. O sons of gods! When the evil karma of those in hell is exhausted and their lives are about to end, if the hell wardens throw them into cauldrons (huò), they disappear like water bubbles and are not reborn. If they are beaten with clubs, they die immediately upon being struck and are not born again. If they are placed in iron boxes, they die immediately upon being placed there and are not born again. If they are placed in rivers of ash, they dissolve upon entering and are not born again. If they are struck with iron rods, they die immediately upon being struck and disappear and are not reborn. If they are eaten by iron-beaked birds and iron crows, they are not reborn after being eaten. If they are seized and eaten by lions, tigers, wolves, and various other evil beasts, they are not reborn after being eaten. Since the evil karma of these beings in hell has been exhausted, after their death, they will no longer see Yama (Yánluó, the lord of death) and the hell wardens. Why? Because they are no longer among the number of sentient beings, just as when the wick of an oil lamp is exhausted, there is no light, so too when evil karma is exhausted, they will no longer see Yama and the hell wardens. Just as when the sunlight appears in Jambudvipa (Yánfú tí, one of the four continents in Buddhist cosmology), there is no darkness. When evil karma is exhausted, Yama and the hell wardens are also like that. The fierce mouths and eyes, and the terrifying appearances, will all disappear and be erased, just as when a painted wall is broken, the painting also disappears along with it, so too is the wall of evil karma, and they will no longer see the terrifying appearances of Yama and the hell wardens. As the Tathagata (Rúlái, 'Thus Gone One', an epithet of the Buddha) said: 『Yama and the hell wardens are not among the number of sentient beings, this is called hell.』 Sentient beings escape from hell and are born in the heavens.』
『At that time, Śakra, Lord of the Devas (Tiāndìshì, the ruler of the Trāyastriṃśa Heaven in Buddhist cosmology), spoke in verse:
『Like a person who encounters an enemy, and is able to escape without many difficulties, like gaining much knowledge, everything is convenient and beneficial. Since they have escaped from evil karma, and the place of the powerful hell wardens, now they have obtained good karma, and are born in the heavenly realms. This person is born in the heavens, with immeasurable adornments, constantly enjoying heavenly bliss, until their good karma is exhausted. This person does not』
在， 業盡還退沒， 如燈油炷盡， 光明亦隨滅。 業風之所吹， 從上而退下， 風力之所轉， 流轉於世間。 若人有智慧， 不為業所縛， 諸業不能縛， 不流轉生死。 如以藕根絲， 欲系須彌山， 其人渡曠野， 無憂及衰惱； 智者不流轉， 猶如須彌山。』
「爾時，天帝釋為諸天眾說是偈已，復說地獄中陰有相。『本所不見，忽于虛空中見有第一歌舞戲笑，香風觸身，受第一樂。眾妙音聲謂樂器音種種音聲，聞如是等風吹樂音。聞可愛香。見妙色相——園林花池，聞眾妙音。自見身相忽生妙色，威德第一。見身香潔花鬘莊嚴，一切無礙。見諸虛空清凈無垢，星宿滿空。聞河流聲，鵝鴨鴛鴦出種種音，皆悉聞知。如是中陰聞當生處有諸音樂，琴瑟箜篌種種樂音，先於無量百千億歲未曾得生。如是歡喜，遍生善相，如自見身在於兄弟親族知識，唸唸之中生大歡喜。欲近生有，或生三十三天或生四天王天。至此天已，見眾園林及聞香氣，七寶蓮花，天子端正，作如是念：「我今當至如是之處。」念已即生，如是有分，取因緣有。如是眾生惡業既盡，從地獄出，于不可說大苦惱處命終，生於大樂之處，是名十三中陰有也。
「『複次，
諸天子！云何名曰第十四中陰有道相續？云何知耶？若人中死，還生人中，有何等相？云何悕望？其人死時，若生人中，則有相現，云何悕望？若生人中，于臨終時，見如是相。見大石山猶如影相在其身上，爾時其人作如是念：「此山或當墮我身上。」是故動手欲遮此山，兄弟親里見之，謂為觸于虛空。既見此已，又見此山猶如白㲲，即升此㲲乃見赤㲲，次第臨終，復見光明，以少習故，臨終迷亂，見一切色如夢所見。以心迷故，見其父母愛慾和合，見之生念而起顛倒。若男子生，自見其身與母交會，謂父妨礙；若女人生，自見其身與父交會，謂母妨礙。當於爾時中陰則壞，生陰識起，次第緣生，如印所印，印壞文成。是名人中命終還生人中，是名十四中陰有也。
「『複次，諸天子！云何名第十五中陰有道相續？天中命終，還生天上，則無苦惱。如余天子命終之時，愛別離苦，墮于地獄、餓鬼、畜生。如此天子不失己身莊嚴之具，亦無餘天坐其本處，不見種種苦惱之相，所坐之處無餘天生，此天命終生於勝天。若四天處，命終之後生三十三天。可愛勝相，聞眾歌音先所未聞，見五欲境皆悉勝妙。次第命終。見中陰有，第一天女種種音聲，手執蓮花，色相殊勝，河池流水園林勝妙，昔所未睹如夢所見。是中陰有
【現代漢語翻譯】 現代漢語譯本： 諸位天子！什麼叫做第十四種中陰有道相續？又該如何知曉呢？如果有人死後，又轉生到人間，會有什麼樣的徵兆？又該如何預知呢？如果有人要轉生到人間，在臨終時，會有一些徵兆顯現，又該如何預知呢？如果轉生到人間，在臨終時，會看到這樣的景象：看到巨大的石山，如同影子一樣壓在身上，這時這個人會想：『這座山或許會掉到我身上。』因此會動手想要遮擋這座山，他的兄弟親人看到后，會以為他在觸控虛空。看到這些之後，又看到這座山如同白色的毛織物，於是就登上這白色的毛織物，然後又看到紅色的毛織物，這樣次第經歷到臨終，又會看到光明，因為過去少有修習的緣故，臨終時會感到迷惑混亂，看到一切顏色都像夢中所見。因為心中迷惑，會看到自己的父母在行愛慾之事，看到後心中生起念頭，產生顛倒的想法。如果是男子轉生，會看到自己與母親交合，認為父親妨礙了自己；如果是女子轉生，會看到自己與父親交合，認為母親妨礙了自己。在這個時候，中陰身就壞滅了，生陰的意識生起，次第因緣而生，就像印章蓋在東西上一樣，印章壞了，文字就形成了。這就是人死後又轉生到人間的情況，這就是第十四種中陰有。
『再者，諸位天子！什麼叫做第十五種中陰有道相續？天人死後，又轉生到天上，就不會有痛苦煩惱。就像其他天人臨終時，會有愛別離的痛苦，會墮落到地獄、餓鬼、畜生道。而這樣的天人不會失去自己身上的莊嚴之具，也沒有其他天人坐在他的位置上，不會看到種種痛苦煩惱的景象，他所坐的地方沒有其他天人出生，這樣的天人死後會轉生到更好的天界。如果在四天王天去世，之後會轉生到三十三天。會看到可愛殊勝的景象，聽到以前從未聽過的美妙歌聲，看到五欲之境都非常殊勝美妙。這樣次第經歷到臨終。會看到中陰身，第一種是天女的種種聲音，手中拿著蓮花，容貌非常殊勝，還有河流池塘、流水園林，非常殊勝美妙，是以前從未見過的，如同夢中所見。這就是中陰有』
【English Translation】 English version: Noble sons, what is called the fourteenth intermediate state of existence (antarbhava) with the path of continuity? How is it known? If a person dies in the human realm and is reborn in the human realm, what are the signs? How can it be anticipated? If a person is to be reborn in the human realm, certain signs will appear at the time of death. How can it be anticipated? If one is to be reborn in the human realm, at the time of death, one sees such signs: one sees a large stone mountain like a shadow on one's body. At that time, the person thinks, 'This mountain might fall on me.' Therefore, one reaches out to try to block the mountain. The person's brothers and relatives see this and think that the person is touching empty space. After seeing this, one sees the mountain as white wool, and then one ascends this wool and sees red wool. Gradually, at the time of death, one sees light. Because of little practice, one becomes confused at the time of death and sees all colors as in a dream. Because of the confusion in the mind, one sees one's parents engaging in sexual intercourse. Upon seeing this, one has thoughts and becomes inverted. If a male is to be born, he sees himself having intercourse with his mother and thinks that his father is obstructing him. If a female is to be born, she sees herself having intercourse with her father and thinks that her mother is obstructing her. At that time, the intermediate state is destroyed, and the consciousness of the birth state arises. It arises in sequential dependence, like a seal being imprinted. When the seal is broken, the writing is formed. This is called dying in the human realm and being reborn in the human realm. This is called the fourteenth intermediate state of existence.
'Furthermore, noble sons, what is called the fifteenth intermediate state of existence with the path of continuity? When a deva (celestial being) dies in the heavens and is reborn in the heavens, there is no suffering or distress. Like other devas who, at the time of death, experience the suffering of separation from loved ones and fall into the hells, the realms of hungry ghosts, and the animal realm, this deva does not lose his adornments, nor does another deva sit in his place. He does not see various signs of suffering and distress. No other deva is born in the place where he sits. This deva, upon death, is born in a superior heaven. He sees lovely and superior signs, hears sounds of singing that he has never heard before, and sees objects of the five desires that are all supremely wonderful. Gradually, at the time of death, he sees the intermediate state of existence. First, he hears various sounds of celestial maidens, holding lotus flowers in their hands, with supremely beautiful appearances. There are rivers, ponds, flowing water, and supremely wonderful gardens and forests, which he has never seen before, as if in a dream. This is the intermediate state of existence.'
見如是事。若近生有，如從眠覺，見於正色。見五欲功德境界具足，本所未見，嗚呼嘆言：「如是希有，昔所未見！我當往至如是之處。」念已即往生於天中。是名第十五中陰有相續道也。
「『複次，諸天子！云何名曰第十六中陰有道相續？云何有耶？若從上天退生下天，見眾蓮花園林流池皆亦不如，既見此已，飢渴苦惱，渴仰欲得，即往彼生。如是雖同生天，二種陰有，二種相生。是名第十六中陰有相續道也。
「『複次，諸天子！云何名曰第十七中陰有道相續？若弗婆提人生瞿陀尼有何等相？瞿陀尼人生弗婆提復有何相？諸天子！如是二天下人彼此互生，皆以一相。臨命終時，見黑闇窟，於此窟中有赤電光，下垂如幡，或赤或白。其人見之，以手攬捉，是人爾時現陰即滅，以手接幡，次第緣幡入此窟中，受中陰身。近於生陰，見受生法，亦如前說。或見二牛或見二馬愛染交會，即生欲心，既生欲心，即受生陰。如是，諸天子！是名第十七中陰有也。
「『汝等當知！既知此法，勿得放逸。何以故？放逸之人不得脫于生老病死，於世間法不得利益。如是放逸，永無安樂；若欲脫苦，當自勉力，舍于放逸。若天、若人有智慧者，應舍放逸。天子當知！是名十七種中陰有道相續不斷，汝等應當舍諸
【現代漢語翻譯】 現代漢語譯本：見到這樣的景象。如果接近於將要出生的狀態，就像從睡眠中醒來一樣，看到鮮艷的色彩。看到五欲（色、聲、香、味、觸）功德圓滿的境界，是之前從未見過的，於是驚歎道：『如此稀有，過去從未見過！我應當前往這樣的地方。』心中這樣想著，就往生到天界之中。這被稱為第十五種中陰有相續之道。
『再者，諸位天子！什麼叫做第十六種中陰有道相續？又是如何產生的呢？如果從上層天界退生到下層天界，看到（下層天界的）蓮花園林、流水池塘都不如（上層天界），看到這些之後，感到飢渴苦惱，渴望得到（更好的環境），就往那裡投生。像這樣，即使同樣是生到天界，也有兩種陰有，兩種相續產生。這被稱為第十六種中陰有相續之道。
『再者，諸位天子！什麼叫做第十七種中陰有道相續？如果弗婆提（Purva-videha，東勝身洲）的人投生到瞿陀尼（Godaniya，西牛貨洲）會有什麼景象？瞿陀尼的人投生到弗婆提又會有什麼景象？諸位天子！像這樣兩個天下的人彼此互生，都以一種景象出現。臨命終時，會看到黑暗的洞穴，在這個洞穴中有紅色的閃電光芒，向下垂落如旗旛，或紅或白。這個人看到后，用手去抓取，這時此人的現陰（臨終時的身心狀態）就滅除了，用手抓住旗旛，依次沿著旗旛進入這個洞穴中，接受中陰身。接近於將要出生的狀態時，看到受生的景象，也像前面所說的那樣。或者看到兩頭牛或兩匹馬交合，就產生愛染之心，既然產生愛染之心，就接受生陰。像這樣，諸位天子！這就是第十七種中陰有。
『你們應當知道！既然知道了這個法，就不要放逸。為什麼呢？因為放逸的人無法脫離生老病死，在世間法中得不到利益。像這樣放逸，永遠沒有安樂；如果想要脫離痛苦，應當自己努力，捨棄放逸。無論是天人還是凡人，有智慧的人，都應當捨棄放逸。天子們應當知道！這被稱為十七種中陰有道相續不斷，你們應當捨棄各種（放逸）。』
【English Translation】 English version: Seeing such things. If close to being born, like waking from sleep, seeing bright colors. Seeing the realm of the five desires (form, sound, smell, taste, and touch) with complete merits, which had never been seen before, one exclaims: 'So rare, never seen before! I should go to such a place.' Thinking this, one is reborn in the heavens. This is called the fifteenth intermediate state of existence, the path of continuity.
'Furthermore, celestial beings! What is called the sixteenth intermediate state of existence, the path of continuity? And how does it arise? If one descends from a higher heaven to a lower heaven, seeing that the lotus gardens, flowing ponds, and forests are all inferior, upon seeing this, one feels hunger and thirst, suffering and distress, longing to obtain (a better environment), and is reborn there. Thus, even though both are born in the heavens, there are two kinds of intermediate existence, two kinds of continuity arising. This is called the sixteenth intermediate state of existence, the path of continuity.
'Furthermore, celestial beings! What is called the seventeenth intermediate state of existence, the path of continuity? If a person from Purva-videha (East Videha) is reborn in Godaniya (West Godaniya), what will be the signs? And if a person from Godaniya is reborn in Purva-videha, what will be the signs? Celestial beings! In this way, people from these two continents are reborn to each other, all appearing with one sign. At the time of death, one sees a dark cave, in which there are red lightning flashes, hanging down like banners, either red or white. When the person sees them, they reach out to grasp them. At that time, the present existence (the state of mind and body at the time of death) ceases, and grasping the banner, they enter the cave along the banner, receiving the intermediate state body. Approaching the state of being born, one sees the phenomena of rebirth, as described earlier. Or one sees two cows or two horses mating, and then arises desire. Since desire arises, one receives the existence of birth. Thus, celestial beings! This is the seventeenth intermediate state of existence.
'You should know! Now that you know this Dharma, do not be negligent. Why? Because a negligent person cannot escape birth, old age, sickness, and death, and cannot obtain benefits in worldly matters. Such negligence leads to no peace or happiness; if you wish to escape suffering, you should strive diligently and abandon negligence. Whether celestial beings or humans, those with wisdom should abandon negligence. Celestial beings should know! This is called the seventeen kinds of intermediate state of existence, the path of continuous succession, you should abandon all (negligence).'
放逸。諸天子！如是十七中陰有道相續，汝等應當思惟觀察。既觀察已，則如實知，如實知已，勤修精進。
「『複次，諸天子！於二十法中從一漸增，已為汝等次第宣說十七中陰有道相續。今為汝等，說十八界。何等十八？眾生無量，信解不同，無量種性，怖畏三過。三聚眾生，三種自在，微細信解。種種所作、種種性、種種業、種種道、種種苦樂、種種色、種種增上。一切眾生心界之性，心界廣多，身體各異，如是無量眾生心界，總略粗數有十八惡。心過所使，以廣心界，故有地獄、餓鬼、畜生、天、人輪轉。總說諸法，十八所攝。初界性中，欲為增上，天之與人，欲心增上。一切鬼女及畜生女、能變化者，慢心增上、瞋恚增上。以瞋心故，欲心薄少，是則名曰畜生，非人初界性也。于畜生中，復有多欲，欲心增上，謂孔雀鳥、俱翅羅鳥、鳩鴿雞雀、鵝鴨鴛鴦、眾蜂魚等、迦陵頻伽鳥。其性多欲，是名上欲。
「『複次，諸天子！云何第二心性界也？于畜生中，何等畜生名為中欲？所謂貓狗豬牛、水牛駱駝、象馬騾驢、烏鴟雕鷲、鸜鵒鳥等，是名中欲。是名第二心性界也。
「『複次，諸天子！云何第三心性界耶？于畜生中，何等畜生名下欲心？所謂師子虎兕、狼狗熊羆、豺豹狐貍、摩伽羅魚
【現代漢語翻譯】 放逸。諸天子！像這樣，有十七種中陰狀態的道路在延續，你們應當深思觀察。在觀察之後，就能如實地瞭解，如實瞭解之後，就要勤奮修行精進。 『再者，諸天子！我已經為你們依次宣說了從二十法中逐漸增加，直到十七種中陰狀態的道路延續。現在為你們講述十八界。什麼是十八界？眾生無量無邊，信念理解各不相同，有無量種的根性，並且畏懼三種過患。有三類眾生，三種自在，以及微細的信念理解。眾生的所作所為各不相同，根性各不相同，業力各不相同，道路各不相同，苦樂感受各不相同，色相各不相同，增上緣也各不相同。一切眾生的心界之性，心界廣大眾多，身體也各不相同，像這樣無量眾生的心界，總括起來粗略計算有十八種惡。由於心念的過失所驅使，心界變得廣大，所以才會有地獄、餓鬼、畜生、天、人之間的輪轉。總而言之，一切諸法都包含在這十八界之中。在最初的界性中，慾望是主要的增上緣，天人和人類，慾望之心是主要的增上緣。一切鬼女以及畜生女、能夠變化的那些，傲慢之心是主要的增上緣，嗔恨之心也是主要的增上緣。因為有嗔恨心，所以慾望之心就變得稀少，這就叫做畜生，是非人的最初界性。在畜生之中，又有很多欲望強烈的，慾望之心是主要的增上緣，比如孔雀鳥（Kongque niao）、俱翅羅鳥（Juchiluo niao）、鳩鴿雞雀（Jiuge jique）、鵝鴨鴛鴦（E ya yuanyang）、各種蜜蜂魚類等等、迦陵頻伽鳥（Jialingpinjia niao）。它們的本性多欲，這叫做上欲。 『再者，諸天子！什麼是第二種心性界呢？在畜生之中，哪些畜生叫做中等慾望？比如貓狗豬牛（Mao gou zhu niu）、水牛駱駝（Shui niu luotuo）、象馬騾驢（Xiang ma luo lv）、烏鴟雕鷲（Wu chi diao jiu）、鸜鵒鳥（Quyu niao）等等，這叫做中等慾望。這就是第二種心性界。 『再者，諸天子！什麼是第三種心性界呢？在畜生之中，哪些畜生叫做下等慾望之心？比如獅子虎兕（Shizi hu si）、狼狗熊羆（Lang gou xiong pi）、豺豹狐貍（Chai bao huli）、摩伽羅魚（Mogaluo yu）
【English Translation】 Negligence. O sons of gods! Thus, there is a continuous path of seventeen intermediate states of existence (antarabhava), you should contemplate and observe. Having observed, you will truly know, and having truly known, you should diligently cultivate and strive forward. 『Furthermore, O sons of gods! I have sequentially explained to you the continuous path of seventeen intermediate states of existence, gradually increasing from the twenty dharmas. Now, I will explain the eighteen realms to you. What are the eighteen? Beings are immeasurable, their beliefs and understandings differ, they have immeasurable natures, and they fear the three faults. There are three types of beings, three kinds of self-mastery, and subtle beliefs and understandings. Beings' actions are different, their natures are different, their karmas are different, their paths are different, their experiences of suffering and happiness are different, their appearances are different, and their dominant conditions are different. The nature of the mind realm of all beings, the mind realm is vast and numerous, and their bodies are different. Thus, the immeasurable mind realms of beings, roughly calculated, have eighteen evils. Driven by the faults of the mind, the mind realm becomes vast, and therefore there is the cycle of rebirth in hells, hungry ghosts, animals, gods, and humans. In short, all dharmas are encompassed by these eighteen realms. In the initial realm nature, desire is the dominant condition. For gods and humans, the mind of desire is the dominant condition. For all female ghosts and female animals, those who can transform, the mind of arrogance is the dominant condition, and the mind of anger is also the dominant condition. Because of the mind of anger, the mind of desire becomes scarce, and this is called an animal, the initial realm nature of non-humans. Among animals, there are many with strong desires, the mind of desire is the dominant condition, such as peacocks (Kongque niao), kokila birds (Juchiluo niao), doves, pigeons, chickens, sparrows (Jiuge jique), geese, ducks, mandarin ducks (E ya yuanyang), various bees, fish, etc., kalavinka birds (Jialingpinjia niao). Their nature is very desirous, this is called upper desire. 『Furthermore, O sons of gods! What is the second mind-nature realm? Among animals, which animals are called medium desire? Such as cats, dogs, pigs, cattle (Mao gou zhu niu), water buffaloes, camels (Shui niu luotuo), elephants, horses, mules, donkeys (Xiang ma luo lv), crows, kites, eagles, vultures (Wu chi diao jiu), myna birds (Quyu niao), etc., this is called medium desire. This is the second mind-nature realm. 『Furthermore, O sons of gods! What is the third mind-nature realm? Among animals, which animals are called lower desire mind? Such as lions, tigers, rhinoceroses (Shizi hu si), wolves, dogs, bears, brown bears (Lang gou xiong pi), jackals, leopards, foxes (Chai bao huli), makara fish (Mogaluo yu)
、俱賒耶魚、吉利斯摩羅魚、摩伽羅魚、屯頭摩羅魚。如是等類，時節行欲，非時不行，是名下欲。是名第三心性界也。
「『諸天子！于畜生中有無量種、無量生處、無量名字，不可具說、不可數知。
「『複次，諸天子！云何第四心性界耶？于畜生中，何等畜生瞋心偏多，非欲心多？此第四界，所謂師子虎狼、狗蛇黃狖、兕豹熊羆、角鴟烏雕、失收摩羅及野豬等。如是眾生瞋心偏多，是名第四心性界也。
「『複次，諸天子！云何第五心性界耶？于畜生中，何等畜生名為中瞋？所謂牛馬水牛、迦陵頻伽鳥、娑林陀鳥、迦盧陀鳥、孔雀雞雉及貓鼠等，中瞋恚性。是名第五心性界也。
「『複次，諸天子！云何第六心性界耶？謂下瞋性。所謂下瞋者，鵝鴨鴛鴦、食魚白鳥、俱翅羅鳥、雀娑羅鳥、驢鹿龜鱉、兔猬山烏、雁鳥蝦蟆。如是等比，名為下瞋。是名第六心性界也。
「『複次，諸天子！云何第七心性界耶？于鬼神中，若有神通，行於欲心。阿修羅神——畜生之數，欲性增多，名為上欲。是名第七心性界也。
「『複次，諸天子！云何第八心性界耶？若食香餓鬼，名曰中欲。是名第八心性界也。
「『複次，諸天子！云何第九心性界耶？若悕望鬼、食棄食鬼，是名下
【現代漢語翻譯】 現代漢語譯本 『諸位天子！在魚類中，有俱賒耶魚（Kusaya fish）、吉利斯摩羅魚（Kilismara fish）、摩伽羅魚（Makara fish，一種海獸）、屯頭摩羅魚（Tuntumara fish）等。這些魚類，在適當的時節行欲，不在不適當的時節行欲，這叫做下欲。這就是第三心性界。』 『諸位天子！在畜生中，有無量種類、無量生處、無量名字，無法全部說出，無法數清。』 『再者，諸位天子！什麼是第四心性界呢？在畜生中，哪些畜生瞋心特別多，而不是欲心多呢？這第四界，就是指獅子、老虎、狼、狗、蛇、黃狖（一種猿類）、兕（一種野牛）、豹、熊、羆（棕熊）、角鴟（有角的貓頭鷹）、烏雕（一種猛禽）、失收摩羅（Sisumara，一種水獸）以及野豬等。這些眾生瞋心特別多，這就是第四心性界。』 『再者，諸位天子！什麼是第五心性界呢？在畜生中，哪些畜生稱為中瞋呢？就是指牛、馬、水牛、迦陵頻伽鳥（Kalavinka bird，妙音鳥）、娑林陀鳥（Salintara bird）、迦盧陀鳥（Garuda bird，金翅鳥）、孔雀、雞、雉以及貓、鼠等，具有中等的瞋恚心性。這就是第五心性界。』 『再者，諸位天子！什麼是第六心性界呢？就是指下等瞋性。所謂下等瞋性，就是指鵝、鴨、鴛鴦、食魚白鳥、俱翅羅鳥（Kucira bird）、雀娑羅鳥（Saras bird）、驢、鹿、龜、鱉、兔、猬、山烏、雁鳥、蝦蟆。像這些，就叫做下瞋。這就是第六心性界。』 『再者，諸位天子！什麼是第七心性界呢？在鬼神中，如果有神通，行於欲心。阿修羅神（Asura）——屬於畜生之列，欲性增多，叫做上欲。這就是第七心性界。』 『再者，諸位天子！什麼是第八心性界呢？如果食用香氣的餓鬼，名叫中欲。這就是第八心性界。』 『再者，諸位天子！如果是希望得到食物的鬼、食用被丟棄食物的鬼，這叫做下欲。』
【English Translation】 English version 『O sons of gods! Among the fish, there are Kusaya fish, Kilismara fish, Makara fish (a type of sea creature), and Tuntumara fish. These kinds of fish engage in desire at the appropriate times and not at inappropriate times; this is called lower desire. This is the third realm of mind-nature.』 『O sons of gods! Among the animals, there are countless kinds, countless places of birth, and countless names, which cannot all be spoken of or counted.』 『Furthermore, O sons of gods! What is the fourth realm of mind-nature? Among the animals, which animals have more anger than desire? This fourth realm refers to lions, tigers, wolves, dogs, snakes, yellow gibbons (a type of ape), gaurs (a type of wild cattle), leopards, bears, brown bears, horned owls, black eagles (a type of bird of prey), Sisumara (a type of aquatic animal), and wild boars. These beings have more anger; this is the fourth realm of mind-nature.』 『Furthermore, O sons of gods! What is the fifth realm of mind-nature? Among the animals, which animals are called medium anger? This refers to cows, horses, water buffaloes, Kalavinka birds (birds with wonderful voices), Salintara birds, Garuda birds (mythical birds), peacocks, chickens, pheasants, cats, and mice, which have a medium nature of anger. This is the fifth realm of mind-nature.』 『Furthermore, O sons of gods! What is the sixth realm of mind-nature? This refers to lower anger. Lower anger refers to geese, ducks, mandarin ducks, white fish-eating birds, Kucira birds, Saras birds, donkeys, deer, turtles, tortoises, rabbits, hedgehogs, mountain crows, geese, and toads. These are called lower anger. This is the sixth realm of mind-nature.』 『Furthermore, O sons of gods! What is the seventh realm of mind-nature? Among the ghosts and spirits, if there are those with supernatural powers who engage in desire. Asura gods—belonging to the category of animals, with increased desire—are called upper desire. This is the seventh realm of mind-nature.』 『Furthermore, O sons of gods! What is the eighth realm of mind-nature? If there are hungry ghosts who eat fragrances, they are called medium desire. This is the eighth realm of mind-nature.』 『Furthermore, O sons of gods! If there are ghosts who hope for food and ghosts who eat discarded food, this is called lower desire.』
欲。是名第九心性界也。
「『複次，諸天子！云何第十心性界耶？迦樓足天等，名曰下欲，瞋心則多，好愛斗諍，常欲與諸阿修羅鬥。以其瞋故，欲心則薄。是名第十心性界也。
「『複次，諸天子！云何第十一心性界耶？謂鬘持天，中欲、中瞋、中性，是名第十一心性界也。
「『複次，諸天子！云何第十二心性界耶？所謂常恣意天，欲性則多，瞋恚性少，不善鬥諍。行使諸天，多瞋少欲。是名十二心性界也。
「『複次，諸天子！云何第十三心性界耶？所謂一切三十三天，欲性則多，瞋恚薄少，是名第十三心性界也。
「『複次，諸天子！云何第十四心性界耶？謂郁單越人，瞋恚心薄，欲性界多，是名第十四心性界也。
「『複次，諸天子！云何第十五心性界耶？謂瞿陀尼人，一切瞋恚心多，欲心亦多，二性同等，是名第十五心性界也。
「『複次，諸天子！云何第十六心性界耶？弗婆提人，欲心、瞋心二俱雜有，是名第十六心性界也。
「『複次，諸天子！云何第十七心性界耶？謂閻浮提人，種種性、種種行、種種信解，是名十七心性界也。
「『複次，諸天子！云何第十八心性界耶？一切余天及地獄人，雖受苦惱，見業幻女人，猶生欲心。以業作
【現代漢語翻譯】 現代漢語譯本 『還有，諸位天子！什麼是第九心性界呢？就是人道。人道眾生，貪求五欲（色、聲、香、味、觸五種感官慾望），這就叫做第九心性界。
『還有，諸位天子！什麼是第十心性界呢？迦樓足天（Garuda-footed Devas）等，稱為下欲，嗔心很重，喜歡爭鬥，常常想要和阿修羅（Asura）戰鬥。因為他們嗔恨心重，所以慾望心就淡薄。這就叫做第十心性界。
『還有，諸位天子！什麼是第十一心性界呢？就是鬘持天（Mala-dhara Devas），中等慾望、中等嗔恨、中等心性，這就叫做第十一心性界。
『還有，諸位天子！什麼是第十二心性界呢？就是常恣意天（Always Self-Willed Devas），慾望心很重，嗔恨心很少，不善於爭鬥。行使諸天（Envoys of the Devas），嗔恨心重，慾望心少。這就叫做第十二心性界。
『還有，諸位天子！什麼是第十三心性界呢？就是一切三十三天（Trayastrimsa Devas），慾望心很重，嗔恨心很淡薄，這就叫做第十三心性界。
『還有，諸位天子！什麼是第十四心性界呢？就是郁單越人（Uttarakuru people），嗔恨心很淡薄，慾望心很重，這就叫做第十四心性界。
『還有，諸位天子！什麼是第十五心性界呢？就是瞿陀尼人（Godaniya people），一切嗔恨心很重，慾望心也很重，兩種心性相同，這就叫做第十五心性界。
『還有，諸位天子！什麼是第十六心性界呢？弗婆提人（Purvavideha people），慾望心和嗔恨心兩種都有，這就叫做第十六心性界。
『還有，諸位天子！什麼是第十七心性界呢？就是閻浮提人（Jambudvipa people），有種種心性、種種行為、種種信仰理解，這就叫做第十七心性界。
『還有，諸位天子！什麼是第十八心性界呢？一切其餘天人和地獄之人，即使遭受苦惱，看到由業力幻化而成的女人，仍然會生起慾望心。因為業力的作用
【English Translation】 English version 『Furthermore, O sons of gods! What is the ninth realm of mind-nature? It is the human realm. Beings in the human realm crave the five desires (forms, sounds, smells, tastes, and tactile sensations), and this is called the ninth realm of mind-nature.』
『Furthermore, O sons of gods! What is the tenth realm of mind-nature? The Garuda-footed Devas (Kalaraja Devas) and others are called lower desire, with much anger, fond of fighting, and constantly wanting to fight with the Asuras (demi-gods). Because of their anger, their desire is weak. This is called the tenth realm of mind-nature.』
『Furthermore, O sons of gods! What is the eleventh realm of mind-nature? It refers to the Mala-dhara Devas (Garland-bearing Devas), with medium desire, medium anger, and medium nature. This is called the eleventh realm of mind-nature.』
『Furthermore, O sons of gods! What is the twelfth realm of mind-nature? It refers to the Always Self-Willed Devas (Nitya-matta Devas), with much desire and little anger, not good at fighting. The Envoys of the Devas (Deva-dutas) have much anger and little desire. This is called the twelfth realm of mind-nature.』
『Furthermore, O sons of gods! What is the thirteenth realm of mind-nature? It refers to all the Trayastrimsa Devas (Thirty-three Gods), with much desire and little anger. This is called the thirteenth realm of mind-nature.』
『Furthermore, O sons of gods! What is the fourteenth realm of mind-nature? It refers to the Uttarakuru people (Northern Kurus), with little anger and much desire. This is called the fourteenth realm of mind-nature.』
『Furthermore, O sons of gods! What is the fifteenth realm of mind-nature? It refers to the Godaniya people (Western Goyana), with much anger and much desire, both natures being equal. This is called the fifteenth realm of mind-nature.』
『Furthermore, O sons of gods! What is the sixteenth realm of mind-nature? It refers to the Purvavideha people (Eastern Videha), with both desire and anger mixed together. This is called the sixteenth realm of mind-nature.』
『Furthermore, O sons of gods! What is the seventeenth realm of mind-nature? It refers to the Jambudvipa people (Southern Jambudvipa), with various natures, various behaviors, and various beliefs and understandings. This is called the seventeenth realm of mind-nature.』
『Furthermore, O sons of gods! What is the eighteenth realm of mind-nature? All other gods and people in hell, even though suffering, still give rise to desire when they see women transformed by karma. Because of the action of karma
故，如是地獄欲心亦多四天王天。眾生心性，如是界，如是依止，如是信解，是名總說一切十八界性。如是一切有欲、有瞋則有癡心，以癡因緣而有貪、瞋。若離癡心則無貪、瞋。以癡心故，或貪、或瞋。如是，諸天子！是名分別三種之過，以依過故，無量分別。
「『複次，諸天子！復有十八界，所謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界。如是，諸天子！是名十八界。若天、若人思惟如是十八界者，能于境界護放逸行，此是一切愚癡凡夫癡因緣也。
「『複次，諸天子！放逸之人有十九處，二種所攝，所謂四禪處除凈居天有十六處，欲界三處——地獄、畜生、餓鬼。人受苦多者，地獄所攝，是為十九。
「『複次，諸天子！如前所說，四禪、十六處人，及地獄、餓鬼、畜生，是為二十。如是生死不調伏故，各各差別。或說十種掉悔。』
「爾時，諸天眾聞天帝釋說是法已，即以偈頌讚帝釋曰：
「『天王說此法， 寂靜最第一， 我今受此法， 怖畏故修行。 若人能說法， 利益於他人， 其人如父母， 示以涅槃城。 若為他人說， 一句之善法， 則
【現代漢語翻譯】 現代漢語譯本 因此，就像這樣，地獄的慾望之心也多如四天王天（Catummaharajika-deva）。眾生的心性，就像這樣的界（dhatu），就像這樣的依止（asraya），就像這樣的信解（adhimoksha），這總稱為一切十八界的體性。像這樣，一切有慾望、有嗔恨，就會有愚癡之心，因為愚癡的因緣，才會有貪婪、嗔恨。如果離開了愚癡之心，就沒有貪婪、嗔恨。因為有愚癡之心，所以或者貪婪，或者嗔恨。像這樣，諸位天子！這就是分別三種過失，因為依仗這些過失，才會有無量的分別。
『再者，諸位天子！還有十八界，就是眼界（cakkhu-dhatu）、色界（rupa-dhatu）、眼識界（cakkhu-vinnana-dhatu），耳界（sota-dhatu）、聲界（sadda-dhatu）、耳識界（sota-vinnana-dhatu），鼻界（ghana-dhatu）、香界（gandha-dhatu）、鼻識界（ghana-vinnana-dhatu），舌界（jivha-dhatu）、味界（rasa-dhatu）、舌識界（jivha-vinnana-dhatu），身界（kaya-dhatu）、觸界（photthabba-dhatu）、身識界（kaya-vinnana-dhatu），意界（mano-dhatu）、法界（dhamma-dhatu）、意識界（mano-vinnana-dhatu）。像這樣，諸位天子！這就是十八界。如果天人思惟這十八界，就能在境界中守護，不放逸，這是一切愚癡凡夫愚癡的因緣啊。
『再者，諸位天子！放逸的人有十九處，被兩種所攝，就是四禪處（rupa-jhana）除去凈居天（Suddhavasa）有十六處，欲界（kama-dhatu）三處——地獄（niraya）、畜生（tiracchana）、餓鬼（petta）。人受苦多的，被地獄所攝，這就是十九處。
『再者，諸位天子！就像前面所說的，四禪、十六處的人，以及地獄、餓鬼、畜生，這就是二十處。像這樣生死不調伏，所以各有差別。或者說十種掉悔（uddhacca-kukkucca）。』
當時，諸天眾聽聞天帝釋（Sakka）說了這個法之後，就用偈頌讚嘆帝釋說：
『天王說此法， 寂靜最第一， 我今受此法， 怖畏故修行。 若人能說法， 利益於他人， 其人如父母， 示以涅槃城（Nibbana）。 若為他人說， 一句之善法， 則
【English Translation】 English version Thus, just as it is, the desire-mind of hell is also as numerous as the Catummaharajika-deva (Four Great Kings heaven). The nature of beings' minds, such as these elements (dhatu), such as these supports (asraya), such as these convictions (adhimoksha), this is called the general explanation of the nature of all eighteen elements. Like this, all who have desire, who have hatred, will have a deluded mind, because of the condition of delusion, there will be greed and hatred. If one is free from the deluded mind, then there is no greed or hatred. Because of the deluded mind, one either is greedy or hateful. Like this, O devas! This is called distinguishing the three kinds of faults, because relying on these faults, there are immeasurable distinctions.
『Furthermore, O devas! There are also eighteen elements, namely the eye-element (cakkhu-dhatu), the form-element (rupa-dhatu), the eye-consciousness-element (cakkhu-vinnana-dhatu), the ear-element (sota-dhatu), the sound-element (sadda-dhatu), the ear-consciousness-element (sota-vinnana-dhatu), the nose-element (ghana-dhatu), the smell-element (gandha-dhatu), the nose-consciousness-element (ghana-vinnana-dhatu), the tongue-element (jivha-dhatu), the taste-element (rasa-dhatu), the tongue-consciousness-element (jivha-vinnana-dhatu), the body-element (kaya-dhatu), the touch-element (photthabba-dhatu), the body-consciousness-element (kaya-vinnana-dhatu), the mind-element (mano-dhatu), the dhamma-element (dhamma-dhatu), the mind-consciousness-element (mano-vinnana-dhatu). Like this, O devas! These are the eighteen elements. If devas and humans contemplate these eighteen elements, they can guard against and avoid heedless conduct in the realm of objects; this is the condition of delusion for all foolish ordinary people.』
『Furthermore, O devas! There are nineteen places for the heedless, encompassed by two categories, namely the sixteen places of the four jhana realms (rupa-jhana) excluding the Suddhavasa heavens (Pure Abodes), and the three places of the desire realm (kama-dhatu) – hell (niraya), animals (tiracchana), and hungry ghosts (petta). Those who suffer greatly are encompassed by hell; these are the nineteen.』
『Furthermore, O devas! As previously mentioned, the people of the four jhanas, the sixteen places, and hell, hungry ghosts, and animals, these are the twenty places. Thus, because birth and death are not subdued, they are each different. Or it is said that there are ten kinds of restlessness and remorse (uddhacca-kukkucca).』
At that time, the assembly of devas, having heard Sakka (Indra, King of the Gods) speak this Dharma, praised Sakka with verses, saying:
『The King of Gods speaks this Dharma, Serenity is the foremost, I now receive this Dharma, And practice because of fear. If a person can speak the Dharma, Benefiting others, That person is like a parent, Showing the city of Nibbana (Nirvana). If one speaks to others, A single verse of good Dharma, Then
為善導師， 為眾生所尊。 天王之所說， 善法價無量， 此法得寂靜， 非為余寶物。 寶物歸無常， 善法增智慧； 世間物破壞， 善法常堅固。 若有順法行， 隨人百千世， 雖種種寶物， 不能至後世。 種種財寶物， 則可強劫奪， 王賊及水火， 不能劫法財。』
「爾時，諸天子讚歎供養天帝釋已，于帝釋前恭敬而住。爾時帝釋調伏諸天，為諸天子示一切天樂皆悉無常，變壞無我，除滅所化。時諸天眾皆生厭心，還歸本宮，受天之樂，乃至愛集樂業既盡，命終還退，不墮惡道，生於人中，第一順法以自修行，樂游林野，畏未來世。得聞法已，出家學道，或得須陀洹、或得斯陀含、或得阿那含、或得阿羅漢。以前聞法因緣力故。
正法念處經卷第三十四 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十五
元魏婆羅門瞿曇般若流支譯觀天品之十四(三十三天之十一)
「複次比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天二十九地，名曼陀羅。眾生何業生此天中？彼以聞慧見：有善人順法修行，以正直心不惱眾生，實見業果，清凈持戒、常樂持戒，離於諂曲。如煉
【現代漢語翻譯】 現代漢語譯本 『為善的導師，為眾生所尊敬。 天王（帝釋天，佛教的護法神）所說的，善法的價值無法衡量， 此法能帶來寂靜，不是其他寶物可以比擬的。 寶物終歸無常，善法卻能增長智慧； 世間的財物會毀壞，善法卻永遠堅固。 如果有人遵循正法修行，會跟隨此人百千世， 即使有種種寶物，也不能帶到後世。 種種財寶，可以用強力劫奪， 但國王、盜賊以及水火，都不能劫奪善法的財富。』
『當時，諸天子讚歎供養天帝釋（帝釋天，佛教的護法神）后，在帝釋（帝釋天，佛教的護法神）面前恭敬地站立。當時帝釋（帝釋天，佛教的護法神）調伏諸天，為諸天子顯示一切天上的快樂都是無常的，會變化、會壞滅、沒有自我，最終會消失。當時諸天眾都生起厭離之心，回到各自的宮殿，享受天上的快樂，乃至愛戀聚集快樂的業力耗盡，命終后還會墮落，雖然不至於墮入惡道，但會出生在人間，以第一等的順應正法來修行自身，喜歡遊玩于林野，畏懼未來的世事。得到聽聞佛法的機會後，出家修道，有人證得須陀洹（預流果，小乘佛教修行第一果），有人證得斯陀含（一來果，小乘佛教修行第二果），有人證得阿那含（不還果，小乘佛教修行第三果），有人證得阿羅漢（無生果，小乘佛教修行最高果）。都是因為之前聽聞佛法的因緣力量。』
《正法念處經》卷第三十四 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三十五
元魏婆羅門瞿曇般若流支譯《觀天品》之十四（三十三天之十一）
『再者，比丘知道業的果報，觀察三十三天（佛教欲界六天之一）所居住的地方。他通過聽聞佛法所獲得的智慧看到：三十三天（佛教欲界六天之一）有二十九處地方，名叫曼陀羅（壇場，佛教修行場所）。眾生是憑藉什麼業力而生到這個天界中的呢？他通過聽聞佛法所獲得的智慧看到：有善良的人遵循正法修行，以正直的心不惱害眾生，真實地看待業的果報，清凈地持守戒律、常常樂於持守戒律，遠離諂媚和虛偽。
【English Translation】 English version 『A virtuous guide, revered by all beings. What the Heavenly King (Śakra/Indra, a protector deity in Buddhism) speaks of, the value of virtuous Dharma is immeasurable, This Dharma brings tranquility, unlike any other treasures. Treasures are impermanent, but virtuous Dharma increases wisdom; Worldly possessions are destructible, but virtuous Dharma is eternally firm. If one practices in accordance with the Dharma, it will follow them through hundreds of thousands of lifetimes, Even various treasures cannot be carried into the next life. Various treasures and possessions can be forcibly seized, But kings, thieves, and water or fire cannot steal the wealth of Dharma.』
『At that time, the devas, having praised and made offerings to Śakra (Śakra/Indra, a protector deity in Buddhism), stood respectfully before him. Then Śakra (Śakra/Indra, a protector deity in Buddhism) subdued the devas, showing them that all heavenly pleasures are impermanent, subject to change and decay, without self, and ultimately vanishing. At that time, all the devas developed a sense of weariness and returned to their respective palaces, enjoying heavenly pleasures until the karma of accumulating pleasurable deeds was exhausted. Upon death, they would still fall, though not into evil realms, but be reborn among humans, practicing the Dharma diligently, delighting in wandering through forests and fields, and fearing future lives. Having the opportunity to hear the Dharma, they would renounce the world and study the Way, some attaining Srotaapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism), some Sakrdagamin (once-returner, the second stage of enlightenment in Theravada Buddhism), some Anagamin (non-returner, the third stage of enlightenment in Theravada Buddhism), and some Arhat (worthy one, the highest stage of enlightenment in Theravada Buddhism), all due to the power of the causes and conditions from previously hearing the Dharma.』
The Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra), Volume 34 Taisho Tripitaka Volume 17, No. 0721, Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra)
The Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra), Volume 35
Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter 14 on Observing the Heavens (Eleventh of the Thirty-three Heavens)
『Furthermore, a bhikṣu (Buddhist monk) knowing the karmic consequences, observes the places where the Thirty-three Heavens (one of the six heavens in the desire realm of Buddhism) reside. Through the wisdom gained from hearing the Dharma, he sees that the Thirty-three Heavens (one of the six heavens in the desire realm of Buddhism) have twenty-nine places, called Maṇḍala (sacred space, a place for Buddhist practice). What karma causes beings to be born in these heavens? Through the wisdom gained from hearing the Dharma, he sees that virtuous people cultivate in accordance with the Dharma, with an upright mind not harming sentient beings, truly seeing the consequences of karma, purely upholding the precepts, always delighting in upholding the precepts, and being free from flattery and deceit.』
真金，清凈無垢。正見修行受持善戒，畏未來世，佈施修福。所謂見有修禪比丘欲斷魔縛，盛夏熱時流汗熱渴，施石蜜漿或施拂扇。如是善人不殺眾生，或見獵師羅捕孔雀、山雞種種眾鳥，獵師捕得，或養或殺，或以眾鳥作遊戲具。是人見之，恐其殺害，贖此生命，放之本處令得安樂。是名不殺利益眾生。云何不盜？云何舍盜？見於微細業之果報而生怖畏。是持戒人若河池岸邊或於異處，見有楊枝或有蜜漿，為施行人，是人渴乏，不取不飲，以慈心故。是名不盜。如是之人命終生於三十三天。
「既生天已，一切諸欲皆悉具足，五樂音聲，遊戲園林，種種眾鳥出妙音聲，于蓮花中眾蜂音聲、鴻鳥之音。林中眾樹七寶莊嚴。諸蓮花池香水充滿如毗琉璃，在中游戲。其山峰中七寶焰光、七寶石窟，金銀頗梨、因陀青寶，如是種種眾鳥出妙音聲。如是眾鳥，七寶為翅而以莊嚴，種種音聲聞之悅樂。一切天眾互相隨順，無量美音遍園林中。于其林中可愛飲食從河而流，若天見之，生大歡喜，嘆未曾有。如是林中種種眾色，種種莊嚴，莊嚴其身。與諸玉女百千同眾，遊戲受樂，受于天中種種快樂。其身光明，威德第一。如是天子受業果報，與諸天女圍繞受樂，心生歡喜。既受樂已，如是思惟：『我當往詣毗琉璃寶莊嚴欄楯
【現代漢語翻譯】 現代漢語譯本 真金，清凈無垢。以正確的見解修行，受持良好的戒律，畏懼未來的果報，行佈施修福德。例如，看見有修習禪定的比丘想要斷除魔的束縛，在盛夏酷熱之時流汗口渴，就施捨石蜜漿或者拂扇。這樣的善人不殺害眾生，或者看見獵人設定羅網捕捉孔雀、山雞等各種鳥類，獵人捕捉到后，有的飼養，有的殺害，有的把鳥當作遊戲玩樂的工具。這個人看見了，害怕獵人殺害它們，就贖買這些生命，放回到它們原來的地方，讓它們得到安樂。這叫做不殺生而利益眾生。 什麼是不偷盜？什麼是捨棄偷盜？看見微小的惡業也會產生可怕的果報，因此心生畏懼。這樣的持戒之人，如果在河邊或者其他地方，看見有楊枝或者蜜漿，是為行人準備的，這個人雖然口渴，也不拿不喝，因為有慈悲心。這叫做不偷盜。這樣的人命終之後，會生到三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）。 『已經生到天界之後，一切的慾望都完全滿足，有五種令人快樂的聲音，可以遊戲于園林之中，各種鳥類發出美妙的聲音，蓮花中有蜜蜂的聲音，還有鴻雁的鳴叫。林中的樹木用七寶裝飾。蓮花池中充滿香水，像毗琉璃一樣清澈，可以在其中游戲。山峰中有七寶的光芒，有七寶石窟，裡面有金銀、頗梨（Sphatika，水晶）和因陀青寶（Indranila，藍寶石），各種鳥類發出美妙的聲音。這些鳥類，用七寶做翅膀來裝飾，各種聲音聽起來令人愉悅。一切天眾互相隨順，無量美妙的聲音遍佈園林之中。林中有可愛的食物從河流中流淌出來，天人看見了，非常歡喜，讚歎從未有過。這樣的林中，有各種顏色，各種裝飾，用來莊嚴自身。與成百上千的玉女一起，遊戲享樂，享受天界的各種快樂。自身光明，威德第一。這樣的天子享受業報的果實，被天女圍繞著享受快樂，心中充滿歡喜。享受快樂之後，這樣思惟：『我應當前往毗琉璃寶裝飾的欄桿』
【English Translation】 English version True gold, pure and without blemish. With right view, practice and uphold good precepts, fearing the future world, give alms and cultivate blessings. For example, seeing a Bhiksu (Buddhist monk) practicing Dhyana (meditation) wanting to cut off the bonds of Mara (demon), sweating and thirsty in the hot summer, offer rock candy juice or a fan. Such a virtuous person does not kill living beings, or sees hunters setting nets to catch peacocks, pheasants, and various birds. When the hunter catches them, some are raised, some are killed, and some use the birds as toys. Seeing this, this person, fearing they will be killed, redeems these lives, releases them to their original places, and lets them have peace. This is called not killing and benefiting living beings. What is not stealing? What is abandoning stealing? Seeing that even the smallest karmic results are fearful, one becomes afraid. Such a precept-holder, if on the bank of a river or elsewhere, sees a willow branch or honey juice prepared for travelers, even if thirsty, does not take or drink it, because of compassion. This is called not stealing. Such a person, after death, is born in the Trayastrimsa Heaven (one of the heavens in Buddhist cosmology). 'Having been born in heaven, all desires are completely satisfied, with five kinds of pleasant sounds, playing in gardens, various birds emitting wonderful sounds, the sounds of bees in the lotus flowers, and the sounds of wild geese. The trees in the forest are adorned with seven treasures. The lotus ponds are filled with fragrant water, as clear as lapis lazuli, in which to play. In the mountain peaks are the flames of seven treasures, seven treasure caves, with gold, silver, crystal (Sphatika), and Indranila (sapphire), and various birds emit wonderful sounds. These birds, adorned with wings made of seven treasures, make various sounds that are delightful to hear. All the heavenly beings are in harmony with each other, and countless beautiful sounds pervade the gardens. In the forest, lovely food flows from the rivers, and when the heavenly beings see it, they are very happy and exclaim that it has never happened before. In such a forest, there are various colors, various decorations, to adorn their bodies. Together with hundreds and thousands of jade maidens, they play and enjoy themselves, enjoying all kinds of happiness in heaven. Their bodies are radiant, and their power is supreme. Such a Deva (god) enjoys the fruits of his karma, surrounded by heavenly maidens, enjoying happiness, and his heart is filled with joy. After enjoying happiness, he thinks: 'I should go to the railings adorned with lapis lazuli treasures.'
圍繞林中。』眾寶莊嚴，種種眾鳥出妙音聲充滿林中，一切天眾心皆歡喜，五樂音聲，遊戲受樂，與諸天眾及諸天女遊戲林中。林中有池，名曰清水，清凈可愛。諸天眾等，于蓮花池遊戲受樂。爾時，初生天子與天女眾欲至此林，爾時諸天遙見天子歌舞戲笑，徐步而行，往迎天子，詣清水池，於此池邊歡娛受樂。以池力故，隨諸天子心之所念，一切皆現。若念色香，眾蜂具足。若念天飲，天飲即生。若念須陀，色香味具亦復如是，柔軟凈潔，色如滿月。若念林樹，即生第一功德具足種種樹林，鈴網彌覆，微風吹動出妙音聲，如乾闥婆音。複次天眾作如是念：『我當入池。』作是念已，即入池中，沒身深入。見於池中種種寶珠以為欄楯，莊嚴寶殿，或真金白銀、毗琉璃寶、青寶頗梨、雜寶為床，敷以天衣。天子天女遊戲受樂於其池中，無量種種，不知厭足於五欲樂。無有妒嫉，互相愛敬，遊戲歌舞，娛樂受樂。既出池水，復往詣于尼單多林，于其林中多有眾鳥，蓮花林池具足莊嚴。無量眾鳥出妙音聲遍滿林中，其樹常有種種光明，其林具足種種功德，眾蓮花池以為莊嚴。諸天眾等，其身光明種種功德具足境界，受天快樂。
「愚癡凡夫第一樂者，所謂天子天女娛樂受樂。愚癡凡夫為婇女羅網之所纏縛，流轉生死，
【現代漢語翻譯】 現代漢語譯本：圍繞著森林。』用各種珍寶莊嚴，各種各樣的鳥發出美妙的聲音充滿在森林中，一切天上的眾生心中都充滿歡喜，奏響五種樂器的聲音，嬉戲享樂，與眾多的天人和天女在森林中嬉戲。森林中有一個池塘，名叫清水，清澈乾淨，非常可愛。眾多的天人等，在蓮花池中嬉戲享樂。當時，新生的天子與天女們想要到這片森林來，這時眾天人遠遠地看見天子歌舞嬉笑，緩緩地走來，便前去迎接天子，一同來到清水池，在這池邊歡快地享樂。因為池塘的神力，隨著天子心中所想，一切都會顯現。如果想念顏色和香味，就會有眾多的蜜蜂聚集。如果想念天上的飲料，天上的飲料就會立刻出現。如果想念須陀（suddha，純凈的食物），那食物的色香味也同樣具備，柔軟乾淨，顏色如同滿月。如果想念樹林，就會立刻生長出第一等功德具足的各種樹林，鈴鐺和網覆蓋其上，微風吹動，發出美妙的聲音，如同乾闥婆（Gandharva，天上的樂神）的音樂。再次，天人們這樣想：『我應當進入池塘。』這樣想之後，就進入池塘中，全身沒入深處。看見池塘中用各種寶珠作為欄桿，莊嚴的寶殿，或者用真金白銀、毗琉璃寶（vaiḍūrya，一種寶石）、青寶、頗梨（sphaṭika，水晶）以及各種雜寶做成的床，鋪著天衣。天子天女在池塘中嬉戲享樂，無量種種，不知厭足於五欲之樂。沒有嫉妒，互相愛敬，嬉戲歌舞，娛樂享樂。從池水中出來后，又前往尼單多林（Nidanta forest），在那片森林中有很多的鳥，蓮花和林池都具備，非常莊嚴。無量的鳥發出美妙的聲音遍佈森林，那裡的樹木常常有各種光明，那片森林具備各種功德，用眾多的蓮花池作為莊嚴。眾多的天人等，他們的身體光明，各種功德具足，享受著天上的快樂。 愚癡的凡夫所認為的第一種快樂，就是所謂的天子天女娛樂享樂。愚癡的凡夫被婇女（美麗的女子）的羅網所纏繞，在生死中流轉。
【English Translation】 English version: Surrounding the forest.』 Adorned with various treasures, all kinds of birds emit wonderful sounds, filling the forest. All the heavenly beings are filled with joy in their hearts, playing the sounds of five instruments, enjoying themselves, and playing in the forest with the many devas (heavenly beings) and deva women (heavenly women). There is a pond in the forest called Clear Water, which is clear, pure, and lovely. The many devas and others play and enjoy themselves in the lotus pond. At that time, the newly born deva son and deva women wanted to come to this forest. Then the devas saw the deva son singing, dancing, and laughing from afar, walking slowly. They went to welcome the deva son and went to the Clear Water Pond together, enjoying themselves happily by the pond. Because of the power of the pond, everything appears according to the thoughts in the deva son's mind. If he thinks of colors and fragrances, many bees will gather. If he thinks of heavenly drinks, heavenly drinks will appear immediately. If he thinks of suddha (pure food), the colors, fragrances, and tastes of that food will also be complete, soft, clean, and the color like a full moon. If he thinks of forests and trees, the best forests with complete merits will immediately grow, covered with nets of bells, and the gentle breeze will blow, emitting wonderful sounds, like the music of the Gandharvas (heavenly musicians). Furthermore, the devas think like this: 『I should enter the pond.』 After thinking this, they enter the pond, immersing themselves deeply. They see various precious jewels used as railings in the pond, adorned precious palaces, or beds made of real gold and silver, vaiḍūrya (a type of gem), blue jewels, sphaṭika (crystal), and various mixed treasures, covered with heavenly clothes. The deva sons and deva women play and enjoy themselves in the pond, in countless ways, never tiring of the pleasures of the five desires. There is no jealousy, they love and respect each other, playing, singing, dancing, and enjoying themselves. After coming out of the pond, they go to the Nidanta forest, where there are many birds, and the lotus flowers and forest ponds are complete and adorned. Countless birds emit wonderful sounds throughout the forest, and the trees there always have various lights. The forest is complete with various merits, adorned with many lotus ponds. The many devas and others, their bodies are radiant, complete with various merits, enjoying heavenly bliss. The first pleasure that foolish ordinary people consider is the so-called deva sons and deva women enjoying themselves. Foolish ordinary people are entangled in the nets of beautiful women, transmigrating in samsara (the cycle of birth and death).
互相娛樂。
「久受樂已，復往詣于摩多山峰宮殿之處，升須彌峰，與諸天女共升山峰。微風吹衣，幡然隨風，皆共上升摩多山峰。爾時，天子見此宮殿殊特妙好，蓮花莊嚴，七寶光明嚴好山峰，如山功德具足相應。摩多山峰其處高峻，奇特嚴好，不可譬喻。於此峰中游戲歌舞，娛樂受樂。既受樂已，見大光明過其本相。其山峰中先具光明猶如日光，時有異光來照山峰，其光照已，過百千倍。天子見之，怪未曾有，即閉兩目，低頭而住。何以故？先未曾見此光明故。其光照之，不久還滅，如閻浮提見天火下，眾生見之皆大怖畏，時諸天子見此光明，亦復如是。怖畏未久，心還安隱，怖畏滅已，一切皆共籌量此事。『何故有此希有之相，令我等天皆生怖畏，未久還滅？』時諸天眾怪未曾有，詣善法堂，與諸天女至帝釋所。見天帝釋，頂禮供養，皆悉圍繞恭敬而住。爾時，釋迦天王近住天眾，歌舞遊戲，種種蓮華以為莊嚴，歡喜戲笑，一切天眾于帝釋前歌舞遊戲，曼陀羅地諸天眾等，不歌不舞亦不遊戲，亦不歌頌讚嘆帝釋，不與余天言談語論。
「爾時，帝釋告曼陀羅所住天眾：『諸天子！汝等何故不歌、不舞、不遊戲耶？』爾時，曼陀羅所住天眾白天王言：『我于住處見未曾有、本所未聞奇特之事。』
【現代漢語翻譯】 現代漢語譯本 互相娛樂。
『長久享受快樂之後，又前往摩多山峰（Mount Matanga）的宮殿，登上須彌山（Mount Sumeru），與眾天女一同登上山峰。微風吹拂衣裳，隨風飄動，一同上升到摩多山峰。』當時，天子看見這座宮殿非常特別美好，蓮花莊嚴，七寶光明莊嚴著美好的山峰，如同山峰的功德具足相應。摩多山峰那裡高聳險峻，奇特美好，無法比喻。在這山峰中游戲歌舞，娛樂享受快樂。享受快樂之後，看見巨大的光明超過了它本來的樣子。那山峰中原本具有的光明猶如日光，當時有奇異的光芒照耀山峰，那光芒照耀之後，超過了百千倍。天子看見這景象，覺得奇怪，前所未有，就閉上雙眼，低下頭來。為什麼呢？因為先前沒有見過這樣的光明。那光芒照耀之後，不久就消失了，如同閻浮提（Jambudvipa，我們所居住的地球）的人們看見天火降落，眾生看見都非常害怕，當時眾天子看見這光明，也是這樣。害怕沒有多久，內心又安定下來，害怕消失之後，大家都一起商量這件事。『為什麼會有這樣稀有罕見的景象，讓我們這些天人都感到害怕，但沒多久又消失了呢？』當時眾天人覺得奇怪，前所未有，就前往善法堂（Sudharma Hall），與眾天女一同到帝釋（Indra，天帝）那裡。見到天帝釋，頂禮供養，都圍繞著他恭敬地站立。當時，釋迦天王（Śakra，即帝釋）附近的眾天人，歌舞遊戲，用各種蓮花作為裝飾，歡喜戲笑，一切天人在帝釋面前歌舞遊戲，而曼陀羅（Mandala）所住的眾天人等，不歌不舞也不遊戲，也不歌頌讚嘆帝釋，不與其餘的天人交談。
『當時，帝釋告訴住在曼陀羅的眾天人：『諸位天子！你們為什麼不唱歌、不跳舞、不遊戲呢？』當時，住在曼陀羅的眾天人對天王說：『我們在住處看見了前所未有、從未聽聞的奇特之事。』
【English Translation】 English version Mutual Entertainment.
'Having enjoyed pleasure for a long time, they went again to the palace on Mount Matanga, ascended Mount Sumeru, and together with the heavenly maidens ascended the mountain peak. A gentle breeze blew their garments, fluttering in the wind, and they all ascended Mount Matanga together.' At that time, the Deva (god) saw this palace, which was extraordinarily beautiful, adorned with lotuses, and the light of the seven treasures adorned the beautiful mountain peak, just as the merits of the mountain were fully corresponding. Mount Matanga was high and steep, uniquely beautiful, and beyond comparison. In this peak, they played, sang, danced, and enjoyed pleasure. After enjoying pleasure, they saw a great light that surpassed its original appearance. The mountain peak originally had light like sunlight, but then a strange light shone on the mountain peak, and after that light shone, it was a hundred thousand times brighter. The Deva saw this scene and felt strange, something that had never happened before, so he closed his eyes and lowered his head. Why? Because he had never seen such light before. After the light shone, it soon disappeared, just as the people of Jambudvipa (the Earth where we live) see heavenly fire falling, and all beings are greatly frightened when they see it. At that time, the Devas saw this light, and it was the same. After being frightened for a short time, their hearts calmed down again, and after the fear disappeared, everyone discussed this matter together. 'Why is there such a rare and unusual phenomenon that makes us Devas feel afraid, but it disappears after a short time?' At that time, the Devas felt strange, something that had never happened before, so they went to Sudharma Hall, and together with the heavenly maidens went to Indra (the lord of the gods). They saw Indra, bowed and made offerings, and stood around him respectfully. At that time, the Devas near Śakra (another name for Indra) sang, danced, and played, using various lotuses as decorations, happily laughing and playing, and all the Devas sang, danced, and played in front of Indra, while the Devas residing in Mandala did not sing, dance, or play, nor did they sing praises to Indra, nor did they talk to the other Devas.
'At that time, Indra said to the Devas living in Mandala: 'Why do you not sing, dance, or play?' At that time, the Devas living in Mandala said to the king of gods: 'In our residence, we have seen strange and unusual things that have never been seen or heard before.'
「爾時，天王告曼陀羅所住諸天：『汝見何等希有之事，自言昔來未見未聞？』時曼陀羅諸天白帝釋言：『天王！我等遊戲摩多山峰，升彼山上，見大光明從上而下，一切山峰皆大焰起。我見此事，怪未曾有。未知當有何等因緣？』
「帝釋聞之，少思惟已，告諸天眾：『有如斯事！我已先聞如是之事。我于爾時聞此事已，即問世尊：「以何因緣有此奇特希有之事？」爾時世尊而告我言：「憍尸迦！汝已閉于惡道之門，勿生怖畏。一切有為，生死所攝，所謂無常。汝今諦聽，當爲汝說。此是夜摩天上諸天命終。夜摩諸天色量形貌及以受樂勝三十三天過百千倍，以業盡故，命終還退，去此無量百千由旬，從上而墮。其光薄少，如燈欲滅，光明微少。如是夜摩天子于虛空中退時墮落，光明微少，猶尚如是，況夜摩天大光明相不可具說。夜摩天光，三十三天所不能視。何以故？非境界故。憍尸迦！三十三天不能視於夜摩天光。夜摩天眾三種業故，三十三天但說二業。」我從世尊聞如是說，汝今所見亦復如是，今為汝說。』時諸天眾聞是語已，於五欲中生厭離心。
「『此是夜摩諸天命終之時，退歿相也。其光去此無量百千由旬，從空而下，汝勿怖也。』爾時，釋迦天王為諸天眾而說頌曰：
「『隨如是大
【現代漢語翻譯】 現代漢語譯本 『這時，天王告訴住在曼陀羅山上的諸天：『你們見到什麼稀有之事，自己說過去從未見過從未聽過？』當時曼陀羅諸天稟告帝釋說：『天王！我們遊戲在摩多山峰，登上那座山，見到巨大的光明從上而下，一切山峰都燃起大火。我們見到此事，覺得奇怪，前所未有。不知道將會有什麼因緣？』 帝釋聽了之後，略微思考，告訴諸天大眾：『竟然有這樣的事！我早已聽說過這樣的事。我當時聽到此事後，就問世尊：「因為什麼因緣有這種奇特稀有之事？」當時世尊告訴我：「憍尸迦（Indra，帝釋的別名）！你已經關閉了惡道之門，不要產生恐懼。一切有為法，都被生死所包含，都是無常的。你現在仔細聽，我將為你解說。這是夜摩天（Yama Heaven，欲界六天中的第三天）上的諸天壽命將盡。夜摩諸天的色相、形貌以及所享受的快樂勝過三十三天（Trayastrimsa Heaven，欲界六天中的第二天）百千倍，因為業報已盡，壽命終了還會退轉，離開這裡無量百千由旬，從上而墜落。他們的光芒微弱稀少，如同將要熄滅的燈，光明非常微弱。像這樣，夜摩天子在虛空中退落時，墮落的光明尚且如此，更何況夜摩天的大光明相無法完全述說。夜摩天的光明，三十三天是無法看見的。為什麼呢？因為不是他們的境界。憍尸迦！三十三天不能看見夜摩天的光明。夜摩天眾因為三種業，三十三天只能說兩種業。」我從世尊那裡聽到這樣的說法，你們現在所見到的也是這樣，現在我為你們解說。』當時諸天大眾聽到這些話后，對五欲生起了厭離之心。 『這是夜摩諸天壽命將盡的時候，退歿的景象啊。他們的光芒離開這裡無量百千由旬，從空中而下，你們不要害怕。』當時，釋迦天王為諸天大眾說了頌： 『隨如是大』
【English Translation】 English version 『At that time, the King of Gods (Deva Raja) said to the gods dwelling in Mount Mandara: 『What rare and extraordinary thing have you seen, that you say you have never seen or heard of before?』 Then the gods of Mount Mandara replied to Sakra (Indra, King of Gods): 『O King of Gods! We were playing on the peaks of Mount Matara, and ascending that mountain, we saw a great light descending from above, and all the peaks were ablaze. Seeing this, we were astonished, for it was unprecedented. We do not know what the cause or condition might be?』 Having heard this, Sakra, after a moment's thought, said to the assembly of gods: 『Such a thing has happened! I have heard of such a thing before. When I heard of this matter at that time, I asked the World-Honored One: 「What is the cause and condition for this extraordinary and rare event?」 At that time, the World-Honored One said to me: 「Kausika (Indra)! You have closed the gates to the evil paths, do not be afraid. All conditioned things are subject to birth and death, and are impermanent. Now listen carefully, and I will explain it to you. This is the end of the lives of the gods in the Yama Heaven (the third heaven of the desire realm). The appearance, form, and enjoyment of the gods of the Yama Heaven surpass those of the Trayastrimsa Heaven (the second heaven of the desire realm) by hundreds of thousands of times. Because their karma is exhausted, they will regress upon death, departing from here by immeasurable hundreds of thousands of yojanas, falling from above. Their light is thin and scarce, like a lamp about to be extinguished, the light is very faint. Thus, when the sons of Yama Heaven retreat and fall in the empty sky, their diminishing light is still like this, how much more so is the great light of the Yama Heaven, which cannot be fully described. The light of the Yama Heaven cannot be seen by the Trayastrimsa Heaven. Why? Because it is not within their realm. Kausika! The Trayastrimsa Heaven cannot see the light of the Yama Heaven. Because of the three karmas of the Yama Heaven, the Trayastrimsa Heaven can only speak of two karmas.」 I heard such a saying from the World-Honored One, and what you see now is also like that, now I will explain it to you.』 At that time, upon hearing these words, the assembly of gods developed a sense of aversion to the five desires. 『This is the time when the gods of the Yama Heaven are about to die, the appearance of their passing away. Their light departs from here by immeasurable hundreds of thousands of yojanas, descending from the sky, do not be afraid.』 At that time, Sakra, the King of Gods, spoke the following verse for the assembly of gods: 『Follow such great』
樂， 富樂亦如是， 決定當墮落， 受如是大苦。 業得相似果， 世尊如是說， 以其業勝故， 其果亦如是。 上上相續法， 如業之所得； 上上相續縛， 其果亦如是。 此威德上故， 知業決定勝； 以業上勝故， 得勝命色力。 一切諸天眾， 業盡故還退， 譬如焦敗種， 種之不復生。 觀心性相續， 唸唸如燈焰， 心因唸唸滅， 諸業亦如是。 無常業因故， 終必有破壞， 謂樂有常者， 是則不可得， 樂若非無常， 不生亦不滅。 若有智慧者， 應離愛境界， 厭離愛慾人， 則得離愛樂。 一切有漏法， 無常苦不實； 若得無漏法， 乃名不動樂。』
「如是天帝釋為曼陀羅諸天如實說已，復更安慰曼陀羅天，令歸自地，告諸天眾：『汝等諸天於一切時莫得放逸。』爾時，諸天禮天帝釋，還其所止，到本地已，受五欲樂，五樂音聲種種莊嚴園林之中，受天之樂。乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，生安樂處，或作大人，為一切人之所愛念，無有病惱，生大種姓、大長者家，常受安樂乃至老死。以餘業故。
【現代漢語翻譯】 現代漢語譯本 快樂和富足也是如此， 最終必定會墮落，遭受巨大的痛苦。 業力會帶來相似的結果，世尊（釋迦牟尼佛的尊稱）是這樣說的， 因為善業殊勝的緣故，其果報也是如此。 上等的、持續不斷的法，就像業力所得到的結果一樣； 上等的、持續不斷的束縛，其果報也是如此。 因為這種威德殊勝的緣故，要知道業力決定勝過一切； 因為業力殊勝的緣故，才能得到殊勝的壽命、容貌和力量。 一切諸天眾，因為業力耗盡的緣故，最終還會退轉， 就像被燒焦的種子一樣，播種后也不會再發芽。 觀察心性的相續，每一個念頭都像燈焰一樣， 心念因爲念念生滅，諸業也是如此。 因為無常的業力之因，最終必定會有破壞， 如果認為快樂是永恒不變的，那是不可能的， 如果快樂不是無常的，就不會產生，也不會消滅。 如果是有智慧的人，就應該遠離貪愛的境界， 厭惡和遠離愛慾的人，就能得到遠離愛慾的快樂。 一切有煩惱的法，都是無常、痛苦和虛假的； 如果得到沒有煩惱的法，才能稱之為不動之樂。
『天帝釋（忉利天之主）這樣為曼陀羅（梵文 Mandala 的音譯，意為壇場）諸天如實宣說之後，又安慰曼陀羅諸天，讓他們回到自己的地方，並告誡諸天眾：『你們諸天在任何時候都不要放逸。』當時，諸天向天帝釋行禮，回到他們居住的地方，到達本地之後，享受五欲之樂，在五種美妙的音樂和各種莊嚴的園林之中，享受天上的快樂。直到善業耗盡，壽命終結后還會退轉，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，會出生在安樂的地方，或者成為偉人，被所有人愛戴和思念，沒有疾病的困擾，出生在高貴的種姓、富裕的長者之家，經常享受安樂，直到衰老死亡。這是因為剩餘的業力所致。
【English Translation】 English version Joy and affluence are also like this, They are destined to fall, suffering great pain. Karma yields similar results, as the World-Honored One (a title for Shakyamuni Buddha) has said, Because of the superiority of good karma, its consequences are also like this. The supreme, continuous Dharma, is like the result obtained from karma; The supreme, continuous bondage, its consequences are also like this. Because of the superiority of this majestic virtue, know that karma is decisively superior; Because of the superiority of karma, one obtains superior life, appearance, and strength. All the hosts of devas (gods), because their karma is exhausted, eventually regress, Like a scorched and ruined seed, it will not sprout again when sown. Observe the continuity of the nature of the mind, each thought like the flame of a lamp, Because thoughts arise and cease moment by moment, so too are all karmas. Because of the impermanent cause of karma, there will inevitably be destruction, To think that joy is permanent is impossible, If joy were not impermanent, it would neither arise nor cease. If one is wise, one should abandon the realm of attachment, Those who detest and abandon desire, will attain joy free from desire. All defiled dharmas (teachings), are impermanent, suffering, and unreal; If one attains undefiled dharmas, then it is called unmoving joy.』
『After Sakra, Lord of the Devas (ruler of the Trāyastriṃśa Heaven), had truthfully spoken thus to the devas of the Mandala (Sanskrit for 'circle' or 'essence'), he further comforted the Mandala devas, causing them to return to their own places, and admonished all the devas: 『You devas must not be negligent at any time.』 At that time, the devas paid homage to Sakra, Lord of the Devas, and returned to their dwellings. Having arrived at their own places, they enjoyed the pleasures of the five desires, amidst the five delightful sounds and various adorned gardens, enjoying the bliss of the heavens. Until their good karma is exhausted, and their lives end, they will regress, flowing with the currents of karma, falling into the hells, the realms of hungry ghosts, and the animal realm. If they are born among humans, they will be born in places of peace and joy, or become great people, loved and cherished by all, without the suffering of illness, born into noble lineages, families of wealthy elders, constantly enjoying peace and joy until old age and death. This is due to the remaining karma.』
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第三十處名曰上行。眾生何業生於此天？彼以聞慧見：有眾生順法修行，信業果報，行於正見，佈施修福，持一分戒。初持多分，后一切持。于道行僧佈施靴鞋及施澡瓶。不殺不盜。或有邊地夷人捉人慾殺，是持戒人救贖令脫。若是王者，或見曠野征伐得財，恐犯偷盜，不受其分。是名不盜。云何不殺生？是持戒人或是王者，見有惡人欲來害己，以持戒故不斷其命。如是之人畏業果報，命終生於三十三天，名上行地。生此天已，以善業故，三千天女以為給侍，諸天女眾種種瓔珞莊嚴其身，手執種種伎樂琴瑟及種種香，種種歌頌讚嘆天子，向天子所欲心親近。天子見之，亦向天女各各生於歡喜之心，皆共往詣常歡喜園。其林一切毗琉璃寶、金銀之樹以為莊嚴，種種流泉蓮花林池莊嚴其園。有無量河而為莊嚴，種種鈴網彌覆其上，無量眾鳥周遍莊嚴，出於無量種種美妙和雅之音。其林如是種種莊嚴，天子天女于園林中互相映發，轉增妙好。林中有山，名曰遊戲，七寶所成，有無量種眾色寶鹿端正莊嚴，赤蓮花寶以為其脅，真金為背，白銀為腹，真金為頂，珊瑚為足，頗梨為角。或有一色，所謂金色，或有二色——金色、銀色，一切眾色以為莊嚴。一切諸
【現代漢語翻譯】 現代漢語譯本： 『再者，比丘知曉業的果報，觀察三十三天所居住的土地。他通過聽聞和智慧看到：三十三天第三十個地方名叫上行（意為上升的境界）。什麼樣的眾生因為什麼樣的業而生於此天呢？他通過聽聞和智慧看到：有眾生遵循佛法修行，相信業的果報，奉行正見，佈施修福，持守一部分戒律。起初持守大部分戒律，後來持守所有戒律。在道路上向修道的僧人佈施鞋子和洗澡用的瓶子。不殺生，不偷盜。或者有邊遠地區的野蠻人抓人想要殺害，這位持戒的人出錢贖回使他們脫離危險。如果是國王，或者看到在曠野征戰獲得財物，恐怕觸犯偷盜的戒律，不接受那份財物。這叫做不偷盜。什麼是不殺生呢？這位持戒的人或者是國王，看到有惡人想要來加害自己，因為持守戒律的緣故，不殺害他們的性命。像這樣的人畏懼業的果報，命終之後生於三十三天，名叫上行地。生到這個天界之後，因為善業的緣故，三千天女來侍奉他，這些天女用各種各樣的瓔珞裝飾自己的身體，手裡拿著各種各樣的樂器，如琴瑟以及各種各樣的香，用各種各樣的歌頌讚美天子，向天子表達親近的心意。天子見到她們，也對天女們各自生起歡喜之心，都一起前往常歡喜園。那個園林用一切毗琉璃寶、金銀之樹來裝飾，用各種各樣的流水、蓮花林和池塘來裝飾那個園林。有無量的河流來裝飾，各種各樣的鈴鐺網覆蓋在上面，無量的鳥類周遍地裝飾著，發出無量種種美妙和諧的聲音。那個園林像這樣用種種來裝飾，天子和天女在園林中互相輝映，更加美妙。林中有一座山，名叫遊戲（意為嬉戲），用七寶構成，有無量種顏色的寶鹿端正地裝飾著，用赤蓮花寶作為它們的脅部，用真金作為背部，用白銀作為腹部，用真金作為頭頂，用珊瑚作為腳，用頗梨作為角。或者只有一種顏色，就是金色，或者有兩種顏色——金色、銀色，用一切顏色來裝飾。一切諸』
【English Translation】 English version: 『Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes the dwelling places of the Trayastrimsha (Thirty-three) Gods. He sees with his wisdom of hearing: the thirtieth place of the Trayastrimsha Gods is called Uparigamana (Going Above). What karma causes beings to be born in this heaven? He sees with his wisdom of hearing: there are beings who practice in accordance with the Dharma (Buddhist teachings), believe in the results of karma, practice right view, give alms and cultivate blessings, and observe a portion of the precepts. Initially, they observe a large portion of the precepts, and later they observe all of them. They give shoes and bathing vessels to monks practicing the path. They do not kill or steal. Or, if there are barbarians in a border region who capture people intending to kill them, this precept-holder redeems them and frees them from danger. If he is a king, or sees wealth obtained from conquests in the wilderness, fearing to violate the precept of stealing, he does not accept his share. This is called not stealing. What is not killing? This precept-holder, or king, seeing evil people intending to harm him, does not take their lives because of his observance of the precepts. Such a person, fearing the results of karma, is reborn in the Trayastrimsha Heaven, in the place called Uparigamana. Having been born in this heaven, due to his good karma, three thousand heavenly maidens attend to him. These heavenly maidens adorn their bodies with various kinds of necklaces, holding various musical instruments such as zithers and various kinds of incense, praising the Deva (God) with various songs, expressing their desire to be close to him. The Deva, seeing them, also feels joy towards each of the heavenly maidens, and they all go together to the Always Joyful Garden. That garden is adorned with trees of all kinds of Vaidurya (lapis lazuli) jewels, gold, and silver, and the garden is adorned with various flowing springs, lotus groves, and ponds. It is adorned with immeasurable rivers, and various bell nets cover it. Immeasurable birds adorn it all around, emitting immeasurable kinds of beautiful and harmonious sounds. That garden is adorned in this way, and the Deva and heavenly maidens reflect each other in the garden, becoming even more wonderful. In the forest there is a mountain called Krida (Play), made of seven jewels, adorned with countless kinds of colorful jeweled deer, with red lotus jewels as their flanks, true gold as their backs, white silver as their bellies, true gold as their crowns, coral as their feet, and crystal as their horns. Or they have only one color, which is gold, or they have two colors—gold and silver, adorned with all colors. All the』
鹿于林樹間隨天眾行，出衆妙音如天女歌，如是眾鹿歌眾妙聲。此諸天眾既受如是無量樂已，復往詣于須彌山峰，于山峰中有一大河，名曰山谷。乘種種殿，種種伎樂五樂音聲，勝欲具足，第一歡喜，威德具足，往詣須彌山峰山谷河所。於此種種河岸之間，遊戲受樂。流水岸中、蓮花林中、園林之中歌音悅耳，受于欲樂，皆生歡喜互相愛敬。多有天子及天女眾，花香涂身，花鬘貫頂。以善業故，受天快樂，以業力故，隨順遊戲。如天所應，受天之樂，不可譬喻，今說少分，一切世人不能具說。何以故？不可譬喻，如是天樂無相似故。人中持戒，善業因故，受如是樂。於此天中，受五欲樂，乃至可愛善業破壞朽盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，第一安樂，近於山澤、多有河林國土之中，或為大王或為大臣，第一威德。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第三十一地名威德顏。眾生何業生於彼天？彼以聞慧見：有眾生第一凈心，佈施修福，持七種戒，不近惡友，持戒不濁，護持福德，常勤精進，一心直心，如煉真金。護幾種戒？所謂不殺及不偷盜。云何不殺？若國土荒亂互相殺害，是持戒人畏破戒故，寧自捨命，不害他人，不教他殺，是名
【現代漢語翻譯】 現代漢語譯本 鹿在林間的樹木中與天眾一同行走，發出美妙的聲音如同天女歌唱，這些鹿也發出各種美妙的聲音。這些天眾在享受了如此無量的快樂之後，又前往須彌山峰。在山峰中有一條大河，名叫山谷。他們乘坐各種宮殿，伴隨著各種樂器演奏的五種美妙音樂，享受著極致的慾望，無比歡喜，威德具足，前往須彌山峰的山谷河邊。在這裡，他們在各種河岸之間嬉戲享樂。流水岸邊、蓮花林中、園林之中歌聲悅耳，享受著慾望的快樂，都心生歡喜，互相愛敬。許多天子和天女，用花香塗抹身體，用花鬘裝飾頭頂。因為善業的緣故，享受著天上的快樂，因為業力的緣故，順應著遊戲。如同天人所應得的，享受著天上的快樂，無法比喻，現在只說少部分，一切世人都不能完全說出。為什麼呢？因為無法比喻，這樣的天樂沒有相似之處。人間持戒，因為善業的緣故，才能享受這樣的快樂。在這些天界中，享受五欲之樂，直到可愛善業破壞殆盡，壽命終結后還會退轉，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，也能得到第一等的安樂，靠近山澤、多有河流樹林的國土之中，或者成為大王或者成為大臣，擁有第一等的威德。這是因為剩餘的業力所致。
『再者，比丘瞭解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：三十三天的第三十一處地方名叫威德顏（擁有威德和美好容顏）。眾生因為什麼樣的業而生到那個天界呢？他通過聽聞和智慧看到：有眾生以第一等的清凈心，佈施修福，持守七種戒律，不親近惡友，持戒不混濁，護持福德，常常勤奮精進，一心一意，心懷正直，如同冶煉真金。他們護持哪幾種戒律呢？就是不殺生和不偷盜。什麼是不殺生呢？如果國土荒亂，人們互相殘殺，這位持戒之人因為害怕破戒的緣故，寧願捨棄自己的生命，也不傷害他人，不教唆他人殺生，這叫做不殺生。』
【English Translation】 English version The deer walk with the heavenly beings among the trees in the forest, emitting wonderful sounds like the songs of heavenly maidens. These deer also sing various wonderful sounds. After enjoying such immeasurable joy, these heavenly beings go to Mount Sumeru (the central world-mountain in Buddhist cosmology). In the mountain peak, there is a great river called Shangu (Mountain Valley). Riding in various palaces, accompanied by the five kinds of wonderful music played on various instruments, enjoying the ultimate desires, they are extremely joyful and possess great power and virtue, going to the Shangu River at the peak of Mount Sumeru. Here, they play and enjoy themselves among the various riverbanks. By the flowing riverbanks, in the lotus groves, and in the gardens, the singing is pleasant to the ear, and they enjoy the pleasures of desire, all feeling joyful and respecting each other. Many devas (gods) and devis (goddesses) smear their bodies with fragrant flowers and adorn their heads with flower garlands. Because of their good karma, they enjoy heavenly bliss, and because of the power of karma, they follow the games. As befits the devas, they enjoy heavenly bliss, which is beyond comparison. Now, only a small part is described, and all the people in the world cannot fully describe it. Why? Because it is incomparable, and such heavenly bliss has no similarity. Those who uphold the precepts in the human realm can enjoy such bliss because of their good karma. In these heavens, they enjoy the pleasures of the five desires until their beloved good karma is destroyed and exhausted. When their lives end, they will regress and, following the flow of karma, fall into the hells, the realms of hungry ghosts, and the animal realm. If they are reborn in the human realm, they will also obtain first-class peace and happiness, living near mountains and lakes, in countries with many rivers and forests, or becoming great kings or great ministers, possessing first-class power and virtue. This is due to the remaining karma.
'Furthermore, a Bhikkhu (Buddhist monk) understands the karmic consequences and observes the places where the Trayastrimsha (Thirty-three Heavens) gods reside. Through hearing and wisdom, he sees that the thirty-first place in the Trayastrimsha Heaven is called Weide Yan (Possessing Power and Beautiful Appearance). What kind of karma causes beings to be born in that heaven? Through hearing and wisdom, he sees that there are beings who, with the first-class pure mind, give alms, cultivate blessings, uphold the seven precepts, do not associate with bad friends, keep the precepts uncorrupted, protect their blessings, and are always diligent and energetic, with a single-minded and upright heart, like refined gold. What kinds of precepts do they uphold? Namely, not killing and not stealing. What is not killing? If the country is chaotic and people kill each other, this precept-holder, fearing to break the precept, would rather give up his own life than harm others or incite others to kill. This is called not killing.'
不殺生。云何不盜？若國土荒壞亂，一切眾人競取他物，是持戒人畏破戒故，飢渴垂死，寧自捨命，不取他物。云何佈施？施何福田？若供養佛、若說法處而施與之。第一修心，其意正見。是人命終生於天上威德顏地。生此天已，威德光輪周遍圍繞，第一勝色。受相似因果，以善業故。五樂音聲以悅其耳；常聞曼陀羅香、俱賒耶舍香、青蓮花香、七寶花香，以悅其鼻；舌得種種上妙須陀天上味飲；目見種種七寶山谷上妙之色；身得種種勝妙天衣，無有經緯；優缽羅華香以涂其身。如是天子以善業故，善果成就。千天女眾以為圍繞，園林莊嚴，其林勝妙如融金色。金銀枝中懸以寶鈴，微風吹動出妙音聲，以為娛樂，又聞種種歌頌讚嘆之音，受第一樂。天鬘天衣以為莊嚴，遊戲山谷，見於無量種種眾色毗琉璃寶、金銀青寶、大青寶王。于頗梨山峰自見其身，猶如明鏡。時初生天子，天女圍繞入寶山峰，見百千身，百倍歡喜。諸天女眾亦復歡喜，嗚呼嘆言：『我身如是端正莊嚴！我今常樂五樂音聲，受天五欲功德之樂。』諸天女眾心生歡喜，從一山峰至一山峰，從一山谷至一山谷，皆于其中游戲受樂。
「愛毒所醉，如狂病人心行不正，如是天眾放逸所壞亦復如是。共諸天女游于山頂，種種飲食須陀之味，種種鳥音，
【現代漢語翻譯】 現代漢語譯本 不殺生。什麼是不盜？如果國家荒廢混亂，所有人都爭相掠奪他人財物，持戒之人因為害怕破戒的緣故，即使飢渴到瀕臨死亡，寧願捨棄自己的生命，也不拿取別人的東西。什麼是佈施？應該向什麼樣的福田佈施？如果供養佛，或者在說法的場所進行佈施。首先要修心，使其意念保持正見。這樣的人命終之後會生到天上，具有威德和美好的容貌。生到這個天界后，威德的光輪會周遍圍繞，擁有最殊勝的顏色。承受相似的因果，因為有善良的業力。五種美妙的音樂使他們的耳朵感到愉悅；經常聞到曼陀羅香、俱賒耶舍香、青蓮花香、七寶花香，使他們的鼻子感到愉悅；舌頭可以品嚐到各種上妙的須陀（Sutha）天上美味的飲品；眼睛可以看到各種七寶山谷中上妙的景色；身體可以得到各種殊勝美妙的天衣，沒有經緯；用優缽羅華（Utpala）香塗抹身體。這樣的天子因為善良的業力，善果得以成就。成千上萬的天女圍繞著他，園林也裝飾得非常華麗，那裡的樹林勝妙得如同融化的金色。金銀樹枝上懸掛著寶鈴，微風吹動時發出美妙的聲音，以此作為娛樂，又能聽到各種歌頌讚嘆的聲音，享受著第一等的快樂。用天上的花鬘和天衣來裝飾自己，在山谷中游戲，看到無量種種顏色的毗琉璃寶（Vairocana）、金銀青寶、大青寶王。在頗梨（Sphatika）山峰上，自己看到自己的身體，就像在明鏡中一樣。這時，剛出生的天子，被天女們圍繞著進入寶山峰，看到成百上千個自己的身體，百倍地感到歡喜。諸位天女們也同樣感到歡喜，驚歎地說：『我的身體如此端正莊嚴！我現在常常享受五種美妙的音樂，享受天上的五欲功德之樂。』諸位天女們心中充滿歡喜，從一座山峰到另一座山峰，從一個山谷到另一個山谷，都在其中游戲享樂。 被愛慾之毒所迷惑，就像狂病之人一樣行為不正，像這樣天上的眾生被放逸所毀壞也是如此。與各位天女在山頂遊玩，享受各種飲食和須陀（Sutha）的美味，聆聽各種鳥的鳴叫聲。
【English Translation】 English version Do not kill living beings. What is not stealing? If the country is desolate and chaotic, and everyone is competing to take other people's belongings, the one who upholds the precepts, fearing to break them, would rather give up his own life than take other people's things, even if he is dying of hunger and thirst. What is giving? To whom should one give offerings? If one makes offerings to the Buddha or gives at a place where the Dharma is being taught. First, cultivate the mind, keeping its intention with right view. Such a person, upon death, will be born in the heavens, possessing majestic virtue and a beautiful countenance. Having been born in this heaven, a halo of majestic virtue will surround him, possessing the most supreme color. He receives similar cause and effect, due to his good karma. The five delightful sounds please his ears; he constantly smells the fragrance of Mandarava (Mandara) flowers, Kushayasha (Kushayasa) fragrance, blue lotus fragrance, and seven-jeweled flower fragrance, pleasing his nose; his tongue obtains various supreme and wonderful Sutha (Sutha) heavenly flavors to drink; his eyes see various supreme and wonderful colors of the seven-jeweled mountains and valleys; his body obtains various supreme and wonderful heavenly garments, without warp or weft; he anoints his body with the fragrance of Utpala (Utpala) flowers. Such a Deva (Deva), due to his good karma, achieves good results. Thousands of heavenly women surround him, and the gardens are adorned, the forests there being as wonderful as molten gold. Jeweled bells hang from the gold and silver branches, and the gentle breeze stirs them, producing wonderful sounds for entertainment, and he also hears various songs of praise and admiration, enjoying the foremost bliss. Adorned with heavenly garlands and heavenly garments, he plays in the mountains and valleys, seeing immeasurable varieties of colors of Vairocana (Vairocana) jewels, gold and silver blue jewels, and great blue jewel kings. On the Sphatika (Sphatika) mountain peak, he sees his own body as if in a clear mirror. At this time, the newly born Deva (Deva), surrounded by heavenly women, enters the jeweled mountain peak, seeing hundreds and thousands of his own bodies, and feels a hundredfold joy. The heavenly women also rejoice, exclaiming: 'My body is so upright and adorned! I now constantly enjoy the five delightful sounds, enjoying the bliss of the five desires of heavenly merit.' The heavenly women are filled with joy, moving from one mountain peak to another, from one valley to another, all playing and enjoying themselves within them. Intoxicated by the poison of love, like a madman whose actions are improper, so too are these heavenly beings ruined by indulgence. Together with the heavenly women, they play on the mountain peaks, enjoying various foods and the flavors of Sutha (Sutha), and listening to the sounds of various birds.
于園林中受無量樂。互相愛樂，一心共遊，一心繫念。如是遊戲，以天衣鬘瓔珞莊嚴，皆共往詣如意園林，或往詣于酒水河池。於此河中，赤優缽羅花遍覆其上，鵝鴨鴛鴦以為莊嚴。時諸天眾于河岸上食于花汁，或飲上味天之美飲，與諸天鳥遊戲受樂。見之悅目。爾時，諸天愛毒所醉，復飲天酒，百倍增長。愛火燒五欲薪，愛慾所渴，不知厭足，一切皆為欲網所縛。譬如有人犯官禁法，為王所縛。一切天眾見於無量百千愛慾，見之往趣，遊戲其中。于飲河岸既遊戲已，河中蓮花、缽頭摩花、優缽羅花、拘物陀花，眾鳥在中歡喜受樂。
「池中有鳥，名曰赤水，七寶為身及以兩翅，其身光明。見諸天眾樂放逸行，即為天子而說頌曰：
「『天眾常放逸， 天鳥亦復然， 天眾及飛鳥， 彼此無勝劣。 樂行於非法， 不求解脫樂， 天眾若如是， 與鳥無差別。 若離於放逸， 順法而修行， 則為世間勝， 以不放逸故。 若天樂遊戲， 禽鳥亦如是， 天眾則與鳥， 平等無差別。 以其業勝故， 受生法亦勝， 若入于惡法， 不得生善處。 若不覺生死， 一切皆無常， 天眾若如是， 愚癡如畜生。 生苦及老苦、
【現代漢語翻譯】 現代漢語譯本 在園林中享受無量的快樂。他們互相愛慕，一心一意地共同遊玩，一心一意地思念。就這樣嬉戲玩樂，用天衣、花鬘、瓔珞來莊嚴自身，一起前往如意園林，或者前往酒水河池。在這條河中，赤優缽羅花（red Utpala flower）遍佈其上，鵝、鴨、鴛鴦等水鳥點綴其間，顯得非常美麗。這時，諸天眾在河岸上食用花汁，或者飲用上等美味的天酒，與各種天鳥一起嬉戲享樂，景象令人賞心悅目。然而，這些天眾被愛慾之毒所迷惑，又飲用天酒，使得愛慾之心百倍增長。愛慾之火燃燒著五欲之薪，被愛慾所渴求，不知滿足，一切都被慾望之網所束縛。譬如有人觸犯了官府的禁令，被國王所囚禁一樣。一切天眾看到無量百千的愛慾，就前往追求，在其中嬉戲玩樂。在飲河岸邊嬉戲完畢后，河中的蓮花、缽頭摩花（Padma flower）、優缽羅花（Utpala flower）、拘物陀花（Kumuda flower）競相開放，各種鳥類在其中歡快地享受快樂。 池中有一種鳥，名叫赤水，它的身體和翅膀由七寶構成，全身閃耀著光明。它看到諸天眾沉溺於享樂放縱的行為，就為天子們唱誦道： 『天眾常常放縱享樂，天鳥也是如此，天眾和飛鳥，彼此之間沒有勝劣之分。他們都喜歡做不符合正法的事情，不尋求從輪迴中解脫的快樂，天眾如果這樣，就和鳥類沒有什麼區別了。如果能夠遠離放縱，遵循正法而修行，那麼就能成為世間最殊勝的人，因為他們不放縱。如果天眾喜歡遊戲，禽鳥也是如此，那麼天眾就和鳥類平等，沒有什麼差別了。因為他們過去的業力殊勝，所以今生所受的果報也很殊勝，如果沉溺於惡法，就不能投生到好的地方。如果不覺悟生死輪迴，認為一切都是永恒不變的，天眾如果這樣，就和愚癡的畜生沒有什麼區別。生之苦、老之苦、'
【English Translation】 English version They enjoy immeasurable happiness in the gardens. They love each other, wholeheartedly playing together, and wholeheartedly thinking of each other. Thus they play, adorned with heavenly garments, flower garlands, and necklaces, all going together to the As-You-Wish Gardens, or to the Liquor River Ponds. In this river, red Utpala flowers (red Utpala flower) cover the surface, adorned with geese, ducks, and mandarin ducks. At this time, the heavenly beings eat flower nectar on the riverbanks, or drink the finest heavenly beverages, playing and enjoying themselves with the heavenly birds. The sight is pleasing to the eye. However, these heavenly beings, intoxicated by the poison of love and desire, drink heavenly wine again, increasing their desires a hundredfold. The fire of desire burns the fuel of the five desires, thirsting for love and desire, never satisfied, all bound by the net of desire. It is like someone who violates official laws and is bound by the king. All the heavenly beings see the immeasurable hundreds of thousands of desires, and they go to pursue them, playing and enjoying themselves within them. After playing on the banks of the drinking river, lotuses, Padma flowers (Padma flower), Utpala flowers (Utpala flower), and Kumuda flowers (Kumuda flower) bloom in the river, and various birds joyfully enjoy themselves within them. In the pond, there is a bird named Red Water, its body and wings made of seven treasures, its whole body shining with light. Seeing the heavenly beings indulging in pleasure and unrestrained behavior, it speaks the following verses to the heavenly sons: 'The heavenly beings are always indulging, and so are the heavenly birds. There is no superiority or inferiority between the heavenly beings and the flying birds. They all like to do things that do not conform to the Dharma, and do not seek the happiness of liberation from Samsara. If the heavenly beings are like this, then there is no difference between them and the birds. If they can stay away from indulgence and cultivate according to the Dharma, then they can become the most excellent in the world, because they are not indulgent. If the heavenly beings like to play games, so do the birds. Then the heavenly beings are equal to the birds, and there is no difference. Because their past karma is excellent, the rewards they receive in this life are also excellent. If they indulge in evil dharmas, they cannot be reborn in a good place. If they are not aware of the cycle of birth and death, and think that everything is eternal and unchanging, then the heavenly beings are like foolish animals. The suffering of birth, the suffering of old age,'
死苦亦如是， 恩愛及別離， 次第受眾苦。 若人有智慧， 視於無垢法， 彼於世間勝， 非汝放逸行。 若人覺苦惱， 而生凈智慧， 是人名為天， 非汝著欲者。 親友及兄弟， 數數愛別離， 若不厭生死， 與鳥等無異。 飲酒過雖重， 酒醉尚可醒， 放逸不可悟， 是故應遠離。 放逸破壞人， 輪轉於五道， 是故離放逸， 第一勝方便。 酒醉但一日， 令人不醒悟； 放逸惛醉人， 流轉百千劫。 若離於放逸， 則得不滅處， 若人樂放逸， 常受于生死。 若人求利益， 當舍于放逸， 放逸生煩惱， 大聖之所說。 鳥行於放逸， 畜生輕心故； 天何故放逸， 而不能捨離？』
「如是天鳥以善業故，教化利益一切諸天。如是天鳥，猶如父母，利益教示。此諸天眾放逸心故，不覺天鳥說利益法。
「爾時，諸天覆往詣于摩多羅林。種種音聲，互相愛敬，至摩多羅林遊戲受樂。其林皆是七寶之樹，枝葉相接，無量眾蜂遊戲在於林樹之上天寶花中。天眾見之，皆生歡喜，共天女眾遊戲歌舞。天女歌音遍園林中，于園林中出於響音，皆如歌聲。鳥音
【現代漢語翻譯】 現代漢語譯本 死亡的痛苦也是這樣， 恩愛和離別， 次第承受各種痛苦。 如果人有智慧， 觀察那沒有污染的法（Dharma）， 他在世間就是殊勝的， 不是你這種放逸的行為。 如果人覺悟到苦惱， 而生起清凈的智慧， 這個人就稱為天（Deva）， 不是你這種執著于慾望的人。 親友和兄弟， 常常經歷愛別的痛苦， 如果不厭惡生死， 就和鳥類沒有什麼區別。 飲酒的過失雖然嚴重， 酒醉后尚且可以醒來， 放逸卻難以覺悟， 所以應該遠離。 放逸會破壞人， 在五道（Gati）中輪迴， 所以遠離放逸， 是第一殊勝的方便。 酒醉只是一天， 使人不能醒悟； 放逸昏沉的人， 會在百千劫（Kalpa）中流轉。 如果遠離放逸， 就能得到不滅的境界， 如果人喜歡放逸， 就會常常承受生死。 如果人追求利益， 就應當捨棄放逸， 放逸會產生煩惱， 這是大聖（Mahasattva）所說的。 鳥類因為放逸而行動， 畜生因為輕率的心； 天人為什麼會放逸， 而不能捨棄呢？』
『像這樣，天鳥因為善業的緣故，教化利益一切諸天。像這樣，天鳥，猶如父母，利益教示。這些天眾因為放逸的心，不覺悟天鳥所說的利益之法。
『這時，諸天又前往摩多羅林（Mataravana）。用各種聲音，互相愛敬，到達摩多羅林遊戲享樂。那片樹林都是七寶之樹，枝葉相接，無數的蜜蜂在那片樹林的天寶花中嬉戲。天眾看見這些，都生起歡喜，和天女們一起遊戲歌舞。天女的歌聲遍佈園林中，從園林中發出的響音，都像歌聲。鳥的聲音
【English Translation】 English version The suffering of death is also like this, Love and separation, Successively enduring all kinds of suffering. If a person has wisdom, And observes the undefiled Dharma (Law), He is superior in the world, Not like your heedless conduct. If a person awakens to suffering, And generates pure wisdom, This person is called a Deva (god), Not like you who are attached to desires. Relatives and brothers, Frequently experience the suffering of separation from loved ones, If they do not厭惡(dislike) birth and death, They are no different from birds. Although the fault of drinking alcohol is serious, One can still wake up from drunkenness, But it is difficult to awaken from heedlessness, Therefore, one should stay away from it. Heedlessness destroys people, Causing them to transmigrate in the five Gatis (realms), Therefore, abandoning heedlessness, Is the foremost and most excellent means. Drunkenness only lasts for a day, Preventing people from awakening; But heedlessness intoxicates people, Causing them to wander for hundreds of thousands of Kalpas (eons). If one abandons heedlessness, One can attain the realm of non-extinction, If a person delights in heedlessness, He will constantly endure birth and death. If a person seeks benefit, He should abandon heedlessness, Heedlessness gives rise to afflictions, As said by the Great Sage (Mahasattva). Birds act out of heedlessness, And animals because of their frivolous minds; Why do Devas (gods) indulge in heedlessness, And cannot abandon it?』
『In this way, the celestial bird, due to its good karma, teaches and benefits all the Devas (gods). Like this, the celestial bird, like parents, benefits and instructs. These Devas (gods), due to their heedless minds, do not realize the beneficial Dharma (teachings) spoken by the celestial bird.
『At that time, the Devas (gods) again went to Mataravana (forest). With various sounds, they loved and respected each other, arriving at Mataravana to play and enjoy themselves. That forest was full of trees made of seven treasures, with branches and leaves connected, and countless bees played among the heavenly treasure flowers on the trees. The Devas (gods), seeing this, all rejoiced and played and danced with the celestial women. The songs of the celestial women filled the gardens, and the sounds emanating from the gardens were all like songs. The sounds of the birds
、蜂音，其音齊等，遍須彌山。其須彌山本性可愛，既有此音，二倍轉勝。時諸天眾若見、若聞，皆受快樂，大欲成就。共諸天女遊戲受樂，種種莊嚴，妙色具足，遊戲歌舞，受天之樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。有餘善業，若生人中，受第一樂。心常歡喜，顏貌端正，為一切人之所愛敬，或為王者或為大臣。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：有天處第三十二地，名威德焰輪。眾生何業而生彼處？彼以聞慧見：此眾生善心修福，不諂不幻，觀于正法，以正見心利益一切眾生，信佛法僧。其心柔軟，修行福業。若於僧寺或見佛塔有破壞者，為之修治。或時塔寺為火所燒，竭力救護，不惜身命。或見大火焚燒佛法眾僧珍寶財物，喪身救之。或見有人為火所燒，入火救之。以悲心故，能作如是難為福德。云何不殺及不偷盜？若見道邊遺落之物——若金若銀及余財寶，取已唱令：『此是誰物？』若有人言此是我物，當問其相，實者當還。若無人認，七日持行，日日唱之，若無主認，以此寶物付王大臣、州郡令長。若王大臣、州郡令長見福德人不取此物，后當持與佛法眾僧。是名不偷盜。云何不殺？若行道路見諸蟲蟻蚓、蛾蝦蟆及余小蟲，舍避諸
【現代漢語翻譯】 現代漢語譯本：蜂鳴之聲，其音調一致，遍佈整個須彌山（Sumeru）。須彌山本身就非常可愛，有了這種聲音，更是加倍的美妙。當時，諸天天眾如果見到或聽到這種聲音，都會感到快樂，強烈的慾望也得以滿足。他們與天女們一同嬉戲享樂，各種莊嚴的裝飾，美妙的容色都具備，嬉戲歌舞，享受天界的快樂，直到善業耗盡，壽命終結后便會退轉，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有剩餘的善業，轉生到人間，也能享受極大的快樂。內心常常歡喜，容貌端正，被所有的人喜愛和尊敬，或者成為國王，或者成為大臣，這都是因為剩餘的善業的緣故。
『再者，比丘通過了解業的果報，觀察三十三天（Trayastrimsa）所居住的地方。他們通過聽聞和智慧看到：有一個天界位於第三十二層，名為威德焰輪（Vaideha）。眾生是做了什麼樣的業才能轉生到那個地方呢？他們通過聽聞和智慧看到：這些眾生以善良的心修習福報，不諂媚，不虛偽，觀察正法，以正確的見解利益一切眾生，信仰佛、法、僧三寶。他們的心柔軟，修行福德之業。如果看到僧寺或者佛塔有破損的地方，就為之修繕。或者有時塔寺被火燒燬，竭盡全力救護，不惜犧牲自己的生命。或者看到大火焚燒佛法僧眾的珍寶財物，也會捨身救護。或者看到有人被火燒，也會進入火中救人。因為具有悲憫之心，能夠做出這樣難以做到的福德之事。什麼是不殺生和不偷盜呢？如果看到路邊遺落的物品——無論是金銀還是其他財寶，撿起來後會大聲宣告：『這是誰的東西？』如果有人說是自己的東西，就詢問其特徵，如果屬實就歸還。如果沒有人認領，就拿著它七天，每天都宣告，如果沒有人認領，就把這些寶物交給國王大臣、州郡長官。如果國王大臣、州郡長官看到是具有福德的人而不拿取這些財物，以後就應該把它交給佛法僧眾。這就是不偷盜。什麼是不殺生呢？如果走在路上，看到蟲蟻、蚯蚓、飛蛾、蛤蟆以及其他小蟲，都會避開它們』
【English Translation】 English version: The sound of bees, its tone is uniform, pervades the entire Mount Sumeru (Sumeru). Mount Sumeru itself is already lovely, and with this sound, it becomes doubly wonderful. At that time, if the heavenly beings saw or heard this sound, they would all feel joy, and their great desires would be fulfilled. They would play and enjoy themselves with the heavenly women, adorned with various decorations, possessing wonderful appearances, playing, singing, and dancing, enjoying the pleasures of the heavens, until their good karma was exhausted, and their lifespan ended, then they would regress, flowing with their karma, falling into the hells, the realms of hungry ghosts, and the animal realm. If there was any remaining good karma, they would be reborn among humans and enjoy great happiness. Their hearts would always be joyful, their appearance would be dignified, and they would be loved and respected by all people, or they would become kings or ministers, all because of their remaining good karma.
『Furthermore, a Bhikshu (Buddhist monk) understands the retribution of karma and observes the places where the Thirty-three Heavens (Trayastrimsa) reside. Through hearing and wisdom, they see that there is a heavenly realm located on the thirty-second level, called Vaideha (Vaideha). What kind of karma do beings perform to be reborn in that place? Through hearing and wisdom, they see that these beings cultivate merit with a kind heart, are not flattering or deceitful, observe the Right Dharma, benefit all beings with right views, and have faith in the Buddha, Dharma, and Sangha (the Triple Gem). Their hearts are gentle, and they cultivate meritorious deeds. If they see that monasteries or pagodas are damaged, they repair them. Or if temples and pagodas are burned by fire, they do their best to protect them, without regard for their own lives. Or if they see a great fire burning the treasures and property of the Buddha, Dharma, and Sangha, they will sacrifice themselves to save them. Or if they see someone being burned by fire, they will enter the fire to save them. Because they have a compassionate heart, they can perform such difficult meritorious deeds. What is non-killing and non-stealing? If they see lost items on the roadside—whether gold, silver, or other treasures—they pick them up and proclaim loudly: 『Whose is this?』 If someone says it is theirs, they ask for its characteristics, and if it is true, they return it. If no one claims it, they hold onto it for seven days, proclaiming it every day, and if no one claims it, they give these treasures to the king, ministers, or local officials. If the king, ministers, or local officials see that it is a person with merit and do not take these items, they should later give them to the Buddha, Dharma, and Sangha. This is called non-stealing. What is non-killing? If they are walking on the road and see insects, ants, earthworms, moths, toads, and other small insects, they avoid them』
蟲，行於遠道。以慈悲心護眾生故，信業果報，知生死過，觀生滅法。是名不殺生。是持戒人身壞命終生於善道，三十三天威德焰輪所住之地。
「生彼天已，第一善業，其威德輪周匝莊嚴，而受快樂，不可具說，今說少分。其身周遍威德熾光如日之照，而不曜目，以善業故。百千天女圍繞其人而受快樂，金毗琉璃、青因陀寶以為宮殿，遊戲歌舞。復有園林，花常開敷，多有眾鳥出妙音聲，見色聞聲皆可愛樂。復有一林，名曰開合，處處諸林開目、閉目常見光明。於此林中共諸天女遊戲受樂，生希有心。復往詣于祇多之林，與無量百千天女歌舞音聲遊戲山峰。以歌音故，出衆響聲猶如歌音。若有異天于諸林中游戲受樂，聞此歌音，即出其林，自相謂言：『是何等聲？猶如第二釋迦天王。』出已即見初生天子，天眾見之，生歡喜心出迎天子，發希有心。既見天子，皆生歡喜，命天子言：『善來天子！汝來我所。汝于天眾最為殊勝。於此天中，猶如第二釋迦天王。』
「爾時，余天皆悉速往至天子所，到已圍繞。時諸天子歌舞戲笑，心生歡喜圍繞天子，皆共往詣歡喜園林遊戲受樂。諸天女等圍繞天子歌舞遊戲，爾時天子須臾回顧，見諸天眾皆隨其後，心生歡喜問天眾言：『欲至何所？』時諸天眾語初生天子：
【現代漢語翻譯】 現代漢語譯本 蟲，行走于遙遠的路途。因為以慈悲之心保護眾生，相信業報，瞭解生死的過患，觀察生滅之法。這叫做不殺生。這樣持戒的人，身壞命終之後，會出生在善道，也就是三十三天威德焰輪所居住的地方（三十三天：佛教宇宙觀中位於須彌山頂的天界，是欲界六天之一；威德焰輪：形容天界的光輝和力量）。
『出生到那個天界之後，最初的善業，就是他的威德之輪周匝莊嚴，享受快樂，無法完全描述，現在只說少部分。他的身體周圍遍佈威德熾盛的光芒，像太陽的光照一樣，但不刺眼，這是因為善業的緣故。成百上千的天女圍繞著他，享受快樂，宮殿是用金毗琉璃、青因陀寶建造的，在那裡遊戲歌舞。還有園林，花朵經常盛開，有很多鳥發出美妙的聲音，所見所聞都令人喜愛。還有一片林子，名叫開合，處處林子都開目、閉目，常見光明。在這片林子里，他和眾天女一起遊戲享樂，心中生起稀有的感覺。他又前往祇多之林（祇多之林：天界中的一片林園），與無數百千天女歌舞音聲，在山峰上游戲。因為歌聲的緣故，發出各種響聲，就像歌聲一樣。如果有其他天人在林中游戲享樂，聽到這個歌聲，就會離開自己的林子，互相說道：『這是什麼聲音？好像第二個釋迦天王（釋迦天王：指帝釋天，忉利天之主）。』出來之後，就看見了新生的天子，天眾看見他，心生歡喜，出來迎接天子，心中生起稀有的感覺。看見天子之後，都生起歡喜心，對天子說：『善來天子！你來我們這裡。你在天眾之中最為殊勝。在這個天中，就像第二個釋迦天王。』
『那時，其餘的天人都迅速地前往天子那裡，到達之後就圍繞著他。這時，諸位天子歌舞戲笑，心中歡喜地圍繞著天子，一起前往歡喜園林遊戲享樂。諸位天女等圍繞著天子歌舞遊戲，那時天子稍微回頭，看見諸位天眾都跟在他的後面，心中歡喜，問天眾說：『想去哪裡？』這時，諸位天眾對新生的天子說：
【English Translation】 English version A worm, travels on a distant road. Because of protecting all living beings with a compassionate heart, believing in the retribution of karma, knowing the faults of birth and death, and observing the law of arising and ceasing. This is called not killing. A person who upholds precepts in this way, after their body breaks and life ends, will be born in a good realm, the place where the radiance and power of the Thirty-three Heavens reside (Thirty-three Heavens: In Buddhist cosmology, the heaven located on the summit of Mount Sumeru, one of the six heavens of the Desire Realm; radiance and power: describing the splendor and strength of the heavenly realm).
'Having been born in that heaven, the first good deed is that his wheel of power and virtue is adorned all around, and he enjoys happiness, which cannot be fully described, but now I will say a small part. His body is surrounded by the blazing light of power and virtue, like the light of the sun, but not dazzling, because of good karma. Hundreds of thousands of heavenly maidens surround him and enjoy happiness, and the palaces are made of gold, lapis lazuli, and blue Indranila jewels, where they play and dance. There are also gardens, where the flowers are always blooming, and many birds sing wonderful sounds, and what is seen and heard is all lovely and delightful. There is also a forest called Opening and Closing, where the forests everywhere open and close their eyes, and the light is often seen. In this forest, he plays and enjoys himself with the heavenly maidens, and a rare feeling arises in his heart. He then goes to the Jeta Grove (Jeta Grove: a garden in the heavenly realm), and dances and sings with countless hundreds of thousands of heavenly maidens on the mountain peaks. Because of the singing, various sounds are produced, like singing. If other gods are playing and enjoying themselves in the forests, and hear this singing, they will leave their own forests and say to each other: 'What is this sound? It is like the second Sakra, King of the Gods (Sakra, King of the Gods: refers to Indra, the lord of the Trayastrimsa Heaven).' After coming out, they see the newly born deva, and the heavenly beings see him, and their hearts are filled with joy, and they come out to greet the deva, and a rare feeling arises in their hearts. After seeing the deva, they all rejoice and say to the deva: 'Welcome, deva! You have come to us. You are the most excellent among the heavenly beings. In this heaven, you are like the second Sakra, King of the Gods.'
'At that time, the other devas all quickly went to the deva's place, and after arriving, they surrounded him. At this time, the devas sang, danced, and laughed, and their hearts were filled with joy as they surrounded the deva, and together they went to the Joyful Garden to play and enjoy themselves. The heavenly maidens surrounded the deva, singing and dancing, and at that time the deva turned his head slightly and saw that all the heavenly beings were following behind him, and his heart was filled with joy, and he asked the heavenly beings: 'Where do you want to go?' At this time, the heavenly beings said to the newly born deva:
『今當往詣歡喜園林可愛之處，五欲功德受于勝樂。』爾時，天子未曾見此奇特園林，徐行往詣歡喜園林。其林晃曜光明普照猶如日輪，初生天子見此園林，復生歡喜入此林中。見此林樹有無量種，甚可愛樂。一林之中具四威德，無量百千眾鳥音聲，或有出於微妙音聲，或有命言：『善來天子！』或有圍繞歡喜踴躍，如是天鳥莊嚴園林。復有異處，于山谷中，河水之聲出衆妙音，真金為岸。于其水中多有種種鵝鴨眾鳥出妙音聲。既見此河，與無量天女在於河岸遊戲受樂，五樂音聲歡娛受樂。既受樂已，復往詣于如意樹林，見如是樹光明如月，或見如日。新生天子於此樹下受五欲樂，不可具說。既受如是無量樂已，向蓮花池。至蓮花池，天眾圍繞如奉帝釋，皆生歡喜。于蓮花池既受樂已，復往詣于高聚山頂歌舞遊戲，天子天女互相娛樂，受五欲樂。至高聚頂，見山頂上有蓮花池，無量眾鳥共諸天眾受第一樂。以善業故，第一威德。共諸天眾于園林中、如意林中、上味林中。多有眾鳥莊嚴其林，於此林中游戲受樂。是時天子于高聚峰，與諸天眾久受樂已，復觀自地新生天子，生希有心，百千天眾皆共圍繞。復與天眾詣善法堂，見天帝釋。
「爾時，新生天子至善法堂。見善法堂種種眾寶以為莊嚴，眾寶欄楯，如前所
【現代漢語翻譯】 現代漢語譯本：'現在應當前往歡喜園林那可愛的地方，享受五欲帶來的殊勝快樂。' 當時，這位天子從未見過如此奇特的園林，便緩緩地前往歡喜園林。那園林光芒閃耀，普照四方，猶如日輪。初生的天子見到這園林，心中再次充滿歡喜，進入這林中。他看到這林中有無量種類的樹木，非常可愛，令人快樂。一林之中具備四種威德，還有無量百千種鳥發出聲音，有的發出微妙的音聲，有的出聲說道：'歡迎天子到來！' 有的圍繞著天子歡喜踴躍，這些天鳥莊嚴著園林。另外還有不同的地方，在山谷中，河水的聲音發出各種美妙的音聲，河岸由真金構成。在河水中，有各種各樣的鵝、鴨等眾鳥發出美妙的音聲。天子見到這條河，與無量天女在河岸邊遊戲享樂，五種樂器的聲音歡快地演奏著，享受著快樂。享受快樂之後，他們又前往如意樹林，看到那些樹木的光明如同月亮，有的如同太陽。新生天子在這些樹下享受五欲之樂，無法一一述說。在享受了如此無量的快樂之後，他們又前往蓮花池。到達蓮花池后，天眾圍繞著他，如同侍奉帝釋（Indra，天神之王）一般，都心生歡喜。在蓮花池享受快樂之後，他們又前往高聚山頂歌舞遊戲，天子和天女互相娛樂，享受五欲之樂。到達高聚頂，看到山頂上有蓮花池，無量的眾鳥和諸天眾一起享受著第一等的快樂。因為善業的緣故，他們擁有第一等的威德。與諸天眾在園林中、如意林中、上味林中，那裡有很多眾鳥莊嚴著樹林，他們就在這些樹林中游戲享樂。這時，天子在高聚峰上，與諸天眾享受了很久的快樂之後，又觀看自己所居住的地方，作為新生天子，心中生起稀有的想法，百千天眾都一起圍繞著他。之後，他又與天眾前往善法堂，去見天帝釋（Indra，天神之王）。 『當時，新生天子到達善法堂。看到善法堂用各種各樣的珍寶裝飾，有各種珍寶做成的欄桿，如同之前所說。』
【English Translation】 English version: 'Now we should go to the delightful Place of Joyful Garden, to receive the supreme bliss of the merits of the five desires.' At that time, the Deva (celestial being) had never seen such a wonderful garden, so he slowly went to the Joyful Garden. The garden shone with light, illuminating everywhere like the sun. The newly born Deva saw this garden, and joy arose in his heart again, and he entered this forest. He saw that there were countless kinds of trees in this forest, which were very lovely and delightful. Within the forest were the four dignities, and the voices of countless hundreds and thousands of birds, some of which emitted subtle sounds, and some of which said: 'Welcome, Deva!' Some circled around, rejoicing and leaping, and these celestial birds adorned the garden. In another place, in the valleys, the sound of the river water emitted various wonderful sounds, and the banks were made of pure gold. In the water, there were various kinds of geese, ducks, and other birds emitting wonderful sounds. Having seen this river, he and countless Devis (goddesses) played and enjoyed themselves on the banks of the river, the sounds of the five instruments playing happily, enjoying the bliss. After enjoying the bliss, they went to the Wish-fulfilling Tree Forest, and saw that the light of those trees was like the moon, and some were like the sun. The newly born Deva enjoyed the bliss of the five desires under these trees, which cannot be fully described. After enjoying such immeasurable bliss, they went to the Lotus Pond. Upon arriving at the Lotus Pond, the Devas surrounded him, as if serving Indra (帝釋，king of the gods), and they all rejoiced. After enjoying the bliss in the Lotus Pond, they went to the summit of Mount High Gathering to sing, dance, and play, the Deva and Devis entertaining each other, enjoying the bliss of the five desires. Upon arriving at the summit of Mount High Gathering, they saw that there was a Lotus Pond on the summit, and countless birds and all the Devas were enjoying the supreme bliss. Because of their good karma, they possessed the supreme dignity. Together with all the Devas, in the garden, in the Wish-fulfilling Forest, and in the Forest of Supreme Flavors, there were many birds adorning the forest, and they played and enjoyed themselves in these forests. At this time, the Deva, on the summit of Mount High Gathering, after enjoying the bliss for a long time with all the Devas, looked at his own land as a newly born Deva, and a rare thought arose in his heart, and hundreds and thousands of Devas all surrounded him. Then, he and the Devas went to the Good Dharma Hall to see Indra (帝釋，king of the gods). 'At that time, the newly born Deva arrived at the Good Dharma Hall. He saw that the Good Dharma Hall was adorned with various kinds of precious jewels, with railings made of various precious jewels, as described before.'
說。爾時，釋迦提婆見此天子，心生歡喜而說頌曰：
「『以善業果報， 今生於此地， 於此天世間， 命終當墮落。 業盡還墮落， 隨業之所生， 今若修善業， 后不生悔心。 放逸著欲樂， 消盡于善業， 以時自在故， 業盡墮惡道。 見余天退沒， 云何不生厭？ 我亦當墮落， 決定無有疑。 若有畏未來， 隨順於法行， 其人命終時， 則無惡道畏。 放逸無怖畏， 其心行不善， 后得大憂惱， 臨終生悔熱。 一切諸天眾， 必當有退沒， 既知欲無常， 莫行於放逸。 五欲誑眾生， 為欲之所迷， 欲網所纏縛， 常墮于地獄。 知此衰惱已， 當作自利益， 以心調伏故， 命終心不悔。 為欲蛇所螫， 欲如海潮波， 癡人趣死路， 為慾火所燒。 親愛及兄弟、 親友皆別離， 死時眾苦集， 不可得具說。 死時既至已， 猶如墜山巖， 大力不可避， 將人入惡道。 大力執持人， 能壞於世間， 天眾既知已， 當舍于放逸。 諸根生貪著， 而不知厭足， 愛心常增長， 如酥油投火。
如是種種門， 因愛有世間， 輪轉于地獄、 餓鬼及畜生。 生死所擾動， 苦惱自迷心， 既知能離愛， 則到第一道。 勇健者斷愛， 離憂無苦惱， 則得安隱眠， 以能離愛故。 若人心常樂， 修行于智慧， 不為于生死， 愛網之所縛。 若人心無相， 厭離於愛慾， 離垢及曠野， 到安樂彼岸。 若人不厭苦， 得樂亦不欣， 是人脫苦樂， 能到涅槃城。 若有人修行， 常起慈悲心， 是人知因果， 則能脫苦網。 若人不分別， 離意分別過， 是人離眾過， 能得無上道。 和合則有離， 盛色必有衰， 有命皆歸死， 一切法如是。 諸天將退沒， 唸唸欲現前， 當知如是法， 莫行於放逸。 愚人無方便， 常求于欲樂， 如沙中求油， 則是不可得。 若人樂放逸， 則不得安樂， 放逸受大苦， 如樹根堅牢。 我為汝實說， 法非法之義， 汝當善思惟， 勿於後生悔。 若有愚癡人， 不受善師教， 臨終衰惱至， 心必生悔熱。 億千那由他， 無數億兆載， 阿僧祇諸
【現代漢語翻譯】 現代漢語譯本 像這樣種種的途徑，世間因為愛而存在， （眾生）在地域、餓鬼和畜生道中輪迴。 被生死所擾動，苦惱迷惑了自己的心， 如果知道能夠離開愛，就能到達第一義諦。 勇敢堅強的人斷除愛，遠離憂愁沒有苦惱， 就能得到安穩的睡眠，因為能夠離開愛的緣故。 如果人的內心常常快樂，修行于智慧， 就不會被生死和愛的羅網所束縛。 如果人的內心沒有（對事物的）執著，厭惡並遠離愛慾， 離開煩惱和空曠的世間，就能到達安樂的彼岸。 如果人不能厭惡痛苦，得到快樂也不欣喜， 這個人就能脫離苦和樂，能夠到達涅槃（Nirvana）之城。 如果有人修行，常常生起慈悲心， 這個人知道因果，就能脫離痛苦的羅網。 如果人不（妄加）分別，遠離意識分別的過失， 這個人就能離開各種過失，能夠得到無上的道。 聚合就會有分離，盛極的容顏必定會有衰老， 有生命最終都會歸於死亡，一切法都是這樣。 諸天（Deva）將要退沒，臨終的景象唸唸將要顯現， 應當知道這些法，不要放逸。 愚笨的人沒有方便之法，常常尋求慾望的快樂， 如同在沙子中尋求油，這是不可能得到的。 如果人喜歡放逸，就不能得到安樂， 放逸會遭受巨大的痛苦，如同樹根一樣堅牢。 我為你們真實地說，什麼是合法，什麼是不合法， 你們應當好好地思考，不要在以後後悔。 如果有愚癡的人，不接受善知識的教導， 臨終衰敗煩惱到來，心中必定會生起後悔和焦熱。 億千那由他（Nayuta，數量單位），無數億兆載，阿僧祇（Asamkhya，數量單位）的諸佛
【English Translation】 English version Through such various paths, the world exists because of love, Revolving in hells, among hungry ghosts, and as animals. Disturbed by birth and death, afflicted by suffering, the mind is deluded, Knowing that one can leave love, one then reaches the supreme path. The brave and strong cut off love, free from sorrow and without suffering, Then they obtain peaceful sleep, because they are able to leave love. If a person's mind is always joyful, cultivating wisdom, They will not be bound by the net of birth, death, and love. If a person's mind is without attachment, detesting and leaving desires, Free from defilements and the wilderness (of samsara), they reach the shore of bliss. If a person does not detest suffering, nor rejoice in pleasure, This person escapes suffering and pleasure, able to reach the city of Nirvana (Nirvana). If someone cultivates, constantly arising with compassion, This person knows cause and effect, then they can escape the net of suffering. If a person does not discriminate, leaving the faults of mental discrimination, This person leaves all faults, able to attain the unsurpassed path. Union will have separation, flourishing beauty will surely have decay, All lives return to death, all dharmas are like this. The Devas (Deva) will decline and fall, the moments of death are about to appear, You should know these dharmas, do not indulge in negligence. Foolish people without skillful means, constantly seek the pleasure of desires, Like seeking oil from sand, it is impossible to obtain. If a person enjoys negligence, they will not obtain peace and happiness, Negligence receives great suffering, like a tree with strong roots. I truly tell you, the meaning of what is lawful and unlawful, You should contemplate well, do not regret it in later lives. If there are foolish people, who do not accept the teachings of good teachers, When decline and afflictions arrive at the end of life, the heart will surely generate regret and burning. Billions of Nayutas (Nayuta, a unit of measurement), countless billions of trillions of years, Asamkhyas (Asamkhya, a unit of measurement) of Buddhas
天， 皆為放逸誑。 無常大劫火， 尚燒此山王， 何況諸天身， 如水沫芭蕉。 諸行皆遷動， 生法悉無常， 如是諸法中， 求樂不可得。』
「如是天帝釋為新生天子方便說利益法，時新生天子以放逸故，不受一言。爾時，帝釋知其不受，默然而住。時初生天子合掌頂上，禮帝釋已，與諸天眾歌舞遊戲，百眾千眾還歸自地，園林花池處處遊戲。遍觀住處，流泉華池莊嚴之處，種種眾鳥其聲可愛，種種山谷寶光焰輪，與諸天眾受無量樂。放逸覆心，愛著欲心，慾火所燒，從於五根生五種焰，心窟住處，不覺自燒。與諸天女放逸遊戲，覆藏怨賊，謂為親友。如是受樂乃至愛善業盡，隨業流轉，墮于地獄、餓鬼、畜生。若有善業生於人中，常受安樂，第一端正，無量功德，生大種姓，為一切人之所愛念，或為人王或為大臣，生處長壽，乃至命終受樂不壞。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第三十三地名曰清凈。眾生何業生於彼天？彼以聞慧見：此眾生以善心故，信于因果，持七種戒，於一切眾生起慈悲心，不近惡友，不與惡人言語談論，常信三寶。其心寂靜，心無障礙，意無散亂，不行惡法，不與下賤惡人交友，於一切眾
【現代漢語翻譯】 現代漢語譯本： 『天界的一切，都是虛妄的放縱。 無常的大劫之火，尚且能焚燒須彌山王（Sumeru）， 更何況諸天之身，如同水泡和芭蕉一樣脆弱。 一切事物都在遷變流動，有生之法終究是無常的， 在這樣的諸法之中，尋求快樂是無法得到的。』
『天帝釋（帝釋天，釋提桓因）這樣為新生的天子方便地宣說利益之法，當時新生的天子因為放縱的緣故，一句也沒聽進去。那時，帝釋天知道他聽不進去，就默默地停止了。這時，初生的天子合掌于頭頂，向帝釋天行禮后，與眾天人歌舞嬉戲，成百上千地回到自己的住處，在園林花池中到處遊玩。遍觀自己的住所，流動的泉水，華麗的池塘，莊嚴的地方，各種各樣的鳥兒，聲音可愛，各種各樣的山谷，寶光焰輪，與眾天人享受無量的快樂。放縱覆蓋了內心，貪愛執著于慾望，被慾望所焚燒，從五根（眼、耳、鼻、舌、身）生出五種火焰，在心窟住處，不知不覺地被自己所焚燒。與眾天女放縱地嬉戲，把隱藏的怨賊，當作親朋好友。就這樣享受快樂，直到善業耗盡，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有善業，轉生到人間，常常享受安樂，相貌端正，具有無量的功德，出生于高貴的種姓，被所有的人喜愛，或者成為人王，或者成為大臣，出生之處長壽，直到命終都享受快樂而不衰敗。這是因為還有剩餘的業力。』
『再者，比丘（bhikkhu）知道業的果報，觀察三十三天（Trāyastriṃśa）所居住的地方。他以聽聞的智慧看到：三十三天的第三十三地名叫清凈。眾生以什麼樣的業力才能出生到那個天界呢？他以聽聞的智慧看到：這些眾生因為善心的緣故，相信因果，持守七種戒律，對一切眾生生起慈悲心，不接近惡友，不與惡人言語交談，常常信奉三寶（佛、法、僧）。他們的心寂靜，心中沒有障礙，意念沒有散亂，不行惡法，不與淫蕩惡人交友，對於一切眾
【English Translation】 English version: 『All in the heavens is deceitful indulgence. The impermanent great fire of the kalpa (aeon), can still burn this Mount Sumeru (Sumeru), How much more so the bodies of the devas (gods), like water bubbles and plantain trees. All phenomena are moving and changing, all things born are impermanent, In such dharmas (teachings, phenomena), seeking happiness is unattainable.』
『Thus, Śakra, Lord of the Devas (Śakra Devānām Indra, ruler of the Trāyastriṃśa Heaven), expediently spoke the Dharma of benefit to the newly born deva (god). At that time, the newly born deva, due to his indulgence, did not heed a single word. Then, Śakra, knowing that he would not listen, remained silent. At that time, the newly born deva, with palms joined above his head, paid homage to Śakra, and then, with the multitude of devas, sang, danced, and played, returning in hundreds and thousands to his own abode, playing everywhere in the gardens and flower ponds. He surveyed his dwelling place, the flowing springs, the splendid ponds, the adorned places, the various birds with their lovely sounds, the various valleys with their radiant wheels of light, and enjoyed immeasurable happiness with the multitude of devas. Indulgence covered his heart, and he was attached to desires, burned by desires, and from the five roots (eye, ear, nose, tongue, body) arose five kinds of flames, and in the dwelling place of his heart-cave, he unknowingly burned himself. He indulged in play with the deva maidens, mistaking hidden enemies for close friends. Thus, he enjoyed happiness until his good karma was exhausted, and following the flow of karma, he fell into the hells, the realms of hungry ghosts, and the animal realm. If he still had good karma, he would be born among humans, constantly enjoying peace and happiness, with excellent features, immeasurable merits, born into a great lineage, loved and cherished by all, or becoming a king or a minister, living a long life in the place of his birth, enjoying happiness without decline until the end of his life. This is because of the remaining karma.』
『Furthermore, the bhikkhu (monk) knows the retribution of karma and observes the places where the Thirty-three Devas (Trāyastriṃśa) dwell. He sees with his wisdom of hearing that the thirty-third place of the Thirty-three Heavens is called Pure. What karma do beings have to be born in that heaven? He sees with his wisdom of hearing that these beings, because of their good hearts, believe in cause and effect, uphold the seven precepts, generate compassion for all beings, do not associate with evil friends, do not speak or converse with evil people, and constantly believe in the Three Jewels (Buddha, Dharma, Sangha). Their minds are tranquil, their hearts are without obstacles, their thoughts are not scattered, they do not practice evil dharmas, do not associate with lewd and evil people, and towards all beings...
生常說愛語、利益時語。供養法師，常聽正法，隨力佈施。若於行路乃至不以盜心取他草葉，是名不盜。云何不殺生？若蝦蟆、若屯頭迦(兩頭蛇也)，乃至目見不起殺心。何以故？一切眾生皆自愛命，以此因緣，一心繫念，諦視而行，不傷眾生。云何不殺生？若有疾病恐喪其命，買肉療病。若於熱時或經多時，肉中生蟲，若去此蟲則斷蟲命，寧自喪命，不去此蟲，護蟲命故。如是善人乃至微細小罪，見之生怖。云何不盜？如是善人安樂利益一切眾生。若田澤園林有干牛糞，知他所攝，終不故取，恐犯偷盜。如是之人舍于盜心，持戒離垢，不雜不濁，離於糠秸。是持戒人身壞命終生於善道，名清凈地。
「如是天子生此天已，受第一樂。其身光明勝於日光，威德熾盛，受于無量天之快樂。以善業故，受如是樂。諸天女眾百千圍繞，天鬘天衣莊嚴其身，七寶林中與諸天女遊戲，受于第一之樂。復往詣於樂鹿頂林，見此園林可愛奇特，生大歡喜，問諸天曰：『以何因故，如此園林勝諸園林？花果莊嚴山窟溪谷崖岸，河泉花池流水，無量眾鳥出妙音聲。于其山中處處多有眾寶之鹿，種種莊嚴第一殊勝。』
「爾時，先生諸舊天等，告初生天子曰：『天子當知！如我往昔次第曾聞先世天子作如是說：「有轉輪聖王
【現代漢語翻譯】 現代漢語譯本 經常說柔和的言語，在適當的時候說有益的話。供養法師，經常聽聞正法，儘自己的能力佈施。如果在行走時，甚至不以偷盜的心去拿取他人的草葉，這就可以稱為不盜。什麼是不殺生呢？即使是看到蝦蟆或者屯頭迦（兩頭蛇），乃至眼睛看到也不生起殺害的心。為什麼呢？因為一切眾生都愛惜自己的生命，因為這個緣故，一心專注于念，仔細觀察著行走，不傷害眾生。什麼是不殺生呢？如果生病恐怕會喪命，（也不）買肉來治療疾病。如果在炎熱的時候或者經過很長時間，肉中生了蟲子，如果去掉這些蟲子就會斷掉蟲子的性命，寧願自己喪命，也不去掉這些蟲子，爲了保護蟲子的性命的緣故。像這樣的善人，乃至對於微小的罪過，見到也會感到恐懼。什麼是不盜呢？像這樣的善人，安樂利益一切眾生。如果田地、沼澤、園林里有乾燥的牛糞，知道是他人所有的，最終也不會故意拿取，恐怕犯下偷盜的罪過。像這樣的人捨棄偷盜的心，持守戒律遠離污垢，不混雜不清澈，遠離糠皮草秸。這樣持戒的人，身壞命終後會生到善道，名為清凈之地。 『像這樣的天子生到這個天界后，享受第一等的快樂。他的身體的光明勝過日光，威德熾盛，享受著無量天界的快樂。因為善業的緣故，享受這樣的快樂。眾多的天女百千圍繞著他，用天界的鬘和天衣來莊嚴他的身體，在七寶林中和眾多的天女一起遊戲，享受第一等的快樂。又前往樂鹿頂林，看到這個園林可愛奇特，生起很大的歡喜，問眾天人說：『因為什麼緣故，這個園林勝過其他的園林呢？花朵果實莊嚴，山洞溪谷懸崖河岸，河流泉水花池流水，無量的眾鳥發出美妙的聲音。在這山中到處都有眾多的眾寶之鹿，種種莊嚴，第一殊勝。』 『這時，先出生的舊天人們，告訴新生的天子說：『天子您應當知道！像我們往昔依次曾經聽聞先世的天子這樣說：「有轉輪聖王（統治世界的理想君王）
【English Translation】 English version He often speaks loving words and beneficial words at the right time. He makes offerings to Dharma masters, frequently listens to the correct Dharma, and gives alms according to his ability. If, while walking, he does not even take another's grass or leaves with a thieving mind, this can be called non-stealing. What is non-killing? Even if he sees a toad or a Tun-tou-ka (two-headed snake), he does not even give rise to the thought of killing. Why? Because all beings cherish their own lives. For this reason, he focuses his mind on mindfulness, observes carefully as he walks, and does not harm living beings. What is non-killing? If he is sick and fears for his life, he will not buy meat to cure the illness. If, in hot weather or after a long time, worms grow in the meat, and removing these worms would end their lives, he would rather lose his own life than remove the worms, for the sake of protecting the worms' lives. Such a virtuous person is even afraid of the slightest sin when he sees it. What is non-stealing? Such a virtuous person brings peace and benefit to all beings. If there is dried cow dung in fields, marshes, or gardens, knowing that it belongs to others, he will never deliberately take it, fearing that he will commit the sin of stealing. Such a person abandons the mind of stealing, upholds the precepts, is free from defilement, is not mixed or turbid, and is far from chaff and straw. Such a person who upholds the precepts, when his body breaks and his life ends, will be born in a good realm, called a pure land. 『When such a Deva (heavenly being) is born in this heaven, he experiences the first kind of joy. The light of his body surpasses the sunlight, his majestic virtue is blazing, and he enjoys immeasurable heavenly bliss. Because of his good karma, he enjoys such joy. Hundreds of thousands of heavenly women surround him, adorning his body with heavenly garlands and heavenly garments. He plays with the heavenly women in the Seven-Jeweled Forest, enjoying the first kind of joy. He then goes to the Delightful Deer Peak Forest, sees that this garden is lovely and unique, and experiences great joy. He asks the Devas (heavenly beings), 'For what reason is this garden superior to other gardens? The flowers and fruits are adorned, the mountain caves, streams, valleys, cliffs, riverbanks, rivers, springs, flower ponds, and flowing water, and countless birds emit wonderful sounds. Throughout this mountain, there are many jeweled deer, adorned in various ways, supremely excellent.' 『At that time, the older, pre-existing Devas (heavenly beings) said to the newly born Deva (heavenly being): 'Deva (heavenly being), you should know! As we have heard in the past, in succession, from previous Devas (heavenly beings) who said: 「There is a Chakravartin (wheel-turning king, an ideal ruler who governs the world)
，名曰頂生，主四天下，受于無量百千之樂，欲無厭足。以自在力，來至此天。從四天王天次至此天。於人中數無量百千歲，在此天中受于欲樂而無厭足。既至此天，與天帝釋分座而坐，與帝釋天共出遊戲。知此林中無量功德，至此林中游戲受樂。以此因緣，此林殊勝乃至於今，勝於余林。時頂生王於此天中，與天帝釋同處而坐，自業盡故，從天還退。」我昔曾從先舊諸天傳聞斯事，非我自見，此林具足乃至於今時。』新生天子聞已歡喜，遠離疑惑，以五樂音聲受于無量五欲之樂。「林中有鳥，名曰悕樂，以善業故，為諸天子而說頌曰：
「『以愛因緣故， 欲心無厭足， 多欲從愛生， 心意不可滿。 一切眾生類， 死法常現前， 設以諸方便， 不能遮此法。 久受無量樂， 必定當退沒， 是故諸天子， 應隨順法行。 唯有法能救， 能令得善道， 以法得壽命， 無法則無壽。 若能愛樂法， 隨順於法行， 從樂得樂處， 則不見眾苦。 若不愛樂法， 樂行於非法， 則墮于地獄， 常受諸苦惱。 如是天王界， 所說諸地處， 除斯更無有， 其餘諸地住。 此三十三天， 更無微少處， 而能
【現代漢語翻譯】 現代漢語譯本： 『有一個名叫頂生的國王（Ding Sheng Wang），統治著四大部洲（Si Da Bu Zhou），享受著無量百千的快樂，但慾望卻永無止境。他憑藉自己的自在神力，來到了這個天界。他從四天王天（Si Tian Wang Tian）依次來到這裡。在人間經歷了無量百千歲，在這個天界享受著慾望的快樂，卻仍然沒有滿足。到達這個天界后，他與天帝釋（Tian Di Shi，即帝釋天Indra）分享座位，與帝釋天一同出遊嬉戲。他知道這片林子里有無量的功德，所以來到這裡遊玩享樂。因為這個因緣，這片林子才變得如此殊勝，直到今天，都勝過其他的林子。當時，頂生王在這個天界中，與天帝釋同處而坐，但因為自己的業力耗盡，所以從天界退還。』我過去曾經從先輩的天人那裡聽到過這件事，不是我親眼所見，但這片林子的殊勝一直延續到今天。 新生的天子聽了之後，非常歡喜，遠離了疑惑，以五種樂器的聲音享受著無量的五欲之樂（Wu Yu Zhi Le）。「林中有一種鳥，名叫悕樂（Xi Le），因為善業的緣故，為諸位天子唱頌說道： 『因為愛的緣故，慾望之心永無滿足， 太多的慾望從愛而生，心意永遠無法填滿。 一切眾生的種類，死亡的法則常常顯現在眼前， 即使用各種各樣的方便法門，也不能夠遮擋這個法則。 即使長久地享受無量的快樂，也必定會有退沒的一天， 所以各位天子，應該順應佛法而行。 只有佛法能夠救度，能夠使人得到好的去處， 依靠佛法可以得到壽命，沒有佛法就沒有壽命。 如果能夠喜愛佛法，順應佛法而行， 從快樂的地方到達更快樂的地方，就不會見到各種痛苦。 如果不喜愛佛法，喜歡做不符合佛法的事情， 就會墮入地獄，常常遭受各種痛苦煩惱。 就像天王界（Tian Wang Jie）所說的各種地方， 除了這些地方之外，再也沒有其他地方可以居住。 這三十三天（San Shi San Tian），再也沒有更微小的地方， 而能夠……』
【English Translation】 English version: 'There was once a king named Dingsheng (Top Born), who ruled the four continents (Si Da Bu Zhou), enjoying immeasurable hundreds of thousands of pleasures, yet his desires were never satisfied. With his power of self-mastery, he came to this heaven. He ascended to this heaven from the Heaven of the Four Heavenly Kings (Si Tian Wang Tian). Having spent countless hundreds of thousands of years in the human realm, he enjoyed sensual pleasures in this heaven without ever being satiated. Upon arriving in this heaven, he shared a seat with the Lord Indra (Tian Di Shi), and together they went out to play. Knowing the immeasurable merits in this forest, he came here to play and enjoy himself. Because of this cause, this forest became so extraordinary, surpassing other forests even to this day. At that time, King Dingsheng sat in this heaven with Lord Indra, but because his karma was exhausted, he retreated from heaven.' I once heard this matter from the former gods, not from my own sight, but the excellence of this forest continues to this day. The newly born celestial being, hearing this, rejoiced greatly, dispelled his doubts, and enjoyed immeasurable sensual pleasures (Wu Yu Zhi Le) with the sounds of five musical instruments. 'In the forest, there is a bird named Xile (Wishing Joy), who, because of good karma, speaks the following verses for the celestial beings: 'Because of love, the mind of desire is never satisfied, Too much desire arises from love, the mind can never be filled. All kinds of living beings, the law of death is always present, Even with all sorts of skillful means, this law cannot be prevented. Even after enjoying immeasurable happiness for a long time, there will surely be a day of decline, Therefore, all you celestial beings, should follow the Dharma. Only the Dharma can save, can lead to a good destination, Relying on the Dharma can obtain life, without the Dharma there is no life. If one can love the Dharma, and follow the Dharma, From a place of happiness, one will reach a place of even greater happiness, and will not see suffering. If one does not love the Dharma, and enjoys doing what is not in accordance with the Dharma, One will fall into hell, constantly suffering all kinds of afflictions. Like the various places spoken of in the realm of the Heavenly Kings (Tian Wang Jie), Besides these places, there are no other places to dwell. In this Heaven of Thirty-three (San Shi San Tian), there is no smaller place, And able to...'
脫死地， 以無常業故。 應知此因緣， 種種無常法， 帝釋所說法， 而天不能受。 善智憍尸迦， 其身如妙藏， 愛于俱賒花， 舍離於惡眾； 為諸天父母， 善說于正法， 愚天不受教， 放逸亂心故。』
「如是天鳥為諸天子說是偈已，時諸天子性放逸故，不生厭心，放逸覆心，不受其教，還著欲樂。但觀現在，不觀未來。於此天中受五欲樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若有餘業，生於人中，常受快樂，好行善法，端正第一，為一切人之所愛樂。以餘業故。
「複次，彼比丘知業果報，觀三十三天所住地處，除此三十三地，更無餘地。彼作是念：『但有如是三十三天，更無餘地。此是釋迦天王之地，天王福力、天王自在，更無有餘。』如是觀于第二天眾因果相似，相續而生，業果之鏡皆悉相應，一一諸地各各差別。具觀察已，于無量生死怖畏，生厭離心。生死險處，愛別離苦、怨憎會苦、老病死苦逼迫之處，見無量苦，暴河所漂，心生厭離。嗚呼！世間甚為大苦，于生老病死大險難處，沒在其中而不覺知，不知求出。如是生死無有少樂、無常敗壞、變易之法。眾生愚癡，不知不覺，以身因緣，多作眾惡，身雖破
【現代漢語翻譯】 現代漢語譯本： 『脫離死亡之地，因為無常的業力。 應當瞭解這個因緣，種種都是無常的法， 帝釋（Indra，天神之王）所說的法，而天人們卻不能接受。 善於智慧的憍尸迦（Kauśika，帝釋的另一個名字），他的身體如同美妙的寶藏， 喜愛俱賒花（kuśa，一種吉祥的草），捨棄遠離邪惡的群體； 爲了諸天人的父母，善於宣說正法， 愚癡的天人不接受教誨，因為放縱散亂的心。』
『像這樣天鳥為諸天子說了這首偈頌后，當時諸天子因為天性放縱，不生起厭離之心，放縱之心矇蔽了他們，不接受它的教誨，仍然執著于欲樂。只看到現在，不看到未來。在這天界中享受五欲之樂，直到善業耗盡，命終后還是會墮落，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有剩餘的善業，轉生到人間，常常享受快樂，喜歡行善法，相貌端正第一，被所有的人所喜愛。這是因為剩餘的業力。』
『再者，那位比丘瞭解業的果報，觀察三十三天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）所居住的地方，除了這三十三天之外，再沒有其他的地方。他這樣想：『只有這樣的三十三天，再沒有其他的地方。這是釋迦天王（Śakra，即帝釋天）的領地，天王有福德的力量、天王的自在，再沒有其他的了。』像這樣觀察第二天眾的因果相似，相續而生，業果的鏡子都相互相應，每一處地方都各有差別。完全觀察之後，對於無量生死的怖畏，生起厭離之心。生死是危險的地方，是愛別離苦、怨憎會苦、老病死苦逼迫的地方，看到無量的痛苦，被暴烈的河流所沖漂，心中生起厭離。唉！世間真是太苦了，在生老病死的大險難處，沉沒在其中而不覺知，不知道尋求出離。像這樣生死沒有絲毫的快樂、是無常敗壞、變易的法。眾生愚癡，不知不覺，因為身體的緣故，多作種種惡業，身體雖然會破
【English Translation】 English version: 'Escaping the place of death, because of impermanent karma. One should understand this cause and condition, all kinds of impermanent dharmas, The Dharma spoken by Indra (Śakra, the king of the gods), but the gods cannot accept it. The wise Kauśika (another name for Indra), his body is like a wonderful treasure, Loves the kuśa flower (a kind of auspicious grass), abandons and separates from evil crowds; For the parents of all the gods, skillfully speaks the Right Dharma, Foolish gods do not accept instruction, because of their indulgent and distracted minds.'
'After the heavenly bird spoke this verse to the gods, at that time, because the gods were by nature indulgent, they did not generate a sense of revulsion. Indulgence covered their minds, and they did not accept its teachings, still clinging to sensual pleasures. They only saw the present, not the future. In this heavenly realm, they enjoyed the pleasures of the five senses, until their good karma was exhausted. When their lives ended, they still fell back, flowing with the force of karma, falling into hell, the realm of hungry ghosts, and the realm of animals. If there was any remaining good karma, they would be born among humans, often enjoying happiness, liking to do good deeds, with the most upright appearance, loved by all people. This is because of the remaining karma.'
'Furthermore, that Bhikṣu (monk) understood the retribution of karma, observing the places where the Thirty-three Heavens (Trāyastriṃśa, the heaven located on the summit of Mount Sumeru in Buddhist cosmology) reside. Apart from these Thirty-three Heavens, there are no other places. He thought: 'There are only these Thirty-three Heavens, and no other places. This is the territory of Śakra (Indra), the king of the gods. The king has the power of merit, the king has freedom, and there is nothing else.' Observing the causes and effects of the second heaven in a similar way, arising in succession, the mirrors of karmic retribution all correspond to each other, each place having its own differences. Having observed completely, he generated a sense of revulsion towards the fear of immeasurable birth and death. Birth and death are dangerous places, places oppressed by the suffering of separation from loved ones, the suffering of meeting with enemies, and the suffering of old age, sickness, and death. Seeing immeasurable suffering, being swept away by violent rivers, his heart generated revulsion. Alas! The world is truly very bitter, in the great dangers of birth, old age, sickness, and death, submerged within them without being aware, not knowing to seek escape. Like this, birth and death have no small amount of joy, are impermanent and decaying, and are subject to change. Sentient beings are foolish, unaware, and because of the body, do many kinds of evil deeds, although the body will be broken.'
壞，業縛不亡。爾時，比丘觀是事已，而說頌曰：
「『種種內供養， 床褥及臥具， 此身要當壞， 無人能自護。 不念于恩惠， 得便則傷害， 智者為身怨， 則不造惡業。 衰病所住處， 種種眾苦集， 不凈穢惡聚， 是故名為身。 智者所觀察， 死相常現前， 命唸唸不住， 須臾歸磨滅。 此身唸唸老， 終無有增長， 為愚癡所迷， 恃少生憍慢。 恃財生憍慢， 不益於自身， 財物皆亡失， 惡業還自燒。 若不行佈施， 則無受樂報， 財物會歸盡， 貪狂故守護。 若所愛財物， 佈施于師長， 此財則堅牢， 慳者財如草。 凈心佈施者， 猶如盲者導， 此世未來世， 能護怯弱者。 持戒七種福， 不可破壞句， 戒能護丈夫， 上生於天中。 第一勝智者， 常欲殺煩惱， 是人脫眾縛， 則到不退處。 有海大險難， 此三堅牢筏， 若得無垢心， 則能到彼岸。』
「如是比丘觀佈施、持戒、智慧果報，如實見之，欲至實諦，三種觀已，得十八地。於一切生死中，心得厭離，修行精進以求涅槃，不住魔境。地
【現代漢語翻譯】 現代漢語譯本 惡業和業力束縛不會消失。當時，一位比丘（bhikkhu，佛教僧侶）觀察到這件事後，說了以下偈頌： 『種種內在的供養，床鋪、褥子以及臥具，這個身體終究要壞滅，沒有人能夠自我保護。 不念及他人給予的恩惠，一有機會就加以傷害，智者視身體為怨敵，因此不造作惡業。 衰老和疾病所居住的地方，是種種痛苦聚集之處，不乾淨、污穢、令人厭惡的聚集體，所以稱為身體。 智者所觀察到的，是死亡的景象常常顯現在眼前，生命唸唸不停留，須臾之間便歸於磨滅。 這個身體念念衰老，終究不會有增長，被愚癡所迷惑，依仗年輕而生起驕慢。 依仗財富而生起驕慢，對自身沒有益處，財物都會亡失，惡業反而會焚燒自身。 如果不施行佈施，就沒有享受快樂果報的機會，財物終究會歸於消盡，卻因為貪婪瘋狂地守護。 如果將所愛的財物，佈施給師長，這些財物就變得堅固，吝嗇之人的財富如同草芥。 以清凈心佈施的人，猶如盲人的引導者，此世和未來世，都能保護弱小的人。 持戒有七種福報，是不可破壞的真理，戒律能夠保護大丈夫，使他上升到天界。 第一殊勝的智者，常常想要殺死煩惱，這樣的人脫離了各種束縛，就能到達不退轉的境地。 有大海這樣的巨大險難，這三種是堅固的筏，如果得到沒有污染的心，就能到達彼岸。』 這位比丘（bhikkhu，佛教僧侶）如此觀察佈施、持戒、智慧的果報，如實地見到它們，想要達到真實的境界，通過這三種觀察，證得了十八地。對於一切生死輪迴，內心生起厭離，修行精進以求涅槃（Nirvana，佛教術語，指解脫），不住留在魔境。地（Bhumi，佛教術語，指修行證悟的層次）
【English Translation】 English version Evil deeds and karmic bonds do not disappear. At that time, a bhikkhu (Buddhist monk) observed this matter and spoke the following verses: 『Various inner offerings, beds, mattresses, and bedding, this body will eventually decay, and no one can protect themselves. Not mindful of the kindness received, harming others when the opportunity arises, the wise see the body as an enemy, and therefore do not create evil karma. The place where aging and sickness reside is a gathering place for various sufferings, an unclean, filthy, and disgusting collection, hence it is called the body. What the wise observe is the sight of death constantly appearing before them, life never stops for a moment, and in an instant, it returns to annihilation. This body ages moment by moment, and will never grow, deluded by ignorance, relying on youth to give rise to arrogance. Relying on wealth to give rise to arrogance, it is of no benefit to oneself, wealth will all be lost, and evil karma will burn oneself instead. If one does not practice giving, there will be no opportunity to enjoy the reward of happiness, wealth will eventually return to extinction, yet one guards it with greed and madness. If one gives the beloved wealth to teachers, this wealth becomes firm, the wealth of the miser is like grass. Those who give with a pure heart are like guides for the blind, in this life and the future life, they can protect the weak. Upholding the precepts has seven kinds of blessings, it is an unbreakable truth, the precepts can protect a great man, causing him to ascend to the heavens. The first and foremost wise person always wants to kill afflictions, such a person is freed from all bonds and can reach the state of non-retrogression. There is a great and dangerous ocean, these three are firm rafts, if one obtains a mind without defilement, one can reach the other shore.』 Thus, the bhikkhu (Buddhist monk) observed the fruits of giving, upholding the precepts, and wisdom, truly seeing them, wanting to reach the true realm, through these three observations, he attained the eighteen Bhumis (stages of enlightenment). Regarding all cycles of birth and death, his heart arose with aversion, cultivating diligently to seek Nirvana (liberation), not dwelling in the realm of Mara (demon). Bhumi (stage)
行夜叉知此事已，告虛空夜叉。虛空夜叉告四護世，護世天王告三十三天，三十三天告夜摩天，如是展轉至光音天，如上所說。
正法念處經卷第三十五 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十六
元魏婆羅門瞿曇般若流支譯
觀天品之十五(夜摩天之初)
「又彼比丘知業果報，精進不壞，觀察三十三天已上，復有何天在彼三十三天上住，光明勝妙，力命自在，勝彼三十三天果報？彼見聞知：于彼三十三天已上，復有一切法勝之堂，法果報勝，光明勝妙，名夜摩天。因三種戒故，得生彼夜摩天中，三者所謂不殺、不盜、不邪行等，善修不缺、不孔不穿，堅固不犯。一切聖人所愛贊戒，報常清涼，次第乃至得到涅槃，猶如善親，生死海中能渡如橋。若有上彼持戒橋者，是則能渡生死大海，到于彼岸。彼修行者復諦思惟見，彼比丘觀七種戒，果報業法有下中上，如前所說。正觀察已，又復觀察彼夜摩天須彌山上夜摩天處，以何為處？有何光明？高幾許住？如是觀察，彼見聞知：如不殺生及不偷盜、不邪行等樂修多作，自能持戒，教他持戒，自他利益，如是眾生得生彼天。
「彼夜摩天可高幾許？彼見聞知：高六十八百千由旬；彼夜摩天，須
【現代漢語翻譯】 現代漢語譯本：行夜叉知道這件事後，告訴虛空夜叉（居住在空中的夜叉）。虛空夜叉告訴四護世（四大天王），護世天王告訴三十三天（忉利天），三十三天告訴夜摩天（欲界第三天），就這樣層層傳遞直到光音天（色界第二天），如上面所說。
《正法念處經》卷第三十五 大正藏第17冊 No. 0721 《正法念處經》
《正法念處經》卷第三十六
元魏婆羅門瞿曇般若流支譯
觀天品之十五（夜摩天之初）
『此外，那位比丘瞭解業的果報，精進而不懈怠，觀察三十三天之上，還有什麼天界居住在三十三天之上，光明殊勝美妙，力量和壽命自在，勝過三十三天的果報？他見到並知道：在三十三天之上，還有一切法殊勝的殿堂，法果報殊勝，光明殊勝美妙，名為夜摩天（意為善時天或離諍天）。因為三種戒的緣故，才能往生到夜摩天中，這三種戒就是不殺生、不偷盜、不邪淫等，善於修持，沒有缺漏、沒有缺失，堅定不犯。一切聖人所喜愛讚歎的戒律，其果報常常清涼，次第乃至得到涅槃，猶如善良的親人，在生死海中能夠像橋樑一樣渡人。如果有人登上這座持戒的橋樑，就能渡過生死大海，到達彼岸。那位修行者又仔細地思惟觀察，那位比丘觀察七種戒，果報業法有下、中、上三種，如前面所說。正確地觀察之後，又觀察夜摩天在須彌山上的位置，夜摩天處在什麼地方？有什麼光明？高度是多少？這樣觀察，他見到並知道：像不殺生以及不偷盜、不邪淫等，樂於修持並且多多行持，自己能夠持戒，教導他人持戒，自己和他人都能得到利益，這樣的眾生才能往生到那個天界。
『那夜摩天的高度是多少呢？他見到並知道：高度有六十八百千由旬（長度單位）；那夜摩天，須
【English Translation】 English version: The Yaksha who travels at night, knowing this matter, told the Empty Space Yaksha (Yaksha dwelling in empty space). The Empty Space Yaksha told the Four Guardian Kings (the Four Heavenly Kings), the Guardian Kings told the Thirty-three Heavens (Trayastrimsa Heaven), the Thirty-three Heavens told the Yama Heaven (the third heaven of the desire realm), and so on, passing it on until the Abhasvara Heaven (the second heaven of the form realm), as described above.
The Sutra on the Establishment of Right Mindfulness, Volume 35 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 36
Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty
Chapter 15 on Observing the Heavens (Beginning of the Yama Heaven)
'Furthermore, that Bhikshu, knowing the retribution of karma, diligently and without fail, observes above the Thirty-three Heavens, what heaven dwells above the Thirty-three Heavens, whose light is supremely wonderful, whose power and lifespan are free, surpassing the retribution of the Thirty-three Heavens? He sees and knows: above the Thirty-three Heavens, there is also a hall where all dharmas are supreme, the retribution of dharma is supreme, and the light is supremely wonderful, named the Yama Heaven (meaning 'Good Time Heaven' or 'Heaven of Freedom from Strife'). Because of the three precepts, one can be born in that Yama Heaven, these three being non-killing, non-stealing, and non-sexual misconduct, etc., well cultivated without deficiency or flaw, firmly without transgression. The precepts praised and loved by all sages, their retribution is always cool and refreshing, gradually leading to Nirvana, like a good relative, able to ferry across the sea of birth and death like a bridge. If one ascends this bridge of upholding precepts, then one can cross the great sea of birth and death and reach the other shore. That practitioner again contemplates and sees, that Bhikshu observes the seven precepts, the karmic laws of retribution having lower, middle, and upper levels, as described before. Having observed correctly, he again observes the location of the Yama Heaven on Mount Sumeru, where is the Yama Heaven located? What light does it have? How high does it dwell? Observing in this way, he sees and knows: like non-killing and non-stealing, non-sexual misconduct, etc., delighting in cultivation and practicing them often, being able to uphold the precepts oneself, teaching others to uphold the precepts, benefiting oneself and others, such beings can be born in that heaven.
'How high is that Yama Heaven? He sees and knows: it is sixty-eight hundred thousand yojanas (a unit of length) high; that Yama Heaven, the Su'
彌樓上兩倍高遠。
「彼夜摩天凡有幾地？舉高幾許？何物為地？彼見聞知：彼一切地有三十二，高五千由旬。彼夜摩天住于虛空，如虛空中所有云聚，為風所持。如此地根，下有水持，水為風持，名閻婆風，持夜摩天如持云聚。何等名為三十二地？一名勢力；二名乘處遊行；三名云處遊行；四名積負；五名心相；六名山樹具足；七名廣博行；八名成就；九名勝光明圍；十名正行；十一名常樂；十二名增長法；十三名一向樂；十四名樂行；十五名種種雜；十六名心莊嚴；十七名風吹；十八名崇高；十九名沫旋行；二十名百光明岸；二十一名山聚行；二十二名月鏡；二十三名憶念量；二十四名遮尸迦；二十五名解脫禪；二十六名慢上慢；二十七名下入；二十八名階行；二十九名自身鏡；三十名慢身光明；三十一名上行；三十二名林光明。此等是彼夜摩天地，夜摩天王名牟修樓陀。如彼三十三天之主帝釋大王名憍尸迦，如是彼處夜摩天王名牟修樓陀。夜摩天王隨順法行，于帝釋王法神通樂其量多少，千倍為勝。牟修樓陀天王之身五由旬量，光明勝妙，帝釋王身一居賒量，夜摩天王牟修樓陀身量如是。夜摩天王牟修樓陀，一身份力，彼帝釋王百千和合所不能及，彼業因果亦復如是。
「如是比丘既觀察已，而說
【現代漢語翻譯】 現代漢語譯本 比彌樓山高兩倍。
『彼夜摩天（Yama Heaven，欲界六天之一）共有幾層地？高度是多少？什麼構成了地？他們如何見聞知曉？』 『彼夜摩天共有三十二層地，高五千由旬（Yojana，長度單位）。彼夜摩天位於虛空中，就像虛空中聚集的雲朵，被風所託持。就像地基之下有水支撐，水又被名為閻婆（Yambha）的風所支撐一樣，閻婆風支撐著夜摩天，就像支撐雲朵一樣。』 『哪三十二層地呢？一名勢力；二名乘處；三名云處；四名積負；五名心相；六名山樹具足；七名廣博行；八名成就；九名勝光明圍；十名正行；十一名常樂；十二名增長法；十三名一向樂；十四名樂行；十五名種種雜；十六名心莊嚴；十七名風吹；十八名崇高；十九名沫旋行；二十名百光明岸；二十一名山聚行；二十二名月鏡；二十三名憶念量；二十四名遮尸迦（Caashika）；二十五名解脫禪；二十六名慢上慢；二十七名下入；二十八名階行；二十九名自身鏡；三十名慢身光明；三十一名上行；三十二名林光明。』 『這些就是彼夜摩天的地，夜摩天王名為牟修樓陀（Musulinda）。就像三十三天之主帝釋大王（Indra，統治三十三天之神）名為憍尸迦（Kausika）一樣，彼處夜摩天王名為牟修樓陀。夜摩天王隨順正法而行，在帝釋王的法、神通、快樂等方面，其量是帝釋王的千倍。牟修樓陀天王的身量有五由旬，光明殊勝美妙，而帝釋王的身量只有一居賒（Krosha，長度單位），夜摩天王牟修樓陀的身量就是這樣。夜摩天王牟修樓陀，一身的力量，是帝釋王百千和合都不能比及的，他們的業因果報也是這樣。』
『如此比丘在觀察之後，便說：』
【English Translation】 English version Twice as high and far as Mount Meru (Sumeru).
'How many levels of land are there in that Yama Heaven (one of the six heavens of the desire realm)? How high is it? What constitutes the land? How do they see, hear, and know?' 'There are thirty-two levels of land in that Yama Heaven, five thousand yojanas (a unit of distance) high. That Yama Heaven dwells in space, like clouds gathered in space, supported by the wind. Just as the ground is supported by water below, and the water is supported by the wind called Yambha, so the Yambha wind supports the Yama Heaven as it supports the clouds.' 'What are the names of the thirty-two lands? One is Power; two is Riding Place; three is Cloud Place; four is Accumulated Debt; five is Mind Aspect; six is Mountain and Tree Complete; seven is Vast Conduct; eight is Accomplishment; nine is Superior Light Enclosure; ten is Right Conduct; eleven is Constant Joy; twelve is Increasing Dharma; thirteen is Unwavering Joy; fourteen is Joyful Conduct; fifteen is Various Mixtures; sixteen is Mind Adornment; seventeen is Wind Blowing; eighteen is Lofty; nineteen is Foam Revolving Conduct; twenty is Hundred Light Shore; twenty-one is Mountain Gathering Conduct; twenty-two is Moon Mirror; twenty-three is Recollection Measure; twenty-four is Caashika; twenty-five is Liberation Dhyana; twenty-six is Pride Above Pride; twenty-seven is Entering Below; twenty-eight is Stairway Conduct; twenty-nine is Self Mirror; thirty is Pride Body Light; thirty-one is Ascending Conduct; thirty-two is Forest Light.' 'These are the lands of that Yama Heaven. The Yama Heaven King is named Musulinda. Just as the lord of the Thirty-three Heavens, Great King Indra (ruler of the Thirty-three Heavens), is named Kausika, so the Yama Heaven King in that place is named Musulinda. The Yama Heaven King follows the Dharma, and in terms of Dharma, supernatural powers, and joy, he surpasses King Indra by a thousandfold. King Musulinda's body is five yojanas in size, and his light is supremely wonderful, while King Indra's body is only one krosha (a unit of distance). Such is the size of Yama Heaven King Musulinda. The power of Yama Heaven King Musulinda alone cannot be matched by the combined power of hundreds of thousands of King Indra. Their karmic causes and effects are also like this.'
'Having observed thus, the Bhikshu (Buddhist monk) then speaks:'
偈言：
「『如負少物者， 度水則不沒； 少惡業之人， 上升不下沉。 如鳥翅堅牢， 行空無障礙； 持戒堅固者， 則生於天中。』
「彼比丘如是觀察彼夜摩天樂果業因。彼夜摩天有四大山，彼一切山高萬由旬。何等名為四大山耶？一名清凈；二名無垢；三名大清凈；四名內像。是等名為四大山也。復有其餘種種異山，有無量種，有無量色、無量形相、無量功德。如是具有多千異山，多饒天花具足莊嚴，夜摩天中如是莊嚴。三十二地有種種山，種種莊嚴饒種種河，蓮花水池、百千園林周匝圍繞。一種形相香色味具。諸樹蓮花有種種味，如彼帝釋三十三天所有山河、蓮花水池、諸園林等勝妙之事，人中所有山河樹林、蓮花水池所不能及；彼夜摩天勝妙之事，三十三天所不能及亦復如是。何以故？因果多故。彼有無量善業福德，百種功德業因緣果，善業所化不可具說。以何因緣不可得說？種種業力動轉多故。如是業果，一切眾生所不能說。一切善業得天化生，夜摩天中如是種種不可具說。彼天果報千分之中，此可說一。何以故？若持戒者，必定得果，今此實說，若持戒人聞已心進，若修智人十倍力進。以何因緣知彼持戒如是差別？持戒之人生彼天中，修智之人則得涅槃。如是智戒
【現代漢語翻譯】 現代漢語譯本： 偈語說： 『就像攜帶少量物品的人，渡水就不會沉沒；少量惡業的人，上升而不會下沉。 就像鳥的翅膀堅固牢靠，在空中飛行沒有障礙；持戒堅固的人，就能往生到天界之中。』 那位比丘如此觀察夜摩天（Yama Heaven，欲界六天之一，位於須彌山頂之上）的快樂果報和業力因緣。那夜摩天有四大山，每座山都高達一萬由旬（Yojana，古印度長度單位）。哪四個山被稱為四大山呢？第一座山名為清凈，第二座山名為無垢，第三座山名為大清凈，第四座山名為內像。這些就是所謂的四大山。此外，還有其他各種各樣的山，有無數種，有無數的顏色、無數的形狀、無數的功德。像這樣具有成千上萬座不同的山，充滿著天上的花朵，具足莊嚴，夜摩天中就是如此莊嚴。三十二地有各種各樣的山，各種各樣的莊嚴，環繞著各種各樣的河流，蓮花水池、成百上千的園林。每一種形相都具備香、色、味。各種樹木蓮花具有各種各樣的味道，就像帝釋天（Indra，三十三天之主）的三十三天（Trayastrimsa Heaven，欲界六天之一，位於須彌山頂）所有的山河、蓮花水池、各種園林等勝妙的事物，人間所有的山河樹林、蓮花水池都無法相比；夜摩天的勝妙事物，三十三天也無法相比，也是如此。為什麼呢？因為因果更多。那裡有無量的善業福德，百種功德的業力因緣果報，善業所化現的景象不可完全述說。因為什麼原因無法完全述說呢？因為種種業力的動轉變化太多了。這樣的業果，一切眾生都無法完全述說。一切善業都能使眾生化生到天界，夜摩天中的種種景象就是如此，無法完全述說。那天界的果報，千分之一都難以述說。為什麼呢？如果有人持戒，必定能得到果報，現在這是真實的說法，如果持戒的人聽了之後會更加精進，如果修行智慧的人會十倍努力精進。因為什麼因緣知道持戒有如此差別呢？持戒的人往生到天界之中，修行智慧的人則能證得涅槃（Nirvana，佛教術語，指解脫）。智慧和戒律就是如此。
【English Translation】 English version: The verse says: 'Like one carrying a small load, will not sink when crossing water; one with few evil deeds, rises and does not sink. Like a bird with strong wings, flies in the sky without obstruction; one steadfast in upholding precepts, will be born in the heavens.' That Bhikkhu (Buddhist monk) thus observes the joyful fruits and karmic causes of the Yama Heaven (one of the six heavens of the desire realm, located on the summit of Mount Sumeru). That Yama Heaven has four great mountains, each mountain being ten thousand yojanas (an ancient Indian unit of distance) high. What are the four mountains called? The first mountain is called Pure, the second is called Immaculate, the third is called Great Pure, and the fourth is called Inner Image. These are the so-called four great mountains. Furthermore, there are other various mountains, countless in number, with countless colors, countless shapes, and countless merits. Like this, possessing thousands of different mountains, filled with heavenly flowers, fully adorned, the Yama Heaven is adorned in this way. The thirty-two lands have various mountains, various adornments, surrounded by various rivers, lotus ponds, hundreds and thousands of gardens. Each form possesses fragrance, color, and taste. Various trees and lotuses have various tastes, just like the mountains, rivers, lotus ponds, and various gardens of Indra's (the lord of the Thirty-three Heavens) Trayastrimsa Heaven (one of the six heavens of the desire realm, located on the summit of Mount Sumeru), such wonderful things that all the mountains, rivers, forests, and lotus ponds in the human world cannot compare; the wonderful things of the Yama Heaven, the Thirty-three Heavens cannot compare either. Why? Because the causes and effects are more abundant. There are immeasurable good karmas and blessings, the karmic causes and effects of hundreds of merits, the manifestations of good karma cannot be fully described. For what reason cannot they be fully described? Because the movements and transformations of various karmic forces are too numerous. Such karmic results, all sentient beings cannot fully describe. All good karmas can cause beings to be born in the heavens, the various scenes in the Yama Heaven are like this, cannot be fully described. The karmic rewards of that heaven, even one-thousandth of it is difficult to describe. Why? If one upholds the precepts, one will surely obtain the rewards, now this is the true saying, if those who uphold the precepts hear this, they will be even more diligent, if those who cultivate wisdom, they will be ten times more diligent. For what reason do we know that upholding the precepts has such a difference? Those who uphold the precepts are born in the heavens, those who cultivate wisdom attain Nirvana (a Buddhist term referring to liberation). Such is wisdom and precepts.
功德已說，若彼已知如是戒果、如是智果，生如是心：『持戒尚爾，何況修智，我如是得。』彼人聞已，勤行精進，如是而說：『有中業果。』復以因緣異說有法：『彼天如是久住天中，受第一樂，無所妨礙，后時猶退，不得自在。況人中欲，多有諸過，少樂少味，動轉不住，常不安隱，能為破壞，與無量罰、恐怖賊等。』
「彼如是等因緣說天，我復更有餘異因緣而說：彼天，外道之人有如是念：『一切皆是摩醯首羅之所造作，非業所得，更無人知。』遮彼外道，故說業果。實有業果，實有因生，非是異作，非無因有。一切因果，相似得果，因果相似，非從異因而得異果，非善業因生於地獄，非不善業因緣生天。然彼如是因果因緣，修施、戒、智必定業故，得生天中。如是說天苦樂二種，不可具說，天中之樂，彼業一分不可譬喻，此說少分。
「又彼比丘知業果報，次復觀察夜摩天地。彼見聞知：彼夜摩天有地分處，名為勢力。眾生何業生彼地處？彼見聞知：若人持戒，微塵等惡，見則生畏，其心正直，不諂不誑，不惱他人，正見不邪，不癡心念。觀此世間一切無常、苦、無我等，唸佛法僧，不殺不盜，如前所說。又不邪行：心離、不樂、不行、不作，乃至飛鳥鴿等行欲，亦不觀看，乃至欲睡，心亦不
【現代漢語翻譯】 現代漢語譯本：功德已經講述完畢，如果那個人已經知道這樣的持戒果報、這樣的智慧果報，生起這樣的心念：『僅僅是持戒尚且如此，更何況是修習智慧，我這樣就能得到（更好的果報）。』這個人聽聞之後，勤奮修行精進，這樣說道：『（天道）中有業果。』又用不同的因緣來說明有法：『那些天人在天上長久居住，享受第一等的快樂，沒有任何妨礙，後來仍然會退墮，不能得到自在。更何況是人間慾望，有很多過失，很少快樂和滋味，動盪不安，常常不得安寧，能夠帶來破壞，以及無量的懲罰、恐怖和盜賊等等。』 他用這些因緣來說明天道的（不究竟），我還有其他不同的因緣來說明：那些天人，外道之人有這樣的想法：『一切都是摩醯首羅（Maheśvara，大自在天）所創造的，不是業力所得，也沒有其他人知道。』爲了遮止那些外道，所以才說業果。實際上有業果，確實是由因產生的，不是由其他（神）創造的，也不是沒有原因而產生的。一切因果，相似的因得到相似的果，因果是相似的，不是從不同的因而得到不同的果，不是善業的因產生地獄的果報，不是不善業的因緣產生天道的果報。然而他們通過這樣的因果因緣，修習佈施、持戒、智慧，因為必定有這樣的業力，才能得以往生天道之中。像這樣說天道的苦樂兩種，不能完全說盡，天道中的快樂，他們業力的一小部分是無法比喻的，這裡只是說了少部分。 此外，那位比丘知道業的果報后，接著觀察夜摩天（Yama，焰摩天）的世界。他看到並知道：那夜摩天有地的部分，稱為勢力。眾生因為什麼樣的業而生到那個地方呢？他看到並知道：如果有人持戒，對於微小的惡行，見到就心生畏懼，他的心正直，不諂媚不欺騙，不惱害他人，有正見而不是邪見，沒有愚癡的心念。觀察這個世間一切都是無常、苦、無我的等等，憶念佛法僧三寶，不殺生不偷盜，如前面所說的那樣。又不邪淫：內心遠離（淫慾），不喜好，不去做，不造作，甚至連飛鳥鴿子等行淫慾，也不觀看，甚至要睡覺的時候，心裡也不（想淫慾之事）。
【English Translation】 English version: Merit has been explained. If that person already knows such results of upholding precepts, such results of wisdom, and generates such a thought: 'Even upholding precepts is like this, how much more so is cultivating wisdom. I can attain (better results) in this way.' Having heard this, that person diligently practices with vigor, and says thus: 'There is karmic result in the (heavenly realms).' Furthermore, he explains the Dharma with different causes and conditions: 'Those devas reside in the heavens for a long time, enjoying the foremost happiness, without any hindrance, but later they still fall, unable to attain freedom. How much more so are human desires, which have many faults, little joy and flavor, are unstable, constantly without peace, able to bring destruction, and countless punishments, terrors, and thieves, etc.' He uses these causes and conditions to explain the (impermanence) of the heavenly realms. I have other different causes and conditions to explain: Those devas, people of external paths have such thoughts: 'Everything is created by Maheśvara (the Great Lord), not obtained through karma, and no one else knows.' To refute those external paths, the karmic result is explained. In reality, there is karmic result, it is indeed produced from causes, not created by other (gods), nor does it exist without cause. All causes and effects, similar causes obtain similar effects, causes and effects are similar, not obtaining different effects from different causes, not the cause of good karma producing the result of hell, not the causes and conditions of unwholesome karma producing the result of the heavenly realms. However, through such causes and conditions of cause and effect, cultivating generosity, precepts, and wisdom, because there is definitely such karma, they are able to be reborn in the heavenly realms. Like this, speaking of the two types of suffering and happiness of the heavenly realms, it cannot be fully explained. The happiness in the heavenly realms, a small portion of their karma cannot be compared, here only a small portion is spoken of. Furthermore, that Bhikshu, knowing the karmic retribution of karma, then observes the world of Yama (the Lord of Death). He sees and knows: That Yama has a part of the earth, called power. What karma do beings have to be born in that place? He sees and knows: If a person upholds precepts, and upon seeing even the slightest evil deeds, fear arises in his heart, his heart is upright, not flattering or deceiving, not harming others, having right view and not wrong view, without foolish thoughts. Observing that everything in this world is impermanent, suffering, without self, etc., recollecting the Triple Gem of Buddha, Dharma, and Sangha, not killing, not stealing, as mentioned before. Also, not engaging in sexual misconduct: the mind is detached (from lust), not delighting in it, not doing it, not creating it, even not watching birds and pigeons engaging in sexual acts, and even when about to sleep, the mind does not (think of lustful things).
念。若人如是，亦教他人，彼人為他說業果言：『汝勿如是，汝若作者，必入地獄。』彼人如是真見業果，如是不犯他妻婦等，于業生怖。彼人善業生彼地處，百千天女之所圍繞。才生於彼，彼諸天女即于生時歌天音聲。彼天忽聞，如從睡覺，彼樂音聲始初出時，如是化生。於樂音聲，如是得念。彼歌音聲備有八分，功德具足：一者語；二者稱；三者甜；四者善合；五者相應；六者善深；七者一切愛樂；八者百萬由旬聲不妨礙，法句相應，清凈不濁。如是八分功德具足，勝妙音聲覺善業人。
「彼于自身出妙光明，廣五由旬，青黃赤白如天上虹。即彼天子初生之時，有光明旋猶如日月暈輪端嚴。彼既起已，百千天女相隨圍繞，故有第一歡喜之心。天子天女共相隨從，如是往入，名光明林。
「又于彼處夜摩天中，有花不蔫，彼花名為眼甘露花、香不壞花、善色香花。聞花名已，心則受樂，彼花則有如此勢力。何處何處說彼花名？彼處彼處虛空之中，出彼香花，名月勝花、常轉行花。若天念時，彼天樹花出聲而生，隨天行轉，隨彼天子所念何處，于彼處行。如是天子在彼樹上，行於虛空，在其花中，隨所念處，如是而行。猶如第二三十三天在堂上行，如是彼處夜摩天子在於花中，如是而行。光明赫焰而常下
【現代漢語翻譯】 現代漢語譯本： 念。如果有人這樣做，也教導他人，那個人為他說業報的結果，說：『你不要這樣做，你如果做了，必定墮入地獄。』那個人像這樣真正見到業報的結果，像這樣不侵犯他人的妻子等，對惡業產生恐懼。那個人因為善業而生到那個地方，被成百上千的天女所圍繞。剛一出生在那裡，那些天女就在他出生時歌唱天上的美妙聲音。那天人忽然聽到，就像從睡夢中醒來一樣，那美妙的聲音剛開始出現時，就像是化生出來的一樣。對於美妙的聲音，像這樣得到憶念。那歌唱的聲音具備八種優點，功德圓滿具足：一是語言清晰；二是稱揚讚美；三是甜美動聽；四是和諧悅耳；五是恰當相應；六是深刻精妙；七是人人都喜愛；八是即使聲音傳到百萬由旬（Yojana，古印度長度單位）遠的地方也不會受到阻礙，與佛法真理相應，清凈而不渾濁。像這樣八種優點功德圓滿具足，美妙的聲音喚醒行善之人。
『他從自身發出美妙的光明，寬廣五由旬，呈現青、黃、赤、白等顏色，就像天上的彩虹一樣。就在那天子初生的時候，有光明的旋轉，就像太陽和月亮的光暈一樣端莊美麗。他已經起身之後，成百上千的天女跟隨著他，圍繞著他，所以他有第一種歡喜之心。天子和天女互相跟隨，像這樣前往進入，名叫光明林的地方。
『又在那個地方的夜摩天（Yama Heaven，欲界六天之一，位於須彌山頂之上）中，有一種花不會凋謝，那種花的名字叫眼甘露花、香不壞花、善色香花。聽到花的名字之後，心中就會感到快樂，那種花就有這樣的力量。在什麼地方說什麼花的名字？在那個地方的虛空之中，就會出現那種香花，名叫月勝花、常轉行花。如果天人想念的時候，那棵天樹上的花就會發出聲音而生長出來，隨著天人的行動而轉動，隨著那個天子所想念的地方，就在那個地方行動。像這樣天子在那棵樹上，行走在虛空之中，在那花之中，隨著所想念的地方，像這樣而行走。就像第二忉利天（Trayastrimsa Heaven，欲界六天之一，位於須彌山頂）的天人在殿堂上行走一樣，像這樣那個地方的夜摩天子在那花之中，像這樣而行走。光明熾盛而經常向下照耀。
【English Translation】 English version: Recollection. If a person does this and also teaches others, that person tells them the results of karma, saying, 'Do not do this. If you do, you will surely fall into hell.' That person, having truly seen the results of karma in this way, and not violating the wives of others, etc., develops fear of evil deeds. That person, due to good karma, is born in that place, surrounded by hundreds of thousands of celestial maidens. As soon as he is born there, those celestial maidens sing celestial sounds at the time of his birth. That celestial being suddenly hears it, as if awakened from sleep. When that joyful sound first appears, it is as if it is manifested. Regarding the joyful sound, he gains recollection in this way. That singing sound possesses eight qualities, complete with merits: first, clear speech; second, praise; third, sweetness; fourth, good harmony; fifth, appropriateness; sixth, profound depth; seventh, universally loved; eighth, the sound is unobstructed even at a distance of a million yojanas (Yojana, an ancient Indian unit of distance), corresponding to the Dharma, pure and not turbid. In this way, the eight qualities are complete, and the wonderful sound awakens the person of good deeds.
'He emits wonderful light from himself, five yojanas wide, with colors of blue, yellow, red, and white, like a rainbow in the sky. At the time of that celestial son's birth, there is a swirling light, like the halo of the sun and moon, dignified and beautiful. After he arises, hundreds of thousands of celestial maidens follow and surround him, so he has the first joy. The celestial son and celestial maidens follow each other, and thus go into a place called the Light Forest.'
'Also, in that place, in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm, located above Mount Sumeru), there is a flower that does not wither, and that flower is called the Eye Nectar Flower, the Fragrance Never Decays Flower, and the Good Color Fragrance Flower. Upon hearing the name of the flower, the mind experiences joy, and that flower has such power. Where is the name of that flower spoken? In that place in the sky, that fragrant flower appears, called the Moon Victory Flower, the Constantly Moving Flower. If a celestial being thinks of it, the flower on that celestial tree will produce a sound and grow, turning with the movement of the celestial being, following wherever that celestial son thinks of going. In this way, the celestial son is on that tree, walking in the sky, in that flower, going wherever he thinks of going. Just as the celestial beings of the Second Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm, located on the summit of Mount Sumeru) walk in the hall, so the celestial son of the Yama Heaven in that place walks in that flower. The bright flames constantly shine downward.'
觀一切諸處，於一瞬頃，一切遍見而不疲惓。
「彼處復有名樂愛樹，彼樹可愛。于彼樹內何處可愛？入其內已，受天快樂。園林蓮花池水之中，有名隨順一切念樹。樹之勢力，若彼天子憶念之時，彼夜摩天一切地中一切勝物皆在其地。彼樹力故，樹中受樂，八分樂音不可稱計。彼中有樹，名香漂樹，彼有勢力，如彼天子憶念之香，如是樹中香為之出。彼復有樹，名花香樹，在彼樹內，如在房中戲樂無異。有好園林蓮花池水，彼夜摩天在中受樂。彼夜摩天在彼樹中，青黃赤紫妙色光明，備有種種香色具足。彼天若入，有一切種妙色皆生，彼天之身亦如是色。彼身衣色，一切盡滅，唯樹色現。又復有樹，名虛空行。于眼瞬頃，行虛空中百千由旬，隨念而去。彼樹光明如日不異。然彼天子，乘彼無量種種妙樹在空而行，百千天女圍繞相隨，鬘香涂身。彼天子身有勝光明。彼天子前有諸天女，種種妙衣莊嚴其身，喜笑歌舞，彼歌音聲周匝遍滿無量由旬。彼天女中，天子端正，且說少分。善業所得，如星中月，天子端正亦復如是。
「然彼天子千功德勝，種種樂聲，歌舞嬉戲入香林中。百千種鳥普遍彼林，無量河池、勝妙蓮花以為莊嚴，甚可愛樂，勝於百千日之光明，且以現事少分譬喻。猶如人中可愛園林流水河
【現代漢語翻譯】 現代漢語譯本：觀照一切處所，在一瞬間，能夠全部看到而不感到疲倦。
『那個地方還有名為樂愛樹（讓人喜愛的樹）的樹，那樹非常可愛。在那樹裡面什麼地方最可愛呢？進入樹裡面之後，就能享受天上的快樂。在園林蓮花池水中，有一種名為隨順一切念樹（能隨順一切念頭的樹）的樹。這樹有這樣的力量，如果那夜摩天（Yama，欲界六天中的第三天，又稱焰摩天、夜摩天）的天子憶念什麼，那麼夜摩天一切地方的一切美好的東西都會出現在那裡。因為這樹的力量，在樹中享受快樂，各種樂器的聲音多到數不清。那裡還有一種樹，名叫香漂樹（散發香味的樹），它有這樣的力量，只要那天子憶念某種香味，那種香味就會從樹中散發出來。那裡還有一種樹，名叫花香樹（散發花香的樹），在那樹裡面，就像在房間里嬉戲玩樂一樣。有美好的園林蓮花池水，那夜摩天的天子在其中享受快樂。那夜摩天的天子在那樹中，青色、黃色、紅色、紫色，各種美妙的顏色和光明，具備各種各樣的香味和色彩。那天子如果進入樹中，就會產生各種各樣的美妙顏色，那天子的身體也會變成同樣的顏色。他身上的衣服顏色全部消失，只顯現出樹的顏色。還有一種樹，名叫虛空行（能在虛空中行走的樹）。在一眨眼的功夫，就能在虛空中行走百千由旬（yojana，古印度長度單位），隨心所念就能到達。那樹的光明和太陽一樣。然後那夜摩天的天子，乘坐著那無量種種美妙的樹在空中行走，成百上千的天女圍繞著他，用花鬘和香塗抹身體。那天子的身體有殊勝的光明。在那天子前面有許多天女，用各種美妙的衣服裝飾她們的身體，喜笑歌舞，那歌聲周遍充滿無量由旬。在這些天女中，天子非常端正，這裡只說少部分。這是善業所得來的果報，就像星星中的月亮一樣，天子的端正也是如此。
『然後那夜摩天的天子憑藉千種功德的殊勝，享受著各種各樣的音樂，歌舞嬉戲，進入香林中。成百上千種鳥類遍佈在那片樹林中，無數的河流池塘、殊勝美妙的蓮花用來裝飾，非常可愛，勝過成百上千個太陽的光明，這裡只是用現實中的事物來做少部分的譬喻。就像人間可愛園林中的流水河流一樣。
【English Translation】 English version: Observing all places, in a single instant, one can see everything without fatigue.
'In that place, there is also a tree named Delightful Love Tree (a tree that is loved), that tree is very lovely. Within that tree, what place is most lovely? Having entered within it, one experiences heavenly bliss. In the gardens, lotus ponds, and waters, there is a tree named Compliant-to-All-Thoughts Tree (a tree that complies with all thoughts). The power of this tree is such that when that Yama Heaven (Yama, the third of the six heavens of the desire realm, also known as the Suyama Heaven) deity remembers something, all the excellent things in all places of the Yama Heaven will appear in that place. Because of the power of this tree, one enjoys bliss within the tree, and the sounds of various musical instruments are countless. There is also a tree there named Fragrance-Drifting Tree (a tree that emits fragrance), which has the power that when that deity remembers a certain fragrance, that fragrance will emanate from the tree. There is also a tree there named Flower-Fragrance Tree (a tree that emits flower fragrance), and within that tree, it is like playing and enjoying oneself in a room. There are beautiful gardens, lotus ponds, and waters, in which the Yama Heaven deity enjoys bliss. That Yama Heaven deity is in that tree, with blue, yellow, red, and purple, wonderful colors and light, possessing all kinds of fragrances and colors. If that deity enters the tree, all kinds of wonderful colors will arise, and the deity's body will also become the same color. The colors of the clothes on his body will all disappear, and only the color of the tree will appear. There is also a tree named Space-Walking (a tree that can walk in space). In the blink of an eye, it can travel hundreds of thousands of yojanas (yojana, an ancient Indian unit of length) in space, and arrive wherever one thinks of. The light of that tree is like the sun. Then that Yama Heaven deity, riding on that immeasurable variety of wonderful trees, travels in the sky, surrounded by hundreds of thousands of heavenly women, adorned with garlands and perfumes. That deity's body has excellent light. In front of that deity are many heavenly women, adorning their bodies with various wonderful clothes, joyfully laughing, singing, and dancing, and the sound of their singing pervades immeasurable yojanas. Among these heavenly women, the deity is very handsome, and here only a small part is described. This is the result of good karma, just like the moon among the stars, the deity's handsomeness is also like that.'
'Then that Yama Heaven deity, relying on the excellence of a thousand merits, enjoys various kinds of music, singing, dancing, and playing, and enters the fragrant forest. Hundreds of thousands of kinds of birds are all over that forest, and countless rivers, ponds, and wonderful lotuses are used for decoration, which is very lovely, surpassing the light of hundreds of thousands of suns, and here only a small part is used as an analogy with things in reality. It is like the flowing water and rivers in the lovely gardens of the human world.'
池，蓮花莊嚴，于彼四天大王天處十六分中不及其一。如是四天大王天處復於三十三天之處園林可愛，十六分中亦不及一。如是三十三天之處園林可愛，于夜摩天園林可愛十六分中亦不及一。如是次第善業勝故，以有上上勝善業故，園林可愛。設使一切眾生之中善智慧人，一心專意更無異作，方便善巧相應辯才，而亦不能說其一分。何以故？以非一切人境界故。彼處如是非一切人心之境界，設使第二三十三天共帝釋王于百千歲，亦不能說彼夜摩天一地之中受樂之事。何以故？以非境界，三十三天不曾見故、不曾聞故，故不能說。于彼善業，且說一分，不可具足一切盡說。此之善業，一切和集，決定受樂，不可思議。受樂之事，可愛之樂，唯說一分。譬如一切善巧畫師、若其弟子于壁等處，或畫為月或畫為日。然彼畫師而終不能畫作光明及其威德，不能令行、不能令照、不能令涼、不能令炙，唯可能畫輪形而已。說夜摩天亦復如是，唯說樂受，不能說其受樂可愛，不可得其勢力之實。若彼光明、若彼園林、若彼勝德、若歌若樂、若彼端正、若境界樂、若光明輪、若近天女種種受樂，唯可彷彿說其少分比類而已。
「又彼天子于彼天中戲樂之處，無量欲樂種種具足，無量濟口，園林莊嚴。如是地分，既觀察已，五欲
【現代漢語翻譯】 現代漢語譯本：池塘和用蓮花莊嚴的景色，在四大天王天（Catummaharajika，佛教六慾天之一，位於須彌山山腰，是四大天王的居所）那裡，連其十六分之一都不及。同樣，四大天王天的地方，比起三十三天（Tavatimsa，佛教欲界六天中的第二天，帝釋天所居之處）的可愛園林，連十六分之一也不及。同樣，三十三天的地方，比起夜摩天（Yama，佛教欲界六天中的第三天，又稱焰摩天）的可愛園林，連十六分之一也不及。像這樣次第是因為善業殊勝的緣故，因為有越來越殊勝的善業的緣故，園林才如此可愛。假使一切眾生之中有善於智慧的人，一心專意，更沒有其他的作為，以方便善巧和相應的辯才，也不能說出其中的一分。為什麼呢？因為這不是一切人所能瞭解的境界。那個地方不是一切人心中所能想像的境界，假使第二重天的三十三天和帝釋天（Sakka，三十三天的統治者）一起，用百千年的時間，也不能說盡夜摩天一地之中所享受的快樂之事。為什麼呢？因為這不是他們的境界，三十三天不曾見過，不曾聽過，所以不能說。對於那裡的善業，且說其中的一分，也不能完全詳盡地說完。這些善業，一切和合聚集，決定能享受快樂，不可思議。享受快樂的事情，可愛的快樂，只說其中的一分。譬如一切善於繪畫的畫師，或者他們的弟子，在墻壁等處，或者畫出月亮或者畫出太陽。然而那些畫師最終不能畫出光明以及它的威德，不能讓它執行、不能讓它照耀、不能讓它帶來涼爽、不能讓它帶來溫暖，只能畫出輪廓的形狀而已。說夜摩天也是這樣，只能說其快樂的感受，不能說其享受快樂的可愛之處，不能得到其勢力的真實體現。那光明、那園林、那殊勝的功德、那歌聲那音樂、那端莊美麗、那境界的快樂、那光明的輪轉、那靠近天女所享受的種種快樂，只能彷彿地說出其中的少部分，用比喻來描述而已。 又那些天子在那些天宮中嬉戲玩樂的地方，無量的慾望和快樂種種具備，無量的食物供應，園林莊嚴。像這樣的地界，已經觀察完畢，五欲（Panca Kamaguna，色、聲、香、味、觸五種感官慾望）
【English Translation】 English version: The ponds, adorned with lotuses, are not even one-sixteenth as beautiful as those in the realm of the Four Great Kings (Catummaharajika, one of the six heavens of desire in Buddhism, located on the waist of Mount Sumeru, the residence of the Four Great Kings). Similarly, the realm of the Four Great Kings, compared to the lovely gardens of the Thirty-three Gods (Tavatimsa, the second of the six heavens of desire in Buddhism, the abode of Indra), is not even one-sixteenth as beautiful. Likewise, the realm of the Thirty-three Gods, compared to the lovely gardens of the Yama Heaven (Yama, the third of the six heavens of desire in Buddhism, also known as the Heaven of Restraint), is not even one-sixteenth as beautiful. In this order, it is because of the superiority of good deeds, because of the increasingly superior good deeds, that the gardens are so lovely. Even if among all beings there are those who are wise and intelligent, wholeheartedly focused, with no other pursuits, possessing skillful means and corresponding eloquence, they could not describe even a fraction of it. Why? Because it is not a realm that everyone can comprehend. That place is beyond the comprehension of ordinary minds. Even if the Thirty-three Gods of the second heaven and Indra (Sakka, the ruler of the Thirty-three Gods) together, spent hundreds of thousands of years, they could not fully describe the joy experienced in just one part of the Yama Heaven. Why? Because it is not within their realm; the Thirty-three Gods have never seen it, never heard of it, so they cannot describe it. Regarding the good deeds there, let alone describe them fully, even a fraction cannot be completely and exhaustively described. These good deeds, all combined and gathered together, are sure to bring joy, which is inconceivable. The experience of joy, the lovely joy, is only described in a fraction. For example, all skilled painters, or their disciples, on walls or other places, may draw the moon or the sun. However, those painters can never draw the light and its majesty, cannot make it move, cannot make it shine, cannot make it cool, cannot make it warm; they can only draw the shape of a wheel. Describing the Yama Heaven is also like this; one can only describe the feeling of joy, but cannot describe the loveliness of experiencing that joy, and cannot grasp the reality of its power. That light, that garden, that superior virtue, that singing, that music, that beauty, that joy of the realm, that turning of light, that various joys experienced near the heavenly women, can only be vaguely described in a small portion, using comparisons. Furthermore, those heavenly beings, in those heavenly palaces, in places of play and enjoyment, have limitless desires and pleasures fully provided, limitless food supplies, and gardens adorned. Having observed such realms, the five desires (Panca Kamaguna, the five sensual desires of form, sound, smell, taste, and touch)
境界功德牽心，境界力動令心不住，分別染轉，愛河所漂，普眼所見皆悉可愛。然彼天子如是見已，次復往向名無量欲具足林中，流水河池多有種種蓮花莊嚴，無量百千眾鳥音聲。到彼林已，于彼林中，本未曾見種種具足。共諸天女既到彼已，于彼蓮花河池之中，有真珠沙饒金銀鳥，其翅皆作青寶珠色。在彼河岸種種妙樹，莊嚴河岸，天子在中游戲受樂。
「天子如是既受樂已，次復往向名寶岸林，多有天眾天女圍繞。見彼勝林殊妙七寶光明地分，隨於何處寶山之峰、流水河池、蓮花可愛。百千萬峰莊嚴山谷，彼地分分妙寶莊嚴。善業力故，令彼天子見諸天女而共嬉戲，遊行受樂。以善業故，彼善根因，相似得果，有無量種，如是無量種種受樂。然彼天子五欲功德，受勝樂已，次復往向名釋迦說地處之中。「彼處種種受天樂已，復為所愛境界牽心，分別勢力之所迷意，于彼所見境界不住。彼心獼猴，食天樂果，為果所醉，見諸天女生愛樂故，常行不住。何風所吹，令其常轉？在彼夜摩天眾之中，根不知足。境界之樂有無量種，極甚可愛，終不為他之所侵奪，他則無分，亦不為他之所能毀。
「又復普生妙寶蓮花，如是如是種種嬉戲，如是如是種種憶念。彼彼如是寶蓮花中，是善業得。若彼天主牟修樓陀夜
【現代漢語翻譯】 現代漢語譯本 境界功德牽動人心，境界的力量使心無法安住，產生分別和染著，被愛慾之河流所漂流，普眼所見的一切都顯得可愛。然而那位天子這樣觀見之後，接著又前往名為『無量欲具足林』的地方，那裡有流水河池，以各種蓮花莊嚴，還有無數百千種鳥的鳴叫聲。到達那片林子后，在那林中，看到了之前從未見過的種種美好事物。與眾天女一同到達那裡后，在那蓮花河池之中，有以珍珠為沙，點綴著金銀鳥，它們的翅膀都呈現出青寶珠的顏色。在河岸邊，各種美妙的樹木，莊嚴著河岸，天子在其中嬉戲享樂。 天子這樣享受快樂之後，接著又前往名為『寶岸林』的地方，那裡有很多天眾天女圍繞。他看到那片殊勝的林地，奇妙的七寶光明照耀著大地，無論在哪個地方，寶山的山峰、流水河池、蓮花都顯得可愛。成百上千的山峰莊嚴著山谷，那片土地的每一處都以奇妙的寶物莊嚴。因為善業的力量，使得那位天子看到諸位天女一同嬉戲，享受快樂。因為善業的緣故，那善根的因，相似地得到果報，有無量種，像這樣無量種種地享受快樂。然而那位天子沉溺於五欲功德，享受著殊勝的快樂之後，接著又前往名為『釋迦說地處』的地方。『在那處所享受各種天上的快樂之後，又被所愛的境界牽動內心，被分別的勢力所迷惑，對於他所見的境界無法安住。他的心就像獼猴一樣，吃著天上的快樂之果，被果實所陶醉，因為見到諸位天女而生起愛戀，常常遊走不定。是什麼樣的風在吹動，使得他常常轉動不停？在那夜摩天眾之中，他的根性不知滿足。境界的快樂有無量種，極其可愛，終究不會被他人所侵奪，他人沒有份，也不會被他人所毀壞。 『又普遍生長出奇妙的寶蓮花，像這樣像這樣地各種嬉戲，像這樣像這樣地各種憶念。那些那些像這樣的寶蓮花中，是善業所得。』如果那位天主牟修樓陀夜（Maheśvararudraka，大自在天）
【English Translation】 English version The merit of realms attracts the heart, and the power of realms agitates the heart, preventing it from dwelling. Discrimination and attachment arise, and one is carried away by the river of desire. Everything seen by the all-seeing eye appears lovely. Having seen this, that Deva (Deva, celestial being) then went to the grove named 'Abundant with Limitless Desires,' where flowing streams and ponds were adorned with various lotuses, and the sounds of countless birds could be heard. Arriving at that grove, he saw various things he had never seen before. Having arrived there with the celestial maidens, in that lotus pond, there was sand made of pearls, adorned with golden and silver birds, whose wings were all the color of blue jewels. On the banks of the river, various wonderful trees adorned the banks, and the Deva played and enjoyed himself there. Having enjoyed himself in this way, the Deva then went to the grove named 'Jewel Shore,' surrounded by many Devas and celestial maidens. He saw that excellent grove, where the wonderful seven-jeweled light illuminated the ground, and wherever he looked, the peaks of jeweled mountains, flowing streams and ponds, and lotuses were lovely. Hundreds of thousands of peaks adorned the valleys, and every part of that land was adorned with wonderful jewels. Due to the power of good karma, that Deva saw the celestial maidens playing together and enjoying themselves. Because of good karma, the cause of that good root, a similar result was obtained, in countless ways, and he enjoyed himself in countless ways like this. Having enjoyed the supreme bliss of the five desires, that Deva then went to the place named 'Where Śākyamuni Spoke.' Having enjoyed various celestial pleasures there, he was again drawn by the objects of his affection, and his mind was deluded by the power of discrimination, unable to dwell on the objects he saw. His mind was like a monkey, eating the fruits of celestial pleasure, intoxicated by the fruits, and constantly wandering because he saw the celestial maidens and felt love for them. What wind was blowing, causing him to constantly turn? Among the hosts of the Yāma heaven (Yāma, one of the six heavens of the desire realm), his roots were never satisfied. The pleasures of the realm were countless, extremely lovely, and would never be seized by others, nor would others have a share, nor could they be destroyed by others. 『Moreover, wonderful jeweled lotuses grew everywhere, and in this way, he played in various ways, and in this way, he remembered various things. Those and those jeweled lotuses were obtained through good karma.』 If that Lord of the Devas, Maheśvararudraka (Maheśvararudraka, another name of Shiva)
摩天王如是思念：『我當在彼蓮花中坐，共諸天眾乘空而行。』即生心時，牟修樓陀夜摩天王共諸天眾于虛空中飛行而去，一切天眾如是飛行，身不微動。時一切天坐蓮花中，在於虛空五樂音聲歌舞喜笑，如是遊行受天之樂，五欲功德。彼天如是坐蓮花中，行受天樂。如日欲出，初沒之時，於人世間虛空端嚴，一切皆赤，彼天蓮花光明端嚴亦復如是。彼一切天極受快樂，受快樂已，次復往向名拘鞞羅眾林之中，名滑高山，向彼頂上，為受樂故。若彼天眾到山頂已，彼有無量七寶莊嚴流水河池，所有光明勝百千日。多有端正天子天女，無量七寶光明如日諸樹莊嚴彼天。既到滑高山已，于彼勝山嬉戲受樂，迭共遊行。下彼蓮花，次復更上，名白峰山，為戲樂故。然後方及牟修樓陀夜摩天王向天眾所，共諸天女相隨圍繞。彼諸天眾見已奉迎，心生歡喜，歌舞遊戲，相與往向牟修樓陀夜摩天王。
「自業得果，以彼善業有下中上，天樂亦爾有下中上，勝色亦爾有下中上，食亦如是有下中上，樂亦如是有下中上。如是乃至一切極劣下夜摩天所受之樂十六分中，帝釋天王所受之樂不及其一。彼帝釋王所受之樂尚不可說，況作三倍功德之業，百業行樂而當可說？彼天如是唯多善業。如是善業，持戒之人心常歡喜，有無量種。如
【現代漢語翻譯】 現代漢語譯本 摩天王這樣思念：『我應當在那蓮花中坐著，和眾天人一起乘空飛行。』剛一生起這個念頭，牟修樓陀（Mauryadhvaja）夜摩天王（Yama-deva，夜摩天之王）就和眾天人一起在虛空中飛行而去，所有天人都這樣飛行，身體沒有絲毫動搖。當時，所有天人都坐在蓮花中，在虛空中享受五種樂器的音聲，歌舞嬉笑，就這樣享受天上的快樂，五欲的功德。那些天人就這樣坐在蓮花中，飛行並享受天樂。如同太陽將要升起，初次落下的時候，在人世間的虛空顯得端莊美麗，一切都是紅色的，那些天人的蓮花光明端莊美麗也像這樣。那些天人都極度享受快樂，享受快樂之後，接著又前往名叫拘鞞羅（Kubera）的眾林之中，名叫滑高山（Sikhara）的山，向那山頂而去，爲了享受快樂的緣故。如果那些天人到達山頂，那裡有無量用七寶裝飾的流水河池，所有的光明勝過百千個太陽。有很多端正的天子天女，無量用七寶光明如同太陽的樹木裝飾著那些天人。到達滑高山後，就在那殊勝的山上嬉戲享受快樂，互相**。放下那蓮花，接著又登上名叫白峰山（Sveta-parvata）的山，爲了嬉戲快樂的緣故。然後才和牟修樓陀（Mauryadhvaja）夜摩天王（Yama-deva，夜摩天之王）一起前往天人所在的地方，和眾天女互相跟隨圍繞。 那些天人看見他們后，都出來迎接，心中生起歡喜，歌舞遊戲，一起前往牟修樓陀（Mauryadhvaja）夜摩天王（Yama-deva，夜摩天之王）那裡。 『由於各自的業力得到果報，因為那些善業有下、中、上之分，天上的快樂也是這樣有下、中、上之分，殊勝的顏色也是這樣有下、中、上之分，食物也是這樣有下、中、上之分，快樂也是這樣有下、中、上之分。像這樣乃至一切極其低劣的下品夜摩天（Yama-deva，夜摩天）所享受的快樂，帝釋天王（Indra-deva，忉利天之王）所享受的快樂連它的十六分之一都比不上。』帝釋天王（Indra-deva，忉利天之王）所享受的快樂尚且不可說，何況是做三倍功德之業，百倍業行之樂又怎麼可以說呢？那些天人就這樣只有很多善業。像這樣的善業，持戒的人心中常常歡喜，有無量種。』
【English Translation】 English version King Matanga thought thus: 'I should sit in that lotus and travel through the air with the assembly of devas.' As soon as this thought arose, Mauryadhvaja Yama-deva (King of the Yama Heaven) flew away into the sky with the assembly of devas, all the devas flying in this way without the slightest movement of their bodies. At that time, all the devas sat in the lotus, enjoying the sounds of the five musical instruments, singing, dancing, laughing, and rejoicing in the sky, thus enjoying the pleasures of the heavens, the merits of the five desires. Those devas sat in the lotus in this way, traveling and enjoying heavenly bliss. Just as the sun is about to rise, at the time of its initial setting, the sky in the human world appears dignified and beautiful, everything is red, and the light of the lotus of those devas is also dignified and beautiful in the same way. All those devas greatly enjoyed happiness, and after enjoying happiness, they then went to the grove called Kubera, to the mountain called Sikhara, towards its summit, for the sake of enjoying pleasure. If those devas reached the summit of the mountain, there were countless flowing rivers and ponds adorned with the seven treasures, all the light surpassing hundreds of thousands of suns. There were many handsome deva sons and deva daughters, and countless trees adorned with the light of the seven treasures like the sun for those devas. Having arrived at Sikhara, they frolicked and enjoyed pleasure on that excellent mountain, mutually **. They put down that lotus, and then ascended again to the mountain called Sveta-parvata, for the sake of frolicking and enjoying pleasure. Then, together with Mauryadhvaja Yama-deva (King of the Yama Heaven), they went to the place where the devas were, with the assembly of deva maidens following and surrounding them. When those devas saw them, they came out to greet them, their hearts filled with joy, singing, dancing, and playing, and together they went towards Mauryadhvaja Yama-deva (King of the Yama Heaven). 'One obtains results from one's own karma, because those good deeds are divided into inferior, middling, and superior, so too is heavenly bliss divided into inferior, middling, and superior, so too are excellent colors divided into inferior, middling, and superior, so too is food divided into inferior, middling, and superior, so too is pleasure divided into inferior, middling, and superior. Thus, even the pleasure enjoyed by the most inferior Yama-deva (Yama Heaven) is not even one-sixteenth of the pleasure enjoyed by Indra-deva (King of the Trāyastriṃśa Heaven).' The pleasure enjoyed by Indra-deva (King of the Trāyastriṃśa Heaven) is already indescribable, how much more so the pleasure of performing deeds of threefold merit, the joy of a hundredfold practice? Those devas thus only have many good deeds. Such good deeds, the hearts of those who uphold the precepts are always joyful, there are countless kinds.'
是此說，夜摩天中受大快樂，悕望有故。
「又復如是牟修樓陀夜摩天王，種種百千分別憶念，無量種種功德成就，不可譬喻，受諸快樂。牟修樓陀夜摩天王滑高山上，彼蓮花中勝妙七寶，受快樂已，復見蓮花，如是思念：『我當入彼大蓮花內，既入彼已，一切天眾共受快樂。』即于念時，彼蓮花臺增長寬大，以善業故多有如是大蓮花臺，皆入其中。彼花臺內多有孔穴，彼孔穴中出大光明。彼蓮花內復有異天，昔未曾見，光明出過普百由旬，其光備有無量種色。
「夜摩天王牟修樓陀及諸天眾見光明已，生希有心。『是何光明於此蓮花臺中而出？』爾時，天王牟修樓陀告天眾言：『汝見如是勢力光明，如是出不？』天眾答言：『唯然，已見。如是光明甚為希有。』
「爾時，如是夜摩天主又復告言：『一切天眾，今皆共我從蓮花門入蓮花臺，入已觀察。』爾時，如是一切天眾一心白言：『我等皆如夜摩天王意所希樂，我等意願亦復如是，我亦欲入大蓮花中，並諸天女相與共入。』
「爾時，天主牟修樓陀夜摩天王並諸天眾、諸天女眾，皆共入彼蓮花臺中，皆悉欲見希有之事。爾時相與欲從孔入，則有光明——如日光照火洋金聚更生日光——照諸天身，遍滿虛空。彼大蓮花臺中光明如是照耀，
【現代漢語翻譯】 是這樣說的，夜摩天（Yama Heaven，欲界六天之一，居須彌山頂之上）中享受極大的快樂，是因為過去有善業的緣故。
『又像這樣，牟修樓陀（Muxiuloutuo）夜摩天王，以種種百千種方式分別憶念，無量種種功德成就，不可比喻，享受各種快樂。牟修樓陀（Muxiuloutuo）夜摩天王在滑高山上，在那蓮花中有殊勝美妙的七寶，享受快樂之後，又看見蓮花，這樣思念：『我應當進入那大蓮花內。』進入之後，一切天眾共同享受快樂。』就在他這樣想的時候，那蓮花臺增長寬大，因為善業的緣故，有很多這樣的大蓮花臺，都進入其中。那花臺內有很多孔穴，那些孔穴中發出大光明。那蓮花內又有不同的天人，過去未曾見過，光明超過普照百由旬（yujun，古印度長度單位）的範圍，那光明具備無量種顏色。
『夜摩天王（Yama Heaven）牟修樓陀（Muxiuloutuo）和眾天人看見光明之後，生起稀有之心。『這是什麼光明從這蓮花臺中發出？』這時，天王牟修樓陀（Muxiuloutuo）告訴眾天人說：『你們看見這樣有勢力光明，這樣發出來了嗎？』眾天人回答說：『是的，已經看見。這樣的光明非常稀有。』
『這時，這位夜摩天主（Yama Heaven）又告訴他們說：『一切天眾，現在都和我一起從蓮花門進入蓮花臺，進入后觀察。』這時，所有這些天眾一心回答說：『我們都如夜摩天王（Yama Heaven）您所希望的，我們的意願也是這樣，我們也想進入大蓮花中，和眾天女一起進入。』
『這時，天主牟修樓陀（Muxiuloutuo）夜摩天王（Yama Heaven）和眾天人、眾天女，都一起進入那蓮花臺中，都想看見稀有的事情。這時，他們相互想從孔穴進入，就有了光明——像日光照耀火洋金聚，又像新生的日光——照耀眾天人的身體，遍滿虛空。那大蓮花臺中光明就這樣照耀，
【English Translation】 It is said that in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm, located on top of Mount Sumeru), one experiences great joy due to past good deeds.
'Furthermore, Muxiuloutuo, the Yama Heaven King, contemplates in various ways, hundreds and thousands of times, achieving immeasurable merits and virtues, beyond comparison, enjoying all kinds of pleasures. Muxiuloutuo, the Yama Heaven King, on the Slippery High Mountain, in that lotus flower, there are excellent and wonderful seven treasures. After enjoying the pleasures, he sees the lotus flower again, thinking: 'I should enter that great lotus flower.' After entering, all the heavenly beings will enjoy the pleasures together.' Just as he thought this, the lotus platform grew larger and wider. Due to good karma, there were many such large lotus platforms, and they all entered into them. Within that flower platform, there were many holes, and from those holes came great light. Within that lotus flower, there were also different devas (devas, gods or celestial beings), never seen before, whose light exceeded and illuminated a hundred yojanas (yojun, an ancient Indian unit of length), and that light possessed immeasurable colors.
'Yama Heaven King Muxiuloutuo and the heavenly beings, upon seeing the light, developed a sense of wonder. 'What is this light that emanates from this lotus flower platform?' At this time, King Muxiuloutuo said to the heavenly beings: 'Do you see such powerful light, emanating like this?' The heavenly beings replied: 'Yes, we have seen it. Such light is extremely rare.'
'At this time, this Yama Heaven Lord further said: 'All heavenly beings, now come with me from the lotus gate into the lotus platform, and observe after entering.' At this time, all these heavenly beings replied with one mind: 'We are all as Yama Heaven King desires, and our wishes are also the same. We also want to enter the great lotus flower, and enter together with the heavenly women.'
'At this time, Lord Muxiuloutuo, the Yama Heaven King, and the heavenly beings, and the heavenly women, all entered that lotus flower platform together, all wanting to see rare things. At this time, they wanted to enter from the holes, and there was light—like the sunlight shining on a molten gold mass, and like the newly born sunlight—shining on the bodies of the heavenly beings, filling the void. The light in that great lotus flower platform shone like this,
天皆見故，一切攝眼，不耐光明。時既入彼大蓮花中，生歡喜心、生希有心。『何因故有如是光明不可稱說，而我昔來未曾睹見？』爾時，天主牟修樓陀夜摩天王在天眾前，天眾在後相隨而入。夜摩天王心亦歡喜，而共入已，見有無量百千寶珠，百千光明照耀顯赫，多有無量遊戲之處園林莊嚴，無量百千宮殿莊嚴，光明遍滿，有無量樹百千莊嚴。復有無量七寶諸樹園林莊嚴，有無量色異異形相種種眾鳥，多有無量遊戲妙山莊嚴可愛，無量蓮花池水莊嚴，無量百千妙堂莊嚴，無量百千流水河池澗谷莊嚴。如說一切色量形相七寶莊嚴，牟修樓陀夜摩天王猶尚不見，何況余天。
「彼處如是蓮花臺中，河流清水。彼河兩岸皆是玻璃，或有金岸或有銀岸，或有寶岸或有青色寶珠為岸，或有赤色蓮花寶岸，或有種種間錯寶岸。復有勝妙蓮花池水，有種種寶蓮花莊嚴，或有一色蓮花莊嚴，有種種色妙葉莊嚴，所謂青黃赤白等色蓮花莊嚴。彼若青葉，彼葉名為青色寶葉；若黃色者則名為金；若白色者則名為銀；若赤色者則名赤寶。如是無量種種蓮花在於如是大蓮花中。如是如是，彼天迭共心生歡喜，見彼蓮花無量百千種種諸蜂滿中莊嚴。
「諸天見已，復向異處，極大可愛園林之中游戲之處。彼處多有種種樂音，既聞樂
【現代漢語翻譯】 現代漢語譯本 因為所有的天都看見了這個景象，他們的眼睛被這景象完全吸引，無法承受這光明。當他們進入那巨大的蓮花中時，心中生起歡喜心和稀有心，心想：『是什麼原因導致瞭如此難以言說的光明，而我過去從未見過？』 這時，天主牟修樓陀（Mūṣilinda）夜摩天王（Yāmadeva-rāja，掌管夜摩天的天王）走在天眾前面，天眾跟在後面，一同進入蓮花中。夜摩天王心中也充滿歡喜，進入后，看見無數百千的寶珠，百千光明照耀顯赫，有無數的遊戲場所和園林裝飾，無數百千的宮殿裝飾，光明遍滿，有無數的樹木和百千的裝飾。還有無數七寶構成的樹木和園林裝飾，有無數顏色各異、形狀不同的各種鳥類，有無數遊戲的美妙山巒裝飾，非常可愛，無數蓮花池水裝飾，無數百千美妙的殿堂裝飾，無數百千的流水、河流、池塘、山澗和山谷裝飾。正如所說的一切顏色、數量、形狀和七寶裝飾，牟修樓陀夜摩天王尚且不能完全看見，更何況其他的諸天。 『在那蓮花臺中，有清澈的河流。河流兩岸都是玻璃，或者有金色的岸，或者有銀色的岸，或者有寶石的岸，或者有青色寶珠為岸，或者有紅色蓮花寶岸，或者有各種顏色交錯的寶岸。還有殊勝美妙的蓮花池水，有各種寶蓮花裝飾，或者有一種顏色的蓮花裝飾，有各種顏色美妙的葉子裝飾，比如青色、黃色、紅色、白色等顏色的蓮花裝飾。如果是青色的葉子，那葉子就叫做青色寶葉；如果是黃色的葉子，就叫做金色；如果是白色的葉子，就叫做銀色；如果是紅色的葉子，就叫做紅色寶。』像這樣無數種類的蓮花在那巨大的蓮花中。像這樣，諸天輪流著心中生起歡喜，看見那蓮花中有無數百千種類的蜜蜂在其中裝飾。 諸天看見這些后，又走向另一個地方，一個極其可愛的園林，是他們遊戲的地方。那裡有各種各樣的美妙音樂，當他們聽到音樂...
【English Translation】 English version Because all the devas saw this sight, their eyes were completely captivated by it, unable to withstand the light. When they entered that great lotus flower, joy and a sense of wonder arose in their hearts, thinking: 'What is the cause of such indescribable light, which I have never seen before?' At that time, the lord of the devas, Mūṣilinda (牟修樓陀) Yāmadeva-rāja (夜摩天王, King of the Yama Heaven), walked in front of the devas, with the devas following behind, and they entered the lotus together. The Yama Heaven King's heart was also filled with joy, and upon entering, he saw countless hundreds of thousands of precious jewels, hundreds of thousands of lights shining brilliantly, countless places for recreation and garden decorations, countless hundreds of thousands of palace decorations, light pervading everywhere, countless trees and hundreds of thousands of decorations. There were also countless seven-jeweled trees and garden decorations, countless birds of various colors and shapes, countless playful and wonderful mountain decorations, which were very lovely, countless lotus ponds and water decorations, countless hundreds of thousands of wonderful hall decorations, countless hundreds of thousands of flowing water, rivers, ponds, streams, and valley decorations. As described, with all the colors, quantities, shapes, and seven-jeweled decorations, Mūṣilinda Yāmadeva-rāja could still not see everything completely, let alone the other devas. 'In that lotus flower platform, there were clear rivers. The banks of the rivers were all made of glass, or there were golden banks, or silver banks, or jewel banks, or banks made of blue-colored jewels, or banks made of red lotus jewels, or banks made of various colors interspersed. There were also supremely wonderful lotus ponds, decorated with various precious lotus flowers, or decorated with lotus flowers of one color, decorated with wonderful leaves of various colors, such as blue, yellow, red, white, and other colors of lotus flowers. If it was a blue leaf, that leaf was called a blue jewel leaf; if it was a yellow leaf, it was called gold; if it was a white leaf, it was called silver; if it was a red leaf, it was called a red jewel.' Like this, countless kinds of lotus flowers were in that great lotus flower. Like this, the devas took turns feeling joy in their hearts, seeing that the lotus flower was decorated with countless hundreds of thousands of kinds of bees. After seeing these things, the devas went to another place, an extremely lovely garden, which was their place for recreation. There were all kinds of wonderful music, and when they heard the music...
音，意甚愛樂，生歡喜心。天眾天女彼此更互歡喜心往，生希有心，入彼園林。多有種種眾鳥音聲，七寶莊嚴，其地柔軟，下足則容，舉足還起。一切普生歡喜之心，處處遍看，轉勝轉勝。彼天之心迭相愛樂，遊戲受樂。彼天久時迭相愛樂，如是遊戲受快樂已，復向異處，次第受樂。彼處名行種種寶地，既往彼處，音聲娛樂，種種音聲歡喜受樂，六慾境界，心愛樂見，多受欲樂而行放逸，嬉戲遊行。于彼地處見異功德，青黃赤白無量諸種，皆悉可愛。彼天如是于彼地處，次第復向名嬉戲山。受境界樂，猶未厭足。彼嬉戲山七寶莊嚴，多有無量種種諸鳥，種種妙色、種種形相，無量百千諸樹莊嚴，流水河池蓮花莊嚴，園林戲處。山谷險岸峻極之處，鹿眾莊嚴。天眾在彼嬉戲山中，五欲功德而受快樂，迭相愛念。彼天之身種種光明而為莊嚴，多有無量種種莊嚴勝妙天女共相娛樂。
「彼處如是復于久時受大快樂，未知厭足。次復往向作行重樓，復有行堂，向彼戲樂，未知厭足，五功德樂亦未厭足。無量分別，無量種欲，復更增長，大增長愛，復受無量種種快樂。彼諸天眾、諸天女眾彼此迭共歡喜受樂，如是復共夜摩天王牟修樓陀歡喜受樂。彼蓮花中光明照曜過百千日所有光明，勝而不熱。各于其根迭相愛樂，五根受
【現代漢語翻譯】 現代漢語譯本 （天人們）聽到這些聲音，心中非常喜愛，生起歡喜心。天眾天女彼此更加互相歡喜，心中生起稀有之感，進入那片園林。園林里有各種各樣的鳥鳴聲，用七寶裝飾得非常華麗，地面柔軟，腳踩下去會凹陷，抬起腳又會恢復原狀。一切眾生普遍生起歡喜之心，到處觀看，越看越覺得美妙。天人們的心中彼此愛慕，嬉戲享樂。天人們長久地互相愛慕，就這樣嬉戲享受快樂之後，又向其他地方，依次享受快樂。那個地方名叫『行種種寶地』，到達那裡之後，各種聲音娛樂，種種音聲令人歡喜，六慾境界，心中喜愛觀看，享受各種欲樂而放縱嬉戲。在那片地方看到不同的功德，青色、黃色、紅色、白色，無數種類，都非常可愛。天人們就這樣在那片地方，依次又前往名叫『嬉戲山』的地方，享受境界之樂，仍然沒有滿足。那座嬉戲山用七寶裝飾，有很多無數種類的鳥，各種美妙的顏色、各種形狀，無數百千棵樹木裝飾，流水、河池、蓮花裝飾，是園林嬉戲之處。山谷險峻之處，鹿群裝飾。天眾在那座嬉戲山中，享受五欲功德的快樂，互相愛慕思念。天人們的身體用各種光明裝飾，有很多無數種莊嚴殊勝的天女共同娛樂。 『在那裡就這樣長久地享受極大的快樂，仍然不知道滿足。接著又前往『作行重樓』，又有『行堂』，到那裡嬉戲享樂，仍然不知道滿足，五功德樂也沒有滿足。無數的分別，無數種慾望，又更加增長，愛意大增，又享受無數種快樂。那些天眾、天女彼此共同歡喜享受快樂，就這樣又和夜摩天王（Yama, one of the Four Heavenly Kings）牟修樓陀（Muni Suvrata, a Jina in Jainism）歡喜享受快樂。那蓮花中的光明照耀，勝過百千個太陽的光明，勝過但不灼熱。各自在蓮花的根部互相愛慕，五根感受。
【English Translation】 English version Hearing these sounds, (the celestial beings) felt great love and joy in their hearts. The Devas (celestial beings) and Devis (female celestial beings) rejoiced with each other, feeling a sense of wonder as they entered the garden. There were various bird songs, adorned with seven treasures, the ground was soft, sinking when stepped on and rising again when lifted. All beings universally felt joy, looking everywhere, finding it increasingly wonderful. The Devas cherished each other in their hearts, playing and enjoying themselves. The Devas loved each other for a long time, playing and enjoying happiness in this way, then moved to other places, enjoying happiness in sequence. That place was called ' 行種種寶地 (Xing Zhongzhong Bao Di, Land of Various Treasures)', and upon arriving there, they enjoyed various sounds and entertainment, with all kinds of sounds bringing joy. The realm of the six desires, they loved to see, indulging in various sensual pleasures and frolicking. In that place, they saw different merits, blue, yellow, red, white, countless kinds, all of which were lovely. The Devas, in this way, in that place, sequentially went to a place called '嬉戲山 (Xi Xi Shan, Playful Mountain)', enjoying the pleasures of the realm, still not satisfied. That Playful Mountain was adorned with seven treasures, with countless kinds of birds, various beautiful colors, various shapes, adorned with countless hundreds of thousands of trees, flowing water, ponds, and lotus flowers, a place for garden play. The valleys were steep and precipitous, adorned with deer. The Devas, in that Playful Mountain, enjoyed the happiness of the five desires, loving and cherishing each other. The bodies of the Devas were adorned with various lights, and there were countless glorious and wonderful Devis enjoying themselves together. 『There, they enjoyed great happiness for a long time, still not knowing satisfaction. Then they went to '作行重樓 (Zuo Xing Chong Lou, Multi-Storied Building of Actions)', and there was also '行堂 (Xing Tang, Hall of Actions)', going there to play and enjoy themselves, still not knowing satisfaction, nor were they satisfied with the pleasures of the five merits. Countless distinctions, countless kinds of desires, grew even more, love greatly increased, and they enjoyed countless kinds of happiness. Those Devas and Devis rejoiced together, enjoying happiness, and in this way, they also rejoiced and enjoyed happiness with Yama (夜摩天王, Yama, one of the Four Heavenly Kings), the King of the Night, and Muni Suvrata (牟修樓陀, Muni Suvrata, a Jina in Jainism). The light shining from those lotus flowers surpassed the light of hundreds of thousands of suns, surpassing but not scorching. Each loved each other at the roots of the lotus flowers, the five senses experiencing.』
樂，第一端正，見者甚樂。聖所愛戒，善凈勝果，有無量種無量分別、無量境界，受諸快樂。迭共一心，彼此更互心不相妨，共相敬重，迭清凈心，彼蓮花中久時受樂。如是之時，于境界中未知厭足。隨所憶念，從彼蓮花臺門出去，如是入故，還如是出。
「欲出之時，彼滑高山其中有鳥，名諦見鳥。鳥見彼天欲出去故，即為彼天而說偈言：
「『此天身色空， 年少亦復然， 樂唸唸向盡， 愚癡故不覺。 如此天一切， 無量妙善相， 時輪所劈割， 令身份散壞。 如彼天身命， 無量百種相， 以其業盡故， 死王之所殺。 此天受樂久， 恒常心放逸， 自罥之所繫， 將欲壞其樂。 樂及安力命， 能令愛別離， 死王力甚大， 在近臨欲至。 若多放逸者， 天罥臨欲到， 必來奪樂命， 速疾壞令盡。 此久時破壞， 常放逸行天， 著勝樂未覺， 為樂之所誑。 此天失光明， 諸根心劣減， 墮于閻羅處， 彼時則知果。 此身唸唸變， 樂唸唸無常， 猶故染心天， 無眼故不見。 從愛至勝愛， 恒常受行樂， 若死王來至， 不能到樂處。 不知
【現代漢語翻譯】 現代漢語譯本 快樂，第一是端正，見到的人非常喜悅。聖者所喜愛的戒律，是善良清凈殊勝的果報，有無量的種類、無量的分別、無量的境界，享受各種快樂。他們彼此同心同德，互相之間心意不相妨礙，互相敬重，彼此以清凈心相待，在那蓮花中長久地享受快樂。在這種時候，對於境界中的快樂，他們還不知道滿足。隨著所憶念的事物，就從那蓮花臺的門出去，像這樣進入，也像這樣出去。 當他們想要出去的時候，在那光滑高聳的山上有一種鳥，名叫諦見鳥（Dìjiàn niǎo）。這鳥看見那天人想要出去，就為那天人說了這樣的偈語： 『這天人的身色是虛空的， 年少的光陰也是如此。 快樂唸唸都在消逝， 因為愚癡所以不覺察。 像這樣的天人的一切， 無量美妙善良的相貌， 都會被時間的車輪所劈割， 使身體分散毀壞。 像那天人的身命， 無量百種的相貌， 因為業報窮盡的緣故， 會被死王所殺害。 這天人享受快樂很久， 常常心懷放逸， 被自己所設的羅網束縛， 將要毀壞他的快樂。 快樂以及安穩的力量和壽命， 都能使所愛之物分離， 死王的力量非常強大， 就在附近，臨近要到來。 如果多加放逸， 天界的羅網臨近就要來到， 必定會來奪取快樂和壽命， 迅速地毀壞使之消盡。 這長久以來都在破壞， 常常放逸而行的天人， 執著于殊勝的快樂而沒有覺察， 被快樂所欺騙。 這天人失去光明， 各種感官和心識都衰弱減少， 墮落到閻羅王（Yánluó wáng）之處， 那時才知道惡果。 這身體念念都在變化， 快樂唸唸都是無常的， 仍然心懷染著的天人， 因為沒有智慧的眼睛所以看不見。 從愛到殊勝的愛， 常常享受各種快樂， 如果死王到來， 就不能到達快樂的地方。 不知道'
【English Translation】 English version Joy is foremost, those who see it are very happy. The precepts loved by the saints are good, pure, and excellent results, with immeasurable kinds, immeasurable distinctions, and immeasurable realms, enjoying all kinds of happiness. They share one heart with each other, their minds do not interfere with each other, they respect each other, and they treat each other with pure hearts, enjoying happiness in that lotus for a long time. At such times, they do not know satisfaction in the realm of happiness. According to what they remember, they go out from the gate of that lotus platform, and just as they enter, they also go out. When they want to go out, there is a bird on that smooth and towering mountain, named Truth-Seeing Bird (Dìjiàn niǎo). When the bird sees that the Deva wants to go out, it speaks the following verse for that Deva: 'This Deva's body and form are empty, Youthful time is also like this. Happiness vanishes moment by moment, Because of ignorance, they do not perceive it. All of this Deva's things, Immeasurable beautiful and virtuous appearances, Will be cleaved by the wheel of time, Causing the body to scatter and be destroyed. Like that Deva's life, Immeasurable hundreds of appearances, Because the karma is exhausted, They will be killed by the King of Death. This Deva has enjoyed happiness for a long time, Always with a mind of indulgence, Bound by the net they set themselves, About to destroy their happiness. Happiness, as well as the power of peace and life, Can cause separation from loved ones, The power of the King of Death is very great, It is nearby, approaching to arrive. If one is very indulgent, The net of the heavens is about to arrive, It will surely come to seize happiness and life, Quickly destroy and exhaust them. This has been destroying for a long time, The Deva who always acts indulgently, Attached to supreme happiness without realizing it, Deceived by happiness. This Deva loses light, All senses and consciousness weaken and diminish, Falling into the place of Yama (Yánluó wáng), At that time, they will know the consequences. This body changes moment by moment, Happiness is impermanent moment by moment, The Deva still with a defiled mind, Because they have no eyes of wisdom, they cannot see. From love to supreme love, Always enjoying all kinds of happiness, If the King of Death arrives, They cannot reach the place of happiness. Do not know'
生死老， 心見不生怖， 彼后欲死時， 于自業生悔。 境界不厭足， 諸根亦如是， 若為智燈照， 則除著樂闇。 常習近境界， 思念無量種， 如火為風吹， 熾然而增長。 欲樂甚大力， 常增慾火焰， 智者諦思量， 故能調境界。 若常迷亂心， 恒樂於境界， 皆是癡力故， 如是受戲樂。 癡故樂近之， 境界火增長， 如薪與火合， 為風之所吹。 屬欲未厭足， 常為欲所使， 此天退天墮， 天欲所誑故。 前身受樂時， 彼身集功德， 唸唸命不住， 彼壞何處去？ 如彼人身壞， 天命爾不疑， 雖久會當死， 天身必破壞。 此天境界樂， 常著心不離， 必當退此處， 而不覺知苦。 如此天所受， 五欲功德樂， 不及別天苦， 十六分之一。 如魚在水中， 未曾有渴苦， 于愛知足者， 亦未曾有欲。 若人不觀心， 常愛行欲樂， 長夜久時睡， 苦惱不曾滅。 癡故樂受樂， 不覺知苦惱， 后得衰惱時， 乃知得何果。 欲初似賢善， 而實甚為惡， 此為地獄使， 專
【現代漢語翻譯】 現代漢語譯本 對於生死和衰老，內心明見而不生恐懼， 那些後來將要死去的人，會因為自己所作的惡業而感到後悔。 對於外在的境界永遠不會滿足，各種感官也是如此， 如果用智慧的明燈來照亮，就能去除對享樂的執著和黑暗。 總是習慣於接近外在境界，思念著無量的種種事物， 就像火焰被風吹動一樣，熾烈地燃燒而增長。 慾望和快樂的力量非常強大，經常增長著貪慾的火焰， 有智慧的人仔細地思考衡量，所以能夠調伏外在境界。 如果經常心神迷亂，總是喜歡外在境界， 這都是因為愚癡的力量，像這樣承受戲樂。 因為愚癡而喜歡接近外在境界，境界之火就會增長， 就像柴火與火焰結合，被風所吹動一樣。 執著于慾望而沒有厭足的時候，經常被慾望所驅使， 這些天人從天界退墮，都是因為被天界的慾望所迷惑。 前一生享受快樂的時候，那一世積累了功德， 唸唸之間生命不停留，（天人）死後會到哪裡去呢？ 就像人的身體壞滅一樣，天人的壽命也是如此，這一點沒有疑問， 即使相聚很久也終將死去，天人的身體必定會破壞。 對於天界的境界和快樂，總是執著於心而不願離開， 必定會從這裡退墮，卻不覺知將要面臨的痛苦。 像這些天人所享受的，五欲（色、聲、香、味、觸）和功德帶來的快樂， 還不如其他天界的痛苦的十六分之一。 就像魚在水中，未曾有過口渴的痛苦一樣， 對於愛慾知足的人，也未曾有過慾望。 如果人不觀察自己的內心，總是貪愛追求慾望的快樂， 長夜漫漫地沉睡，苦惱永遠不會止息。 因為愚癡而喜歡享受快樂，不覺知將要面臨的苦惱， 等到衰敗和苦惱來臨的時候，才知道得到了什麼樣的結果。 慾望最初看起來好像很好，但實際上非常惡劣， 這是地獄的使者，專門引人前往地獄。
【English Translation】 English version Regarding birth, death, and aging, the mind, seeing clearly, does not generate fear. Those who are about to die will regret the evil deeds they have committed. One is never satisfied with external realms, and so it is with the senses. If illuminated by the lamp of wisdom, the darkness of attachment to pleasure will be dispelled. Always accustomed to approaching external realms, contemplating limitless varieties of things, Like a fire blown by the wind, it blazes fiercely and grows. The power of desire and pleasure is very strong, constantly increasing the flames of greed. The wise carefully contemplate and measure, therefore they are able to tame external realms. If the mind is constantly confused, always delighting in external realms, This is all due to the power of ignorance; in this way, one experiences playful pleasures. Because of ignorance, one delights in approaching external realms, and the fire of realms grows, Like firewood combined with fire, blown by the wind. When attached to desires without satisfaction, one is constantly driven by desires, These devas (gods) fall from the heavens because they are deluded by the desires of the heavens. When enjoying pleasure in a previous life, one accumulated merit in that life, Life does not stop for a moment; where will they go after death? Just as the human body decays, so too is the lifespan of devas; there is no doubt about this. Even if they are together for a long time, they will eventually die, and the body of the deva will surely be destroyed. Regarding the realms and pleasures of the heavens, one is always attached to them and unwilling to leave, They will surely fall from here, yet they are unaware of the suffering they will face. The pleasures of the five desires (form, sound, smell, taste, touch) and merits enjoyed by these devas, Are not even one-sixteenth of the suffering of other realms. Just as fish in water have never experienced the suffering of thirst, Those who are content with love and desire have never experienced desire. If a person does not observe their own mind, always greedily pursuing the pleasure of desires, Sleeping through the long night, suffering will never cease. Because of ignorance, one delights in enjoying pleasure, unaware of the suffering to come, When decline and suffering arrive, one will know what kind of result they have obtained. Desire initially seems virtuous, but in reality, it is extremely evil, It is the messenger of hell, dedicated to leading people to hell.
行不饒益。 盲者信此欲， 智眼者則離， 猶險岸相似， 如是墮地獄。 謹慎第一友， 常能作利益， 放逸第一怨， 故應近善友。 欲遍一切身， 如第一嚴毒， 惡道第一導， 所謂放逸是。 若行於放逸， 復染著境界， 彼以愚癡心， 常受諸苦惱。 若不知是苦， 不知觀察者， 彼則與羊等， 愛樂天亦爾。 飲食樂欲樂， 羊亦有此樂， 若天亦如是， 與羊則不異。 以心力勝故， 業亦如是勝， 離業功德已， 勝則不可得。 天不畏而戲， 是故住死中， 死時既到已， 方知其果惡。 乃至未死來， 意常不錯亂， 黠慧意樂法， 皆隨順法行。 一切命皆失， 一切樂皆盡， 一切愛別離， 汝死時欲至。 死為第一惡， 到曠野大道， 更無如法歸， 故應隨順法。 有異法名死， 所謂放逸心， 放逸前破壞， 然後為死殺。 由法得命樂， 故說法第一； 法為不放逸， 天道之導師。 益不益不異， 縛脫亦如是， 放逸不放逸， 功德過平等。 由彼癡心故， 令天無所知，
【現代漢語翻譯】 現代漢語譯本： 行不帶來利益。 盲人相信這些慾望，有智慧的人則遠離它們， 就像危險的懸崖一樣，這樣會墮入地獄。 謹慎是最好的朋友，常常能帶來利益， 放逸是最大的仇敵，所以應該親近善友。 慾望遍佈全身，就像最厲害的毒藥， 惡道的首要引導者，就是所謂的放逸。 如果行為放逸，又貪戀外在的境界， 他們以愚癡的心，常常遭受各種苦惱。 如果不知道這是苦，也不知道如何觀察， 他們就和羊一樣，喜愛天上的享樂也是如此。 飲食的快樂和慾望的快樂，羊也有這些快樂， 如果天人也像這樣，那和羊就沒有什麼不同。 因為心力的殊勝，業力也因此殊勝， 離開了業的功德，殊勝是不可能得到的。 天人在沒有恐懼中嬉戲，所以住在死亡之中， 死亡到來的時候，才知道其結果是惡劣的。 乃至在未死之前，心意常常不迷亂， 聰明智慧的人喜愛佛法，都隨順佛法而行。 一切生命都會失去，一切快樂都會消失， 一切所愛都會別離，你死亡的時刻就要到來。 死亡是最大的惡，到達空曠的原野大道， 再也沒有如法（Dharma）的回程，所以應該隨順佛法。 有一種不同的法（Dharma）叫做死亡，就是所謂的放逸心， 放逸先破壞，然後被死亡所殺。 因為佛法（Dharma）而得到生命的快樂，所以說佛法第一； 佛法就是不放逸，是通往天道的導師。 利益和不利益沒有差別，束縛和解脫也是這樣， 放逸和不放逸，功德和過失是相等的。 由於他們愚癡的心，使得天人一無所知。
【English Translation】 English version: Actions do not bring benefit. The blind believe in these desires, while the wise stay away from them, Just like a dangerous cliff, thus falling into hell. Caution is the best friend, always able to bring benefit, Negligence is the greatest enemy, so one should be close to good friends. Desire pervades the whole body, like the most potent poison, The primary guide to evil paths is what is called negligence. If one acts negligently and is attached to external realms, They, with foolish minds, constantly suffer various afflictions. If they do not know this is suffering, nor know how to observe, Then they are like sheep, and loving heavenly pleasures is also like that. The pleasure of food and drink, and the pleasure of desire, sheep also have these pleasures, If the devas (gods) are also like this, then there is no difference from sheep. Because of the superiority of mental power, karmic force is also superior, Having abandoned the merits of karma, superiority cannot be obtained. The devas (gods) play without fear, therefore they dwell in death, When the time of death arrives, they then know that its result is evil. Until death comes, the mind is always not confused, The wise and intelligent delight in the Dharma (law, teachings), all follow the Dharma. All life will be lost, all joy will disappear, All loved ones will be separated, your time of death is approaching. Death is the greatest evil, arriving at the vast wilderness road, There is no return according to the Dharma (law, teachings), so one should follow the Dharma. There is a different Dharma (law, teachings) called death, which is called the negligent mind, Negligence destroys first, and then is killed by death. Because of the Dharma (law, teachings), one obtains the joy of life, therefore the Dharma is said to be the first; The Dharma is non-negligence, the guide to the heavenly path. Benefit and non-benefit are no different, bondage and liberation are also like this, Negligence and non-negligence, merit and fault are equal. Due to their foolish minds, the devas (gods) are made to know nothing.
共怨聚戲樂， 智者則舍離。』
「如是彼處名諦見鳥，諦觀察已，訶責彼天無量種過。天未覺知，以有放逸覆其心故，喜樂境界，五欲功德。以樂受故，不覺真諦，故不覺退。如是天處必歸無常，一切世間悉當無常，而彼不覺。
「又復彼天坐蓮花上，在滑高山並蓮花座，捨出離去，而身不動，向名廣池，有五百堂，七寶莊嚴，周匝欄楯，處處無量間錯莊嚴，復有異天于中受樂。又彼堂中皆有卻入，在上高樓，多有重數。復有諸天心生歡喜，滿彼堂中，無量飲食衣服床敷，迭相愛敬，心不妨礙，常游受樂，欲食恒豐，一切時有五樂音聲。彼處一切天女、天眾如是受樂。牟修樓陀夜摩天王坐蓮華臺，一切天眾皆共相隨，向彼廣池，忽然而至。既到彼已，彼舊住天既見王至，一切下樓，復有離於蓮花處者，有出堂者、離鉤欄者，一切皆從住處而出，生歡喜心，盡共奉迎牟修樓陀夜摩天王，皆向王走，生敬重心，生歡喜心，既見天王在虛空中，合掌在頂。禮敬王已，牟修樓陀夜摩天王在天眾前，一切天眾皆悉在後，若歌若舞，近彼廣池。彼處一切功德具足，無量妙堂皆悉作行，種種莊嚴，有種種鳥種種音聲，無量百千諸樹莊嚴，所有光明勝百千日。彼處多饒無量天眾，常受快樂，在夜摩天勝妙地上。夜摩
【現代漢語翻譯】 現代漢語譯本： 『共同聚集嬉戲娛樂，有智慧的人就會捨棄離開。』 『就像那裡的諦見鳥（Satya-darshana bird，意為如實觀察之鳥），如實觀察后，呵斥那天人無數種過失。天人沒有覺察到，因為放逸遮蔽了他的心，貪戀喜樂的境界，五欲的功德。因為享受快樂，所以不覺察真諦，因此不覺察到衰退。像這樣，天人的處所必定歸於無常，一切世間都將是無常的，而他們卻不覺察。』 『又有一天人坐在蓮花上，在光滑的高山和蓮花座上，捨棄出離而去，而身體不動，面向名為廣池（Vishala-lake，意為廣闊的池塘）的地方，那裡有五百座殿堂，用七寶裝飾，周圍有欄桿，處處都有無數的間隔裝飾，還有其他天人在其中享受快樂。而且那些殿堂中都有退入之處，在高樓之上，有很多重疊的樓層。又有許多天人心生歡喜，充滿那些殿堂，有無數的飲食衣服床鋪，互相愛敬，心中沒有妨礙，常常遊玩享受快樂，想吃東西時總是豐盛，任何時候都有五種音樂的聲音。那裡的一切天女、天眾都這樣享受快樂。牟修樓陀夜摩天王（Musilinda Yama-deva-raja，意為牟修樓陀夜摩天之王）坐在蓮花臺上，一切天眾都一起跟隨，向那廣池走去，忽然之間就到了。到達那裡后，那些舊住的天人看到天王到來，都下樓迎接，有的離開蓮花座，有的走出殿堂，有的離開鉤欄，一切都從住處出來，心生歡喜，都一起奉迎牟修樓陀夜摩天王，都向天王走去，心生敬重，心生歡喜，看到天王在虛空中，合掌在頭頂。禮敬天王后，牟修樓陀夜摩天王在天眾前面，一切天眾都在後面，有的唱歌有的跳舞，靠近那廣池。那裡一切功德都具足，無數美妙的殿堂都排列成行，有種種裝飾，有種種鳥和種種聲音，無數百千的樹木裝飾，所有的光明勝過百千個太陽。那裡有很多無數的天眾，常常享受快樂，在夜摩天（Yama heaven，意為夜摩天）勝妙的土地上。夜摩……』
【English Translation】 English version: 'Gathering together for common resentment, amusement, and pleasure, the wise will abandon and depart.' 'Just like the Truth-Seeing Bird (Satya-darshana bird), after truly observing, it rebukes the Deva (god/celestial being) there for countless faults. The Deva is not aware because negligence covers his mind, and he is attached to the realm of joy and pleasure, the merits of the five desires. Because of enjoying pleasure, he does not perceive the true reality, and therefore does not perceive decline. Like this, the Deva's abode will inevitably return to impermanence, and all the world will be impermanent, but they do not perceive it.' 'Moreover, a Deva sits on a lotus flower, on a smooth high mountain and lotus seat, abandoning departure, yet his body does not move, facing a place called Vishala-lake (Vishala-lake), where there are five hundred halls, adorned with the seven treasures, surrounded by railings, everywhere with countless interspersed decorations, and other Devas enjoy pleasure within. Moreover, those halls all have retreats, on the upper floors, there are many layers. Furthermore, many Devas have joy in their hearts, filling those halls, with countless food, clothing, beds, and seats, loving and respecting each other, their minds without hindrance, constantly playing and enjoying pleasure, always abundant when they want to eat, and at all times there are the sounds of the five kinds of music. All the celestial women and celestial beings there enjoy pleasure in this way. Musilinda Yama-deva-raja (Musilinda Yama-deva-raja) sits on a lotus platform, and all the celestial beings follow together, heading towards that Vishala-lake, and suddenly arrive. Having arrived there, the old-dwelling Devas, seeing the King arrive, all descend the stairs to greet him, some leaving the lotus seat, some leaving the halls, some leaving the railings, all coming out from their dwellings, with joy in their hearts, all together welcoming Musilinda Yama-deva-raja, all walking towards the King, with reverence in their hearts, with joy in their hearts, seeing the King in the empty space, with palms joined at the top of their heads. After paying homage to the King, Musilinda Yama-deva-raja is in front of the celestial assembly, and all the celestial beings are behind, some singing and some dancing, approaching that Vishala-lake. There, all merits are complete, countless wonderful halls are arranged in rows, with various decorations, with various birds and various sounds, countless hundreds of thousands of trees adorn the place, and all the light surpasses hundreds of thousands of suns. There are many countless celestial beings there, constantly enjoying pleasure, on the wonderful land of Yama heaven (Yama heaven). Yama...'
天王到已則入，彼一切天心生歡喜，讚歎天主牟修樓陀。牟修樓陀夜摩天王以善妙語，先安慰之，乃臨廣池，到已次升名見心樂勝妙堂上。彼堂珍寶光明照曜周匝彼處，種種間雜，多有無量勝相功德千千莊嚴，一切天眾之所圍繞。
「夜摩天王升彼堂已，第一勝相微妙光明師子之座——七寶莊嚴如是妙座一切樂觸具足而有——天王坐上，彼有第一宿舊天眾圍繞現前，多有無量諸天女眾于先歌舞。然後次第，彼宿舊天問天王言：『王於何處乘蓮花座，今來至此？已於久時不曾見王。』時宿舊天于彼天王第一尊重。爾時，天主牟修樓陀夜摩天王答天眾言：『我向于彼蓮花臺中見希有事，我向入彼蓮花臺中，一切諸天及諸天女俱共入已，一切皆見。』時彼天王如其所見希有之事，悉為舊天盡皆具說。如蓮花中種種功德，悉為舊天具足盡說。時彼舊天于先已曾勝勝見來，聞已不生希有之心。彼蓮花中種種勝事，于先已曾善見來故。
「時彼舊天於是乃為牟修樓陀夜摩天王說于舊法，作如是言：『愿天王聽，我先曾聞此大蓮華有大勢力。此蓮花內大勢力者，隨心憶念，種種功德莊嚴具足。此夜摩天一切處中，除此更無如是樂處如蓮花中。如是先聞：「有迦那迦牟尼世尊、無上士、調御丈夫、天人師，出現於世。彼所
【現代漢語翻譯】 現代漢語譯本 天王到達後進入，所有天人心生歡喜，讚歎天主牟修樓陀（Mūṣilinda）。牟修樓陀（Mūṣilinda）夜摩天王用美好的語言先安慰他們，然後來到廣闊的池塘，到達后依次登上名為見心樂的殊勝妙堂。那座殿堂珍寶的光明照耀四周，種種色彩交錯，具有無量殊勝的功德，千千萬萬的莊嚴，被一切天眾所圍繞。 夜摩天王登上那座殿堂后，坐上第一殊勝微妙光明的獅子座——用七寶莊嚴的如此美妙的座位，一切令人愉悅的觸感都具備——天王坐在上面，那裡有第一批年長的天眾圍繞在周圍，許多無數的天女在先前歌舞。然後，年長的天人依次問天王說：『大王您在何處乘坐蓮花座，現在來到這裡？已經很久沒有見到大王了。』當時年長的天人對那位天王非常尊重。那時，天主牟修樓陀（Mūṣilinda）夜摩天王回答天眾說：『我剛才在那蓮花臺中見到了稀有的事情，我剛才進入那蓮花臺中，一切諸天和諸天女一同進入后，一切都見到了。』當時那位天王像他所見到的稀有之事一樣，全部為年長的天人詳細地講述。像蓮花中種種功德一樣，全部為年長的天人詳細地講述。當時那些年長的天人，因為先前已經多次見到過殊勝的景象，聽了之後沒有產生稀有之心。因為先前已經很好地見到過蓮花中種種殊勝的事情。 當時那些年長的天人於是為牟修樓陀（Mūṣilinda）夜摩天王講述舊法，這樣說道：『愿天王聽我說，我先前曾經聽說這朵大蓮花有很大的勢力。這蓮花內有大勢力者，隨心憶念，種種功德莊嚴具足。這夜摩天一切地方中，除了這裡再沒有像蓮花中這樣快樂的地方。像這樣先前聽說：「有迦那迦牟尼（Kanakamuni）世尊、無上士、調御丈夫、天人師，出現在世。」』
【English Translation】 English version The heavenly king, having arrived, then entered, and all the hearts of the gods were filled with joy, praising the heavenly lord Mūṣilinda (Mūṣilinda). Mūṣilinda (Mūṣilinda), the Yama heavenly king, with excellent and subtle words, first comforted them, and then approached the vast pond, and having arrived, ascended in order to the excellent and wondrous hall named 'Joy of Seeing the Mind'. That hall, with the light of precious jewels shining all around, with various interminglings, possessed countless excellent qualities, adorned with thousands upon thousands of virtues, surrounded by all the heavenly hosts. Having ascended that hall, the Yama heavenly king sat upon the first excellent and subtle, luminous lion throne—a wondrous throne adorned with the seven jewels, complete with all pleasurable sensations—the king sat upon it, surrounded by the first and oldest of the heavenly hosts, with many countless hosts of heavenly maidens singing and dancing beforehand. Then, in order, the older gods asked the heavenly king, 'Where were you riding on a lotus seat, that you have now come here? It has been a long time since we have seen you.' At that time, the older gods held the heavenly king in the highest esteem. Then, the heavenly lord Mūṣilinda (Mūṣilinda), the Yama heavenly king, answered the heavenly hosts, 'I just saw a rare and wonderful thing in that lotus center, I just entered that lotus center, and all the gods and heavenly maidens entered together, and all saw it.' At that time, that heavenly king, like the rare and wonderful things he had seen, recounted them in detail to all the older gods. Like the various merits and virtues within the lotus, he recounted them in full detail to the older gods. At that time, those older gods, because they had previously seen superior and victorious sights, did not give rise to a mind of wonder. Because they had previously seen well the various superior things within the lotus. At that time, those older gods then spoke the old Dharma to Mūṣilinda (Mūṣilinda), the Yama heavenly king, saying thus, 'May the heavenly king listen, I have previously heard that this great lotus has great power. Within this lotus, those with great power, according to their mind's recollection, are complete with various merits and virtues and adornments. In all places of this Yama heaven, there is no place as joyful as within this lotus. Thus, it was previously heard: "There is a Kanakamuni (Kanakamuni) World-Honored One, unsurpassed being, tamer of men, teacher of gods and humans, appearing in the world."'
說法，初中后善，義善語善，獨法具足清凈鮮白，演說正法，所謂：『此色，此色集，此色滅，此色滅道。如是此法初中后等。』如是說已。彼佛法中有多百千已見諦者，有得果者，如是次第得阿那含者、斯陀含者、須陀洹者，如是復有得四禪者、得三禪者、得二禪者、得初禪者。彼佛安住如是人已，復令餘人住十善法，隨順法行，令使多人，乃至無量百千億人行善業已，然後觀察『有何等人，我今調御？』彼以清凈過人天眼見『夜摩天，我應調御。』彼時此處夜摩天王名曰樂見，彼王內藏有善種子，身行放逸。彼王近身多有無量諸天之眾，善根淳熟，而多放逸，行放逸行。
「『「彼迦那迦牟尼世尊以憐愍之，是故來上此夜摩處天世間中，為利益天，盡其苦故，為彼諸天除放逸故。盡漏比丘有五千人圍繞，共到夜摩天處，更勝光明，處處普遍。彼時諸天見佛世尊。若有諸天從本已來，未見佛者，謂佛是天，于天中勝。彼天于佛生希有心，不知是佛。而此佛色于諸天眾最為殊勝，一切功德皆悉具足，無異相似，光遍一切天之世間。彼天既見與佛世尊相隨聲聞，亦生勝上希有之心，作如是念：『彼是何人？如是形服而共此天相隨不離，圍繞而行。』
「『「時彼天子即取種種勝妙蓮華向迦那迦牟尼世尊。爾
【現代漢語翻譯】 現代漢語譯本：他這樣說法，開初是善的，中間是善的，結尾也是善的，意義是善的，言語是善的，獨特的法是具足清凈而鮮明的，演說正法，所說的就是：『這是色，這是色生起的原因，這是色滅去的狀態，這是導致色滅去的道路。』像這樣，這個法從開始到中間到結尾都是平等的。這樣說法之後，在那位佛的教法中，有成百上千的人已經證見了真諦，有人證得了阿羅漢果位，像這樣依次有人證得阿那含果位、斯陀含果位、須陀洹果位，像這樣還有人證得四禪、三禪、二禪、初禪。那位佛安頓好這些人之後，又讓其他人安住於十善法，隨順佛法而行，使得眾多的人，乃至無量百千億人行持善業之後，然後觀察『有哪些人，我現在應該去調伏教化？』他以清凈超越人天的天眼看到『夜摩天，我應該去調伏教化他們。』那時，這裡的夜摩天王名叫樂見，這位天王的內心深處有善良的種子，但他的行為卻很放縱。這位天王身邊有很多天眾，他們的善根已經成熟，但是大多放縱自己，行為放逸。 『迦那迦牟尼世尊因為憐憫他們，所以來到這夜摩天的天界，爲了利益這些天人，讓他們脫離痛苦，爲了讓他們去除放逸。有五千位斷盡煩惱的比丘圍繞著他，一同來到夜摩天，更加殊勝的光明，遍佈各處。那時，諸天見到了佛世尊。如果有些天人從一開始就沒有見過佛，就認為佛是天，而且是天中最殊勝的。這些天人對佛生起了稀有的心思，不知道這就是佛。而佛的相貌在諸天眾中最為殊勝，一切功德都完全具備，沒有其他可以相比的，光明遍照一切天人的世界。這些天人既見到了佛世尊，又見到了跟隨佛的聲聞弟子，也生起了更加殊勝稀有的心思，心想：『這些人是誰？穿著這樣的服裝，跟隨在這位天人身邊，不離不棄，圍繞著他行走。』 『當時，那些天子就拿取各種殊勝美妙的蓮花，獻給迦那迦牟尼世尊。
【English Translation】 English version: He speaks thus, good in the beginning, good in the middle, and good in the end; the meaning is good, the words are good, the unique Dharma is complete, pure, and bright, expounding the Right Dharma, saying: 'This is form, this is the arising of form, this is the cessation of form, this is the path to the cessation of form.' Thus, this Dharma is equal from beginning to middle to end. After speaking thus, in that Buddha's Dharma, there are hundreds of thousands who have seen the truth, some have attained the fruit of Arhatship, and in this order, some have attained the fruit of Anagami, some have attained the fruit of Sakadagami, some have attained the fruit of Srotapanna, and some have attained the four Dhyanas, the three Dhyanas, the two Dhyanas, and the first Dhyana. After settling these people, that Buddha then causes others to abide in the ten good Dharmas, following the Dharma, causing many people, even countless hundreds of thousands of millions of people, to practice good deeds, and then observes, 'Who are the people that I should now tame and subdue?' With his pure, surpassing human and divine eye, he sees, 'The Yama Heaven, I should tame and subdue them.' At that time, the king of the Yama Heaven here is named Loka-darshana (Joyful to See), and this king has good seeds hidden within, but his actions are unrestrained. Many heavenly beings are close to this king, their roots of goodness are ripe, but they are mostly unrestrained, engaging in unrestrained conduct. 'The Bhagavan Kanakamuni (The Golden Sage) , out of compassion for them, comes to this Yama Heaven realm, for the benefit of these devas (gods), to relieve them of suffering, and to remove their unrestraint. Five thousand Bhikkhus (monks) who have exhausted their defilements surround him, and together they come to the Yama Heaven, with even more surpassing light, pervading everywhere. At that time, the devas see the Bhagavan Buddha. If there are devas who have never seen the Buddha before, they think that the Buddha is a deva, and the most supreme among the devas. These devas have rare thoughts about the Buddha, not knowing that this is the Buddha. And the Buddha's appearance is the most supreme among all the devas, all merits are fully possessed, there is nothing different or similar, and the light pervades all the worlds of the devas. When these devas see the Bhagavan Buddha and the Sravakas (disciples) who follow the Buddha, they also have even more supreme and rare thoughts, thinking: 'Who are these people? Wearing such clothes, following this deva, inseparable, walking around him.' 'At that time, those devaputras (heavenly sons) then take various supreme and wonderful lotus flowers and offer them to the Bhagavan Kanakamuni.'
時世尊見天子來，上升虛空，示現種種勝妙神通，隨念分別無量功德。身上出水，色香味觸具足而有，彼處天水於十六分不及其一。其身頂上出火焰然，有無量種無量色光遍滿虛空，所謂青黃赤紫色等。復現異異勝妙神通，所謂一身以為多身，或為千身或百千身或為億身，所有光明遍滿一切天處世間，復令多身以為一身。世尊如是復現神通：夜摩天中一切地處，一一手捉舉置掌中，並諸園林流水河池擲在虛空，過眼境界，復還安置本所住處。世尊又復現大神通：彼處大山以手撥取擲虛空中，並諸園林河池、澗谷及天女眾，不知所在，復還安置本所住處。其中諸天不覺動轉，如本不異。世尊又復現異神通：無量種色、無量種作無量形服，有無量種諸功德色。現大力勢，令彼天眾種種異見，或見如來在於山中，或見如來在園林中，或見如來在蓮花林，或見如來在堂中行，或見如來在於樹下，或見如來在河池中，或見如來在遊戲處園林之中，或見如來一切禪處，或見如來遍滿一切虛空之中坐禪而住，或見如來於虛空中敷具上坐。復虛空中若坐若行，若復經行，還復坐禪。
「『「世尊又復示現神通，如是如是音聲說法，五樂音聲勝夜摩天。形夜摩天所有音聲如閻浮提烏鳥之聲，彼一切天如是劣減。彼天既聞如是聲已，
【現代漢語翻譯】 現代漢語譯本 當時，世尊看到天子前來，便升到虛空中，示現種種殊勝微妙的神通，隨念之間分別示現無量的功德。世尊身上流出水，這水具備色、香、味、觸四種功德，夜摩天（Yama Heaven，六慾天之一）的天水在它面前，連十六分之一都不及。世尊的身頂上發出火焰，有無量種、無量色的光芒遍滿虛空，包括青、黃、赤、紫等顏色。世尊又示現種種殊勝微妙的神通，例如將一身化為多身，或者化為千身、百千身、甚至億身，所有的光明遍滿一切天界和世間，又讓眾多身體合為一身。世尊就這樣反覆示現神通：在夜摩天中，將所有地面的東西，一一用手拿起，放在掌中，連同園林、流水、河池，一起拋向虛空，超出他們的視線範圍，然後又放回原來的地方。世尊又示現大神通：將夜摩天的大山用手撥起，拋向虛空中，連同園林、河池、山澗、以及天女們，都不知道去了哪裡，然後又放回原來的地方。而其中的諸天卻不覺得有任何移動，和原來一樣沒有差別。世尊又示現不同的神通：變現出無量種顏色、無量種動作、無量種形狀的服飾，具有無量種功德之色。顯示出強大的力量，讓那些天眾產生種種不同的見解，或者看見如來在山中，或者看見如來在園林中，或者看見如來在蓮花林中，或者看見如來在殿堂中行走，或者看見如來在樹下，或者看見如來在河池中，或者看見如來在遊戲娛樂的園林中，或者看見如來在一切禪定之處，或者看見如來遍滿一切虛空中坐禪而住，或者看見如來在虛空中鋪設的座位上坐著。又在虛空中或坐或行，或者經行，然後又回到坐禪的狀態。 『世尊又示現神通，發出這樣的音聲說法，這音聲比夜摩天的五種樂器的聲音還要殊勝。夜摩天所有的音聲，就像閻浮提（Jambudvipa，我們所居住的這個世界）烏鴉的叫聲一樣，那些天人的音聲都顯得低劣。那些天人聽見這樣的聲音后，』
【English Translation】 English version At that time, the World Honored One, seeing the Devas coming, ascended into the sky, manifesting various supreme and wondrous spiritual powers, and instantly displaying immeasurable merits. Water flowed from the World Honored One's body, possessing the qualities of color, fragrance, taste, and touch, surpassing the celestial water of the Yama Heaven (one of the six desire realms) by more than sixteen times. Flames emanated from the crown of the World Honored One's head, with countless kinds and colors of light filling the sky, including blue, yellow, red, and purple. The World Honored One further manifested various supreme and wondrous spiritual powers, such as transforming one body into many bodies, or into thousands, hundreds of thousands, or even billions of bodies, with all the light filling all the heavens and the world, and then merging the many bodies back into one. The World Honored One repeatedly manifested such spiritual powers: in the Yama Heaven, He picked up everything on the ground, one by one, with His hand, placing them in His palm, along with gardens, flowing water, rivers, and ponds, and threw them into the sky, beyond their sight, and then returned them to their original places. The World Honored One also manifested great spiritual powers: He lifted the great mountains of the Yama Heaven with His hand, throwing them into the sky, along with gardens, rivers, ponds, valleys, and the hosts of celestial maidens, who did not know where they had gone, and then returned them to their original places. The Devas within did not feel any movement, as if nothing had changed. The World Honored One further manifested different spiritual powers: transforming into countless kinds of colors, countless kinds of actions, countless kinds of shapes of clothing, possessing countless kinds of meritorious colors. Displaying great power, He caused those Devas to have various different views, some seeing the Tathagata in the mountains, some seeing the Tathagata in the gardens, some seeing the Tathagata in the lotus groves, some seeing the Tathagata walking in the halls, some seeing the Tathagata under the trees, some seeing the Tathagata in the rivers and ponds, some seeing the Tathagata in the pleasure gardens, some seeing the Tathagata in all places of meditation, some seeing the Tathagata filling all the sky, sitting in meditation, or seeing the Tathagata sitting on a seat spread out in the sky. And in the sky, sometimes sitting, sometimes walking, sometimes pacing back and forth, and then returning to meditation. 『The World Honored One further manifested spiritual powers, uttering such sounds of Dharma, which surpassed the sounds of the five musical instruments of the Yama Heaven. All the sounds of the Yama Heaven were like the sounds of crows in Jambudvipa (the world we live in), and the sounds of those Devas seemed inferior. After those Devas heard such sounds,』
皆悉舍離能歌慢心。
「『「世尊又復現異神通，所謂在彼虛空之中作諸天眾、化作天女，勝妙殊絕。形夜摩天、夜摩天女如螢火蟲。光明色量如是形相，服飾莊嚴，園林處樂皆悉勝妙，彼大天王並諸天眾見化天已，心生恥愧，皆見自身色光欲樂如草無異。彼夜摩天生如是見。
「『「爾時，世尊知其根熟，知其深心知因果報，無障礙見。為欲利益一切世間極大悲心，如來世尊爾時即向夜摩天王樂見王所，現異神通，如向所現，一切神通盡為樂見，悉皆現之百倍勝前。爾時樂見夜摩天王一切慢心皆悉舍離。
「『「彼時樂見夜摩天王亦復坐彼大蓮華中，亦如曏者牟修樓陀夜摩天王大蓮花中游戲受樂。
「『「時彼世尊大蓮花中示現神通，然後復語夜摩天等，作如是言：『汝今所見一切皆是樂見所感。世尊為化，令使離慢。汝見其內遊戲之處，園林蓮華、河池山谷並妙堂等，境界行處，無量種見。』彼樂見王舍離慢心。
「『「時彼世尊入大蓮花，化作一切，復於樂見夜摩天王住處之前有蓮華生，億百千葉，如來坐彼蓮花臺上，聲聞弟子坐其葉上，而現種種勝妙神通。或有飛至虛空中已，然後還至蓮花中者。復現種種異異神通。
「『「時彼樂見夜摩天王作如是念：『此是何人？
【現代漢語翻譯】 現代漢語譯本：皆能捨棄歌舞帶來的傲慢之心。
『世尊又展現出不同的神通，就像在虛空中變現出諸天天眾、化作天女，極其殊勝美妙。相比之下，夜摩天（Yama Deva，欲界六天中的第三天）和夜摩天女就像螢火蟲一樣渺小。他們的光明、色澤和形體，以及服飾莊嚴、園林享樂，都顯得無比殊勝美妙。夜摩天王和他的天眾們見到世尊所化現的天界景象后，心中感到羞愧，覺得自己的光芒和享樂如同草芥一般。夜摩天因此產生了這樣的想法。
『那時，世尊知道他們的根基已經成熟，瞭解他們內心的想法，明白因果報應，擁有無礙的智慧。爲了利益一切世間，懷著極大的慈悲心，如來世尊當時就向夜摩天王樂見王（Lokadarsana，夜摩天王的名字）所在之處，展現出不同的神通，就像之前所展現的那樣，一切神通都爲了樂見王而展現，而且比之前殊勝百倍。那時，樂見夜摩天王的一切傲慢之心都捨棄了。
『那時，樂見夜摩天王也坐在那朵大蓮花中，就像之前的牟修樓陀夜摩天王（Musilinda Yama Deva，另一位夜摩天王的名字）在大蓮花中游戲享樂一樣。
『當時，世尊在那朵大蓮花中示現神通，然後對夜摩天等說道：『你們現在所看到的一切都是樂見所感召的。世尊爲了教化你們，讓你們舍離傲慢。你們看到他內部遊戲的地方，園林蓮花、河流池塘、山谷以及精妙的殿堂等等，這些境界和行處，有無量的景象。』樂見王因此捨棄了傲慢之心。
『當時，世尊進入大蓮花，化作一切景象，又在樂見夜摩天王居住的地方之前，生出一朵蓮花，有億百千葉。如來坐在那蓮花臺上，聲聞弟子坐在蓮花的葉子上，展現出種種殊勝美妙的神通。有的飛到虛空中，然後又回到蓮花中。又展現出種種不同的神通。
『當時，樂見夜摩天王心中這樣想：『這是什麼人？』
【English Translation】 English version: All are able to abandon the arrogance of singing and dancing.
『Furthermore, the World Honored One manifested different supernormal powers, such as creating various heavenly beings and transforming into celestial maidens in the void, which were exceedingly wonderful and unsurpassed. Compared to them, Yama Deva (the third of the six heavens in the desire realm) and the Yama Devis were like fireflies. Their light, color, form, as well as their adorned garments, delightful gardens, and pleasures were all exceedingly wonderful. When the great Yama King and his heavenly hosts saw the transformed heavenly realm, they felt ashamed and considered their own light and pleasures as insignificant as grass. Yama Deva thus had such thoughts.
『At that time, the World Honored One knew that their roots were mature, understood their inner thoughts, comprehended the law of cause and effect, and possessed unobstructed wisdom. Wishing to benefit all sentient beings with great compassion, the Thus Come One, the World Honored One, then manifested different supernormal powers towards the place where Yama King Lokadarsana (name of a Yama King) was, just as he had manifested before. All the supernormal powers were manifested for Lokadarsana, and they were a hundred times more wonderful than before. At that time, Yama King Lokadarsana abandoned all his arrogance.
『At that time, Yama King Lokadarsana also sat in that great lotus flower, just like the previous Musilinda Yama Deva (another Yama King's name) was playing and enjoying himself in the great lotus flower.
『At that time, the World Honored One manifested supernormal powers in that great lotus flower, and then said to Yama Deva and others: 『Everything you see now is caused by Lokadarsana. The World Honored One transforms to teach you, so that you may abandon arrogance. You see the places where he plays inside, the gardens, lotus flowers, rivers, ponds, valleys, and exquisite halls, etc. These realms and places of practice have immeasurable sights.』 King Lokadarsana thus abandoned his arrogance.
『At that time, the World Honored One entered the great lotus flower, transformed into all kinds of scenes, and in front of the place where Yama King Lokadarsana lived, a lotus flower grew with hundreds of thousands of leaves. The Thus Come One sat on that lotus flower platform, and the Sravaka disciples sat on the leaves of the lotus flower, manifesting various wonderful supernormal powers. Some flew into the void and then returned to the lotus flower. They manifested various different supernormal powers.
『At that time, Yama King Lokadarsana thought to himself: 『Who is this person?』
有何善業？以何勢力能作如是奇特之事？我之所有若多若少色光明等，甚為微劣，彼則為勝。』
正法念處經卷第三十六 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十七
元魏婆羅門瞿曇般若流支譯觀天品之十六(夜摩天之二)
「『「爾時，世尊知彼調伏心淳熟已，即令聲聞以天眼力而調伏之。爾時聲聞告樂見言：『樂見當知！此佛世尊，並諸天、人、魔及沙門、若婆羅門，一切世間諸天及人、阿修羅師。此佛世尊一切悉知、一切悉見，常為一切世間說法，初中后善，義善語善，獨法具足鮮白清凈，說出世法寂靜，乃至到于涅槃。所謂：「此色，此色集，此色滅，此色滅道。」今者為汝夜摩天眾說法故來，利益安樂饒益故來。』
「『「時，彼樂見夜摩天王于聲聞所，如是聞已，喚言：『大仙！我今往至佛世尊所，不知云何供養世尊？我於今者，不解儀式，云何供養？』時彼聲聞聞已答言：『樂見天王來近世尊。』樂見聞已，舍冠莊嚴，心善調伏，寂靜諸根，一心正念，整服左肩，右膝著地，頭面敬禮，合掌向佛。一切天眾皆從聲聞如是聞已，舍莊嚴具，一心正念，寂靜諸根，一切皆詣坐蓮花臺。如來世尊諸聲聞眾之所圍繞，如月悉為眾星所繞，
【現代漢語翻譯】 現代漢語譯本：『有什麼樣的善業？憑藉什麼樣的力量能夠做出這樣奇特的事情？我的所有，無論是多是少，顏色光明等等，都非常微弱，而他們的卻非常殊勝。』
《正法念處經》卷第三十六 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三十七
元魏婆羅門瞿曇般若流支譯《觀天品》之十六(夜摩天之二)
『「爾時，世尊知道他調伏的心已經純熟，就讓聲聞以天眼力來調伏他。爾時聲聞告訴樂見（Lèjiàn，夜摩天王的名字）說：『樂見，你應該知道！這位佛世尊，是諸天、人、魔以及沙門、婆羅門，一切世間諸天及人、阿修羅師的導師。這位佛世尊一切都知道、一切都看見，常常為一切世間說法，開始、中間、結尾都很好，意義很好，語言很好，獨一無二的法具足鮮明潔白清凈，說的是出世間的法，寂靜，乃至到達涅槃。所謂：「這是色（sè，物質），這是色（sè，物質）的生起，這是色（sè，物質）的滅亡，這是色（sè，物質）的滅亡之道。」現在爲了你們夜摩天眾說法而來，爲了利益、安樂、饒益你們而來。』
『「當時，樂見（Lèjiàn）夜摩天王在聲聞那裡，這樣聽聞之後，呼喚說：『大仙！我現在要前往佛世尊那裡，不知道應該如何供養世尊？我現在不瞭解儀式，應該如何供養？』當時那位聲聞聽聞之後回答說：『樂見（Lèjiàn）天王來靠近世尊。』樂見（Lèjiàn）聽聞之後，捨棄頭冠莊嚴，內心善於調伏，寂靜諸根，一心正念，整理衣服露出左肩，右膝著地，頭面恭敬頂禮，合掌面向佛。一切天眾都從聲聞那裡這樣聽聞之後，捨棄莊嚴器具，一心正念，寂靜諸根，一切都前往坐在蓮花臺上。如來世尊被諸聲聞眾所圍繞，就像月亮完全被眾星所圍繞一樣。
【English Translation】 English version: 『What kind of virtuous deeds are there? By what power can one perform such extraordinary things? All that I have, whether much or little, color, light, and so on, is very weak, while theirs is superior.』
The Sutra on the Establishment of Right Mindfulness, Volume 36 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 37
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Sixteen on Observing the Heavens (Second of the Yama Heaven)
『「At that time, the World Honored One, knowing that his mind was ripe for taming, immediately instructed the Shravaka to tame him with the power of the heavenly eye. At that time, the Shravaka said to Lèjiàn (Joyful Vision, name of the Yama Heaven King): 『Lèjiàn (Joyful Vision), you should know! This Buddha World Honored One is the teacher of all devas, humans, demons, Shramanas, Brahmins, all devas and humans in the world, and Asuras. This Buddha World Honored One knows everything, sees everything, and constantly teaches the Dharma to all the world, good in the beginning, middle, and end, good in meaning, good in language, the unique Dharma is complete, bright, pure, and speaks of the Dharma that transcends the world, tranquility, and even reaches Nirvana. That is to say: 「This is form (sè, matter), this is the arising of form (sè, matter), this is the cessation of form (sè, matter), this is the path to the cessation of form (sè, matter).」 Now, he has come to teach the Dharma to you, the Yama Heaven assembly, for the sake of benefiting, peace, happiness, and enriching you.』
『「At that time, Lèjiàn (Joyful Vision), the Yama Heaven King, having heard this from the Shravaka, exclaimed: 『Great Sage! I am now going to the Buddha World Honored One, but I do not know how to make offerings to the World Honored One? I do not understand the rituals now, how should I make offerings?』 At that time, that Shravaka, having heard this, replied: 『Lèjiàn (Joyful Vision) Heaven King, come closer to the World Honored One.』 Lèjiàn (Joyful Vision), having heard this, abandoned his crown and adornments, his mind well-tamed, his senses tranquil, with one-pointed mindfulness, arranged his robe to expose his left shoulder, his right knee on the ground, his head and face respectfully prostrating, and joined his palms towards the Buddha. All the devas, having heard this from the Shravaka, abandoned their adornments, with one-pointed mindfulness, their senses tranquil, all went to sit on the lotus flower platform. The Tathagata World Honored One was surrounded by the assembly of Shravakas, just as the moon is completely surrounded by the stars.
又亦如彼須彌山王眾山圍繞，又亦如海為諸大河之所圍繞。如轉輪王八萬四千小王圍繞，又亦如日光明圍繞，諸聲聞眾如是圍繞。如來世尊，第一勝妙不可稱量威德光明，于大蓮花臺上而坐。
「『「爾時，樂見夜摩天王身著法衣，整服一廂，合掌向佛，正住一面。世尊告言：『令汝今者舍離放逸。』爾時，樂見一處坐已，彼迦那迦牟尼世尊即出勇勝不畏音聲——一切夜摩皆悉遍滿——告言：『樂見！我今說法，初中后善，義善語善，獨法具足鮮白梵行，如是而說。汝今諦聽，正念善思，我於今者，善為汝說。』時，樂見言：『如是，世尊！愿樂欲聞。』
「『「爾時，世尊為樂見等天眾說言：『有九種因能生放逸，于彼放逸樂行多作，能壞世間愚癡凡夫，身壞命終墮于惡道——地獄、餓鬼、畜生之中。以生因緣，受大苦惱，生死繫縛，不得涅槃安隱之樂，不得利益。何等九因？一者所謂樂於放逸，行於放逸，常行放逸，不近聖人，不能調攝身口意業，不攝根行，不能自正身口意等，而令行於不善境界，常喜樂聞不善之法，而不樂於佛之正法。此是放逸行之初因，能生放逸。若放逸行，愚癡眾生身不善行、口不善行、意不善行，以身口意不善行故，身口意等不善之業和集。癡人放逸所誑，身壞命終墮于惡
【現代漢語翻譯】 現代漢語譯本：又像須彌山王（Mount Sumeru，佛教宇宙觀中的聖山）被眾多山峰環繞，又像大海被眾多大河環繞。如同轉輪王（Chakravartin，理想的統治者）被八萬四千小王圍繞，又像太陽被光明環繞，諸位聲聞眾（Śrāvaka，聽聞佛陀教誨的弟子）也這樣圍繞著如來世尊。如來世尊，以第一殊勝美妙、不可稱量之威德光明，坐在大蓮花臺上。
『當時，樂見夜摩天王（Pramudita Yama，夜摩天之王）身著法衣，整理好衣著，合掌向佛，端正地站在一邊。世尊告訴他說：『現在要讓你捨棄放逸。』當時，樂見在一處坐下後，彼迦那迦牟尼世尊（Kanakamuni Buddha，過去七佛之一）發出勇猛殊勝、無所畏懼的聲音——這聲音遍滿所有夜摩天——告訴他說：『樂見！我今天所說的法，初善、中善、后善，義理善妙、言辭善妙，圓滿具足清凈梵行（Brahmacharya，清凈的行為），就這樣宣說。你現在仔細聽，以正念善加思惟，我今天將為你好好解說。』當時，樂見說：『是的，世尊！我非常樂意聽聞。』
『當時，世尊為樂見等天眾說道：『有九種因緣能夠產生放逸，對於這些放逸的行為樂於實行、多多造作，能夠毀壞世間的愚癡凡夫，使他們身壞命終后墮入惡道——地獄、餓鬼、畜生之中。因為這些因緣，遭受巨大的苦惱，被生死所束縛，無法得到涅槃（Nirvana，解脫）的安穩快樂，得不到利益。哪九種因緣呢？第一種是樂於放逸，實行放逸，常常放逸，不親近聖人，不能調伏攝持身口意業，不能約束根（感官）的行為，不能端正自身的身口意等，而使自己行於不善的境界，常常喜歡聽聞不善的法，而不喜歡佛的正法。這是放逸行為的最初因緣，能夠產生放逸。如果放逸而行，愚癡的眾生就會有身體的不善行為、口頭的不善行為、意念的不善行為，因為身口意的不善行為，身口意等不善的業就會聚集在一起。愚癡的人被放逸所迷惑，身壞命終后就會墮入惡道。
【English Translation】 English version: Again, it is like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) being surrounded by many mountains, and like the ocean being surrounded by many great rivers. Like a Chakravartin (Chakravartin, an ideal ruler) being surrounded by eighty-four thousand lesser kings, and like the sun being surrounded by light, so too are the assembly of Śrāvakas (Śrāvaka, disciples who hear the Buddha's teachings) surrounding the Thus Come One, the World Honored One. The Thus Come One, the World Honored One, with the foremost, supremely wonderful, immeasurable majestic virtue and light, sits upon a great lotus flower platform.
『At that time, Pramudita Yama, the King of the Yama Heaven (Pramudita Yama, the King of the Yama Heaven), wearing Dharma robes, adjusting his garments, with palms together, faced the Buddha and stood upright on one side. The World Honored One told him, 『Now I will have you abandon negligence.』 At that time, after Pramudita sat down in one place, that Kanakamuni Buddha (Kanakamuni Buddha, one of the past seven Buddhas) emitted a courageous, victorious, and fearless sound—this sound filled all the Yama Heavens—and told him, 『Pramudita! The Dharma I speak today is good in the beginning, good in the middle, and good in the end, with meanings that are good, words that are good, complete with pure Brahmacharya (Brahmacharya, pure conduct), thus I speak. Now listen carefully, with right mindfulness and careful contemplation, I will now explain it well for you.』 At that time, Pramudita said, 『Yes, World Honored One! I am very willing to listen.』
『At that time, the World Honored One spoke to Pramudita and the other heavenly beings, saying, 『There are nine causes that can give rise to negligence. Those who delight in practicing and frequently engage in these negligent actions can destroy the foolish ordinary beings of the world, causing them to fall into evil realms—hell, hungry ghosts, and animals—after their bodies are destroyed and their lives end. Because of these causes, they suffer great distress, are bound by birth and death, unable to attain the peaceful joy of Nirvana (Nirvana, liberation), and unable to gain benefit. What are these nine causes? The first is delighting in negligence, practicing negligence, constantly being negligent, not approaching the sages, unable to tame and restrain the actions of body, speech, and mind, unable to restrain the actions of the senses, unable to correct one's own body, speech, and mind, and instead causing oneself to act in unwholesome realms, constantly delighting in hearing unwholesome Dharma, and not delighting in the Buddha's Right Dharma. This is the initial cause of negligent behavior, which can give rise to negligence. If one acts negligently, foolish beings will have unwholesome actions of body, unwholesome actions of speech, and unwholesome actions of mind. Because of the unwholesome actions of body, speech, and mind, the unwholesome karma of body, speech, and mind will accumulate together. Foolish people, deluded by negligence, will fall into evil realms after their bodies are destroyed and their lives end.』
道，生在地獄、餓鬼、畜生。若舍放逸，是善丈夫，常舍放逸。若求善者，應舍放逸。此是初因能生放逸。
「『「『複次，樂見！復有第二放逸行因，能生放逸，起放逸已，能壞善根，所謂舉動心不審諦。彼眼見已，則生分別，數數如是憶念思惟，樂於彼色，更不異緣。常如是作不善之行，非是善念，心意錯亂。彼放逸者以放逸故，身壞命終墮于惡道，生地獄中。此是第二放逸行因，能生放逸。
「『「『復有第三放逸行因，能生放逸，所謂不實未見未聞，本未曾有，唯有心念，心生分別，或依止欲或依止癡。彼如是念、如是思惟，心常緣彼、心常念彼，第一之法不善思惟，以自亂心。此是第三放逸行因，能生放逸，縛諸眾生，能誑眾生，令身口意行不善行，身壞命終墮于惡道，生地獄中。
「『「『復有第四放逸行因，能生放逸，能令一切放逸眾生，身壞命終墮于惡道，生地獄中。如是，樂見！何者第四放逸之因？所謂恒常樂見婦女，樂見莊嚴不實之色，于不實色，心生愛樂；見其歌舞，心生分別，彼則心歡。如是分別身口意等，非作善業。彼放逸者，身壞命終墮于惡道，生地獄中。此是第四放逸行因，能生放逸。復有第四放逸行因，能生放逸，所謂喜樂種種園林，樂蓮花池或樂種種諸花樹林
【現代漢語翻譯】 現代漢語譯本：道，生在地獄（Niraya，受苦的地方）、餓鬼（Preta，一種受苦的靈魂）、畜生（Tiryagyoni，動物）。如果捨棄放逸，就是善男子，常捨棄放逸。如果尋求善良，應當捨棄放逸。這是產生放逸的最初原因。
『再次，樂見（Lajjita，佛陀弟子名）！還有第二種放逸行為的原因，能產生放逸，產生放逸后，能破壞善根，就是舉動心思不審慎。他眼睛看見后，就產生分別，屢次這樣憶念思惟，喜歡那些色相，不再考慮其他因緣。常常這樣做不善的行為，不是善良的念頭，心意錯亂。這種放逸的人因為放逸的緣故，身壞命終后墮入惡道，生在地獄中。這是第二種放逸行為的原因，能產生放逸。
『再次，還有第三種放逸行為的原因，能產生放逸，就是不真實的，沒有見過、沒有聽過，本來沒有的事情，只有心念，心中產生分別，或者依止慾望，或者依止愚癡。他這樣念、這樣思惟，心常常緣著那些，心常常念著那些，對於第一的佛法不善於思惟，用自己混亂的心。這是第三種放逸行為的原因，能產生放逸，束縛眾生，能欺騙眾生，使身口意做出不善的行為，身壞命終后墮入惡道，生在地獄中。
『再次，還有第四種放逸行為的原因，能產生放逸，能使一切放逸的眾生，身壞命終后墮入惡道，生在地獄中。樂見！什麼是第四種放逸的原因？就是經常喜歡看婦女，喜歡看裝飾不真實的色相，對於不真實的色相，心中產生愛戀；看見她們唱歌跳舞，心中產生分別，他就心生歡喜。這樣分別身口意等，不做善業。這種放逸的人，身壞命終后墮入惡道，生在地獄中。這是第四種放逸行為的原因，能產生放逸。還有第四種放逸行為的原因，能產生放逸，就是喜歡各種園林，喜歡蓮花池，或者喜歡各種花樹林。
【English Translation】 English version: The path leads to birth in hell (Niraya, a place of suffering), among hungry ghosts (Preta, a type of suffering spirit), and as animals (Tiryagyoni, animals). If one abandons negligence, that is a good man, constantly abandoning negligence. If one seeks goodness, one should abandon negligence. This is the initial cause that generates negligence.
『Furthermore, Lajjita (name of a disciple of the Buddha)! There is a second cause of negligent conduct that can generate negligence, and having generated negligence, can destroy wholesome roots, namely, actions of mind that are not carefully considered. Having seen with the eye, he then generates discrimination, repeatedly remembering and contemplating in this way, delighting in those forms, and no longer considering other conditions. He constantly performs unwholesome actions in this way, not wholesome thoughts, his mind confused. That negligent person, because of negligence, after the destruction of the body and the end of life, falls into evil paths, born in hell. This is the second cause of negligent conduct that can generate negligence.
『Furthermore, there is a third cause of negligent conduct that can generate negligence, namely, that which is untrue, not seen, not heard, never before existed, only a thought in the mind, the mind generates discrimination, either relying on desire or relying on delusion. He thinks in this way, contemplates in this way, the mind constantly dwells on those things, the mind constantly remembers those things, he does not contemplate well on the foremost Dharma, with his own confused mind. This is the third cause of negligent conduct that can generate negligence, binding all beings, able to deceive beings, causing body, speech, and mind to perform unwholesome actions, after the destruction of the body and the end of life, falling into evil paths, born in hell.
『Furthermore, there is a fourth cause of negligent conduct that can generate negligence, able to cause all negligent beings, after the destruction of the body and the end of life, to fall into evil paths, born in hell. Lajjita! What is the fourth cause of negligence? Namely, constantly delighting in seeing women, delighting in seeing adorned, unreal forms, in unreal forms, the mind generates love and attachment; seeing their singing and dancing, the mind generates discrimination, and he becomes joyful. Discriminating in this way with body, speech, and mind, he does not perform wholesome actions. That negligent person, after the destruction of the body and the end of life, falls into evil paths, born in hell. This is the fourth cause of negligent conduct that can generate negligence. There is also a fourth cause of negligent conduct that can generate negligence, namely, delighting in various gardens, delighting in lotus ponds, or delighting in various forests of flower trees.
，見已心樂，在中戲樂、在中游行，不念善事、不正心意。彼行放逸，放逸所誑，身壞命終墮于惡道，生地獄中。此是第四放逸行因，能生放逸。
「『「『復有第五放逸行因，能生放逸。如是，樂見！近惡知識，與共和合，毀破凈戒，行於惡行，不善思惟，造作惡行。如是眾生近惡知識，行放逸行，身壞命終墮于惡道，生地獄中。此是第五放逸行因，能生放逸。複次，樂見！復有第五放逸行因，能生放逸。所謂眾生無量種行、無量種意，無決定意造作善業。如是眾生無一定業，如是眾生不定作業，一切作業悉皆散失。於世間業、出世間業，彼一切業不究竟作，不能佈施、不作福業，非善思惟，以放逸過，是故犯戒。身壞命終墮于惡道，生地獄中。此是第五放逸行因，能生放逸。
「『「『復有第六放逸行因，能生放逸。所謂眾生舍離正法、舍離聖諦，乃至舍離八聖道分，有所行作，不善觀察。如是，樂見！如是眾生以放逸行亂其心故，身壞命終墮于惡道，生地獄中。此是第六放逸行因，能生放逸。
「『「『復有第七放逸行因，能生放逸，所謂貪味。何處何處著彼諸味，彼處彼處心樂常念，隨彼心作。如是眾生更無異念，不作善業、不持正戒，心常樂他請喚與食，常貪味故，為味所誑。不作善業
【現代漢語翻譯】 現代漢語譯本： 『看見自己內心喜歡的東西，沉迷於嬉戲娛樂、沉迷於**，不思念善事，不端正心意。這樣放縱自己，被放縱所迷惑，身死命終后墮入惡道，生於地獄之中。這是第四種放逸的行為原因，能夠產生放逸。』
『還有第五種放逸的行為原因，能夠產生放逸。就像這樣，樂見（Lèjiàn）！親近惡知識（è zhīshì），與他們同流合污，毀壞清凈的戒律，做各種惡行，不善於思考，造作惡行。這樣的眾生親近惡知識，行為放逸，身死命終后墮入惡道，生於地獄之中。這是第五種放逸的行為原因，能夠產生放逸。』
『再者，樂見（Lèjiàn）！還有第五種放逸的行為原因，能夠產生放逸。那就是眾生有無數種行為、無數種想法，沒有堅定的意志去造作善業。這樣的眾生沒有一定的行業，這樣的眾生不確定地作業，一切作業都散失了。對於世間的行業、出世間的行業，他們一切的作業都不究竟完成，不能佈施，不做福業，不善於思考，因為放逸的過失，所以違犯戒律。身死命終后墮入惡道，生於地獄之中。這是第五種放逸的行為原因，能夠產生放逸。』
『還有第六種放逸的行為原因，能夠產生放逸。那就是眾生捨棄正法（zhèng fǎ）、捨棄聖諦（shèng dì），乃至捨棄八聖道分（bā shèng dào fēn），有所行動和作為，卻不善於觀察。就像這樣，樂見（Lèjiàn）！這樣的眾生因為放逸的行為擾亂了他們的心，身死命終后墮入惡道，生於地獄之中。這是第六種放逸的行為原因，能夠產生放逸。』
『還有第七種放逸的行為原因，能夠產生放逸，那就是貪圖美味。無論在什麼地方貪著那些美味，在那些地方心裡就喜歡常常思念，隨著那心去行動。這樣的眾生沒有其他的念頭，不做善業，不持守正戒，心裡常常喜歡別人請他去吃飯，常常貪圖美味的緣故，被美味所迷惑。不做善業』
【English Translation】 English version: 'Seeing what their hearts desire, indulging in amusement and **, not thinking of good deeds, not correcting their minds. They act recklessly, deceived by recklessness, and after their bodies break and their lives end, they fall into evil paths, born in hell. This is the fourth cause of reckless conduct, which can generate recklessness.'
'There is also a fifth cause of reckless conduct, which can generate recklessness. Like this, Lèjiàn (Joyful Seeing)! Approaching evil companions (è zhīshì), associating with them, destroying pure precepts, engaging in evil deeds, not thinking skillfully, creating evil actions. Such beings, approaching evil companions, act recklessly, and after their bodies break and their lives end, they fall into evil paths, born in hell. This is the fifth cause of reckless conduct, which can generate recklessness.'
'Furthermore, Lèjiàn (Joyful Seeing)! There is also a fifth cause of reckless conduct, which can generate recklessness. That is, beings have countless kinds of actions, countless kinds of thoughts, without a firm will to create good deeds. Such beings have no fixed occupation, such beings work uncertainly, and all their work is lost. Regarding worldly occupations and transcendent occupations, all their work is not completed thoroughly, they cannot give alms, they do not perform meritorious deeds, they do not think skillfully, because of the fault of recklessness, therefore they violate precepts. After their bodies break and their lives end, they fall into evil paths, born in hell. This is the fifth cause of reckless conduct, which can generate recklessness.'
'There is also a sixth cause of reckless conduct, which can generate recklessness. That is, beings abandon the True Dharma (zhèng fǎ), abandon the Noble Truths (shèng dì), and even abandon the Eightfold Noble Path (bā shèng dào fēn), and whatever they do, they do not observe skillfully. Like this, Lèjiàn (Joyful Seeing)! Such beings, because reckless conduct disturbs their minds, after their bodies break and their lives end, they fall into evil paths, born in hell. This is the sixth cause of reckless conduct, which can generate recklessness.'
'There is also a seventh cause of reckless conduct, which can generate recklessness, that is, craving for flavors. Wherever they are attached to those flavors, in those places their hearts like to constantly think about them, following their hearts to act. Such beings have no other thoughts, they do not perform good deeds, they do not uphold the correct precepts, their hearts constantly like others inviting them to eat, constantly craving flavors, deceived by flavors. They do not perform good deeds.'
，于苦、無常、空、無我等，此四種中一亦不念，唯念不善顛倒之法，一切所作非自利益。如是眾生身壞命終墮于惡道，生地獄中。此是第七放逸行因，能生放逸。
「『「『如是，樂見！復有第八放逸行因，能生放逸。所謂眾生若得種種無量樂已，于彼樂事喜樂貪著，謂常不動、謂常安隱、謂不破壞。彼常憶念如是之樂，身口意業常行不善，不知應作及不應作，不知是法、不知非法，不覺不知破壞苦惱，不念地獄、餓鬼、畜生無量百千分別苦惱。一切不念，不應念者而便念之。如是不念死滅之法，一切世間生死之中，死能作亂而不知念。如是眾生為樂所誑，如是惡貪著樂眾生，后時死至，爾乃生悔，悔火自燒，身壞命終墮于惡道，生地獄中。此是第八放逸行因，能生放逸。
「『「『如是，樂見！復有第九放逸行因，能生放逸。所謂種種樂樂之心。天人之中為愛所誑，不知歸依佛法眾僧，不持禁戒、不聽佛法、不住聖律；所應作法而不知作，而常喜聞不應作法；不入正法，而心不畏未來世罪，不見後世死後之苦，失自利益，怨心所誑。身壞命終墮于惡道，生地獄中。此是第九放逸行因，能生放逸。
「『「『樂見當知！此之富樂，非常、非恒、非不破壞。如是，樂見！夜摩天王過去無量於此已退
【現代漢語翻譯】 現代漢語譯本：對於苦（duhkha，痛苦）、無常（anitya，變化）、空（sunyata，空性）、無我（anatman，非我）等四種法，一種也不憶念，只憶念不善的顛倒之法，一切所作所為都不是爲了自己的利益。這樣的眾生身壞命終后墮入惡道，生於地獄之中。這是第七種放逸行因，能夠產生放逸。 『樂見（Lokakirti，人名）！還有第八種放逸行因，能夠產生放逸。那就是眾生如果得到種種無量的快樂之後，對於那些快樂的事情喜好貪戀執著，認為那是常恒不變的、是安穩的、是不會破壞的。他們常常憶念這樣的快樂，身口意三業常常行不善之事，不知道應該做什麼和不應該做什麼，不知道什麼是法、什麼是非法，不覺悟不知道破壞的苦惱，不憶念地獄、餓鬼、畜生無量百千種不同的苦惱。一切都不憶念，不應該憶念的反而憶念。這樣不憶念死亡消滅之法，在一切世間的生死之中，死亡能夠作亂卻不知道憶念。這樣的眾生被快樂所欺騙，像這樣惡劣貪戀快樂的眾生，到後來死亡來臨，才開始後悔，悔恨的火焰自己焚燒自己，身壞命終后墮入惡道，生於地獄之中。這是第八種放逸行因，能夠產生放逸。 『樂見！還有第九種放逸行因，能夠產生放逸。那就是種種快樂的享樂之心。天人和人之中被愛慾所欺騙，不知道歸依佛（Buddha，覺者）、法（Dharma，佛法）、僧（Sangha，僧團），不持守禁戒、不聽聞佛法、不住于聖律；應該做的法不知道做，卻常常喜歡聽不應該做的法；不進入正法，內心不畏懼未來世的罪報，不見後世死後的痛苦，喪失了自己的利益，被怨恨之心所欺騙。身壞命終后墮入惡道，生於地獄之中。這是第九種放逸行因，能夠產生放逸。 『樂見你應該知道！這些富樂，不是常恒的、不是永恒的、不是不會破壞的。樂見！夜摩天王（Yama，掌管地獄之王）過去無量世也曾經從這裡退墮。'
【English Translation】 English version: Regarding suffering (duhkha), impermanence (anitya), emptiness (sunyata), non-self (anatman), and so on, they do not contemplate even one of these four, but only remember unwholesome, inverted dharmas. All their actions are not for their own benefit. Such beings, when their bodies are destroyed and their lives end, fall into evil destinies and are born in hell. This is the seventh cause of heedless conduct, which can generate heedlessness. 『Lokakirti! There is also an eighth cause of heedless conduct, which can generate heedlessness. That is, if beings obtain various immeasurable pleasures, they delight in and are attached to those pleasurable things, considering them to be constant and unchanging, secure, and indestructible. They constantly remember such pleasures, and their body, speech, and mind constantly engage in unwholesome actions. They do not know what should be done and what should not be done, do not know what is Dharma and what is not Dharma, are not aware of the suffering of destruction, and do not remember the immeasurable hundreds of thousands of different sufferings of hells, hungry ghosts, and animals. They do not remember anything, and remember what should not be remembered. Thus, they do not remember the Dharma of death and extinction. In all the births and deaths of the world, death can cause chaos, but they do not know to remember it. Such beings are deceived by pleasure. Such evil beings who are attached to pleasure, when death arrives later, then begin to regret. The fire of regret burns them, and when their bodies are destroyed and their lives end, they fall into evil destinies and are born in hell. This is the eighth cause of heedless conduct, which can generate heedlessness. 『Lokakirti! There is also a ninth cause of heedless conduct, which can generate heedlessness. That is the mind that delights in various pleasures. Among gods and humans, they are deceived by love and desire, and do not know to take refuge in the Buddha (the Awakened One), the Dharma (the teachings), and the Sangha (the community). They do not uphold precepts, do not listen to the Dharma, and do not abide in the Holy Law; they do not know to do what should be done, but constantly delight in hearing what should not be done; they do not enter the Right Dharma, and their hearts are not afraid of the sins of future lives. They do not see the suffering after death in future lives, lose their own benefit, and are deceived by the mind of resentment. When their bodies are destroyed and their lives end, they fall into evil destinies and are born in hell. This is the ninth cause of heedless conduct, which can generate heedlessness. 『Lokakirti, you should know! These riches and pleasures are not constant, not eternal, and not indestructible. Lokakirti! Yama (the King of Hell), the King of the Night, has also retreated from here in immeasurable past lives.'
，彼何處去？彼自業果成就故爾，彼以善業、不善業罥所繫縛故，輪轉生死。以善業故，生天人中；不善業故，生於地獄、餓鬼、畜生。是故，樂見！若有欲得人身之者，莫行放逸。何以故？身命無常，富樂亦爾，當如是念，勿放逸行。何以故？多有無量百千天眾以放逸行，是故退墮。如是勿行放逸之道。愚癡之者行於此道，非善男子。一切生者，必定歸死，死在現前，老亦如是，病亦如是，愛離亦爾，善不善業、富樂亦爾。如是一切不饒益過，常隨不離一切眾生。』
「『「爾時，世尊而說偈言：
「『「『放逸之毒樹， 三枝住在上， 謂老病死物， 常在其上住。 老等不能惱， 丈夫善行者， 若不放逸行， 彼行涅槃道。 不放逸大斧， 常能斫諸過， 彼解脫過故， 得無上之樂。 若放逸受樂， 彼樂常怖畏， 若離彼放逸， 彼樂常不退。 如是百百倒， 放逸之所誑， 以未覺知故， 今猶有不離。 四種顛倒見， 住在放逸上， 舍離放逸故， 則失世間怨。 此無量分別， 無量怖畏逼， 生死轉行苦， 皆由彼放逸。 若離一
【現代漢語翻譯】 現代漢語譯本： 『他們將去向何處？他們因自身業果的成就而前往，他們被善業和不善業的束縛所纏繞，在生死輪迴中流轉。因為善業，他們生於天人和人類之中；因為不善業，他們生於地獄、餓鬼、畜生道。因此，樂見！如果有人想要獲得人身，就不要放逸。為什麼呢？因為身命是無常的，富樂也是如此，應當這樣思念，不要放逸而行。為什麼呢？因為有眾多無量百千的天眾因為放逸而墮落。所以，不要走放逸的道路。愚癡的人才走這條路，不是善良的人。一切有生之物，必定歸於死亡，死亡就在眼前，衰老也是如此，疾病也是如此，與所愛分離也是如此，善與不善的業、富樂也是如此。像這樣一切不帶來利益的過患，常常伴隨著一切眾生，不會離開。』 『那時，世尊說了偈語：』 『『放逸是一棵毒樹，三根枝幹住在上面，指的是衰老、疾病、死亡這些事物，它們常常住在上面。衰老等等不能困擾，那些行為善良的人，如果不放逸而行，他們就能走向涅槃（Nirvana）之道。不放逸是一把大斧，常常能夠砍斷各種過患，他們因為解脫了過患，而得到無上的快樂。如果放逸地享受快樂，那快樂常常伴隨著恐懼，如果遠離了放逸，那快樂常常不會退失。像這樣成百上千次的顛倒，都是被放逸所欺騙，因為沒有覺知，所以至今仍然沒有離開。四種顛倒的見解，都住在放逸之上，捨棄了放逸，就失去了世間的怨恨。這無量的分別，無量的恐懼逼迫，生死輪迴的痛苦，都是由於那放逸。如果遠離了放逸，』
【English Translation】 English version: 'Where do they go? They go because of the fulfillment of their own karmic results. They are bound by the snares of good and bad karma, and they transmigrate in the cycle of birth and death. Because of good karma, they are born among gods and humans; because of bad karma, they are born in hell, as hungry ghosts, and as animals. Therefore, O Joyful One! If anyone desires to obtain a human body, they should not be heedless. Why? Because life is impermanent, and so is wealth and happiness. One should think in this way and not act heedlessly. Why? Because many, countless hundreds and thousands of gods have fallen because of heedless conduct. Therefore, do not walk the path of heedlessness. Only the foolish walk this path, not virtuous people. All that is born is certain to die; death is present, and so is old age, and so is sickness, and so is separation from loved ones, and so are good and bad deeds, and so is wealth and happiness. Thus, all unprofitable faults constantly follow and never leave all beings.' 'Then, the World-Honored One spoke in verse, saying:' '『The poisonous tree of heedlessness, has three branches dwelling above, referring to old age, sickness, and death; they constantly dwell upon it. Old age and the like cannot trouble, those virtuous practitioners; if they do not act heedlessly, they will walk the path of Nirvana (涅槃). Heedfulness is a great axe, constantly able to chop away all faults; because they are liberated from faults, they attain supreme bliss. If one enjoys pleasure heedlessly, that pleasure is constantly accompanied by fear; if one is apart from heedlessness, that pleasure constantly does not diminish. Thus, hundreds and hundreds of times of inversion, are deceived by heedlessness; because they have not awakened, they still have not departed. The four kinds of inverted views, dwell upon heedlessness; by abandoning heedlessness, one loses worldly hatred. This immeasurable discrimination, immeasurable fear presses, the suffering of the cycle of birth and death, all arise from that heedlessness. If one is apart from heedlessness,』
放逸， 則得樂不退， 一切無漏法， 放逸故能失。 天中不放逸， 上上而轉行。 何放逸癡天， 不能得解脫？ 彼此善思惟， 種種分別已， 如自利益作， 后時則不悔。 若天若受樂， 若其餘少法， 此有為相法， 應知皆無常。 若法有為數， 彼畢竟失滅， 后時必破壞， 常受諸苦惱。 若有憶念樂， 放逸所壞者， 彼于離散時， 則多受苦惱。』
「『「彼佛世尊如是如是無量分別種種調御樂見天王。如是因緣，於一切法皆不障礙。一切知見天眾圍繞，種種調御，令彼諸天舍離放逸。若有諸天被放逸縛，不得自在乃至退時。夜摩天王二萬天眾，從佛世尊聞正法已，一切皆得須陀洹果。
「『「爾時，世尊如是思念：『我所應作，如是作已，更何所作而利益他？』爾時，世尊見未來世，如是思量更何所作，如未來世利益安樂苦惱眾生。世尊如是又復于彼大蓮花內——神通所化，更作如是天妙神通與天一種住而不滅，令有飛鳥，復為說偈。以彼如是天神通力調伏天已，作如是言：『如未來世，樂見天王于彼退已，復有天王，其王名曰牟修樓陀夜摩天王，未來
【現代漢語翻譯】 現代漢語譯本：
'如果放逸，就會失去快樂而退轉，一切無漏之法，都會因為放逸而失去。 在天界中不放逸，就能不斷向上提升。 為什麼那些愚癡的天人，因為放逸而不能得到解脫呢？ 彼此好好地思考，經過種種分辨之後，如果能像為自己利益著想那樣去做，以後就不會後悔。 無論是天界，還是享受快樂，或者其他微小的法，這些有為之法，都應該知道是無常的。 如果法是有為的，那麼它最終會消失滅亡，以後必定會破壞，常常遭受各種苦惱。 如果有人回憶起快樂，但被放逸所破壞，那麼他在離散的時候，就會遭受更多的苦惱。'
'那位佛世尊就這樣無量地分別，用種種方法調伏樂見天王（Lojanakatâ Devârâja）。因為這樣的因緣，他對一切法都沒有障礙。一切知見的天眾圍繞著他，用種種方法調伏，使那些天人舍離放逸。如果有天人被放逸束縛，不得自在，甚至退轉的時候。夜摩天王（Yama-devârâja）帶領著兩萬天眾，從佛世尊那裡聽聞正法后，都得到了須陀洹果（Srotâpanna）。'
'這時，世尊這樣思念：『我所應該做的，已經這樣做了，還要做什麼才能利益他人呢？』這時，世尊看到未來世，這樣思量還要做什麼，才能利益安樂未來世受苦惱的眾生。世尊又在那大蓮花內——用神通所化現的，又做了這樣的天妙神通，與天人一起住而不滅，讓有飛鳥，又為他們說偈。用這樣的天神通力調伏天人後，這樣說：『如果未來世，樂見天王（Lojanakatâ Devârâja）從那個位置退下來后，又會有天王，他的名字叫做牟修樓陀夜摩天王（Mucilinda Yama-devârâja），未來……' 現代漢語譯本：
【English Translation】 English version:
'If one is negligent, one will lose happiness and regress; all undefiled dharmas are lost due to negligence. In the heavens, by not being negligent, one progresses higher and higher. Why are those foolish devas, due to negligence, unable to attain liberation? Think carefully about each other, after various distinctions, If you act as if for your own benefit, you will not regret it later. Whether it be the heavens, or the enjoyment of pleasure, or other minor dharmas, these conditioned dharmas should all be known as impermanent. If a dharma is conditioned, it will ultimately perish and be destroyed, It will inevitably be destroyed later, and constantly suffer various afflictions. If someone remembers happiness, but is ruined by negligence, then at the time of separation, they will suffer more afflictions.'
'That Buddha, the World-Honored One, thus infinitely distinguished and subdued Lojanakatâ Devârâja (The King of Devas who loves to be seen) in various ways. Because of this cause and condition, he has no obstruction to all dharmas. The assembly of devas with all knowledge and views surrounded him, subduing them in various ways, causing those devas to abandon negligence. If there are devas bound by negligence, unable to be free, even to the point of regression. Yama-devârâja (King Yama of the night) with twenty thousand devas, after hearing the true Dharma from the Buddha, the World-Honored One, all attained the fruit of Srotâpanna (Stream-enterer).'
'At that time, the World-Honored One thought thus: 『What I should do, I have done thus; what else should I do to benefit others?』 At that time, the World-Honored One saw the future world, thinking what else should be done to benefit and bring happiness to sentient beings suffering in the future world. The World-Honored One, again within that great lotus flower—transformed by supernatural power, again performed such wonderful heavenly supernatural powers, dwelling with the devas without ceasing, allowing there to be flying birds, and again spoke verses for them. Having subdued the devas with such heavenly supernatural power, he spoke thus: 『If in the future world, Lojanakatâ Devârâja (The King of Devas who loves to be seen) regresses from that position, there will again be a deva king, whose name is Mucilinda Yama-devârâja (King Yama of Mucilinda), in the future…'
當生，行放逸行。當於彼時有善眾生，彼於一時出遊戲處滑高山中。徐上彼山，上彼山已，次覆上彼大蓮花已，亦坐如是蓮花臺上。彼大蓮花是我所化。彼天見已，生希有心而入其中，入彼種種甚可愛樂大蓮花中。復從彼出，向他天說。彼時舊天於前次第先曾聞來，亦復向彼牟修樓陀夜摩天王如是而說。當於爾時，牟修樓陀夜摩天王既得聞已，信佛世尊，信彼佛法——善根種子，於是乃至得到涅槃。彼天如是信心生已，不久時聞釋迦牟尼如來出世。如是彼處牟修樓陀夜摩天王及於釋迦牟尼佛所，得聞正法。牟修樓陀夜摩天王次第傳聞，于舊天邊如是傳聞，如是一切如所聞事，如是一切皆悉具有。』如汝今見大蓮花中希有之事，我於今者如是為說。又復釋迦牟尼世尊於今出在閻浮提中，為眾說法，汝今應當到彼聽法。如彼過去名迦那迦牟尼如來世尊所說，汝如是得，必定無疑，必得解脫。」』
「爾時，彼名牟修樓陀夜摩天王從宿舊天如是聞已，心生歡喜，生敬重心。『過去久遠名迦那迦牟尼佛說，次第傳來，我今得聞。以如是故，我心歡喜，心得清凈。以于舊天得傳聞已，故生歡喜心得清凈，何況現見釋迦牟尼如來世尊，從佛聞法。』爾時，彼天如是念已，八萬天子相與共向波羅柰國，見佛世尊無比之色，以三
【現代漢語翻譯】 現代漢語譯本 『當（惡道眾生）生（于天界）時，會行放逸之事。那時會有善良的天眾，他們有時會去遊樂場所，在光滑的高山上玩耍。他們慢慢登上那座山，登上山後，又登上巨大的蓮花，也像那樣坐在蓮花臺上。那朵巨大的蓮花是我變化出來的。那些天人看見后，心中感到稀有，就進入其中，進入那各種非常可愛的大蓮花中。然後又從蓮花中出來，告訴其他天人。當時的老天人從先前的次第中早已聽聞過此事，也像這樣告訴牟修樓陀（Mūṣurunda）夜摩天王（Yama-rāja）。當時，牟修樓陀夜摩天王聽聞后，就相信佛世尊，相信佛法——善根的種子，於是乃至得到涅槃。那位天人如此生起信心后，不久就聽聞釋迦牟尼（Śākyamuni）如來出世。像這樣，牟修樓陀夜摩天王在釋迦牟尼佛那裡，聽聞正法。牟修樓陀夜摩天王次第傳聞，從老天人那裡像這樣傳聞，像這樣一切都如所聞之事，像這樣一切都完全具備。』就像你現在看見大蓮花中稀有的事情一樣，我今天像這樣為你述說。而且釋迦牟尼世尊現在出現在閻浮提（Jambudvīpa）中，為大眾說法，你現在應當到那裡聽法。就像過去名為迦那迦牟尼（Kanakamuni）如來世尊所說，你像這樣得到，必定無疑，必定得到解脫。』 『當時，那位名叫牟修樓陀夜摩天王從宿世的老天人那裡聽聞這些后，心中生起歡喜，生起恭敬心。『過去久遠名為迦那迦牟尼佛所說，次第傳來，我今天得以聽聞。因為這個緣故，我心歡喜，心得清凈。因為從老天人那裡得到傳聞，所以生起歡喜，心得清凈，更何況現在親眼見到釋迦牟尼如來世尊，從佛那裡聽聞佛法。』當時，那位天人這樣想后，與八萬天子一起前往波羅柰國（Varanasi），見到佛世尊無比殊勝的相好，以三種
【English Translation】 English version 『When (beings from evil realms) are born (in the heavens), they engage in heedless conduct. At that time, there will be virtuous celestial beings who occasionally visit places of amusement, playing on smooth, high mountains. They slowly ascend those mountains, and after ascending, they also ascend the great lotuses, sitting on those lotus platforms in the same way. Those great lotuses are transformed by me. When those celestial beings see them, they feel a sense of wonder and enter into them, entering into those various very delightful great lotuses. Then they come out of the lotuses and tell other celestial beings. At that time, the old celestial beings, having heard of this from the previous sequence, also tell Mūṣurunda Yama-rāja in this way. At that time, Mūṣurunda Yama-rāja, having heard this, believes in the Buddha, the World-Honored One, and believes in the Buddha's teachings—the seeds of good roots—and thus attains Nirvāṇa. After that celestial being has generated such faith, he soon hears of the appearance of Śākyamuni Tathāgata in the world. In this way, Mūṣurunda Yama-rāja, at the place of Śākyamuni Buddha, hears the true Dharma. Mūṣurunda Yama-rāja hears it in sequence, hearing it in this way from the old celestial beings, and in this way, everything is as he has heard, and in this way, everything is fully possessed.』 Just as you now see the wondrous things in the great lotus, I am now telling you in this way. Moreover, Śākyamuni, the World-Honored One, is now appearing in Jambudvīpa, teaching the Dharma to the masses, and you should now go there to listen to the Dharma. Just as Kanakamuni Tathāgata, the World-Honored One, said in the past, you will obtain it in this way, without a doubt, and you will certainly attain liberation.』 『At that time, that Yama-rāja named Mūṣurunda, having heard these things from the old celestial beings of previous lives, felt joy in his heart and generated a respectful mind. 『What was said by the Buddha Kanakamuni in the distant past has been transmitted in sequence, and I am able to hear it today. For this reason, my heart is joyful, and my mind is purified. Because I have received the transmission from the old celestial beings, I feel joy and my mind is purified, how much more so now that I see Śākyamuni Tathāgata, the World-Honored One, with my own eyes and hear the Dharma from the Buddha.』 At that time, after that celestial being had this thought, he went with eighty thousand celestial sons to the country of Varanasi, saw the incomparable and excellent marks of the Buddha, the World-Honored One, with three
十七菩提分法莊嚴其身，猶如金山，威德焰然。一切眾生皆蒙利益，一切皆見無量百千眷屬圍繞而為說法，四諦相應。
「爾時，彼名牟修樓陀夜摩天王、八萬天眾共至佛所。到佛所已，頭頂禮足，爾時佛告牟修樓陀夜摩天王喚言：『善來！牟修樓陀！汝已曾聞名迦那迦牟尼佛法修多羅說，如是聞已，來到此處。』
「爾時，彼名牟修樓陀夜摩天王如是念曰：『佛一切智、極微細智、無障礙智，如我過去天中之事盡皆解知。』牟修樓陀念已心喜，八萬天眾一切皆共更禮世尊。禮世尊已，住在一面。
「爾時世尊如是告言：『牟修樓陀！我於今者，為汝說法，初中后善，義善語善，獨法具足鮮白清凈。此法門者，名天乘樂，汝當諦聽，善思念之，我為汝說。』牟修樓陀夜摩天王受教而言：『如是，世尊！我今樂聞。』
「爾時，世尊如是說言：『何者法門名天乘樂？此有十二。牟修樓陀！何等名為十二天道？若善男子住彼道者，彼正丈夫能上天道，猶如世間著官道者，則得入城，離於怖畏、離於疑慮。如是不壞身口意等，行十二道，則得至天，如是丈夫入于天中。何等十二？一名實道。若著彼道，得到天上。牟修樓陀！彼實道者有五功德。何等為五？一者實語，實說丈夫一切人信。二者不壞，
【現代漢語翻譯】 現代漢語譯本：他以十七菩提分法（Saptadasa Bodhyangas，通往覺悟的十七種品質）莊嚴自身，猶如一座金山，威德之光熾盛燃燒。一切眾生都蒙受利益，所有人都看到他被無量百千的眷屬圍繞著，宣說佛法，與四聖諦（Cattāri Ariya Saccāni，關於苦難、苦難的起因、苦難的止息和通往苦難止息的道路的真理）相應。
『那時，名為牟修樓陀（Mūṣurudha，名稱）的夜摩天王（Yama，欲界六天之一）與八萬天眾一同來到佛陀所在之處。到達佛陀處后，他們以頭頂禮拜佛足。當時，佛陀告訴牟修樓陀夜摩天王，呼喚道：『善來！牟修樓陀！你已經聽聞過迦那迦牟尼佛（Kanakamuni Buddha，過去七佛之一）的法修多羅（Dharma Sutra，佛經），聽聞之後，來到此處。』
『當時，名為牟修樓陀的夜摩天王這樣想：『佛陀具有一切智（Sarvajna，全知）、極微細智（Subtle Knowledge，精微的智慧）、無障礙智（Unobstructed Knowledge，沒有阻礙的智慧），對於我過去在天界中的事情全部都瞭解知曉。』牟修樓陀這樣想后，心中歡喜，八萬天眾全都一起再次禮拜世尊。禮拜世尊后，住在一旁。
『當時，世尊這樣告訴他：『牟修樓陀！我今天為你說法，初善、中善、后善，意義善妙，言語善妙，獨一無二的法具足鮮白清凈。這個法門，名為天乘樂（The Joy of Heavenly Vehicle，通往天界的快樂之法），你應當仔細聽聞，好好思念它，我為你宣說。』牟修樓陀夜摩天王接受教誨，說道：『是的，世尊！我現在樂於聽聞。』
『當時，世尊這樣說道：『什麼法門名為天乘樂？有十二種。牟修樓陀！什麼名為十二天道？如果善男子安住于這些道路上，這位大丈夫就能上升到天界，猶如世間行走在官道上的人，就能進入城市，遠離怖畏、遠離疑慮。像這樣不毀壞身口意等，奉行十二道，就能到達天界，這樣的丈夫就能進入天界之中。哪十二種？第一名為實道（Path of Truth，真實的道路）。如果行走在這條道路上，就能到達天上。牟修樓陀！這條實道有五種功德。哪五種？一者，實語（Truthful Speech，說真實的話），說實話的丈夫，一切人都相信。二者，不壞（Integrity，正直不敗壞），
【English Translation】 English version: He adorns himself with the seventeen limbs of enlightenment (Saptadasa Bodhyangas), like a golden mountain, his majestic radiance blazing. All beings receive benefit, and all see him surrounded by countless hundreds of thousands of attendants, expounding the Dharma, in accordance with the Four Noble Truths (Cattāri Ariya Saccāni).
『At that time, the Yama Heaven King (Yama, one of the six heavens of the desire realm) named Mūṣurudha, together with eighty thousand celestial beings, came to the place where the Buddha was. Having arrived at the Buddha's place, they bowed at his feet with their heads. Then, the Buddha said to the Yama Heaven King Mūṣurudha, calling out: 『Welcome! Mūṣurudha! You have already heard the Dharma Sutra (Dharma Sutra) of the Buddha Kanakamuni (Kanakamuni Buddha), and having heard it, you have come here.』
『At that time, the Yama Heaven King named Mūṣurudha thought thus: 『The Buddha possesses all-knowing wisdom (Sarvajna), extremely subtle wisdom (Subtle Knowledge), and unobstructed wisdom (Unobstructed Knowledge), and he knows everything about my past affairs in the heavens.』 Having thought thus, Mūṣurudha rejoiced in his heart, and all eighty thousand celestial beings together bowed to the World Honored One again. Having bowed to the World Honored One, they stood to one side.
『At that time, the World Honored One said thus: 『Mūṣurudha! Today, I will expound the Dharma for you, which is good in the beginning, good in the middle, and good in the end, with good meaning and good words, the unique Dharma complete, pure and bright. This Dharma gate is called the Joy of Heavenly Vehicle (The Joy of Heavenly Vehicle), you should listen carefully and contemplate it well, and I will explain it to you.』 The Yama Heaven King Mūṣurudha received the teaching and said: 『Yes, World Honored One! I am now happy to listen.』
『At that time, the World Honored One said thus: 『What Dharma gate is called the Joy of Heavenly Vehicle? There are twelve. Mūṣurudha! What are the twelve heavenly paths? If a good man dwells on these paths, this great man can ascend to the heavens, just as a person in the world who travels on the official road can enter the city, free from fear and free from doubt. In this way, without destroying body, speech, and mind, practicing the twelve paths, one can reach the heavens, and such a man can enter the heavens. What are the twelve? The first is called the Path of Truth (Path of Truth). If one walks on this path, one can reach the heavens. Mūṣurudha! This Path of Truth has five merits. What are the five? First, truthful speech (Truthful Speech), a man who speaks truthfully is trusted by everyone. Second, integrity (Integrity),
常一切時無人能壞。三者清凈，常一切時名色清凈。四者可重，常一切時天所貴重。五者上生，身壞命終生於天上。此有偈言：
「『「實語常調御， 恒為天供養， 一切世間愛， 后時得生天。」
「『牟修樓陀！此初天道。牟修樓陀！何者復為第二天道，而著彼道得到天上？所謂佈施清凈無垢，不破、不壞、不悕果報。如是熏思，此則名為第二天道，此善業人得至天中。此第二道有三功德。所謂三者：一切人愛；常自熏思，心生歡喜；身壞命終生於天上。此第二道至天世間。此有偈言：
「『「佈施人所愛， 亦復增長恩， 后時生天富， 佈施果如是。」
「『牟修樓陀！何者復是第三天道，而著彼道得到天上？所謂忍辱。能忍之人有五功德，所謂五者：不諍、不懟，此初功德；一切無能偷盜其物，此二功德；一切人愛，此三功德；多有悲心，此四功德；身壞命終得生善道天世界中，此五功德。此有偈言：
「『「忍辱相應行， 悲心亦不怖， 一切人所愛， 身壞得生天。」
「『牟修樓陀！何者復是第四天道，而著彼道得到天上？所謂美語。牟修樓陀！如是美語有六功德：一者一切人愛；二者無怖畏處；三者面常清凈；四者得善名稱；五者行則
【現代漢語翻譯】 現代漢語譯本 常一切時無人能壞。三者清凈，常一切時名色清凈。四者可重，常一切時天所貴重。五者上生，身壞命終生於天上。此有偈言： 『實語常調御， 恒為天供養， 一切世間愛， 后時得生天。』 『牟修樓陀（Maudgalyāyana）！此初天道。牟修樓陀（Maudgalyāyana）！何者復為第二天道，而著彼道得到天上？所謂佈施清凈無垢，不破、不壞、不悕果報。如是熏思，此則名為第二天道，此善業人得至天中。此第二道有三功德。所謂三者：一切人愛；常自熏思，心生歡喜；身壞命終生於天上。此第二道至天世間。此有偈言： 『佈施人所愛， 亦復增長恩， 后時生天富， 佈施果如是。』 『牟修樓陀（Maudgalyāyana）！何者復是第三天道，而著彼道得到天上？所謂忍辱。能忍之人有五功德，所謂五者：不諍、不懟，此初功德；一切無能偷盜其物，此二功德；一切人愛，此三功德；多有悲心，此四功德；身壞命終得生善道天世界中，此五功德。此有偈言： 『忍辱相應行， 悲心亦不怖， 一切人所愛， 身壞得生天。』 『牟修樓陀（Maudgalyāyana）！何者復是第四天道，而著彼道得到天上？所謂美語。牟修樓陀（Maudgalyāyana）！如是美語有六功德：一者一切人愛；二者無怖畏處；三者面常清凈；四者得善名稱；五者行則
【English Translation】 English version It is always indestructible by anyone. Thirdly, it is pure; at all times, name and form are pure. Fourthly, it is venerable; at all times, it is esteemed by the heavens. Fifthly, it ascends; when the body is destroyed and life ends, one is born in the heavens. There is a verse that says: 『Speaking truthfully is always a means of taming, Constantly being offered to by the heavens, Loved by all in the world, In the future, one will be born in the heavens.』 『Maudgalyāyana! This is the first path to heaven. Maudgalyāyana! What is the second path to heaven, by adhering to which one reaches the heavens? It is pure and undefiled giving, without breaking, without destroying, without desiring reward. By contemplating in this way, this is called the second path to heaven, and this person of good karma reaches the heavens. This second path has three merits. What are the three? Being loved by all; constantly contemplating with joy in the heart; when the body is destroyed and life ends, one is born in the heavens. This second path leads to the heavenly realms. There is a verse that says: 『Giving is loved by people, And also increases grace, In the future, one is born wealthy in heaven, The fruit of giving is like this.』 『Maudgalyāyana! What is the third path to heaven, by adhering to which one reaches the heavens? It is patience. A patient person has five merits, what are the five? Not contending, not resenting, this is the first merit; no one can steal their possessions, this is the second merit; being loved by all, this is the third merit; having much compassion, this is the fourth merit; when the body is destroyed and life ends, one is born in the good realms of the heavenly worlds, this is the fifth merit. There is a verse that says: 『Acting in accordance with patience, Compassionate and not fearful, Loved by all, When the body is destroyed, one is born in heaven.』 『Maudgalyāyana! What is the fourth path to heaven, by adhering to which one reaches the heavens? It is beautiful speech. Maudgalyāyana! Such beautiful speech has six merits: firstly, being loved by all; secondly, being in a place without fear; thirdly, having a constantly pure face; fourthly, obtaining a good reputation; fifthly, when walking
不慮；六者身壞命終生於天上。牟修樓陀！此是美語六種功德。此有偈言：
「『「一切人所愛， 增長善名稱， 普面甚端嚴， 身壞則生天。」
「『牟修樓陀！何者復是第五天道，而著彼道得到天上？所謂憐愍一切眾生。此善男子乃至終得到于涅槃，我說彼人無等功德。此有偈言：
「『「於一切眾生， 悲心如父母， 彼人憐愍寶， 常在心中住。」
「『牟修樓陀！何者復是第六天道，而著彼道得到天上？所謂正心。正心之者，能作善業；善思惟者，善語言說。總略說此正心功德。此有偈言：
「『「若善正心者， 常順法觀察， 不為過所使， 如日光除闇。」
「『牟修樓陀！凡為一切法之根本，謂善正心。牟修樓陀！何者復是第七天道，而著彼道得到天上？所謂正見。正見丈夫能到涅槃，何況于天。彼若少有身口意業，一切如是利益眾生，得生天中乃至涅槃。此有偈言：
「『「唯正見為勝， 隨何人有心， 俗人亦如是， 得脫生死縛。」
「『牟修樓陀！何者復是第八天道，而著彼道得到天上？所謂遠離不善知識，無三種過，善人不捨，為同戒故。諸惡因緣一切不生，余勝大過亦更不得。此有偈言：
「『「近惡
【現代漢語翻譯】 現代漢語譯本 『不需憂慮；第六，身壞命終后將生於天上。Maudgalyāyana（牟修樓陀）！這些是美語的六種功德。這裡有一首偈頌： 『「一切人都喜愛他，增長他的美好名聲，他的面容普遍端正莊嚴，身壞命終后將生於天上。」 『Maudgalyāyana（牟修樓陀）！什麼是第五種天道，遵循此道可以到達天上？那就是憐憫一切眾生。這樣的善男子乃至最終證得涅槃，我說此人的功德無可比擬。這裡有一首偈頌： 『「對於一切眾生，懷有如父母般的慈悲心，這樣的人心中常住著憐憫的珍寶。」 『Maudgalyāyana（牟修樓陀）！什麼是第六種天道，遵循此道可以到達天上？那就是正心。擁有正心的人，能夠行作善業；善於思惟的人，能夠說出善語。總而言之，這就是正心的功德。這裡有一首偈頌： 『「如果有人擁有善良正直的心，常常順應佛法進行觀察，不被過失所驅使，就像陽光碟機散黑暗一樣。」 『Maudgalyāyana（牟修樓陀）！一切法的根本在於善良正直的心。Maudgalyāyana（牟修樓陀）！什麼是第七種天道，遵循此道可以到達天上？那就是正見。擁有正見的丈夫能夠到達涅槃，更何況是生天。這樣的人，即使只有少許的身口意業，一切都能利益眾生，從而得生天中乃至涅槃。這裡有一首偈頌： 『「唯有正見最為殊勝，無論何人擁有正見之心，即使是世俗之人，也能從中解脫生死的束縛。」 『Maudgalyāyana（牟修樓陀）！什麼是第八種天道，遵循此道可以到達天上？那就是遠離不善知識，沒有三種過失，不捨棄善人，因為彼此持守相同的戒律。這樣，各種惡的因緣都不會產生，其餘的重大過失也不會再有。這裡有一首偈頌： 『「親近惡
【English Translation】 English version 『No worries; sixth, after the destruction of the body and the end of life, one will be born in heaven. Maudgalyāyana（牟修樓陀）! These are the six merits of beautiful speech. Here is a verse: 『'Everyone loves him, increases his good reputation, his face is universally upright and dignified, and after the destruction of the body, he will be born in heaven.' 『Maudgalyāyana（牟修樓陀）! What is the fifth heavenly path, by following which one can reach heaven? It is compassion for all sentient beings. Such a virtuous man will eventually attain Nirvana, and I say that this person's merits are unparalleled. Here is a verse: 『'Towards all sentient beings, having a compassionate heart like parents, such a person has a treasure of compassion dwelling in their heart.' 『Maudgalyāyana（牟修樓陀）! What is the sixth heavenly path, by following which one can reach heaven? It is a righteous mind. One with a righteous mind can perform good deeds; one who thinks well can speak good words. In short, this is the merit of a righteous mind. Here is a verse: 『'If one has a good and righteous mind, constantly observes in accordance with the Dharma, and is not driven by faults, it is like sunlight dispelling darkness.' 『Maudgalyāyana（牟修樓陀）! The root of all dharmas lies in a good and righteous mind. Maudgalyāyana（牟修樓陀）! What is the seventh heavenly path, by following which one can reach heaven? It is right view. A man with right view can reach Nirvana, let alone be born in heaven. Such a person, even with only a little action of body, speech, and mind, benefits all sentient beings, thereby attaining birth in heaven and even Nirvana. Here is a verse: 『'Only right view is supreme, whoever has it in their heart, even a layman, can be liberated from the bonds of birth and death.' 『Maudgalyāyana（牟修樓陀）! What is the eighth heavenly path, by following which one can reach heaven? It is staying away from unwholesome friends, being without the three faults, and not abandoning good people, because they uphold the same precepts. In this way, all evil causes will not arise, and no further great faults will be incurred. Here is a verse: 『'Being near evil
知識者， 彼則不得樂； 近惡知識已， 廣得不饒益。」
「『牟修樓陀！何者復是第九天道，而著彼道得到天上？謂聞正法。略說聞法攝七功德：一者得聞未聞異法；二者所聞堅固不失；三者舍離一切惡業；四者諸聖之所樂見；五者深心信敬如來；六者則得增長壽命；七者身壞命終生天。此有偈言：
「『「未聞者得聞， 已聞者堅固， 舍離諸惡業， 身壞得生天。」
「『牟修樓陀！何者復是第十天道，而著彼道得到天上？謂柔軟心。牟修樓陀！彼柔軟心有四功德：一者於他不生怨嫌；二者雖作而不堅固；三者不為瞋恚所惱；四者身壞命終生天。此有偈言：
「『「若善凈無垢， 諸過不著心， 瞋垢不能污， 死後得生天。」
「『牟修樓陀！何者復是十一天道，而著彼道得到天上？謂信業果。信業果者，一切惡業皆悉舍離，乃至不起微塵等惡，唯于惡業見則怖畏。彼人善業、不善業果，一切皆知。彼人知已，造作善業，舍不善業。彼人恒常習作善業，身壞命終得生天上。此有偈言：
「『「若知業果者， 常見微細義， 彼惡所不染， 如空泥不污。」
「『牟修樓陀！何者復是十二天道，而著彼道得到天上？謂於三寶深心信
【現代漢語翻譯】 現代漢語譯本： 『知識分子，他們不會感到快樂；親近了惡知識之後，會廣泛地遭受沒有利益的事情。』
『Maudgalyāyana（牟修樓陀，佛陀弟子名）！什麼是第九種天道，依著這條道路可以到達天上？那就是聽聞正法。簡略地說，聽聞正法包含七種功德：一是能夠聽到未曾聽聞的殊勝佛法；二是已經聽聞的能夠牢固不忘失；三是捨棄一切惡業；四是諸位聖者所樂意見到的；五是對如來深心信敬；六是能夠增長壽命；七是身壞命終之後能夠往生天上。這裡有一首偈頌說：』
『「未曾聽聞的能夠聽聞，已經聽聞的能夠更加牢固，捨棄各種惡業，身壞命終之後能夠往生天上。」』
『Maudgalyāyana（牟修樓陀）！什麼是第十種天道，依著這條道路可以到達天上？那就是柔軟心。Maudgalyāyana（牟修樓陀）！這種柔軟心有四種功德：一是對他人不生怨恨；二是即使做了錯事也不會執著不放；三是不被嗔恚所惱；四是身壞命終之後能夠往生天上。這裡有一首偈頌說：』
『「如果善良清凈沒有瑕疵，各種過失不放在心上，嗔恚的污垢不能沾染，死後就能往生天上。」』
『Maudgalyāyana（牟修樓陀）！什麼是第十一種天道，依著這條道路可以到達天上？那就是相信業果。相信業果的人，會捨棄一切惡業，甚至不起像微塵一樣細小的惡念，只要見到惡業就會感到恐懼。這種人對於善業和不善業的果報，一切都清楚明白。這種人明白之後，就會造作善業，捨棄不善業。這種人恒常修習善業，身壞命終之後就能往生天上。這裡有一首偈頌說：』
『「如果知道業果的人，常常能見到微細的道理，就不會被惡所污染，就像天空不會被泥土玷汙一樣。」』
『Maudgalyāyana（牟修樓陀）！什麼是第十二種天道，依著這條道路可以到達天上？那就是對於三寶（佛、法、僧）深心信
【English Translation】 English version: 『The knowledgeable, they do not find joy; having associated with evil companions, they widely encounter non-beneficial things.』
『Maudgalyāyana (牟修樓陀, a disciple of the Buddha)! What is the ninth path to heaven, by following which one can reach the heavens? It is hearing the true Dharma. Briefly, hearing the Dharma encompasses seven merits: first, one can hear the unheard and extraordinary Dharma; second, what has been heard is firmly retained and not lost; third, one abandons all evil deeds; fourth, one is seen with joy by all the saints; fifth, one has deep faith and reverence for the Tathagata (如來); sixth, one can increase one's lifespan; seventh, after the body is destroyed and life ends, one is reborn in heaven. There is a verse that says:』
『「What has not been heard is heard, what has been heard is strengthened, abandoning all evil deeds, after the body is destroyed, one is reborn in heaven.」』
『Maudgalyāyana (牟修樓陀)! What is the tenth path to heaven, by following which one can reach the heavens? It is a gentle heart. Maudgalyāyana (牟修樓陀)! This gentle heart has four merits: first, one does not harbor resentment towards others; second, even if one does something wrong, one does not cling to it; third, one is not troubled by anger; fourth, after the body is destroyed and life ends, one is reborn in heaven. There is a verse that says:』
『「If one is virtuous, pure, and without blemish, and does not hold onto faults in the heart, and the defilement of anger cannot stain one, after death, one is reborn in heaven.」』
『Maudgalyāyana (牟修樓陀)! What is the eleventh path to heaven, by following which one can reach the heavens? It is believing in the results of karma. One who believes in the results of karma abandons all evil deeds, even refraining from the slightest evil thought, and fears evil deeds upon seeing them. Such a person understands all the results of good and bad karma. Having understood this, they perform good deeds and abandon bad deeds. Such a person constantly practices good deeds, and after the body is destroyed and life ends, they are reborn in heaven. There is a verse that says:』
『「If one knows the results of karma, and often sees subtle meanings, they will not be defiled by evil, just as the sky is not stained by mud.」』
『Maudgalyāyana (牟修樓陀)! What is the twelfth path to heaven, by following which one can reach the heavens? It is deep faith in the Three Jewels (三寶, Buddha, Dharma, Sangha).
敬，不顛倒信。彼於三寶深心信敬，不顛倒故，無量功德。多有無量百百功德，此一功德，則勝一切諸餘功德。謂此丈夫先受人樂，終到涅槃；謂天、天女不放逸行，若放逸天，非世間樂、非出世樂。以是義故，牟修樓陀！如彼大仙名迦那迦牟尼世尊，如是為彼夜摩天王樂見說法。彼如是法，一切如來法皆如是，更不異法，如汝於前舊天所聞。此有偈言：
「『「深心信三寶， 無量數勤修， 于先得生天， 終得涅槃果。」
「『此等則是十二天道，恒常修行，如是必定得果不疑。』爾時，天王牟修樓陀並八萬天，從佛世尊聞此法門，聞已皆得須陀洹果。
「爾時，天王牟修樓陀禮世尊足，而說偈言：
「『我得脫惡道， 依于佛世尊， 一切天孤獨， 如來法救度。 我朝日得果， 入于佛法中， 共天如是入， 過生死畏處。』
「牟修樓陀如是說已，飛昇虛空，並諸天眾向夜摩天所居地處。彼天一切如是皆到，既到天中，猶故受樂，遊行嬉戲。一生命業盡已則退，惡道閉塞。生於人中，第一富樂、第一端正，有勝大心，一切國土于中皆勝。若有非是須陀洹者，彼天退已，如其業行，或生地獄、餓鬼、畜生。若餘業故，得生人中，彼亦如是得大富樂，種
【現代漢語翻譯】 現代漢語譯本： 敬重且不顛倒的信心。他們對於佛、法、僧三寶（三寶：佛教中的佛、法、僧）懷有深深的信心和敬意，因為不顛倒，所以有無量的功德。即使有無數的功德，這一個功德也勝過所有其他的功德。這意味著這個人先享受人間的快樂，最終達到涅槃（涅槃：佛教中解脫生死輪迴的境界）；意味著天人和天女不會放縱自己，如果放縱，就既得不到世間的快樂，也得不到出世間的快樂。因此，牟修樓陀（牟修樓陀：夜摩天王的名字）！就像那位偉大的仙人，名為迦那迦牟尼世尊（迦那迦牟尼世尊：過去七佛之一），這樣為夜摩天王（夜摩天王：欲界六天之一，掌管夜摩天）樂於見到並說法。這樣的法，一切如來（如來：佛的稱號之一）的法都是如此，沒有其他的法，就像你之前從舊天那裡聽到的。這裡有一首偈語： 『深深相信三寶，無量數地勤奮修行， 先得到生天的福報，最終得到涅槃的果實。』 『這些就是十二天道（十二天道：佛教中守護方位的十二位天神所行的道路），恒常修行，這樣必定能得到果報，毋庸置疑。』當時，天王牟修樓陀和八萬天人，從佛世尊那裡聽聞了這個法門，聽聞后都獲得了須陀洹果（須陀洹果：小乘佛教四果中的初果）。 當時，天王牟修樓陀禮拜世尊的腳，並說了偈語： 『我得以脫離惡道，依靠佛世尊， 一切天人都孤獨，如來的法能救度。 我早上就得到了果位，進入了佛法之中， 和天人們一起進入，超越了生死恐懼的地方。』 牟修樓陀這樣說完后，飛昇到虛空中，和眾天人一起前往夜摩天所居住的地方。那些天人都到達了，到達天界后，仍然享受快樂，嬉戲。一生的業報結束后就會退轉，惡道關閉。出生在人間，會擁有第一等的富裕和快樂、第一等的端正相貌，有殊勝的偉大的心，在一切國土中都勝過他人。如果不是須陀洹，那些天人退轉后，根據他們的業力，或者會墮入地獄、餓鬼、畜生道。如果因為剩餘的業力，得以出生在人間，他們也會同樣得到大的富裕和快樂，種下善根。
【English Translation】 English version: Reverence and unwavering faith. They possess deep faith and respect for the Triple Gem (Triple Gem: Buddha, Dharma, and Sangha in Buddhism), and because of their unwavering faith, they accumulate immeasurable merit. Even among countless merits, this single merit surpasses all others. This means that this person first enjoys worldly pleasures and ultimately attains Nirvana (Nirvana: the state of liberation from the cycle of birth and death in Buddhism); it means that Devas and Devis do not indulge themselves, for if they do, they will obtain neither worldly nor transcendental happiness. Therefore, Maudgalyāyana (Maudgalyāyana: Name of a Yama king)! Just like that great sage, known as Kakusandha Buddha (Kakusandha Buddha: One of the past seven Buddhas), thus joyfully preached the Dharma to Yama King (Yama King: One of the six heavens of the desire realm, ruling over the Yama Heaven). Such is the Dharma, the Dharma of all Tathagatas (Tathagata: One of the titles of the Buddha) is the same, there is no other Dharma, just as you heard from the old Devas before. Here is a verse: 'Deeply believe in the Triple Gem, diligently cultivate immeasurable practices, First attain rebirth in heaven, and ultimately attain the fruit of Nirvana.' 'These are the paths of the Twelve Devas (Twelve Devas: Twelve deities in Buddhism who guard the directions), constantly practice, and you will surely attain the fruit without doubt.' At that time, King Maudgalyāyana and eighty thousand Devas, having heard this Dharma from the Buddha, all attained the fruit of Stream-enterer (Sotapanna) (Sotapanna: The first fruit of the four stages of enlightenment in Theravada Buddhism). At that time, King Maudgalyāyana bowed at the feet of the World Honored One and spoke this verse: 'I am freed from the evil paths, relying on the Buddha, All the Devas are lonely, the Dharma of the Tathagata saves them. I attained the fruit this morning, entering the Buddha's Dharma, Together with the Devas, we enter, surpassing the place of fear of birth and death.' Having spoken thus, Maudgalyāyana ascended into the sky, together with the assembly of Devas, towards the abode of Yama Heaven. All those Devas arrived, and having arrived in heaven, they still enjoy pleasure and frolic. When the karma of one lifetime is exhausted, they will regress, and the evil paths will be closed. Born in the human realm, they will possess the foremost wealth and happiness, the foremost beauty, and a superior great heart, surpassing all others in all lands. If they are not Stream-enterers, those Devas, after regressing, according to their karma, will either fall into hell, the realm of hungry ghosts, or the animal realm. If, due to remaining karma, they are reborn in the human realm, they will also attain great wealth and happiness, and plant good seeds.
種莊嚴。以餘業故。
「又彼比丘知業果報，次復觀察夜摩天中所有地處。彼見聞知：夜摩天中復有地處，彼處名為乘處遊行。眾生何業生彼地處？彼見聞知：若人善心，善深直心，不殺盜淫。彼人善業，身壞命終生彼地處。始生彼時，即見天中種種樹林、清流水河、蓮花池等，勝妙殊異甚可愛樂。眾鳥音聲，聞香知味觸等皆勝，可愛可樂。
「見彼妙色、聞妙聲等，作如是言：『今此所見種種樹林，種種可愛清流水河、蓮花池等，種種妙色昔所未有，甚為可愛、甚為可樂，有無量種，更無相似，心叵厭足。今此所聞種種歌聲、眾鳥音等，悉皆勝妙昔所未有，甚為可愛、甚為可樂，有無量種，更無相似，心叵厭足。今所聞香昔所未有亦甚可愛，亦甚可樂，有無量種，更無相似，心叵厭足。此味亦爾，昔所未有，亦甚可愛，亦甚可樂，有無量種，更無相似，心叵厭足。此觸亦爾，昔未曾有，亦甚可愛，亦甚可樂，有無量種，更無相似，心叵厭足。』彼天如是內心思惟五欲境界，念欲常得。如是勝妙五境界樂，嬉戲遊行，心不厭足。
「彼處所有一切天女聞已語言：『此天世間，法常如是，一切境界一切常爾，無不樂處、無不樂時。如此勝相，處處普遍，具足皆有五欲功德，有無量種隨念皆得，常受天
【現代漢語翻譯】 現代漢語譯本： 『以其餘業的緣故，（繼續觀察）。』
『此外，那位比丘知道業的果報，接著又觀察夜摩天（Yama Heaven）中的所有地處。他看見並知道：夜摩天中還有名為乘處（Vehicle Place）的地方。眾生因為什麼樣的業而生到那個地方呢？他看見並知道：如果有人心懷善意，具有深厚的正直之心，不殺生、不偷盜、不邪淫，這個人憑藉其善業，在身壞命終后便會生到那個地方。剛生到那裡時，就能看見天界中各種各樣的樹林、清澈的河流、蓮花池等等，這些景象殊勝美妙，非常可愛，令人喜悅。各種鳥的鳴叫聲，聞到的香味，嚐到的味道，以及感受到的觸感等等，都非常殊勝，可愛而令人喜悅。
『看見那些美妙的顏色，聽到美妙的聲音等等，他們會這樣說：「現在我所看見的各種樹林，各種可愛的清澈河流、蓮花池等等，這些美妙的景色是以前從未有過的，非常可愛，非常令人喜悅，有無數種類，沒有相似之處，內心永遠不會感到厭倦。現在我所聽到的各種歌聲、各種鳥的鳴叫聲等等，都非常殊勝美妙，是以前從未有過的，非常可愛，非常令人喜悅，有無數種類，沒有相似之處，內心永遠不會感到厭倦。現在我所聞到的香味也是以前從未有過的，非常可愛，非常令人喜悅，有無數種類，沒有相似之處，內心永遠不會感到厭倦。這味道也是如此，以前從未有過，非常可愛，非常令人喜悅，有無數種類，沒有相似之處，內心永遠不會感到厭倦。這觸感也是如此，以前從未有過，非常可愛，非常令人喜悅，有無數種類，沒有相似之處，內心永遠不會感到厭倦。」那些天人像這樣內心思念五欲的境界，希望慾望能夠永遠得到滿足。像這樣享受殊勝美妙的五種感官之樂，嬉戲玩樂，內心永遠不會感到厭倦。
『那個地方的所有天女聽到後會說：「這個天界，法則向來如此，一切境界永遠都是這樣，沒有不快樂的地方，沒有不快樂的時候。如此殊勝的景象，處處普遍存在，完全具備五欲的功德，有無數種類，隨心所想都能得到，永遠享受天界的快樂。」』
【English Translation】 English version: 『Due to the remaining karma, (he continues to observe).』
『Furthermore, that Bhikshu, knowing the results of karma, then observes all the places in the Yama Heaven (Yama Heaven). He sees and knows that in the Yama Heaven there is also a place called Vehicle Place (乘處). What karma causes beings to be born in that place? He sees and knows that if someone has a kind heart, a deep and upright mind, and does not kill, steal, or engage in sexual misconduct, that person, through their good karma, will be born in that place after their body breaks and their life ends. When they are first born there, they immediately see various forests, clear flowing rivers, lotus ponds, and so on in the heavens, which are wonderfully beautiful, very lovely, and delightful. The sounds of various birds, the scents they smell, the tastes they experience, and the touches they feel are all superior, lovely, and delightful.
『Seeing those beautiful colors, hearing those beautiful sounds, and so on, they say, 「Now I see various forests, various lovely clear flowing rivers, lotus ponds, and so on. These wonderful scenes are unprecedented, very lovely, and very delightful. There are countless kinds, with nothing similar, and the mind will never be satisfied. Now I hear various songs, the sounds of various birds, and so on, all of which are superior and wonderful, unprecedented, very lovely, and very delightful. There are countless kinds, with nothing similar, and the mind will never be satisfied. The fragrance I now smell is also unprecedented, very lovely, and very delightful. There are countless kinds, with nothing similar, and the mind will never be satisfied. This taste is also the same, unprecedented, very lovely, and very delightful. There are countless kinds, with nothing similar, and the mind will never be satisfied. This touch is also the same, never before experienced, very lovely, and very delightful. There are countless kinds, with nothing similar, and the mind will never be satisfied.」 Those devas (天人) think of the realm of the five desires in their hearts like this, hoping that their desires can always be satisfied. They enjoy such superior and wonderful pleasures of the five senses, playing and enjoying themselves, and their minds will never be satisfied.
『All the heavenly women (天女) in that place, hearing this, say, 「This heavenly realm is always like this, all realms are always like this, there is no place that is not joyful, no time that is not joyful. Such wonderful scenes are universally present everywhere, fully possessing the merits of the five desires, with countless kinds, and whatever you think of, you can obtain, and you will always enjoy heavenly bliss.」』
樂，更無與等。天見此林已，生如是希有之心，何況入中。牟修樓陀天王之前，復過於是。彼處九億那由他千種種莊嚴少色天女，歌舞具足，歡喜心面，五欲功德而為供養。牟修樓陀夜摩天王如是受樂，夜摩天王牟修樓陀天子必見。何以故？此處境界，牟修樓陀夜摩天王則是其主，此一切天皆屬彼王，我等依之猶如父母，在此一切夜摩天中所有地處。』
「彼始生天，既聞此已，諸天女等而為圍繞，入彼林中。既入林已，見下中色種種形服莊嚴諸天，一切皆受五欲功德。行食俱樂，一切皆有五功德食。見彼遊戲，多有無量諸天女眾共余諸天美聲語說，無量百千種種功德而為莊嚴。復有七寶妙樹莊嚴，復有種種行樹莊嚴。彼處多有隨憶念樹，天有所念，從彼樹得，如是具足功德寶樹。彼始生天，有無量種勝妙功德皆悉具足，五境界樂亦皆具足。彼天見已，眼著甚樂，生勝愛樂，處處遍見。如是見已，共諸天女入彼大林，入大林已，豐飲食河百千莊嚴，種種色鳥、種種音聲。彼諸天女歌聲普遍，耳聞其樂，與鳥合聲。
「彼始生天，復于異處見蓮華林，希有殊妙，長三由旬，廣二由旬。見彼大林有金蓮花，無量形相，有無量色以為莊嚴。譬如秋時，虛空之中諸曜莊嚴，如是如是。百千天女多饒具足，歌舞遊戲
【現代漢語翻譯】 現代漢語譯本：快樂是無與倫比的。天神看見這片林地后，生起了如此稀有難得的心，更何況是進入其中呢。在牟修樓陀（Maheśvaradeva，大自在天）天王之前，快樂更是超越了這裡。那裡有九億那由他（nayuta，數量單位，意為億萬）千種以各種莊嚴裝飾的少色天女，她們歌舞齊備，面帶歡喜，以五欲功德供養天王。牟修樓陀夜摩（Yama，焰摩天）天王如此享受快樂，夜摩天王牟修樓陀天子必定會看見。為什麼呢？因為此處的境界，牟修樓陀夜摩天王是這裡的主宰，這裡的一切天眾都屬於這位天王，我們依賴他就像依賴父母一樣，在這所有夜摩天中的所有地方都是如此。』 那些新生的天神，聽聞這些話后，被眾多的天女圍繞著，進入了那片林地。進入林地后，他們看見了下等和中等各種顏色、各種形狀服飾莊嚴的天神，一切都在享受五欲功德。他們一起飲食娛樂，一切都具備五功德的食物。看見他們在那裡嬉戲，有無數的天女和眾多的天神一起用美妙的聲音交談，用無數百千種功德來裝飾自己。還有七寶妙樹的莊嚴，還有各種各樣的行樹的莊嚴。那裡有很多隨心所欲的樹，天神心中所想的，都能從那樹上得到，像這樣具備功德的寶樹。那些新生的天神，具備無數種殊勝美妙的功德，五種境界的快樂也都具備。天神看見這些，眼睛貪戀著這快樂，生起殊勝的愛戀，處處觀看。這樣觀看之後，和眾多的天女一起進入那片大林，進入大林后，有豐盛的飲食河流，百千種莊嚴，各種顏色的鳥，各種各樣的聲音。那些天女的歌聲普遍傳播，耳朵聽著那快樂，和鳥的聲音融合在一起。 那些新生的天神，又在另一個地方看見蓮花林，稀有殊妙，長三由旬（yojana，古印度長度單位），寬二由旬。看見那片大林中有金蓮花，無數的形狀，有無數的顏色來裝飾。譬如秋天的時候，虛空之中用各種星辰來裝飾，像這樣像這樣。百千天女眾多而完備，歌舞嬉戲。
【English Translation】 English version: The joy is incomparable. When the gods saw this forest, they developed such a rare and precious mind, let alone entering it. Before Maheśvaradeva (Maheśvaradeva, the Great自在天), the joy is even greater than here. There are nine hundred million nayutas (nayuta, a unit of quantity, meaning hundreds of millions) of celestial maidens adorned with various kinds of ornaments, complete with singing and dancing, with joyful faces, offering with the merits of the five desires. Maheśvaradeva (Yama, 焰摩天) enjoys such joy, and the son of Yama, Maheśvaradeva, will surely see it. Why? Because in this realm, Maheśvaradeva is the master here, and all the gods here belong to this king, and we depend on him as we depend on our parents, in all the places in all these Yamas.』 Those newly born gods, having heard these words, entered that forest surrounded by numerous celestial maidens. After entering the forest, they saw gods of lower and middle ranks, adorned with various colors and shapes of clothing, all enjoying the merits of the five desires. They eat and enjoy themselves together, and everything has food with the five merits. Seeing them playing there, countless celestial maidens and many gods talk together in beautiful voices, adorning themselves with countless hundreds of thousands of merits. There are also the adornments of wonderful trees of seven treasures, and the adornments of various kinds of walking trees. There are many wish-fulfilling trees there, and whatever the gods think of in their hearts, they can get from that tree, like this, treasure trees with complete merits. Those newly born gods are endowed with countless kinds of supreme and wonderful merits, and they are also endowed with the joys of the five realms. When the gods saw these, their eyes were greedy for this joy, and they developed supreme love and looked everywhere. After seeing this, they entered that great forest with many celestial maidens. After entering the great forest, there were abundant food rivers, hundreds of thousands of adornments, birds of various colors, and various kinds of sounds. The songs of those celestial maidens spread everywhere, and the ears heard that joy, merging with the sounds of the birds. Those newly born gods, in another place, saw a lotus forest, rare and wonderful, three yojanas (yojana, an ancient Indian unit of length) long and two yojanas wide. They saw golden lotuses in that great forest, with countless shapes and adorned with countless colors. Just as in autumn, the empty space is adorned with various stars, like this, like this. Hundreds of thousands of celestial maidens are numerous and complete, singing and dancing.
，五樂音聲，受諸快樂，迭相心念，迭相附近，一念不離，恒常一心，迭相愛樂。見園林中處處多有歡喜天眾，亦見多有種種鳥群，迭共戲樂，迭相愛念，迭相附近，一念不離，恒常一心，迭相愛樂。如是天等遊戲受樂，鳥亦如是。鵝鴨鴛鴦如是等鳥有無量種，無量群眾在蓮華林清凈水中，處處遊戲于彼河岸。其處有天摘取金葉用飲天酒，共天女眾歌舞遊戲，受種種樂。復摘銀葉用飲赤酒，酒色猶如蓮花寶色，香味清冷一切具足，共諸天女歌戲受樂。自善業力之所感致。復有異天亦在彼處蓮花林中極可愛處，如是諸天五欲境界受諸快樂，摘青寶色蓮花之葉，共諸天女用飲天酒。復有異天入彼樹下，天華所覆，既飲天酒，怡然快樂，于園林中共諸天女遊行放逸，飲色香味天果美汁，歡喜歌笑。復有異天金銀玻璃、青寶樹枝覆蔭為舍，共諸天女歌笑嬉戲，受天快樂。復有異天依止河岸鳥音聲處，在柔軟地、妙觸之地其處生華，摘取彼華。其華五色，有別、有合。共諸天女取已嗅之，彼諸天女近於天子歌舞戲笑。復有異天在種種寶石地之上，所謂青寶、玻璃金銀，如是地處嬉戲遊行受諸快樂。乃至集作愛善業盡，善業盡已，于彼處退。彼處退已，墮于惡道，生在地獄、餓鬼、畜生。若有餘業，得生人中，常生樂處，則有第一
端正之色，大心大富，得為國主。以餘業故。
「又彼比丘知業果報，次復觀察夜摩天中所有地處。彼見聞知：復有地處，彼處名為云處遊行。眾生何業生彼地處？彼見聞知：若人直心，本性正直，信於三寶，不殺不盜，不行一切不善邪行——不樂、不行亦不多作。見諸婦女，乃至不生欲意之心，不念淫慾，舍淫慾心，亦不分別，猶如舍毒。此善男子身壞命終生夜摩天，在彼云處遊行之處。生彼處已，身之光明與日不異，受善業樂、受無比樂，無量境界受諸快樂。即初生時，甚大歡喜，心生思惟：『我今云何獨在此處？』即生念時，見諸天女在樹林中。樹種種枝，具足寶鈴，鈴有妙聲。地色猶如火洋真金，地處有如銀玻璃色，多有百千妙蓮花池以為莊嚴。彼地分處林樹柔軟，有百千鳥出美妙聲。彼諸天女如是林中游戲受樂，即彼天子心生念時，林間速出妙莊嚴具而自莊嚴。以蓮花鬘莊嚴其頭，其身皆著種種色衣，到天子所。既到近已，種種莊嚴而圍繞之，詠種種歌，微妙音聲心極愛染，娛樂天子。無量樂具，具足而有，彼諸天女如是種種娛樂天子。如是天子于彼天女本未曾見，既得見已，如是思惟：『此是何人？從何處來？系屬於誰？為誰而來？』
「既來見已，見其具有種種色衣，有種種寶莊嚴其身，
【現代漢語翻譯】 現代漢語譯本 端正的容貌，廣大的心量，巨大的財富，能夠成為國家的統治者。這是由於剩餘的善業所致。
『此外，那位比丘瞭解業的果報，接著觀察夜摩天（Yāmadeva，欲界六天之一，意為善時分天）中的所有處所。他看見並知道：還有一處地方，那個地方叫做云處（Cloud Realm）。什麼樣的眾生會生到那個地方呢？他看見並知道：如果有人心地正直，天性純正，信仰三寶（Triratna，佛、法、僧），不殺生、不偷盜，不做一切不善的邪惡行為——不喜好、不做、也不多做。看見各種婦女，乃至不生起慾望之心，不思念淫慾，捨棄淫慾之心，也不加以分別，就像捨棄毒藥一樣。這樣的善男子身壞命終后，會生到夜摩天，在那個云處的地方。生到那裡之後，身體的光明與太陽沒有差別，享受善業帶來的快樂、享受無比的快樂，在無量的境界中享受各種快樂。剛出生的時候，非常歡喜，心中思惟：『我現在為什麼獨自在這裡呢？』剛一生起這個念頭，就看見各種天女在樹林中。樹的各種枝條上，都掛滿了寶鈴，鈴發出美妙的聲音。地面的顏色猶如火紅色的真金，地面的某些地方呈現出銀色或玻璃的顏色，用成百上千的妙蓮花池作為莊嚴。那裡的土地和樹林柔軟舒適，有成百上千的鳥發出美妙的聲音。那些天女在這樣的樹林中嬉戲享樂，這時，那位天子心中生起念頭，樹林間立刻出現美妙的莊嚴器具來裝飾自己。用蓮花花鬘裝飾他的頭部，他的身上穿著各種顏色的衣服，來到天子所在的地方。來到近處之後，用各種各樣的裝飾圍繞著他，唱著各種各樣的歌曲，美妙的聲音讓他內心極度愛戀，以此來娛樂天子。無數的快樂器具，都完備地存在著，那些天女就這樣用各種方式來娛樂天子。像這樣的天子對於這些天女原本沒有見過，現在既然見到了，就如此思惟：『這些人是誰？從哪裡來？屬於誰？爲了誰而來？』
『既然來了並且見到了，看見她們穿著各種顏色的衣服，用各種寶物裝飾她們的身體，』
【English Translation】 English version An upright appearance, a vast mind, and great wealth enable one to become the ruler of a country. This is due to the remaining karma.
'Furthermore, that Bhiksu (Buddhist monk) understands the retribution of karma, and then observes all the places in the Yāmadeva (one of the six heavens of the desire realm, meaning 'Heaven of Good Times'). He sees and knows: there is another place, that place is called the Cloud Realm. What kind of beings are born in that place? He sees and knows: if a person is upright in heart, pure in nature, believes in the Three Jewels (Triratna, Buddha, Dharma, Sangha), does not kill, does not steal, and does not engage in any unwholesome evil deeds—does not delight in, does not do, nor does he do much of them. Seeing various women, he does not even give rise to a desire in his heart, does not think of lust, abandons the mind of lust, and does not discriminate, just like abandoning poison. Such a good man, when his body breaks and his life ends, is born in the Yāmadeva, in that place of the Cloud Realm. Having been born there, the light of his body is no different from the sun, he enjoys the happiness brought by good karma, enjoys incomparable happiness, and enjoys all kinds of happiness in immeasurable realms. When he is first born, he is very happy, and thinks in his heart: 'Why am I alone here now?' As soon as this thought arises, he sees various heavenly women in the forest. The various branches of the trees are full of jeweled bells, and the bells emit wonderful sounds. The color of the ground is like fiery gold, and some parts of the ground appear silver or glass-like, adorned with hundreds of thousands of wonderful lotus ponds. The land and trees there are soft and comfortable, and hundreds of thousands of birds emit beautiful sounds. Those heavenly women play and enjoy themselves in such forests, and at this time, the heavenly son has a thought in his heart, and beautiful ornaments immediately appear in the forest to adorn himself. He adorns his head with lotus garlands, and his body is dressed in various colored clothes, and he comes to the place where the heavenly son is. Having come near, they surround him with various ornaments, singing various songs, and the wonderful sounds make his heart extremely infatuated, using this to entertain the heavenly son. Countless instruments of pleasure are fully present, and those heavenly women entertain the heavenly son in various ways. Such a heavenly son had never seen these heavenly women before, and now that he has seen them, he thinks like this: 'Who are these people? Where did they come from? To whom do they belong? For whom have they come?'
'Having come and seen, seeing that they are wearing various colored clothes, and adorning their bodies with various treasures,'
其手執持無量樂器，且少分喻。何處何處三十三天所有天女歌樂之聲，不得為比，何況三種功德具足，無量善業所得之果。夜摩天女于彼三十三天天女歌詠音聲甚為殊勝，色少勢力、身之形量、歌聲樂受、園林諸樹、流水河池、須陀之食、勝妙堂舍、戲樂之處一切皆勝。上上次第乃至他化自在天中，色少勢力、身之形量、歌聲受樂如是等事，一切皆勝。何以故？業果重故。心戒清凈，無垢染故。此夜摩天如是天女不可比類，一切具足。
「彼如是處有二種過，謂無常、欲，唯有少分微樂可說。若愚癡人受持禁戒，悕望于有，作如是心：『愿我持戒得生天中。』為回彼心，我說：無常、退及愛離，如是等過。何以故？若起少心悕望于有，一切善法皆悉散失。一切有中，無處常者。下上傍廂，若常不動、不破壞者，無有是處。一切分別無不分別，以此因緣，說彼天報非可愛處。
「爾時，彼處諸天女等圍繞如是始生天子，歌舞遊戲種種娛樂。爾時，天子本未曾見，心自思惟：『此屬於誰，而來近我？』隨彼天子心之所念，即心念時，以善業故，彼天女言：『天為我主，何以不共我等語說？天是我夫，隨天所須，我為給使，令天受樂。』時，彼天子既得聞已，作如是言：『汝若屬我，今可來近在此林中，何以故
【現代漢語翻譯】 現代漢語譯本 他們手中拿著無數的樂器，但這只是一個很小的比喻。無論在哪個地方，三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）所有天女歌唱奏樂的聲音，都無法與（他們手中的樂器）相比，更何況是三種功德圓滿，無數善業所獲得的果報。夜摩天（Yama，六慾天之一，位於三十三天之上）的天女，在歌唱奏樂的聲音上比三十三天的天女更加殊勝，在容貌、力量、身形大小、歌聲樂受、園林樹木、流水河池、須陀（Sudha，天界的食物）的享用、精美堂舍、嬉戲娛樂的場所等方面，一切都勝過三十三天。依次向上，直到他化自在天（Parinirmita-vasavartin，六慾天之頂），在容貌、力量、身形大小、歌聲樂受等方面，一切都勝過下層天。為什麼呢？因為他們的業果更加深重，心戒清凈，沒有污垢染著。因此，夜摩天的天女是無法比擬的，一切都非常圓滿。 『像他們那樣的地方有兩種過患，就是無常和慾望，只有少許的快樂可以談論。如果愚癡的人受持禁戒，希望得到有，心裡想著：『愿我持戒能夠往生到天界。』爲了轉變他們的心，我說：無常、退轉以及愛別離等等過患。為什麼呢？如果生起少許希望得到有的心，一切善法都會散失。在一切有之中，沒有什麼是永恒不變的。無論是下方、上方還是周圍，沒有什麼是恒常不動、不會破壞的。一切分別，無論是有分別還是無分別，因為這個原因，我說天界的果報並非是可愛之處。』 『那時，那些地方的天女們圍繞著新生的天子，唱歌跳舞，進行各種娛樂活動。那時，天子從未見過這樣的景象，心裡想著：『這些人是誰，為什麼靠近我？』隨著天子心中的想法，就在他心中所想的時候，因為善業的緣故，那些天女說道：『天是我們的主人，為什麼不和我們說話呢？天是我的丈夫，無論天需要什麼，我們都會服侍，讓天享受快樂。』當時，天子聽了這些話后，說道：『如果你們屬於我，現在可以來到這片樹林中，為什麼呢？』
【English Translation】 English version Their hands hold immeasurable musical instruments, and this is but a small analogy. The sounds of singing and music from the goddesses of the Trayastrimsa (Thirty-three Heavens, a celestial realm atop Mount Sumeru in Buddhist cosmology) are incomparable, let alone the fruits of immeasurable good deeds, complete with three kinds of merits. The goddesses of the Yama Heaven (one of the Six Desire Realms, above the Trayastrimsa Heaven) are far superior in their singing and music compared to the goddesses of the Thirty-three Heavens. In terms of appearance, power, body size, enjoyment of songs and music, gardens, trees, flowing rivers and pools, the consumption of Sudha (celestial food), exquisite halls, and places of amusement, they surpass the Thirty-three Heavens in every aspect. Ascending further, up to the Parinirmita-vasavartin Heaven (the highest of the Six Desire Realms), in terms of appearance, power, body size, and enjoyment of songs and music, everything surpasses the lower heavens. Why? Because their karmic results are heavier, their minds and precepts are pure, and they are free from defilement. Therefore, the goddesses of the Yama Heaven are incomparable, complete in every way. 『Such places have two faults: impermanence and desire, with only a small amount of pleasure to speak of. If foolish people uphold precepts, hoping for existence, thinking, 'May I be reborn in the heavens by upholding precepts,' to turn their minds, I say: impermanence, regression, and separation from loved ones, and other such faults. Why? If even a little desire for existence arises, all good dharmas will be lost. In all existence, there is no place that is permanent. Whether below, above, or around, there is nothing that is constant, unmoving, or indestructible. All discriminations, whether with or without discrimination, for this reason, I say that the rewards of the heavens are not desirable places.』 『At that time, the goddesses in those places surrounded the newly born deva (celestial being), singing, dancing, and engaging in various amusements. At that time, the deva had never seen such a sight, and thought to himself, 'Who are these people, and why are they approaching me?' As the deva thought in his heart, at the very moment he thought it, because of his good karma, the goddesses said, 'You are our lord, why do you not speak with us? You are my husband, whatever you need, we will serve you, so that you may enjoy happiness.' At that time, the deva, having heard these words, said, 'If you belong to me, you may come near in this forest, why?'
？此之天處是受樂地。生此天者，此處受樂。』時，彼天女即抱天子，無量種種受快樂已。天女復起作如是言：『我共天子在園林中處處遊行。此園林中多饒無量種種天眾，隨眼所見種種可愛種種諸鳥音聲可樂，多有種種流水河池、蓮花莊嚴，多有百千種種山峰。其峰高峻，種種七寶，多有光明莊嚴山峰。種種山谷處處嚴好，多有種種諸鳥音聲。在地處處有池莊嚴，如是功德悉皆具足。我共天子俱行遊戲，受諸欲樂。』爾時，如是始生天子從彼天女聞是語已，語天女言：『我隨汝意，皆如是作。』如是說已，起彼坐處，為受樂故。一切天女共彼天子園林中行，種種音聲天寶樂器在手執持，共彼天子游行放逸。
「爾時，天子共彼天女遊行放逸，復有其餘天子、天女共行遊戲合會相逢。時二天子見則相愛迭共語說，彼此天女亦復如是，心迭相愛，一切和合，復向異林。如是林者，名戲樂林，彼林之量三千由旬，彼林無量有百千億那由他數。諸天子眾滿彼林中，如歡喜林曠野無異，如是具足種種功德，名戲樂林。天遊行處種種具足。彼兩朋天，共見彼處皆悉本來未如是見亦未曾聞，不可譬喻。見彼林已，生歡喜心，面眼目等皆有喜狀。時始生天及其天女即語彼天，作如是言：『此如是等，昔來未見。』如是說已，兩
【現代漢語翻譯】 『這個天界是享受快樂的地方。生到這個天界的人，就在這裡享受快樂。』當時，那位天女就擁抱天子（Devaputra，天神之子），享受了無量種種的快樂。天女又起身這樣說：『我和天子在園林中到處遊玩。這個園林中有很多無量種種的天眾（Devas，天神），眼睛所見之處都是種種可愛之物，種種鳥的音聲悅耳動聽，還有很多種種流水、河池，蓮花莊嚴，有很多百千種種的山峰。那些山峰高聳陡峭，用種種七寶裝飾，有很多光明莊嚴的山峰。種種山谷處處都裝飾得很好，有很多種種鳥的音聲。在地上處處都有池塘裝飾，像這樣的功德都完全具備。我和天子一起遊玩，享受各種慾望的快樂。』當時，這位剛出生的天子從那位天女聽到這些話后，對天女說：『我隨你的意思，都照你說的做。』這樣說完，就從座位上起身，爲了享受快樂的緣故。所有的天女和那位天子在園林中行走，手中拿著各種各樣的音聲天寶樂器，和那位天子一起縱情享樂。 當時，天子和那些天女縱情享樂，又有其他的天子、天女一起遊玩，相遇集合。這時，兩位天子相見，互相愛慕，互相交談，彼此的天女也是這樣，心中互相愛慕，一切都和諧融洽，又一起前往其他的樹林。這樣的樹林，名叫戲樂林（Playful Forest），那片樹林的面積有三千由旬（Yojana，古印度長度單位），那片樹林中有無量百千億那由他（Nayuta，數量單位）之多。諸位天子充滿在那片樹林中，就像歡喜林（Joyful Forest）的曠野一樣，像這樣具足種種功德，名叫戲樂林。天神享樂的地方種種具備。那兩隊天人，共同看到那個地方，都覺得是從來沒有見過的，也沒有聽說過的，無法比喻。看到那片樹林后，生起歡喜心，面部眼睛等都有喜悅的表情。當時，剛出生的天子和他的天女就對那些天人說：『像這樣的地方，以前從來沒有見過。』這樣說完，兩
【English Translation】 'This heavenly realm is a place to enjoy happiness. Those born in this realm experience joy here.' At that time, the heavenly maiden embraced the Devaputra (heavenly son), experiencing immeasurable varieties of pleasure. The heavenly maiden then arose and said: 'I and the Devaputra wander everywhere in the gardens. In these gardens, there are countless varieties of Devas (heavenly beings), with all sorts of lovely things to see, and the sounds of various birds are delightful. There are also many kinds of flowing streams, rivers, and ponds, adorned with lotuses, and many hundreds of thousands of mountain peaks. These peaks are tall and steep, decorated with various seven treasures, and there are many bright and adorned mountain peaks. Various valleys are beautifully decorated everywhere, and there are many kinds of bird sounds. Everywhere on the ground, there are ponds adorned, and such merits are fully complete. I and the Devaputra play together, enjoying all kinds of sensual pleasures.' At that time, the newly born Devaputra, having heard these words from the heavenly maiden, said to her: 'I will do as you wish, according to your will.' Having said this, he arose from his seat, for the sake of enjoying pleasure. All the heavenly maidens and the Devaputra walked in the gardens, holding various sound-producing heavenly treasure instruments in their hands, indulging in pleasure with the Devaputra. At that time, the Devaputra and those heavenly maidens indulged in pleasure, and other Devaputras and heavenly maidens also played together, meeting and gathering. Then, the two Devaputras saw each other, loved each other, and spoke to each other, and the heavenly maidens also did the same, loving each other in their hearts, all harmonizing and mingling, and then went together to other forests. Such a forest is called the Playful Forest, and the area of that forest is three thousand Yojana (ancient Indian unit of distance). In that forest, there are countless hundreds of thousands of billions of Nayuta (unit of quantity). The multitudes of Devaputras filled that forest, like the wilderness of the Joyful Forest, and thus possessing all kinds of merits, it is called the Playful Forest. The places where the Devas enjoy themselves are fully equipped. Those two groups of heavenly beings, seeing that place together, felt that they had never seen or heard of it before, and it was beyond comparison. Having seen that forest, they felt joy in their hearts, and their faces and eyes showed expressions of joy. At that time, the newly born Devaputra and his heavenly maiden said to those heavenly beings: 'Such a place, we have never seen before.' Having said this, the two
朋天子、兩朋天女頭著天鬘，身涂栴檀坐天堂殿，上升虛空，歌舞喜笑迭共遊戲，相與共詣牟修樓陀夜摩天王。如是上去，復有餘天並其天女，手執蓮花坐天之處，上升虛空，歌舞喜笑迭共戲樂，相與共詣牟修樓陀夜摩天王。亦爾上去，復有餘天能微細行，手執箜篌，能穿無量百千山過，行不障礙。共諸天女歌舞嬉戲，亦復向彼牟修樓陀夜摩天王所住殿舍，心生歡喜。亦爾上去，復有餘天于虛空中雨諸天花，共諸天女歌舞嬉戲，亦復向彼牟修樓陀夜摩天王所住殿舍。亦爾上去，彼始生天如是無量種種差別，無量遊戲皆悉具見，亦共同行，在天女前如是而行。彼無量天皆以美語共其言說。
「爾時，如是始生天子遙見遠處有勝光明，過百千日，自余凡夫眼不能觀。復聞彼處無量音聲，聲有四種：一者相應；二者真正；三者和合；四者平等。如是音聲彼天聞已，心生歡喜問天女言：『今見彼處勝妙可愛，有大光明在於彼處，如是遙見。彼處如是勝上音聲，美妙平等和合歌聲，復有舞戲，云何如是？』爾時，天女即便語彼始生天子作如是言：『夜摩天王彼處受樂，多有無量百千天眾，復有無量諸天女眾，一切天眾之所讚歎。猶如兜率寂靜天王，受天之樂。』
「爾時，如是始生天子既聞是語，則生第一希有之心
【現代漢語翻譯】 現代漢語譯本：朋天子（年輕的天子）、兩朋天女（年輕的天女）頭上戴著天鬘（天界的頭飾），身上塗著栴檀（一種香木），坐在天堂殿中，上升到虛空中，歌舞嬉笑，互相一起遊戲，一起前往牟修樓陀夜摩天王（夜摩天之王）那裡。像這樣上去，還有其他天人和他們的天女，手裡拿著蓮花，坐在天界的地方，上升到虛空中，歌舞嬉笑，互相一起玩樂，一起前往牟修樓陀夜摩天王那裡。也像這樣上去，還有其他天人能夠非常細微地行走，手裡拿著箜篌（一種樂器），能夠穿過無量百千座山，行走沒有障礙。和眾天女一起歌舞嬉戲，也前往牟修樓陀夜摩天王所居住的殿舍，心中生起歡喜。也像這樣上去，還有其他天人在虛空中散落各種天花，和眾天女一起歌舞嬉戲，也前往牟修樓陀夜摩天王所居住的殿舍。也像這樣上去，那些新生的天人像這樣有無量種種差別，無量的遊戲都完全看見，也一起同行，在天女前面像這樣行走。那些無量的天人都用美好的語言和她們說話。 『這時，像這樣新生的天子遙遠地看見遠處有殊勝的光明，超過百千個太陽，其餘凡夫的眼睛不能觀看。又聽見那個地方有無量的聲音，聲音有四種：一是相應；二是真正；三是和合；四是平等。像這樣的聲音那些天人聽了之後，心中生起歡喜，問天女說：『現在看見那個地方殊勝美妙可愛，有大的光明在那個地方，像這樣遙遠地看見。那個地方像這樣殊勝美好的聲音，美妙平等和合的歌聲，又有舞蹈嬉戲，這是怎麼回事？』這時，天女就對那個新生的天子說：『夜摩天王在那裡享受快樂，有很多無量百千的天眾，還有無量諸天女眾，一切天眾所讚歎。猶如兜率寂靜天王（兜率天之王），享受天界的快樂。』 『這時，像這樣新生的天子聽了這些話，就生起第一希有之心。
【English Translation】 English version: The young gods and two young goddesses, adorned with celestial garlands on their heads and bodies smeared with sandalwood, sat in the heavenly palace, ascending into the void. Singing, dancing, laughing, and playing together, they went to Mount Sumeru, to the abode of King Yama (King of the Yama Heaven). Ascending in this manner, there were other gods and their goddesses, holding lotuses in their hands, seated in heavenly places, ascending into the void. Singing, dancing, laughing, and playing together, they went to Mount Sumeru, to the abode of King Yama. Ascending in the same way, there were other gods who could travel subtly, holding konghou (a type of stringed instrument), able to pass through countless hundreds of thousands of mountains without obstruction. Together with the goddesses, they sang, danced, and played, also heading towards the palace where King Yama resided, their hearts filled with joy. Ascending in the same manner, there were other gods who rained down celestial flowers in the void, together with the goddesses, singing, dancing, and playing, also heading towards the palace where King Yama resided. Ascending in the same way, those newly born gods, in their immeasurable and diverse forms, witnessed countless games and activities, and traveled together, walking in front of the goddesses. Those countless gods spoke to them with beautiful words. 『At that time, the newly born god saw from afar a superior light, brighter than hundreds of thousands of suns, which ordinary eyes could not behold. He also heard countless sounds, of four kinds: harmonious, true, unified, and equal. Upon hearing these sounds, the god felt joy and asked the goddess, 『Now I see that place is wonderfully lovely, with great light emanating from it, visible from afar. There are such superior sounds, beautiful, equal, and harmonious songs, and also dancing and playing. What is the meaning of this?』 Then, the goddess replied to the newly born god, saying, 『King Yama is enjoying pleasure there, with countless hundreds of thousands of celestial beings, and countless goddesses, praised by all the celestial beings. It is like King Tushita (King of the Tushita Heaven), enjoying heavenly bliss.』 『At that time, upon hearing these words, the newly born god felt a sense of wonder.
，如是念言：『除寂靜王，如是受樂，更有何處如是受樂？』時，彼如是始生天子既思念已，語天女言：『誰名寂靜？於何處住？我見此已，當往見之。』時，彼天女聞其語已，心則思惟作如是念：『此始生故，不知更有大勢力，故作如是言：「我見寂靜。」』時，彼天女復語之言：『兜率陀天在我之上，於我為勝，過百千倍。我之所有受用之樂，一切業果皆悉殊勝。彼於此處夜摩天王威德勢力及餘一切，種種皆勝，在我上住。一切凡天皆不能往，非其境界。彼天一切於我皆勝，若天具有福德之力、大神通力則能往到，非一切天皆能到彼。』
正法念處經卷第三十七 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十八
元魏婆羅門瞿曇般若流支譯觀天品之十七(夜摩天之三)
「爾時，如是始生天子作如是念：『彼天大樂，勝於此間夜摩天王。』如是思惟，于須臾間心動不定，于境界樂心生愛樂，復更深著觀諸樂處，普于天眾何者何者受樂之事，一切皆見，次第安詳遊歷彼處，如是次近牟修樓陀夜摩天王所住之處。王于彼處無量百千多億天眾圍繞受樂，多有無量諸天女眾手執蓮花圍繞供養。彼天王色不可比類，無與等色，威德光明功德具足。彼王出勝一切天眾
【現代漢語翻譯】 現代漢語譯本：他這樣想：『除了寂靜王（指佛陀），這樣享受快樂，還有什麼地方能這樣享受快樂呢？』當時，這位新生的天子這樣思念之後，就對天女說：『誰叫寂靜？住在哪裡？我見到他之後，就去拜見他。』當時，那位天女聽到他的話后，心中思忖，這樣想：『因為他是新生的，不知道還有更大的勢力，所以才說這樣的話：「我見寂靜。」』當時，那位天女又對他說：『兜率陀天（Tushita Heaven）在我之上，比我殊勝，超過百千倍。我所享受的快樂，一切業果都非常殊勝。他在夜摩天王（Yama Deva）的威德勢力以及其他一切方面，都勝過我，在我之上居住。一切凡夫天都不能前往，不是他們的境界。那個天界的一切都勝過我，如果天具有福德之力、大神通力，才能到達那裡，不是所有的天都能到達。』
正法念處經卷第三十七 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十八
元魏婆羅門瞿曇般若流支譯觀天品之十七(夜摩天之三)
『當時，這位新生的天子這樣想：『那個天界的快樂，勝過這裡的夜摩天王。』這樣思惟，在很短的時間內心動搖不定，對境界的快樂心生愛戀，又更深入地觀察各種快樂的地方，普遍地觀察天眾中誰在享受快樂，一切都看到了，依次安詳地遊歷那些地方，就這樣逐漸接近牟修樓陀（Mushilinda）夜摩天王所居住的地方。天王在那裡被無量百千多億的天眾圍繞著享受快樂，有很多無量的天女手執蓮花圍繞著供養。那位天王的容貌無法比擬，沒有可以與之相比的容貌，威德光明功德具足。
【English Translation】 English version: He thought thus: 'Besides the King of Tranquility (referring to the Buddha), enjoying happiness in this way, where else can one enjoy happiness like this?' At that time, this newly born Deva, after thinking in this way, said to the Deva maiden: 'Who is called Tranquility? Where does he reside? After I see him, I will go to visit him.' At that time, that Deva maiden, hearing his words, pondered in her heart, thinking thus: 'Because he is newly born, he does not know that there are even greater powers, so he speaks like this: "I will see Tranquility."' At that time, that Deva maiden again said to him: 'The Tushita Heaven (Tushita Heaven) is above me, superior to me, exceeding me by hundreds of thousands of times. The happiness that I enjoy, all the results of karma are extremely superior. He surpasses me in the majestic power of the Yama Deva (Yama Deva) and in all other aspects, residing above me. All ordinary Devas cannot go there, it is not their realm. Everything in that heaven surpasses me, if a Deva has the power of merit and great supernatural powers, then he can reach there, not all Devas can reach there.'
The Sutra of the Establishment of Right Mindfulness, Volume 37 Taisho Tripitaka Volume 17 No. 0721 The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 38
Translated by the Brahman Gautama Prajnaruchi of the Northern Wei Dynasty, Chapter 17 on Observing the Heavens (Yama Heaven, Part 3)
'At that time, this newly born Deva thought thus: 'The happiness of that heaven surpasses the Yama Deva here.' Thinking thus, his mind wavered for a short time, and he developed a love for the happiness of the realm, and he further observed the various places of happiness, universally observing which of the Devas were enjoying happiness, he saw everything, and leisurely traveled through those places in order, and thus gradually approached the place where Mushilinda (Mushilinda) Yama Deva resided. The Deva King was there, surrounded by countless hundreds of thousands of millions of Devas enjoying happiness, and there were many countless Deva maidens holding lotus flowers surrounding and making offerings. The appearance of that Deva King was incomparable, there was no appearance that could be compared to it, his majestic power, light, and merits were complete.'
所有光明，如日勝於一切星等眾星圍繞，夜摩天王亦復如是，威德殊勝在師子座。其座軟觸，非絲等成，純是妙寶，希有之色形服莊嚴，威德具足。無量種聲歌樂之音，異異嬉戲，聞欲功德，勝心受樂。夜摩天中如是境界，更無勝者。勝帝釋王所有功德：牟修樓陀夜摩天王有五十聚勝妙光明從身而出，皆有焰起；彼帝釋王于兩肩上二處出光，彼光明聚，於此則劣。牟修樓陀夜摩天王六根門眾，以善業故如是和合，于帝釋王所有功德百倍為勝。如是勝故，不可比類。彼色如是無可譬喻，樂及境界亦如是勝，不可譬喻。彼王眷屬下劣威德猶勝帝釋，何況天王牟修樓陀所有威德內外清凈。彼既如是，云何可喻？
「爾時，如是始生天子即于遙見牟修樓陀天王之時，色樂威德一切微劣。既見天王，觀自身已，如是思惟：『我身於彼天王之身，億百千倍、百千千倍微劣不如。以行第一勝善業故，得此天王牟修樓陀上妙之身。此有如是殊勝威德，何況所聞，名為寂靜，勝於此王。牟修樓陀所有威德皆悉具足，上上天業次第勝勝轉轉微妙。』如是少時心思惟已，而復專聽歌等音聲。爾時，如是始生天子更復前進，安詳徐詣牟修樓陀夜摩天王所住之處。牟修樓陀夜摩天王周匝多有勝妙身色，第一莊嚴，容貌端正，殊勝威德，好身
【現代漢語翻譯】 現代漢語譯本 所有光明，就像太陽勝過所有星星一樣，眾星圍繞。夜摩天王（Yama Deva，掌管夜摩天的天王）也是如此，他的威德殊勝，端坐在師子座上。那座柔軟舒適的座位，不是用絲綢等物製成，而是純粹由各種珍妙的寶物構成，呈現出稀有而美麗的色彩，他的服飾莊嚴華麗，威德圓滿具足。無數種美妙的歌聲和音樂之音，各種各樣的嬉戲娛樂，聽聞這些令人愉悅的功德，內心充滿快樂。在夜摩天中，這樣的境界再沒有比這更殊勝的了。勝過帝釋王（Śakra，忉利天之主）的所有功德：牟修樓陀夜摩天王（Mūrdhaja Yama Deva，夜摩天王的名字）有五十聚勝妙的光明從他的身上發出，每一聚光明都閃耀著火焰；而帝釋王僅僅從雙肩上的兩處發出光明，而且帝釋王的光明聚，與夜摩天王相比就顯得遜色了。牟修樓陀夜摩天王的六根（眼、耳、鼻、舌、身、意）因為過去所造的善業而如此和諧統一，他所擁有的功德比帝釋王勝過百倍。因為如此殊勝，所以無法進行比較。他的容色如此，無法用語言來比喻，他的快樂和境界也同樣殊勝，無法比喻。他的眷屬所擁有的下等的威德，都勝過帝釋王，更何況是天王牟修樓陀所擁有的威德，內外清凈無染。他既然如此殊勝，又怎麼能夠用語言來比喻呢？ 『當時，那位新生的天子在遙遙望見牟修樓陀天王的時候，就感到自己的容色、快樂和威德都顯得非常微弱。當他見到天王，觀察自身之後，這樣思惟：『我的身軀與那位天王的身軀相比，要微弱不如億百千倍、百千千倍。因為我過去修行了第一殊勝的善業，才得以獲得這位天王牟修樓陀如此上妙之身。這位天王已經擁有如此殊勝的威德，更何況我所聽聞的，名為寂靜的涅槃境界，一定勝過這位天王。牟修樓陀所擁有的所有威德都完全具備，天上的善業一層比一層殊勝，一層比一層微妙。』 這樣稍微思惟了一會兒之後，他又專心傾聽歌聲等音聲。當時，那位新生的天子再次向前走去，安詳而緩慢地來到牟修樓陀夜摩天王所居住的地方。牟修樓陀夜摩天王的周圍有很多身色勝妙、第一莊嚴、容貌端正、殊勝威德、美好身軀的天人。
【English Translation】 English version All light, like the sun surpassing all stars, surrounded by numerous stars. Yama Deva (Yama Deva, the king who governs the Yama Heaven) is also like this, his majestic power is supremely outstanding, seated upon a lion throne. That soft and comfortable seat is not made of silk or similar materials, but purely composed of various exquisite treasures, displaying rare and beautiful colors, his attire is adorned with splendor, his majestic power is complete and perfect. Countless kinds of wonderful songs and musical sounds, various kinds of playful entertainment, hearing these delightful merits, the mind is filled with joy. In the Yama Heaven, there is no realm more supreme than this. Surpassing all the merits of Śakra (Śakra, the lord of the Trāyastriṃśa Heaven): Mūrdhaja Yama Deva (Mūrdhaja Yama Deva, the name of the Yama Deva) has fifty clusters of supremely wonderful light emanating from his body, each cluster of light blazing with flames; while Śakra only emits light from two places on his shoulders, and Śakra's clusters of light appear inferior compared to Yama Deva. Mūrdhaja Yama Deva's six senses (eyes, ears, nose, tongue, body, and mind) are so harmoniously unified due to the good karma he accumulated in the past, that the merits he possesses surpass Śakra's by a hundredfold. Because he is so supremely outstanding, it is impossible to make a comparison. His appearance is such that it cannot be described with words, his joy and realm are also equally supreme, beyond comparison. The inferior majestic power possessed by his retinue surpasses even Śakra, let alone the majestic power possessed by the king Mūrdhaja, who is pure and unblemished both internally and externally. Since he is so supremely outstanding, how can he be described with words? 『At that time, the newly born deva, upon seeing Mūrdhaja Yama Deva from afar, felt that his own appearance, joy, and majestic power appeared very weak. When he saw the king and observed himself, he thought thus: 『My body is a hundred thousand times, a hundred thousand times a hundred thousand times weaker and inferior compared to that king's body. It is because I practiced the first supreme good karma in the past that I was able to obtain such a supremely wonderful body like that of King Mūrdhaja. This king already possesses such supreme majestic power, how much more so the realm of Nirvana, which I have heard of, called tranquility, must surpass this king.』 All the majestic powers possessed by Mūrdhaja are fully complete, the heavenly good karma is more and more supreme layer by layer, more and more subtle layer by layer.』 After thinking for a short while, he then focused on listening to the sounds of songs and music. At that time, the newly born deva walked forward again, peacefully and slowly arriving at the place where Mūrdhaja Yama Deva resided. Surrounding Mūrdhaja Yama Deva were many devas with supremely wonderful appearances, supremely adorned, with upright countenances, supreme majestic power, and beautiful bodies.
妙音，七千天女近身歌舞喜笑遊行。自余天女小遠身者，不可計數。嬉戲娛樂，皆飲天酒，彼此共迭意念同心。
「彼諸天女各得天王牟修樓陀共受欲樂，心作是知：『王唯愛我，更不愛余。於我得樂，不于余女。唯我欲勝，余則不爾。』夜摩天欲，口說則成，身不交合。彼諸天女皆有是意，一一皆謂牟修樓陀夜摩天王唯獨愛之。
「爾時，如是始生天子更復前近牟修樓陀夜摩天王，見有無量百千天眾之所圍繞，有無量種具足勝妙功德舌語調伏天眾。牟修樓陀夜摩天王於一切天——若舊生者、若始生者——皆悉普識。牟修樓陀見始生天，眼則不轉，自余舊天即便語彼始生天子，作如是言：『大王今者如是看汝，何以不跪？』
「爾時，如是始生天子聞已即跪。爾時天王牟修樓陀見其跪已，告言：『大仙！汝今始生夜摩天地。汝今可在夜摩天地第一樂處，于中受樂。汝以修行三種善業得生此處，汝今善來。自善業故，此中受樂，於此天處久住多時，勿放逸行。』牟修樓陀夜摩天王為始生天而說偈言：
「『始初生天子， 若愛此生樂， 彼不及退苦， 十六分中一。 味少怖畏多， 常誑惑丈夫， 如乾闥婆城， 欲樂味亦爾。 此欲極為惡， 能破壞眾生， 是
【現代漢語翻譯】 現代漢語譯本 妙音天女和七千名天女在天王身邊歌舞嬉笑。其餘離天王稍遠的天女，數量多得無法計算。她們嬉戲娛樂，都飲用天酒，彼此心意相通，同心同德。
『那些天女各自與天王牟修樓陀（Mauryadhvaja）一同享受欲樂，心中都認為：『天王只愛我，不再愛其他人。他只在我這裡得到快樂，不在其他女人那裡得到快樂。只有我的慾望能勝過他，其他女人則不能。』夜摩天（Yama）的慾望，只要口說就能實現，身體無需交合。那些天女都有這樣的想法，每一個都認為牟修樓陀（Mauryadhvaja）夜摩天王只愛她一個。
『當時，那位新生的天子再次靠近牟修樓陀（Mauryadhvaja）夜摩天王，看到有無數百千的天眾圍繞著他，有無數種具足勝妙功德的言語調伏著天眾。牟修樓陀（Mauryadhvaja）夜摩天王對所有的天——無論是舊生的還是新生的——都完全認識。牟修樓陀（Mauryadhvaja）看到新生的天子，眼睛就不再轉移。其餘舊生的天就對那位新生的天子說：『大王現在這樣看著你，你為什麼不跪下？』
『當時，那位新生的天子聽了這話就跪下了。當時天王牟修樓陀（Mauryadhvaja）看到他跪下後，告訴他說：『大仙！你現在剛生到夜摩天（Yama）地。你現在可以在夜摩天（Yama）地的第一快樂之處，在那裡享受快樂。你因為修行三種善業才得以生到這裡，你現在來得很好。因為你自己的善業，所以在這裡享受快樂，在這天界長久居住，不要放逸。』牟修樓陀（Mauryadhvaja）夜摩天王為新生的天子說了偈語：
『剛出生的天子，如果貪愛這享樂，那不及退墮之苦的十六分之一。 滋味少而怖畏多，常欺騙迷惑大丈夫，如同乾闥婆（Gandharva）城（海市蜃樓），慾望的滋味也是這樣。 這慾望極為惡劣，能破壞眾生，是…』
【English Translation】 English version Myo-on (Wonderful Sound) and seven thousand heavenly nymphs were near, singing, dancing, laughing, and rejoicing. The other heavenly nymphs, who were a little further away from the heavenly king, were countless. They played and enjoyed themselves, all drinking heavenly wine, and their minds were connected, sharing the same thoughts.
『Those heavenly nymphs each enjoyed sensual pleasures with the heavenly king Mauryadhvaja (牟修樓陀). They thought in their hearts: 『The king loves only me and no one else. He finds pleasure only in me, not in other women. Only my desires can overcome him, not those of other women.』 The desires of Yama (夜摩天) are fulfilled by merely speaking them; there is no physical union. All those heavenly nymphs had this thought, each believing that Mauryadhvaja (牟修樓陀), the Yama (夜摩天) king, loved only her.
『At that time, the newly born heavenly son approached Mauryadhvaja (牟修樓陀), the Yama (夜摩天) king, again and saw him surrounded by countless hundreds of thousands of heavenly beings, with countless kinds of supremely wonderful and virtuous speech taming the heavenly host. Mauryadhvaja (牟修樓陀), the Yama (夜摩天) king, fully recognized all the heavenly beings—both the old and the newly born. When Mauryadhvaja (牟修樓陀) saw the newly born heavenly son, his eyes did not turn away. The other older heavenly beings then said to the newly born heavenly son, 『The great king is looking at you like this now; why don't you kneel?』
『At that time, the newly born heavenly son knelt down upon hearing this. Then the heavenly king Mauryadhvaja (牟修樓陀), seeing him kneeling, said to him, 『Great Immortal! You are now newly born in the Yama (夜摩天) world. You can now enjoy pleasure in the most delightful place in the Yama (夜摩天) world. You were born here because of cultivating three kinds of good deeds; you have come well. Because of your own good deeds, enjoy pleasure here, dwell in this heavenly realm for a long time, and do not act negligently.』 Mauryadhvaja (牟修樓陀), the Yama (夜摩天) king, spoke the following verse for the newly born heavenly being:
『Newly born heavenly son, if you love this joy of life, it is not even one-sixteenth of the suffering of falling back. Little taste, much fear, constantly deceiving and bewildering great men, like a Gandharva (乾闥婆) city (mirage), the taste of desire is also like that. This desire is extremely evil, capable of destroying sentient beings, it is…』
故有智者， 心常不信欲。』
「牟修樓陀夜摩天王如是教彼始生天子，始生天子如是啟白牟修樓陀夜摩天王，而作是言：『實爾，天王！我初不知此天之中有如是過，不知天中雲何法行？如他余天之所行作，我如是作，我自不知。』
「爾時，天王牟修樓陀復說偈言：
「『若至死到時， 更無餘同伴， 死後異處去， 無有共行者。 眾生心種種， 若干心性慾， 如是異異業， 造作生死縛。 乃至即生時， 必定已屬死， 種種癡覆心， 於此不知怖。 若退時已到， 能破第一有， 彼癡心不覺， 死苦之可畏。 歡喜生放逸， 數數受生死， 癡者不覺知， 境界能誑天。 境界蛇能嚙， 境界愛生癡， 天常不覺知， 退時大怖畏。 生苦最為大， 退無如是苦， 如是大生苦， 唯天中成就。 業風之所吹， 輪轉受大苦， 丈夫死所將， 心誑不自在。 非父亦非母， 非知識非親， 若死時既至， 無有同伴者。 本性如是誑， 一切無伴侶， 唯意如是惡， 各各迭相誑。 非余亦非親， 而能為救者， 死時既到已， 親亦如非親
【現代漢語翻譯】 現代漢語譯本 『所以有智慧的人，內心常常不貪戀慾望。』
牟修樓陀（Mouxiloutuo）夜摩天王（Yemotianwang）這樣教導那些新生的天子，新生的天子這樣稟告牟修樓陀夜摩天王，並且這樣說：『確實是這樣，天王！我最初不知道這天界之中有這樣的過失，不知道天界中是怎樣的修行？像其他天人所做的那樣，我也這樣做，我自己並不知道。』
這時，天王牟修樓陀又說了偈語：
『如果死亡到來的時候，再也沒有其他的同伴，死後前往不同的地方，沒有一起同行的人。眾生的心有種種不同，有各種各樣的心念，像這樣不同的業力，造作生死的束縛。乃至在出生的時候，必定已經屬於死亡，各種各樣的愚癡覆蓋內心，對於此卻不知道恐懼。如果衰退的時候已經到來，能夠摧毀第一層天，那些愚癡的心不覺悟，死亡的痛苦是多麼的可畏。歡喜地產生放逸，一次又一次地承受生死，愚癡的人不覺察，境界能夠欺騙天人。境界像蛇一樣能夠咬人，境界中的愛產生愚癡，天人常常不覺察，衰退的時候非常恐懼。出生的痛苦是最大的，衰退沒有像出生那樣的痛苦，像這樣大的出生痛苦，只有在天界中才能成就。被業力的風所吹動，輪轉承受巨大的痛苦，丈夫被死亡所牽引，內心迷惑不自在。不是父親也不是母親，不是知識也不是親人，如果死亡的時候已經到來，沒有同伴。本性就是這樣虛妄，一切都沒有伴侶，只有意念是這樣惡劣，各自互相欺騙。不是其他人也不是親人，能夠作為救助的人，死亡的時候已經到來，親人也像不是親人一樣。』
【English Translation】 English version 『Therefore, wise people constantly do not believe in desire in their hearts.』
Mouxiloutuo (Mouxiloutuo) Yemotianwang (Night Heaven King) thus taught those newly born heavenly beings. The newly born heavenly beings thus reported to Mouxiloutuo Yemotianwang, and said: 『Indeed, Your Majesty! I initially did not know that there were such faults in this heaven, and did not know how to practice in heaven? I do as other heavenly beings do, and I do not know it myself.』
At that time, King Mouxiloutuo spoke the following verse:
『If the time of death arrives, there will be no other companions. After death, one goes to different places, and there are no fellow travelers. The minds of sentient beings are various, with different kinds of thoughts. Like this, different karmas create the bonds of birth and death. Even at the time of birth, one is already destined to belong to death. Various kinds of ignorance cover the mind, yet one does not know the fear of this. If the time of decline has arrived, it can destroy the first heaven. Those ignorant minds are not aware of how fearful the suffering of death is. Joyfully giving rise to carelessness, one repeatedly endures birth and death. Ignorant people do not realize that realms can deceive heavenly beings. Realms are like snakes that can bite, and love in realms gives rise to ignorance. Heavenly beings often do not realize this, and are greatly fearful at the time of decline. The suffering of birth is the greatest, and decline is not as painful as birth. Such great suffering of birth is only achieved in the heavens. Blown by the winds of karma, one revolves and endures great suffering. A husband is led by death, and his mind is deluded and not free. Neither father nor mother, neither knowledge nor relatives, if the time of death has arrived, there are no companions. The nature is thus false, and everything is without companions. Only the mind is thus evil, and each deceives the other. Neither others nor relatives can be saviors. When the time of death has arrived, relatives are like non-relatives.』
。 汝若見非親， 亦受大快樂， 死王力自在， 公奪大樂去。 境界令心迷， 常為欲所使， 雖未覺苦惱， 必定得不疑。』
「牟修樓陀夜摩天王以如是等真實之法，教彼如是始生天子。時彼天子既得聞已，心生厭離；于須臾間，還復歌舞戲樂喜笑，更復染著。一切世間愚癡凡夫心無常故、心不定故、以樂力勝覆其心故、為愛使故，心百倍動。以此因緣，天放逸行。以如是故，乃至少法不住心中。
「爾時，如是始生天子于彼天王牟修樓陀堂殿之所，種種戲樂，共自眷屬如是歌舞種種嬉戲，五欲功德皆悉具有。境界受樂，和集還去，著來時道，到自所止。云處遊行，本所住處。既還到已，復共余天種種受樂，嬉戲遊行向名廣殿。彼殿可愛，今具足說。內有二十那由他舍，有種種色、異異形相寶光明集，多有天眾、諸天女眾。如是妙殿，隨天所念，一切皆得。如彼天子心之所念，一切皆得，如是之色、如是形相。園林花池多有無量百千鳥眾以為莊嚴，七寶山峰。彼殿如是，天善業故。若天憶念欲遊行時，殿並園林、蓮花河池、種種天樹飛行虛空，如鳥無異。若天憶念：『此殿動去，我則受樂。』即于念時飛行而去。若天憶念，起如是心：『隨我所須，飲食具足。』則有河
【現代漢語翻譯】 現代漢語譯本： 『如果你看見非親眷屬，也感到極大的快樂， 死王（指閻羅王，掌管死亡的神）的力量是自在的，他會公開奪走你的大樂。 境界使你的心迷惑，你常常被慾望所驅使， 雖然你還沒有感覺到苦惱，但必定會得到苦惱，這是毫無疑問的。』
『牟修樓陀夜摩天王（Yama，欲界六天之一的夜摩天之王）用這樣真實的佛法，教導那些新生的天子。當時那些天子聽了之後，心中產生厭離；但一會兒之後，又恢復了歌舞戲樂喜笑，再次被染著。一切世間的愚癡凡夫，因為心無常、心不定，又因為快樂的力量勝過他們的心，被愛慾所驅使，心百倍地動搖。因為這個原因，天人放縱自己的行為。因為這樣，哪怕是極少的佛法也無法住在心中。
『當時，那些新生的天子在那位天王牟修樓陀的殿堂里，進行各種各樣的戲樂，和自己的眷屬一起歌舞嬉戲，享受各種各樣的五欲功德。他們享受著境界帶來的快樂，聚集在一起又各自離去，沿著來時的道路返回自己的住所。云處（指天人的住所），也就是他們原本居住的地方。回到住所后，他們又和其他天人一起享受各種快樂，嬉戲前往名叫廣殿的地方。那座宮殿非常可愛，現在詳細地描述一下。裡面有二十那由他（Nayuta，數量單位，表示極大的數量）的房間，有各種各樣的顏色、奇特的形狀，聚集著寶物發出的光明，有很多天眾和天女眾。這樣美妙的宮殿，隨著天人的念頭，一切都能得到。就像那些天子心中所想的那樣，一切都能得到，無論是怎樣的顏色、怎樣的形狀。園林花池裡有很多無量的百千鳥眾作為裝飾，還有七寶山峰。那座宮殿就是這樣，因為天人的善業所致。如果天人憶念想要遊玩，宮殿連同園林、蓮花河池、各種各樣的天樹就會在虛空中飛行，像鳥一樣自由自在。如果天人憶念：『這座宮殿動起來，我就能享受快樂。』那麼在念頭產生的時候，宮殿就會飛行而去。如果天人憶念，生起這樣的心念：『隨我所需要的飲食都具足。』就會有河流
【English Translation】 English version: 'If you see those who are not relatives and feel great joy, The power of the King of Death (Yama, the god who governs death) is unrestrained; he will openly take away your great joy. The realm makes your mind confused, and you are constantly driven by desires. Although you have not yet felt suffering, you will certainly experience it without a doubt.'
'King Musilinda of the Yama Heaven (Yama, king of the Yama Heaven, one of the six heavens of the Desire Realm) taught the newly born devas with such truthful Dharma. At that time, those devas, having heard this, developed a sense of aversion in their hearts; but after a short while, they returned to singing, dancing, playing, laughing, and became attached again. All foolish ordinary beings in the world, because their minds are impermanent, their minds are unstable, and because the power of pleasure overcomes their minds, and they are driven by love, their minds waver a hundredfold. Because of this reason, the devas indulge in their actions. Because of this, even the slightest Dharma cannot reside in their hearts.'
'At that time, those newly born devas, in the palace of King Musilinda, engaged in various kinds of amusements, singing and dancing with their retinues, enjoying all kinds of merits of the five desires. They enjoyed the pleasure brought by the realm, gathered together and then departed, returning to their dwellings along the path they had come. The cloud abode (referring to the dwelling of the devas), which is their original place of residence. After returning to their dwellings, they enjoyed various pleasures with other devas, playing and heading towards a place called the Great Hall. That palace is very lovely; now, let me describe it in detail. Inside, there are twenty Nayutas (Nayuta, a unit of quantity, representing an extremely large number) of rooms, with various colors, peculiar shapes, and a collection of light emitted by treasures, with many devas and deva women. Such a wonderful palace, according to the thoughts of the devas, everything can be obtained. Just as those devas think in their hearts, everything can be obtained, whether it is such a color or such a shape. The gardens and flower ponds have countless hundreds of thousands of birds as decorations, as well as seven-jeweled mountain peaks. That palace is like this because of the good karma of the devas. If the devas remember wanting to play, the palace, along with the gardens, lotus ponds, and various deva trees, will fly in the sky, as free as birds. If the devas remember: 'If this palace moves, I can enjoy pleasure.' Then, at the moment the thought arises, the palace will fly away. If the devas remember, and such a thought arises: 'Let the food and drink I need be complete.' Then there will be rivers
流皆是天食，無量種種皆悉具足，隨念而有，色香味具滿河流出。以彼天子本善業故，若不善業無此境界。
「又復此天生如是念：『我此殿內轉更寬博，廣百由旬。』即于念時，多有無量種種可愛諸流水河、妙蓮花池並諸澗谷，具足房舍、種種園林、妙蓮花等皆悉具足。如是寬博，彼天見已，轉更歡喜，生如是心：『我於此處遊行戲樂，我心歡喜，更共余天此中受樂。復令余天於此殿中共我戲樂，若夜摩王天眾來此，我共受樂。』即彼天子心生念時，牟修樓陀夜摩天王所有天眾，向其殿內而共遊戲。即于念時，彼天發行：有乘鵝者、乘孔雀者，復有乘於他養鳥者，有乘花者，有乘鴨者，復有異天乘鴛鴦者，復有乘于命命鳥者，有乘樹者。如是異異種種乘來，勝歡喜心，樂音遊戲，復共種種形服莊嚴諸天女等，喜笑歌舞，蓮花妙鬘角絡其體，受第一樂。勝歡喜心，天女讚歎，乘空而行，向天遊戲殿舍之中。既行到已，彼此迭共種種受樂，如是遊戲放逸行故，其心不定。
「牟修樓陀夜摩天王見其放逸，而觀察之。如放逸天，放逸行觀。生如是心：『我於今者，以何方便而能利益安樂如是放逸之天？』爾時，天王牟修樓陀復微細意，深思惟曰：『今令余天須陀洹者，共我相隨，籌量語論。如彼地處——云云
【現代漢語翻譯】 現代漢語譯本：所有河流都是天上的食物，具備無量種種，隨念而生，色香味俱全，河流涌出。這是因為那些天子們過去所做的善業，如果是不善業，就不會有這樣的境界。 『此外，這位天子生起這樣的念頭：『我的這座宮殿變得更加寬廣，達到百由旬（Yojana，古印度長度單位）。』就在他生起這個念頭的時候，就出現了無量種種可愛的流水河、美妙的蓮花池以及各種澗谷，具備房舍、各種園林、美妙的蓮花等等，一切都完備。如此寬廣，那天人看到后，更加歡喜，心中想：『我在這裡嬉戲玩樂，我心歡喜，再和其他天人一起在這裡享受快樂。再讓其他天人在這座宮殿里和我一起嬉戲玩樂，如果夜摩王（Yama，佛教中的夜摩天王）的天眾來到這裡，我就和他們一起享受快樂。』就在那位天子心中生起這個念頭的時候，牟修樓陀夜摩天王（Māra, Yama's title）的所有天眾，就向他的宮殿而來，一起遊戲。就在他生起念頭的時候，那些天人出發了：有的乘坐天鵝，有的乘坐孔雀，還有的乘坐其他飼養的鳥，有的乘坐花朵，有的乘坐鴨子，還有其他天人乘坐鴛鴦，還有的乘坐命命鳥（Kalaviṅka，一種美妙的鳥），有的乘坐樹木。就這樣，各種各樣的乘坐方式而來，心中充滿無比的歡喜，奏著快樂的音樂遊戲，還和各種形貌服飾莊嚴的天女們一起，喜笑歌舞，用蓮花妙鬘裝飾身體，享受著最美好的快樂。心中充滿無比的歡喜，天女們讚歎著，乘著空飛行，向天上的遊戲宮殿而去。到達之後，彼此互相享受各種快樂，因為這樣遊戲放縱的緣故，他們的心不定。 牟修樓陀夜摩天王看到他們放縱，就觀察他們。像觀察放縱的天人一樣觀察他們的行為。心中生起這樣的念頭：『我現在用什麼方法才能利益和安樂這些放縱的天人呢？』當時，天王牟修樓陀又仔細地、深入地思考說：『現在讓其他證得須陀洹果（Srota-apanna，佛教中的初果）的天人，和我一起商量討論。就像那個地方——云云』
【English Translation】 English version: All the rivers are heavenly food, possessing immeasurable varieties, arising according to thought, complete with color, fragrance, and taste, flowing forth as rivers. This is due to the good deeds done by those devas (devas, gods) in the past; if it were unwholesome karma, there would be no such realm. 『Furthermore, this deva generates such a thought: 『May this palace of mine become even wider, extending a hundred yojanas (Yojana, an ancient Indian unit of distance).』 At the very moment he thinks this, countless varieties of lovely flowing rivers, beautiful lotus ponds, and various ravines appear, complete with dwellings, various gardens, exquisite lotuses, and everything else. Seeing such vastness, that deva becomes even more delighted, thinking in his heart: 『I will frolic and play here, my heart rejoices, and I will enjoy pleasure here together with other devas. I will also have other devas play and frolic with me in this palace; if the hosts of Yama (Yama, the lord of death) come here, I will enjoy pleasure with them.』 At the very moment that deva generates this thought, all the hosts of devas belonging to Māra, Yama's title, the Yama King, head towards his palace to play together. At the very moment he generates the thought, those devas set forth: some riding on swans, some riding on peacocks, and others riding on other domesticated birds; some riding on flowers, some riding on ducks, and still others riding on mandarin ducks; some riding on Kalaviṅka (Kalaviṅka, a mythical bird with a beautiful voice), and some riding on trees. In this way, they come riding in various ways, with hearts full of immense joy, playing joyful music, and together with various heavenly maidens adorned with beautiful forms and garments, laughing, singing, and dancing, adorning their bodies with lotus garlands and ornaments, enjoying the supreme bliss. With hearts full of immense joy, the heavenly maidens praise them, traveling through the air, heading towards the heavenly pleasure palace. Having arrived, they mutually enjoy various pleasures, and because of such playful indulgence, their minds are unsteady. Māra, Yama's title, the Yama King, seeing their indulgence, observes them. He observes their behavior as he would observe indulgent devas. He generates such a thought: 『What means can I use now to benefit and bring happiness to these indulgent devas?』 At that time, the King Māra, Yama's title, pondered deeply and carefully, saying: 『Now I will have other devas who have attained the state of Srota-apanna (Srota-apanna, stream-enterer), discuss and deliberate with me. Like that place—etc.』
遊行地處之中，種種受樂行於放逸，云何善法攝取彼天？自他利益，彼此皆作，令我及彼皆離過罪。我為善友，令彼利益，說法利他，是善知識。若教惡業，則是怨家，能令和集地獄惡業。』
「爾時，天王牟修樓陀共須陀洹既籌量已，自神通力化作妙殿，共升彼殿，而向彼去。第一河池流水具足，園林諸樹皆悉備有，無量種種皆悉可愛。有如是等勝妙之事，共向彼處。云云遊行地處之殿則為下劣，百倍不如、千倍不如。何以故？善業力故，夜摩天中一切諸天所有善業，牟修樓陀夜摩天王善業最勝。善業勝者，神通亦勝。以此因緣，其殿則勝，有妙光明勝於一切夜摩諸天所有殿舍。譬如日殿，一切余殿不及少分。如是彼殿最為殊勝，余天之殿不及少分。彼如是殿，自分功德皆悉具足，行虛空中，向彼地處云云遊行受樂地處，須陀洹天相隨共往。以須陀洹聖人之天，少放逸行，故與相隨向彼地處。
「爾時，彼處放逸行天既見天王牟修樓陀，生敬重心，速爾前進，一切皆向牟修樓陀夜摩天王相與奉迎。或百或千、百百千千，如是一切奉迎天王。爾時，天王牟修樓陀既到彼殿，即作神通，變化力故，令彼迎天忽爾之中各不相見，唯見自身獨近天王；于其樂音，一切不聞，種種妙色皆悉不見。以王神通故，令使
【現代漢語翻譯】 現代漢語譯本：『身處安樂之地，沉溺於放逸之中，如何才能用善法來攝取這些天人呢？要做到自利利他，彼此互助，使我和他們都遠離罪過。我做他們的善友，讓他們獲得利益，為他們說法，利益他人，成為他們的善知識。如果教導他們作惡業，那就是怨家，會讓他們聚集地獄的惡業。』
「當時，天王牟修樓陀（Maheshvara，夜摩天之王）與須陀洹（Srotapanna，入流果）商議完畢，便以神通力化作一座美妙的宮殿，一同升入殿中，向那個地方飛去。那裡有第一等的河池，流水充足，園林樹木應有盡有，無數的景物都非常可愛。具備瞭如此殊勝美妙的景象，一同前往那個地方。云云他們所處的宮殿就顯得低劣，百倍不如、千倍不如。這是什麼原因呢？因為善業的力量。在夜摩天（Yama Heaven）中，一切諸天的善業，牟修樓陀夜摩天王的善業最為殊勝。善業殊勝，神通也殊勝。因為這個緣故，他的宮殿才如此殊勝，具有美妙的光明，勝過一切夜摩諸天的所有宮殿。譬如太陽的宮殿，其他一切宮殿都比不上它的一小部分。如此，他的宮殿最為殊勝，其餘天人的宮殿連一小部分都比不上。他的宮殿，自身功德圓滿具足，在虛空中飛行，向那些云云享受安樂的地方飛去，須陀洹天人相隨一同前往。因為須陀洹聖人的天人，很少放逸的行為，所以與他相隨，一同前往那個地方。
「當時，那些沉溺於放逸的天人，見到天王牟修樓陀，生起恭敬之心，迅速向前，所有人都向牟修樓陀夜摩天王迎了上去。或者一百，或者一千，或者百百千千，像這樣所有人都去迎接天王。當時，天王牟修樓陀到達宮殿後，就施展神通，因為變化的力量，讓那些迎接他的天人忽然之間互相看不見，只能看見自己獨自靠近天王；對於那些音樂的聲音，一切都聽不見，各種美妙的顏色，一切都看不見。因為天王的神通，使得...
【English Translation】 English version: 『Being in a place of pleasure, indulging in heedlessness, how can good Dharma gather those devas (devas, gods or celestial beings)? Benefit oneself and others, help each other, so that both I and they are free from faults and sins. I will be a good friend to them, benefiting them, speaking Dharma for them, benefiting others, and being a good spiritual advisor. If I teach them to do evil deeds, then I am an enemy, capable of gathering the evil karma of hell for them.』
「At that time, the Deva King Maheshvara (Maheshvara, King of the Yama Heaven) having consulted with Srotapanna (Srotapanna, Stream-enterer), by his supernatural power transformed a wonderful palace, and together they ascended into that palace, and went towards that place. There was a first-class river pool, with abundant flowing water, gardens and trees were all fully equipped, and countless things were all very lovely. Having such excellent and wonderful things, they went together to that place. The palaces of those who are in the place of pleasure are inferior, a hundred times worse, a thousand times worse. Why is that? Because of the power of good karma. In the Yama Heaven (Yama Heaven), among all the good karma of all the devas, the good karma of Deva King Maheshvara is the most excellent. The one whose good karma is excellent, their supernatural powers are also excellent. Because of this reason, his palace is superior, having wonderful light, surpassing all the palaces of all the Yama devas. For example, the palace of the sun, all other palaces cannot compare to even a small part of it. Thus, his palace is the most superior, the palaces of the other devas cannot compare to even a small part of it. His palace, with its own merits fully complete, flew in the empty sky, towards that place of pleasure, and the Srotapanna deva followed along. Because the deva of the Srotapanna saint has little heedless conduct, he followed along with him to that place.
「At that time, those devas indulging in heedlessness, seeing Deva King Maheshvara, generated a respectful heart, quickly advanced forward, and all went to greet Deva King Maheshvara of the Yama Heaven. Either a hundred, or a thousand, or a hundred hundred thousand, like this all went to greet the Deva King. At that time, Deva King Maheshvara, having arrived at the palace, then displayed his supernatural powers, because of the power of transformation, causing those devas who were greeting him to suddenly not see each other, only seeing themselves alone near the Deva King; regarding the sounds of music, they could not hear anything, and all kinds of wonderful colors, they could not see anything. Because of the Deva King's supernatural powers, making...
爾彼天各各有如是心：『唯我在此，自余諸天為何所在？恒常共我坐此殿中，今何處去，一切不見？』如是念已，彼天各各前向天王牟修樓陀。唯見天王及須陀洹，不見餘者。彼一切天各各皆生希有之心，心生怖畏，皆白天王牟修樓陀作如是言：『我此殿中共住諸天，不知今者向何處去？』
「爾時，天王牟修樓陀告彼天言：『如是等天一切放逸，行放逸行，以業盡故，退墮地獄、餓鬼、畜生，或生人中。若放逸天行放逸行，放逸所壞，為境界愛之所破壞。心樂五欲諸功德故，于境界火，心念分別而自焰然，從自心燧生此熾火。業風所吹，名廣殿中，心未厭足，為五焰火所燒然已，復為地獄大火所燒，受種種苦。自心所誑，身壞命終生地獄中。此放逸過，一切過中最為勝上。何以故？為放逸過所破壞者，散失一切諸善法故。彼如是天，自心自誑。如是癡天，后時心悔。』
「爾時，彼處一切諸天，既于天王牟修樓陀如是聞已，一一心中皆生厭離，皆生怖畏，各白天王牟修樓陀而作是言：『天主大王！云何如是一念之頃，一切天退？此未曾有。一切諸天於一念頃，如是皆退，云云遊行地處盡空。此為甚苦，以何方便令我不退？不受苦惱，不愛別離，令我不受別離之苦？令我不墮地獄、餓鬼、畜生等中？』
【現代漢語翻譯】 現代漢語譯本 爾時，那些天人們各自心中都這樣想：『只有我在這裡，其他的諸天都在哪裡呢？他們經常和我一起坐在這座宮殿里，現在都到哪裡去了，怎麼一個也看不見？』這樣想著，那些天人們各自走向天王牟修樓陀（Maheshvara，自在天）。他們只能看見天王和須陀洹（Srotapanna，入流果），看不見其他人。那些天人們都感到非常稀奇，心中生起恐懼，都對天王牟修樓陀說：『我們住在這座宮殿里的天人們，不知道現在都到哪裡去了？』 這時，天王牟修樓陀告訴那些天人說：『這些天人因為放逸，行為放逸，因為業力耗盡，所以退墮到地獄、餓鬼、畜生道，或者投生到人間。如果放逸的天人行為放逸，被放逸所毀壞，被對境界的愛所破壞，因為貪戀五欲的功德，所以在境界的火焰中，心中分別而自己燃燒起來，從自己的心中產生熾熱的火焰。被業力的風所吹動，在名為廣殿中，心中沒有厭倦滿足，被五種火焰所燒燃之後，又被地獄的大火所燒，遭受各種痛苦。被自己的心所欺騙，身死命終后墮入地獄。這種放逸的過失，在一切過失中最為嚴重。為什麼呢？因為被放逸的過失所破壞的人，會喪失一切善法。那些天人，就是被自己的心所欺騙。這些愚癡的天人，以後會後悔的。』 這時，在那裡的一切天人，聽了天王牟修樓陀所說的話后，各自心中都生起厭離之心，都感到恐懼，各自對天王牟修樓陀說：『天主大王！為什麼會在一念之間，所有的天人都退墮了呢？這真是前所未有。所有的天人在一念之間，就這樣全部退墮了，以至於這個地方都空了。這真是太痛苦了，用什麼方法才能讓我們不退墮？不受苦惱，不愛別離，讓我們不受別離的痛苦？讓我們不墮入地獄、餓鬼、畜生等惡道之中？』
【English Translation】 English version Then, each of those devas (gods) thought to themselves: 『Only I am here, where are all the other devas? They used to sit with me in this palace, where have they gone now, I cannot see any of them?』 Thinking thus, each of those devas approached the deva king Maheshvara (自在天). They could only see the deva king and a Srotapanna (入流果), they could not see anyone else. All those devas felt very strange, and fear arose in their hearts, and they all said to the deva king Maheshvara: 『The devas who live with us in this palace, where have they gone now?』 At that time, the deva king Maheshvara told those devas: 『These devas are all negligent, they act negligently, and because their karma is exhausted, they have fallen into hell, the realm of hungry ghosts, the animal realm, or they are born into the human realm. If negligent devas act negligently, they are destroyed by negligence, destroyed by love for the realm of objects, because they are greedy for the merits of the five desires, so in the flames of the realm of objects, their minds discriminate and they burn themselves, from their own minds arises a blazing fire. Blown by the wind of karma, in the so-called vast palace, their minds are not satisfied, and after being burned by the five flames, they are burned by the great fire of hell, suffering all kinds of pain. Deceived by their own minds, they die and are born in hell. This fault of negligence is the most serious of all faults. Why? Because those who are destroyed by the fault of negligence lose all good dharmas. Those devas are deceived by their own minds. These foolish devas will regret it later.』 At that time, all the devas there, after hearing what the deva king Maheshvara said, each felt disgust in their hearts, and they all felt fear, and they all said to the deva king Maheshvara: 『Great deva king! Why have all the devas fallen in an instant? This is unprecedented. All the devas have fallen in an instant, so that this place is empty. This is very painful, what method can we use to prevent us from falling? To avoid suffering, to avoid separation, to avoid the pain of separation? To prevent us from falling into hell, the realm of hungry ghosts, the animal realm, and other evil realms?』
「爾時，天王牟修樓陀即為彼天而說偈言：
「『行放逸道者， 則不見賢善， 猶如鉆冰者， 火則不可得。 離因則無果， 無因果叵得， 放逸求功德， 究竟不可獲。 放逸破壞生， 如是轉行天， 彼癡失善業， 墮于惡道處。 若有是癡心， 于愛慾受樂， 后得衰惱已， 其心則生悔。 慾火所燒者， 為境界所誑， 不得寂靜道， 一切上樂處。 若世間欲樂， 若愛所生樂， 不及一內樂， 十六分之一。 猗生為第一， 白法離生死， 愛盡第一樂， 畢竟不退樂。 不怖畏知足， 此修者不求， 如是禪定樂， 更無樂可比。 若不為愛縛， 疑所不壞者， 彼則渡有海， 常受一切樂。 若心住欲者， 彼則不受樂， 是一切苦器， 入于地獄處。 常為業罥縛， 之所牽挽者， 一切無能救， 令脫此苦者。 所見去來法， 由業有生死， 去來皆如是， 業因之所得。 愚癡故貪慾， 乃至終退時， 受生死大苦， 而不能覺知。 以愚癡覆故， 受樂不厭足； 以不知足故， 如是常破壞。
【現代漢語翻譯】 現代漢語譯本 『爾時，天王牟修樓陀（Maheśvara）即為彼天而說偈言： 『行放逸之道的人，就看不見賢善，猶如鉆冰取火的人，不可能得到火。 離開因就沒有果，沒有因就得不到果，放縱逸樂而求功德，最終是不可能獲得的。 放縱逸樂會破壞生命，像這樣不斷輪迴的天人，他們愚癡而失去善業，墮落到惡道之中。 如果有人心懷愚癡，在愛慾中尋求快樂，之後得到衰敗和煩惱，內心就會產生後悔。 被愛慾所焚燒的人，被外在境界所迷惑，無法得到寂靜之道，以及一切至上的快樂之處。 世間的慾望之樂，或者由愛慾所生的快樂，比不上內心的禪定之樂的十六分之一。 依靠禪定而生是第一位的，清凈的佛法能使人脫離生死輪迴，愛慾斷儘是第一位的快樂，是畢竟不會退轉的快樂。 不感到恐懼，知足常樂，這些是修行者所不追求的，像這樣的禪定之樂，沒有其他快樂可以相比。 如果不被愛慾束縛，不被疑惑所破壞，那麼他就能渡過生死輪迴的苦海，永遠享受一切快樂。 如果內心執著于慾望，那麼他就無法得到真正的快樂，慾望是一切痛苦的根源，會使人墮入地獄。 常常被業力的繩索束縛，被業力所牽引的人，沒有任何人能夠拯救，使他脫離這種痛苦。 所見到的過去和未來的種種現象，都是由業力所導致的生死輪迴，過去和未來都是如此，是業力因緣所得到的結果。 因為愚癡而貪戀慾望，乃至最終衰退的時候，承受生死輪迴的巨大痛苦，卻不能覺悟。 因為被愚癡所覆蓋，所以享受快樂而不知厭足；因為不知滿足，所以常常遭受破壞。』
【English Translation】 English version 『At that time, the Deva King Maheśvara (牟修樓陀, name of a Deva King) spoke the following verse for that Deva: 『Those who walk the path of negligence cannot see the virtuous and good, just as those who drill ice cannot obtain fire. Without a cause, there is no effect; without a cause, no effect can be obtained. Seeking merit through indulgence is ultimately unattainable. Indulgence destroys life. As such, heavenly beings transmigrate. Those fools lose their good deeds and fall into evil realms. If someone has a foolish mind and seeks pleasure in love and desire, they will later experience decline and affliction, and their hearts will be filled with regret. Those burned by desire are deceived by external realms, unable to attain the path of tranquility and all supreme places of joy. The pleasures of worldly desires, or the pleasures born of love, are not even one-sixteenth of the joy of inner contemplation. Relying on meditation for life is the foremost, pure Dharma liberates from birth and death, the exhaustion of love is the foremost joy, ultimately a joy that does not regress. Without fear, content and knowing sufficiency, these are not sought by the practitioner. Such is the joy of meditation, no other joy can compare. If one is not bound by love and not destroyed by doubt, then they can cross the ocean of existence and always enjoy all happiness. If the mind dwells on desire, then one cannot receive joy. It is a vessel of all suffering, leading to the hell realms. Constantly bound by the snare of karma, pulled and dragged by it, no one can save them, to free them from this suffering. The seen phenomena of past and future, due to karma, there is birth and death. Past and future are all like this, obtained through the cause of karma. Because of foolishness, they are greedy for desire, until the time of final decline, enduring the great suffering of birth and death, yet unable to awaken. Because they are covered by foolishness, they enjoy pleasure without satisfaction; because they are not content, they are constantly destroyed.』
非初非中后， 非今非後世， 常修習欲者， 無明故流轉。 以善業盡故， 於此處必退， 食放逸毒者， 癡故不覺知。 此身唸唸變， 以癡故不覺， 於後欲退時， 乃覺知苦惱。 若於苦怖畏， 及怖畏死者， 應念于正法， 如是必得樂。』
「爾時，彼天既聞天王牟修樓陀如是說已，于放逸行少時心離，復白天王牟修樓陀而作是言：『天主大王！此一切天皆悉不見，豈一念間皆破壞耶？一切失耶？愿王實說。』
「爾時，天王牟修樓陀即告之言：『如來善業，還如是去。以業盡故，一切業法決定如是。一切眾生迭相別離，心生懊惱，老、病、死等如是三種有相對法，命少無病。若何丈夫——或人或天——心不放逸，不放逸行，彼于如是三種可畏，則能覺知。如此三種命少無病，以放逸故能令皆失，一切諸天畢竟如是，死未來間。勤行精進，作諸方便，三種精進謂施、戒、智，此三能除此三大畏。無量分別常隨逐行，暫時不離，若不畏者，彼則於後臨欲死時，口面破壞、眼目轉動、諸根乾燥，一切諸親兄弟、妻子眷屬皆舍，爾時則為退愛別離火之所燒，極大苦死。彼一切天於一切時無量分別，五欲現前，歌舞戲笑歡喜遊行，于園林中如是
【現代漢語翻譯】 現代漢語譯本 非初非中后，不是最初、中間和最後的狀態。 非今非後世，不是現在和未來的世代。 常修習欲者，那些經常沉溺於慾望的人， 無明故流轉。因為無明（avidya）(對事物真相的迷惑)而不斷輪迴。 以善業盡故，因為善業耗盡的緣故， 於此處必退，必定會從這裡退轉。 食放逸毒者，那些沉溺於放逸之毒的人， 癡故不覺知。因為愚癡而沒有覺察到。 此身唸唸變，這個身體每時每刻都在變化， 以癡故不覺，因為愚癡而沒有覺察到。 於後欲退時，等到將來要退轉的時候， 乃覺知苦惱。才覺察到痛苦和煩惱。 若於苦怖畏，如果對痛苦感到恐懼， 及怖畏死者，以及對死亡感到恐懼的人， 應念于正法，應當憶念正法（dharma）(佛陀的教導)， 如是必得樂。這樣必定能夠獲得快樂。
『爾時，彼天既聞天王牟修樓陀（Muchilinda）(龍王)如是說已，于放逸行少時心離，復白天王牟修樓陀而作是言：『天主大王！此一切天皆悉不見，豈一念間皆破壞耶？一切失耶？愿王實說。』
『爾時，天王牟修樓陀即告之言：『如來善業，還如是去。以業盡故，一切業法決定如是。一切眾生迭相別離，心生懊惱，老、病、死等如是三種有相對法，命少無病。若何丈夫——或人或天——心不放逸，不放逸行，彼于如是三種可畏，則能覺知。如此三種命少無病，以放逸故能令皆失，一切諸天畢竟如是，死未來間。勤行精進，作諸方便，三種精進謂施（dana）(佈施)、戒（sila）(戒律)、智（prajna）(智慧)，此三能除此三大畏。無量分別常隨逐行，暫時不離，若不畏者，彼則於後臨欲死時，口面破壞、眼目轉動、諸根乾燥，一切諸親兄弟、妻子眷屬皆舍，爾時則為退愛別離火之所燒，極大苦死。彼一切天於一切時無量分別，五欲現前，歌舞戲笑歡喜**，于園林中如是
【English Translation】 English version Not beginning, not middle, not end, Not present, not future, Those who constantly indulge in desires, Wander in samsara due to ignorance (avidya) (delusion about the true nature of things). Because good karma is exhausted, They will surely fall from this place. Those who consume the poison of heedlessness, Do not realize it due to delusion. This body changes moment by moment, But they do not realize it due to delusion. When the time comes to fall, Then they realize suffering and distress. If one fears suffering, And fears death, One should contemplate the Dharma (Buddha's teachings), Thus, one will surely attain happiness.'
『At that time, that Deva (divine being), having heard King Muchilinda (dragon king) say this, for a short time his mind departed from heedless conduct, and again he spoke to King Muchilinda, saying: 『Great King, Lord of the Devas! All these Devas are not seen; could it be that they are all destroyed in a single moment? Are they all lost? May the King speak the truth.』
『At that time, King Muchilinda then told him: 『The good karma of the Tathagata (Buddha), goes away in this manner. Because karma is exhausted, all karmic laws are definitely like this. All beings separate from each other, their minds give rise to distress, old age, sickness, death, and so on, these three are relative laws, life is short and without sickness. If any man—whether human or Deva—whose mind is not heedless, does not engage in heedless conduct, then he can be aware of these three fearsome things. These three are like short lives without sickness, but heedlessness can cause them all to be lost; all the Devas are ultimately like this, death is in the future. Diligently practice effort, make all kinds of skillful means, the three kinds of effort are giving (dana) (charity), morality (sila) (ethics), and wisdom (prajna) (knowledge), these three can remove these three great fears. Limitless discriminations constantly follow conduct, not departing even for a moment; if one is not afraid, then when one is about to die, the mouth and face will be ruined, the eyes will move, the senses will dry up, all relatives, brothers, wives, and family members will abandon one, at that time one will be burned by the fire of separation from love, and die a death of great suffering. All those Devas at all times have limitless discriminations, the five desires appear before them, singing, dancing, laughing, rejoicing, and ** in the gardens, like this
受樂放逸境界。
「『如見善友、知識之面，不覺其果，彼於後時，悔火所燒。「我身云何不作善業？何不佈施？何不持戒？何不修智？如是三種，我何不作？由放逸故，我於今者孤獨而死，舍離諸親及兄弟等，為死所攝。如是將去，離此世間第一愛處，無量境界受樂之處。」如是后時心生悔惱，乃至如是能破壞天。大力死王未來之間，汝等畢竟莫行放逸。舍放逸故，必得安隱，于彼死時，不為悔火之所燒然，如此之道第一安隱。凡諸一切衰惱之者，于施、戒、智樂修多作，彼時依此蒙救得脫，是依、是救、是大力伴。
「『若死至時，必定不免，必能破壞。彼來至時，不可禁制，不可免離，能奪一切眾生之命。如是惡死，何不方便精進勤修，令使不來。一切放逸惡未至時，甚為賢善。如大毒火，放逸亦爾。汝等諸天是放逸使。又復諸天皆屬放逸，彼放逸怨，隨逐不捨。于園林中山峰之上，遊戲而行，一切諸法皆悉無常而謂是常，生如是心：「我常共彼諸天女眾相隨受樂，如是天女常少不老。我此天女常共相隨，終不能別。」如是常為諸境界樂之所誑惑，第一大力能為破壞。
「『死王既至，非諸天女能遮能救，彼思量心亦不能救；常不別心亦不能救。彼所思惟，一切皆空、一切無常不堅不牢，既
【現代漢語翻譯】 現代漢語譯本 沉溺於享樂和放縱的境界。
『如同見到善友、智者的面容，卻不覺察善行的果報，他們之後會被悔恨的火焰所焚燒。「我為什麼不去做善事呢？為什麼不佈施呢？為什麼不持戒呢？為什麼不修習智慧呢？這三種善行，我為什麼沒有去做？因為放縱的緣故，我現在孤獨地死去，捨棄了所有的親人和兄弟等，被死亡所掌控。像這樣離去，離開這個世間最喜愛的地方，離開無量境界享受快樂的地方。」像這樣之後心中產生悔恨惱怒，乃至像這樣能夠破壞天界。在大力死王（指閻羅王）到來之前，你們千萬不要放縱。捨棄放縱的緣故，必定能夠得到安穩，在那死亡來臨的時候，不會被悔恨的火焰所焚燒，這樣的道路是最安穩的。凡是所有衰老苦惱的人，對於佈施、持戒、修習智慧要多多地修行，那個時候依靠這些能夠蒙受救護而得到解脫，這是依靠，這是救護，這是大力伴侶。
『如果死亡到來的時候，必定不能避免，必定能夠破壞一切。它到來的時候，不可禁止，不可避免，能夠奪取一切眾生的性命。像這樣可怕的死亡，為什麼不方便精進勤奮地修行，讓它不要到來。一切放縱的惡行在沒有到來的時候，是非常賢善的。如同巨大的毒火，放縱也是這樣。你們這些天人是被放縱所驅使的。而且所有的天人都屬於放縱，那放縱的怨敵，跟隨你們不捨棄。在園林中山峰之上，嬉戲遊玩，一切諸法都是無常的卻認為是常，產生這樣的想法：「我常常和那些天女們一起享受快樂，這些天女常常年輕不老。我的這些天女常常和我在一起，終究不會分離。」像這樣常常被各種境界的快樂所迷惑，被第一大力（指死王）所破壞。
『死王（指閻羅王）既然到來，不是那些天女能夠遮擋能夠救護的，那些思量的心也不能救護；常常不分離的心也不能救護。他們所思惟的，一切都是空虛的、一切都是無常的不堅固不牢靠，既然
【English Translation】 English version A state of being indulged in pleasure and ease.
『Like seeing the faces of good friends and wise men, without realizing the consequences of good deeds, they will later be burned by the fire of regret. 「Why didn't I do good deeds? Why didn't I give alms? Why didn't I uphold the precepts? Why didn't I cultivate wisdom? These three kinds of good deeds, why didn't I do them? Because of indulgence, I am now dying alone, abandoning all relatives and brothers, and being controlled by death. Departing like this, leaving this world's most beloved place, leaving the place of enjoying limitless realms.」 Like this, later the mind generates regret and annoyance, even to the point of being able to destroy the heavens. Before the arrival of the mighty King of Death (Yama), you must never be indulgent. By abandoning indulgence, you will surely attain peace and security, and at the time of death, you will not be burned by the fire of regret. This path is the most secure. All those who are afflicted by decay and suffering should diligently practice giving, upholding precepts, and cultivating wisdom. At that time, relying on these, they can receive protection and attain liberation. This is reliance, this is protection, this is a mighty companion.
『If death arrives, it is certainly unavoidable and can certainly destroy everything. When it arrives, it cannot be stopped, it cannot be avoided, and it can take the lives of all beings. Such a terrible death, why not diligently cultivate with skillful means, so that it does not arrive? All the evils of indulgence are very virtuous when they have not yet arrived. Like a great poisonous fire, indulgence is also like that. You gods are driven by indulgence. Moreover, all the gods belong to indulgence, and that enemy of indulgence follows you without abandoning you. Playing and wandering in gardens and on mountain peaks, considering all phenomena, which are impermanent, to be permanent, and generating such thoughts: 「I often enjoy pleasure with those celestial women, and these celestial women are always young and never old. These celestial women are always with me and will never be separated from me.」 Like this, they are often deceived by the pleasures of various realms and destroyed by the mightiest force (the King of Death).
『Since the King of Death (Yama) has arrived, it is not that those celestial women can obstruct or save you, nor can those thoughts of deliberation save you; nor can the thought of constant non-separation save you. What they contemplate is all empty, all impermanent, not firm, not solid, since
為放逸所破壞已，生於地獄、餓鬼、畜生。為癡所壞，致此大苦。又復彼天于無始時輪轉生退，數數懊惱，常被誑惑，愚癡不覺。』
「爾時，天主牟修樓陀，法相應語、義相應語，如是說已。若彼處天有智慧者，則于彼語，猶如甘露無垢清凈，攝取在心，舍離放逸，于欲深厭。彼天如是心正念已，即向天王牟修樓陀而說偈言：
「『若利益及實， 如相應不異， 天作如是語， 是利益之因。 能攝心寂靜， 如是者得樂， 從樂至樂處， 必得樂不疑。 若於此顛倒， 放逸破壞天， 如是癡心者， 必當墮地獄。』
「如是天子既向天王如是說已，生厭離心。彼諸天子又復重爾問天王言：『我今有疑。此殿舍中一切天眾為何處去？』爾時，天王牟修樓陀見其調伏，心生厭離，已舍放逸，即攝神通，彼諸天眾迭互相見。既相見已，彼此迭共生歡喜心。
「彼諸天眾心歡喜已，牟修樓陀夜摩天王而告之言：『汝等各各迭相見障，向來乃是我神通力所障礙故，而令汝等互不相見。汝於今者還復迭共相見如本。彼能破壞——大力死王若來至者，百千億劫永不相見，令汝等退，生在地獄、餓鬼、畜生，更不可得如是相見。是故應念不行放逸，勿起異心，常當攝意，
【現代漢語翻譯】 現代漢語譯本：'因為放逸而被毀壞，就會生於地獄、餓鬼、畜生道中。因為愚癡而被毀壞，就會導致這樣巨大的痛苦。而且那些天人在無始的時間裡輪轉生死，不斷地生起和退墮，常常感到懊惱，總是被迷惑，愚蠢而沒有覺察。'
「當時，天主牟修樓陀（Muxiuloutuo，天主的名字），以符合佛法、符合正義的語言，這樣說道。如果那些天人中有智慧的人，就會把這些話語，看作如同甘露一般純凈無暇，牢記在心中，捨棄放逸，對慾望深深地厭惡。那些天人這樣心懷正念之後，就向天王牟修樓陀（Muxiuloutuo）說偈語道：
『如果（您所說）既有利益又是真實的，如同（佛法）相應而不違背，天人說這樣的話，是帶來利益的原因。能夠使內心平靜，這樣的人就能得到快樂，從快樂走向更快樂的地方，必定能得到快樂而沒有疑問。如果對此顛倒，放逸毀壞天人，像這樣愚癡的人，必定會墮入地獄。』
「這樣，那些天子向天王說了這些話之後，生起了厭離之心。那些天子又再次詢問天王說：『我們現在有疑問。這宮殿中的所有天眾都到哪裡去了？』當時，天王牟修樓陀（Muxiuloutuo）看到他們已經被調伏，心中生起了厭離之心，已經捨棄了放逸，於是收回了他的神通，那些天眾就互相看見了。互相看見之後，彼此都生起了歡喜之心。
「那些天眾心生歡喜之後，牟修樓陀（Muxiuloutuo）夜摩天王（Yemotianwang，夜摩天的天王）告訴他們說：『你們各自互相看不見，之前是因為我的神通力量所障礙的緣故，才讓你們互相看不見。你們現在又可以像原來一樣互相看見了。如果那個能破壞一切的大力死王（大力死王）到來，百千億劫你們都將永遠無法相見，會讓你們退墮，生在地獄、餓鬼、畜生道中，再也無法像這樣相見。所以應當記住不要放逸，不要產生其他的想法，要常常收攝心意。
【English Translation】 English version: 'Being destroyed by negligence, one is born in hell, as a hungry ghost, or as an animal. Being destroyed by ignorance, one incurs great suffering. Moreover, those devas revolve in birth and death from beginningless time, repeatedly experiencing distress, constantly being deceived, foolishly unaware.'
'At that time, the deva lord Muxiuloutuo (牟修樓陀, name of a deva lord), speaking in accordance with the Dharma and in accordance with righteousness, said thus. If those devas there are wise, then they will regard those words as nectar, immaculate and pure, taking them to heart, abandoning negligence, and deeply loathing desires. Having thus rightly contemplated, those devas then spoke the following verse to the deva king Muxiuloutuo (牟修樓陀):
'If (what you say) is both beneficial and true, corresponding (to the Dharma) without deviation, the deva speaks such words, which are the cause of benefit. Able to gather the mind into stillness, such a one obtains joy, from joy to a place of joy, surely obtains joy without doubt. If one is deluded in this, negligence destroys the devas, such a foolish one will surely fall into hell.'
'Having thus spoken to the deva king, those devas generated a mind of revulsion and detachment. Those devas then again asked the deva king, saying: 'We now have a doubt. Where have all the devas in this palace gone?' At that time, the deva king Muxiuloutuo (牟修樓陀), seeing that they were subdued, had generated a mind of revulsion, and had abandoned negligence, then withdrew his supernatural power, and those devas saw each other again. Having seen each other, they mutually generated a mind of joy.
'Having generated a mind of joy, Muxiuloutuo (牟修樓陀), the Yama deva king (夜摩天王, king of the Yama heaven), told them: 'Your inability to see each other was due to the obstruction of my supernatural power, which prevented you from seeing each other. Now you can see each other again as before. If that powerful King of Death (大力死王), who can destroy everything, were to come, you would never see each other again for hundreds of thousands of millions of kalpas, causing you to fall and be born in hell, as hungry ghosts, or as animals, and you would never be able to see each other like this again. Therefore, you should remember not to be negligent, do not give rise to other thoughts, and always gather your minds.'
勿樂境界。』
「爾時，多天如是聞已，極生厭離。心厭離故，得須陀洹。爾時，天王牟修樓陀如是知已，甚大歡喜，生如是心：『我於今者，所作已辦，自意滿足，舍離此處向嬉戲處。』
「云處遊行諸天眾等，第一善心，若有已得須陀洹者，不放逸行。若不得者，其心則輕，猶行放逸，樂放逸行、樂放逸樂。如是園林流水河池、山峰澗谷，共諸天女受種種樂，不慮死畏，乃至彼處受樂遊戲，歌舞喜笑，可愛善業和集皆盡。善業盡已，于所應作，悉皆不作，復墮地獄、餓鬼、畜生。若有餘業，生於人中，常一切時第一喜樂，第一端正，第一財物具足而有，一切人愛，本性心喜，隨順法行，嬉戲歌舞而受諸樂，樂行寺舍，有蓮華處流水河池。若王大臣、王等富者，一切知識皆共善友，諸親兄弟心皆愛樂，常不妄語，心常正直，一切善人常樂共行，不壞威儀，無量功德皆悉具足。如是彼人身聚具足，如是得身，以餘業故。
「又彼比丘知業果報，觀夜摩天所有地處。彼見聞知：彼夜摩天覆有地處，名為積負。眾生何業生彼地處？彼見聞知：若善丈夫常畏業果，心性正直，正見不邪，修行正業舍惡知識，常一切時念佛法僧，微少惡業深生怖畏，不殺盜淫，乃至道行。若見婦女若歌若舞莊嚴具聲，聞已不
【現代漢語翻譯】 『勿樂境界。』 (Wu Le Jing Jie: The realm of 'No Joy').
『爾時，多天如是聞已，極生厭離。心厭離故，得須陀洹。(S陀洹: Srotapanna, 入流果)。爾時，天王牟修樓陀(Tian Wang Mou Xiu Lou Tuo: King Maushila)如是知已，甚大歡喜，生如是心：『我於今者，所作已辦，自意滿足，舍離此處向嬉戲處。』
『云處諸天眾等，第一善心，若有已得須陀洹者，不放逸行。若不得者，其心則輕，猶行放逸，樂放逸行、樂放逸樂。如是園林流水河池、山峰澗谷，共諸天女受種種樂，不慮死畏，乃至彼處受樂遊戲，歌舞喜笑，可愛善業和集皆盡。善業盡已，于所應作，悉皆不作，復墮地獄、餓鬼、畜生。若有餘業，生於人中，常一切時第一喜樂，第一端正，第一財物具足而有，一切人愛，本性心喜，隨順法行，嬉戲歌舞而受諸樂，樂行寺舍，有蓮華處流水河池。若王大臣、王等富者，一切知識皆共善友，諸親兄弟心皆愛樂，常不妄語，心常正直，一切善人常樂共行，不壞威儀，無量功德皆悉具足。如是彼人身聚具足，如是得身，以餘業故。
『又彼比丘知業果報，觀夜摩天(Ye Mo Tian: Yama Heaven)所有地處。彼見聞知：彼夜摩天覆有地處，名為積負。眾生何業生彼地處？彼見聞知：若善丈夫常畏業果，心性正直，正見不邪，修行正業舍惡知識，常一切時念佛法僧，微少惡業深生怖畏，不殺盜淫，乃至道行。若見婦女若歌若舞莊嚴具聲，聞已不』
【English Translation】 『The realm of 'No Joy'.』
『At that time, many devas, having heard this, developed extreme aversion. Because of this aversion, they attained Srotapanna (S陀洹: Srotapanna, stream-enterer). At that time, King Maushila (天王牟修樓陀: Tian Wang Mou Xiu Lou Tuo) knowing this, was greatly delighted, and thought: 『Now I have accomplished what needed to be done, my intention is fulfilled, I will leave this place for a place of amusement.』
『The assembly of devas in the cloud realm, with the foremost good intention, if they have already attained Srotapanna, do not engage in heedless conduct. If they have not attained it, their minds are light, and they still engage in heedlessness, delighting in heedless conduct and heedless pleasures. Thus, in gardens, flowing streams, rivers, ponds, mountain peaks, and valleys, together with the heavenly women, they experience various pleasures, without considering the fear of death, even to the point where they enjoy amusement, games, singing, dancing, joy, and laughter, and all their accumulated lovely good karma is exhausted. When their good karma is exhausted, they do not do what should be done, and they fall again into hell, the realm of hungry ghosts, and the realm of animals. If there is remaining karma, they are born among humans, always experiencing foremost joy, foremost beauty, and foremost abundance of wealth, loved by all people, with a naturally joyful disposition, following the Dharma, enjoying pleasures through amusement, games, singing, and dancing, delighting in going to temples and monasteries, places with lotuses, flowing streams, rivers, and ponds. If they are kings, ministers, or wealthy like kings, all their acquaintances are good friends, their close brothers love them dearly, they never lie, their hearts are always upright, all good people always delight in associating with them, they do not violate decorum, and they are fully endowed with immeasurable merits. Thus, such a person is fully endowed with a body, and obtains such a body because of remaining karma.
『Furthermore, that Bhiksu, knowing the results of karma, observes the realms of Yama Heaven (夜摩天: Ye Mo Tian). He sees and knows: that Yama Heaven also has a place called Accumulated Debts. What karma causes beings to be born in that place? He sees and knows: if a good man is always fearful of the results of karma, with an upright and honest mind, right view and not wrong view, cultivating right conduct and abandoning evil companions, always mindful of the Buddha, the Dharma, and the Sangha, deeply fearful of even slight evil deeds, not killing, stealing, or engaging in sexual misconduct, even to the point of practicing the path. If he sees women singing, dancing, or adorned with ornaments and sounds, having heard it, he does not』
著，心不愛念，心善觀察，無不善心亦不喜樂，見其過已，心不分別。彼若如是不起邪行，身壞命終生於善道——夜摩天中積負地處。
「此善業人生彼處已，受樂不斷，恒常成就自身光明，五欲境界受于快樂。彼處有山名聚積崖，七寶諸樹以為莊嚴，滿彼山中。無量百千種種鳥眾，鳥有無量種種妙色莊嚴彼山，在彼山處出種種聲，行種種處，見則可愛。多有無量種種妙色，種種處行，無量形相，滿彼山中。又復更有流水河池，種種蓮花諸澗谷中，多有種種名憶念樹以為莊嚴，交枝為舍，種種花果皆悉具足。其山之量三百由旬，諸天子眾、諸天女眾處處多饒，普彼山中皆可愛樂。第一天眾所住之處。如是山中分分地處，彼處一切善分分處，七楞七廂皆有園林種種間雜。
「彼善分處有七種寶，彼七種寶各為一廂。一廂青寶光明遍至六萬由旬，如是光明一切虛空普遍青色。若天憶念欲上山時，天自普身以種種寶間錯莊嚴，在彼如是聚積崖山，行於如是青寶之廂，乘空而去。自身種種莊嚴諸寶，無有色光與山同色，皆作青色及青光明，與山平等。青色青光皆悉第一。聚積崖山，一廂如是青寶之色。又復如是聚積崖山第二廂處皆是頗梨，若天種種莊嚴其身，種種間錯行於彼廂，乘空而去，舉身種種莊嚴諸寶無有
【現代漢語翻譯】 現代漢語譯本：如果（修行者）的心不執著于愛戀，善於觀察（事物），對於不善的心也不喜好，見到過失后，心不加以分別。如果他能這樣不起邪行，身壞命終后將生於善道——夜摩天（Yama Heaven，欲界六天之一，位於須彌山頂之上）中的積負地處。
這位行善之人往生到那裡后，不斷地享受快樂，恒常擁有自身的光明，享受五欲（色、聲、香、味、觸）的快樂。那裡有一座山名叫聚積崖（Jujiya，音譯名），用七寶和各種樹木來莊嚴，遍佈整座山。無數百千種類的鳥，鳥兒們有無數種美妙的顏色來莊嚴這座山，在山中發出各種聲音，在各種地方活動，看起來非常可愛。還有許多無數種美妙的顏色，在各種地方活動，有無數種形狀，遍佈整座山。此外還有流動的河流和池塘，各種蓮花，在各個山澗中，有許多種名叫憶念樹（Yinian tree，音譯名）的樹木來莊嚴，枝條交錯形成房屋，各種花和果實都具備。這座山的面積有三百由旬（Yujun，古印度長度單位），諸天子和諸天女眾多，遍佈整座山，處處都令人喜愛。這是第一層天眾所居住的地方。像這樣的山中，每一部分土地，那裡的一切善行所感得的部分，都有七個棱角和七個廂房，其中有各種園林穿插其間。
在那善行所感得的部分有七種寶物，這七種寶物各自形成一個廂房。一個廂房是青寶，光明遍及六萬由旬，這樣的光明使一切虛空都普遍呈現青色。如果天人想要上山時，天人自己全身都用各種寶物交錯裝飾，像這樣在聚積崖山，行走在青寶的廂房中，乘空而去。自身各種裝飾的寶物，如果沒有顏色和光芒與山同色，都會變成青色和青色的光芒，與山平等。青色和青光都是最美的。聚積崖山，一個廂房就是這樣的青寶之色。又像這樣聚積崖山的第二個廂房都是頗梨（Poli，即水晶），如果天人用各種方式裝飾自己的身體，用各種方式交錯行走在那廂房中，乘空而去，全身各種裝飾的寶物都沒有
【English Translation】 English version: If (a practitioner's) mind is not attached to love and affection, is good at observing (things), and does not rejoice in unwholesome thoughts, and does not discriminate after seeing faults. If he can thus refrain from unwholesome conduct, upon the destruction of his body and the end of his life, he will be born in a good realm—in the Accumulation of Merit Place in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm, located above Mount Sumeru).
Having been born there, this virtuous person continuously enjoys happiness, constantly possesses his own light, and enjoys the pleasures of the five desires (form, sound, smell, taste, and touch). There is a mountain there called Jujiya, adorned with seven treasures and various trees, filling the entire mountain. Countless hundreds of thousands of kinds of birds, the birds have countless kinds of beautiful colors to adorn this mountain, making various sounds in the mountain, moving in various places, appearing very lovely. There are also many countless kinds of beautiful colors, moving in various places, with countless forms, filling the entire mountain. Furthermore, there are flowing rivers and ponds, various lotuses, and in various valleys, there are many kinds of trees called Yinian trees to adorn the place, with branches intertwined to form houses, complete with various flowers and fruits. The area of this mountain is three hundred Yujun, with many Devas and Devis, filling the entire mountain, everywhere is delightful. This is the place where the first level of Devas reside. In such a mountain, in every part of the land, every part obtained by good deeds, there are seven ridges and seven compartments, with various gardens interspersed among them.
In that part obtained by good deeds, there are seven kinds of treasures, and these seven kinds of treasures each form a compartment. One compartment is made of blue treasure, and its light extends to sixty thousand Yujun, such that all space is universally blue. If a Deva wants to ascend the mountain, the Deva adorns his whole body with various treasures intertwined, and thus on Mount Jujiya, walks in the compartment of blue treasure, and goes through the air. The various treasures adorning his body, if they do not have the same color and light as the mountain, will all become blue and blue light, equal to the mountain. The blue color and blue light are the most beautiful. Mount Jujiya, one compartment is of such a blue treasure color. And like this, the second compartment of Mount Jujiya is all made of Poli (crystal), if the Deva adorns his body in various ways, and walks in that compartment in various ways intertwined, and goes through the air, none of the various treasures adorning his whole body have
光色，與山同色，謂頗梨色。光明亦爾，與山平等。彼天身光如入水池。又復如是聚積崖山第三廂處，悉皆是銀，色及光明所遍至處五百由旬，第一白光，見者甚樂。若何者天行於彼廂，乘空而去，其身種種莊嚴之色皆同白色，以彼山廂光明力故。又復如是聚積崖山第四廂處，一切皆是閻浮那提真金為體，光色如日。彼廂光明其焰圓輪滿千由旬。若何者天行於彼廂，乘空而去，身亦同色。又復如是聚積崖山第五廂處，皆缽頭摩真寶之色，一切普赤，光明遍至一千由旬。若何者天行於彼廂，乘空而去，身同赤色。彼天若著赤寶莊嚴，本赤色滅，百倍更赤。以彼寶廂光明力故。又復如是聚積崖山第六廂處，皆是金剛真寶之色，其光遍至五千由旬，楞間色出如天虹色。若何者天行於彼廂，乘空而去，身亦同色。以是彼山光明力故。又復如是聚積崖山第七廂處，皆是七寶種種雜色，光明遍至百千由旬。若何者天行於彼廂，乘空而去，隨天之身諸莊嚴色皆悉更勝，隨種種衣其色轉勝。
「如是勝妙聚積崖山威德普勝，若須彌樓妙寶山王而欲比此聚積崖山光明可愛、妙寶光明，百倍不及、千倍不及，至百千倍亦所不及。彼勝妙山如是威德。何以故？善業勝故，彼山光明亦如是勝。彼夜摩天凈戒勝故、善業勝故，以是勝因，是
【現代漢語翻譯】 現代漢語譯本 光色與山同色，被稱為頗梨色（水晶色）。光明也是如此，與山平等。那些天人的身光就像進入水池一樣。又像這樣，聚積崖山的第三個側面，全部都是銀，顏色和光明所遍及的地方有五百由旬（古印度長度單位），呈現出第一等的白色光芒，見到的人非常快樂。如果有天人行走在那一側，乘空而去，他們身上各種莊嚴的顏色都會變成白色，這是因為那山側的光明力量的緣故。 又像這樣，聚積崖山的第四個側面，一切都是閻浮那提真金（一種純金）的本體，光色如同太陽。那一側的光明，其火焰圓輪遍滿一千由旬。如果有天人行走在那一側，乘空而去，他們的身體也會變成同樣的顏色。 又像這樣，聚積崖山的第五個側面，全部都是缽頭摩（紅蓮花）真寶的顏色，一切都是普遍的紅色，光明遍及一千由旬。如果有天人行走在那一側，乘空而去，他們的身體也會變成紅色。那些天人如果穿著紅色的寶物裝飾，原本的紅色就會消失，變得更加鮮紅百倍。這是因為那寶物側的光明力量的緣故。 又像這樣，聚積崖山的第六個側面，全部都是金剛真寶的顏色，其光芒遍及五千由旬，棱角之間顯現出像彩虹一樣的顏色。如果有天人行走在那一側，乘空而去，他們的身體也會變成同樣的顏色。這是因為那山的光明力量的緣故。 又像這樣，聚積崖山的第七個側面，全部都是七寶的各種雜色，光明遍及百千由旬。如果有天人行走在那一側，乘空而去，隨著天人身體上各種裝飾的顏色，都會變得更加殊勝，隨著各種衣服的顏色，其顏色也會變得更加殊勝。 像這樣殊勝美妙的聚積崖山，其威德普遍殊勝，如果須彌樓（山名）妙寶山王想要與這聚積崖山的光明可愛、妙寶光明相比，百分之一不及、千分之一不及，甚至百千分之一也不及。那殊勝美妙的山有這樣的威德。為什麼呢？因為善業殊勝的緣故，那山的光明也像這樣殊勝。那些夜摩天（欲界六天之一）因為凈戒殊勝、善業殊勝的緣故，因為這些殊勝的原因，是
【English Translation】 English version The color of the light is the same as the mountain's color, which is called 'Pori color' (crystal color). The light is also the same, equal to the mountain. The body light of those Devas (gods) is like entering a pool of water. Moreover, like this, the third side of the 'Ju Ji Ya Shan' (Assembled Cliff Mountain), is all silver, and the places where the color and light spread reach 500 'Yojanas' (ancient Indian unit of length), showing the first-class white light, which makes those who see it very happy. If a Deva walks on that side, riding in the air, the colors of various adornments on their body will all turn white, because of the power of the light of that mountain side. Moreover, like this, the fourth side of the 'Ju Ji Ya Shan' (Assembled Cliff Mountain), is all made of 'Yan Fu Na Ti' (Jambunada) pure gold, and the color of the light is like the sun. The light of that side, its flame wheel fills 1,000 'Yojanas' (ancient Indian unit of length). If a Deva walks on that side, riding in the air, their body will also turn the same color. Moreover, like this, the fifth side of the 'Ju Ji Ya Shan' (Assembled Cliff Mountain), is all the color of 'Bo Tou Mo' (Padma) true treasure, everything is universally red, and the light spreads to 1,000 'Yojanas' (ancient Indian unit of length). If a Deva walks on that side, riding in the air, their body will also turn red. If those Devas wear red treasure decorations, the original red color will disappear, becoming a hundred times more vivid red. This is because of the power of the light of that treasure side. Moreover, like this, the sixth side of the 'Ju Ji Ya Shan' (Assembled Cliff Mountain), is all the color of 'Jin Gang' (Vajra) true treasure, its light spreads to 5,000 'Yojanas' (ancient Indian unit of length), and the colors between the edges appear like the colors of a rainbow. If a Deva walks on that side, riding in the air, their body will also turn the same color. This is because of the power of the light of that mountain. Moreover, like this, the seventh side of the 'Ju Ji Ya Shan' (Assembled Cliff Mountain), is all kinds of mixed colors of the seven treasures, and the light spreads to hundreds of thousands of 'Yojanas' (ancient Indian unit of length). If a Deva walks on that side, riding in the air, along with the colors of various adornments on the Deva's body, they will all become more superior, and along with the colors of various clothes, their colors will also become more superior. Like this, the supremely wonderful 'Ju Ji Ya Shan' (Assembled Cliff Mountain), its majestic virtue is universally supreme. If 'Sumeru' (Mount Sumeru) wonderful treasure mountain king wants to compare with the lovely light and wonderful treasure light of this 'Ju Ji Ya Shan' (Assembled Cliff Mountain), it is less than one percent, less than one thousandth, and even less than one hundred thousandth. That supremely wonderful mountain has such majestic virtue. Why? Because the good karma is supreme, the light of that mountain is also supreme like this. Those 'Yama Devas' (Yama Heaven, one of the six heavens of the desire realm) are because of the supremacy of pure precepts and the supremacy of good karma, because of these supreme reasons, it is
故彼山普勝可愛。又復彼山普真珠網，周匝遍覆，第一善凈、第一光明，一切天見皆得利益。彼真珠網如是覆山，甚為端嚴，有大光明。彼有大城名如意念，真珠瓔珞莊嚴殊妙，如是光明甚為廣博。多有無量種種諸鳥，名雜瓔珞，住彼網中。「若天放逸，行放逸時，彼鳥說偈教誡之言：
「『種種業因故， 今生此天身， 得天不知法， 后則心生悔。 此園林可樂， 枝枸欄莊嚴， 身生此處者， 一切是善果。 何人作何業， 作業作善業， 彼彼如是成， 果亦如是得。 汝等天現見， 下中上等樂， 何人如業行， 彼彼如是果。 癡種種莊嚴， 隨逐癡行人， 彼為癡所迷， 不見大怖畏。 若癡放逸者， 不作自利益， 喜樂種種欲， 悕求種種果。 天為癡覆故， 不造作諸業， 若天愛雜果， 彼天不持戒。 譬如舍離燈， 欲唯取光明， 彼天亦如是， 離因異求果。 若以因求果， 彼則常受樂； 無子果叵得， 無燈豈有光。 無戒則無天， 離智無解脫； 若得解脫者， 則無所悕望。 若離欲愛者， 慧則非我所； 若業所得樂， 一切是垢濁
【現代漢語翻譯】 現代漢語譯本 因此，那座山（山普勝）非常可愛。而且那座山（山普勝）被真正的珍珠網周匝覆蓋，極其善妙清凈，極其光明，一切天人見到都能得到利益。那珍珠網如此覆蓋山體，非常端莊美麗，具有巨大的光明。那裡有一座大城，名叫如意念（Ruyinian），用珍珠瓔珞裝飾得非常殊勝美妙，光明非常廣博。有很多無量種種的鳥，名叫雜瓔珞（Za Yingluo），住在珍珠網中。如果天人放逸，行為放逸的時候，那些鳥就會說偈語教誡他們： 『因為種種業力的原因，今生才能來到這裡成為天人，得到了天人的身份卻不知道佛法，以後就會心中產生後悔。 這個園林非常快樂，用枝條和欄桿裝飾得非常莊嚴，能夠出生在這裡的人，一切都是善業的結果。 什麼人做了什麼樣的業，做了善的業，他們就會成就什麼，得到的果報也是如此。 你們這些天人親眼看見，下等、中等、上等的快樂，什麼人按照業力去行事，他們就會得到什麼樣的果報。 愚癡用種種莊嚴來裝飾自己，跟隨愚癡的人，他們被愚癡所迷惑，看不見巨大的恐怖和畏懼。 如果愚癡放逸的人，不為自己做利益的事情，只是喜歡種種慾望的快樂，希望得到種種果報。 天人因為被愚癡覆蓋，所以不造作各種善業，如果天人喜愛混雜的果報，那麼這個天人就不會持戒。 譬如捨棄燈，卻只想得到光明，這些天人也是這樣，離開原因卻想要得到結果。 如果用原因來尋求結果，那麼他們就會常常享受快樂；沒有種子就得不到果實，沒有燈哪裡會有光明呢？ 沒有戒律就沒有天人，離開智慧就沒有解脫；如果得到解脫，那麼就不會有所希望。 如果離開了慾望和愛，智慧就不是『我』所擁有的；如果因為業力而得到的快樂，一切都是污濁的。』
【English Translation】 English version Therefore, that mountain (Shanpusheng) is extremely lovely. Moreover, that mountain (Shanpusheng) is completely covered by a genuine pearl net, exceedingly virtuous and pure, exceedingly radiant, and all devas (heavenly beings) who see it receive benefits. That pearl net covers the mountain in such a way that it is extremely dignified and beautiful, possessing great radiance. There is a great city there named Ruyinian (As-You-Wish-Thought), adorned with pearl necklaces in an exceptionally wonderful and beautiful manner, its radiance being very vast. There are many immeasurable kinds of birds, named Za Yingluo (Various Adornments), dwelling within that net. If devas are negligent and act carelessly, those birds will speak verses to admonish them: 『Because of various karmic causes, one is born here as a deva; having attained the status of a deva but not knowing the Dharma, one will later feel regret in their heart. This garden is very delightful, adorned with branches and railings in a very dignified manner; those who are born here, everything is the result of good karma. Whoever performs what kind of karma, performing good karma, they will accomplish what they do, and the resulting consequences will be the same. You devas see with your own eyes the lower, middle, and upper levels of happiness; whoever acts according to their karma, they will receive the corresponding consequences. Ignorance adorns itself with various decorations, following those who are ignorant; they are deluded by ignorance and cannot see the great terror and fear. If those who are ignorant are negligent, they do not act for their own benefit, but only enjoy the pleasures of various desires, hoping to obtain various results. Because devas are covered by ignorance, they do not create various good deeds; if devas love mixed results, then those devas will not uphold the precepts. It is like abandoning the lamp but only wanting to obtain light; these devas are also like that, wanting to obtain results without the cause. If one seeks results through causes, then they will always enjoy happiness; without seeds, one cannot obtain fruit; without a lamp, how can there be light? Without precepts, there are no devas; without wisdom, there is no liberation; if one attains liberation, then there will be no desires. If one is free from desire and love, wisdom is not something 『I』 possess; if the happiness obtained is due to karma, everything is defiled.』
。 若得盡滅樂， 一切不垢濁； 不得盡滅樂， 垢濁則不疑。 彼復經百劫， 境界不知足， 愛境界樂故， 於樂不知足。 若常近於欲， 數數更增長， 彼增長如毒， 后時與苦惱。 欲能為破壞， 恒常是退因， 若不能捨欲， 彼天甚懈怠。 若知功德過， 此是智慧相； 不知功德過， 則為愚癡相。 若知功德相， 過亦如是知， 真知功德過， 恒常不離樂。 善人知此欲， 境界過功德； 天云何舍智， 受行樂境界？』
「彼如是鳥真珠網中，利益天故，已說此偈。又復彼山普光明輪之所圍繞，山上種種諸寶輪旋而纏繞之，種種光明如閻浮提虹色相似。若諸天等，見彼輪旋心生歡喜，則有輪旋繞身而生。彼一切天見一一廂，生希有心，有無量寶莊嚴天身。此一一廂遊戲受樂，以修種種勝善業故，如是受樂。
「又彼山中所有諸殿有四園林，如須彌樓。何等為四？一名端正莊嚴、二名峰林、三名甘露端嚴、四名種雜。此等名為四種園林。流水河池、妙蓮花等，種種澗谷有種種鳥，音聲微妙。諸樹花敷、樹鳥音聲皆悉可愛。枸欄重樓、種種堂殿，行行相應。有山名為一切佈施，希有殊勝。
【現代漢語翻譯】 現代漢語譯本 『如果能夠獲得完全寂滅的快樂，一切就不會被污染和污濁；如果不能獲得完全寂滅的快樂，那麼被污染和污濁就是無疑的。 他們即使經過百劫的時間，對於境界仍然不知滿足，因為貪愛境界的快樂，所以對於快樂永遠不知滿足。 如果經常接近慾望，慾望就會不斷增長，這種增長就像毒藥一樣，最終會帶來痛苦和煩惱。 慾望能夠帶來破壞，永遠是退步的原因，如果不能捨棄慾望，那麼這些天人就非常懈怠。 如果能夠了解功德和過患，這就是智慧的象徵；如果不能瞭解功德和過患，那就是愚癡的象徵。 如果能夠了解功德的真相，也能同樣瞭解過患，真正瞭解功德和過患，就能永遠不離快樂。 善人瞭解這種慾望，知道境界的過患大於功德；天人怎麼會捨棄智慧，去接受和實行快樂的境界呢？』 『就像那隻鳥在真珠網中一樣，爲了利益天人，已經說了這些偈語。而且那座山被普遍光明的輪所圍繞，山上各種各樣的寶輪旋轉纏繞，各種各樣的光明像閻浮提（Jambudvipa，我們所居住的大陸）的彩虹顏色一樣。如果諸天等看到那些輪旋轉，心中生起歡喜，就會有輪旋轉著纏繞在他們的身上而生。那些所有的天人看到每一面，都生起稀有之心，有無量的珍寶莊嚴著天人的身體。他們在這每一面遊戲享樂，因為修習了各種殊勝的善業，所以這樣享受快樂。 『而且那座山中所有的殿宇都有四個園林，就像須彌樓（Sumeru，佛教宇宙觀中的聖山）一樣。哪四個呢？一個名叫端正莊嚴，一個名叫峰林，一個名叫甘露端嚴，一個名叫種雜。這些就叫做四種園林。流水河池、美妙的蓮花等等，各種各樣的澗谷里有各種各樣的鳥，聲音微妙。各種樹木花朵盛開，樹木和鳥的聲音都非常可愛。枸欄（Kutila，一種建築結構）重樓、各種各樣的堂殿，一行行相互對應。有一座山名叫一切佈施，稀有殊勝。
【English Translation】 English version 『If one can attain the joy of complete extinction, everything will be free from defilement and turbidity; if one cannot attain the joy of complete extinction, then defilement and turbidity are certain. Even after hundreds of kalpas (aeons), they are never satisfied with the realms, because they love the joy of the realms, they are never satisfied with joy. If one constantly approaches desires, desires will continuously increase, and this increase is like poison, eventually bringing suffering and affliction. Desire can bring destruction and is always a cause of decline; if one cannot abandon desire, then these devas (gods) are very negligent. If one can understand the merits and faults, this is a sign of wisdom; if one cannot understand the merits and faults, this is a sign of ignorance. If one can understand the true nature of merits, one can also understand faults in the same way; truly understanding merits and faults, one will always be inseparable from joy. The virtuous understand this desire, knowing that the faults of the realms outweigh the merits; how can the devas abandon wisdom and accept and practice the realms of joy?』 『Just like that bird in the pearl net, for the benefit of the devas, these verses have been spoken. Moreover, that mountain is surrounded by universally bright wheels, and various kinds of precious wheels rotate and entwine on the mountain, with various kinds of light resembling the colors of the rainbow in Jambudvipa (the continent where we live). If the devas and others see those wheels rotating and their hearts are filled with joy, then wheels will rotate and entwine around their bodies and arise. All those devas, seeing each side, have a rare and precious feeling, and countless treasures adorn the bodies of the devas. They play and enjoy themselves on each of these sides, because they have cultivated various excellent good deeds, and thus they enjoy such joy. 『Moreover, all the palaces in that mountain have four gardens, like Sumeru (the sacred mountain in Buddhist cosmology). What are the four? One is called 'Adorned with Beauty,' one is called 'Peak Forest,' one is called 'Adorned with Ambrosia,' and one is called 'Mixed Varieties.' These are called the four kinds of gardens. Flowing streams, rivers, ponds, wonderful lotus flowers, and so on, and various kinds of birds in various kinds of valleys, with subtle sounds. Various trees are in full bloom, and the sounds of the trees and birds are all very lovely. Kutila (a type of architectural structure) double-storied buildings, various kinds of halls and palaces, correspond to each other in rows. There is a mountain called 'All Giving,' which is rare and extraordinary.』
到彼山已，次到彼林，如彼云處遊行地處，如是天子共天女眾，受天五欲功德之樂。而彼樹林第一可愛，彼中一林皆是閻浮那提金寶，其葉皆是毗琉璃寶、妙蓮花寶、車𤦲色花。複次，第二林是白銀林，真金色葉。彼林之花有無量種第一善香，熏百由旬。彼天嗅之，既嗅香已，勝歡喜心。彼第三林是毗琉璃，其葉是銀，其花則有種種雜色，有種種香。彼第四林名種雜林，無量雜色，無量河池有妙蓮花，種種諸鳥種種音聲，百千功德具足而有。于彼林中種種音聲，如彼第二三十三天帝釋之王。如是彼處須夜摩天光明威力、功德具足，多有無量諸善業者于彼山中，多有無量百千天眾之所圍繞，而受快樂，種種境界功德具足。彼須夜摩大福德天第一神通、第一光明、第一勢力，自業所化，五欲功德皆悉具足，五欲境界皆悉可愛，六根受樂。彼處如是須夜摩天，彼天中勝，以善業故。
「彼山如是具足可愛，彼中有鳥，名一切時常歡喜鳥。彼鳥如是自業口語，悕望相應，而說偈言：
「『非智慧心念， 亦復非悕望， 唯業能與樂， 樂由作業得。 勝中復勝勝， 可愛中可愛， 持戒善果報， 從丈夫作得。 境界門搖動， 如曲河下流， 若能調御心， 彼天是樂器。 自
【現代漢語翻譯】 現代漢語譯本 到達那座山後，接著到達那片樹林，如同雲彩聚集的地方，如同住所一般，那些天子與天女們一起，享受著天界的五種感官慾望帶來的功德之樂。那片樹林極其可愛，其中一片樹林全是閻浮那提金（Jambunada gold，一種純度極高的黃金），樹葉都是毗琉璃寶（Vaiḍūrya，一種寶石）、美妙的蓮花寶、車𤦲色花（顏色像車輪中心的顏色）。 其次，第二片樹林是白銀林，長著真金色的樹葉。那片樹林的花朵有無量種，散發著第一等的香氣，能薰染百由旬（Yojana，古印度長度單位）。那些天人聞到香味后，心中生起極大的歡喜。 第三片樹林是毗琉璃林，樹葉是銀色的，花朵則有種種雜色，散發著種種香氣。 第四片樹林名叫種雜林，有無量的雜色，無量的河池裡有美妙的蓮花，有各種各樣的鳥，發出各種各樣的聲音，具備百千種功德。 在那片樹林中，有種種的聲音，如同第二三十三天（Trāyastriṃśa，佛教欲界六天中的第二天）帝釋（Śakra，天帝的名字）之王一樣。像這樣，須夜摩天（Suyama，佛教欲界六天中的第三天）光明威力、功德具足，有很多無量的善業之人在這座山中，有很多無量的百千天眾圍繞著，享受快樂，種種境界功德具足。那須夜摩天有大福德，有第一的神通、第一的光明、第一的勢力，由自己的業力所化生，五欲功德全都具備，五欲境界全都可愛，六根感受快樂。須夜摩天就是這樣，在那天界中最為殊勝，因為有善業的緣故。 『那座山如此具足可愛，山中有一種鳥，名叫一切時常歡喜鳥。那鳥用它自己的聲音，帶著希望，說著偈語：』 『非智慧心念， 亦復非悕望， 唯業能與樂， 樂由作業得。 勝中復勝勝， 可愛中可愛， 持戒善果報， 從丈夫作得。 境界門搖動， 如曲河下流， 若能調御心， 彼天是樂器。 自
【English Translation】 English version Having arrived at that mountain, they then arrived at that forest, like a place where clouds gather, like a dwelling place. There, the devas (devas, gods) and goddesses together enjoyed the bliss of the five celestial desires and merits. That forest was exceedingly lovely, and one of its groves was entirely made of Jambunada gold (Jambunada gold, a type of very pure gold), with leaves of Vaiḍūrya gems (Vaiḍūrya, a type of gemstone), exquisite lotus jewels, and flowers the color of the center of a wheel. Furthermore, the second forest was a silver forest, with leaves of genuine gold. The flowers of that forest were of countless kinds, possessing a supreme and pleasant fragrance that permeated a hundred yojanas (Yojana, an ancient Indian unit of distance). The devas, upon smelling the fragrance, experienced immense joy. The third forest was a Vaiḍūrya forest, with silver leaves and flowers of various colors, emitting various fragrances. The fourth forest was called the Mixed Grove, possessing countless colors and countless ponds with exquisite lotuses. There were various kinds of birds, making various sounds, complete with hundreds of thousands of merits. In that forest, there were various sounds, like those of Śakra (Śakra, name of the king of gods), the king of the second of the Thirty-three Heavens (Trāyastriṃśa, the second heaven of desire in Buddhism). Thus, the Suyama Heaven (Suyama, the third heaven of desire in Buddhism) was full of light, power, and merit. Many beings with immeasurable good karma were in that mountain, surrounded by countless hundreds of thousands of devas, enjoying happiness, complete with various realms and merits. That Suyama deva, with great merit, possessed the foremost supernatural powers, the foremost light, and the foremost strength, transformed by his own karma, fully endowed with the merits of the five desires, with the realms of the five desires all lovely, and the six senses experiencing pleasure. Thus, the Suyama Heaven was the most excellent in that heaven, due to good karma. 『That mountain was so complete and lovely, and in it was a bird called the Ever-Joyful Bird. That bird, using its own voice, with corresponding hope, spoke these verses:』 『Not wisdom's thought, Nor even hope, Only karma gives joy, Joy is obtained by action. Supreme among the supreme, Lovely among the lovely, The reward of virtuous precepts, Is obtained from the deeds of a man. The gates of realms tremble, Like a winding river flowing downward, If one can tame the mind, That heaven is a musical instrument. Self
作福德業， 自身而修行； 或受苦受樂， 自身如是受。 造作惡業者， 自身則如怨， 身善如善友， 如是身自行。 如河流之速， 身轉變亦爾， 是故應作福， 無垢凈持戒。 若意樂不善， 常喜境界樂， 猶如大闇處， 作不饒益行。 喜樂境界動， 常隨順欲行， 有此非法意， 彼則受苦惱。 諸苦是魔業， 法樂普周遍， 如是苦樂相， 智者如是知。 若心求樂者， 隨順正法行； 若有悕望苦， 彼心行非法。 非因不得樂， 種種苦皆然， 苦樂因差別， 爾知自利行。 若無量分別， 則有無量種， 彼一切業果， 如是得生死。 若不愛樂法， 一生身空過， 法能將到天， 行法者得樂。 若法救護者， 此如是善足， 離法者非善， 必定入地獄。 好人寧身死， 而不行非法， 若舍離法者， 生死常轉行。 離於法眼者， 為癡覆於心， 樂虛妄無利， 如病眼看樂。 法芽意如田， 無心則不生， 若持戒意鈍， 專行於非法。 依非法道已， 不善使令行， 久轉行生死，
【現代漢語翻譯】 現代漢語譯本 行善積德，要靠自己去實踐修行；無論是承受苦還是樂，都是自身行為的結果。 造作惡業的人，自身就像怨敵一樣受苦；行善的人，自身就像善友一樣帶來快樂，這些都是自身行為所帶來的。 就像河流快速流逝一樣，人生的變化也是如此迅速，所以應該多行善積德，保持清凈，嚴守戒律。 如果心意不善，總是貪戀外在的享樂，就像身處黑暗之中，所作所為都是不利於自己的。 如果總是被外在的享樂所迷惑，總是順從慾望行事，心中充滿非法之念，那就會遭受痛苦。 種種痛苦都是魔的作為，而佛法的快樂則是普遍存在的。智者應該這樣認識痛苦和快樂的真相。 如果內心追求快樂，就應該遵循正法而行；如果希望得到痛苦，那他的心就會走向非法。 沒有正確的因，就不會得到快樂，各種痛苦也是如此。瞭解痛苦和快樂的原因，才能明白如何行對自己有利的事情。 如果產生無量的分別心，就會有無量的業，這些業的果報，就會導致在生死中輪迴。 如果不喜愛佛法，這一生就白白度過。佛法能夠引導我們到達天界，修行佛法的人能夠得到快樂。 佛法能夠救護我們，這是最好的善行；離開佛法，就不是善行，必定會墮入地獄。 善良的人寧願捨棄生命，也不會去做非法的事情；如果捨棄佛法，就會在生死中不斷輪迴。 如果失去了法眼（Dharma-cakṣus，指能看清真理的智慧之眼），內心就會被愚癡所覆蓋，把虛妄無益的事情當作快樂，就像眼睛有病的人看東西一樣。 佛法的種子需要意念這塊田地來滋養，如果沒有意念，就不會生長。如果持戒的心意遲鈍，就會專門去做非法的事情。 如果走上了非法的道路，就會被不善的念頭所驅使，長久地在生死中輪迴。
【English Translation】 English version Accumulating merit and virtue, one must cultivate and practice oneself; whether experiencing suffering or joy, one receives it as a result of one's own actions. One who creates evil karma, their own self becomes like an enemy, suffering; one who does good, their own self becomes like a good friend, bringing joy; these are the results of one's own actions. Just as a river flows swiftly, so too does life change rapidly; therefore, one should accumulate merit and virtue, maintain purity, and strictly observe the precepts. If the mind is not virtuous, always craving external pleasures, it is like being in a dark place, where all actions are detrimental to oneself. If one is always deluded by external pleasures, always acting in accordance with desires, and the mind is filled with unlawful thoughts, then one will suffer. All suffering is the work of Māra (魔，demon), while the joy of Dharma (法，Buddhist teachings) is universally present. The wise should understand the true nature of suffering and joy in this way. If the heart seeks joy, one should follow the path of the righteous Dharma; if one hopes for suffering, then their heart will walk the path of unrighteousness. Without the right cause, one cannot attain joy, and all kinds of suffering are the same. Understanding the causes of suffering and joy, one can understand how to act in a way that benefits oneself. If there are limitless discriminations, then there will be limitless karmas; the consequences of all those karmas will lead to rebirth in Saṃsāra (生死，cycle of birth and death). If one does not love the Dharma, one's life will be spent in vain. The Dharma can lead us to the heavens, and those who practice the Dharma can attain joy. The Dharma can protect us; this is the best of good deeds. To be apart from the Dharma is not good, and one will surely fall into hell. A good person would rather die than do what is unlawful; if one abandons the Dharma, one will constantly revolve in Saṃsāra. If one loses the Dharma-cakṣus (法眼, the eye of Dharma, the wisdom eye that sees the truth), the heart will be covered by ignorance, taking illusory and unprofitable things as joy, like someone with diseased eyes looking at pleasure. The seed of Dharma needs the field of intention to nourish it; without intention, it will not grow. If the intention to uphold the precepts is dull, one will specialize in doing unlawful things. If one embarks on the path of unrighteousness, one will be driven by unwholesome thoughts, and will revolve in Saṃsāra for a long time.
為心所疲惓。 此心念念中， 無量種轉行， 其體甚輕動， 如幻乾闥婆。 彼心有繫縛， 謂智慧持戒， 不縛有大力， 無量種種轉。 境界欲樂多， 為愛使令行， 是故誑惑天， 令行放逸行。 不覺知終退， 命終必破壞， 一切無常動， 盡時必失樂。 一切天上樂， 癡天不覺知， 癡愛放逸行， 如是喜樂樂。 天眾愚癡故， 常輪轉生死， 先無後時有， 已有後還無。 天當必定退， 世間法如是， 唯有智慧者， 不著世間樂。』
「如是彼鳥行彼山中作如是說，與種種法和合相應。若天先曾已於多世行善業來，聞彼鳥語，心念攝受。若未多世，一、兩世來行善法者，雖聞鳥語，乃至一句而不覺知。是故應當勤行精進，常作利益，修行智明，除此已外，無如是救，無如是藥。此智慧遮一切惡道，乃是第一樂之種子。智者應當心樂正法，正念思惟而修心意。若修意者，是則具有如是功德和合相應，次第乃至到于涅槃。若天聞彼鳥音聲已，于須臾間暫息放逸。
「又復彼天于山園林無量眾寶光明峰上，彼天山中五欲功德種種和集，嬉戲遊行，多種受樂。乃至可愛善業和集，一切盡已，彼處
【現代漢語翻譯】 現代漢語譯本： 為心所疲憊睏倦。 此心在每一個念頭中，都有無量種變化執行， 它的本體非常輕浮易動，就像幻化的乾闥婆（Gandharva，一種天神）。 這個心如果被束縛，就是被智慧和持戒所約束， 不被約束的心有強大的力量，會進行無量種種的轉變。 因為境界和慾望的快樂太多，被愛慾驅使而行動， 所以會迷惑諸天，使他們放縱自己的行為。 不覺察到最終會衰退，壽命終結時必定會壞滅， 一切都是無常變動的，到了盡頭必定會失去快樂。 一切天上的快樂，愚癡的天人不覺察， 因愚癡和愛慾而放縱，還以為這樣是快樂。 天眾因為愚癡的緣故，常常在生死中輪轉， 先前沒有後來才有，已經有了後來又會消失。 天人必定會有衰退的時候，世間的規律就是這樣， 只有具有智慧的人，才不會執著於世間的快樂。 『就像這樣，那隻鳥在那山中這樣說，與種種佛法相應和合。如果天人先前已經于多世修行善業，聽到那鳥的語言，心中就能領會接受。如果不是多世，而是一兩世修行善法的人，即使聽到鳥的語言，乃至一句也無法覺知。所以應當勤奮精進地修行，常常行作利益眾生的事情，修行智慧光明，除了這個以外，沒有這樣的救護，沒有這樣的良藥。這種智慧能夠遮蔽一切惡道，是第一快樂的種子。智者應當樂於正法，以正念思惟來修習心意。如果修習心意，就能具有這樣的功德和合相應，次第乃至到達涅槃（Nirvana，佛教術語，指解脫）。如果天人聽到那鳥的聲音后，在短暫的時間內停止放縱。 『又，那些天人在山上的園林中，在無量眾寶光明的山峰上，那些天人在山中享受五欲功德種種和合，嬉戲娛樂，感受多種快樂。乃至可愛的善業全部耗盡，那個地方』
【English Translation】 English version: Being weary and fatigued by the mind. This mind, in every thought, has immeasurable kinds of transformations and movements, Its essence is extremely light and volatile, like the illusory Gandharva (Gandharva, a type of celestial being). That mind, if bound, is bound by wisdom and precepts, An unbound mind has great power, undergoing immeasurable kinds of transformations. Because there are too many realms and desires for pleasure, driven by love and desire, Therefore, it deludes the devas (devas, gods), causing them to indulge in unrestrained behavior. Not realizing that they will eventually decline, and at the end of their lives, they will inevitably perish, Everything is impermanent and changing, and at the end, they will inevitably lose their joy. All the pleasures of the heavens, the foolish devas do not realize, Indulging in foolishness and desire, they think this is happiness. Because of their foolishness, the devas constantly revolve in the cycle of birth and death, Previously non-existent, then existing; already existing, then disappearing again. The devas will inevitably decline; such is the law of the world, Only those with wisdom do not cling to worldly pleasures. 'Thus, that bird spoke in that mountain, in accordance with various Dharmas (Dharmas, teachings) in harmony. If a deva has cultivated good deeds for many lifetimes, upon hearing the bird's words, their mind will comprehend and accept them. If they have not cultivated good deeds for many lifetimes, but only for one or two lifetimes, even if they hear the bird's words, they will not understand even a single phrase. Therefore, one should diligently practice with vigor, constantly perform beneficial deeds, and cultivate wisdom and clarity. Apart from this, there is no such salvation, no such medicine. This wisdom can shield all evil paths and is the seed of the greatest happiness. The wise should delight in the true Dharma, contemplating with right mindfulness to cultivate their mind. If one cultivates the mind, they will possess such merits in harmony, gradually reaching Nirvana (Nirvana, a Buddhist term referring to liberation). If the devas hear the bird's voice, they will temporarily cease their indulgence. 'Furthermore, those devas in the mountain gardens, on the peaks of immeasurable jeweled light, those devas in the mountains enjoy the various harmonies of the five desires, playing and enjoying themselves, experiencing various pleasures. Until all the lovely good karma is exhausted, that place』
復退，如業而行，生於地獄、餓鬼、畜生。有生人中，彼於一生常受快樂，身得自在，不屬於他，第一大富，心常愛智，第一勝色端正具足，為一切人之所樂見，為一切人之所敬重，生於可愛富樂國土或在城內或多人處，親舊兄弟之所供養，若王、大臣，其心正直，隨順法行，正見不邪。彼餘業故。
正法念處經卷第三十八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十九
元魏婆羅門瞿曇般若流支譯觀天品之十八(夜摩天之四)
「又彼比丘知業果報，觀夜摩天所有地處。彼見聞知：夜摩天中復有地處，名為積負。眾生何業生彼地處？彼見聞知：若行善業精勤持戒，常不惱他，持戒和合，成就不缺、不孔、不穿，堅固不壞，能閉一切惡道之門，清涼一切惡道熱惱，能作歸依，猶如父母于未來世。隨順而行三種功德具足相應。何等三種？所謂不殺、不盜、不淫。不殺、不盜如前所說。不邪行者：若行道邊、若四出巷，巷巷而行，或乞食行或時余行，若見婦女種種歌舞莊嚴音聲，不生愛念，心不願樂，見他所作，心不隨喜，慶他作善，教他懺悔，說其過失，言此婦女第一過因，所謂邪行，以此因緣，能令眾生墮于地獄。如是持戒，梵行清凈，身壞命終生夜摩天
【現代漢語翻譯】 現代漢語譯本： 復退者，因其業力而行，會轉生於地獄、餓鬼、畜生道中。如果轉生為人，那麼在一生中常常感受快樂，身體自由自在，不隸屬於他人，極其富有，內心常常喜愛智慧，擁有第一等殊勝端正的容貌，為所有的人所樂於見到，為所有的人所敬重，出生在可愛富饒快樂的國土，或者在城市內部，或者在人群聚集之處，受到親戚朋友兄弟的供養。如果是國王、大臣，他們的內心正直，遵循佛法而行，具有正見而不邪見。這些都是因為他們過去所造的善業。
《正法念處經》卷第三十八 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三十九
元魏婆羅門瞿曇般若流支譯《觀天品》之十八（夜摩天之四）
『此外，那位比丘知曉業的果報，觀察夜摩天（Yama Heaven，六慾天之一，掌管死亡和審判）的所有地處。他看見並知曉：在夜摩天中還有一處地方，名為積負。眾生因為什麼樣的業力而生於這個地方呢？他看見並知曉：如果修行善業，精勤地持守戒律，常常不惱害他人，持戒清凈和合，成就圓滿不缺損、沒有漏洞、沒有污點，堅固不可破壞，能夠關閉一切惡道的門，清涼一切惡道的熱惱，能夠作為歸宿依靠，就像父母對於未來的世代一樣。隨順而行，三種功德具足相應。哪三種呢？就是不殺生、不偷盜、不邪淫。不殺生、不偷盜如前面所說。不邪淫的人：如果在道路旁邊行走、或者在四通八達的巷子里行走，在各個巷子里行走，或者乞食行走，或者其他時候行走，如果看見婦女以各種歌舞妝容和音聲來裝飾自己，不生起愛戀的念頭，內心不願意見到和喜歡，看見他人這樣做，內心不隨之歡喜，慶賀他人行善，教導他人懺悔，說出邪淫的過失，說這種婦女最大的過失，就是邪淫，因為這種因緣，能夠使眾生墮入地獄。像這樣持守戒律，梵行清凈，身壞命終之後，就能轉生到夜摩天。』
【English Translation】 English version: Those who regress, acting according to their karma, are born in hells, as hungry ghosts, or as animals. If they are born as humans, they constantly experience happiness in their lives, their bodies are free and independent, not belonging to others. They are extremely wealthy, their hearts constantly love wisdom, and they possess the most excellent and beautiful appearance, being pleasing to all who see them and respected by all. They are born in a lovely, prosperous, and joyful land, either within a city or in a place where many people gather, and are supported by relatives, friends, and siblings. If they are kings or ministers, their hearts are upright, they follow the Dharma, and they have right views without wrong views. All of this is due to the good karma they have created in the past.
The Sutra on the Establishment of Right Mindfulness, Volume 38 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 39
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 18: Observation of the Heavens (Fourth of the Yama Heaven)
'Furthermore, that Bhikshu, knowing the karmic consequences, observes all the places in the Yama Heaven (one of the Six Desire Realms, governing death and judgment). He sees and knows: in the Yama Heaven, there is also a place called Accumulated Debt. What karma causes beings to be born in that place? He sees and knows: if one practices good deeds, diligently upholds the precepts, constantly does not harm others, maintains pure and harmonious precepts, achieves completeness without deficiency, without holes, without stains, is firm and indestructible, able to close the gates of all evil paths, cools all the heat and suffering of evil paths, and can serve as a refuge, like parents for future generations. Acting in accordance with this, the three kinds of merit are fully realized. What are the three? They are non-killing, non-stealing, and non-sexual misconduct. Non-killing and non-stealing are as previously described. One who does not engage in sexual misconduct: if walking by the side of the road, or walking in the four-way lanes, walking in various lanes, or walking for alms, or walking at other times, if seeing women adorning themselves with various songs, dances, decorations, and sounds, does not give rise to thoughts of love, the heart does not desire to see and enjoy, seeing others doing so, the heart does not rejoice along with them, celebrates others doing good, teaches others to repent, speaks of the faults of sexual misconduct, saying that the greatest fault of such women is sexual misconduct, because of this cause, beings can fall into hell. Upholding the precepts in this way, with pure Brahma conduct, after the body breaks and life ends, one can be reborn in the Yama Heaven.'
積負地處。
「既生彼已，善業力故，于中受樂。謂積負山五百由旬，滿中諸鳥音聲可愛，跋求之聲山中甚饒，普彼山中，音聲可愛。然彼天子初生之時，七寶樹下如是而生，如閻浮提睡眠之人，他人拍手聞聲覺者，彼天如是聞鳥音聲可愛故覺。彼天之身所有光明，勝於秋時山頭出日所有光明。彼日光明則為不如少分相似，天光明勝。而彼天子忽然覺已，善業力故，令使彼鳥為說善業相應偈言：
「『離筋罥所縛， 屎尿唾等處， 如是婦人身， 故來生此中。 閃誑曲不直， 見男心歡喜， 心迷不定住， 汝不識故來。 不實語誑他， 莊嚴令人樂， 彼巧誑婦女， 善能誑男子。 婦女猶如蜂， 樂種種花中， 種種男子處， 如是生愛樂。 如蜂嗽花已， 然後異處去； 婦女亦如是， 嗽男異處行。 得物如賢善， 常瞋不可調， 誑惑男子已， 復行於異處。 以誑幻器仗， 如惡毒不異， 此婦女殺男， 能作不利益。 猶如風空火， 不可執持取， 種種多方便， 婦女不可護。 不利益病死， 作不善業等， 女第一因緣， 能壞涅槃行。 若在種種處， 隘迮怖畏
【現代漢語翻譯】 現代漢語譯本： 積負地處。
『既然已經生於彼處，憑藉善業的力量，在那裡享受快樂。』所謂的積負山（Jifu Mountain）有五百由旬（Yujun，古印度長度單位），山中充滿了各種鳥類可愛動聽的鳴叫聲，跋求（Bajiu）的聲音在山中非常豐富，普彼（Pubi）山中，聲音都非常悅耳。然而，那天子初生的時候，在七寶樹（Qibao Tree）下這樣誕生，就像閻浮提（Yanfuti，娑婆世界）睡眠中的人，被他人拍手的聲音驚醒一樣，那天人也像這樣因為聽到鳥兒可愛動聽的聲音而醒來。那天人身上所發出的光明，勝過秋天山頂升起的太陽所發出的光明。那太陽的光明甚至不如天人光明的少許相似，天人的光明更為殊勝。那天子忽然醒來之後，憑藉善業的力量，使得那些鳥兒為他說出與善業相應的偈頌：
『被筋和網所束縛，充滿屎尿唾液等污穢之處，這樣的婦人身體，你卻因為她而生於此地。 虛偽狡詐彎曲不正直，見到男子內心就歡喜，心迷戀不定，因為你不認識她才來到這裡。 用不真實的言語欺騙他人，用華麗的裝飾取悅他人，她們擅長欺騙婦女，也善於欺騙男子。 婦女就像蜜蜂一樣，喜歡在各種各樣的花朵中採蜜，在各種各樣的男子那裡，也同樣產生愛戀和快樂。 就像蜜蜂吸吮完花蜜之後，然後飛到別的地方去一樣；婦女也是這樣，榨乾男子之後就離開。 得到東西的時候裝作賢良淑德，常常發怒難以調伏，欺騙迷惑男子之後，又到別的地方去。 用欺騙和幻術作為武器，像惡毒的毒藥一樣，這種婦女殘害男子，會帶來不利。 就像風、天空、火一樣，無法執持抓住，用各種各樣的手段，也無法守護住婦女。 不利益、疾病、死亡，造作不善的業等，女人是第一因緣，能夠破壞涅槃（Nirvana）的修行。 如果在各種各樣的地方，狹窄、侷促、充滿恐懼』
【English Translation】 English version: Jifu place.
『Having been born there, due to the power of good karma, one experiences joy within. The so-called Jifu Mountain is five hundred Yujun in extent, filled with the lovely sounds of various birds. The sound of Bajiu is abundant in the mountain, and in Pubi Mountain, the sounds are delightful. However, when that Deva (heavenly being) was first born, he was born under a Seven-Jeweled Tree in this manner, just like a person sleeping in Yanfuti who is awakened by the sound of someone clapping. That Deva awakens in the same way upon hearing the lovely sounds of birds. The light emanating from that Deva's body surpasses the light of the sun rising over the mountain peak in autumn. The light of that sun is not even a small fraction similar to the Deva's light; the Deva's light is far superior. After that Deva suddenly awakens, due to the power of good karma, he causes those birds to speak verses corresponding to good karma:
『Bound by sinews and nets, a place filled with filth such as excrement, urine, and saliva, you were born here because of such a woman's body. False, deceitful, crooked, and dishonest, her heart rejoices upon seeing a man, her mind is infatuated and unstable; you came here because you did not recognize her. Using untrue words to deceive others, using gorgeous adornments to please others, they are skilled at deceiving women and also good at deceiving men. Women are like bees, enjoying various kinds of flowers; in various kinds of men, they likewise generate love and joy. Just as a bee sucks nectar from a flower and then goes to another place; women are also like this, draining men and then going elsewhere. When they get something, they pretend to be virtuous and kind, but they are often angry and difficult to tame, deceiving and bewitching men, and then going to another place. Using deception and illusion as weapons, like a venomous poison, such women harm men and bring about disadvantage. Like wind, sky, and fire, they cannot be held or grasped; with various means, women cannot be guarded. Disadvantage, illness, death, creating unwholesome karma, women are the primary cause, capable of destroying the practice of Nirvana. If in various places, narrow, cramped, and full of fear』
處， 世間男得苦， 皆因於婦女。 非少非中年， 非未老寂靜， 婦女性心動， 如日之光明。 婦女非常友， 如燈焰不停， 彼則是常怨， 猶如畫石文。 唯親近富者， 無物則厭人， 有物婦女近， 無物婦女舍。 與物與供養， 作種種功德， 其心如火焰， 而不可秉執。 男如是隨順， 如心之所欲， 彼如是婦女， 恒常誑男子。 如蛇花所覆， 如灰土覆火， 色如是覆心， 婦女亦如是。 猶如見毒樹， 悅眼而不善； 婦女如毒花， 智者應舍離。 悕望見婦女， 復樂於境界， 彼恒不得樂， 非此世他世。 若普樂放逸， 懈怠動諂誑， 近惡友貪食， 彼則不見賢。 精勤大力勇， 福德舍婦女， 恭敬信因果， 此人自得善。 諸過網婦女， 在於世間行， 若能離婦女， 則生夜摩天。』
「如是彼天聞彼鳥聲，如夢所聞，無量種種勝妙功德皆悉具足，說如是偈，能作兩朋利益善事。始生天子如是聞聲，如是聞已，因緣生智。彼智慧念何處生來：善持三種可愛戒來。憶念來處，既憶念已，而說偈言：
「『持戒來生
【現代漢語翻譯】 現代漢語譯本 處， 世間的男子遭受苦難，都是因為婦女。 無論是少年、中年，還是未老先衰， 婦女的性情心思變動，就像太陽的光明一樣。 婦女不是可靠的朋友，就像燈焰一樣不停閃爍， 她們常常抱怨，就像在石頭上刻畫的文字一樣。 只親近富有的人，沒有財物就厭惡人， 有財物婦女就親近，沒有財物婦女就捨棄。 給予財物和供養，做種種功德， 她們的心就像火焰，不可執持。 男子如果這樣隨順，如她們的心意所欲， 這些婦女，恒常欺騙男子。 就像蛇被花朵覆蓋，像灰土覆蓋火焰， 美色這樣覆蓋內心，婦女也是這樣。 就像見到毒樹，悅人眼目卻不吉祥； 婦女就像毒花，智者應當舍離。 如果希望見到婦女，又樂於感官的境界， 他們恒常得不到快樂，無論是在今生還是來世。 如果普遍喜好放逸，懈怠、行動虛偽欺騙， 親近惡友、貪圖美食，他們就不能見到賢者。 精進、有大力、勇敢，有福德而捨棄婦女， 恭敬、相信因果，這樣的人自然得到善果。 各種過失像網一樣籠罩婦女，在世間行走， 如果能遠離婦女，就能往生夜摩天（Yama Heaven，欲界六天之一）。』
『這樣，那天人聽到鳥的聲音，就像在夢中所聽到的，無量種種殊勝美妙的功德都完全具備，說了這樣的偈頌，能做兩方面的利益善事。剛出生的天子這樣聽到聲音，這樣聽到之後，因緣而生智慧。他的智慧憶念從何處而來：是善於持守三種可愛的戒律而來。回憶起所來的地方，回憶起之後，就說了偈頌：』
『持戒而來』
【English Translation】 English version Where, The suffering of men in the world all stems from women. Whether young, middle-aged, or prematurely aged, A woman's heart and mind are as changeable as the brightness of the sun. Women are not reliable friends, like a flickering lamp flame, They are always complaining, like writing carved in stone. They only associate with the wealthy, and despise those without possessions, With possessions, women draw near; without possessions, women abandon. Giving them things and offerings, performing various meritorious deeds, Their hearts are like flames, impossible to hold onto. If a man complies in this way, according to their heart's desires, These women constantly deceive men. Like a snake covered by flowers, like ashes covering fire, Beauty covers the heart in this way, and so do women. Like seeing a poisonous tree, pleasing to the eye but not auspicious; Women are like poisonous flowers, which the wise should abandon. If one hopes to see women and delights in sensory realms, They will never find happiness, neither in this life nor the next. If one generally delights in indulgence, is lazy, acts deceitfully and falsely, Associates with bad friends, and is greedy for food, they will not see the wise. Diligent, powerful, and brave, with merit, abandoning women, Respectful and believing in cause and effect, this person naturally attains goodness. Various faults like a net enshroud women, walking in the world, If one can leave women, then one will be born in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm).』
『Thus, that Deva (heavenly being) heard the sound of the bird, as if heard in a dream, with immeasurable and various excellent merits fully complete, spoke this verse, able to do good deeds that benefit both sides. The newly born Deva (heavenly being) thus heard the sound, and having heard it, wisdom arose from conditions. His intelligence recalled from where he came: he came from skillfully upholding the three lovable precepts. Recalling where he came from, having recalled it, he spoke this verse:』
『Coming from upholding precepts』
此， 婦女不可舍， 勇者離婦女， 則到涅槃城。 非火亦非刀， 非火刀非鋸， 能割婦女縛， 更無異方便。 我本已常舍， 勤心毀厭來， 舍故得此樂， 夜摩天勝處。 異此樂之外， 更復有大樂， 當得不退處， 必到于涅槃。』
「爾時，如是始生天子既聞鳥語，見鳥色已，心生歡喜觀彼天處。見積負山多有無量百千諸樹，光明圍繞，復見流水百千莊嚴，聞天鳥眾種種音聲。彼鳥則有種種寶翅。多有妙池，種種蓮花而為莊嚴，蜂眾如煙如是群出，莊嚴端正。如是諸事，本皆未見，無異相似。夜摩天處如是觀已，如所見聞，如是歡喜。既歡喜已，從樹下起，如是起已，觀察自身。觀自身已，自身所有威德光明，種種無量。見身威德諸光明已，即生色慢，次復更生第二慢心，謂如是念：『我更無比，隨所憶念一切皆得。』此第二慢。次復更生餘五慢心，所謂五根著五境界。生如是等七種慢故，令心破壞，本所作法不得相續，一切不念。以心動故、多放逸故。彼心放逸而行放逸，五境界罥繫縛愛頸，即便上彼積負山上，為受樂故。
「彼山三地，所謂下地、中地、上地。彼下地中有五園林：一名香漂；二名焰勝；三名光明；四名常樂；五名高聚
【現代漢語翻譯】 現代漢語譯本： 『因此，不應執著于婦女， 勇者遠離婦女，便能到達涅槃（Nirvana，解脫）之城。 沒有什麼，既不是火，也不是刀， 既不是火刀，也不是鋸子， 能夠割斷婦女的束縛， 再沒有其他更好的方法。 我本來就已經常常捨棄， 以勤奮之心摧毀厭惡之心， 因為捨棄的緣故，才得到這快樂， 這夜摩天（Yama Heaven，欲界六天之一）殊勝之處。 在這快樂之外， 還有更大的快樂， 將能到達不退轉之地， 必定能夠到達涅槃。』
『這時，這位新生的天子聽了鳥的叫聲，看到鳥的顏色后，心中生起歡喜，觀察這天界之處。他看到積負山（Accumulated Merit Mountain）上有無數百千的樹木，光明圍繞，又看到百千條流水莊嚴，聽到天鳥發出各種各樣的聲音。那些鳥有各種各樣的寶翅。還有許多美妙的池塘，用各種蓮花來莊嚴，蜂群像煙一樣成群飛出，莊嚴而端正。這些事情，他本來都沒有見過，沒有相似之處。在夜摩天觀察了這些后，如他所見所聞，心中非常歡喜。歡喜之後，從樹下起身，起身之後，觀察自身。觀察自身后，看到自身所有的威德光明，種種無量。看到自身威德的各種光明后，就生起了色慢（pride in form），接著又生起了第二種慢心，這樣想：『我無人能比，隨我憶念，一切都能得到。』這是第二種慢。接著又生起了其餘五種慢心，就是五根（five roots of sense）執著於五境界（five sense objects）。因為生起這些七種慢的緣故，使他的心破壞，本來所作的修行不能相續，一切都不能憶念。因為心動搖的緣故，多放逸的緣故。他的心放逸而行放逸，五境界的羅網束縛著他的愛慾之頸，就登上那積負山，爲了享受快樂。
『那山有三層地，就是下地、中地、上地。那下地中有五個園林：一名香漂（Fragrant Drifting）；二名焰勝（Flame Victory）；三名光明（Luminous）；四名常樂（Constant Joy）；五名高聚（High Gathering）。』
【English Translation】 English version: 『Therefore, women should not be clung to, The brave, leaving women, then reach the city of Nirvana (Nirvana, liberation). There is nothing, neither fire nor knife, Neither fire-knife nor saw, That can cut the bonds of women, There is no other better way. I have already often renounced, With diligent mind destroying aversion, Because of renunciation, I obtained this joy, This Yama Heaven (Yama Heaven, one of the six heavens of desire realm) is a superior place. Beyond this joy, There is even greater joy, One will reach the irreversible place, And will surely reach Nirvana.』
『At that time, this newly born Deva (heavenly being), having heard the bird's song and seen the bird's color, his heart arose with joy, observing that heavenly place. He saw that on Accumulated Merit Mountain (Accumulated Merit Mountain) there were countless hundreds of thousands of trees, surrounded by light, and he also saw hundreds of thousands of streams adorned, and heard various sounds of heavenly birds. Those birds had various jeweled wings. There were also many wonderful ponds, adorned with various lotuses, swarms of bees emerging like smoke, adorned and upright. These things, he had never seen before, without any similarity. Having observed these in Yama Heaven, as he saw and heard, his heart was very joyful. After being joyful, he arose from under the tree, and after arising, he observed himself. After observing himself, he saw all the majestic virtues and light that he possessed, in various immeasurable ways. Having seen the various lights of his majestic virtues, he then arose with pride in form (pride in form), and then arose with a second prideful mind, thinking thus: 『I am incomparable, whatever I remember, I can obtain everything.』 This is the second pride. Then he arose with the remaining five prides, which are the five roots of sense (five roots of sense) clinging to the five sense objects (five sense objects). Because of arising with these seven prides, it caused his mind to be destroyed, the practice he had originally done could not continue, and he could not remember anything. Because his mind was agitated, and because of much negligence. His mind was negligent and he acted negligently, the net of the five sense objects bound his neck of desire, and he ascended that Accumulated Merit Mountain, for the sake of enjoying pleasure.
『That mountain has three levels of ground, namely the lower ground, the middle ground, and the upper ground. In that lower ground there are five gardens: one named Fragrant Drifting (Fragrant Drifting); two named Flame Victory (Flame Victory); three named Luminous (Luminous); four named Constant Joy (Constant Joy); five named High Gathering (High Gathering).』
。彼香漂林若有物生，一切香勝，彼香普熏五千由旬。彼焰勝林無量種焰，諸色光明，一切皆勝過百千日所有光明。彼光明林，天身光明，在其中行五欲功德，皆悉具足。彼常樂林，流水河池，無量百千天香味色皆悉具足。彼高聚林第一高峰，七寶光明。如是已說下地園林。第二中地：百千曠野無量七寶，蓮花水池，無量百千眾鳥可愛，種種異聲，觸味色香甚可愛樂，清凈無垢滿彼地中。第三上地：山頂之巔，彼處有城百由旬量，諸天滿中。城名寶林，有種種河，河中水流滿中飲食，多有天樹妙蓮花池，樹有花果無量百千具足莊嚴。多有歡喜諸天女眾，無量百千滿彼城中。須夜摩天牟修樓陀往到彼城，于彼城中五欲功德，受天快樂，可愛聲味色香和合，增長愛火。如是彼天積負山上種種受樂，遊行嬉戲種種境界，種種受樂，因果差別。
「爾時，如是始生天子以心悕望境界樂故，向彼山上，獨一無侶。有一舊天既見如是始生天子，心生歡喜，即前近之，語余舊天作如是言：『此天子者是始生天。』余舊天言：『天今云何知其始生？』時彼大天答余天言：『此始生天有五種相，所謂一者光明覆身，身無衣服，心作是念：「勿令他天見我裸露。」即于念時，他見有衣而實無衣，此是初相。始生天子又復更有第二之相
【現代漢語翻譯】 現代漢語譯本：如果彼香漂林中有生物，一切香味都勝過其他，香味能普遍薰染五千由旬（Yojana，古印度長度單位）。彼焰勝林有無量種火焰，各種顏色的光明，一切光明都勝過百千個太陽的光明。彼光明林中，天人的身體散發光明，在其中享受五欲功德，一切都具足。彼常樂林中有流水、河流、池塘，無量百千種天上的香味和顏色都具足。彼高聚林是第一高峰，有七寶光明。以上說的是下層土地的園林。第二層中等土地：百千曠野中有無量七寶，蓮花水池，無量百千種鳥類可愛，發出種種不同的聲音，觸感、味道、顏色、香味都非常可愛，清凈無垢充滿在那片土地中。第三層上等土地：山頂之巔，那裡有一座百由旬（Yojana，古印度長度單位）大小的城市，諸天人充滿其中。城市名叫寶林，有各種河流，河流中流動的水充滿飲食，有很多天樹和美妙的蓮花池，樹上有無量百千種花果，具足莊嚴。有很多歡喜的諸天女眾，無量百千充滿在那座城市中。須夜摩天（Suyama，欲界第三天）的牟修樓陀（Maudgalyayana，佛陀十大弟子之一，以神通著稱）前往那座城市，在那座城市中享受五欲功德，感受天上的快樂，可愛的聲音、味道、顏色、香味和合在一起，增長愛慾之火。像這樣，那些天人在積負山上享受各種快樂，嬉戲于各種境界，感受各種快樂，這是因果的差別。 『那時，剛出生的天子因為心中希望得到境界的快樂，就獨自一人前往那座山上。有一位老天看到這位剛出生的天子，心中生起歡喜，就走上前去，對其他老天說：『這位天子是剛出生的天人。』其他老天問：『天人您現在怎麼知道他是剛出生的呢？』當時那位大天回答其他天人說：『這位剛出生的天人有五種相，所謂第一種相是光明覆蓋身體，身上沒有衣服，心中想：「不要讓其他天人看到我。」就在他這樣想的時候，其他人看到他有衣服，但實際上並沒有衣服，這是第一種相。剛出生的天子又還有第二種相。』
【English Translation】 English version: If there are beings in that Fragrant Drifting Forest, all fragrances surpass others, and the fragrance pervades five thousand Yojana (Yojana, an ancient Indian unit of length). That Flame-Surpassing Forest has immeasurable kinds of flames, various colors of light, all of which surpass the light of hundreds of thousands of suns. In that Light Forest, the bodies of the Devas emit light, and they enjoy the merits of the five desires within it, all of which are complete. That Constant Joy Forest has flowing water, rivers, and ponds, with immeasurable hundreds of thousands of heavenly fragrances and colors complete. That High Gathering Forest is the first peak, with seven-jeweled light. The above describes the gardens and forests of the lower lands. The second, middle land: Hundreds of thousands of wildernesses have immeasurable seven jewels, lotus ponds, immeasurable hundreds of thousands of lovely birds, emitting various different sounds, with touch, taste, color, and fragrance being extremely delightful, pure and without defilement filling that land. The third, upper land: At the summit of the mountain, there is a city of a hundred Yojana (Yojana, an ancient Indian unit of length) in size, filled with Devas. The city is named Jewel Forest, with various rivers, the water flowing in the rivers filled with food and drink, many heavenly trees and wonderful lotus ponds, the trees having immeasurable hundreds of thousands of flowers and fruits, complete with adornments. There are many joyful Deva women, immeasurable hundreds of thousands filling that city. Suyama (Suyama, the third heaven of the desire realm) Deva's Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) went to that city, and in that city enjoyed the merits of the five desires, experiencing heavenly bliss, with lovely sounds, tastes, colors, and fragrances combined, increasing the fire of desire. Thus, those Devas enjoy various pleasures on Mount Accumulation, frolicking in various realms, experiencing various pleasures, which are the differences of cause and effect. 『At that time, the newly born Deva, because his mind hoped for the pleasure of the realm, went alone to that mountain. An old Deva, seeing this newly born Deva, felt joy in his heart, and went forward to him, saying to the other old Devas: 『This Deva is a newly born Deva.』 The other old Devas asked: 『How does the Deva now know that he is newly born?』 At that time, that great Deva answered the other Devas, saying: 『This newly born Deva has five characteristics, the first being that light covers his body, he has no clothes on his body, and he thinks in his heart: 「Do not let other Devas see me.」 Just as he thinks this, others see him with clothes, but in reality, he has no clothes, this is the first characteristic. The newly born Deva also has a second characteristic.』
，所謂見物生希有心。于園林等未曾見來，見則遍看，此第二相。始生天子又復更有第三之相，謂見天女弱顏羞慚，心生疑慮，未敢正看，此第三相。始生天子又復更有第四之相，若見余天，雖前近之，心生疑慮，意志不定，此第四相。始生天子又復更有第五之相，欲升虛空，心生怖畏，設飛不高，安詳不速，去則不遠，近地而游，或傍城壁或依附城，此第五相。始生天子具有此相，我共汝等相與往詣始生天子。』
「彼時天眾圍繞大天，一切皆詣始生天子，到已語言：『大仙當知！我等諸天見汝始生，相與共來。以善業故，善修學戒，不毀不缺、不孔不穿，離垢清凈，汝得生此。』如是語說，為始生天如是說已，為放逸故，次上彼山，飛空而去。在虛空中種種樂音，心生歡喜，迭共受樂。彼時如是始生天子既如是見，即便思念：『我今獨自步行而去上積負山。』既思念已，即爾步行入彼山所，見有大眾、諸天女等，無量衣服莊嚴其身，有無量種樂聲而歌。
「彼諸天女見始生天，各各歡喜，競共前走向始生天。既見其眼，生希有心而觀察之，復生是心：『我應供養，應為其婦。』復更近之，以本未見，初始見之，生希有心，白天子言：『我於今者樂見天子，為天子來。天子今者，自業果故，共我受樂。
【現代漢語翻譯】 所謂見到新奇之物而心生稀有之感。對於園林等未曾見過的景象，一旦見到便會四處觀看，這是第二種現象。新生的天子又會產生第三種現象，即見到天女面帶羞澀，心生疑慮，不敢正視，這是第三種現象。新生的天子還會產生第四種現象，如果見到其他天人，即使靠近，心中也會疑慮重重，意志不定，這是第四種現象。新生的天子還會產生第五種現象，想要升入虛空時，心生恐懼，即使飛行也不敢太高，行動遲緩，去的地方不遠，只是在靠近地面的地方遊蕩，或者依附於城墻，這是第五種現象。新生的天子具有這些現象，我們一起去拜訪新生的天子吧。』 當時，天眾圍繞著大天，一同前往新生的天子處，到達后說道：『大仙應當知曉！我們這些天人見到你新生的景象，一同前來。因為你修習善業，遵守戒律，沒有毀壞、沒有缺失、沒有漏洞，遠離垢染，清凈無染，所以你才能出生在這裡。』這樣說完后，爲了讓他放逸，接著登上那座山，飛向空中而去。在虛空中奏響各種樂音，心中充滿歡喜，互相享受快樂。當時，這位新生的天子看到這些景象后，便思念道：『我現在獨自步行前往積負山。』思念完畢后，便步行進入那座山，看到有大眾、諸位天女等，用無數的衣服裝飾著身體，有無數種樂聲在歌唱。 那些天女見到新生的天子，各自歡喜，爭先恐後地走向新生的天子。看到他的眼睛，生起稀有之心而觀察他，又生起這樣的心念：『我應該供養他，應該做他的妻子。』又更加靠近他，因為從未見過，初次見到，生起稀有之心，對天子說：『我今天很高興見到天子，是為天子而來的。天子現在因為自身業力的緣故，與我一同享受快樂吧。』
【English Translation】 It is called seeing something new and rare, and a feeling of wonder arises in the heart. Upon seeing gardens and other scenes never seen before, one looks all around; this is the second sign. The newly born Deva (heavenly being) also has a third sign, which is seeing the heavenly women with weak, shy faces, giving rise to doubt in the heart, and not daring to look directly; this is the third sign. The newly born Deva also has a fourth sign, which is that if he sees other Devas, even if they are close, his heart is full of doubts and his will is uncertain; this is the fourth sign. The newly born Deva also has a fifth sign, which is that when he wants to ascend into the sky, his heart is filled with fear, and even if he flies, he does not dare to fly too high, his movements are slow, and he does not go far, but wanders near the ground, or clings to the city walls; this is the fifth sign. The newly born Deva has these signs, let us go together to visit the newly born Deva.』 At that time, the heavenly host surrounded the Great Deva and went together to the newly born Deva. Having arrived, they said: 『Great Immortal, you should know! We, these Devas, seeing your newborn appearance, have come together. Because you have cultivated good karma, observed the precepts, without destroying, without lacking, without holes, free from defilement, pure and undefiled, therefore you are born here.』 Having said this, in order to make him complacent, they then ascended that mountain and flew into the sky. In the sky, various musical sounds were played, and their hearts were filled with joy, enjoying happiness together. At that time, the newly born Deva, having seen these scenes, then thought: 『Now I will go alone on foot to Mount Accumulation.』 Having thought this, he then walked into that mountain, and saw a multitude, heavenly women and others, adorning their bodies with countless clothes, and countless kinds of musical sounds were singing. Those heavenly women, seeing the newly born Deva, were each joyful, and rushed forward to the newly born Deva. Seeing his eyes, they gave rise to a rare heart and observed him, and then gave rise to this thought: 『I should make offerings to him, I should be his wife.』 They came even closer to him, because they had never seen him before, seeing him for the first time, they gave rise to a rare heart, and said to the Deva: 『Today I am happy to see the Deva, I have come for the Deva. Now, because of the fruit of the Deva's own karma, let us enjoy happiness together.』
于園林中有種種林，種種林中有種種山高峰澗谷。復有種種異異天處，七寶莊嚴，光明圍繞，諸樹花果遍滿山中，處處皆有樹枝堂舍。彼堂舍中多有種種歌樂音聲，其地處色如火洋金，如是妙色地處受樂。復有異處，流水河池種種蓮花莊嚴其處。又虛空中有百千堂，種種莊嚴第一可愛。我共天子在如是處受諸快樂。』爾時，如是始生天子本善業力，語彼天女作如是言：『我今如是共汝受樂。此天地處，一切欲樂不可厭足。』
「爾時，彼處諸天女眾共向異林，名雜殿林。于彼林中種種樂聲，聞彼樂音心生歡喜，善業成就，受樂果報。彼林具足妙色境界，甚可愛樂。如是無量可愛之味，種種勝味，如是無量可愛之香，如是無量可愛之觸——其地柔軟故有此觸。非縷所成，種種天衣，其觸軟滑。如是種種皆甚可愛。有種種鳥妙好音聲，種種歌音甚可愛樂，無量種聲，受如是等五境界樂。共諸天女，種種莊嚴美妙之者，以無量種受諸快樂。爾時，彼林有如是等功德具足，無量天眾、諸天女眾滿彼林中。彼天見已，則生第一希有之心。見種種已，處處遍行，于彼處處園林之中皆是車𤦲及青寶等莊嚴地處。復有綠地，鳥在中行，鳥有種種七寶之色間錯其身，彼鳥迭互遨戲受樂，出跋求聲，共彼雌鳥在其綠地。如是而見綠地
【現代漢語翻譯】 現代漢語譯本： 『在園林中有各種各樣的樹林，各種各樣的樹林中有各種各樣的山峰、高地和山谷。又有各種各樣奇特的天界，用七寶裝飾，光明圍繞，各種樹木花果遍佈山中，處處都有樹枝構成的堂舍。那些堂舍中有很多種歌樂的聲音，那裡的地面顏色像燃燒的黃金，在這樣美妙顏色的地方享受快樂。又有不同的地方，流水河池用各種蓮花裝飾。又在虛空中有成百上千的殿堂，各種裝飾非常可愛。我和天子在這樣的地方享受各種快樂。』當時，這位剛剛出生的天子憑藉著往昔的善業之力，對那些天女說：『我現在這樣和你一起享受快樂。這天地之間，一切的慾望和快樂都無法滿足。』 『當時，那裡的眾多天女一起前往另一片樹林，名叫雜殿林。在那片樹林中傳來各種各樣的音樂聲，聽到那些音樂聲心中生起歡喜，善業成就，享受快樂的果報。那片樹林具備美妙的景色，非常可愛。像這樣無量可愛之味，各種殊勝的美味，像這樣無量可愛之香，像這樣無量可愛之觸——因為地面柔軟所以有這樣的觸感。不是用線織成的，各種各樣的天衣，觸感柔軟光滑。像這樣種種都非常可愛。有各種鳥兒發出美妙的聲音，各種歌聲非常可愛，無數種聲音，享受像這樣的五種感官的快樂。和眾多天女，各種裝飾美麗的人，用無數種方式享受各種快樂。當時，那片樹林有像這樣的功德具足，無數的天眾、天女們充滿那片樹林。那位天人看到這些景象后，就生起非常稀有之心。看到各種景象后，到處遊走，在那裡的各個園林之中都是用車渠（貝殼的一種）和青寶等裝飾的地面。又有綠色的地面，鳥兒在其中行走，鳥兒身上有各種七寶的顏色交錯，那些鳥兒互相嬉戲玩耍享受快樂，發出跋求的聲音，和那些雌鳥在綠色的地面上。就這樣看到了綠地。』
【English Translation】 English version: 'In the gardens, there are various kinds of forests, and in the various kinds of forests, there are various peaks, highlands, and valleys. There are also various unique heavenly realms, adorned with the seven treasures, surrounded by light, with various trees, flowers, and fruits covering the mountains, and everywhere there are halls made of branches. In those halls, there are many kinds of singing and musical sounds, and the color of the ground there is like burning gold, enjoying happiness in such a place of wonderful color. There are also different places, with flowing rivers and ponds adorned with various lotus flowers. Also, in the void, there are hundreds and thousands of palaces, with various decorations that are extremely lovely. I and the Deva (god) enjoy various pleasures in such places.' At that time, this newly born Deva, relying on the power of his past good deeds, said to those heavenly women: 'I am now enjoying happiness with you like this. In this heaven and earth, all desires and pleasures cannot be satisfied.' 'At that time, the multitude of heavenly women there went together to another forest, called the Mixed Palace Forest. In that forest, there were various kinds of musical sounds, and hearing those musical sounds, joy arose in their hearts, good deeds were accomplished, and they enjoyed the fruits of happiness. That forest was complete with wonderful scenery, extremely lovely and delightful. Like this, immeasurable lovely tastes, various excellent flavors, like this, immeasurable lovely fragrances, like this, immeasurable lovely touches—because the ground is soft, there is this touch. Not made of threads, various heavenly garments, the touch is soft and smooth. Like this, everything is extremely lovely. There are various birds with wonderful sounds, various singing sounds are extremely lovely and delightful, countless kinds of sounds, enjoying such pleasures of the five senses. Together with the many heavenly women, various beautifully adorned ones, enjoying various pleasures in countless ways. At that time, that forest had such complete merits, immeasurable Devas and heavenly women filled that forest. When that Deva saw these scenes, he gave rise to a very rare and wonderful heart. After seeing various scenes, he wandered everywhere, and in each of the gardens there, the ground was adorned with Tridacna (a kind of shellfish) and lapis lazuli. There was also green ground, with birds walking in it, the birds had various colors of the seven treasures interspersed on their bodies, those birds played and frolicked with each other, enjoying happiness, making the sound of 'Bhalku', together with those female birds on the green ground. In this way, he saw the green ground.'
見已，復於水中見種種鳥，多有鴛鴦諸鵝鴨等，種種異色間錯莊嚴，彼鳥普有第一音聲。如是見已，復見天子共諸天女在園林中，彼園樹林有六時花，一時俱生，彼樹各各爭出勝花。彼樹光明，或攝或放如眼開合，彼諸天子、諸天女眾見已歡喜。復見異處，有青林行種種雜色，見已心動，心既動故，種種欲樂。上看虛空，見有無量百千天女滿虛空中，第一衣服而自莊嚴，遍滿虛空，種種間雜，譬如壁上種種畫色，或在絹上或㲲等上，種種異見，歌舞喜笑，種種遊戲。彼天見已，心則轉動，種種分別。空中見已，而復回面，即時見有蓮花池林，種種蓮花滿彼池中，種種形相，種種妙色謂青黃赤，有種種鳥在彼池中。彼天如是既觀察已，生歡喜心。爾時天眾一切處見，間無空處，遍滿虛空，無處不有鳥及天眾，亦遍水中，亦遍虛空，間無空處如微塵許。以于往時修善業力，如是見已，而說偈言：
「『此見之大海， 不可得滿足， 舌愛味亦爾， 無有滿足時； 鼻貪嗅諸香， 如見不可滿， 身著于善觸， 不知足亦然； 耳貪著妙聲， 亦不曾知足， 意念種種法， 一切不可滿。 六境界中動， 離知足光明， 患渴常行轉， 欲地無量種。 不知厭足天，
【現代漢語翻譯】 現代漢語譯本 看見這些景象后，他又在水中看見各種各樣的鳥，其中有很多鴛鴦（Yuanyang，一種象徵愛情的鳥）、鵝、鴨等，各種不同的顏色交錯在一起，非常美麗。這些鳥都發出最美妙的聲音。看見這些后，他又看見天子（Tianzi，天上的神）和眾多的天女（Tiannv，天上的仙女）在園林中，那些園林里的樹木開著六時花，在同一時間一起盛開，那些樹木各自爭相開放更美的花朵。那些樹木發出光明，有時收斂有時放開，就像眼睛的開合一樣，那些天子和天女們看見后非常歡喜。他又看見另一個地方，那裡有青色的樹林，排列著各種各樣的顏色，看見后內心激動，內心激動后，就產生了各種各樣的慾望和快樂。向上看天空，看見無數百千的天女充滿天空，穿著最好的衣服來莊嚴自己，遍滿天空，各種顏色交錯在一起，就像墻壁上畫的各種顏色，或者在絲綢或毛織品上畫的各種不同的圖案，她們唱歌跳舞，歡喜嬉笑，進行各種各樣的遊戲。那些天人看見后，內心就轉動起來，產生各種各樣的分別念頭。在空中看見這些后，他又轉過臉，立刻看見蓮花池林，各種各樣的蓮花盛開在池中，有各種各樣的形狀，各種各樣的顏色，比如青色、黃色、紅色，還有各種各樣的鳥在池中。那天人這樣觀察后，生起了歡喜心。這時，天上的眾生在所有的地方都能看見，沒有空隙，遍滿天空，沒有哪個地方沒有鳥和天眾，也遍滿水中，也遍滿虛空，沒有像微塵一樣小的空隙。因為過去修習善業的力量，看見這些后，就說了這樣的偈語： 『這所見的大海，是無法滿足的， 舌頭對味道的貪愛也是這樣，沒有滿足的時候； 鼻子貪圖嗅各種香氣，就像眼睛看見美色一樣無法滿足， 身體貪戀舒適的觸感，也不知道滿足； 耳朵貪戀美妙的聲音，也不曾知道滿足， 意念貪戀種種事物，一切都是無法滿足的。 在六種境界中動盪，遠離知足的光明， 像患了乾渴病一樣不停地奔走，慾望的土地有無量多種。 不知厭足的天人，』
【English Translation】 English version Having seen this, he again saw various kinds of birds in the water, many with mandarin ducks (Yuanyang, a kind of bird symbolizing love), geese, ducks, and so on, with various different colors interspersed, adorning the scene beautifully. These birds all emitted the most wonderful sounds. Having seen this, he then saw the Devas (Tianzi, gods in the heavens) together with many heavenly women (Tiannv, celestial maidens) in the gardens and groves. The trees in those gardens bore flowers of the six seasons, all blooming at the same time. Each of those trees competed to produce even more beautiful flowers. Those trees emitted light, sometimes contracting and sometimes expanding, like the opening and closing of eyes. The Devas and the assembly of heavenly women were delighted to see this. He then saw another place, where there were green forests arranged in various colors. Seeing this, his heart was moved. Because his heart was moved, he generated all kinds of desires and pleasures. Looking up at the sky, he saw countless hundreds of thousands of heavenly women filling the sky, adorning themselves with the finest garments, pervading the sky, interspersed with various colors, like various painted colors on a wall, or various different patterns painted on silk or wool. They sang, danced, rejoiced, laughed, and engaged in various games. Having seen this, the Deva's heart turned, generating all kinds of discriminating thoughts. Having seen this in the sky, he turned his face again, and immediately saw lotus ponds and groves, with various kinds of lotuses blooming in the ponds, with various shapes and various wonderful colors, such as blue, yellow, and red, and various kinds of birds in the ponds. Having observed this, the Deva generated a joyful heart. At this time, the heavenly beings could be seen everywhere, with no empty space, pervading the sky. There was no place without birds and Devas, also pervading the water, also pervading the sky, with no space as small as a mote of dust. Because of the power of cultivating good karma in the past, having seen this, he spoke the following verse: 『This sea of sights, cannot be satisfied, The tongue's love of taste is also like this, there is no time of satisfaction; The nose greedily smells various fragrances, just as the eyes cannot be satisfied when seeing beauty, The body clings to pleasant touch, and does not know contentment either; The ears greedily cling to wonderful sounds, and have never known satisfaction, The mind clings to various phenomena, everything is impossible to satisfy. Moving in the six realms, away from the light of knowing contentment, Like suffering from thirst, constantly running around, the land of desires has countless kinds. Devas who do not know satisfaction,』
猶如火投薪； 若不知厭足， 自體無處住。 如是六火惡， 起念風所吹， 此常燒世間， 癡者不曾覺。 此放逸者地， 非修行法道， 放逸今破我， 入受樂境界。』
「如是彼天念本善業，憶念業故，說偈已竟，法爾更復染著境界，多有愛聲觸味香色，無量種種功德相應，唸唸增長。既增長已，共天女眾處處遊行，五欲功德有無量種，無量分別，種種受樂。復共天女異處園林，山谷之中多有無量百千眾鳥出妙音聲，七寶莊嚴甚可愛樂。到異天處，欲共彼處諸餘天眾、諸天女眾同受樂故。到彼處已，彼此迭互美聲相問，如是語說，如是一心迭共遨戲，遊行受樂。若余劣天有萬天女而圍繞之，常受欲樂未知厭足，而彼天女常樂遊戲，亦能以欲復供無量百千諸天。如是天女愛樂欲樂。「以何因緣，彼天之中多女少男？此有因緣：天世間中欲染強勝，癡則為中。若生彼天，住中有時，已見彼處天女具足。既見彼已，欲心增長，著彼天女，即便迴心取天女身。彼中有者悕望樂故，以心取故，即便受彼天女之身。以此因緣，于諸天中天女則多，男天則少。如是有天一萬天女，復有餘天二萬天女，復有餘天三萬天女，復有餘天四萬天女，復有餘天五萬天女，復有餘天六萬天女，如
【現代漢語翻譯】 現代漢語譯本 猶如火投向柴薪； 如果不知滿足，自身將無處安住。 這六種如火般的惡念，被妄念之風吹動， 它們 постоянно 燃燒著世間，愚癡的人卻從未察覺。 這是放逸者的境地，不是修行的正道， 放逸現在正在摧毀我，讓我沉溺於享樂的境界。』
『這樣，那位天人憶念起過去的善業，因為憶念善業的緣故，說完偈頌之後，自然而然地再次染著于境界，貪戀那充滿愛意的聲音、觸感、味道、香氣和色彩，以及無量種種與功德相應的境界，唸唸增長。增長之後，便與眾多天女一起處處嬉戲，享受五欲功德帶來的無量種類、無量分別，種種快樂。又與天女們在不同的園林、山谷之中，那裡有無量百千種鳥發出美妙的聲音，七寶莊嚴，非常可愛。到達其他天人的地方，想要與那裡的其他天人和天女們一同享受快樂。到達那裡之後，彼此用美好的聲音互相問候，像這樣說話，像這樣一心一意地共同遊玩嬉戲，享受快樂。如果其他較差的天人有萬名天女圍繞著他， постоянно 享受著慾望的快樂，卻不知滿足，而那些天女也 постоянно 喜歡遊戲，也能用慾望來供養無量百千諸天。這些天女就是這樣愛樂慾望的快樂。「因為什麼因緣，這些天界之中女多男少呢？這是有原因的：天世間中慾望的染著非常強烈，愚癡則處於中間狀態。如果生到這些天界，處於中陰身的時候，已經看見了那裡的天女非常具足。看見之後，慾望之心增長，執著于那些天女，便會回心轉意，選擇天女之身。那些中陰身的人因為希望得到快樂，因為以心選擇的緣故，便會接受天女之身。因為這個因緣，在諸天之中，天女就多，男天就少。像這樣，有的天人有一萬個天女，還有的天人有兩萬個天女，還有的天人有三萬個天女，還有的天人有四萬個天女，還有的天人有五萬個天女，還有的天人有六萬個天女，像這樣。
【English Translation】 English version It is like throwing fire into firewood; If one does not know contentment, there will be nowhere for the self to dwell. These six fire-like evils, blown by the wind of delusion, constantly burn the world, but the foolish never realize it. This is the realm of the heedless, not the path of Dharma practice, Heedlessness is now destroying me, causing me to indulge in the realm of pleasure.』
『Thus, that Deva (heavenly being) remembered his past good deeds, and because of remembering those deeds, after reciting the verse, he naturally became attached to the realm again, craving the loving sounds, touches, tastes, scents, and sights, as well as the immeasurable virtues corresponding to those realms, increasing with every thought. After increasing, he frolicked everywhere with many Devis (heavenly women), enjoying the immeasurable kinds and distinctions of the merits of the five desires, experiencing all sorts of pleasures. He also went with the Devis to different gardens and valleys, where countless hundreds of thousands of birds emitted wonderful sounds, adorned with seven treasures, which were very lovely and delightful. He arrived at the place of other Devas, wanting to enjoy pleasure together with the other Devas and Devis there. After arriving, they greeted each other with beautiful voices, speaking like this, and with one mind, they played and frolicked together, enjoying pleasure. If other inferior Devas had ten thousand Devis surrounding them, they would constantly enjoy the pleasures of desire without knowing satisfaction, while those Devis constantly enjoyed playing and could also use desire to offer to countless hundreds of thousands of Devas. These Devis loved the pleasures of desire in this way. 「For what reason are there more women than men in these heavens? There is a reason for this: in the heavenly realms, the attachment to desire is very strong, while ignorance is in the middle state. If one is born in these heavens, while in the intermediate state (bardo), one has already seen that the Devis there are very complete. After seeing them, the desire in one's heart increases, and one becomes attached to those Devis, then one will change one's mind and choose the body of a Devi. Those in the intermediate state, because they hope to obtain pleasure, and because they choose with their minds, will then accept the body of a Devi. Because of this reason, among the Devas, there are more Devis and fewer male Devas. Like this, some Devas have ten thousand Devis, others have twenty thousand Devis, others have thirty thousand Devis, others have forty thousand Devis, others have fifty thousand Devis, and others have sixty thousand Devis, like this.
是次第乃至百千萬天女者，或有強者，天女如是多少差別。
「彼依地天行欲之法，如人不異。四天王欲，如此人中男女二身迭互交合，迭相觸逼，無有不凈。三十三天行欲之時，彼此相抱，根不相觸。夜摩諸天行欲之時，語笑則成。兜率陀天相視成欲。彼化樂天，語說、聞聲、聞香成欲；迭遠處者，若聞其香、若聞語聲，欲則究竟具足成就。如是他化自在諸天與化樂天一法不異。若一天子，一切天女之所愛念，大生敬重，心不疲惓亦無病患，離肉骨蟲污等皆離。天天之中有增上力和合相應，彼一切時力常不壞，勢力光明皆悉具足。以是因緣，唯一天子共多天女，無量百千極相愛樂，常行欲事。彼天之心不守一女，於一切女心皆樂見，隨意所行，一切天女又復如是第一欲染，迭共受樂不相妨礙，如心憶念如是受樂。又復彼天共彼天女如意所欲，有無量種無量分別。如天相似，自業相似。積負地處，于長久時，無量種種五欲功德遊戲受樂，多饒天眾、諸天女眾次第巡行。復到異林，名嚴風林，為欲受樂遊行嬉戲。
「見余天子本業盡故，天女眾中，時至欲退。彼欲退天有相出現，相如有病。所謂相者：彼天若前近蓮花池，花則不開，此是初相。又彼退天，第二相者，若近林樹、若蓮花池，蜂則離林，離蓮花
【現代漢語翻譯】 現代漢語譯本：如果問到次第乃至百千萬天女的情況，或者問到天女的強弱，以及天女之間有多少差別。
那些天眾依據地居天行欲的方式，和人類沒有區別。四天王天的行欲，就像人間男女二身互相交合，互相觸碰擠壓，但沒有不凈之物。三十三天行欲的時候，彼此相擁，但性根不互相接觸。夜摩天的行欲，通過語言談笑就能完成。兜率陀天則是互相注視就能產生慾望。化樂天通過說話、聽聲音、聞香氣就能完成慾望；即使相隔遙遠，只要聞到香氣或聽到聲音，慾望就能圓滿成就。他化自在天的行欲方式與化樂天沒有區別。如果一個天子被所有天女愛慕，受到極大的敬重，內心不會疲憊厭倦，也沒有疾病，遠離肉骨蟲污等不潔之物。天界之中有增上的力量和合相應，他們所有的時間裡力量都不會衰退，勢力和光明都具足。因為這個原因，一個天子可以和眾多天女，無量百千地互相愛戀，經常行欲事。天子的心不只守著一個天女，對所有的天女都樂於見到，隨心所欲地行動，而所有的天女也是如此，沉浸在第一等的欲染之中，互相享受快樂而不互相妨礙，如心中所想的那樣享受快樂。而且，天眾和天女之間，如意所愿地享受著無量種類的快樂和無量的分別。就像天人一樣，他們的行為也相似。他們聚集在負地之處，在漫長的時間裡，享受著無量種種五欲功德，遊戲娛樂，眾多天眾和天女依次巡遊。他們還會到另一個叫做嚴風林的樹林，爲了享受快樂而嬉戲。
當他們看到其他天子因為過去的業力耗盡，在天女眾中，時間到了要退落的時候。那些要退落的天人會出現一些徵兆，這些徵兆就像生病一樣。所謂的徵兆是：如果那個天人靠近蓮花池，蓮花就不會開放，這是第一個徵兆。另外，那個要退落的天人，第二個徵兆是，如果他靠近樹林或者蓮花池，蜜蜂就會離開樹林，離開蓮花。
【English Translation】 English version: If asked about the order and number of heavenly women, even up to hundreds of thousands, or about the strength of the heavenly women, and how much difference there is between them.
Those heavenly beings, according to the way of desire practiced by earth-dwelling deities, are no different from humans. The practice of desire in the Heaven of the Four Kings is like the mutual intercourse of male and female bodies in the human realm, touching and pressing against each other, but without impurity. When the Thirty-three Heavens engage in desire, they embrace each other, but their roots do not touch. The practice of desire in the Yama Heavens is accomplished through speech and laughter. The Tushita Heavens achieve desire by looking at each other. The Nirmāṇarati Heavens accomplish desire through speaking, hearing sounds, and smelling fragrances; even if they are far apart, as long as they smell the fragrance or hear the sound, their desire is completely fulfilled. The Paranirmita-vasavartin Heavens are no different from the Nirmāṇarati Heavens in their practice of desire. If a heavenly son is loved and respected by all the heavenly women, his heart will not be weary or tired, and he will have no illness, being free from impurities such as flesh, bones, worms, and filth. In the heavens, there is an increasing power of harmony and correspondence, and their strength does not diminish at any time, their power and light are complete. For this reason, one heavenly son can love countless hundreds of thousands of heavenly women, constantly engaging in the affairs of desire. The heavenly son's heart is not fixed on one woman, but he is happy to see all the women, acting as he pleases, and all the heavenly women are the same, immersed in the highest form of desire, enjoying pleasure together without hindering each other, enjoying pleasure as they desire in their hearts. Moreover, the heavenly beings and heavenly women enjoy countless kinds of pleasure and countless distinctions as they wish. Like the heavenly beings, their actions are similar. They gather in places of accumulated merit, and for a long time, they enjoy countless kinds of the merits of the five desires, playing and enjoying themselves, with many heavenly beings and heavenly women touring in order. They also go to another forest called the Severe Wind Forest, to play and frolic for the sake of enjoying pleasure.
When they see other heavenly sons whose past karma is exhausted, and the time has come for them to decline from the company of heavenly women. Those heavenly beings who are about to decline will show some signs, and these signs are like being sick. The so-called signs are: if that heavenly being approaches a lotus pond, the lotus will not open, this is the first sign. Also, the second sign of that declining heavenly being is that if he approaches a forest or a lotus pond, the bees will leave the forest and leave the lotus.
去，此第二相。又彼退天第三相者，若彼天子共諸天女遊戲之時，聞其歌音則生厭離，此第三相。又彼退天第四相者，若近樹林，彼樹之花一切皆萎，此第四相。又彼退天第五相者，欲在所戲殿舍遊行，不能行空，此第五相。如是五種是夜摩天欲退之相，如彼第二三十三天欲退之時，蠅等所著，汗出則知。三十三天欲退之相，兆狀如是。此夜摩天善業盡故，有此諸相，則知其退。
「彼有十二死之大相，次第見此欲死之相。而彼天子欲退之時，死相即現，所謂彼天欲出光明，光明不出還入身中，猶如日沒。又退相現，所謂彼天見花鬘果，心不愛樂。又退相現，所謂彼天著花在頭，即便墮落。又退相現，所謂彼天水中看身，見自身像非天身像，乃見欲生何道身像——若見地獄、若見餓鬼、若見畜生、若見人色，如是異見，從此退已，生地獄等異生相現。又退相現，所謂彼天水中看身，既見身已，則生怖畏，生怖畏已，身毛皆豎。又退相現，所謂彼天見自處丑而不端嚴。又退相現，所謂彼天於何等處——毗琉璃處、金處銀處、若頗梨處、若青寶處，彼一切處如是處坐，動搖不安。又退相現，所謂彼天若風所吹則大抖擻，其觸堅䩕。又退相現：彼天衣觸重如金剛。如是見已，其心則愁，心既愁已，于可愛聲味觸色香，
【現代漢語翻譯】 現代漢語譯本 去，這是第二個衰退之相。還有那天人衰退的第三個相狀是，如果那天子與眾天女嬉戲時，聽到她們的歌聲就會感到厭倦和遠離，這是第三個衰退之相。還有那天人衰退的第四個相狀是，如果靠近樹林，那裡的樹上的花全部都會凋謝，這是第四個衰退之相。還有那天人衰退的第五個相狀是，想要在嬉戲的殿堂**，卻不能在空中飛行，這是第五個衰退之相。像這樣五種是夜摩天（Yama Heaven，欲界六天之一）將要衰退的相狀，就像第二重天三十三天（Trayastrimsa Heaven，欲界六天之一）將要衰退的時候，蒼蠅等會附著，並且會出汗一樣。三十三天將要衰退的相狀，預兆就是這樣。這夜摩天因為善業耗盡的緣故，才會有這些相狀，就知道他要衰退了。 那裡有十二種死亡的大相，依次看到這些將要死亡的相狀。而且那天子將要衰退的時候，死亡的相狀就會顯現，就是那天人想要發出光明，光明卻發不出來，反而回到身體里，就像太陽落山一樣。又有衰退的相狀顯現，就是那天人看到花鬘果實，心裡不喜愛。又有衰退的相狀顯現，就是那天人頭上戴著花，隨即就掉落。又有衰退的相狀顯現，就是那天人在水中看自己的身體，看到的自身影像不是天人的身像，而是看到將要投生到哪一道的身像——如果看到地獄、如果看到餓鬼、如果看到畜生、如果看到人道的景象，像這樣不同的景象，從此衰退之後，就會出生到地獄等不同的生命形態中。又有衰退的相狀顯現，就是那天人在水中看自己的身體，看到自己的身體之後，就產生恐懼，產生恐懼之後，身上的毛都豎起來。又有衰退的相狀顯現，就是那天人看到自己所居住的地方醜陋而不端正。又有衰退的相狀顯現，就是那天人在任何地方——毗琉璃（Beryl）處、金處、銀處、或者頗梨（Crystal）處、或者青寶處，在所有這些地方像這樣坐著，都會動搖不安。又有衰退的相狀顯現，就是那天人如果被風吹到就會大大地顫抖，感覺接觸到的東西堅硬粗糙。又有衰退的相狀顯現：那天人的衣服感覺重得像金剛。像這樣看到這些情況后，他的心裡就會憂愁，心裡既然憂愁，對於可愛的聲音、味道、觸感、顏色、香氣，
【English Translation】 English version Gone, this is the second sign of decline. Furthermore, the third sign of a Deva's decline is that when the Deva is playing with the heavenly women, he becomes weary and detached upon hearing their songs; this is the third sign. The fourth sign of a Deva's decline is that if he approaches a forest, all the flowers on the trees there will wither; this is the fourth sign. The fifth sign of a Deva's decline is that when he wishes to ** in the palace where he plays, he is unable to fly in the sky; this is the fifth sign. These five are the signs of the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm) about to decline, just as when the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm) is about to decline, flies and the like will attach to them, and they will sweat. The signs of the Trayastrimsa Heaven about to decline are like this. Because the Yama Heaven's good karma is exhausted, these signs appear, and it is known that he will decline. There are twelve great signs of death, and these signs of impending death are seen in sequence. Moreover, when the Deva is about to decline, the signs of death will appear, which is that the Deva wishes to emit light, but the light cannot be emitted and instead returns into his body, like the setting sun. Another sign of decline appears, which is that the Deva sees garlands of flowers and fruits, but his heart does not delight in them. Another sign of decline appears, which is that when the Deva wears flowers on his head, they immediately fall off. Another sign of decline appears, which is that when the Deva looks at his body in the water, he sees that his own image is not that of a Deva, but sees the image of the realm into which he will be reborn—if he sees hell, if he sees a hungry ghost, if he sees an animal, if he sees the human realm, such different visions appear, and after declining from this, he will be born into different forms of life such as hells. Another sign of decline appears, which is that when the Deva looks at his body in the water, after seeing his body, he becomes frightened, and after becoming frightened, the hairs on his body stand on end. Another sign of decline appears, which is that the Deva sees that his dwelling place is ugly and not beautiful. Another sign of decline appears, which is that wherever the Deva is—in a place of Beryl (Beryl), a place of gold, a place of silver, or a place of Crystal (Crystal), or a place of blue treasure, in all these places, when he sits like this, he is restless and uneasy. Another sign of decline appears, which is that if the Deva is blown by the wind, he trembles greatly, and the touch feels hard and rough. Another sign of decline appears: the Deva's clothes feel as heavy as diamond. After seeing these things, his heart becomes sorrowful, and since his heart is sorrowful, he loses his delight in pleasant sounds, tastes, touches, colors, and smells.
心則不樂；既如是已，即爾便近無常之火。又復更有異退相現，謂：于處處——若毗琉璃石等壁中，或於鏡中、或於異處——看自身像則不見頭。又退相現：或見自頭乃在於地，見如是相，死近不遠。
「彼諸天女如是知已，厭惡棄捨。彼天憂愁，起離別意，有如是苦。生來之苦，不及此苦十六分一。
「又第十二退相現者，所謂彼天意亂不定，如旋火輪，不念一處其心極動，退愁苦故，彼現命根將欲盡滅，如燈油盡光明微少。如是彼天知見自身將欲退沒，常自隨身所行天女見其如是，皆舍而去。如火燒樹，鳥見則離，而不觀察先本已來所有功德，彼諸天女見欲退天亦復如是舍離而去，其餘天子相隨而行。
「時彼天子見婦女去如是相已，安心忍耐而說偈言：
「『皆以自業故， 如是受果報， 婦女見欲退， 舍遠而不近。 以自業盡故， 離於無量樂， 天女見退天， 則向異天去。 此樂無常定， 心性亦如是， 婦女樂欲惡， 友不相信惡。 此四種大苦， 一切時常逼， 是故應舍離， 如棄毒火等。 因業故得樂， 因業故得苦， 由業故破壞， 業故如是見。 如此天大樂， 受用五功德， 后時福業盡，
【現代漢語翻譯】 現代漢語譯本 如果內心不快樂，那麼就已經接近無常之火了。又會出現其他的衰退之相，比如：在各處——無論是毗琉璃石（一種寶石）的墻壁中，還是在鏡子里，或者在其他地方——看自己的影像時，都看不到頭。還有衰退之相：或者看到自己的頭掉在地上，見到這樣的景象，死亡就不遠了。 那些天女這樣知道后，就會厭惡地離他而去。那天人憂愁，生起離別之意，有這樣的痛苦。生來之苦，也比不上這種痛苦的十六分之一。 還有第十二種衰退之相出現，那就是那天人心意混亂不定，像旋轉的火輪一樣，心思不能專注於一處，內心極度動搖，因為衰退而愁苦，這表明他的命根將要耗盡，就像燈油耗盡，光明微弱一樣。像這樣，那天人知道自己將要衰退沒落，經常跟隨在他身邊的天女看到他這樣，都捨棄他而去。就像火燒樹木，鳥兒看見了就飛離一樣，不去顧及先前所有的功德，那些天女看到要衰退的天人也是這樣，捨棄他而去，只有其餘的天子還跟隨著他。 當時，那位天子見到婦女離去這樣的情景后，安心忍耐，說了這樣的偈語： 『都是因為自己的業力，才會這樣承受果報，婦女看到要衰退的天人，就會遠遠地捨棄而不靠近。 因為自己的業力耗盡，所以要離開這無量的快樂，天女看到要衰退的天人，就會轉向其他的天人而去。 這種快樂不是永恒不變的，心性也是這樣，婦女的快樂是貪慾和厭惡，朋友之間不相信而互相憎惡。 這四種巨大的痛苦，一切時候都在逼迫著我們，所以應該捨棄它們，就像丟棄毒藥和火焰一樣。 因為業力而得到快樂，因為業力而得到痛苦，因為業力而遭到破壞，因為業力而看到這樣的景象。 像這樣享受著天上極大的快樂，受用著五種功德，到後來福報和業力耗盡，'
【English Translation】 English version If the mind is not joyful, then one is already close to the fire of impermanence. Moreover, other signs of decline appear, such as: in various places—whether in walls of Vaidurya (lapis lazuli) stone, or in mirrors, or in other places—when looking at one's own image, one cannot see one's head. Another sign of decline appears: one sees one's own head falling to the ground. Seeing such signs, death is not far away. When those heavenly women know this, they become disgusted and abandon him. That Deva (god) becomes sorrowful, and the thought of separation arises, causing such suffering. The suffering of birth is not even one-sixteenth of this suffering. Furthermore, the twelfth sign of decline appears, which is that the Deva's (god's) mind becomes confused and unstable, like a spinning fire wheel. His mind cannot focus on one place and is extremely agitated. Because of the sorrow and suffering of decline, it indicates that his life force is about to be exhausted, like a lamp whose oil has run out and its light is dim. Thus, when that Deva (god) knows and sees that he is about to decline and fall, the heavenly women who constantly accompany him see him in this state and all abandon him. Just as when a tree is burned by fire, birds see it and leave, without considering the merits that existed from the beginning, those heavenly women, seeing the Deva (god) about to decline, also abandon him and leave, with only the remaining Devas (gods) following him. At that time, when that Deva (god) saw the women leaving in this manner, he calmed his mind, endured, and spoke the following verses: 'All are due to one's own karma, thus receiving the results. When women see a Deva (god) about to decline, they abandon him from afar and do not approach. Because one's own karma is exhausted, one must depart from this immeasurable joy. When heavenly women see a declining Deva (god), they turn to other Devas (gods). This joy is not permanent, and the nature of the mind is also like this. The joy of women is desire and aversion, and friends do not trust each other but harbor hatred. These four great sufferings constantly oppress us at all times, so we should abandon them, like discarding poison and fire. Because of karma, one obtains joy; because of karma, one obtains suffering; because of karma, one is destroyed; because of karma, one sees such things. Like this, enjoying the great joy of heaven, benefiting from the five virtues, later when blessings and karma are exhausted,'
退天不自在。 如是說生死， 一切是業幻， 示解脫道者， 真諦佛所示。 若有擾動心， 則不見諸過， 彼癡有所攝， 是故婦女近。 日則非闇因， 不由火故冷， 婦女無愛心， 少愛心不住。 如地住不動， 如風動不住， 婦女性無恩， 故有如是過。 丈夫于久時， 多供養婦女， 見衰則舍遠， 如鳥舍枯池。 上行者不墮， 石等不能飛， 山則不能行， 婦女無善友。 常能為妨礙， 破壞法義名， 不饒益納藏， 出生一切過。 金剛可令軟， 日亦可離熱， 婦女不捨誑， 本性法如是。 非種種愛語， 非供養非物， 而能攝婦女， 心如火叵近。 得樂共其行， 得苦則舍離， 無量恩不念， 一過計在心。 于園林山中， 成就無量樂， 既得衰惱已， 婦女嫌捨去。』
「彼天既見天女如是舍離其身，即便思惟一切世間法皆如是，已說此偈。婦女心堅，本天欲死，即便離去，依止余天。猶如冬時蓮花乾枯，眾蜂見之即便舍離，去向余處。爾時，天女離欲退天，向余天去，又五樂聲歌舞遊戲，種種受樂，在於園林蓮花水池，
【現代漢語翻譯】 現代漢語譯本 退天（從天界退下來的天人）並不自在。 如此說生死，一切都是業力所幻化， 指示解脫之道的人，是宣說真諦的佛陀。 如果內心有擾動，就看不見各種過失， 那些愚癡的人被（慾望）所控制，所以親近婦女。 太陽不是黑暗的原因，寒冷不是由火造成的， 婦女沒有愛心，即使有也難以持久。 如同大地一樣穩固不動，如同風一樣流動不停， 婦女的本性是沒有恩義的，所以才會有這樣的過失。 丈夫長久地供養婦女， 一旦見到衰老就遠遠地拋棄，如同鳥兒捨棄乾枯的池塘。 向上行走的人不會墮落，石頭等物不能飛翔， 山嶽不能行走，婦女沒有善良的朋友。 常常成為障礙，破壞佛法、道義和名聲， 不饒益於積累和儲藏，產生一切過失。 金剛可以被軟化，太陽也可以失去熱量， 婦女不會捨棄欺騙，這是她們的本性。 不是用各種甜言蜜語，不是用供養和財物， 就能夠控制婦女，她們的心如同火焰一樣難以接近。 得到快樂就一起行動，遇到痛苦就捨棄離開， 無數的恩情不放在心上，一點過失卻牢記在心。 在園林山中，一起享受無數的快樂， 一旦（男人）衰老體弱，婦女就嫌棄並離去。 那天人看到天女這樣捨棄他，就思惟一切世間的法都是如此，於是說了這首偈語。婦女的心是堅硬的，當天人將要死去時，天女就離開了，去依附其他的天人。就像冬天蓮花乾枯，眾多的蜜蜂看到后就捨棄它，飛向其他地方一樣。這時，天女離開了退天的天人，去往其他天人那裡，又享受著五種音樂、歌舞和遊戲，在園林和蓮花池中，享受著各種快樂。
【English Translation】 English version The departed Deva (a Deva who has fallen from the heavenly realm) is not at ease. Thus is said about birth and death, all is an illusion of karma, The one who shows the path to liberation is the Buddha, who reveals the true reality. If there is disturbance in the mind, then one cannot see the faults, Those who are foolish are controlled by (desire), therefore they are close to women. The sun is not the cause of darkness, coldness is not caused by fire, Women have no loving heart, and even if they do, it does not last. Like the earth, it stays still and unmoving, like the wind, it moves and does not stay, Women's nature is without kindness, therefore there are such faults. A husband for a long time, greatly provides for women, Upon seeing decline, they abandon him far away, like birds abandoning a dried-up pond. One who goes upward does not fall, stones and the like cannot fly, Mountains cannot walk, women have no good friends. They are always able to be an obstacle, destroying Dharma, righteousness, and reputation, They do not benefit accumulation and storage, giving rise to all faults. Diamond can be made soft, the sun can also lose its heat, Women do not abandon deceit, such is their inherent nature. Not with various loving words, not with offerings and possessions, Can one control women, their hearts are like fire, difficult to approach. They share happiness together, and abandon when there is suffering, Countless kindnesses are not remembered, one fault is kept in mind. In gardens and mountains, together they enjoy countless pleasures, Once (the man) becomes weak and frail, women dislike and leave. That Deva, seeing the heavenly woman abandon him in this way, contemplated that all worldly dharmas are like this, and then spoke this verse. Women's hearts are hard, and when the Deva was about to die, the heavenly woman left and attached herself to another Deva. Just like when lotuses wither in winter, many bees see them and abandon them, flying to other places. At that time, the heavenly woman left the departed Deva and went to another Deva, and again enjoyed the five kinds of music, singing, dancing, and games, enjoying various pleasures in the gardens and lotus ponds.
種種鳥聲名陀念樹，百千莊嚴，忘前常共受樂天子，共余天子而受諸樂。俄爾間忘如百千生，見前天退，於一念間忘其功德，婦女如是舍恩不念。婦女之性，無所繫戀，唯因物故，有所愛念，或有所須，是故近男。而自體性於一切處皆不究竟，一切過去、未來、現在皆無有能知其體性。以心動故，如旋火輪、如乾闥婆城及陽焰等，不可捉持。婦女體性亦復如是不可執持。如是現前，舍退天子，向余天去。
「彼欲退天本業熏故，復說偈曰：
「『若天搖動心， 如放逸欲樂， 于退不生怖， 必定退天處。 若天天處生， 后必定有退； 如晝日盡時， 必定有夜至。 晝日則如命， 夜分則如退， 既知此二種， 應念不生死。』
「彼天如是念本前生，既生念已，取人中時用以為喻，不取天時而為譬況。何以故？天無晝夜，以自光明是故常晝。爾時，彼天如是久時觀察如是欲退天已，還如天法，決定受用善業果報。又彼天子于園林中游戲受樂五樂音聲，河坎澗谷、蓮花林中或在山峰。如是等處，共天女眾、共余異天受諸快樂。依本善業，受樂果報，乃至所作愛善業盡，善業盡已，退彼天處。既退天已，如行而來，如行而去，墮于地獄、餓鬼、畜生。若有退已，得
生人中，常生樂處，隨順修行正法國土，聰明黠慧，一切人愛，若作國王、若作大臣、若作王者，其王國土不畏他國敵陣軍眾，常受快樂。以餘業故。
「又彼比丘知業果報，復更觀察夜摩天中所有地處。彼見聞知：彼夜摩天覆有地處，名為心相。眾生何業生彼地處？彼見聞知：若行善人善意直心，正見不邪，心常諦知善惡因果，不殺、盜、淫。不殺、不盜如前所說。不邪行者：心不生念亦不隨喜，所謂乃至見畫婦女，不念不觀無不善念，心不樂見，不味不著，無慾愛心而觀察之，亦教他人，遮他人作，自身不作，不教他作。彼能自利，複利益他。彼持戒人得脫熱惱，常行諸善，恒念自身，見身不凈，于自身體，常念不迷，不貪婦女，于婦女罥而得解脫，離婦女欲。一切人信，現前持戒相應和集得如是樂。離欲邪行，不樂不行、不思不念。彼人如是能滅慾火，第一用心、第一樂行。彼善眾生身壞命終生於善道——夜摩天中心相地處。
「善業眾生生彼處已，無量天樂而受樂行，離肉骨污，自身光明常受勝樂，恒常受用五欲功德，一切欲樂皆悉成就。于彼成就如是功德，受天快樂。多饒百千諸天女等之所圍繞，如須彌山眾星圍繞，光明勝妙而自莊嚴。善業所化，勝光明輪圍繞端嚴，無量光明從身而出。彼天
【現代漢語翻譯】 現代漢語譯本 在人道中，常常出生在快樂的地方，能夠順應修行正法的國土，聰明機敏，受所有人喜愛。如果成為國王、大臣或君王，他的國家不會畏懼他國的敵軍，常常享受快樂。這是由於剩餘的業力所致。
『此外，那位比丘瞭解業的果報，進一步觀察夜摩天（Yama Heaven，欲界六天之一）中的所有地方。他看到並知道：那夜摩天還有一個地方，名為心相。什麼樣的眾生會因為什麼業而生到那個地方呢？他看到並知道：如果行善之人有善良正直的心，具有正見而不邪見，心中常常清楚地知道善惡的因果，不殺生、不偷盜、邪淫。不殺生、不偷盜如前所述。不邪淫是指：心中不生起念頭，也不隨喜，即使看到畫中的婦女，也不起念、不觀看，沒有不善的念頭，心中不樂於見到，不貪戀不執著，沒有慾望和愛戀之心而觀察她們，也教導他人這樣做，阻止他人去做，自己不去做，也不教導他人去做。這樣的人能夠自利，也能夠利益他人。這樣持戒的人能夠脫離熱惱，常常行諸善事，經常反省自身，看到身體的不凈，對於自身的身體，常常保持正念而不迷惑，不貪戀婦女，從婦女的束縛中解脫出來，遠離對婦女的慾望。一切人都信任他，當下持戒相應和合，得到這樣的快樂。遠離邪淫，不樂於邪淫的行為，不思念邪淫。這樣的人能夠滅除**，以第一等的心，第一等快樂的行為。這樣的善眾生身壞命終后，會生到善道——夜摩天的心相地處。
『善業的眾生生到那個地方后，享受無量的天樂，遠離肉骨的污穢，自身光明，常常享受殊勝的快樂，恒常受用五欲的功德，一切慾望的快樂都能夠成就。在那裡成就這樣的功德，享受天上的快樂。眾多成百上千的天女等圍繞著他，就像須彌山（Mount Sumeru，佛教宇宙觀中的聖山）被眾星圍繞一樣，光明殊勝而莊嚴自身。善業所化現的殊勝光明輪圍繞著他，端正莊嚴，無量的光明從他的身上發出。那位天人
【English Translation】 English version Among human beings, they are often born in places of happiness, able to follow and cultivate in lands of the Right Dharma, intelligent and clever, loved by all. If they become kings, ministers, or rulers, their kingdoms will not fear enemy armies from other countries, and they will often enjoy happiness. This is due to remaining karma.
'Furthermore, that Bhikshu (Buddhist monk) understands the karmic consequences and further observes all the places in the Yama Heaven (one of the six heavens of the desire realm). He sees and knows: that Yama Heaven also has a place called Mind-Appearance. What kind of beings are born in that place due to what kind of karma? He sees and knows: if virtuous people have kind and upright minds, possess right view and not wrong view, and their minds always clearly know the cause and effect of good and evil, and do not kill, steal, or engage in sexual misconduct. Not killing or stealing is as previously described. Not engaging in sexual misconduct means: not generating thoughts in the mind, nor rejoicing in them, even when seeing painted women, not thinking about them, not looking at them, having no unwholesome thoughts, not delighting in seeing them, not craving or clinging, observing them without desire or love, and also teaching others to do so, preventing others from doing so, not doing it themselves, and not teaching others to do it. Such people can benefit themselves and also benefit others. Such precept-holders can escape the heat of affliction, constantly perform good deeds, frequently reflect on themselves, see the impurity of the body, constantly maintain mindfulness of their own body without delusion, not craving women, liberated from the snares of women, and free from desire for women. Everyone trusts them, and by upholding the precepts in harmony and concord, they attain such happiness. They are free from sexual misconduct, not delighting in it, not engaging in it, not thinking about it, not contemplating it. Such people can extinguish **, with the foremost mind, the foremost joyful conduct. Such virtuous beings, after their bodies break and their lives end, will be born in the good path—the Mind-Appearance place in the Yama Heaven.
'After beings of good karma are born in that place, they enjoy immeasurable heavenly bliss, free from the defilement of flesh and bones, their own bodies are radiant, and they constantly enjoy supreme happiness, constantly enjoying the merits of the five desires, and all the pleasures of desire can be achieved. There, they achieve such merits and enjoy heavenly bliss. Many hundreds and thousands of heavenly women surround them, like Mount Sumeru (the sacred mountain in Buddhist cosmology) surrounded by stars, their radiance is supreme and beautifully adorns themselves. The supreme wheel of light transformed by good karma surrounds them, upright and dignified, and immeasurable light emanates from their bodies. That Deva (god)
女眾其數甚多，娛樂受樂，五樂音聲，可愛聲觸味色香等，而受快樂。
「彼如是念：『我復更于其餘可愛勝妙處行。』即于念時，善業力故，彼諸天女觀察其心，既觀察已，語言：『天子！我今云何住於此處？異此樂處，復有樂處，今可相隨行向余處，名為千殿。山峰之上有種種寶之所莊嚴，無量百千天諸住處。今可相隨，共向彼處。』爾時，彼天既聞天女如是語已，如心所念，極生歡喜，作如是言：『今如汝意，我如是行。』
「爾時，彼天如是語已，飛行虛空向名千殿山。峰之上有無量寶所莊嚴處，有無量天、無量天女，種種妙聲，歌聲遠聞五百由旬，遍於虛空。多饒諸天及諸天女路傍詠歌，令此天子生歡喜心，向名千殿山峰之上速疾而上。遙聞彼處天眾天女歌舞之聲莊嚴具聲，如是聞已，則生希有歡喜之心，速速前近。時，彼天子即前近彼名千殿山，到已則見種種具足可愛勝處，有無量種。所謂七寶諸妙園林勝蓮花池以為莊嚴，心所樂見，迭共受樂，勝凈水池水流之聲。見園林中種種勝鳥上下來去，種種間雜七寶堂舍皆悉作行。種種雜雜異異諸寶以為莊嚴，彼堂如是甚可愛樂，山谷崖岸種種行林莊嚴殊勝。多有勝妙鵝鴨鴛鴦，是等水鳥，種種音聲皆可愛樂。種種幡幢為風所吹，莊嚴可愛，見者皆
{ "translations": [ "現代漢語譯本：眾多天女享受著各種娛樂和快樂，包括五種樂器的美妙聲音，以及可愛悅人的聲音、觸感、味道、色彩和香氣等，沉浸在快樂之中。", "", "那天人這樣想：『我還要去其他更可愛、更美妙的地方。』當他這樣想的時候，由於善業的力量，那些天女們觀察到他的心思，觀察之後便說：『天子！我們現在為何要住在這裡？除了這裡，還有更快樂的地方，現在可以跟隨我們前往另一個地方，名叫千殿（指有很多宮殿的地方）。那山峰之上，有各種各樣的珍寶裝飾，有無數百千的天人住所。現在可以跟隨我們，一起前往那裡。』當時，那天人聽到天女們這樣說，心中非常歡喜，正如他所想的那樣，便說：『現在就按照你們的意思，我這就去。』", "", "當時，那天人說完這些話，便飛向虛空，前往名叫千殿的山峰。那山峰之上，有無數珍寶裝飾的地方，有無數的天人和天女，各種美妙的聲音，歌聲遠遠地傳到五百由旬（古印度長度單位，約合今天的幾千公里），遍佈虛空。許多天人和天女在路旁歌唱，使這位天子生起歡喜之心，快速地向千殿山峰之上飛去。遠遠地聽到那裡天眾天女歌舞的聲音和裝飾品的聲音，聽到這些聲音后，便生起稀有難得的歡喜之心，迅速地向前靠近。當時，那位天子便向前靠近那座名叫千殿的山，到達之後，便看到各種各樣具足可愛之處的美妙勝境，有無數種。比如，用七寶裝飾的各種美妙園林，用美麗的蓮花池作為裝飾，都是他心中喜歡看到的，大家輪流享受著快樂，還有清澈的水池裡流水的聲音。看到園林中各種美麗的鳥兒上下飛舞，各種間雜的七寶堂舍整齊排列。各種各樣不同的珍寶裝飾著這些堂舍，這些堂舍非常可愛，山谷崖岸上各種樹林裝飾得非常殊勝。有很多美麗的鵝、鴨、鴛鴦等水鳥，它們的各種聲音都非常可愛。各種幡幢被風吹動，裝飾得非常可愛，看到的人都感到愉悅。" ], "english_translations": [ "English version: A great number of celestial women enjoyed various entertainments and pleasures, including the wonderful sounds of the five musical instruments, and delightful sounds, tactile sensations, tastes, colors, and fragrances, immersing themselves in joy.", "", 'He thought thus: \'I will go to other places that are even more lovely and wonderful.\' As he thought this, due to the power of his good karma, those celestial women observed his thoughts. Having observed, they said, \'Son of the gods! Why should we stay here now? Besides this place, there are even more joyful places. Now you can follow us to another place called Thousand Palaces (referring to a place with many palaces). On that mountain peak, there are various kinds of jewels adorning it, and countless hundreds of thousands of abodes for gods. Now you can follow us and go there together.\' At that time, the god, having heard the celestial women speak thus, was extremely delighted, just as he had thought, and said, \'Now, according to your wishes, I will go.\'', "", "At that time, the god, having spoken these words, flew into the sky towards the mountain peak called Thousand Palaces. On that mountain peak, there was a place adorned with countless jewels, with countless gods and celestial women, and various wonderful sounds. The sound of singing traveled far for five hundred yojanas (an ancient Indian unit of length, equivalent to several thousand kilometers today), pervading the sky. Many gods and celestial women sang along the roadside, causing this god to feel joyful, and he quickly flew towards the peak of Thousand Palaces. From afar, he heard the sounds of the gods and celestial women singing and dancing, and the sounds of ornaments. Having heard these sounds, he felt a rare and wonderful joy, and quickly approached. At that time, that god approached the mountain called Thousand Palaces, and upon arriving, he saw various kinds of beautiful and delightful scenes, in countless varieties. For example, various wonderful gardens adorned with seven treasures, and beautiful lotus ponds used as decorations, were all things he loved to see in his heart. Everyone took turns enjoying the pleasures, and there was the sound of flowing water in the clear pools. He saw various beautiful birds flying up and down in the gardens, and various mixed seven-jeweled halls arranged neatly. Various different jewels adorned these halls, and these halls were very lovely. The mountain valleys and cliffs were adorned with various beautiful groves. There were many beautiful geese, ducks, mandarin ducks, and other waterfowl, and their various sounds were all delightful. Various banners and streamers were blown by the wind, adorning the place beautifully, and all who saw them felt pleased." ] }
勝。于虛空中有行殿舍，若來若去、若合若離，有光明寶而為莊嚴。復更聞有彼此迭共若歌舞等勝妙音聲，聞有勝妙迭互遊戲笑等音聲。有平不平七寶之聚，無量種種勝妙莊嚴，無量種種勝山峰處。無量千種勝妙好花，形相色香。行住走戲，若相抱等，如是種種在彼天處，如是天子、天女之眾而為圍繞。在名千殿山峰之上，住虛空中，下觀彼殿。
「如是觀見彼山峰已，生歡喜心告天女言：『汝等看此千殿山峰，此殿如是甚為可愛，一切種種皆悉可愛。』彼天女眾聞其語已，白彼天言：『天今當知！我今已見，我已如是數數見來，或已百到、若已千到，天未曾見。天今善看於此勝處，第一善觀。』
「彼諸天女如是說已，如是天子共諸天女從空而下，臨近彼殿。于彼殿中有受樂天，見其來已，生歡喜心。有天前迎，近而看之，以彼天子初始生故，如是歡喜以手抱之，而作是言：『今我天朋如是增長，天眾由是則有大力。汝於今者，共多諸天同受快樂。多有諸天，多有光明。牟修樓陀天王之所，多有天眾、多天女眾遊戲受樂。』
「復有餘天見始生天，合掌供養。既供養已，而語之言：『汝今到此山峰之上，此中今有須夜摩天無量天眾、諸天女眾圍繞受樂，復有天王。天善業故，今于無量妙蓮花中迭
【現代漢語翻譯】 現代漢語譯本：勝。在虛空中，有移動的殿堂樓閣，時而來時而去，時而合攏時而分離，有閃耀的光明和珍寶作為裝飾。又聽到彼此交替的歌舞等美妙聲音，聽到美妙的互相嬉戲歡笑的聲音。有平坦或不平坦的七寶堆積，無數種美妙的裝飾，無數種秀麗的山峰。無數千種美好鮮花，形態、顏色、香氣各異。行走、站立、奔跑、嬉戲，或者互相擁抱等等，像這樣種種景像在那天界之中，有這樣的天子、天女圍繞著。在那名為千殿的山峰之上，居住在虛空中，向下觀看那座宮殿。 『像這樣觀看到那座山峰后，（天子）生起歡喜心，告訴天女們說：『你們看這座千殿山峰，這座宮殿是如此可愛，一切種種都非常可愛。』那些天女們聽到他的話后，對那天子說：『天人您現在應當知道！我們現在已經看見了，我們已經這樣多次看見了，或許已經來過上百次，或者已經來過上千次，而您卻從未見過。您現在好好觀看這處勝地，好好地觀看。』 『那些天女這樣說了之後，那天子就和眾天女一起從空中降落，靠近那座宮殿。在那宮殿里有享受快樂的天人，看見他們來了，生起歡喜心。有天人上前迎接，靠近觀看，因為這位天子是新生的，所以非常歡喜地用手抱著他，並且這樣說：『現在我們的天界同伴這樣增長，天眾因此就有了強大的力量。您現在和眾多的天人一同享受快樂。這裡有很多天人，有很多光明。在牟修樓陀（Mūṣilinda，樹名）天王那裡，有很多天眾、很多天女一同嬉戲享受快樂。』 『又有其他天人看見這位新生的天人，合掌供養。供養完畢后，對他說：『您現在來到了這座山峰之上，這裡現在有須夜摩（Suyāma，善時分）天無數的天眾、眾多的天女圍繞著享受快樂，還有天王。因為您的善業，現在在無數美妙的蓮花中交替……』
【English Translation】 English version: Superior. In the empty sky, there are moving palaces and pavilions, sometimes coming and going, sometimes joining and separating, adorned with radiant light and jewels. Again, one hears the exquisite sounds of mutual singing and dancing, and the sounds of delightful mutual play and laughter. There are heaps of even and uneven seven treasures, countless kinds of exquisite adornments, and countless kinds of beautiful mountain peaks. Countless thousands of exquisite and beautiful flowers, with various shapes, colors, and fragrances. Walking, standing, running, playing, or embracing each other, and so on, such are the various scenes in that heavenly realm, surrounded by such hosts of devas (deva, gods) and devis (devi, goddesses). On the mountain peak called Thousand Palaces, dwelling in the empty sky, looking down upon that palace. 'Having seen that mountain peak in this way, (the deva) generates joy and says to the devis: 'Look at this Thousand Palaces mountain peak, this palace is so lovely, everything is so lovely.' Having heard his words, those devis say to that deva: 'O deva, you should know now! We have already seen it, we have seen it so many times, perhaps we have come here hundreds of times, or perhaps we have come here thousands of times, but you have never seen it. You should now carefully observe this superior place, observe it well.' 'Having spoken thus, those devis, together with that deva, descend from the sky, approaching that palace. In that palace, there are devas enjoying pleasure, and seeing them coming, they generate joy. Some devas come forward to greet them, approaching to look at him, and because this deva is newly born, they joyfully embrace him with their hands, and say: 'Now our heavenly companion has increased in this way, and the deva hosts therefore have great power. You now enjoy happiness together with many devas. There are many devas, there is much light. In the place of King Mūṣilinda (Mūṣilinda, name of a tree), there are many deva hosts, many devi hosts playing and enjoying happiness.' 'Again, other devas, seeing the newly born deva, offer their palms in reverence. Having made the offering, they say to him: 'You have now come to this mountain peak, and here now are countless hosts of Suyāma (Suyāma, good time) devas, surrounded by many devi hosts enjoying happiness, and there is also a deva king. Because of your good karma, now in countless exquisite lotus flowers, alternately...'
共遊戲。善業力故，此處受樂。此是好處，汝今來此，汝始生天得來至此。』
「始生天子既聞是語，語自天女作如是言：『夜摩天王何處遊戲，五欲功德而受快樂？』天女聞已，答天子言：『我今共去，向大天主牟修樓陀住受樂處。』彼始生天聞此語已，即共天女去向天王受樂之處。共天女眾歌舞遊行，次前遙見牟修樓陀夜摩天王，赤優缽羅林中而住。赤優缽羅有百千葉，彼葉葉中有舍如窟，內有天女，第一妙香，共諸鳥眾種種遊戲。彼諸鳥者是水行鳥，鳥有勝聲種種妙音。彼處如是赤優缽羅如是莊嚴彼大天王。婦女之身普皆種種妙寶衣服，其寶多有種種光明，赤優缽羅寶光明故，同一赤色。彼優缽羅如是赤故，令一切寶光明皆赤。如是勝妙赤蓮花寶，過於秋時初出之日赤色之妙。又復于彼赤優缽羅諸葉之中共蜂遊戲，如是具受五功德樂。
「若彼赤色優缽羅中天子、天女有如是心：『我於今者欲飲天酒。』即心念時，于彼赤色優缽羅寶花葉之中，勝善色香清冷之觸天酒流出，有無量種，與彼天主牟修樓陀而共飲之，如是受樂。又復彼天更有所念，欲令赤色優缽羅中歌音聲出。即于念時，則有風吹，而令赤色優缽羅葉迭互相觸出種種聲。自餘種種五樂音聲，於此音聲十六分中不及其一。聞彼聲已，生歡
【現代漢語翻譯】 現代漢語譯本：一同嬉戲。因善業的力量，你才能在此享受快樂。這是極好的去處，你現在來到這裡，剛出生就升到天界並來到這裡。'
這位新生的天子聽了這些話，就對身邊的天女說：'夜摩天王在何處嬉戲，享受這五欲的快樂呢？'天女聽后回答天子說：'我現在就和你一起去大天主牟修樓陀居住享樂的地方。'這位新生的天子聽了這話，就和天女一同前往天王享樂的地方。他們與眾多天女一同歌舞，向前望去，遠遠地看見牟修樓陀夜摩天王，住在紅色的優缽羅（Utpala，藍色或紅色蓮花）林中。這紅色的優缽羅有成百上千片葉子，每片葉子中都有像洞穴一樣的住所，裡面住著天女，散發著最美妙的香氣，與各種鳥類一同嬉戲。這些鳥是水鳥，發出各種美妙的聲音。那裡紅色的優缽羅就是這樣莊嚴著這位偉大的天王。婦女們身上普遍穿著各種珍寶製成的衣服，這些寶物發出各種光芒，因為紅色優缽羅寶的光芒，都呈現出紅色。這些優缽羅因為是紅色的，使得一切寶物發出的光芒都變成紅色。這種殊勝美妙的紅色蓮花寶，勝過秋天初升太陽的紅色之美。而且在那些紅色優缽羅的葉子中，還有蜜蜂一同嬉戲，就這樣充分地享受著五欲的快樂。
如果那紅色優缽羅中的天子、天女有這樣的想法：'我現在想喝天酒。'當他們這樣想的時候，在那紅色優缽羅寶花的花葉之中，就會流出具有殊勝的顏色、香味、清涼觸感的天酒，有無數種，與那位天主牟修樓陀一同飲用，就這樣享受快樂。而且那位天人如果又想到，想要讓紅色優缽羅中發出歌聲。當他們這樣想的時候，就會有風吹動，使得紅色優缽羅的葉子相互碰撞，發出各種聲音。其他各種五樂的聲音，在這種聲音的十六分之一都比不上。聽到這種聲音后，他們會感到歡喜。
【English Translation】 English version: 'Play together. Due to the power of good karma, you are here to enjoy happiness. This is a good place; you have come here, you were just born in the heavens and came here.'
Having heard these words, the newly born Deva (Deva, a god or celestial being) spoke to the heavenly women, saying: 'Where does Yama (Yama, the god of death) Devaraja (Devaraja, king of the gods) play, enjoying the merits of the five desires?' Having heard this, the heavenly women replied to the Deva: 'I will now go with you to the place where the great lord Muśīlinda (Mucilinda, a Naga king who protected the Buddha from a storm) dwells and enjoys happiness.' Having heard these words, the newly born Deva, together with the heavenly women, went to the place where the Devaraja enjoyed happiness. Together with the multitude of heavenly women, they sang and danced, and then, looking ahead from afar, they saw Muśīlinda Yama Devaraja dwelling in a forest of red Utpalas (Utpala, blue or red lotus). These red Utpalas had hundreds of thousands of leaves, and in each leaf there was a dwelling like a cave, inside which were heavenly women, with the most wonderful fragrance, playing with various birds. These birds were aquatic birds, with excellent voices and various wonderful sounds. That great Devaraja was adorned by such red Utpalas. The bodies of the women were universally adorned with various precious jewels and garments, and these jewels had various lights, all of which were red because of the light of the red Utpala jewels. Because these Utpalas were red, they caused the light of all the jewels to become red. Such excellent and wonderful red lotus jewels surpassed the beauty of the red color of the newly risen sun in autumn. Moreover, in the leaves of those red Utpalas, bees played together, and in this way, they fully enjoyed the happiness of the five desires.
If the Devas and heavenly women in those red Utpalas had such a thought: 'I now wish to drink heavenly wine,' then, at the moment of that thought, from the leaves of those red Utpala jewel flowers, heavenly wine with excellent color, fragrance, and cool touch would flow out, in countless varieties, and they would drink it together with that Devaraja Muśīlinda, and thus enjoy happiness. Moreover, if that Deva further thought that he wanted singing sounds to come from the red Utpalas, then, at the moment of that thought, there would be wind blowing, causing the leaves of the red Utpalas to touch each other and produce various sounds. The sounds of all other kinds of fivefold music could not compare to even one-sixteenth of this sound. Having heard this sound, they would feel joy.
喜心。既聞彼聲，百倍受樂，共彼天主牟修樓陀在彼赤色優缽羅葉而受快樂。又復彼天心若憶念遊戲受樂，作如是念：『我今住此赤優缽羅妙寶葉中，如是遊戲，今欲令此赤優缽羅行於虛空。』即于念時，彼優缽羅如鵝鳥飛，在空而行。天子在中，下觀余處諸園林等，有餘諸天自善業故，遊戲受樂。時，彼天子復共天主牟修樓陀在優缽羅妙寶葉中游戲受樂，處處而行。彼所受樂，無量分別，善持戒故，如彼持戒相似得果，而受快樂。以彼持戒有下、中、上，如是受樂有下、中、上。「彼處如是于長久時受快樂已，種種見已，又復行向心相地處千殿山峰。時，彼如是始生天子不可思議種種見已，心生歡喜向彼天主牟修樓陀赤色妙寶優缽羅中，共多無量諸天女眾彼諸天女歌舞遊戲。彼夜摩地五欲功德，具受第一境界之樂。牟修樓陀夜摩天王赤優缽羅赤色光明，照耀天主牟修樓陀大王之身亦如是赤。猶如赤色阿舒伽色，于天王身所有赤色十六分中不及其一。如是具受無量種樂。爾時，如是始生天子復更前進，漸近天主牟修樓陀合掌禮拜，低頭未舉。
「牟修樓陀夜摩天王即說偈言：
「『前所作善業， 修持三種戒， 彼業得此報， 今者受快樂。 莫行於放逸， 空受彼業盡， 應于余善業，
【現代漢語翻譯】 現代漢語譯本 心生歡喜。當他聽到那聲音時，百倍地感到快樂，與那天主牟修樓陀（Suyama，夜摩天之主）在那紅色的優缽羅（utpala，藍色或紅色蓮花）葉子上享受快樂。而且那天人心想玩樂，就這麼想：『我現在住在這紅色的優缽羅妙寶葉中，這樣玩樂，現在想讓這紅色的優缽羅在虛空中飛行。』當他這麼想的時候，那優缽羅就像鵝鳥一樣飛行，在空中飛行。天子在其中，向下觀看其他地方的園林等等，還有其他諸天因為自己的善業，也在玩樂享受。當時，那天子又與天主牟修樓陀在優缽羅妙寶葉中玩樂享受，到處行走。他所享受的快樂，有無量的分別，因為善於持戒的緣故，就像那些持戒相似的人得到果報一樣，而享受快樂。因為他們持戒有下、中、上三種，所以享受的快樂也有下、中、上三種。「他們在那裡這樣長久地享受快樂之後，看到了種種景象，又走向心相地處的千殿山峰。當時，那位新生的天子看到了種種不可思議的景象后，心中歡喜，走向那天主牟修樓陀的紅色妙寶優缽羅，與眾多無量的天女們一起，那些天女們歌舞遊戲。他在夜摩地充分地享受著五欲功德帶來的第一境界的快樂。牟修樓陀夜摩天王的紅色優缽羅的紅色光明，照耀著天主牟修樓陀大王的身軀，也呈現紅色。就像紅色的阿舒伽（asoka，無憂樹）花一樣，在天王身上所有的紅色中，它的紅色連十六分之一都比不上。就這樣充分地享受著無量的快樂。當時，那位新生的天子又繼續前進，漸漸靠近天主牟修樓陀，合掌禮拜，低著頭沒有抬起來。
「牟修樓陀夜摩天王就說了偈語：
『先前所做的善業，修持三種戒律，那些善業得到了這樣的回報，現在才能享受快樂。不要放縱自己，白白地讓那些善業耗盡，應該繼續做其他的善業，
【English Translation】 English version His heart filled with joy. Upon hearing that voice, he experienced a hundredfold increase in happiness, sharing the pleasure with the Deva Lord Suyama (Lord of the Yama Heaven) upon that red utpala (blue or red lotus) leaf. Furthermore, that Deva, thinking of amusement and enjoyment, contemplated thus: 『Now I dwell within this wondrous red utpala jewel leaf, enjoying myself in this manner, and now I wish to cause this red utpala to travel through the void.』 At the moment of this thought, that utpala flew like a goose, moving through the air. The Deva Prince, within it, looked down upon other gardens and groves, where other Devas, due to their virtuous deeds, were also enjoying themselves. Then, that Deva Prince, together with the Deva Lord Suyama, continued to play and enjoy themselves within the wondrous utpala jewel leaf, traveling everywhere. The joy he experienced was immeasurable and diverse, and because of his virtuous adherence to the precepts, he received the fruits similar to those who uphold the precepts, and enjoyed happiness. Because their adherence to the precepts was of lower, middle, and higher degrees, so too was the joy they experienced of lower, middle, and higher degrees. 「Having thus enjoyed happiness for a long time in that place, and having seen various sights, they again proceeded towards the thousand-peaked mountain of the Mind-Image Place. At that time, that newly born Deva Prince, having seen various inconceivable sights, his heart filled with joy, approached the red jewel utpala of the Deva Lord Suyama, together with many countless Deva maidens, those Deva maidens singing and dancing. In the Yama realm, he fully experienced the supreme bliss of the five desires. The red light of the red utpala of the Deva King Suyama illuminated the body of the Great King Deva Lord Suyama, also appearing red. Like the red asoka (sorrowless) flower, the redness on the Deva King's body was not even one-sixteenth of its brilliance. Thus, he fully experienced immeasurable kinds of joy. At that time, that newly born Deva Prince again advanced, gradually approaching the Deva Lord Suyama, joining his palms in reverence, bowing his head without raising it.
「Then the Deva King Suyama spoke in verse:
『The virtuous deeds done before, the cultivation of the three precepts, those deeds have earned this reward, and now you enjoy happiness. Do not indulge in heedlessness, lest those deeds be exhausted in vain, you should continue to perform other virtuous deeds,
勤行勿放逸。 善業則應行， 不善業應舍； 善行受勝樂， 不善行受苦。 若勤不休息， 如是作善業， 彼則常受樂， 后時得涅槃。 若行放逸行， 則非善轉行， 彼善業盡故， 則到地獄中。 若行清凈業， 常勤精進者， 則得第一處， 彼處無苦惱。 若為根所使， 復為境界驅， 一切縛所縛， 常轉行生死。 惡法不污者， 如已煉真金， 彼脫有曠野， 一切處安隱。 若放逸行者， 此不利益本； 若舍則為吉， 安樂無衰惱。 汝今既始生， 受樂事相應， 生如是心意， 慎勿著垢染。 放逸能使天， 婦女使亦然， 婦女火所燒， 常受于苦惱。 是故天應當， 勤舍離婦女， 貪慾愚癡者， 為心之所縛。 如是法非法， 不知應作不， 丈夫少福德， 去涅槃大遠。 輕重真實知， 行法無遺余， 悕法悕法果， 如是者得樂。 為心所牽者， 根馬不調故， 若知足牽心， 勇到第一處。 知足繩縛心， 如心境界爾， 勇者能令住， 彼是世間智。 天無量愛處， 得無量種樂
【現代漢語翻譯】 現代漢語譯本： 要勤奮修行，不要放逸。 好的行為應該去做，不好的行為應該捨棄； 行善會得到殊勝的快樂，作惡會遭受痛苦。 如果勤奮不休息，這樣去做善業， 他們就會常常享受快樂，最終獲得涅槃（Nirvana，解脫）。 如果行為放逸，那就不是好的修行， 因為他們的善業耗盡，就會墮入地獄。 如果修行清凈的行業，常常勤奮精進， 就能得到第一的境界，那個地方沒有痛苦煩惱。 如果被感官（根）所驅使，又被外在境界所牽引， 被一切束縛所捆綁，就會 постоянно 在生死中輪迴。 不被惡法所污染的人，就像已經提煉過的真金， 他們脫離了存在的曠野，在任何地方都安穩自在。 如果行為放逸，這就是不利益的根本； 如果捨棄放逸，那就是吉祥的，安樂而沒有衰敗煩惱。 你們現在既然剛剛開始，就應該與享受快樂的事情相應， 生起這樣的心意，謹慎不要沾染污垢。 放逸能使天人墮落，婦女也能使人墮落， 婦女被慾望之火所焚燒，常常遭受痛苦煩惱。 所以天人應當勤奮舍離婦女， 貪婪慾望和愚癡的人，會被自己的心所束縛。 像這樣，什麼是合法什麼是不合法，不知道應該做什麼不應該做什麼， 這樣的人缺少福德，離涅槃（Nirvana，解脫）非常遙遠。 清楚地知道輕重和真實，修行佛法沒有遺漏， 希望佛法，希望佛法的果報，這樣的人才能得到快樂。 被心所牽引的人，因為感官（根）像馬一樣難以調伏， 如果用知足來牽引心，勇猛的人就能到達第一的境界。 用知足的繩索來束縛心，就像心與境界一樣， 勇敢的人能夠讓心安住，他們是世間的智者。 天人擁有無量的愛，得到無量的快樂。
【English Translation】 English version: Be diligent and do not be negligent. Good deeds should be done, and bad deeds should be abandoned; Good conduct brings superior joy, and bad conduct brings suffering. If one is diligent and does not rest, and thus performs good deeds, They will constantly enjoy happiness and eventually attain Nirvana (liberation). If one practices negligently, then it is not a good practice, Because their good deeds are exhausted, they will fall into hell. If one practices pure deeds and is constantly diligent and zealous, They will attain the foremost state, a place without suffering and affliction. If one is driven by the senses (roots) and drawn by external realms, Bound by all fetters, they will constantly transmigrate in Samsara (cycle of birth and death). Those who are not defiled by evil dharmas are like refined pure gold, They are liberated from the wilderness of existence and are secure everywhere. If one practices negligently, this is the root of non-benefit; If one abandons negligence, it is auspicious, bringing happiness without decline or affliction. Now that you have just begun, you should be in accordance with things that bring joy, Generate such an intention, and be careful not to be stained by defilements. Negligence can cause gods to fall, and women can also cause one to fall, Women are burned by the fire of desire and constantly suffer affliction. Therefore, gods should diligently abandon women, Those who are greedy and foolish are bound by their own minds. Like this, what is lawful and what is unlawful, not knowing what should be done and what should not be done, Such people lack merit and are very far from Nirvana (liberation). Clearly knowing the weight and truth, practicing the Dharma without omission, Hoping for the Dharma and hoping for the fruit of the Dharma, such people will attain happiness. Those who are led by the mind, because the senses (roots) are like untamed horses, If one uses contentment to lead the mind, the brave can reach the foremost state. Using the rope of contentment to bind the mind, just like the mind and the realm, Brave people can make the mind abide; they are the wise ones of the world. Gods possess immeasurable love and attain immeasurable joy.
， 若不貪著欲， 則到于善處。 汝作善業已， 得可愛境界， 今得夜摩處， 心勿著放逸。 如是始生天， 億缽頭摩數， 天眾天女眾， 自業受果報。 業果繩難解， 從心而化出， 眾生為癡誑， 依此而轉行。 十二入怨家， 巧能誑惑心， 置在生死輪， 令於世間轉。 過去現未來， 天處一切退， 天處山常爾， 眾生流轉行。 毗琉璃山峰， 園林等可愛， 山等常不動， 諸天轉不停。 園林甚可愛， 地處亦如是， 恒爾住不壞， 諸天轉不停。 毗琉璃為莖， 真金甚可愛， 此蓮花常爾， 諸天轉不停。 河池可愛樂， 多諸鳥莊嚴， 常如是不闕， 諸天轉不停。 堂殿常不異， 枸欄亦如是， 常爾不破壞， 諸天轉不停。 為境界所誑， 世間如是轉， 云何此處天， 心不生厭離？ 心行於生死， 以久習故堅， 如是受大苦， 而猶不覺知。 如屠兒縛羊， 置之於欄中， 一一取而殺， 餘者不生怖。』
正法念處經卷第三十九 大正藏第 17 冊 No. 0721 正法念處經
【現代漢語翻譯】 現代漢語譯本 『若不貪戀慾望，就能到達美好的地方。 你已經做了善業，得到了可愛的境界， 現在來到了夜摩處（Yama，掌管死亡和正義的神），心中不要執著于放逸。 像這樣新生的天人，數量有億萬缽頭摩（Padma，蓮花）， 天眾和天女眾，各自承受自己業力的果報。 業果的繩索難以解開，從心中化生出來， 眾生被愚癡迷惑，依此而不斷輪迴。 十二入（十二處，即六根和六塵）如同怨家，巧妙地迷惑人心， 將人置於生死輪迴中，使在世間流轉。 無論是過去、現在還是未來，天界的一切都會衰退， 天界山峰卻始終如常，眾生卻在不斷流轉。 毗琉璃（Vaidurya，一種寶石）山峰，園林等都非常可愛， 山峰等恒常不動，諸天卻不停地輪轉。 園林非常可愛，地處也是如此， 恒常存在不會壞滅，諸天卻不停地輪轉。 以毗琉璃為莖，真金非常可愛， 這蓮花恒常存在，諸天卻不停地輪轉。 河流池塘可愛快樂，有許多鳥類點綴， 總是這樣不會缺少，諸天卻不停地輪轉。 殿堂總是沒有變化，欄桿也是這樣， 恒常存在不會破壞，諸天卻不停地輪轉。 因為被境界所迷惑，世間就是這樣輪轉， 為什麼這裡的天人，心中不生起厭惡和遠離呢？ 心在生死中流轉，因為長久習慣而變得堅固， 像這樣承受巨大的痛苦，卻仍然不覺察。 就像屠夫捆綁羊，將它們放在欄中， 一隻一隻地抓去宰殺，剩下的羊卻不感到恐懼。』 《正法念處經》卷第三十九 大正藏第17冊 No. 0721 《正法念處經》
【English Translation】 English version 『If one is not attached to desires, then one can reach a good place. You have already performed good deeds and obtained a lovely realm, Now you have arrived at the abode of Yama (the lord of death and justice), do not let your mind be attached to negligence. Like these newly born devas (gods), numbering in the billions of Padmas (lotuses), The assemblies of devas and goddesses each receive the karmic consequences of their own actions. The rope of karmic consequences is difficult to untie; it arises from the mind, Beings are deluded by ignorance and continue to transmigrate based on this. The twelve entrances (twelve sense bases, i.e., the six senses and their objects) are like enemies, skillfully deceiving the mind, Placing beings in the cycle of birth and death, causing them to wander in the world. Whether in the past, present, or future, everything in the heavens declines, The mountains in the heavens remain constant, but beings continue to transmigrate. The Vaidurya (a type of gemstone) mountain peaks, gardens, and other lovely things, The mountains and other things remain constantly unmoving, but the devas keep revolving. The gardens are very lovely, and the land is also like this, They exist constantly and do not decay, but the devas keep revolving. With Vaidurya as the stem, and true gold being very lovely, This lotus flower exists constantly, but the devas keep revolving. The rivers and ponds are lovely and joyful, adorned with many birds, They are always like this, never lacking, but the devas keep revolving. The halls and palaces are always the same, and the railings are also like this, They exist constantly and are not destroyed, but the devas keep revolving. Because they are deluded by the realm, the world revolves like this, Why do the devas here not generate disgust and detachment in their minds? The mind wanders in birth and death, becoming firm due to long habituation, Like this, they endure great suffering, yet they still do not realize it. It is like a butcher tying up sheep, placing them in a pen, Taking them one by one to slaughter, but the remaining sheep do not feel fear.』 The Thirty-ninth Scroll of the Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra) Taisho Tripitaka Volume 17, No. 0721, Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra)
正法念處經卷第四十
元魏婆羅門瞿曇般若流支譯觀天品之十九(夜摩天之五)
「牟修樓陀夜摩天王如是呵責，既呵責已，復共無量百千天眾，皆悉從彼赤優缽羅相隨而出，向余山峰。其峰名曰一切觀察，五百由旬，七寶莊嚴，流水河池，園林眾華、鳥眾莊嚴，有無量種功德具足。牟修樓陀夜摩天王為欲遊戲受快樂故，上彼山峰。一切觀察妙寶山峰種種可愛，所謂其根有妙水池名為愛見，圍繞山峰。于彼池中，有名角峰，出在水中，七寶為節，節如臂釧。彼七寶節有勝光明，狀如豎臂，五百由旬。又其頭上七節枸欄，周匝而有，所謂七者：一、金枸欄；二、銀枸欄；第三枸欄是毗琉璃；第四枸欄則是青寶；第五枸欄則是車𤦲；第六枸欄，赤蓮花寶；第七枸欄，金剛妙寶。如是諸寶以為間錯，有如是等妙寶枸欄而圍繞之，周匝端嚴甚可愛處。多有天眾、多天女眾第一妙色，可愛音聲，如是莊嚴，如是殊妙。
「爾時，天王牟修樓陀共多天眾、多天女眾，乃至無量百千之眾，如是共到一切觀察山峰之所。既往到已，見彼山峰諸天眾已，而說偈言：
「『夜摩一切處， 此高如舉臂， 恒於一切時， 多饒諸天眾。 光明端正山， 七寶所莊嚴， 有清凈流水， 有
【現代漢語翻譯】 現代漢語譯本 《正法念處經》卷四十 元魏婆羅門瞿曇般若流支譯 觀天品第十九（夜摩天之五）
『牟修樓陀（Maheshvararudra）夜摩天王這樣呵責，呵責完畢后，又與無量百千的天眾，都從那赤優缽羅（Red Utpala）相隨而出，前往其他的山峰。那山峰名叫一切觀察（Sarva-avalokana），五百由旬（Yojana），用七寶莊嚴，有流動的河水和水池，園林和各種花卉，以及各種鳥類來莊嚴，具備無量種功德。牟修樓陀（Maheshvararudra）夜摩天王爲了遊戲享樂，登上那座山峰。一切觀察（Sarva-avalokana）妙寶山峰種種可愛，它的根部有一個名為愛見（Prema-darshana）的美妙水池，環繞著山峰。在那水池中，有一個名叫角峰（Shringa-shikhara）的山峰，從水中伸出，用七寶作為節，每個節都像臂釧一樣。那七寶節有殊勝的光明，形狀像豎起的臂膀，有五百由旬高。而且它的頂部有七節欄桿，環繞四周，這七種欄桿分別是：第一種是金欄桿；第二種是銀欄桿；第三種欄桿是毗琉璃（Vaiḍūrya）；第四種欄桿是青寶；第五種欄桿是車𤦲（Musaragalva）；第六種欄桿是赤蓮花寶；第七種欄桿是金剛妙寶。像這樣用各種寶物交錯裝飾，有這樣美妙的寶物欄桿環繞著它，四周端莊美麗，非常可愛。那裡有很多天眾、很多天女，她們的容貌非常美麗，聲音動聽，像這樣莊嚴，像這樣殊勝美妙。
『當時，天王牟修樓陀（Maheshvararudra）與眾多天眾、眾多天女，乃至無量百千的大眾，就這樣一同到達一切觀察（Sarva-avalokana）山峰。到達之後，看到那山峰的諸天眾，便說了這樣的偈語：
『夜摩（Yama）一切處， 此高如舉臂， 恒於一切時， 多饒諸天眾。 光明端正山， 七寶所莊嚴， 有清凈流水， 有……』
【English Translation】 English version The Sutra on the Establishment of Right Mindfulness, Volume 40 Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 19: Observing the Heavens (Fifth of the Yama Heaven)
『Maheshvararudra (牟修樓陀) Yama Heaven King, having thus rebuked, then together with countless hundreds of thousands of heavenly beings, all followed from that red Utpala (赤優缽羅) and went forth towards other mountain peaks. That peak is named Sarva-avalokana (一切觀察), five hundred yojanas (由旬) in extent, adorned with the seven treasures, with flowing rivers and ponds, gardens and various flowers, and adorned with various birds, complete with countless kinds of merits. Maheshvararudra (牟修樓陀) Yama Heaven King, desiring to play and enjoy happiness, ascended that mountain peak. The Sarva-avalokana (一切觀察) wonderful treasure mountain peak is lovely in every way, its base having a wonderful pond named Prema-darshana (愛見), surrounding the mountain peak. In that pond, there is a peak named Shringa-shikhara (角峰), emerging from the water, with the seven treasures as its joints, each joint like an arm bracelet. Those seven treasure joints have excellent light, shaped like raised arms, five hundred yojanas in height. Moreover, its top has seven sections of railings, encircling it, these seven being: first, a gold railing; second, a silver railing; third, a railing of Vaiḍūrya (毗琉璃); fourth, a railing of blue treasure; fifth, a railing of Musaragalva (車𤦲); sixth, a railing of red lotus treasure; seventh, a railing of Vajra (金剛) wonderful treasure. Thus, these various treasures are interspersed as decoration, having such wonderful treasure railings surrounding it, its circumference dignified and beautiful, a very lovely place. There are many heavenly beings, many heavenly women, with the most beautiful appearances, lovely voices, thus adorned, thus especially wonderful.
『At that time, King Maheshvararudra (牟修樓陀) together with many heavenly beings, many heavenly women, even countless hundreds of thousands of beings, thus together arrived at the Sarva-avalokana (一切觀察) mountain peak. Having arrived, seeing the heavenly beings of that mountain peak, he spoke these verses:
『Yama (夜摩) in every place, This height like a raised arm, Always at all times, Abundant with heavenly beings. Bright and dignified mountain, Adorned with the seven treasures, Having pure flowing water, Having...』
蓮花池繞。 園林甚可愛， 多饒諸鳥鹿， 此峰池中出， 極高穿虛空。 此處天常樂， 天鬘自莊嚴， 歌舞心歡喜， 天女極甚多。 五樂音可愛， 睹者心樂見， 此峰甚可樂， 周匝光明圍。 以所作善業， 三種持戒因， 天眾依此峰， 遊戲受快樂。 我久依此峰， 遊戲受諸樂， 此是欲樂地， 善業之所化。 此處凡癡天， 有已退今生， 放逸行眾生， 如羊屠者殺。 自死不覺知， 如羊不怖畏， 若天覺知死， 不應行放逸。』
「牟修樓陀夜摩天王如是既見一切觀察妙山峰已，見多無量百千億數那由他天、諸天女眾種種境界，心意受樂。諦見諸天業果報已，復觀諸天行放逸行，為愛所漂，未知厭足，諸欲熾火之所燒然。既見如是愚癡天已，心生憐愍，已為說偈。復更前入一切觀察山峰之中，自業受樂，定業所牽，心搖動故。復與百千諸天女眾，如是相共入彼樂處。彼處舊天既見天王牟修樓陀，即便奉迎，有住空者、有以眾香自涂身者、有在鳥背堂中住者、有共天子而前奉迎牟修樓陀夜摩天王乘空行者、有作五樂音聲迎者，如是種種異異莊嚴，各各奉迎牟修樓陀夜摩天王。爾時，如是一切天
【現代漢語翻譯】 現代漢語譯本 蓮花池環繞。 園林非常可愛，有很多鳥和鹿， 這座山峰從池中升起，極高地穿透天空。 這裡的天界總是充滿歡樂，天上的花鬘自然莊嚴， 歌舞使人心生歡喜，天女非常之多。 五種樂器的聲音悅耳動聽，看到的人心中喜悅， 這座山峰非常令人快樂，四周被光明環繞。 憑藉所做的善業，以及三種持戒的因緣， 天眾依靠這座山峰，遊戲享樂。 我長久以來依靠這座山峰，遊戲享受各種快樂， 這裡是享受慾望快樂的地方，由善業所化現。 這裡有些愚癡的天人，已經退出了今生的享樂， 放縱行樂的眾生，就像羊被屠夫宰殺一樣。 自己死亡卻不覺知，就像羊不害怕一樣， 如果天人覺知死亡，就不應該放縱行樂。』
『牟修樓陀（Muxiuloutuo）夜摩天王（Yemotianwang）這樣觀看到一切觀察妙山峰后，看到無數百千億那由他（Nayouta）的天人和天女，以及種種境界，心中感到快樂。仔細觀察諸天的業果報應后，又看到諸天放縱行樂，被愛慾所牽引，不知滿足，被慾望的熾熱火焰所燃燒。看到這些愚癡的天人後，心中生起憐憫，於是為他們說了偈語。又向前進入一切觀察山峰之中，因自身業力而享受快樂，被定業所牽引，心神搖動。又與成百上千的天女，一同進入那快樂的地方。那裡的舊天人們看到天王牟修樓陀（Muxiuloutuo），便上前迎接，有的停留在空中，有的用各種香料塗抹身體，有的住在鳥背上的殿堂中，有的與天子一同上前迎接乘坐飛行器的牟修樓陀（Muxiuloutuo）夜摩天王（Yemotianwang），有的演奏五種樂器的聲音來迎接，像這樣用各種不同的莊嚴，各自迎接牟修樓陀（Muxiuloutuo）夜摩天王（Yemotianwang）。當時，所有這些天人』
【English Translation】 English version Surrounded by lotus ponds. The gardens and parks are very lovely, abundant with various birds and deer, This peak rises from the pond, extremely high, piercing the empty sky. Here in the heavens, there is constant joy, heavenly garlands adorn themselves, Singing and dancing bring joy to the heart, and there are countless heavenly maidens. The sounds of the five instruments are delightful, those who behold them are gladdened, This peak is very delightful, surrounded by a radiant light. By the good deeds performed, and the cause of upholding the three precepts, The heavenly beings rely on this peak, playing and enjoying happiness. For a long time, I have relied on this peak, playing and enjoying all kinds of pleasures, This is a place for enjoying the pleasures of desire, transformed by good karma. Here are some foolish devas (heavenly beings), who have already退出了今生的享樂， Sentient beings who indulge in pleasure are like sheep slaughtered by a butcher. They are unaware of their own death, like sheep without fear, If the devas were aware of death, they should not indulge in pleasure.』
『Thus, King Muxiuloutuo (牟修樓陀) Yama (夜摩) Deva (天) , having seen the Wonderful Peak of All Observation, saw countless hundreds of thousands of billions of Nayutas (那由他) of devas (天) and deva maidens, and various realms, and his heart felt joy. Having carefully observed the karmic consequences of the devas, he also saw the devas indulging in pleasure, driven by love and desire, never satisfied, and burned by the blazing fire of desires. Having seen these foolish devas, compassion arose in his heart, and he spoke verses for them. Again, he entered further into the Peak of All Observation, enjoying pleasure due to his own karma, drawn by fixed karma, his mind wavering. Again, with hundreds of thousands of deva maidens, he entered that place of joy together. The old devas there, having seen King Muxiuloutuo (牟修樓陀), immediately went to greet him. Some remained in the air, some smeared their bodies with various fragrances, some lived in halls on the backs of birds, some went forward with the deva sons to greet King Muxiuloutuo (牟修樓陀) Yama (夜摩) Deva (天) riding in the air, some made the sounds of the five instruments to greet him. In this way, with various different adornments, each greeted King Muxiuloutuo (牟修樓陀) Yama (夜摩) Deva (天). At that time, all these devas』
等在上空中，以諸花香皆悉下散牟修樓陀夜摩天王，散已前近。復有餘天以金樂器出妙音聲，並復歌贊，亦復前近牟修樓陀夜摩天王。復有餘天手執花鬘，彼花之香，聞者欲發，住在空中，天風所吹，其衣搖動，漸漸前近牟修樓陀夜摩天王。復有餘天住虛空中，妙聲讚歎牟修樓陀夜摩天王，漸漸前近。有如是等無量異天，種種異異殊勝莊嚴，有種種色——以作業時有下中上，色莊嚴等亦復如是有下中上——一切皆向牟修樓陀夜摩天王各各奉迎。爾時，如是一切天眾皆悉讚歎牟修樓陀夜摩天王，迎已俱到一切觀察山峰上已。天王力故，諸欲功德，五境界樂有無量種，一切增長，以善業故。
「爾時，天主牟修樓陀共諸天眾在於園林妙蓮花池，成就無量種種諸欲，漸次更上一切觀察山峰之上其餘地處。既到彼已，善業力故，即便得見惡道門開，見有天女時至欲退。彼欲退故，先九相現，所謂：一者皮緩太軟，以其皺故。二者身動。以身動故，頭上著花，離散墮落。復有第三退相已現，謂：著赤花在頭則黃。復有第四退相已現，謂：有風來吹其衣服，無縷之衣則如縷成，如人衣觸。復有第五退相已現，謂：空中飛則生疲倦，地行亦爾。復有第六退相已現，謂：身汗水本清，今濁。復有第七退相已現，謂：至樹下取花取
【現代漢語翻譯】 現代漢語譯本： 諸天眾停留在空中，將各種鮮花和香料紛紛灑落於牟修樓陀·夜摩天王（Skt. *Muśulinda-Yama-devarāja，夜摩天之王）身上，灑落完畢后，向前靠近。又有其他天人以金製樂器奏出美妙的音樂，並歌頌讚美，也向前靠近牟修樓陀·夜摩天王。還有其他天人手持花鬘，那花鬘的香氣，聞者心生愛慕，停留在空中，被天風吹拂，衣袂飄動，漸漸向前靠近牟修樓陀·夜摩天王。又有其他天人停留在虛空中，用美妙的聲音讚歎牟修樓陀·夜摩天王，漸漸向前靠近。像這樣有無量無數不同的天人，以種種不同殊勝的莊嚴，有種種顏色——因為造業時有下、中、上之分，所以顏色的莊嚴等也有下、中、上之分——一切都朝著牟修樓陀·夜摩天王，各自前去奉迎。當時，像這樣的一切天眾都讚歎牟修樓陀·夜摩天王，迎接完畢后，一同來到一切觀察山峰上。由於天王的力量，各種慾望功德，五種境界的快樂有無量種，一切都增長，這是因為善業的緣故。
當時，天主牟修樓陀與諸天眾在園林中美麗的蓮花池邊，享受著無量種種的慾望，逐漸登上一切觀察山峰之上的其他地方。到達那裡之後，由於善業的力量，便看見了惡道之門開啟，看見有天女時限將至，即將退轉。那天女因為即將退轉，所以先出現了九種衰相，分別是：第一，面板鬆弛柔軟，因為起了皺紋的緣故。第二，身體顫動。因為身體顫動，頭上戴的花，散落掉落。又有第三種衰相已經顯現，就是：戴在頭上的紅花變成了黃色。又有第四種衰相已經顯現，就是：有風吹來，吹動她的衣服，原本沒有線縫的天衣，看起來就像有線縫一樣，如同凡人的衣服觸感。又有第五種衰相已經顯現，就是：在空中飛行會感到疲倦，在地上行走也是如此。又有第六種衰相已經顯現，就是：身上的汗水原本清澈，現在變得渾濁。又有第七種衰相已經顯現，就是：到樹下摘花，摘
【English Translation】 English version: The assembly of devas, staying in the sky, scattered various flowers and fragrances upon Muśulinda-Yama-devarāja (King of the Yama Heaven), and after scattering, approached closer. Furthermore, other devas produced wondrous sounds with golden musical instruments, and also sang praises, also approaching Muśulinda-Yama-devarāja. Furthermore, other devas held flower garlands, the fragrance of those flowers arousing desire in those who smelled it, staying in the sky, blown by the heavenly wind, their garments swaying, gradually approaching Muśulinda-Yama-devarāja. Furthermore, other devas stayed in the empty sky, praising Muśulinda-Yama-devarāja with wondrous sounds, gradually approaching. There were such immeasurable and diverse devas, with various and distinct superior adornments, having various colors—because when creating karma, there are lower, middle, and upper levels, so the adornments of color, etc., are also like that, having lower, middle, and upper levels—all facing Muśulinda-Yama-devarāja, each going forth to greet him. At that time, all the assembly of devas praised Muśulinda-Yama-devarāja, and after greeting him, together they went to the summit of Sarva-avalokana Mountain. Due to the power of the King, various merits of desire, the pleasures of the five realms were immeasurable, all increasing, because of good karma.
At that time, the lord of the devas, Muśulinda, together with the assembly of devas, in the garden by the beautiful lotus pond, enjoying immeasurable various desires, gradually ascended further to other places on the summit of Sarva-avalokana Mountain. Having arrived there, due to the power of good karma, they then saw the gates of the evil paths open, and saw a deva maiden whose time was up, about to decline. Because she was about to decline, first nine signs appeared, namely: first, her skin was loose and too soft, because it was wrinkled. Second, her body trembled. Because her body trembled, the flowers on her head scattered and fell. Furthermore, a third sign of decline had already appeared, namely: the red flowers on her head turned yellow. Furthermore, a fourth sign of decline had already appeared, namely: when the wind came and blew her clothes, the seamless garment appeared as if it had seams, like the touch of a human's clothing. Furthermore, a fifth sign of decline had already appeared, namely: flying in the sky caused fatigue, and walking on the ground was also the same. Furthermore, a sixth sign of decline had already appeared, namely: the sweat on her body, originally clear, was now turbid. Furthermore, a seventh sign of decline had already appeared, namely: going under a tree to pick flowers, to pick
果，樹枝則舉高不可得，則不能取。復有第八退相已現，謂：天子來共行欲者，則見天女色丑無媚。復有第九退相已現，謂：有風來散其頭髮，令不柔軟，觸則粗澀。此退相現，天數十日，於人中數經二千年，猶故不退。
「彼退天女復有二種退相現已，則到退時。所謂一者：欲心則多，不能暫住。所謂二者：在遊行地，地不柔軟，下足不容，舉足不起；獨不能住，喚余天女言：『我煩悶，共我住此。』彼退天女又復更有退相已現，所謂相者：唇動不住，無語因緣而動不止。彼退天女又復更有退相已現，所謂相者：先來歌舞，音聲皆忘。本始生時歌舞音聲無有教者、不從他學，以善業故自然皆知；如是退時，善業盡故，一切皆忘。彼退天女又復更有退相已現，所謂相者：若前往近蓮花池水、若河流水，則於水中見欲生處，隨於何道欲生之處見彼身像。彼退天女又復更有退相已現，所謂相者：身著莊嚴，若是瓔珞、若是釧等，一切皆重。彼退天女又復更有退相已現，所謂相者：隨何處坐，坐處皆變。若坐金處、若毗琉璃、因陀尼羅如是等處，彼一切寶皆變為木。彼退天女又復更有退相已現，所謂相者：本見地等，今見皆異。彼退天女又復更有退相已現，所謂相者：普身一切皆悉汗出。如此人中又復更有退相已現，
【現代漢語翻譯】 現代漢語譯本：如果樹枝舉得太高而無法觸及，就無法摘取果實。還有第八種衰退的跡像已經顯現，那就是：當有天子前來想要與她行欲事時，她會覺得天女的容貌醜陋，毫無魅力。還有第九種衰退的跡像已經顯現，那就是：有風吹來，吹散她的頭髮，使頭髮不再柔軟，摸起來粗糙乾澀。這些衰退的跡象顯現后，在天界經過數十日，相當於人間兩千多年，仍然不會立刻衰退。 這些衰退的天女，又有兩種衰退的跡象顯現后，就會真正開始衰退。這兩種跡像是：一是慾念增多，無法片刻安住；二是站在地上時，地面不再柔軟，腳踩下去無法陷入，抬腳也抬不起來；獨自無法停留，呼喚其他天女說：『我感到煩悶，和我一起待在這裡吧。』這些衰退的天女，還有其他的衰退跡象顯現，那就是：嘴唇不停地顫動，沒有說話的緣由也動個不停。這些衰退的天女，還有其他的衰退跡象顯現，那就是：先前所會的歌舞，聲音和舞蹈全都忘記了。原本出生時就會歌舞，這些歌舞的技能沒有人教導，也不是從別人那裡學來的，因為過去所造的善業，自然而然地就懂得；像這樣衰退的時候，因為善業耗盡，一切全都忘記了。這些衰退的天女，還有其他的衰退跡象顯現，那就是：如果前往靠近蓮花池水，或者河流水邊，就會在水中看到自己將要投生之處，無論將要投生到哪一道，都能看到自己未來的身形。這些衰退的天女，還有其他的衰退跡象顯現，那就是：身上所穿戴的莊嚴飾品，無論是瓔珞還是手鐲等等，一切都變得沉重。這些衰退的天女，還有其他的衰退跡象顯現，那就是：無論坐在哪裡，所坐之處都會發生變化。如果坐在金子、毗琉璃（一種寶石）、因陀尼羅（藍寶石）等等寶物之上，這些寶物都會變成木頭。這些衰退的天女，還有其他的衰退跡象顯現，那就是：原本所見到的地面等等，現在看起來都變得不一樣了。這些衰退的天女，還有其他的衰退跡象顯現，那就是：全身都開始流汗。就像人間一樣，還有其他的衰退跡象顯現。
【English Translation】 English version: If the branches are held too high to reach, the fruit cannot be taken. Furthermore, there is an eighth sign of decline that has already appeared, which is: when a Deva (celestial being, male) comes wanting to engage in desire with her, she finds the appearance of the Deva women ugly and without charm. Furthermore, there is a ninth sign of decline that has already appeared, which is: when the wind comes and scatters her hair, making it no longer soft, and rough and coarse to the touch. When these signs of decline appear, even after tens of days in the heavens, equivalent to two thousand years among humans, the decline still does not immediately occur. These declining Deva women, when two more signs of decline have appeared, will then truly begin to decline. These two signs are: first, desires increase, making it impossible to remain still even for a moment; second, when standing on the ground, the ground is no longer soft, the feet cannot sink into it, and lifting the feet becomes difficult; unable to stay alone, she calls out to other Deva women, saying: 'I feel troubled, stay here with me.' These declining Deva women, there are also other signs of decline that have appeared, which are: the lips tremble incessantly, moving without any reason to speak. These declining Deva women, there are also other signs of decline that have appeared, which are: the songs and dances that she previously knew, both the sounds and the dances are all forgotten. Originally, she knew how to sing and dance from birth, these skills were not taught by anyone, nor learned from others, because of the good karma created in the past, she naturally knew them all; like this, when declining, because the good karma is exhausted, everything is forgotten. These declining Deva women, there are also other signs of decline that have appeared, which are: if she goes near a lotus pond or a river, she will see in the water the place where she will be reborn, whichever path she is to be reborn into, she can see her future form. These declining Deva women, there are also other signs of decline that have appeared, which are: the adornments she wears, whether they are necklaces or bracelets, etc., all become heavy. These declining Deva women, there are also other signs of decline that have appeared, which are: wherever she sits, the place where she sits will change. If she sits on gold, Vaidurya (a type of gem), Indranila (sapphire), etc., all these treasures will turn into wood. These declining Deva women, there are also other signs of decline that have appeared, which are: the ground and other things that she originally saw, now appear different. These declining Deva women, there are also other signs of decline that have appeared, which are: sweat breaks out all over her body. Just like in the human realm, there are also other signs of decline that have appeared.
所謂相者：眼見天眾，一切旋轉，如見輪轉，不見天身。一切諸根不樂境界，心作是念：『我今無救。』命欲盡故，于欲生處，如生處見、如彼色見。如前所說，彼退天女命盡退時，后念命盡，心生中有。
「牟修樓陀夜摩天王如是見彼天女退已，生厭離心，既見天女如是退已，而說偈言：
「『婦女縛世間， 誑令長諍懟， 非法能壞法， 是一切過處。 為女欲所使， 此天處被縛， 彼死軍來到， 破壞而將去。 女以種種戲， 巧誑惑男子， 能令后時退， 如自業而去。 蓮花園林山， 若河若谷中， 多種戲樂已， 天女然後退。 天女必定退， 必定愛離別； 丈夫如是見， 猶行欲不止。 能令世間失， 能多增長愛， 為此婦女縛， 不可得解脫。 欲染縛最大， 能縛此世間， 種種異思量， 更無如是縛。 無量種欲箭， 傷天者何去？ 女欲使令汝； 破女已得勝。』
「牟修樓陀夜摩天王如是觀察，于退生畏。欲退天女無有方便可救令脫。觀察普遍無量種門，決定退已，復觀余天五欲功德，受種種樂，于退不畏，如畜相似，作是思惟：『云何彼天死時臨到而不怖畏？』如
【現代漢語翻譯】 現代漢語譯本： 所謂的『相』（lakshana）：眼睛看到天眾（deva）時，一切都在旋轉，就像看到輪子在轉動一樣，看不清天人的身體。所有的感官都不再喜歡外在的境界，心中想著：『我現在沒有救了。』因為壽命將盡，對於想要投生的地方，會看到如同將要投生之處的景象，看到如同那裡的顏色。就像之前所說的那樣，那些退化的天女壽命將盡退化的時候，最後的念頭是壽命已盡，心中生起『中有』（antarabhava）。 牟修樓陀夜摩天王（Maitreya Yama Deva Raja）這樣看到那些天女退化之後，生起厭惡和遠離之心。既然看到天女這樣退化，就說了這樣的偈語： 『婦女束縛世間，欺騙世人增長爭鬥怨恨，以非法來破壞正法，這是一切過錯的根源。 被女人的慾望所驅使，這些天人在天界也被束縛，死亡的軍隊來到，破壞一切並將他們帶走。 女人用各種各樣的遊戲，巧妙地欺騙迷惑男子，能夠使人在後來退轉，就像隨著自己的業力而去一樣。 蓮花池、花園、樹林、山，或者河流、山谷中，享受過各種各樣的娛樂之後，天女然後退化。 天女必定會退化，必定會和所愛分離；丈夫如果這樣看待，仍然沉溺於慾望之中不能停止。 能夠使世間失去，能夠更多地增長貪愛，因此被婦女所束縛，無法得到解脫。 慾望的束縛是最大的，能夠束縛這個世間，有種種不同的思量，再沒有像這樣的束縛。 無數種慾望的箭，傷害天人，他們將去向何方？被女人的慾望所驅使，戰勝慾望才能得到勝利。』 牟修樓陀夜摩天王這樣觀察，對於退化感到畏懼。想要退化的天女沒有辦法可以救助使之脫離。觀察普遍無量的各種方法，確定一定會退化之後，又觀察其他天人享受五欲功德，感受種種快樂，對於退化並不畏懼，就像畜生一樣，這樣思惟：『為什麼那些天人死亡臨近的時候卻不感到恐懼呢？』
【English Translation】 English version: The so-called 『signs』 (lakshana): When the eyes see the heavenly beings (deva), everything is spinning, as if seeing a wheel turning, and the bodies of the heavenly beings are not clearly seen. All the senses no longer delight in external realms, and the mind thinks: 『Now I have no salvation.』 Because life is about to end, one sees the place where one desires to be reborn, seeing the appearance and colors of that place. As mentioned before, when those degenerating heavenly women are about to die and degenerate, the last thought is that life is exhausted, and the 『intermediate state』 (antarabhava) arises in the mind. Maitreya Yama Deva Raja, seeing those heavenly women degenerate in this way, develops a sense of disgust and detachment. Having seen the heavenly women degenerate in this way, he speaks the following verse: 『Women bind the world, deceiving people and increasing strife and resentment, using unlawful means to destroy the Dharma; this is the root of all faults. Driven by the desires for women, these heavenly beings are also bound in the heavens; the army of death arrives, destroys everything, and takes them away. Women use all sorts of games, skillfully deceiving and bewitching men, able to cause people to degenerate later, just like going according to their own karma. Lotus ponds, gardens, forests, mountains, or rivers and valleys, after enjoying all sorts of pleasures, the heavenly women then degenerate. Heavenly women are bound to degenerate, bound to be separated from what they love; if a husband sees it this way, he still indulges in desires without stopping. Able to cause the world to be lost, able to increase attachment even more, therefore being bound by women, one cannot be liberated. The bondage of desire is the greatest, able to bind this world; with all sorts of different thoughts, there is no bondage like this. Countless arrows of desire, wounding the heavenly beings, where will they go? Being driven by the desires for women, only by conquering desire can one attain victory.』 Maitreya Yama Deva Raja, observing in this way, feels fear about degeneration. There is no way to save the heavenly women who are about to degenerate and free them from it. Observing universally countless methods, after determining that they will definitely degenerate, he then observes other heavenly beings enjoying the merits of the five desires, experiencing all sorts of pleasures, and not fearing degeneration, just like animals, thinking in this way: 『Why are those heavenly beings not afraid when death is near?』
是念已，自心生怖，而亦不能為他天說。何以故？非時說法，令法輕故。而彼余天境界受樂，樂境界故，如是非時，不可為說。
「牟修樓陀夜摩天王念死畏已，隨順彼天猶共戲樂，復無量種遊戲受樂。在於如是一切觀察山峰之中，多有種種妙好園林及蓮花池，共諸天眾遊戲受樂。六種愛身喜樂境界，于彼園林蓮花池等無量種處，迭互歌舞共飲共食，若觸香味。如是受樂聞歌音聲甚為可愛。如是受樂，到彼山峰枸欄之所遊戲而行。彼枸欄者是毗琉璃，諸天入中，其身光明一切皆失。彼寶莊嚴，彼毗琉璃寶光明故，皆同一色，所謂青色。諸天既見皆同青色，生希有心，迭互各各如是說言：『如我先見多種殿來、百千殿來，初未曾見如此山峰毗琉璃寶如是光明。』
「爾時，此天如是說已，即諸天中有一舊天，向餘一切後生諸天如是說言：『如我次第傳所聞來，今為汝說，以何因緣，如是光明？曾於過去久遠世時，兜率天王下閻浮提，誠心供養正遍正知。供養佛已，來過此處一切觀察山峰之中，以心憐愍夜摩天故，故留一珠。此夜摩天見珠光明，諸夜摩天知業果報有輕有重，則離慢心。若夜摩天行於非法，見此珠已，知夜摩天與兜率天有勝有負，心如是知：「我於今者成就何樂？我樂光明色量形相於兜率陀則
【現代漢語翻譯】 現代漢語譯本：念及死亡，內心生起恐懼，卻也不能為其他天人宣說佛法。為什麼呢？不在適當的時候說法，會使佛法顯得輕賤。而且那些天人沉浸在享樂的境界中，因為貪戀享樂，所以不適合在此時為他們說法。
『牟修樓陀（Mūṣuraudha）夜摩天王（Yāmadeva-rāja）念及死亡的恐懼后，仍然和那些天人一起嬉戲享樂，享受著無數種娛樂。在像這樣的一切觀察山峰之中，有許多美妙的園林和蓮花池，他們和眾天人一起嬉戲享樂。六種愛慾的喜樂境界，在那些園林、蓮花池等無數地方，互相歌舞，共同飲用和食用，感受著觸、香、味。像這樣享受著快樂，聽著美妙動聽的歌聲。像這樣享受著快樂，到達山峰上的枸欄（Gūḍa）之處嬉戲遊玩。那枸欄是用毗琉璃（Vaiḍūrya）製成的，諸天進入其中，身上的光芒全部消失。因為那寶物的莊嚴，那毗琉璃寶的光明，都變成了一種顏色，那就是青色。諸天看到都變成了青色，生起稀有的心思，互相各自這樣說道：『像我先前見過多種殿宇，成百上千的殿宇，從未曾見過如此山峰的毗琉璃寶有如此光明。』
『這時，這位天人這樣說完后，眾天人中有一位老天人，向其餘所有後生的天人這樣說道：『像我依次相傳聽聞而來的，現在為你們說，因為什麼緣故，會有這樣的光明？曾經在過去久遠的時候，兜率天王（Tuṣita deva-rāja）下到閻浮提（Jambudvīpa），誠心供養正遍正知（Sammasaṃbuddha）。供養佛陀后，來到此處一切觀察山峰之中，因為憐憫夜摩天（Yāmadeva）的緣故，所以留下一顆寶珠。這夜摩天看到寶珠的光明，諸夜摩天知道業果報應有輕有重，就會遠離傲慢之心。如果夜摩天做了不合法的事情，看到這顆寶珠后，知道夜摩天和兜率天有勝有負，心裡這樣知道：「我現在成就了什麼快樂？我的快樂、光明、顏色、量度、形狀，和兜率天相比則...
【English Translation】 English version: Having contemplated death, fear arises in his mind, and yet he cannot preach to the other devas. Why is that? Because preaching at an inappropriate time makes the Dharma seem trivial. Moreover, those devas are immersed in the realm of enjoyment, because they are attached to pleasure, so it is not suitable to preach to them at this time.
'Mūṣuraudha (Mūṣuraudha) the Yāmadeva-rāja (Yāmadeva-rāja), having contemplated the fear of death, still follows those devas in playing and enjoying themselves, experiencing countless kinds of entertainment. Within such observation mountain peaks, there are many wonderful gardens and lotus ponds, where they play and enjoy themselves with the multitude of devas. The six kinds of pleasurable realms of love and desire, in those gardens, lotus ponds, and countless other places, they sing and dance with each other, drink and eat together, experiencing touch, fragrance, and taste. Enjoying themselves in this way, listening to the beautiful and delightful sounds of singing. Enjoying themselves in this way, they arrive at the Gūḍa (Gūḍa) place on the mountain peak to play and stroll. That Gūḍa is made of Vaiḍūrya (Vaiḍūrya), and when the devas enter it, the light of their bodies all disappears. Because of the adornment of that treasure, the light of that Vaiḍūrya treasure, they all become the same color, which is blue. When the devas see that they have all become blue, they have a rare thought, and each says to the other: 'Like I have seen many kinds of palaces before, hundreds and thousands of palaces, I have never seen such a mountain peak of Vaiḍūrya treasure with such light.'
'At that time, after this deva had said this, among the devas there was an old deva, who said to all the other newly born devas: 'Like I have heard passed down in succession, now I will tell you, for what reason is there such light? Once in the distant past, the Tuṣita deva-rāja (Tuṣita deva-rāja) descended to Jambudvīpa (Jambudvīpa), sincerely making offerings to the Sammasaṃbuddha (Sammasaṃbuddha). After making offerings to the Buddha, he came to this place among all the observation mountain peaks, and out of compassion for the Yāmadeva (Yāmadeva), he left behind a pearl. When this Yāmadeva sees the light of the pearl, the Yāmadevas know that the karmic retributions are light or heavy, and they will be far from arrogance. If the Yāmadeva does something unlawful, after seeing this pearl, he knows that the Yāmadeva and the Tuṣita deva have victory and defeat, and he knows in his heart: "What happiness have I achieved now? My happiness, light, color, measure, and form, compared to the Tuṣita deva, then..."'
為微劣，壽命亦劣，地處亦劣，業果亦劣。」彼諸天等見彼寶珠勝光明已，則生第一勝歡喜心。若放逸行，則離慢心；若隨法行，增長彼法。以此因緣，兜率天王留珠在此。』
「爾時，諸天從宿舊天聞是語已，則生第一勝歡喜心，于彼寶珠生希有心，意樂欲見。彼一切天相共在彼一切觀察山峰之中，求覓彼珠。以求覓故，一處見之，有一百倍勝光明出，能覆余珠，令使不現。被覆未開，猶尚如是，何況不覆。所謂覆者：夜摩天珠覆蓋如是大光明珠。彼夜摩天卻余寶珠，出此一珠，時夜摩天見此一珠所有光明，心則離慢。又夜摩天自身所有一切光明皆悉不現。復觀彼珠，其中則有金書文字，字有偈言：
「『清凈無垢濁， 常隨順法行， 彼不放逸故， 恒常受快樂。 若樂若苦惱、 若老若少年、 若大姓小姓， 死王皆能殺。 若端正若丑、 若大力小力、 若獨若有主、 死王皆能殺。 若王若僮僕、 若俗若出家、 若堅若軟者， 死王皆能殺。 若富若貧窮、 若功德若無、 若男若女等， 死王皆能殺。 若行若在家、 若水中若陸、 若在山峰住， 死王皆能殺。 若睡若[宋-木+悎]寤、 若食若不食，
【現代漢語翻譯】 現代漢語譯本 『（他們的）微小和低劣，壽命也低劣，所處的地方也低劣，業報也低劣。』那些天人們看到那寶珠殊勝的光明后，就生起第一等的殊勝歡喜心。如果（他們）不放逸修行，就能遠離傲慢心；如果隨順佛法修行，就能增長他們的功德。因為這個緣故，兜率天王（Tushita Heaven King）才把寶珠留在這裡。
『那時，諸天從年長的天人那裡聽到這些話后，就生起第一等的殊勝歡喜心，對那寶珠生起稀有之心，心裡很想見到它。那些所有的天人一起在那所有的觀察山峰之中，尋找那寶珠。因為尋找的緣故，在一處見到了它，有一百倍殊勝的光明發出，能夠覆蓋其餘的寶珠，使它們不能顯現。被覆蓋尚未打開，尚且如此，何況是不被覆蓋的時候。所謂覆蓋，是指：夜摩天（Yama Heaven）的寶珠覆蓋了這樣的大光明寶珠。那夜摩天捨棄其餘的寶珠，取出這一顆寶珠，當時夜摩天見到這一顆寶珠所有的光明，心裡就遠離了傲慢。而且夜摩天自身所有的一切光明都全部不顯現了。又觀察那寶珠，其中則有金書文字，字有偈語說：
『清凈沒有污垢和渾濁，常常隨順佛法修行，他們因為不放逸的緣故，恒常享受快樂。 無論是快樂還是痛苦，無論是年老還是年少，無論是大姓還是小姓，死王（King of Death）都能夠殺死。 無論是端正還是醜陋，無論是大力還是小力，無論是獨自一人還是有主人的，死王都能夠殺死。 無論是國王還是奴僕，無論是世俗之人還是出家之人，無論是堅強還是柔弱的人，死王都能夠殺死。 無論是富有還是貧窮，無論是有功德還是沒有功德，無論是男人還是女人等，死王都能夠殺死。 無論是行走還是在家，無論是在水中還是在陸地，無論是在山峰居住，死王都能夠殺死。 無論是睡覺還是醒著，無論是吃飯還是不吃飯，
【English Translation】 English version 'Their minuteness and inferiority, their lifespan is also inferior, the place where they are is also inferior, and the karmic results are also inferior.' When those devas saw the excellent light of that jewel, they generated the first supreme joy. If they practice without negligence, they will be free from arrogance; if they follow the Dharma, they will increase their merits. For this reason, the Tushita Heaven King (Tushita Heaven King) left the jewel here.'
'At that time, when the devas heard these words from the old devas, they generated the first supreme joy, and they had a rare heart for that jewel, and they wanted to see it. All those devas together were in all those observation mountain peaks, seeking that jewel. Because of seeking, they saw it in one place, and a hundred times more excellent light came out, which could cover the other jewels, so that they could not appear. Being covered and not yet opened, it is still like this, let alone when it is not covered. The so-called covering means: the Yama Heaven (Yama Heaven)'s jewel covers such a great light jewel. That Yama Heaven abandoned the other jewels and took out this one jewel. At that time, when Yama Heaven saw all the light of this one jewel, his heart was free from arrogance. Moreover, all the light of Yama Heaven himself did not appear. Looking at that jewel again, there were golden letters in it, and the words had a verse saying:
'Pure without dirt and turbidity, always follow the Dharma, they always enjoy happiness because they are not negligent. Whether it is happiness or suffering, whether it is old or young, whether it is a large surname or a small surname, the King of Death (King of Death) can kill. Whether it is handsome or ugly, whether it is strong or weak, whether it is alone or has an owner, the King of Death can kill. Whether it is a king or a servant, whether it is a secular person or a monk, whether it is strong or weak, the King of Death can kill. Whether it is rich or poor, whether it has merit or not, whether it is a man or a woman, the King of Death can kill. Whether walking or at home, whether in water or on land, whether living on a mountain peak, the King of Death can kill. Whether sleeping or awake, whether eating or not eating,
能歷亂世間， 死王皆能殺。 若在下在上、 若在傍廂住， 時輪無障礙， 死王皆能殺。 若吉若不吉、 若法非法行、 若病若不病， 死王皆能殺。 若惡者善者、 若慳若不慳、 若放逸若不， 死王皆能殺。 若地獄餓鬼、 若畜生若人， 大力不休息， 死王皆能殺。 若欲界諸天、 若色界天等， 彼天悉大力， 死王皆能殺。 若無色界天， 三摩跋提生， 彼天悉大力， 死王皆能殺。 有生皆無常， 一切必破壞， 一切有為法， 破壞則不疑。 見死力如是， 若見欲過患； 見愛染語已， 則離生死海。 初時有味堅， 貪著欲境界， 由之入地獄， 猶如蛇舌舐。 見此處退已， 知死王大力， 心則善調伏， 知心有此過。 園林山等中， 若在堂中住， 一切天皆退， 為時火所燒。 若為境界覆， 癡故放逸行， 愛罥縛此天， 將入惡道去。』
「時彼諸天大毗琉璃寶珠之中，見彼金書偈句字已，讀已、聞已。若天心有善種子者，見聞是偈，暫生厭離。若迷境界愚癡之天，雖亦見聞，猶著境界嬉戲遊行，
【現代漢語翻譯】 現代漢語譯本 能夠經歷亂世，死王（死亡的統治者）都能殺死。 無論是在下位還是上位，無論是在旁邊居住， 時間之輪沒有障礙，死王都能殺死。 無論是吉祥還是不吉祥，無論是如法還是不如法， 無論是生病還是不生病，死王都能殺死。 無論是惡人還是善人，無論是吝嗇還是不吝嗇， 無論是放逸還是不放逸，死王都能殺死。 無論是地獄、餓鬼，無論是畜生還是人， 大力不休息，死王都能殺死。 無論是欲界諸天（指對慾望有執著的天神），還是色界天（指脫離慾望但仍有形體的天神）等， 這些天神都具有大力，死王都能殺死。 如果是無色界天（指既無慾望也無形體的天神），從三摩跋提（Samāpatti，指禪定狀態）中產生， 這些天神都具有大力，死王都能殺死。 有生命的東西都是無常的，一切終將破壞， 一切有為法（指由因緣和合而成的法），破壞是無疑的。 見到死亡的力量如此，如果見到慾望的過患； 見到愛染的言語后，就能脫離生死之海。 最初時有美味的堅實感，貪著于慾望的境界， 因此墮入地獄，猶如蛇用舌頭舔舐。 見到此處退卻後，知道死王的力量強大， 心就能得到很好的調伏，知道心有這樣的過錯。 在園林山中，或者在堂中居住， 一切天神都會退卻，被時間之火所燒燬。 如果被境界所覆蓋，因為愚癡而放逸行事， 愛慾的羅網束縛這些天神，將他們帶入惡道去。 當時那些天神在大毗琉璃寶珠（一種寶石）之中，見到那些金書偈句文字后，讀了、聽了。如果天神心中有善良的種子，見到聽到這些偈語，暫時產生厭離。如果迷惑于境界愚癡的天神，即使也見到聽到了，仍然執著于境界嬉戲娛樂。
【English Translation】 English version Able to pass through chaotic worlds, the King of Death (ruler of death) can kill all. Whether in a lower or higher position, whether dwelling nearby, The wheel of time has no obstruction, the King of Death can kill all. Whether auspicious or inauspicious, whether practicing Dharma or non-Dharma, Whether sick or not sick, the King of Death can kill all. Whether evil or good, whether miserly or generous, Whether heedless or not, the King of Death can kill all. Whether in hells, as hungry ghosts, whether as animals or humans, With great strength and without rest, the King of Death can kill all. Whether in the desire realm heavens (referring to deities attached to desires), or the form realm heavens (referring to deities detached from desires but still having form), etc., These deities all possess great strength, the King of Death can kill all. If in the formless realm heavens (referring to deities without desire or form), born from Samāpatti (referring to a state of meditative absorption), These deities all possess great strength, the King of Death can kill all. All that is born is impermanent, all will inevitably be destroyed, All conditioned dharmas (referring to phenomena arising from causes and conditions), destruction is without doubt. Seeing the power of death thus, if one sees the faults of desire; Seeing the words of attachment and craving, one can escape the sea of birth and death. Initially, there is the taste of firmness, clinging to the realm of desire, Therefore, one falls into hell, like a snake licking with its tongue. Seeing retreat from this place, knowing the great power of the King of Death, The mind can then be well tamed, knowing the mind has this fault. In gardens, mountains, etc., or dwelling in halls, All deities will retreat, burned by the fire of time. If covered by realms, acting heedlessly due to ignorance, The net of craving binds these deities, taking them to evil paths. At that time, those deities, within the great Vaidurya (a type of gem) jewel, having seen those golden script verses, read them and heard them. If a deity's mind has good seeds, upon seeing and hearing these verses, they temporarily generate aversion. If a deity is deluded by realms and foolish, even if they see and hear them, they still cling to the realms, playing and enjoying themselves.
受五欲樂，心不生厭。「時彼諸天既見寶珠如是光明，珠內偈說一切世間多諸過患，既見聞已，生希有心。『此勝寶珠如是光明，甚為希有。』而彼諸天自性放逸，種種遊戲種種受樂，無量分別，多受無量境界之樂。彼樂深勝，不可譬喻。
「爾時，彼天覆放逸行，多擊種種歌樂音聲，向一水河，河名速流，堅著放逸。見諸境界，其心堅著，無始集來，愛罥所繫牽向彼河，種種樂聲繫縛其心，彼此迭共遊戲受樂。彼速流河多有樹林，蓮花所覆，種種鳥聲甚可愛樂，蓮花之香以熏其水。彼河兩岸饒歡喜天，若歌若舞，彼天迭共勝歡喜心，在彼河岸受諸快樂，五樂音聲平等美妙，有無量種五欲功德而受快樂。彼河水速，故名速流。其河兩岸樹枝間間，鳥在中住，彼鳥即名樹奇間住。鳥善業故，彼此迭共勝歡喜心，利益天故而說偈言：
「『山河如是速， 天如是失樂， 癡故不覺知， 如是放逸行。 一切諸眾生， 命樂速不停， 癡者不覺知， 如生盲于道。 寧盲無眼目， 不著欲愚癡， 為樂隨欲行， 趣向地獄去。 非盲故地獄， 以不知法故， 是故寧自盲， 不為欲所使。 欲行不利益， 常誑惑癡者， 以自心癡故， 而不厭離欲。
【現代漢語翻譯】 現代漢語譯本 沉溺於五欲之樂中，內心沒有絲毫厭倦。當時，那些天人們看到寶珠發出如此光明，寶珠內的偈頌講述了一切世間都充滿過患，看到聽聞后，都生起了稀有之心，驚歎道：『這殊勝的寶珠如此光明，真是太稀有了！』然而，這些天人們天性放逸，沉迷於各種遊戲和享樂，無盡的分別念，享受著無量境界帶來的快樂。那種快樂極其殊勝，難以用言語比喻。 那時，那些天人再次放縱自己的行為，敲擊著各種歌樂的聲音，朝著一條名叫速流的河流而去，他們執著于放逸。看到各種境界，他們的內心堅固地執著，從無始以來積累的愛慾之網束縛著他們，牽引著他們走向那條河流，各種快樂的聲音束縛著他們的內心，他們彼此交替地遊戲享樂。那條速流河邊有許多樹林，被蓮花覆蓋，各種鳥鳴聲非常可愛動聽，蓮花的香氣薰染著河水。那條河的兩岸充滿了歡喜的天人，他們或歌或舞，天人們彼此以極大的歡喜心，在那河岸邊享受著各種快樂，五種樂器的聲音平等而美妙，享受著無量種五欲的功德帶來的快樂。那條河水流湍急，所以被稱為速流河。那條河的兩岸樹枝間，鳥兒在其中棲息，那些鳥兒的名字就叫樹奇間住（指住在樹枝間的奇特的鳥）。因為鳥兒的善業，它們彼此以極大的歡喜心，爲了利益天人而說了這樣的偈頌： 『山河如此湍急，天人如此迷失快樂，因為愚癡而不覺知，就這樣放逸而行。一切眾生的生命和快樂都迅速流逝不停留，愚癡的人不覺知，就像天生的盲人走在路上一樣。寧願是盲人沒有眼睛，也不要因為貪著慾望而愚癡，爲了快樂而隨順慾望行事，最終會走向地獄。下地獄不是因為盲，而是因為不知道佛法，所以寧願自己是盲人，也不要被慾望所驅使。隨順慾望行事沒有利益，常常欺騙迷惑愚癡的人，因為自己內心的愚癡，而不厭惡遠離慾望。』
【English Translation】 English version Indulging in the pleasures of the five desires, their hearts felt no aversion. At that time, the devas (gods) saw the jewel emitting such light, and the verse within the jewel spoke of the many faults and sufferings of all worldly realms. Having seen and heard this, they developed a sense of wonder, exclaiming, 'This supreme jewel is so radiant, it is truly rare!' However, these devas were by nature heedless, indulging in various games and pleasures, with endless discriminations, enjoying the pleasures of countless realms. That pleasure was exceedingly profound, beyond comparison. Then, those devas again acted recklessly, striking various musical sounds, heading towards a river named Su-liu (Swift Flow), clinging steadfastly to heedlessness. Seeing various realms, their hearts clung firmly, bound by the net of love and desire accumulated from beginningless time, drawing them towards that river. Various joyful sounds bound their hearts, and they alternately played and enjoyed themselves. That Su-liu River had many forests, covered with lotuses, and the sounds of various birds were very lovely and delightful. The fragrance of the lotuses perfumed the water. The banks of that river were filled with joyful devas, singing and dancing. The devas, with great joy in their hearts, enjoyed various pleasures on the banks of that river. The sounds of the five instruments were equally beautiful and wondrous, enjoying the happiness brought by countless merits of the five desires. The river's water flowed swiftly, hence the name Su-liu (Swift Flow). On the banks of the river, among the branches of the trees, birds dwelled. Those birds were named Shu-qi-jian-zhu (Dwelling Among the Wonderful Trees). Because of the birds' good karma, they spoke the following verses with great joy, for the benefit of the devas: 'The mountains and rivers flow so swiftly, the devas lose their joy in this way, because of ignorance they are unaware, and thus act heedlessly. The life and joy of all beings pass quickly and do not stay, the ignorant do not realize this, like a blind person on the road. It is better to be blind without eyes, than to be foolishly attached to desires, acting according to desires for pleasure, heading towards hell. Going to hell is not because of blindness, but because of not knowing the Dharma (teachings), therefore it is better to be blind, than to be driven by desires. Acting according to desires brings no benefit, it constantly deceives and confuses the foolish, because of the foolishness in their own hearts, they do not厭離 (yanli, feel aversion and detachment) from desires.'
若行於欲者， 無智亦無知， 不數欲生苦， 而常樂於欲。 見欲怨如友， 如今波迦果， 能將向死處， 數數至惡道。 如一切諸河， 水流無回者， 天樂亦如是， 已去不復還。』
「彼鳥如是住在樹中，如業之實，已說此偈。時彼諸天善業修心，聞說偈已，心極厭離，如是思惟：『我今乃于畜生之所，如是聞法，是故得知我放逸行，定入惡道。』
「爾時，彼天既生是心，思惟念已。其中有天離彼河岸，在一處住，而說偈言：
「『一切眾生命， 如水沫不異， 如河流波動， 少年亦如是。 一切諸眾生， 盡皆屬老死， 汝等無心意， 不念不知慮。 諸有身未壞， 諸有世間凈， 若心皆作法， 則不入惡道。』
「彼天如是迭互各各心隨順法，如是說偈，如是念法。未經久時，根羸無力，復不思惟，見無量種可愛可樂五欲境界，隨心樂已，為受樂故，行向余天。彼天如是迷於境界，五境界因常增天欲，在於彼處受天快樂，第一可愛五欲境界，相應受樂。乃至此愛善業盡已，復為業使，生於地獄、餓鬼、畜生。若余天退，若生人中，第一樂處無諸衰惱，第一富樂，生於第一大種姓中，一切敬愛、一切
【現代漢語翻譯】 現代漢語譯本 『如果沉溺於慾望之中，就沒有智慧，也沒有知識，不考慮慾望帶來的痛苦，卻總是樂於其中。 把慾望看作朋友，就像有毒的波迦果（Baka fruit）一樣，能把人引向死亡，一次又一次地墮入惡道。 就像所有的河流，水流一去不復返一樣，天上的快樂也是如此，一旦失去就不會再回來。』
『那隻鳥就這樣住在樹上，根據業力的真實情況，說了這首偈。』當時，那些天人以善業修心，聽到這首偈后，心中非常厭離，這樣思惟：『我現在竟然從畜生那裡聽到佛法，因此得知我放逸的行為，必定會墮入惡道。』
『那時，那些天人生起這樣的想法，經過思惟之後。其中有天人離開那條河岸，在一個地方住下，說了這首偈：
『一切眾生的生命，就像水泡一樣虛幻，像河流的波浪一樣變動，少年時光也是如此。 一切眾生，最終都屬於衰老和死亡，你們這些沒有心意的人，不思考，不知道，不考慮。 如果身體沒有損壞，如果世間清凈，如果內心都遵循正法，就不會墮入惡道。』
那些天人就這樣互相輪流，各自內心隨順佛法，這樣說偈，這樣憶念佛法。沒過多久，身體虛弱無力，不再思惟，看到無數種可愛可樂的五欲境界，隨心所欲地享樂，爲了享受快樂，走向其他天人。那些天人就這樣迷戀于境界，五種境界的因緣不斷增長天上的慾望，在那裡享受天上的快樂，與第一可愛五欲境界相應地享受快樂。直到這種愛和善業耗盡，又被業力驅使，生於地獄、餓鬼、畜生。如果其他天人退墮，如果生於人間，在第一快樂的地方沒有各種衰敗和煩惱，第一富裕快樂，生於第一大種姓中，受到一切敬愛、一切……
【English Translation】 English version 『If one indulges in desires, there is neither wisdom nor knowledge, not counting the suffering that arises from desires, but always delighting in them. Seeing desire as a friend, like the poisonous Baka fruit (Baka fruit), it can lead one to death, again and again falling into evil paths. Like all rivers, whose waters flow and never return, so too is heavenly bliss; once gone, it does not come back.』
『That bird, dwelling in the tree, according to the truth of karma, spoke this verse.』 At that time, those devas (devas: celestial beings) cultivated their minds with good deeds, and upon hearing the verse, their hearts became extremely disgusted, thinking thus: 『Now I have heard the Dharma (Dharma: the teachings of the Buddha) from a mere animal; therefore, I know that my heedless conduct will surely lead me to evil paths.』
『Then, those devas, having conceived this thought, after contemplating it, some of the devas left the riverbank and dwelt in another place, and spoke this verse:
『The lives of all beings are like bubbles, no different; like the waves of a river, constantly changing, so too is youth. All beings are subject to old age and death; you who are without intention, do not think, do not know, do not consider. If the body is not corrupted, if the world is pure, if the mind always acts according to the Dharma, then one will not fall into evil paths.』
Those devas, in this way, mutually and individually, with their minds following the Dharma, spoke these verses, and thus contemplated the Dharma. Before long, their roots weakened and they became powerless, and no longer contemplating, they saw countless kinds of lovely and delightful objects of the five desires, indulging in them as they pleased, and for the sake of enjoying pleasure, they went to other devas. Those devas, in this way, were deluded by the objects, and the causes of the five objects constantly increased their heavenly desires, and in that place, they enjoyed heavenly bliss, experiencing pleasure in accordance with the most lovely objects of the five desires. Until this love and good karma were exhausted, they were again driven by karma, and were born in hell, as hungry ghosts, or as animals. If other devas declined, or if they were born among humans, in the most delightful places without any decay or affliction, with the greatest wealth and happiness, they were born into the highest castes, receiving all reverence and all…
供養，不怖不病，第一聰明，若他餘人、若奴若婢、若諸作人一切皆愛，常于其人有供養心，得生第一善國土中，不在邊地，生在知法知非法處，五根具足，智慧自在。以彼善業作而復集，聖人所愛，三功德業決定生天。以餘業故。
「又彼比丘知業果報，觀夜摩天所有地處。彼見聞知：彼夜摩天覆有地處，彼處名為山樹具足。眾生何業生彼地處？彼見聞知，謂：若有人修行善業，直心正心隨順法行，不壞威儀、不缺威儀，遠惡知識，常生善心；微塵等惡，見則深畏；正見不邪，常正見行，常一切時信業果報，心意正直；身行善業，口意善業，護三種戒，所謂不殺、不盜、不淫。不殺、不盜如前所說。不邪行者：若於晝中見婦女像，心不生念。白日見已，夜不生念。心生知足，于晝行時善攝其心，以知足繩繫縛諸根，念身而行，善護其心，常樂觀察諸界入陰，不樂多語，不于非時入他舍內，不行惡肆，於一切處非時不行，不近惡狗，不常入村、不常入城、若四出巷；不樂常見親舊知識，心不常念；常勤修行智之境界，常正觀察，恒常正念，敬重尊長，常近奉侍。彼善行人如是持戒，身壞命終生於善道，夜摩天中山樹具足地處之中。于彼生已，受無量樂，如印相似，無量種樂皆悉具得。
「有二妙山圍繞彼
【現代漢語翻譯】 現代漢語譯本：供養佈施，不生恐懼不生疾病，最為聰明，如果其他人，無論是奴僕還是婢女，還是所有勞作之人，大家都喜愛他，常常對這個人有供養之心，能夠往生到第一等好的國土之中，不會出生在邊遠地區，而是出生在懂得佛法和不符合佛法的地方，五根完備，智慧自在。因為他所做的善業不斷增長，為聖人所喜愛，憑藉這三種功德之業必定能夠往生到天界。這是因為其餘的善業。
『此外，那位比丘知道業的果報，觀察夜摩天（Yāmadeva，六慾天之一，掌管時間和善惡果報）的所有地處。他看到並知道：那夜摩天還有一處地方，那個地方名叫山樹具足。眾生因為什麼樣的業而生到那個地方呢？他看到並知道，如果有人修行善業，以正直的心和正念隨順佛法而行，不毀壞威儀、不缺少威儀，遠離惡知識，常常生起善心；即使是微塵般的惡行，見到也會深深畏懼；具有正見而不邪見，常常以正見而行事，常常在任何時候都相信業的果報，心意正直；以身體行善業，以口和意行善業，守護三種戒律，也就是不殺生、不偷盜、不邪淫。不殺生、不偷盜如前面所說。不邪淫是指：如果在白天見到婦女的形象，心中不生邪念。白天見到之後，夜晚也不生邪念。心中生起知足之感，在白天行走時善於攝持自己的心，用知足的繩索繫縛諸根，以正念觀身而行，善於守護自己的心，常常樂於觀察諸界、入、陰，不喜好多說話，不在不適當的時間進入他人的家中，不做邪惡的交易，在任何地方不在不適當的時間行走，不接近惡狗，不常去村莊、不常去城市、不去四通八達的巷子；不喜好常見親戚朋友，心中不常常思念他們；常常勤奮修行智慧的境界，常常以正念觀察，恒常保持正念，敬重長輩，常常親近奉侍。這樣的善行之人如此持戒，身壞命終之後便會往生到善道，也就是夜摩天中山樹具足的地方。在那裡出生之後，享受無量的快樂，就像印章一樣，無量種快樂全都具備。
『有兩座美妙的山圍繞著那個地方』
【English Translation】 English version: Offering and giving, without fear or disease, with the highest intelligence. If others, whether servants or maids, or all working people, everyone loves him, and always has a mind of offering to that person, he will be reborn in the best of lands, not in remote areas, but in places where he knows the Dharma and what is not in accordance with the Dharma, with complete five roots, and wisdom and freedom. Because the good deeds he does continue to grow, he is loved by the saints, and by virtue of these three meritorious deeds, he will surely be reborn in the heavens. This is because of the remaining good deeds.
'Furthermore, that Bhikkhu (Buddhist monk) knows the karmic consequences, and observes all the places of the Yāmadeva (one of the six desire heavens, in charge of time and karmic retribution). He sees and knows: that Yāmadeva also has a place, and that place is called 'Complete with Mountains and Trees'. What kind of karma causes beings to be born in that place? He sees and knows that if someone cultivates good deeds, with an upright heart and right mindfulness, follows the Dharma, does not break the dignity, does not lack dignity, stays away from bad company, and always generates good thoughts; even if it is a tiny bit of evil, he will be deeply afraid when he sees it; he has right view and not wrong view, and always acts with right view, always believes in the karmic consequences at all times, and his mind is upright; he performs good deeds with his body, good deeds with his mouth and mind, and protects the three precepts, namely, not killing, not stealing, and not engaging in sexual misconduct. Not killing and not stealing are as described earlier. Not engaging in sexual misconduct means that if he sees the image of a woman during the day, he does not have any lustful thoughts in his mind. After seeing it during the day, he does not have any lustful thoughts at night either. He feels content in his heart, and when walking during the day, he is good at restraining his mind, using the rope of contentment to bind his senses, walking with mindfulness of the body, being good at protecting his mind, always happy to observe the realms, entrances, and aggregates, not liking to talk too much, not entering other people's homes at inappropriate times, not engaging in evil transactions, not walking in inappropriate places at any time, not approaching vicious dogs, not often going to villages, not often going to cities, not going to crossroads; not liking to see relatives and friends often, and not often thinking of them in his heart; always diligently cultivating the realm of wisdom, always observing with right mindfulness, constantly maintaining right mindfulness, respecting elders, and always serving them closely. Such a virtuous person observes the precepts in this way, and after his body breaks and his life ends, he will be reborn in a good realm, namely, in the place of 'Complete with Mountains and Trees' in the Yāmadeva heaven. After being born there, he enjoys immeasurable happiness, like a seal, and all kinds of immeasurable happiness are fully possessed.
'There are two wonderful mountains surrounding that place.'
地，于彼山中有四樹林：一名膩青影；二名無量負；三名一切上；四名清凈負。膩青影林，青色妙寶、青色之樹，金銀為葉皆悉具足，端嚴勝妙不可譬喻。林中殿捨出青光影，遠去遍滿五百由旬，色如青雲。彼后三林——無量負林、一切上林、清凈負林，一一皆有無量種樹、無量種色、無量種形、無量種相、無量種葉，無量種鳥近於彼林。于彼林中有如是等無量種樹，復有其餘種種諸樹，所謂多有金樹銀葉，復有銀樹毗琉璃葉；有珊瑚樹，白銀為葉；有雜寶樹，雜寶為葉。以樹雜故，其影亦雜，其枝普覆地分處處皆悉有水。彼彼地處極為嚴好，蜂眾莊嚴，有妙音聲，多有天鳥莊嚴地處。彼第二林嚴好如是。又第三林多有無量流水河池，其河多有無量諸鳥，種種音聲，所謂孔雀、俱耆羅等，音聲可愛，住可愛處。又第四林多有種種雜色寶樹，園林池水種種蓮花，林影光明。彼諸樹林一切皆如雲母琉璃，若天入中，皆見自身猶如雲母琉璃之色。
「又彼處山有異勢力，若天欲退，死時將至，隨業去處，一切皆見。彼既見已，厭離於有，不放逸行，以見自身異生處故。彼福天子于彼如是功德地生，以無量種善業力故。爾時，得生彼處天子，生在山中，山名伽那。如是天子初生之時，行放逸行，既見退已，生惡處故，始
【現代漢語翻譯】 現代漢語譯本 地，在那座山中有四片樹林：第一片叫做膩青影（Nì qīng yǐng，意為油亮的青色影子）；第二片叫做無量負（Wúliàng fù，意為無量的承擔）；第三片叫做一切上（Yīqiè shàng，意為一切之上）；第四片叫做清凈負（Qīngjìng fù，意為清凈的承擔）。膩青影林中，有青色的美妙寶物和青色的樹木，金銀作為樹葉都完全具備，端正莊嚴殊勝美妙不可比喻。林中的殿堂屋舍發出青色的光影，遠遠地遍滿五百由旬（Yóuxún，長度單位），顏色如同青色的雲彩。後面的三片樹林——無量負林、一切上林、清凈負林，每一片都有無量種樹木、無量種顏色、無量種形狀、無量種表象、無量種樹葉，無量種鳥類棲息在那些樹林附近。在那片樹林中有像這樣等等無量種樹木，還有其他種種樹木，有很多金樹銀葉，還有銀樹毗琉璃（Píliúlí，一種寶石）葉；有珊瑚樹，白銀作為樹葉；有雜寶樹，雜寶作為樹葉。因為樹木是雜色的，所以樹影也是雜色的，樹枝普遍覆蓋地面的各個地方，處處都有水。那些地方極其美好，蜜蜂的嗡鳴聲莊嚴著環境，有美妙的聲音，有很多天上的鳥兒莊嚴著這些地方。那第二片樹林就是這樣莊嚴美好。還有第三片樹林有很多無量的流水河池，那些河流中有很多無量的鳥類，發出種種聲音，比如孔雀、俱耆羅（Jù qí luó，杜鵑鳥）等等，聲音可愛，居住在可愛的地方。還有第四片樹林有很多種種雜色的寶樹，園林池水中有種種蓮花，樹林的影子光明閃耀。那些樹林一切都像雲母琉璃一樣，如果有天人進入其中，都能看見自己如同雲母琉璃的顏色。
『而且那個地方的山有奇異的力量，如果天人想要退轉，死亡時刻將要到來，隨著業力去往之處，一切都能看見。他們既然看見了這些，就會厭離於存在，不放逸地修行，因為看見了自己將要前往的異生之處。那些有福報的天子在那樣功德的土地上出生，憑藉無量種善業的力量。那時，得以出生在那裡的天子，出生在山中，山的名字叫做伽那（Gā nà）。這樣的天子最初出生的時候，行為放逸，既然看見了退轉，因為將要出生在惡劣的地方，才開始…』
【English Translation】 English version In that mountain, there are four forests: the first is called Nīla-prabhā-cchāyā (Nīla-prabhā-cchāyā, meaning 'greasy blue shadow'); the second is called Ananta-bhāra (Ananta-bhāra, meaning 'immeasurable burden'); the third is called Sarva-agra (Sarva-agra, meaning 'above all'); and the fourth is called Śuddha-bhāra (Śuddha-bhāra, meaning 'pure burden'). In the Nīla-prabhā-cchāyā forest, there are blue, wonderful treasures and blue trees, with gold and silver as leaves, all fully present, upright, dignified, supremely wonderful, and beyond comparison. The palaces and houses in the forest emit blue light and shadows, spreading far and wide for five hundred yojanas (Yojana, a unit of length), with colors like blue clouds. The three forests behind—the Ananta-bhāra forest, the Sarva-agra forest, and the Śuddha-bhāra forest—each have immeasurable kinds of trees, immeasurable kinds of colors, immeasurable kinds of shapes, immeasurable kinds of appearances, immeasurable kinds of leaves, and immeasurable kinds of birds dwelling near those forests. In that forest, there are such immeasurable kinds of trees, and also various other kinds of trees, with many gold trees and silver leaves, and also silver trees with vaiḍūrya (Vaiḍūrya, a type of gemstone) leaves; there are coral trees with silver as leaves; there are mixed-treasure trees with mixed treasures as leaves. Because the trees are mixed in color, their shadows are also mixed, and the branches universally cover every part of the ground, with water everywhere. Those places are extremely beautiful, adorned by the buzzing of bees, with wonderful sounds, and many celestial birds adorning those places. That second forest is so dignified and beautiful. And the third forest has many immeasurable flowing rivers and ponds, and those rivers have many immeasurable birds, with various sounds, such as peacocks, kokilas (Kokila, cuckoo birds), etc., with lovely sounds, dwelling in lovely places. And the fourth forest has many various mixed-color treasure trees, gardens, ponds, and various lotuses, with the forest shadows shining brightly. All those forests are like mica and crystal, and if a deva enters them, they will see themselves as the color of mica and crystal.
'Moreover, that place on the mountain has extraordinary power, and if a deva wants to decline, when the time of death is approaching, wherever they are going according to their karma, they can see everything. Having seen these things, they will become disgusted with existence, and practice without negligence, because they have seen the place of rebirth they are going to. Those blessed devas are born in such a meritorious land, by the power of immeasurable good deeds. At that time, the devas who are born there are born in the mountain, and the mountain is called Ghana (Ghana). When such a deva is first born, they act negligently, and having seen the decline, because they are going to be born in an evil place, they begin...'
生天子不放逸行。如是攝心，未經久時，更著境界五欲之樂。在於園林蓮花池中，極可愛處，五欲功德皆悉具足，五樂音聲，多有無量諸天女眾之所圍繞，有無量種無量分別，無量諸念。彼山林中，如前所說，以彼天子前善業故，如是種種受五欲樂。
「彼既如是受欲樂已，善業力故，于彼山中則見五種希有色相。何等為五？謂：何生處而來生此，見彼來處；乘何業因而來生此，見彼業因；於何時退，見彼退時；見其退已，於何處生；見彼處生，生彼處已，成就苦樂。見彼苦樂，於他身事亦如是見。彼天眾生復見異時，或見百劫或見億劫自身之事，作如是知：『我曾於此天中而生，雖知生數，不知時數。何以故？以智少故，不能思量彼山勢力。善業勢力故如是見。』
「然彼天子見無量種希有事已，畏生死過，厭離善業，況非福業而不厭離，亦離雜業。以其皆有苦惱過故，以彼雜有多過惡故。如是見已，見彼山中希有事已，于有生死過惡之處，怖畏厭離。於一切時增長無量種種衰惱，見梁繩已，則于余樂心離不樂。所謂樂者：天中欲愛觸味色香。如是既見觸味色香如見毒飯，不以為樂。彼既如是見無量種天境界樂，憎惡不樂。彼既如是厭離欲已，向余天說，令作利益安樂之事。彼天如是則善修行身口意等
【現代漢語翻譯】 現代漢語譯本 生天之子不放縱自己的行為。像這樣收攝心念，沒過多久，又執著于境界中的五欲之樂。身處園林蓮花池中，在極其可愛的地方，五欲的功德全都具備，有五種悅耳的音聲，被無數的天女圍繞，有無數種、無數分別，無數念頭。在那山林中，如前面所說，因為那天子前世的善業，像這樣種種地享受五欲之樂。
『他既然這樣享受欲樂之後，因為善業的力量，在那山中就見到五種稀有的景象。哪五種呢？就是：從哪裡出生而來生到這裡，見到他來的地方；乘著什麼業因而來生到這裡，見到那業因；在什麼時候退墮，見到他退墮的時候；見到他退墮之後，在什麼地方出生；見到他出生的地方，出生在那裡之後，成就苦樂。見到那苦樂，對於其他眾生的事情也像這樣見到。那些天上的眾生又見到不同的時間，或者見到百劫或者見到億劫自身的事情，這樣知道：『我曾經在這天中出生，雖然知道出生的次數，卻不知道時間的長度。』為什麼呢？因為智慧少，不能思量那山的力量。因為善業的力量所以這樣見到。』
『然而那天子見到無數種稀有的事情之後，畏懼生死的過患，厭離善業，更何況不是福業而不厭離，也遠離雜業。因為它們都有苦惱的過患，因為那些雜業有很多過失和罪惡。像這樣見到之後，見到那山中稀有的事情之後，對於有生死過惡的地方，怖畏厭離。在一切時候增長無數種種衰敗和惱亂，見到梁繩之後，就對於其他的快樂心中離開而不喜歡。所謂的快樂：天上的欲愛、觸、味、色、香。像這樣既然見到觸、味、色、香如同見到毒飯，不認為那是快樂。他既然像這樣見到無數種天上的境界之樂，憎恨厭惡而不喜歡。他既然像這樣厭離慾望之後，向其他天人說，讓他們做利益安樂的事情。那些天人像這樣就好好地修行身口意等。』
【English Translation】 English version The son of a god, not indulging in unrestrained conduct. Thus collecting his mind, before long, he becomes attached to the pleasures of the five desires in the realm. He is in a garden with a lotus pond, in an extremely delightful place, where the merits of the five desires are fully present, with the sounds of five kinds of music, surrounded by countless hosts of heavenly women, with countless kinds, countless distinctions, and countless thoughts. In that mountain forest, as previously described, because of the former good karma of that god, he experiences the pleasures of the five desires in various ways.
'Having thus enjoyed the pleasures of desire, by the power of good karma, in that mountain he sees five kinds of rare appearances. What are the five? Namely: from where he came to be born here, he sees the place from which he came; by what karmic cause he came to be born here, he sees that karmic cause; when he will decline, he sees the time of his decline; having seen his decline, where he will be born; he sees the place of his birth, and having been born there, he attains suffering and pleasure. Seeing that suffering and pleasure, he also sees the affairs of other beings in the same way. Those heavenly beings also see different times, or see their own affairs for hundreds of kalpas or billions of kalpas, knowing thus: 'I was once born in this heaven, although I know the number of births, I do not know the length of time.' Why? Because of little wisdom, unable to fathom the power of that mountain. Because of the power of good karma, he sees in this way.'
'However, that god, having seen countless kinds of rare things, fears the faults of birth and death, and is weary of good karma, let alone non-blessed karma, which he does not weary of, and also distances himself from mixed karma. Because they all have the fault of suffering and affliction, because those mixed karmas have many faults and evils. Having seen thus, having seen the rare things in that mountain, he fears and is weary of places with the faults and evils of birth and death. At all times, he sees the increase of countless kinds of decay and affliction, and having seen the Liang rope, he then departs from other pleasures in his heart and does not enjoy them. The so-called pleasures are: heavenly desire, love, touch, taste, form, and smell. Having seen touch, taste, form, and smell as if seeing poisoned food, he does not consider them to be pleasure. Having thus seen countless kinds of heavenly realm pleasures, he hates and dislikes them. Having thus become weary of desire, he speaks to other gods, telling them to do things that benefit and bring peace. Those gods thus cultivate well in body, speech, and mind, etc.'
，而行善業。
「所謂法師若能為他說正法者，于彼放逸諸眾生等，具足佛語而為說法，畏放逸行。放逸眾生入于無量境界惡處，為彼眾生說五種畏，所謂五者：生畏、老畏、病畏、死畏、自業畏等。此諸眾生如是作業故，如是得愛樂境界，怖畏離別。此等諸畏若能示他，非為貪物、非諂曲心，亦非悕望供養因緣，而能為他正說佛法。
「復有為他雜說佛法：如己所聞，譬喻相應。畏自少聞、少讀佛語，推時在後，異因譬喻。從他聞來，自思量說，內心貪多種種雜語，推時在後，如是說法。如是因緣，作生死畏。彼于山中見有諸業。
「于如是等一切法中，復有勝者，謂：為父母、尊者說法。復有為于病者說法。為邪見者，令生正見而為說法。為欲死者而說佛法。若見生死無因、無緣，自然有者，是則為之說因緣法。若於生來未聞法者，為之說法。若行曠野、若於海中大船行者、放逸行者、若諸國王、若王大臣、若諸年少行欲放逸種種慢等，令得離故，而為說法。若勇健者能多殺害、若多殺生、放逸行者，為說罪過，遮彼殺生。若樂諍斗——望生天故，欲取斗死顛倒見者，為之說法，遮令不作。若常獵者，為之說法，令得舍離。若諸婦女妒嫉之者，為之說法，遮其妒嫉。
「此如是等十二種
【現代漢語翻譯】 ，從而行善業。
『如果一位法師能夠為他人宣說正法，對於那些放逸的眾生，他能夠完整地傳達佛陀的教誨，並告誡他們遠離放逸的行為。放逸的眾生會陷入無量惡劣的境界，因此，要為他們宣說五種恐懼，即：生（出生）的恐懼、老（衰老）的恐懼、病（疾病）的恐懼、死（死亡）的恐懼和自業（自身業力）的恐懼。這些眾生因為自身的行為，而獲得所愛樂的境界，但也因此恐懼與這些境界的分離。如果能夠向他們揭示這些恐懼，並且不是爲了貪圖財物、不是出於諂媚之心，也不是爲了期望得到供養，而是爲了他人如實地宣說佛法。
『還有一種情況是為他人雜亂地宣說佛法：只是按照自己所聽到的，用一些比喻來附和。因為害怕自己聽聞和讀誦的佛語太少，就將責任推到以後，用其他的因緣和比喻來搪塞。或者從他人那裡聽來一些說法，自己不加思索就拿來宣講，內心貪圖各種雜亂的言語，並將責任推到以後。像這樣的說法，會讓人產生對生死的恐懼。他們會在山中看到各種各樣的惡業。
『在所有這些法門中，還有更殊勝的，那就是：為父母、尊長宣說佛法。還有為病人宣說佛法。為持邪見者說法，使他們生起正見。為臨終之人宣說佛法。如果有人認為生死沒有原因、沒有條件，是自然而然產生的，就為他們宣說因緣法。如果有人從未聽聞過佛法，就為他們宣說佛法。如果在曠野中行走的人、在海上大船上航行的人、放逸之人、各位國王、各位大臣、以及那些年少輕狂、放縱慾望、心懷各種傲慢的人，爲了讓他們遠離這些過失，而為他們宣說佛法。如果勇猛好鬥、經常殺害生命、或者經常殺生、行為放逸的人，就為他們宣說殺生的罪過，阻止他們殺生。如果有人喜歡爭鬥——希望因此昇天，想要在爭鬥中死去，持有這種顛倒見解的人，就為他們宣說佛法，阻止他們這樣做。如果有人以打獵為生，就為他們宣說佛法，使他們能夠捨棄這種行為。如果各位婦女心懷嫉妒，就為她們宣說佛法，阻止她們產生嫉妒。
『像這樣的情況共有十二種
【English Translation】 , and thus perform good deeds.
'If a Dharma master can expound the true Dharma to others, for those heedless beings, he can fully convey the Buddha's teachings and admonish them to stay away from heedless behavior. Heedless beings fall into immeasurable evil realms, so he should explain to them the five fears, namely: the fear of birth (生畏), the fear of old age (老畏), the fear of sickness (病畏), the fear of death (死畏), and the fear of one's own karma (自業畏). These beings, because of their actions, obtain the realms they love, but they also fear separation from these realms. If one can reveal these fears to them, and not out of greed for wealth, not out of flattery, nor out of the hope of receiving offerings, but to truly expound the Buddha's Dharma for others.
'There is also the case of expounding the Dharma to others in a mixed and confused manner: simply echoing what one has heard, using analogies to agree. Because one fears that one has heard and read too little of the Buddha's words, one pushes the responsibility to the future, using other causes and analogies to evade. Or, hearing something from others, one repeats it without thinking, greedily clinging to various confused words, and pushing the responsibility to the future. Such teachings cause people to fear birth and death. They will see various evil deeds in the mountains.
'Among all these Dharma methods, there are even more excellent ones, namely: expounding the Dharma for parents and elders. Also, expounding the Dharma for the sick. Expounding the Dharma for those who hold wrong views, causing them to generate right views. Expounding the Dharma for those who are dying. If someone believes that birth and death have no cause or condition, but arise naturally, then expound the Dharma of dependent origination for them. If someone has never heard the Dharma, expound the Dharma for them. If there are people walking in the wilderness, people traveling on large ships at sea, heedless people, kings, ministers, and those who are young and frivolous, indulging in desires and harboring various forms of arrogance, in order to help them stay away from these faults, expound the Dharma for them. If there are brave and fierce people who often kill, or who often commit killing and act heedlessly, explain to them the sins of killing and prevent them from killing. If someone likes to fight—hoping to be reborn in heaven as a result, wanting to die in battle, holding such inverted views, expound the Dharma for them, preventing them from doing so. If someone makes a living by hunting, expound the Dharma for them, enabling them to abandon this practice. If there are women who are jealous, expound the Dharma for them, preventing them from being jealous.
'There are twelve such cases
人，若有能為說法之者，彼人如是真實說法，身壞命終生夜摩天山樹具足地處之中。既生彼已，則于彼處山壁等中見生死業，見已則於一切生死生厭離心。若不為他如是說法而生彼者，一切作業皆悉不見，則於後時，受諸欲樂，遊行嬉戲，五欲功德種種具足。在彼地處聞歌音聲、眾鳥聲音，種種異異色香具足蓮華池中，有無量蜂百千音聲、諸雜音聲。
「既于彼處受諸樂已，復向山中，山上平處在中受樂，第一端正種種功德具足，天女詠天歌音甚可愛樂，色味香等皆悉具足，生大歡喜。復飲天酒，既飲酒已，轉復增長放逸之樂。久行放逸受諸樂已，復向彼山，名遊戲林。普毗琉璃以為枸欄，莊嚴堂舍如火洋金而為莊嚴，種種七寶莊嚴之處。到彼處已，普于其處多饒眾鳥第一端嚴。既到彼處，五欲功德遊戲受樂，未知厭足，心常悕望，不可厭足。如火得薪，為風所吹，染愛凡夫未知厭足亦復如是。何以故？愚癡凡夫于無始來如是流轉，為愛所誑，自境界中根不知足，從本已來，未曾知足。彼堂第一可愛枸欄功德具足，天于其中五欲功德而共受樂，有若干種無量分別，有無量種憶念成就。
「爾時，彼天不放逸行謹慎行者，既見如是放逸行者，心生憐愍而說偈言：
「『如心之所作， 還如是受得，
【現代漢語翻譯】 現代漢語譯本 人，如果有人能夠為人說法，這個人如果能夠如實地說法，那麼他身壞命終後會生到夜摩天（Yama Heaven，六慾天之一）的山上，在一個具備各種樹木的地方。一旦生到那裡，他就能在山壁等處看到生死的業報，看到之後就會對一切生死產生厭離之心。如果不是爲了他人說法而生到那裡，那麼他的一切作業都無法看見，之後就會享受各種欲樂，嬉戲玩樂，五欲功德種種具備。在那片地方，他能聽到歌聲、各種鳥的聲音，在具備各種不同顏色和香味的蓮花池中，有無數的蜜蜂發出成百上千種聲音、各種各樣的聲音。 在那處享受各種快樂之後，他又會前往山中，在山上的平坦之處享受快樂，那裡極其端正，具備各種功德，天女唱著美妙動聽的天歌，顏色、味道、香味等都具備，讓人心生極大的歡喜。他又會飲用天酒，飲用之後，更加增長放逸的快樂。長久地沉溺於放逸，享受各種快樂之後，他又會前往那座山，名叫遊戲林。那裡用普毗琉璃（Puvi Lapis Lazuli）做成欄桿，用像火一樣顏色的洋金來莊嚴堂舍，是用各種七寶莊嚴的地方。到達那裡之後，到處都是眾多鳥類，極其端莊美麗。到達那裡之後，他會沉溺於五欲功德的遊戲享樂之中，不知厭足，內心常常希望得到更多，永遠無法滿足。就像火得到了柴薪，被風吹動一樣，被染愛的凡夫不知滿足也是這樣。為什麼呢？因為愚癡的凡夫從無始以來就是這樣流轉的，被愛所迷惑，在自己的境界中，根不知足，從根本上來說，就從未滿足過。那座堂第一可愛，欄桿功德具備，天人在其中共同享受五欲功德，有若干種無量的分別，有無量種憶念成就。 這時，那位不放逸修行、謹慎修行的天人，看到如此放逸的天人，心生憐憫，於是說偈語道： 『如心之所作， 還如是受得，
【English Translation】 English version If a person is able to preach the Dharma (teachings of Buddhism) to others, and if that person preaches the Dharma truthfully, then after their body breaks and their life ends, they will be born on Mount Yama (Yama Heaven, one of the six desire realms), in a place abundant with trees. Once born there, they will see the karmic consequences of birth and death on the mountain walls and other places. Having seen this, they will develop a sense of disgust and detachment from all births and deaths. If they are born there without having preached the Dharma to others, they will not see any of their actions, and later they will enjoy various sensual pleasures, indulging in play and amusement, fully equipped with all kinds of merits of the five desires. In that place, they will hear songs, the sounds of various birds, and in lotus ponds filled with various colors and fragrances, there will be countless bees making hundreds and thousands of sounds, all kinds of diverse sounds. After enjoying various pleasures in that place, they will go to the mountains, enjoying pleasures in the flat areas on the mountains. That place is extremely beautiful, possessing all kinds of merits. Heavenly women sing beautiful heavenly songs, and colors, tastes, and fragrances are all present, filling one's heart with great joy. They will also drink heavenly wine, and after drinking it, their pleasure of indulgence will increase even more. After indulging in pleasure for a long time, they will go to that mountain called the Game Forest. There, the railings are made of Puvi Lapis Lazuli, and the halls are decorated with gold that looks like fire, adorned with various kinds of seven treasures. After arriving there, there are many birds everywhere, extremely beautiful and dignified. After arriving there, they will indulge in the games and pleasures of the five desires, never knowing satisfaction, always hoping to get more, never being satisfied. Just like fire gets firewood and is blown by the wind, so too is the deluded ordinary person who is attached to love, never knowing satisfaction. Why? Because foolish ordinary people have been transmigrating like this since beginningless time, deluded by love. In their own realm, their senses are never satisfied. From the very beginning, they have never known satisfaction. That hall is extremely lovely, the railings are full of merit, and the heavenly beings enjoy the merits of the five desires together, with countless kinds of limitless distinctions, and countless kinds of memories fulfilled. At this time, that heavenly being who practices non-indulgence and careful conduct, seeing such an indulgent heavenly being, feels compassion and speaks this verse: 'As the mind makes it, so it is received.
善念斷愛慾， 不善令增長。 若寂靜欲者， 見欲如刀毒； 癡者不靜意， 見欲生愛染。 若根若根塵， 此因緣於心， 煩惱熏心故， 相似流轉行。 于如是染凈， 勇健者不染， 畢竟常見色， 云何有別異？ 一切皆如是， 境界心自緣， 調心為第一， 雜過甚為鄙。 譬如稻一種， 色相各差別， 和合種雜生， 心亦如是轉。 如機關水輪， 轉故有所作， 心因緣故語， 此世間流轉。 放逸壞眾生， 心貪著欲味， 亦常喜樂色， 不覺相續轉。 影中山林色， 業故亦見身； 天云何見已， 貪著欲境界？ 若恒常有欲， 終則愛別離， 如是之慾愛， 智者則不樂。 何況無常空， 自身如是空， 于彼苦報中， 癡者云何樂？ 天既退天已， 為惡業將去， 境界之所誑， 寂靜不可得。』
「若天如是不行放逸，不放逸行。不放逸天為放逸天如是說竟，以自業故，見實色已，于業生畏，復憐愍故，如是已說。如是住彼山樹具足地處之天，有無量種受諸快樂，毗琉璃處，于影像中自見身色。
「又復于彼山樹具足地處住天
【現代漢語翻譯】 現代漢語譯本 善念能斷除愛慾，不善的念頭則會使愛慾增長。 如果有人能夠寂靜自己的慾望，就會視慾望如刀上的毒藥； 愚癡的人不能使自己的心平靜，見到慾望反而會生起愛戀和執著。 無論是根（六根：眼、耳、鼻、舌、身、意）還是根塵（六塵：色、聲、香、味、觸、法），這些因緣都會影響內心， 煩惱薰染內心，導致相似的念頭不斷流轉。 對於這樣的染污和清凈，勇猛精進的人不會被染污， 既然一切都經常見到色（色法），又有什麼區別呢？ 一切事物都是如此，境界由心自己去攀緣， 調伏內心是第一重要的，混雜過失是非常鄙陋的。 譬如稻子的種子，顏色和形態各有差別， 混合在一起種植，就會生長出雜亂的稻子，心也是這樣轉變的。 如同機關控制的水輪，轉動就能有所作為， 心因為因緣而產生語言，這就是世間的流轉。 放逸會毀壞眾生，因為心貪著于慾望的滋味， 也常常喜歡美好的事物，不知不覺中相續不斷地流轉。 如同在倒影中看到山林景色，因為業力的緣故也能看到自己的身體； 天人為什麼在看到這些之後，還會貪著于慾望的境界呢？ 如果永遠都有慾望，最終就會面臨愛別離的痛苦， 像這樣的慾望之愛，有智慧的人是不會喜歡的。 更何況一切都是無常和空性的，自身也是空性的， 在那些痛苦的果報中，愚癡的人怎麼會感到快樂呢？ 天人從天界退墮之後，被惡業牽引而去， 被外在境界所迷惑，寂靜是無法得到的。
『如果天人能夠不放逸，並且奉行不放逸，不放逸的天人對放逸的天人這樣說完之後，因為自己的業力，見到真實的色相后，對自己的業感到畏懼，又因為憐憫的緣故，才說了那些話。像這樣住在山林樹木茂盛的地方的天人，享受著無量種快樂，在毗琉璃（Vairocana）處，在影像中看到自己的身色。
又在那個山林樹木茂盛的地方居住著天人。
【English Translation】 English version Good thoughts cut off lust, while bad thoughts cause it to grow. If one quiets desires, they will see desire as poison on a knife; The deluded cannot quiet their minds, seeing desire and developing love and attachment. Whether it be roots (the six roots: eye, ear, nose, tongue, body, mind) or root-dust (the six objects: form, sound, smell, taste, touch, dharma), these conditions affect the mind, Afflictions taint the mind, causing similar thoughts to flow continuously. Regarding such defilement and purity, the brave and strong are not defiled, Since everything is constantly seen as form (rupa), what difference is there? All things are like this, the realm is self-conditioned by the mind, Taming the mind is the most important, mixing faults is extremely base. For example, rice seeds, their colors and appearances are different, Mixed together and planted, they will grow into a mixed crop, the mind also transforms in this way. Like a waterwheel controlled by a mechanism, turning causes action, The mind causes speech through conditions, this is the cycle of the world. Negligence destroys beings, because the mind is greedy for the taste of desire, And often delights in beautiful things, unknowingly flowing continuously. Like seeing mountain and forest colors in a reflection, one also sees one's body due to karma; Why do the devas, having seen these, still crave the realm of desire? If there is always desire, eventually there will be the pain of separation from loved ones, Such love of desire, the wise do not delight in. Moreover, everything is impermanent and empty, the self is also empty, In those painful retributions, how can the deluded find joy? After the deva falls from the heavens, they are led away by evil karma, Deluded by external realms, tranquility cannot be attained.'
'If the devas could be without negligence, and practice non-negligence, after the non-negligent devas spoke thus to the negligent devas, because of their own karma, having seen the true form, they feared their own karma, and out of compassion, they spoke those words. Thus, the devas dwelling in the place full of mountains and trees, enjoying immeasurable kinds of happiness, in Vairocana (毗琉璃), see their own body and form in the reflection.
Again, in that place full of mountains and trees, devas dwell.
，更有其餘毗琉璃林或有銀林。彼林有名，有名常影、有名無影。彼常影林是毗琉璃，如是林中，地分柔軟，眾鳥音聲，百蓮華池以為莊嚴，有流水池莊嚴其處，天于彼處遊行嬉戲受種種樂。彼常影林有五大池，池有蓮華、鵝鴨鴛鴦，多有種種跋求之音，迭共出聲，聲甚可愛，受種種樂。于彼水中有風來吹，有種種波令彼鳥身相觸相離。其水清凈離於塵濁。如是眾鳥，蓮花葉中迭共遊行，受種種樂。五華池者：一名樂見；二名水足；三名鳥樂；四者常喜；五名天樂。彼華池中多有眾蜂，無量形色，有無量種百千雜色，飲蓮華汁，無量美味。眾蜂飲已，則出第一勝妙音聲，山樹具足地處之天，聞其聲已，走向蜂所。蓮華池中，彼華池水第一清凈、第一色香。彼諸天眾共天女眾見彼水已，入彼池中游戲受樂。既入池已，共諸天女在水遊戲，五欲功德種種具足，復行欲樂。彼處如是種種戲樂。又復更有第一勝聲，種種雜聲，所謂歌聲，復有樂聲，復有水聲。種種諸鳥種種音聲，此種種聲迭互相離、迭互相順，不相壞句，合為一音，如是可愛，如是天眾共天女眾如是受樂。如是雜雜音聲既出，異山中天遊戲受樂則不如此。余處鹿鳥臨飲食時，若聞此聲，即便止食，住耳不動，聽此雜聲；飲時亦爾，停住不飲，聽聞彼聲。余異地
【現代漢語翻譯】 現代漢語譯本： 更有其他的毗琉璃樹林，或者有白銀樹林。那些樹林有名字，一個叫常影，一個叫無影。那常影林是毗琉璃所造，這樣的樹林中，地面柔軟，各種鳥的鳴叫聲，用百蓮花池來裝飾，有流動的池水裝飾著那裡，天人在那裡嬉戲享受各種快樂。那常影林有五大池，池中有蓮花、鵝、鴨、鴛鴦，有很多種跋求鳥的聲音，交替發出聲音，聲音非常可愛，享受各種快樂。在那些水中，有風吹來，有各種波浪讓那些鳥的身體互相接觸又互相分離。那水清澈乾淨，沒有塵土污濁。像這樣的各種鳥，在蓮花葉中交替嬉戲，享受各種快樂。五個華池的名字是：一叫樂見；二叫水足；三叫鳥樂；四叫常喜；五叫天樂。那些華池中有很多蜜蜂，無數的形狀和顏色，有無數種成百上千的雜色，飲用蓮花的汁液，味道無比美味。蜜蜂飲用后，就發出第一等殊勝美妙的聲音，山樹具備的天人，聽到那聲音后，走向蜜蜂所在的地方。蓮花池中，那些華池的水第一清澈乾淨，第一等色澤和香氣。那些天人和天女們看到那些水后，進入池中游戲享樂。進入池中后，和天女們在水中游戲，五欲功德各種具備，又行男女之樂。那裡像這樣有各種各樣的嬉戲娛樂。又還有第一等殊勝的聲音，各種各樣的雜聲，所謂歌聲，又有樂器的聲音，又有水流的聲音。各種各樣的鳥發出各種各樣的聲音，這些各種各樣的聲音交替互相分離，交替互相順應，不破壞句子的完整性，合成為一個聲音，像這樣可愛，像這樣天人和天女們像這樣享受快樂。像這樣各種各樣的聲音發出后，其他山中的天人遊戲享樂就沒有這樣美妙。其他地方的鹿和鳥在要飲食的時候，如果聽到這種聲音，就立即停止飲食，豎起耳朵不動，聽這種雜聲；飲水的時候也是這樣，停止飲水，聽聞那些聲音。其他不同的地方
【English Translation】 English version: Furthermore, there are other forests of Vaidurya (beryl) or forests of silver. Those forests have names: one is called 'Constant Shadow' (Changying), and the other is called 'No Shadow' (Wuying). That 'Constant Shadow' forest is made of Vaidurya. In such a forest, the ground is soft, filled with the sounds of various birds, adorned with hundreds of lotus ponds, and decorated with flowing water ponds. Devas (gods) play and enjoy various pleasures there. That 'Constant Shadow' forest has five great ponds, filled with lotuses, geese, ducks, and mandarin ducks, and many kinds of sounds of the Bharadvaja (a type of bird), alternating and producing sounds that are very lovely, enjoying various pleasures. In those waters, winds blow, and various waves cause the bodies of those birds to touch and separate. The water is clear and free from dust and turbidity. Such birds, in the lotus leaves, alternately play and enjoy various pleasures. The names of the five flower ponds are: first, 'Joyful Sight' (Lejian); second, 'Sufficient Water' (Shuizu); third, 'Bird Joy' (Niao Le); fourth, 'Constant Joy' (Changxi); and fifth, 'Deva Joy' (Tian Le). In those flower ponds, there are many bees, with countless shapes and colors, with countless kinds of hundreds and thousands of mixed colors, drinking the juice of the lotuses, with immeasurable deliciousness. After the bees drink, they emit the first and most wonderful and exquisite sound. The devas who possess the mountains and trees, upon hearing that sound, walk towards the place where the bees are. In the lotus ponds, the water of those flower ponds is the first and purest, with the first color and fragrance. Those devas and goddesses, seeing that water, enter the ponds to play and enjoy. Having entered the ponds, they play in the water with the goddesses, fully possessing the merits of the five desires, and again engage in sensual pleasures. There, there are various kinds of play and enjoyment like this. Moreover, there is also the first and most excellent sound, various mixed sounds, so-called singing, and also the sound of musical instruments, and also the sound of flowing water. Various birds emit various sounds. These various sounds alternately separate and alternately harmonize, without breaking the integrity of the phrases, combining into one sound, so lovely, so the devas and goddesses enjoy themselves like this. After such various sounds are emitted, the devas in other mountains playing and enjoying are not like this. When deer and birds in other places are about to eat or drink, if they hear this sound, they immediately stop eating, raise their ears and remain still, listening to this mixed sound; when drinking, they also stop drinking, listening to those sounds. Other different places
處所有天眾聞是聲已，生希有心，況余畜生。如是五處種種受樂。爾時，如是山樹具足地處住天，于長久時五蓮華池成就樂已，為飲酒故、受欲樂故，向余園林。園林名飲，多有天酒滿彼園林，以如是義名飲園林。彼諸天眾善業力故，到飲園林，諸有水池清凈滿者一切皆失，第一香色味等具足，天酒出生滿彼河中，彼酒之香乃至遍滿五由旬內，逆順來去，如天憶念，如是酒生此世間中。
「第一樂者，謂隨念樂，如心憶念得自在者是為最樂；唯此為樂，更無有樂。此隨心念是第一樂，何況復有五欲功德具足之樂，五樂音聲，共天女眾而受快樂。復有隨意自在之樂，種種遊戲受種種樂。彼如是酒，離於酒過，飲已極適，不可得說。彼天如是種種受樂，放逸而行，共天女眾同飲天酒，于長久時愛覆其心。無始集來，如是復集，不能捨離，為愛所誑。彼天如是不知厭足，如火獲薪。如是彼中，山樹具足地處之天，如是思惟：『我於今者上此山頂。』彼天如是迭相憶念，同一心生。如是同心，一切皆共，和合喜心，去向彼山，到已即上。自善業故，第一光焰，向彼山頂，飛昇虛空而上彼山。第一神通上彼山已，五樂音聲皆悉相應，一切所有歌樂之聲普遍山上，復有勝香普熏山上，滿虛空中有妙光明。在虛空中勝耀等光，
【現代漢語翻譯】 現代漢語譯本 處在所有地方的天眾聽到這個聲音后，都生起了稀有之心，更何況其餘的畜生。就這樣，在五個地方享受著各種各樣的快樂。當時，住在山樹具足地方的天眾，在長久的時間裡享受了五蓮華池的快樂后，爲了飲酒、爲了享受慾望的快樂，前往其他的園林。那個園林名叫飲，其中有很多天酒充滿著園林，因為這個緣故被稱為飲園林。那些天眾憑藉著善業的力量，到達飲園林，所有充滿清凈水池的地方都消失了，第一等的香、色、味等都具足，天酒出生並充滿在河流中，那酒的香味甚至遍滿了五由旬（Yojana）的範圍內，逆流順流來回飄蕩，就像天人憶念的那樣，這樣的酒出現在這個世間中。 『第一種快樂，就是隨唸的快樂，就像心中憶念就能得到自在那樣，這是最快樂的；只有這個是快樂，再沒有其他的快樂了。這種隨心所念是第一種快樂，更何況還有五欲功德具足的快樂，五種樂器的聲音，與天女們一起享受快樂。還有隨意自在的快樂，各種各樣的遊戲，享受各種各樣的快樂。』那些酒，沒有酒的過失，飲用后極其舒適，難以言說。那些天人就這樣享受著各種各樣的快樂，放縱地行走，與天女們一同飲用天酒，在長久的時間裡，愛慾覆蓋了他們的心。無始以來積聚的愛慾，就這樣再次積聚，不能捨離，被愛慾所迷惑。那些天人這樣不知厭足，就像火得到了柴薪一樣。就這樣，在那其中，山樹具足地方的天人，這樣思惟：『我現在要登上這座山頂。』那些天人這樣互相憶念，生起同樣的心。就這樣同心同德，一切都共同，和合喜悅的心，前往那座山，到達后就登上山頂。因為自身的善業，第一等的光焰，向著那座山頂，飛昇到虛空中，然後登上那座山。第一等的神通登上那座山後，五種樂器的聲音都相應和，一切所有的歌樂之聲普遍在山上，還有殊勝的香氣普遍薰染山上，充滿虛空中有美妙的光明。在虛空中，殊勝的光耀等光明。
【English Translation】 English version All the Devas (heavenly beings) in all places, upon hearing this sound, conceived a rare thought, let alone the other animals. Thus, in five places, they experienced various kinds of pleasures. At that time, the Devas dwelling in the place abounding in mountains and trees, after enjoying the pleasures of the five lotus ponds for a long time, headed towards other gardens for the sake of drinking and enjoying sensual pleasures. That garden was named 'Drink,' and it was filled with heavenly wine. For this reason, it was called the 'Drink Garden.' Those Devas, by the power of their good deeds, arrived at the Drink Garden. All the places filled with pure water ponds disappeared, and the best fragrance, color, taste, and other qualities were fully present. Heavenly wine was born and filled the rivers. The fragrance of that wine even permeated within five Yojana (a unit of distance) in all directions, flowing back and forth, just as the Devas remembered. Such wine appeared in this world. 『The first pleasure is the pleasure of recollection, just as being able to obtain freedom by remembering in one's heart is the greatest pleasure; only this is pleasure, and there is no other pleasure. This thought arising from the heart is the first pleasure, let alone the pleasure of being endowed with the merits of the five desires, the sounds of the five musical instruments, and enjoying pleasure together with the heavenly maidens. There is also the pleasure of being free and unrestrained, various kinds of games, and enjoying various kinds of pleasures.』 Those wines, without the faults of wine, were extremely comfortable to drink, beyond description. Those Devas thus enjoyed various kinds of pleasures, walking about indulgently, drinking heavenly wine together with the heavenly maidens, and for a long time, desire covered their hearts. The desires accumulated from beginningless time accumulated again in this way, unable to be relinquished, and they were deluded by desire. Those Devas were thus insatiable, like fire obtaining fuel. Thus, among them, the Devas in the place abounding in mountains and trees thought, 『I will now ascend this mountain peak.』 Those Devas thus remembered each other, and the same thought arose. Thus, with one heart and one mind, all together, with harmonious and joyful hearts, they went towards that mountain, and upon arriving, they ascended the peak. Because of their own good deeds, the best radiance ascended towards that mountain peak, flying into the sky, and then ascended that mountain. After the best supernatural powers ascended that mountain, the sounds of the five musical instruments resonated in harmony, and all the sounds of singing and music pervaded the mountain, and a supreme fragrance pervaded and perfumed the mountain, and wonderful light filled the sky. In the sky, the supreme radiance and other lights.
上彼山上。以天神通上彼山已，見彼山頂有無量種流水河池，蓮華滿中，園林眾華種種具足。彼處多有眾鳥音聲，第一天香。彼山頂上普皆平等，光明遍照天眾上已，共天女眾第一受樂。山上之天，有百天女、有二百者，復有餘天三百天女。自業作故，有少、中、多。復有餘天有少、中、多，有一千者，有二千者，有三千者，如是乃至有二萬者，種種歌舞遊戲受樂，一一園林處處遊行，嬉戲受樂。如是蓮華勝妙林中，眾蜂莊嚴，在彼林中五樂音聲遊戲受樂。彼山多有種種妙寶而為莊嚴，于彼山中處處遊戲受樂而行。彼山之石，一切是寶，殊妙間錯，光明勝日。其地柔軟如閻浮提、瞿耶尼中第一柔軟劫貝敷具綿等之軟，若兜羅綿、若復余綿如是等綿；又復如余柔軟之綿，下足則容，舉足則平。彼山頂上如是柔軟。若寶若地、若樹若林、若山之峰，彼一切處第一柔軟。極樂之觸，隨眼所見皆可愛樂。如是山上甚可愛樂，天眾天女在上游戲，彼此迭共受種種樂，諸欲功德一切具足，受天快樂。彼處如是久時受樂，彼天和合第一音聲，歌舞遊戲種種受樂。
「于虛空中有大光明，猶如天狗，彼一切天皆悉同見。彼勝天者，見大光明，未曾見聞，生希有心。中天見之，不能眼看，以手掩眼，入于樹下。下天見之，不能忍耐
【現代漢語翻譯】 現代漢語譯本 他們登上那座山。憑藉天界的神通登上那座山後，他們看到那山頂有無量種流水、河流、池塘，其中蓮花盛開，園林和各種花卉應有盡有。那裡有很多鳥的鳴叫聲，散發著最美好的天界香氣。那山頂上處處平坦，光明遍照天眾，他們與天女們一起享受著最美好的快樂。山上的天人，有的有一百個天女，有的有兩百個，還有的天人有三百個天女。因為各自所造的業不同，所以數量有少、中、多之分。還有的天人擁有的天女數量也有少、中、多之分，有一千個的，有兩千個的，有三千個的，乃至有兩萬個的，他們進行各種歌舞遊戲，享受著快樂，在每一個園林中到處嬉戲玩樂。像這樣在蓮花盛開的美麗林中，各種蜜蜂點綴其間，他們在林中享受著五種樂器的美妙聲音，進行遊戲和享樂。那座山上有很多種珍寶裝飾，他們在山中各處遊戲玩樂。那山上的石頭，一切都是寶物，以殊勝美妙的方式交錯排列，光芒勝過太陽。那裡的土地柔軟得像閻浮提（Jambudvipa，我們所居住的娑婆世界）和瞿耶尼（Godaniya，西牛賀洲）中最柔軟的劫貝敷具和棉花一樣柔軟，像兜羅綿，或者其他棉花一樣；又像其他柔軟的棉花一樣，腳踩下去會陷下去，抬起腳就會恢復平坦。那山頂上就是這樣柔軟。無論是寶物、土地、樹木、森林，還是山峰，所有的地方都非常柔軟。極樂的觸感，眼睛所看到的一切都令人喜愛。像這樣，山上的景色非常可愛，天眾和天女在山上游戲，彼此一起享受著各種快樂，各種慾望和功德都具備，享受著天界的快樂。他們在那裡這樣長久地享受快樂，天人們和諧地發出最美好的聲音，歌舞遊戲，享受著各種快樂。 在虛空中出現巨大的光明，就像天狗（a celestial dog，這裡指一種天象，類似彗星），所有的天人都看到了。那些殊勝的天人，看到這巨大的光明，從未見過，也未曾聽聞過，心中生起稀有的感覺。中等的天人看到這光明，無法用眼睛直視，用手遮住眼睛，躲到樹下。下等的天人看到這光明，無法忍受。
【English Translation】 English version They ascended that mountain. Having ascended that mountain by means of their divine powers, they saw that the summit of the mountain had countless streams, rivers, and ponds, filled with lotuses, and gardens with all kinds of flowers in abundance. There were many bird sounds there, and the finest celestial fragrance. The summit of that mountain was level everywhere, and its light shone upon the celestial beings, who enjoyed the finest pleasures together with the celestial maidens. The celestial beings on the mountain, some had a hundred celestial maidens, some had two hundred, and still others had three hundred celestial maidens. Because of their respective karmic deeds, they had few, medium, or many. And there were other celestial beings who had few, medium, or many, some had a thousand, some had two thousand, some had three thousand, and so on, even up to twenty thousand, performing various songs and dances, enjoying pleasures, and frolicking in every garden. Like this, in the beautiful lotus-filled forest, adorned with various bees, they enjoyed the sounds of the five musical instruments, playing and enjoying themselves in that forest. That mountain was adorned with many kinds of wonderful treasures, and they played and enjoyed themselves everywhere on the mountain. The stones of that mountain were all treasures, arranged in a uniquely beautiful manner, their light surpassing the sun. The ground was as soft as the softest bedding and cotton in Jambudvipa (the world we live in) and Godaniya (Western Aparagodaniya), like silk-cotton, or other cotton; and like other soft cotton, it would sink when a foot was placed on it, and become level when the foot was lifted. The summit of that mountain was so soft. Whether it was the treasures, the ground, the trees, the forests, or the peaks of the mountain, all places were extremely soft. The touch of ultimate bliss, everything seen by the eyes was delightful. Like this, the mountain was very delightful, and the celestial beings and celestial maidens played on the mountain, enjoying various pleasures together, possessing all desires and merits, and enjoying celestial bliss. They enjoyed pleasures there for a long time, and the celestial beings harmoniously produced the finest sounds, singing, dancing, and enjoying various pleasures. In the sky, there appeared a great light, like a celestial dog (a celestial phenomenon, similar to a comet), which all the celestial beings saw. Those superior celestial beings, seeing this great light, which they had never seen or heard of before, felt a rare sensation in their hearts. The intermediate celestial beings, seeing this light, could not look at it directly, covered their eyes with their hands, and hid under the trees. The inferior celestial beings, seeing this light, could not endure it.
，生怖畏故，共諸天女入自寶窟。又復更有大威德天，眼既見已，則能忍耐，諦觀察之，生希有心如是意念：『此是何光？誰有如是勝妙光明？此山如是妙寶光明，如是山中光明具足，此異光照，令不復現，在空如焰。我于昔來，初未曾見。』
「彼更審看見大天狗如是向下，有大光明遍虛空中，如火焰熾，如是下墮。彼天上觀，如大天狗從天而墮，其量長短大小如是如是思量，然後說言：『彼天狗量五千由旬。一切虛空皆悉焰然，不可譬喻。』
「如是如是，次第下來，漸漸近下。彼大勇天亦不能看。何以故？以非彼天眼境界故，不能看彼勝大光明，亦復以手自掩其眼。不久之間，生希有心，還復卻手開眼看之，上觀虛空，見彼天狗漸更近下，一切天眾皆生疑慮，彼此迭互相向說言：『上虛空中，為是何物？甚為希有，在空而墮。』時彼天眾不能決斷，而作是言：『此是何物？』
「爾時，如是未久之間，如是天狗空中滅沒，不知所在。爾時怯天知彼滅已，從窟而出，共諸天女離於怖畏，彼此迭互相向說言：『此希有物為是何物？我心甚疑，令我見之心生怖畏。』如是說已，彼此迭互皆不能決。如是久時，彼此迭互相向說言：『彼是何物？生希有心而生怖畏。』如是山上游戲受樂復心動已，猶更
【現代漢語翻譯】 現代漢語譯本：因為產生恐懼，（一些天人）就和天女們一起躲進自己的寶窟里。還有一些具有大威德的天人，當他們看到（天狗）時，能夠忍耐，仔細地觀察它，心中產生稀有的想法，這樣想道：『這是什麼光？誰有這樣殊勝美妙的光明？這座山有這樣美妙的寶光，這座山中的光明如此具足，這奇異的光芒照耀，使得（原有的光明）不再顯現，在空中像火焰一樣。我從前從來沒有見過。』 他更加仔細地看見大天狗這樣向下，有巨大的光明遍佈虛空之中，像火焰一樣熾盛，這樣向下墜落。那些天人在天上觀看，（並）像大天狗從天上墜落一樣，（對）它的長短大小這樣這樣地思量，然後說：『那隻天狗的量有五千由旬（yóu xún，長度單位）。整個虛空都被火焰點燃，無法比喻。』 就這樣，就這樣，（天狗）次第下來，漸漸接近下方。那些大勇的天人也不能看。（問：）為什麼呢？（答：）因為不是那些天人的眼睛所能看到的境界，所以不能看那勝大的光明，也用手遮住自己的眼睛。不久之後，（他們）產生稀有的想法，又把手拿開睜眼看它，向上觀看虛空，看見那隻天狗漸漸更加接近下方，所有的天眾都產生疑慮，彼此互相說道：『上面的虛空中，那是什麼東西？非常稀有，在空中墜落。』當時那些天眾不能決斷，就說：『這是什麼東西？』 那時，像這樣沒過多久，那隻天狗就在空中消失了，不知道在哪裡。當時膽怯的天人知道它消失後，從窟中出來，和天女們一起離開了恐懼，彼此互相說道：『這稀有的東西是什麼？我心中非常疑惑，讓我看見它心裡產生恐懼。』這樣說完后，彼此互相都不能決斷。像這樣過了很久，彼此互相說道：『那是什麼東西？產生稀有的想法而產生恐懼。』像這樣在山上游戲享樂，心情又動搖了，還是（不能確定）。
【English Translation】 English version: Because of the fear that arose, (some devas) together with their heavenly consorts entered their own treasure caves. Furthermore, there were devas of great power and virtue who, upon seeing (the celestial dog), were able to endure and carefully observe it, giving rise to a rare thought, thinking thus: 'What is this light? Who has such supremely wonderful radiance? This mountain has such wonderful jewel-like light, the light in this mountain is so complete, this extraordinary light shines, causing (the original light) to no longer appear, like a flame in the sky. I have never seen this before.' He looked even more carefully and saw the celestial dog descending in this way, with great light pervading the empty space, blazing like a flame, falling downwards in this way. Those devas watched from the heavens, and like the celestial dog falling from the heavens, they pondered its length, size, and magnitude in this way, and then said: 'That celestial dog measures five thousand yojanas (yóu xún, a unit of length). The entire empty space is ablaze, beyond comparison.' In this way, in this way, (the celestial dog) descended gradually, getting closer and closer. Those brave devas also could not look. (Question:) Why? (Answer:) Because it was not within the realm of those devas' eyes, they could not see that supremely great light, and they also covered their eyes with their hands. Before long, (they) had a rare thought, and then took their hands away and opened their eyes to look at it, looking up at the empty space, seeing that the celestial dog was gradually getting closer and closer, all the devas were filled with doubt, saying to each other: 'What is that thing in the empty space above? It is very rare, falling in the sky.' At that time, those devas could not decide, and said: 'What is this thing?' At that time, not long after, the celestial dog disappeared into the sky, and no one knew where it was. At that time, the timid devas, knowing that it had disappeared, came out of the caves, and together with the heavenly consorts, they left their fear, saying to each other: 'What is this rare thing? My heart is very doubtful, causing fear to arise in my heart when I see it.' After saying this, they could not decide among themselves. After a long time, they said to each other: 'What is that thing? A rare thought arose, and fear arose.' In this way, playing and enjoying themselves on the mountain, their minds were agitated again, and still (they could not be sure).
受樂，受境界樂，種種受樂有無量種無量分別，五樂音聲。于園林中多有天眾共天女眾，無量百千天眾受樂。
正法念處經卷第四十 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四十一
元魏婆羅門瞿曇般若流支譯觀天品之二十(夜摩天之六)
「爾時，天王牟修樓陀須夜摩天共諸天眾、諸天女眾，無量百千那由他千諸天大眾、諸天女眾，一切皆向山樹具足地處之中伽那山所。一切天眾坐蓮花座普遍虛空，上彼山上。見彼天眾有無量種形服莊嚴，無量種色、無量功德，具足天女而為圍繞。彼山中天，五欲功德受諸快樂。爾時，天王牟修樓陀如是見已，心甚歡喜，共天女眾即便速向山樹具足地處天眾。彼處天眾既見天王牟修樓陀，即爾速疾共天女眾一切奉迎，鼓樂音聲，種種歌舞，生歡喜心，迭互相近彼此和合。遍山頂上，種種歌舞讚歎天王牟修樓陀，共到山上。于彼山上，彼此迭互種種音聲娛樂受樂。彼諸天眾如是受樂，于長久時。上虛空中，見天狗下。如是天狗光明等事，如前所說。爾時，天眾既見如是希有事已，而復更生疑慮之心，有大怖畏，即爾前近牟修樓陀夜摩天王依止附近。有向虛空直視觀者；有先曾聞彼天狗者，離放逸行，共彼天主牟修樓陀誠心
【現代漢語翻譯】 現代漢語譯本 感受快樂，感受境界帶來的快樂，各種各樣的快樂有無量種類和無量分別，比如五種令人愉悅的聲音。在園林中，有很多天眾和天女眾，無量百千的天眾享受著快樂。
《正法念處經》卷第四十 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第四十一
元魏婆羅門瞿曇般若流支譯 觀天品之二十（夜摩天之六）
『那時，天王牟修樓陀（Maheshvara）與夜摩天（Yama）一起，和諸天眾、諸天女眾，無量百千那由他千諸天大眾、諸天女眾，都前往山樹茂盛的地方，也就是伽那山（Gana Mountain）所在之處。所有的天眾都坐在蓮花座上，遍佈虛空，到達那座山上。他們看到那些天眾有無量種類的服飾莊嚴，無量種顏色，無量功德，被眾多的天女圍繞。那座山中的天眾，享受著五欲功德帶來的各種快樂。那時，天王牟修樓陀看到這些景象后，心中非常歡喜，與天女眾一起迅速前往山樹茂盛的地方，去見那些天眾。那裡的天眾見到天王牟修樓陀，立刻與天女眾一起前去迎接，敲鑼打鼓，載歌載舞，心生歡喜，彼此靠近，互相和合。他們在山頂上，用各種歌舞讚歎天王牟修樓陀，一同來到山上。在山上，他們彼此用各種聲音娛樂，享受快樂。那些天眾就這樣享受快樂，過了很長時間。在上面的虛空中，他們看見天狗降臨。關於天狗的光明等事，如前面所說。那時，天眾看到這樣稀有的事情，又產生了疑慮之心，感到非常害怕，立刻靠近牟修樓陀夜摩天王，依止在他附近。有的仰望虛空，直接觀看；有的先前聽說過天狗的事情，遠離放逸的行為，與他們的天主牟修樓陀真心』
【English Translation】 English version Experiencing joy, experiencing the joy of realms, various kinds of joy have immeasurable types and immeasurable distinctions, such as the five pleasurable sounds. In the gardens, there are many Devas (gods) and Apsaras (celestial nymphs), immeasurable hundreds of thousands of Devas enjoying pleasure.
The Sutra on the Establishment of Right Mindfulness, Volume 40 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 41
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 20 on Observing the Heavens (Sixth of the Yama Heaven)
'At that time, the Deva King Maheshvara (牟修樓陀) together with the Yama (夜摩) Heaven, and the various Devas, the various Apsaras, immeasurable hundreds of thousands of nayuta thousands of great assemblies of Devas, and great assemblies of Apsaras, all went to the place full of mountains and trees, which is where Gana Mountain (伽那山) is located. All the Devas sat on lotus seats, pervading the sky, and ascended that mountain. They saw that those Devas had immeasurable kinds of clothing and adornments, immeasurable kinds of colors, immeasurable merits, and were surrounded by numerous Apsaras. The Devas in that mountain enjoyed all kinds of pleasures brought by the five desires. At that time, when the Deva King Maheshvara saw these scenes, his heart was very joyful, and together with the Apsaras, he quickly went to the place full of mountains and trees to see those Devas. When the Devas there saw the Deva King Maheshvara, they immediately went to greet him with the Apsaras, playing drums and music, singing and dancing, with joyful hearts, approaching each other and harmonizing with each other. On the top of the mountain, they praised the Deva King Maheshvara with various songs and dances, and came to the mountain together. On the mountain, they entertained each other with various sounds and enjoyed pleasure. Those Devas enjoyed pleasure in this way for a long time. In the sky above, they saw the celestial dog descending. The matters concerning the light of the celestial dog, etc., are as previously described. At that time, when the Devas saw such a rare event, they again had doubts in their minds and felt very afraid, and immediately approached Maheshvara, the Yama Heaven King, relying on him nearby. Some looked directly at the sky; some had previously heard about the celestial dog, and stayed away from heedless behavior, with their lord Maheshvara with sincere hearts.'
禮佛。復有怖畏，入金窟者，有依樹者，此二種天，無勇無力。有天走趣牟修樓陀夜摩天王望歸求救。此如是見，第一希有，生疑慮心。「爾時，天主牟修樓陀見如是已，告天眾言：『汝等天眾為知不知，如此光明在虛空中臨欲墮地？汝等皆來。』其中有天先不知者，則白天王牟修樓陀而作是言：『我實不知。今見如是希有之事，我實不知。』爾時，天王牟修樓陀喚一切天而告之言：『汝等天眾，一切皆聽，我今為說。以虛空中光炎墮地，汝等天眾有怖畏者，希有心者。』
「爾時，如是一切天眾，夜摩天王牟修樓陀為之說言：『汝等皆聽！於我此處在上極遠，復有天眾。彼一切種量色形相、長命業因百倍勝我，是菩薩處第一勝凈。在人中時五種持戒，不孔不穿，堅固不犯，有無量種勝修行故，身壞命終生於善道天世界中。彼天世界，名兜率陀。兜率陀中，若所受樂若諸園林、若諸天女、若諸光明、若色若力、若利智慧、若長壽命、若無量樂或身或心、若所受用資生之具、若天女色，彼十六分，此夜摩天不及其一。彼天功德，非我能說。彼天光明形我此處夜摩天光，如螢火蟲于日不異。若諸光明、若所受用資生之具，一切不及。彼天久時，無量種種受諸快樂。彼天之樂第一可愛，種種諸物，五欲功德種種境界而
【現代漢語翻譯】 現代漢語譯本 禮佛。又有一些心懷怖畏，躲入金窟的天人，還有一些依靠樹木的天人，這兩種天人都缺乏勇氣和力量。有些天人跑向牟修樓陀（Maheśvararudra，夜摩天王）尋求庇護和救助。他們看到這樣的景象，感到非常稀有，心中充滿了疑慮。 『當時，天主牟修樓陀看到這種情況后，告訴他的天眾們說：「你們這些天眾，是否知道這道光明在虛空中，正要墜落到地面？你們都過來看看。」其中有些天人先前並不知道，就對天王牟修樓陀說：「我確實不知道。現在看到這樣稀有的事情，我確實不知道。」』 『當時，天王牟修樓陀召集所有天人，告訴他們說：「你們這些天眾，都仔細聽著，我現在為你們解說。因為虛空中這道光焰墜落到地面，你們這些天眾才會感到害怕，才會心生稀有之感。」』 『當時，牟修樓陀夜摩天王為所有天眾這樣解說：「你們都仔細聽著！在我這個地方的上方極遠處，還有其他天眾。他們的一切，包括種類、數量、顏色、形狀、相貌、壽命和業因，都比我勝過百倍。那是菩薩所居住的第一殊勝清凈之處。他們在人間時，能夠持守五種戒律，沒有缺漏，堅定不犯，因為有無量種殊勝的修行，所以身壞命終后，能夠往生到善道的天界之中。那個天界，名叫兜率陀（Tuṣita）。在兜率陀天中，無論是所享受的快樂，還是園林、天女、光明、顏色、力量、利益智慧、長壽，還是無量快樂（無論是身體上的還是精神上的），還是所受用的資生之具，還是天女的容貌，夜摩天都比不上它的十六分之一。那個天界的功德，我無法用言語來形容。那個天界的光明，與我這裡的夜摩天光相比，就像螢火蟲與太陽一樣。無論是光明，還是所受用的資生之具，一切都比不上。那個天界的天人，長久以來，無量種種地享受各種快樂。那個天界的快樂是第一可愛的，有各種各樣的東西，五欲功德的各種境界。」』
【English Translation】 English version Paying homage to the Buddha. Again, there were those who were fearful, hiding in golden caves, and those who were leaning on trees. These two kinds of devas (gods) lacked courage and strength. Some devas ran towards Maheśvararudra (Lord of the Yama Heaven) seeking refuge and help. Seeing this, they felt it was extremely rare and their hearts were filled with doubt. 『At that time, the lord of the devas, Maheśvararudra, seeing this situation, told his assembly of devas: 「Do you, the assembly of devas, know whether this light in the sky is about to fall to the ground? Come and see.」 Among them, some devas who did not know beforehand said to the king of devas, Maheśvararudra: 「I truly do not know. Now seeing such a rare event, I truly do not know.」』 『At that time, the king of devas, Maheśvararudra, summoned all the devas and told them: 「All of you, the assembly of devas, listen carefully, I will now explain it to you. Because this flame of light in the sky is falling to the ground, you, the assembly of devas, feel fear and a sense of rarity.」』 『At that time, Maheśvararudra, the Yama king, explained to all the devas in this way: 「Listen carefully! Far above my place, there are other devas. Everything about them, including their kind, quantity, color, shape, appearance, lifespan, and karmic causes, surpasses mine by a hundredfold. That is the first supremely pure place where Bodhisattvas reside. When they were among humans, they were able to uphold the five precepts without any flaws, firmly and without violation. Because they had countless kinds of excellent practices, after their bodies break and their lives end, they are able to be reborn in the heavenly realms of the good path. That heavenly realm is called Tuṣita (Joyful). In the Tuṣita Heaven, whether it is the joy they experience, or the gardens, the heavenly women, the light, the color, the strength, the beneficial wisdom, the longevity, or the immeasurable joy (whether physical or mental), or the resources they use, or the beauty of the heavenly women, the Yama Heaven is not even one-sixteenth of it. The merits of that heaven, I cannot describe in words. The light of that heaven, compared to the light of my Yama Heaven here, is like a firefly compared to the sun. Whether it is the light or the resources they use, everything is incomparable. The devas of that heaven, for a long time, immeasurably enjoy all kinds of happiness. The happiness of that heaven is the most lovely, with all kinds of things and all kinds of realms of the merits of the five desires.」』
受快樂，勝於此處夜摩天樂。于長久時，善業乃盡，無常金剛打令碎壞。彼無常法，一切眾生必定皆有，必定種子。不定種子，一切眾生皆悉具有。無常到已，其命則盡，善業盡故，即便退彼兜率天處。一切有為，流動如燈，謂生、住、滅，一切三界，無物不動而是常者。一切皆動，一切終盡，非是常法，無處是常。諸有為法必定退失。是故彼處兜率陀天必當退失，如燈油盡及炷等盡，其燈則滅。燈既滅已，則有闇生；燈生闇滅，燈滅暗生。如種滅已，則有芽生。如是如是，彼業盡故，其命則盡。彼處諸天兜率陀中如是退故，汝等今見彼天已死，以業力故，有如是相。身是無記，雖死而有如是光明，何況復有無量善業所化光明、第一勝上決定善業所化光明。汝夜摩天從今應知彼相如是，彼若未死有何光明？有何威德？有何莊嚴？有何等業？彼不可說，無有譬喻。彼天如是四倍善業之所化作，如是終盡，何況我此三倍持戒，少業所化？汝等皆生夜摩天處，壞脆無常，有為滓濁，是故此天與彼殊絕。彼天如是，猶尚破壞，何況汝等而不破壞？』
「爾時，天王牟修樓陀而說偈言：
「『無常天狗瞬， 燒兜率陀天， 不自在故滅， 如燈油炷盡。 業力之所推， 大力十二輻， 業輪之所轉，
【現代漢語翻譯】 現代漢語譯本 『享受快樂，勝過此處夜摩天（Yama Heaven，欲界六天之一）的快樂。但長久之後，善業終將耗盡，無常的金剛將會擊碎一切。這無常之法，一切眾生必定都有，必定會種下。不確定的種子，一切眾生都具有。無常一旦到來，生命就會終結，善業耗盡，就會從兜率天（Tushita Heaven，彌勒菩薩所在之天）退墮。一切有為法，都如燈火般流動，即生、住、滅。整個三界（Three Realms，欲界、色界、無色界），沒有什麼是靜止不變的。一切都在變動，一切終將消逝，不是永恒不變的，沒有什麼是永恒的。所有有為法必定會退失。因此，兜率陀天（Tushita Heaven）也必定會退失，就像燈油耗盡、燈芯燃盡，燈就會熄滅一樣。燈熄滅后，黑暗就會產生；燈亮起時，黑暗就會消失；燈熄滅時，黑暗就會產生。就像種子消亡后，就會有新芽生長。同樣，因為善業耗盡，生命就會終結。那些兜率陀天（Tushita Heaven）的天人就是這樣退墮的，你們現在看到的那個天人已經死了，因為業力的緣故，才會有這樣的景象。身體本是無記（neither good nor bad，非善非惡），即使死了也有這樣的光明，更何況是無量善業所化生的光明、最殊勝的決定善業所化生的光明。你們夜摩天（Yama Heaven）的天人從今以後應該知道，那景象就是這樣。他如果沒死，會有什麼光明？有什麼威德？有什麼莊嚴？有什麼樣的功德？那無法描述，沒有可以比喻的。那樣的天人是四倍的善業所化生的，尚且會終結，更何況我們這些三倍持戒，少量善業所化生的呢？你們都生在夜摩天（Yama Heaven），這裡脆弱無常，充滿有為的污濁，因此這個天界與兜率天（Tushita Heaven）相比，相差甚遠。兜率天（Tushita Heaven）尚且如此，終將破壞，更何況你們不會破壞呢？』 『當時，天王牟修樓陀（King Maheśvara，大自在天）說了偈語： 『無常的天狗轉瞬即逝，燒燬了兜率陀天（Tushita Heaven），因為不自在所以滅亡，就像燈油燈芯燃盡一樣。被業力所推動，強大的十二輻輪，被業力之輪所轉動，』
【English Translation】 English version 『Enjoying happiness, surpassing the joy of this Yama Heaven (Yama Heaven, one of the six heavens of the desire realm). However, after a long time, the good karma will eventually be exhausted, and the impermanent Vajra will shatter everything. This law of impermanence, all sentient beings are bound to have, and are bound to sow. The uncertain seed, all sentient beings possess. Once impermanence arrives, life will end, and when good karma is exhausted, one will fall from Tushita Heaven (Tushita Heaven, where Maitreya Bodhisattva resides). All conditioned dharmas are like flowing lamps, namely birth, dwelling, and cessation. In the entire Three Realms (Three Realms, the desire realm, the form realm, and the formless realm), there is nothing that is still and unchanging. Everything is moving, everything will eventually perish, it is not eternal, there is nothing that is eternal. All conditioned dharmas are bound to decline. Therefore, Tushita Heaven (Tushita Heaven) is also bound to decline, just like when the lamp oil is exhausted and the wick is burned out, the lamp will go out. After the lamp goes out, darkness will arise; when the lamp is lit, darkness will disappear; when the lamp goes out, darkness will arise. Just like when a seed dies, a new sprout will grow. Similarly, because good karma is exhausted, life will end. Those devas in Tushita Heaven (Tushita Heaven) decline in this way, and the deva you see now is already dead, because of the power of karma, there is such a sight. The body is inherently neutral (neither good nor bad), even after death it has such light, let alone the light transformed by immeasurable good karma, the light transformed by the most supreme and decisive good karma. You devas of Yama Heaven (Yama Heaven) should know from now on that the sight is like this. If he had not died, what light would there be? What power would there be? What adornment would there be? What kind of merit would there be? That cannot be described, there is no comparison. Such a deva is transformed by four times the good karma, and will still end, let alone us who uphold the precepts three times, transformed by a small amount of good karma? You are all born in Yama Heaven (Yama Heaven), which is fragile and impermanent, full of conditioned defilements, therefore this heaven is far inferior to Tushita Heaven (Tushita Heaven). Tushita Heaven (Tushita Heaven) is still like this, and will eventually be destroyed, let alone you who will not be destroyed?』 『At that time, King Maheśvara (King Maheśvara, the Great自在天) spoke in verse: 『The impermanent heavenly dog flashes by, burning Tushita Heaven (Tushita Heaven), because it is not self-existent, it perishes, just like the lamp oil and wick are exhausted. Pushed by the power of karma, the powerful twelve-spoked wheel, is turned by the wheel of karma,』
上下不停住。 取種種境界， 無量門莊嚴， 以時滿足故， 闇退不自在。 時節自在故， 草木如是生， 彼既時到已， 還復乾枯燥。 天如是時到， 則成就天樂； 如是復時到， 還退不自在。 業於時到時， 流轉於世間， 以時自在故， 樂者還受苦。 若受樂受苦， 勿信境界常， 此一切因緣， 苦樂則差別。 一切皆無樂， 一切業自在， 苦亦爾無常， 皆是業因故。 異異諸果生， 有為法流轉， 欲知此因緣， 應知四聖諦。 若知四聖諦， 彼必得解脫； 癡樂境界者， 世間轉如輪。 善知義知諦， 彼則得解脫； 不知義諦者， 則無解脫期。 彼若如是知， 世間無常已， 則起解脫意， 遮不善業心。』
「彼夜摩天如是怖畏，須夜摩天有無量種無量分別。彼夜摩天王牟修樓陀與法相應，如是說道。爾時，彼天既聞天王智者語已，心各差別。有厭離者，厭生死者，畏生死者，又復心轉喜樂境界。伽那山中種種園林、種種戲處，多有流水蓮花池等莊嚴之處，樹枝所覆，寶藏莊嚴，有種種鳥音聲可愛，有蓮花池種種莊嚴，有大七寶而莊嚴
【現代漢語翻譯】 現代漢語譯本 上下不停留。 執取種種境界，以無量法門來莊嚴自身， 因為時機成熟的緣故，黑暗消退，不再受其束縛。 因為時節的自然規律，草木才能如此生長， 但當那個時節過去之後，又會重新變得乾枯。 天人也是這樣，當享樂的時機到來，就能成就天界的快樂； 但當享樂的時機過去，也會退轉，不再自由自在。 業力在時機成熟時，便會在世間流轉， 因為受時節的支配，快樂的人也會遭受痛苦。 如果正在享受快樂或承受痛苦，不要相信這些境界是永恒不變的， 這一切都是因緣和合的結果，苦和樂因此而有所差別。 一切都沒有真正的快樂，一切都受業力支配， 痛苦也是這樣，並非永恒不變，都是由過去的業力所造成的。 種種不同的果報產生，有為之法不斷流轉， 如果想了解這其中的因緣，就應該瞭解四聖諦（苦、集、滅、道）。 如果瞭解四聖諦，就必定能夠得到解脫； 那些執迷於快樂境界的人，會在世間像輪子一樣不停地輪迴。 善於瞭解義理和真諦的人，就能得到解脫； 不瞭解義理和真諦的人，就沒有得到解脫的希望。 如果他們能夠這樣認識到世間是無常的， 就會生起尋求解脫的意願，從而阻止不善業的產生。』
『那些夜摩天（Yama Deva，欲界六天之一）如此恐懼，須夜摩天（Suyama Deva，夜摩天王）有無量種無量分別。那位夜摩天王牟修樓陀（Musilinda，夜摩天王名）與佛法相應，這樣說道。』當時，那些天人聽了天王智者的話后，心中各有不同的想法。有的厭離，有的厭惡生死，有的畏懼生死，也有的心中又轉而喜好快樂的境界。伽那山（Ghana Mountain）中有各種園林、各種遊樂場所，還有許多以流水蓮花池等來莊嚴的地方，樹枝覆蓋，寶藏莊嚴，有各種鳥的鳴叫聲非常悅耳，有蓮花池以各種方式來莊嚴，還有巨大的七寶來裝飾
【English Translation】 English version Without stopping, up and down. Grasping various realms, adorned with immeasurable gates, Because the time is ripe, darkness recedes, no longer unrestrained. Because of the freedom of seasons, plants and trees grow in this way, But when that time has passed, they will return to dryness and desiccation. The Devas (celestial beings) are also like this; when the time for enjoyment arrives, they achieve heavenly bliss; But when the time for enjoyment passes, they also regress, no longer free and at ease. Karma, when the time arrives, flows through the world, Because of being governed by time, those who enjoy pleasure will also suffer. If you are experiencing pleasure or enduring suffering, do not believe that these realms are permanent, All of this is the result of causes and conditions coming together; thus, suffering and pleasure are different. There is no true pleasure in anything; everything is governed by karma, Suffering is also like this, not permanent; it is all caused by past karma. Various different fruits arise, conditioned dharmas (phenomena) flow, If you want to understand the causes and conditions of this, you should understand the Four Noble Truths (suffering, origin, cessation, path). If you understand the Four Noble Truths, you will surely attain liberation; Those who are deluded by the realms of pleasure will revolve in the world like a wheel. Those who are skilled in understanding the meaning and the truth will attain liberation; Those who do not understand the meaning and the truth have no hope of liberation. If they can recognize that the world is impermanent in this way, They will generate the intention to seek liberation, thereby preventing the arising of unwholesome karma.』
『Those Yama Devas (Yama Deva, one of the six heavens of the desire realm) were so frightened, Suyama Deva (Suyama Deva, the king of the Yama heaven) has immeasurable kinds of immeasurable distinctions. That Yama Deva king Musilinda (Musilinda, the name of the Yama Deva king) was in accordance with the Dharma, and spoke in this way.』 At that time, those Devas, having heard the words of the wise king, each had different thoughts in their hearts. Some were disgusted, some were disgusted with birth and death, some were afraid of birth and death, and some turned their hearts to enjoy the realms of pleasure. In Ghana Mountain (Ghana Mountain) there are various gardens, various places of amusement, and many places decorated with flowing water and lotus ponds, covered by tree branches, adorned with treasures, with various birds singing lovely sounds, with lotus ponds decorated in various ways, and adorned with great seven treasures.
山。多有無量可愛聲觸味色香等種種境界，共天女眾喜樂境界，愛樂成就，忘前厭離，不復憶念。
「又諸境界初樂后苦，共天女眾，如是境界而受諸樂。彼山處故，心之獼猴，以自在力于中受樂。又復天眾皆共天主牟修樓陀相隨而還，有乘空者，坐蓮華者，有乘無量莊嚴處者。所謂有天乘孔雀者，乘白象者，有乘鵝者，乘鴛鴦者，有如是等種種異乘，天女圍繞若歌若舞，種種樂音，如天相應。在其天主牟修樓陀大王之前，向戲樂林牟修樓陀天王住處。種種深心，生意覺知，有厭離者，有放逸者。如是種種遊戲境界，而受快樂。戲樂林中地處諸天如是差別，種種不同。若復彼處山樹具足地處住天，在伽那山頂上而住。彼種種意，嬉戲受樂。其中有天生厭離者。如是種種無量分別無量境界而受快樂。如是無量境界受樂，心不厭足，如是乃至善業樂因盡爛壞失，于彼天處業盡而退。如是退已，種種業繩之所繫縛，生於地獄、餓鬼、畜生。若生人中，常在樂處，諸根具足有善智慧，第一大心、第一大富，為一切人常所供養，端正好色，若為人王、若為大臣。以餘業故。
「又彼比丘知業果報，觀夜摩天所有地處。彼即聞知：復有地處名廣博行。眾生何業生彼地處？彼見聞知：若善男子近善知識，信業果報，心意
【現代漢語翻譯】 現代漢語譯本：山中有很多充滿無量的可愛聲音、觸感、味道、色彩、香氣等等各種境界，與天女們一同享受喜樂的境界，沉溺於愛戀和快樂之中，忘記了之前的厭倦和離開，不再回憶。 『而且這些境界都是開始快樂而最終痛苦的，與天女們一同，在這種境界中享受各種快樂。因為在那座山上的緣故，心就像獼猴一樣，憑藉自在的力量在其中享受快樂。而且天眾都與他們的天主牟修樓陀（Maheśvara，大自在天）一同返回，有的乘坐虛空，有的坐在蓮花上，有的乘坐無數莊嚴的處所。所謂有的天人乘坐孔雀，有的乘坐白象，有的乘坐鵝，有的乘坐鴛鴦，有像這樣的種種不同的坐騎，天女們圍繞著他們，或歌或舞，發出各種各樣的音樂，如同天界應有的景象。在他們的天主牟修樓陀大王面前，前往戲樂林，也就是牟修樓陀天王居住的地方。他們心中產生各種各樣的想法，生出覺知，有的感到厭離，有的放縱自己。像這樣在各種各樣的遊戲境界中，享受快樂。戲樂林中的地處諸天就是這樣差別，種種不同。如果說那裡的山樹具備了地處住天的條件，他們就住在伽那山頂上。他們心中懷著各種各樣的想法，嬉戲玩樂。其中有天人生出厭離之心。像這樣通過種種無量的分別和無量的境界來享受快樂。像這樣在無量的境界中享受快樂，內心卻永不滿足，直到善業的快樂之因耗盡、腐爛、消失，在那個天界，業力耗盡而退墮。像這樣退墮之後，被各種各樣的業力之繩所束縛，生於地獄、餓鬼、畜生。如果生於人中，常常身處快樂的地方，諸根完備，具有良好的智慧，擁有第一等的大心、第一等的財富，常常被所有人供養，相貌端正美好，如果成為人王，或者成為大臣。這是因為還有剩餘的業力。 『此外，那位比丘瞭解業的果報，觀察夜摩天（Yāmadeva，焰摩天）的所有地處。他隨即得知：還有一處地方名叫廣博行。眾生因為什麼樣的業而生到那個地方？他看到並得知：如果善男子親近善知識，相信業的果報，心意……』
【English Translation】 English version: The mountain is full of limitless and delightful sounds, touches, tastes, colors, fragrances, and various other realms, enjoying joyful states with celestial maidens, indulging in love and pleasure, forgetting the previous weariness and departure, and no longer recalling it. 'Moreover, these realms are initially pleasurable but ultimately painful, enjoying various pleasures with the celestial maidens in such realms. Because of being on that mountain, the mind, like a monkey, enjoys pleasure within it through its own power. Furthermore, the celestial beings all return together with their lord, Maheśvara (the Great Lord), some riding through the air, some sitting on lotuses, and some riding in countless adorned places. Some celestial beings ride peacocks, some ride white elephants, some ride geese, and some ride mandarin ducks, with various different mounts like these, surrounded by celestial maidens who sing and dance, producing all kinds of music, as befits the celestial realm. Before their lord, the great king Maheśvara, they proceed to the Pleasure Grove, the dwelling place of King Maheśvara. Various deep thoughts arise in their minds, giving rise to awareness, some feeling weariness, and some indulging themselves. In such various playful realms, they enjoy happiness. The earth-dwelling deities in the Pleasure Grove are thus different, in various ways. If the mountains and trees there possess the conditions for earth-dwelling deities, they reside on the summit of Gana Mountain. They entertain various thoughts in their minds, playing and enjoying themselves. Among them, some celestial beings develop a sense of weariness. In this way, through various limitless distinctions and limitless realms, they enjoy happiness. Enjoying happiness in such limitless realms, their hearts are never satisfied, until the cause of happiness from good karma is exhausted, decayed, and lost. In that celestial realm, their karma is exhausted, and they fall. Having fallen in this way, they are bound by various ropes of karma and are born in hells, as hungry ghosts, or as animals. If they are born among humans, they are always in pleasant places, with complete faculties, possessing good wisdom, having a first-rate great mind, first-rate great wealth, and are constantly revered by all people, with handsome and beautiful appearances, becoming either kings or ministers. This is because of remaining karma. 'Furthermore, that Bhikshu, knowing the results of karma, observes all the places of the Yāmadeva (Lord Yama). He immediately learns: there is also a place called Extensive Conduct. What karma causes beings to be born in that place? He sees and knows: if a good man draws near to good spiritual friends, believes in the results of karma, and his mind...'
正直，隨順法行，受持禁戒，正見不邪，修正見行，常近耆宿，于佛法僧生清凈信，信于生死，常一切時善攝諸根，不著境界怖畏生死；知愛別離、生老病死，恩愛聚會、恩愛離別一切皆知；於五聚陰識知其過，常勤精進，順行善業，離惡知識；常一切時樂聞正法，聞已思惟，思已知義，攝持在心，知離欲味；常不殺生、常不偷盜，如前所說。復舍邪行：于婦女根，眼不樂見；于其歌舞莊嚴音聲，聞已不味；于畫婦女若見若聞，無不善念；夢見婦女，覺已不樂，不生愛念；不多行欲，常正觀察，舍離邪淫，棄于欲事如毒無異。彼人如是功德相應，常行善業，恒有善念，離垢染心，持戒普凈，善護禁戒。彼人如是，身壞命終生於善道天世界中，在夜摩天廣博行處。
「彼三功德樂修多作，愛樂凈戒，持戒得果，生於彼處。才生於彼，即聞天鳥種種音聲第一可愛，如跋求聲。鼻所嗅香，本未曾有第一天香，嗅彼香已，生第一樂。身所覺觸本未曾得，心意清凈而不濁亂。如心迴轉，正相應故，則生歡喜。味亦如是，有種種味本未曾得。彼天如是六識之身前受樂已，如是思念：『此何世間？我住何處？此處一切皆悉可愛、皆悉可樂，與本皆異。此處世間見一切色，無量好色。』復見自身所有光明勝日光明，離肉骨污、離
【現代漢語翻譯】 現代漢語譯本：正直，隨順佛法而行，受持戒律，具有正見而沒有邪見，修正自己的見解和行為，經常親近有德行的長者，對於佛、法、僧三寶生起清凈的信心，相信有生死輪迴，時時刻刻都能約束自己的六根，不貪戀外在的境界，不畏懼生死；知道愛人離別、生老病死是人生的常態，恩愛相聚會有恩愛離別的時候，明白這一切；對於五蘊（色、受、想、行、識）的聚合，認識到其中的過患，經常勤奮精進，順應善業而行，遠離惡知識；時時刻刻都喜歡聽聞正法，聽聞之後加以思考，思考之後明白其中的含義，將正法攝持在心中，知道遠離慾望的真味；經常不殺生、經常不偷盜，如前面所說的那樣。還要捨棄邪淫的行為：對於婦女的性器官，眼睛不貪戀觀看；對於她們的歌舞和華麗的裝飾，聽了之後不貪戀其中的滋味；對於描繪婦女的圖畫，無論是看到還是聽到，都不會產生不好的念頭；夢見婦女，醒來之後也不會感到快樂，不生起愛戀的念頭；不放縱性慾，經常以正確的態度觀察，捨棄邪淫，拋棄慾望之事如同毒藥一般。這樣的人具備相應的功德，經常行善業，心中常有善念，遠離污垢染著的心，持守戒律普遍清凈，善於守護禁戒。這樣的人，在身壞命終之後，會轉生到善道的天界之中，在夜摩天（Yama Heaven，欲界第三天）廣闊的修行之處。 『這三種功德——喜歡修行，喜歡清凈的戒律，持守戒律得到善果——使我轉生到這個地方。』剛剛轉生到這裡，就聽到天鳥發出各種各樣的聲音，非常可愛，如同跋求鳥（Bargu bird）的聲音。鼻子所嗅到的香味，是以前從未有過的第一等的天香，聞到這種香味之後，產生第一等的快樂。身體所感受到的觸覺也是以前從未有過的，內心清凈而不混亂。如同內心迴轉一樣，因為與正法相應，所以產生歡喜。味覺也是如此，有各種各樣的味道是以前從未有過的。這些天人像這樣通過六識之身感受快樂之後，會這樣思念：『這是什麼世間？我住在什麼地方？這裡的一切都非常可愛、非常令人快樂，與以前完全不同。這個世間所見的一切顏色，都是無量美好的顏色。』又看到自身所發出的光明勝過太陽的光明，遠離肉體和骨骼的污穢，遠離...
【English Translation】 English version: Being upright, acting in accordance with the Dharma, upholding the precepts, possessing right view without wrong views, correcting one's views and actions, constantly associating with virtuous elders, generating pure faith in the Buddha, Dharma, and Sangha, believing in the cycle of birth and death, always restraining one's senses, not being attached to external realms, not fearing birth and death; knowing that separation from loved ones, birth, aging, sickness, and death are the norm, that loving reunions will have times of loving separation, understanding all of this; recognizing the faults of the five aggregates (form, feeling, perception, mental formations, and consciousness), constantly being diligent and striving forward, acting in accordance with good deeds, staying away from bad company; always delighting in hearing the true Dharma, contemplating it after hearing, understanding its meaning after contemplation, holding the Dharma in one's heart, knowing the taste of detachment from desires; constantly not killing, constantly not stealing, as mentioned before. Also, abandoning wrong sexual conduct: not lusting after the sexual organs of women; not being attached to the taste of their singing, dancing, and elaborate decorations; not generating bad thoughts when seeing or hearing about pictures of women; not feeling pleasure after dreaming of women, not generating thoughts of love; not indulging in sexual desire, constantly observing with the right attitude, abandoning wrong sexual conduct, discarding desires as if they were poison. Such a person possesses corresponding merits, constantly performs good deeds, always has good thoughts in their heart, is free from defilements, upholds the precepts purely, and is skilled at guarding the prohibitions. Such a person, after the body breaks and life ends, will be reborn in the good realm of the heavens, in the vast place of practice in the Yama Heaven (the third heaven of the desire realm). 'These three merits—liking to practice, liking pure precepts, and obtaining good results from upholding the precepts—caused me to be reborn in this place.' Just being reborn here, one hears various sounds of heavenly birds, which are very lovely, like the sound of the Bargu bird (Bargu bird). The fragrance smelled by the nose is the first-class heavenly fragrance that has never been experienced before, and after smelling this fragrance, one experiences first-class joy. The tactile sensation felt by the body is also something that has never been experienced before, and the mind is pure and not confused. Just as the mind turns, because it corresponds with the true Dharma, joy arises. The sense of taste is also like this, with various tastes that have never been experienced before. These heavenly beings, after experiencing pleasure through the six senses in this way, will think: 'What world is this? Where do I live? Everything here is very lovely and very pleasant, completely different from before. All the colors seen in this world are immeasurably beautiful.' And one sees that the light emitted from oneself surpasses the light of the sun, is free from the filth of flesh and bones, and is free from...
諸不凈、離影離睒、離脈離筋、離大小節、離於堅觸。身體柔軟，普身諸分一切皆軟。離於疲惓，自所念行若來若去皆無障礙。離於求索、離身傴曲。彼此迭互不相憎嫉。身體雜毛頭髮皆旋，一一毛旋，眼所對矚，無有妨礙。境界不劣，離於諸障聲觸味香。身不增減，不變不老，恒常有力。天女妒嫉、怖畏怯弱一切皆離。身自具足，離求莊嚴，離求財物，于諸天女離攝取過。復何所離？于園林中處處遊行無所怖畏，離怨家畏、離不凈畏、離於知足。見自己身，則生愛樂，唸唸增長。天無量種諸境界樂，如所悕望，有樂皆得。
「悕望樂已，以少智故，心如是疑：『我何處來？我此身者為是何身？此是何處？此處何名？』彼如是疑，心中思量。譬如醉人或有睡人，夜有四分，三分已過，從睡而寤，于良久時，彼心疑念：『我是何人？我何處住？』少時思念，爾乃得知。如是如是，始生天子于良久時，心思惟已，然後乃知我人中死，來生此處。彼天如是於人中時，持戒熏思，如是相似生於天中。
「若閻浮提不樂境界，在彼天處初生之時，亦不喜樂。何以故？本熏思故，時彼如是。始生天子于良久時，如是覺知我在天處，以善業故天世間生。若人如是，於人中死生於天中，彼持戒來，猶故如是不著境界。如是
【現代漢語翻譯】 現代漢語譯本 沒有不凈之物，遠離陰影和閃爍，沒有血管和筋絡，沒有大關節和小關節，遠離堅硬的觸感。身體柔軟，全身各處都柔軟。遠離疲倦，自己所想所做，無論是來是去，都沒有障礙。遠離求索，身體不彎曲。彼此之間不互相憎恨嫉妒。身體上的雜毛和頭髮都呈旋狀，每一根毛髮都呈旋狀，眼睛所看到的一切，都沒有妨礙。境界不低劣，遠離各種障礙，如聲音、觸感、味道和氣味。身體不會增減，不會改變衰老，永遠充滿力量。遠離天女的嫉妒、恐懼和怯弱。自身具足一切，不需要尋求裝飾，不需要尋求財物，對於天女沒有攝取的過失。還遠離什麼呢？在園林中處處無所畏懼，遠離怨家的畏懼，遠離不凈的畏懼，遠離知足。看到自己的身體，就心生喜愛，唸唸增長。天界有無量種快樂的境界，如所希望的那樣，所有快樂都能得到。
『希望得到快樂之後，因為智慧不足，心中這樣疑惑：『我從哪裡來？我的這個身體是什麼身體？這裡是什麼地方？這裡叫什麼名字？』他這樣疑惑，心中思量。譬如醉酒的人或者睡覺的人，夜晚有四分之一的時間，已經過了四分之三，從睡夢中醒來，過了很久，他心中疑惑：『我是什麼人？我住在哪裡？』過了一會兒思考，然後才知道。像這樣，像這樣，剛出生的天子過了很久，心思惟之後，然後才知道我是從人中死去，來到這裡出生的。那天人像這樣在人中時，持戒熏修思惟，像這樣相似地生在天中。
『如果閻浮提（Jambudvipa，指我們所居住的這個世界）不喜歡快樂的境界，在那個天界剛出生的時候，也不喜歡快樂。為什麼呢？因為原本熏修思惟的緣故，當時他就是這樣。剛出生的天子過了很久，這樣覺知到我在天界，因為善業的緣故在天世間出生。如果有人像這樣，在人中死去生在天中，他因為持戒而來，仍然像這樣不執著于境界。像這樣』
【English Translation】 English version Free from impurities, free from shadows and shimmering, free from veins and tendons, free from major and minor joints, free from hard touch. The body is soft, and all parts of the body are soft. Free from fatigue, one's thoughts and actions, whether coming or going, are unimpeded. Free from seeking, the body is not bent. They do not hate or envy each other. The body's miscellaneous hairs and head hair are all spiraled, each hair spiraled, and what the eyes see is unobstructed. The realm is not inferior, free from all obstacles such as sound, touch, taste, and smell. The body does not increase or decrease, does not change or age, and is always powerful. Free from the jealousy, fear, and timidity of heavenly women. The body is self-sufficient, free from seeking adornment, free from seeking wealth, and free from the fault of being possessed by heavenly women. What else is it free from? In gardens, there is no fear anywhere, free from the fear of enemies, free from the fear of impurity, and free from contentment. Seeing one's own body, one feels love and joy, which increases with every thought. The heavens have countless kinds of joyful realms, and as one hopes, all joys are obtained.
'After hoping for joy, due to a lack of wisdom, the mind doubts like this: 'Where did I come from? What kind of body is this body of mine? What place is this? What is this place called?' He doubts like this, thinking in his mind. For example, a drunken person or a sleeping person, when a quarter of the night has passed, and three-quarters have already passed, wakes up from sleep, and after a long time, his mind doubts: 'Who am I? Where do I live?' After thinking for a short time, he then knows. Just like this, just like this, the newly born heavenly being, after a long time, thinks and contemplates, and then knows that I died in the human realm and was born here. That heavenly being, like this, when in the human realm, maintained precepts and cultivated thought, and is born in the heavens in a similar way.
'If Jambudvipa (referring to the world we live in) does not delight in joyful realms, then at the time of first birth in that heavenly realm, one also does not delight in joy. Why? Because of the original cultivation of thought, at that time he is like this. The newly born heavenly being, after a long time, becomes aware that I am in the heavenly realm, born in the heavenly world because of good karma. If a person is like this, dying in the human realm and being born in the heavens, he comes because of maintaining precepts, and still does not cling to realms. Like this'
后時，天上退已，生於人中，本天上時所習熏故，有相似相；如是人中以熏思故，后時死已，生於天中，不樂境界、不近淫慾。時彼如是，始生天子以持戒故，雖生彼天，不近境界。以餘業故，令心如是不樂境界。
「若出地獄生天中者，彼生業故，在地獄中難可得出。余善業故，以少愿故，得出地獄生於天中。以在如是苦惱處來，生在天中得樂即著，心生歡喜，又多瞋恚。喜樂園林、流水河池種種蓮花，勝愛樂心嬉戲遊行。彼于飲食，愛樂心強，彼意相續之所熏故。
「若出餓鬼，有餘業故生天中者，意相續熏，樂食心強，愛于飲食，常處於冷，多樂婦女。彼熏意故。
「若出畜生，有餘業故生天中者，則多飲食。如畜生中多食多飲，生於天中，亦復如是多食多飲、少飲多食，愛慾心強。以意相續熏故如是。
「若無色界四處退已，生彼天者——以本修得三摩跋提，是故生彼無色界中四地處生，業盡故退，生彼天中——如是本意相續熏故，如是愛觸味色香等如是得已，而復不樂。以心寂靜不多亂故，彼熏心故。若於色界，依止初禪，如是乃至依止四禪。彼禪盡故，退生欲界，如是本意相續熏故，有下中上，心樂坐禪。境界樂心，少而不多。
「若欲界天，欲界中退，還生欲界，以生
【現代漢語翻譯】 現代漢語譯本 後來，如果天人從天上退下來，投生到人間，因為在天上時所習慣的熏習，所以還保留著一些相似的習性；同樣，如果人在人間因為熏習思慮，死後投生到天上，就會不喜好世俗的享樂，不親近淫慾。那時，新生的天子因為持戒的緣故，即使生在天上，也不親近世俗的享樂。又因為其餘業力的影響，使得他的心不喜好世俗的享樂。
『如果從地獄出來，投生到天上的人，因為他過去所造的業力，在地獄中很難脫身。因為還有剩餘的善業，又因為許下了微小的願望，所以才能夠從地獄中脫身，投生到天上。因為剛從充滿苦惱的地方出來，一到天上得到快樂就執著，心中充滿歡喜，又常常容易發怒。他們喜愛快樂的園林、流動的河水和池塘中各種各樣的蓮花，極度貪戀享樂，喜歡嬉戲女色。他們對於飲食，有著強烈的貪愛之心，這是因為他們過去意念相續熏習的結果。
『如果從餓鬼道出來，因為還有剩餘的業力而投生到天上的人，因為意念相續的熏習，貪愛食物的心很強，喜愛飲食，常常處於寒冷之中，喜歡親近婦女。這也是因為過去意念熏習的緣故。
『如果從畜生道出來，因為還有剩餘的業力而投生到天上的人，就會吃很多東西。就像在畜生道中那樣，吃得多喝得多，即使投生到天上，也仍然是吃得多喝得多，或者少喝多吃，貪愛淫慾的心很強。這也是因為意念相續熏習的緣故。
『如果從無色界的四處退下來，投生到天上的——因為原本修習過三摩跋提（Samāpatti，禪定），所以投生到無色界的四處。因為業力耗盡而退下來，投生到天上的——這樣的人，因為原本意念相續的熏習，即使得到了觸、味、色、香等享受，也不喜歡。因為他們的心寂靜，不常散亂，這是因為過去熏習心的緣故。如果在色界，依止初禪，像這樣乃至依止四禪。因為禪定的力量耗盡，退下來投生到欲界，這樣的人，因為原本意念相續的熏習，會有下、中、上三種不同的情況，喜歡坐禪。對於世俗享樂的心，很少而不強烈。
『如果欲界天人，從欲界中退下來，又投生到欲界，因為生
【English Translation】 English version Later, if a Deva (heavenly being) falls from the heavens and is reborn among humans, due to the habits and conditioning acquired in the heavens, they will retain some similar characteristics. Similarly, if a human, through contemplation and conditioning, is reborn in the heavens after death, they will not delight in worldly pleasures and will not be inclined towards lust. At that time, the newly born Deva, due to their adherence to precepts, even though born in the heavens, does not indulge in worldly pleasures. Furthermore, due to the remaining karma, their mind does not delight in worldly pleasures.
'If one emerges from hell and is reborn in the heavens, due to their past karma, it is difficult to escape from hell. Due to remaining good karma and a small vow, they are able to escape from hell and be reborn in the heavens. Having come from such a place of suffering, upon experiencing happiness in the heavens, they become attached, their hearts filled with joy, and they are also prone to anger. They love joyful gardens, flowing rivers, ponds with various lotuses, and are extremely fond of pleasure, indulging in playful activities with women. They have a strong craving for food, due to the continuous conditioning of their minds in the past.
'If one emerges from the realm of hungry ghosts and is reborn in the heavens due to remaining karma, their minds, continuously conditioned, have a strong craving for food, they love eating, often feel cold, and are fond of women. This is due to the conditioning of their minds.
'If one emerges from the animal realm and is reborn in the heavens due to remaining karma, they will eat a lot. Just as in the animal realm they eat and drink a lot, even when reborn in the heavens, they still eat and drink a lot, or drink less and eat more, and have a strong desire for lust. This is due to the continuous conditioning of their minds.
'If one falls from the four realms of the Formless Realm and is reborn in the heavens—because they had previously cultivated Samāpatti (meditative absorption), they were born in the four realms of the Formless Realm. Having fallen due to the exhaustion of karma and reborn in the heavens—such a person, due to the continuous conditioning of their minds, even if they experience touch, taste, color, and fragrance, does not delight in them. Because their mind is tranquil and not often disturbed, this is due to the conditioning of their mind. If, in the Form Realm, one relies on the first Dhyana (meditative state), and so on, up to relying on the fourth Dhyana. Having fallen due to the exhaustion of the Dhyana, they are reborn in the Desire Realm. Such a person, due to the continuous conditioning of their minds, will have lower, middle, and upper levels of fondness for sitting in meditation. Their fondness for worldly pleasures will be little and not strong.
'If a Deva (heavenly being) of the Desire Realm falls from the Desire Realm and is reborn in the Desire Realm, because of birth
業故。如是二道作眾善業，若天、若人如是二種，欲天中退，還生欲天。作善業故，唯欲界中。一切諸天二種業熟，除凈居天。彼凈居天非生業熟、非餘業熟。如是業風常吹一切世間眾生，令其流轉，心罥所繫，亦為種種業罥所縛，無量百千異心信解、無量分別，次第相續，於五道中流轉常行。
「爾時，如是始生天子如是觀察、如是思念，然後乃知：『我于某道退來生此。我人中退而來生此，受生業故。』彼如是知彼業故生，若餘業生，如是亦知。以何因緣知此天子非餘業生？若餘業者，久時因緣，或一百劫能與果報；有一千劫或百千劫，少天眼者不自見知。本過去生久遠之業因緣生此生業生者，則知來處。
「彼如是觀生因緣已，心生憍慢，未久之間，善業熏故，于境界中生愛著心，有無量種。彼天爾乃如是念知：『我今在於夜摩天中，名廣博行地處生已。』即生心時，諸天女眾而現在前。以善業故，彼天女眾速來圍繞。以彼天子善業力故，天女來至。若彼天女生來久者，則不羞恥，近欲抱之，繞彼天子，共園林中而受諸樂。以善業價得彼天女種種功德，第一可愛，而共受樂。于彼地處有好山林、蓮華河池、澗谷流水，有好平地、有好金窟，樹枝之舍，無量百千種種諸鳥，種種音聲。無量百千天女之
【現代漢語翻譯】 現代漢語譯本：業力所致。像這樣，兩種道途造作各種善業，無論是天人還是人類，如果從欲界天退墮，還會再次轉生到欲界天。因為造作善業的緣故，只會在欲界中輪迴。一切諸天的兩種業力成熟，除了凈居天。那些凈居天的眾生並非由生業成熟所致，也不是由其他業力成熟所致。這樣的業風不斷吹拂著一切世間的眾生，使他們流轉生死，被心識的羅網所束縛，也被各種各樣的業力羅網所捆綁，懷著無數百千種不同的心念和理解，進行無數的分別，次第相續不斷，在五道中流轉不息。
『這時，新生的天子會這樣觀察、這樣思念，然後才知道：『我是從某個道退墮而來生到這裡的。我是從人道退墮而來生到這裡的，這是因為受生業的緣故。』他這樣知道自己是因為某種業力而生，如果是其他業力所生，他也會知道。憑藉什麼因緣知道這位天子不是由其他業力所生呢？如果是其他業力，需要很久的時間，或者一百劫才能給予果報；甚至一千劫或者百千劫，缺少天眼的人無法自己看到和知道。而由過去生久遠的業力因緣所生的生業所生者，則能知道自己從哪裡來。
『他這樣觀察了生起的因緣后，心中生起憍慢。沒過多久，因為善業的熏習，他對境界中生起愛著之心，有無量種。那位天人於是這樣念知：『我現在在夜摩天（Yama Heaven，欲界六天之一，又稱焰摩天）中，在名為廣博行的地方出生了。』當他生起這個念頭時，許多天女立刻出現在他面前。因為他的善業，這些天女迅速前來圍繞著他。因為這位天子的善業之力，天女們前來服侍。如果有些天女來得比較久，她們便不會感到羞澀，會靠近並想要擁抱他，圍繞著這位天子，一同在園林中享受各種快樂。他以善業的代價獲得了這些天女的種種功德，她們非常可愛，他與她們一同享受快樂。在那片地方，有美好的山林、蓮花池塘、澗谷流水，有平坦的土地、有金色的洞穴，樹枝構成的房屋，無數百千種各種各樣的鳥，發出各種各樣的聲音。無數百千的天女的』
【English Translation】 English version: It is due to karma. Thus, these two paths create various good deeds. Whether they are Devas (gods) or humans, if they fall from the Desire Realm heavens, they will be reborn in the Desire Realm heavens again. Because of performing good deeds, they only transmigrate within the Desire Realm. The two types of karma of all the Devas mature, except for those in the Pure Abodes (Śuddhāvāsa heavens). Those beings in the Pure Abodes are not due to the maturation of birth karma, nor due to the maturation of other karma. Such karmic winds constantly blow upon all sentient beings in the world, causing them to transmigrate, bound by the nets of the mind, and also bound by various karmic nets, with countless hundreds and thousands of different thoughts and understandings, countless distinctions, continuously succeeding one another, constantly moving and transmigrating in the five paths.
『At that time, the newly born Deva observes and contemplates in this way, and then he knows: 『I have fallen from a certain path and been born here. I have fallen from the human path and been born here, due to the karma of rebirth.』 He knows that he was born due to a certain karma. If he was born due to other karma, he would also know. By what cause does he know that this Deva was not born due to other karma? If it were other karma, it would take a long time, perhaps a hundred kalpas (aeons), to give its result; or even a thousand or a hundred thousand kalpas. Those who lack the divine eye cannot see and know for themselves. But those who are born due to the karma of rebirth, caused by the distant karma of past lives, know where they came from.
『Having observed the causes of his birth in this way, pride arises in his mind. Before long, due to the influence of good karma, he develops attachment to the objects of the senses, in countless ways. That Deva then thinks and knows: 『I am now in the Yama Heaven (Yāma, one of the six heavens of the Desire Realm), born in a place called Extensive Practice.』 As soon as he has this thought, many Deva maidens immediately appear before him. Because of his good karma, these Deva maidens quickly come to surround him. Because of the power of this Deva's good karma, the Deva maidens come to serve him. If some of the Deva maidens have been there for a long time, they will not feel shy, but will approach and want to embrace him, surrounding the Deva, and together they enjoy various pleasures in the gardens. He obtains these Deva maidens with their various merits, who are extremely lovely, through the price of his good karma, and he enjoys pleasure with them. In that place, there are beautiful mountains and forests, lotus ponds, streams and flowing water, flat lands, golden caves, tree-branch houses, countless hundreds and thousands of various birds, making various sounds. Countless hundreds and thousands of Deva maidens』
眾迭相圍繞，在如是處歌舞遊戲。彼處園中有七寶鹿處處遊行。如是種種眼所見者皆悉可愛。彼處有山，名為廣少，彼山之峰七寶光明，種種莊嚴，種種寶石雜雜間錯。有蓮花林皆是七寶，在園林中多有河池，如是種種莊嚴之處。以善業故，妙色莊嚴，于如是處歌舞遊戲種種受樂。
「彼天如是同受樂已，有於水中而遊戲者。如是種種欲，到地獄、餓鬼、畜生。以善業故，戲樂不止。彼諸天等自於身中，示一切天業相名字。若天前世作何善業？何心作業？於何時作？何因緣作？何生處作？此如是等，于下中上福田具足、財物具足而作善業。彼一切相，于自身中見其名字。譬如明瞭善書畫者，各各別處，隨其所作，歷然分明。如彼名字，此天如是。善業畫師于業地處，一切善業皆悉普畫。善業彩色善凈光明，見則極愛，畫作彼天，一切樂見。如彼善業巧畫之色，如是而生。彼天之身以有如是畫字相現，百倍嚴勝。譬如第一百鍊真金，或復其餘赤蓮花寶或青色寶，于如是等種種勝寶，端嚴可愛，彼天身相百倍端嚴。如是畫相，自眼不見。何以故？以在頷下嚥上相故，是以不見。若彼天子心未放逸，則便更互相見此相；又善業因，如是更互相見此相。彼廣博行地處之天，如是希有。
「彼天覆有希有之相，如咽
【現代漢語翻譯】 現代漢語譯本：眾人重重圍繞，在那樣的場所歌舞嬉戲。那裡園林中有七寶所成的鹿，處處可見。像這樣種種眼睛所見之物都非常可愛。那裡有一座山，名為廣少（Guangshao，山名），那山的山峰閃耀著七寶的光芒，以各種各樣的裝飾品莊嚴，各種各樣的寶石相互交錯。有蓮花林，都是七寶所成，在園林中有很多河流池塘，像這樣種種莊嚴的地方。因為過去所造的善業，所以有美妙的色彩來莊嚴，在這樣的地方歌舞嬉戲，享受各種各樣的快樂。 那些天人像這樣共同享受快樂之後，有的在水中嬉戲。像這樣種種慾望，使他們墮入地獄、餓鬼、畜生道。因為善業的緣故，戲樂不止。那些天人們在自身中，顯示一切天業的相和名字。那天人前世做了什麼善業？以什麼樣的心來做？在什麼時候做的？因為什麼因緣做的？在什麼地方做的？像這些等等，在下、中、上等福田中具足，財物具足而做善業。那些一切的相，在自身中看到它的名字。譬如明瞭善於書畫的人，在各個不同的地方，隨著他所做的，清晰分明地展現出來。就像那些名字一樣，這個天人也是這樣。善業的畫師在業的所在地，一切善業都普遍地描繪出來。善業的色彩美好純凈光明，看到就非常喜愛，描繪出那個天人，一切都令人樂於見到。就像善業巧妙描繪的色彩一樣，像這樣而生。那個天人的身體因為有像這樣畫字相的顯現，百倍地莊嚴殊勝。譬如第一百次錘鍊的真金，或者其他的赤蓮花寶或者青色寶，像這些等等種種殊勝的寶物，端正莊嚴可愛，那個天人的身相百倍地端正莊嚴。像這樣的畫相，自己的眼睛看不到。為什麼呢？因為在下巴下面、咽喉上面的緣故，所以看不到。如果那個天子心沒有放逸，那麼就互相看到這個相；又因為善業的因緣，像這樣互相看到這個相。那些在廣博行地處的天人，像這樣稀有。 那些天人還有稀有的相，比如咽喉。
【English Translation】 English version: The multitude surrounds each other, singing and dancing and playing in such places. In that garden, there are deer made of seven treasures everywhere. All that is seen by the eyes is lovely. There is a mountain there, named Guangshao (Guangshao, mountain name), the peaks of which shine with the light of the seven treasures, adorned with various ornaments, and various gems are interspersed. There are lotus forests, all made of seven treasures, and there are many rivers and ponds in the gardens, such are the various adorned places. Because of good deeds done in the past, they are adorned with wonderful colors, and in such places they sing and dance and enjoy various pleasures. After those devas have enjoyed such pleasures together, some play in the water. Such are the various desires that lead them to hell, the realm of hungry ghosts, and the realm of animals. Because of good deeds, the play and joy do not cease. Those devas show in their own bodies the appearances and names of all the deeds of the devas. What good deeds did the deva do in a previous life? With what mind did he do them? When did he do them? For what reason did he do them? Where did he do them? Such as these, in the fields of merit, whether lower, middle, or upper, with wealth complete, he performed good deeds. All those appearances, he sees their names in his own body. For example, a skilled painter and calligrapher clearly and distinctly displays what he has done in various places, according to what he has done. Just like those names, so is this deva. The painter of good deeds universally paints all good deeds in the place of karma. The colors of good deeds are beautiful, pure, and bright, and seeing them is extremely pleasing, depicting that deva, everything is pleasing to see. Just like the colors skillfully painted by good deeds, so is he born. Because the body of that deva has such a manifestation of painted characters, it is a hundred times more adorned and superior. For example, true gold refined a hundred times, or other red lotus jewels or blue jewels, such as these various superior jewels, upright, adorned, and lovely, the appearance of that deva is a hundred times more upright and adorned. Such painted appearances cannot be seen by one's own eyes. Why? Because they are below the chin and above the throat, therefore they cannot be seen. If that deva's mind is not distracted, then they will see this appearance with each other; and because of the cause of good deeds, they see this appearance with each other. Those devas in the place of vast and broad practice are so rare. Those devas also have rare appearances, such as the throat.
之相，額上亦爾。以善業故，有如是相。種種業畫，種種色相。所謂相者：云何而退？於何時退？如是退已，當生何處？彼種種色，種種畫相，彼天額中皆悉具見。此希有相，是業所作。彼天身上，如是字鬘種種雜雜，如是端嚴。如余異處所有諸天，種種華鬘莊嚴身首端嚴殊妙，此相莊嚴亦復如是。
「又彼諸天覆有善業果報成熟，自業畫身，共諸天女種種畫身勝莊嚴者，受諸快樂。無量種種園林之內，于廣博行地處之中游戲受樂。既受樂已，復向一河，河名善雜。彼河從於雜愛山峰流出而來，故名善雜。有種種寶莊嚴彼河，無量鳥眾種種音聲，多有無量種種異樹莊嚴彼河。有種種花，其華雜色有百千分異色不同，莊嚴河岸，無量天女近彼河岸遊戲受樂。又復更有殊妙河水，名為雜河。此河從於雜色崖岸山峰流出，故名雜河。如是雜河，若天近之，于本生處則能憶知。彼天若從地獄中來到彼河岸，則便憶知。既憶知已，有極可愛五欲功德皆悉具足，有諸天女心甚歡喜遊戲受樂。
「以心憶知曾受苦惱故，於樂事一切皆忘，如是厭欲而說偈言：
「『地獄熾火中， 苦切甚大苦， 我等惡業盡， 皆來在此處。 業善果亦善， 諸功德莊嚴； 業惡故果苦， 必定如是受。 我
【現代漢語翻譯】 現代漢語譯本：
他們的面容上呈現出這樣的景象，額頭上也是如此。這是因為他們過去所做的善業，才顯現出這樣的相貌。種種的業力化作圖畫，呈現出種種的色彩和形象。這些相貌，是如何消失的呢？在什麼時候消失呢？消失之後，他們又將轉生到哪裡呢？那些種種的色彩，種種的圖畫般的相貌，在那位天人的額頭上都清晰可見。這種稀有的相貌，是業力所創造的。在那位天人的身上，如同花環般的文字，以各種各樣的方式交織在一起，顯得如此端莊美麗。如同其他地方的天人，用各種各樣的花鬘來莊嚴他們的身體和頭部，顯得端莊殊勝美妙，這種相貌的莊嚴也是如此。
此外，這些天人還有善業的果報成熟，他們自身由業力所畫成的身體，與眾多天女由業力所畫成的、勝妙莊嚴的身體一起，享受各種快樂。在無量種種的園林之中，在廣闊的行地之處嬉戲享樂。享受快樂之後，他們又來到一條河邊，這條河的名字叫做善雜（Śubhamiśra，美好的混合）。這條河從雜愛（Miśrapriya，混合的愛）山峰流出，所以叫做善雜。有各種各樣的珍寶裝飾著這條河，無數的鳥兒發出各種各樣的聲音，還有許多無數種不同的樹木裝飾著這條河。有各種各樣的花朵，這些花朵顏色各異，有成百上千種不同的顏色，裝飾著河岸，無數的天女在河岸邊嬉戲享樂。此外，還有一條更加殊勝美妙的河流，名字叫做雜河（Miśra，混合）。這條河從雜色崖岸（Miśravarna-taṭa，混合顏色的懸崖邊）的山峰流出，所以叫做雜河。像這樣的雜河，如果天人靠近它，就能回憶起自己過去生世的地方。如果天人是從地獄來到這條河岸，那麼他就會回憶起來。回憶起來之後，他會擁有極其可愛的五欲功德，一切都具備，還有許多天女，心情非常歡喜，一起嬉戲享樂。
因為心中回憶起曾經遭受的苦惱，所以對於快樂的事情全部都忘記了，因此厭惡慾望而說偈語：
『在地獄熾熱的火焰中，痛苦是如此劇烈，如此巨大。 我們惡業已經消盡，都來到這個地方。 業善，果報也是善的，各種功德莊嚴著我們； 業惡，所以果報是痛苦的，必定要這樣承受。 我』 English version:
Such is the appearance on their faces, and so it is on their foreheads. It is because of the good deeds they performed in the past that such appearances manifest. Various karmas are depicted as paintings, displaying various colors and forms. How do these appearances fade away? When do they fade away? And after they fade away, where will they be reborn? Those various colors, those painting-like appearances, are all clearly visible on the forehead of that Deva (god). This rare appearance is created by karma. On the body of that Deva, letter garlands intertwine in various ways, appearing so dignified and beautiful. Just as the Devas in other places adorn their bodies and heads with various flower garlands, appearing dignified, supreme, and beautiful, so too is the adornment of this appearance.
Furthermore, these Devas also have the maturation of the fruits of good deeds. Their own bodies, painted by karma, together with the bodies of numerous Apsaras (heavenly nymphs) painted by karma, which are supremely adorned, enjoy various pleasures. Within countless various gardens, in the midst of vast walking grounds, they play and enjoy themselves. After enjoying pleasure, they come to a river named Śubhamiśra (Auspicious Mixture). This river flows from the peak of Miśrapriya (Mixed Love) Mountain, hence the name Śubhamiśra. Various jewels adorn this river, countless birds make various sounds, and numerous different trees adorn this river. There are various flowers, whose colors are diverse, with hundreds of thousands of different colors, adorning the riverbanks. Countless Apsaras play and enjoy themselves near the riverbanks. Moreover, there is an even more supremely wonderful river, named Miśra (Mixture). This river flows from the peak of Miśravarna-taṭa (Mixed-Color Cliff Bank) Mountain, hence the name Miśra. If a Deva approaches such a Miśra river, he will be able to recall the place of his past life. If a Deva comes to the bank of this river from hell, then he will remember. After remembering, he will possess extremely lovely five desires and merits, all complete, and there will be many Apsaras, their hearts filled with joy, playing and enjoying themselves together.
Because they recall the suffering they once endured, they forget all about the things that bring them pleasure. Thus, disgusted with desire, they speak this verse:
'In the blazing fires of hell, the suffering is so intense, so great. Our evil karma has been exhausted, and we have all come to this place. Good karma, the result is also good, various merits adorn us; Evil karma, therefore the result is suffering, it must be endured in this way. I'
【English Translation】 Such is the appearance on their faces, and so it is on their foreheads. It is because of the good deeds they performed in the past that such appearances manifest. Various karmas are depicted as paintings, displaying various colors and forms. How do these appearances fade away? When do they fade away? And after they fade away, where will they be reborn? Those various colors, those painting-like appearances, are all clearly visible on the forehead of that Deva (god). This rare appearance is created by karma. On the body of that Deva, letter garlands intertwine in various ways, appearing so dignified and beautiful. Just as the Devas in other places adorn their bodies and heads with various flower garlands, appearing dignified, supreme, and beautiful, so too is the adornment of this appearance. Furthermore, these Devas also have the maturation of the fruits of good deeds. Their own bodies, painted by karma, together with the bodies of numerous Apsaras (heavenly nymphs) painted by karma, which are supremely adorned, enjoy various pleasures. Within countless various gardens, in the midst of vast walking grounds, they play and enjoy themselves. After enjoying pleasure, they come to a river named Śubhamiśra (Auspicious Mixture). This river flows from the peak of Miśrapriya (Mixed Love) Mountain, hence the name Śubhamiśra. Various jewels adorn this river, countless birds make various sounds, and numerous different trees adorn this river. There are various flowers, whose colors are diverse, with hundreds of thousands of different colors, adorning the riverbanks. Countless Apsaras play and enjoy themselves near the riverbanks. Moreover, there is an even more supremely wonderful river, named Miśra (Mixture). This river flows from the peak of Miśravarna-taṭa (Mixed-Color Cliff Bank) Mountain, hence the name Miśra. If a Deva approaches such a Miśra river, he will be able to recall the place of his past life. If a Deva comes to the bank of this river from hell, then he will remember. After remembering, he will possess extremely lovely five desires and merits, all complete, and there will be many Apsaras, their hearts filled with joy, playing and enjoying themselves together. Because they recall the suffering they once endured, they forget all about the things that bring them pleasure. Thus, disgusted with desire, they speak this verse: 'In the blazing fires of hell, the suffering is so intense, so great. Our evil karma has been exhausted, and we have all come to this place. Good karma, the result is also good, various merits adorn us; Evil karma, therefore the result is suffering, it must be endured in this way. I'
于苦樂中， 輪轉生死處， 業風吹令轉， 猶如海中波。 若有心作惡， 喜樂惡事者， 彼不善行故， 因緣墮地獄。 得脫彼地獄， 來生此天處， 忘彼處苦已， 而復行欲樂。 此境界流轉， 苦樂如梁繩， 而心甚堅䩕， 受苦不厭惓。 此彼岸和合， 諸根之所誑， 為愛罥所縛， 一切流生死。 出地獄生鬼， 出鬼生畜生； 出余畜作龍， 出龍生三處； 業如是常行， 世間轉如輪， 以久來習故， 猶不生疲惓。 愛樂龍宮殿， 不樂地獄苦， 流轉于有獄， 有樂不樂處。 千缽頭摩苦， 百億缽頭摩， 如是時受苦， 癡故不厭惓。 三界皆無樂， 普遍一切苦， 眾生為癡誑， 而不生厭惓。 如是受苦已， 癡故造苦因， 由因故有果， 如果從種子。 境界所迷心， 勇健有大力， 眾生調彼心， 令彼時寂靜。 彼心調伏已， 一切界轉行， 輪迴於三有， 不能見真諦。 如以風因緣， 令海水波動； 如是因緣心， 令世間常轉。 眾生著婦女， 為苦樂所執， 不到于善地，
【現代漢語翻譯】 現代漢語譯本 在痛苦和快樂之中，于生死輪迴中流轉， 業力的風吹動著我們，像海中的波浪一樣。 如果有人心懷惡意，喜歡作惡， 因為他們不善的行為，因緣際會便會墮入地獄。 從地獄中脫離后，轉生到天界， 忘記了地獄的痛苦，又開始追求慾望的快樂。 在這種境界中流轉，痛苦和快樂就像樑上的繩索， 而內心卻非常頑固，即使受苦也不感到厭倦。 此岸和彼岸相互交織，被各種感官所迷惑， 被愛慾的羅網所束縛，一切都在生死中流轉。 從地獄出來后，轉生為餓鬼，從餓鬼出來后，轉生為畜生； 從低等畜生出來后，轉生為龍，從龍出來后，轉生到三善道； 業力就是這樣不斷執行，世間就像車輪一樣旋轉， 因為長久以來的習性，所以仍然不感到疲倦。 喜愛龍宮的華麗，卻不喜愛地獄的痛苦， 在有痛苦和快樂的地方，以及既非痛苦也非快樂的地方流轉。 經歷千缽頭摩（千瓣蓮花地獄）的痛苦，以及百億缽頭摩（億瓣蓮花地獄）的痛苦， 像這樣長久地受苦，因為愚癡而不感到厭倦。 三界（欲界、色界、無色界）都沒有真正的快樂，普遍存在著各種痛苦， 眾生被愚癡所迷惑，因此不產生厭離之心。 像這樣受苦之後，因為愚癡而造作痛苦的原因， 因為有原因，所以有結果，結果就像從種子中生長出來一樣。 被外境所迷惑的心，勇猛而有大力， 眾生應該調伏這顆心，讓它時常保持平靜。 當這顆心被調伏之後，就能超越一切境界的運轉， 在三有（欲有、色有、無色有）中輪迴，就不能見到真正的真理。 就像因為風的緣故，使海水波動一樣； 同樣因為心的緣故，使世間不斷運轉。 眾生執著于男女情愛，被痛苦和快樂所束縛， 無法到達善良的境地。
【English Translation】 English version In the midst of suffering and joy, revolving in the cycle of birth and death, The winds of karma blow us around, like waves in the sea. If someone has malicious thoughts and delights in evil deeds, Because of their unwholesome actions, they will fall into hell due to karmic conditions. Having escaped from that hell, they are reborn in the heavens, Forgetting the suffering of hell, they again pursue the pleasures of desire. Revolving in this realm, suffering and joy are like a rope on a beam, Yet the mind is very stubborn, and does not tire of suffering. This shore and the other shore are intertwined, deceived by the senses, Bound by the net of love and desire, all flow in the cycle of birth and death. Emerging from hell, one is born as a preta (hungry ghost); emerging from a preta, one is born as an animal; Emerging from a lower animal, one is born as a naga (dragon); emerging from a naga, one is born in the three good realms; Karma thus constantly operates, the world turns like a wheel, Because of long-standing habits, one still does not feel weary. Loving the palaces of the nagas, not loving the suffering of hell, Revolving in realms with suffering and joy, and in places that are neither suffering nor joy. Experiencing the suffering of a thousand Padmas (thousand-petaled lotus hells), and a hundred billion Padmas (billion-petaled lotus hells), Suffering in this way for a long time, one does not tire because of delusion. The three realms (desire realm, form realm, formless realm) have no true joy, suffering is pervasive everywhere, Beings are deluded by ignorance, and therefore do not generate a sense of weariness. Having suffered in this way, one creates the causes of suffering because of delusion, Because there is a cause, there is a result, the result is like growing from a seed. The mind, deluded by external objects, is brave and has great strength, Beings should tame this mind, so that it is always peaceful. When this mind is tamed, one can transcend the operation of all realms, Revolving in the three existences (desire existence, form existence, formless existence), one cannot see the true truth. Just as the wind causes the sea to undulate; Similarly, the mind causes the world to constantly revolve. Beings are attached to love between men and women, bound by suffering and joy, Unable to reach a virtuous state.
無苦惱之處。 若憶知苦時， 則生厭離心， 既忘彼苦惱， 還著樂放逸。 若有能憶知， 地獄苦惱者， 如是天中樂， 猶如小微塵。』
「彼天皆憶本曾生處。諸有近彼雜色崖岸山峰所出雜河岸者，則皆憶知本曾生處；若離去者，于本生處一切皆忘。彼復于苦心既忘已，忘本生處；忘本生已，而復樂著種種境界，有無量種無異相似可愛聲觸味色香等天妙境界，如是受樂。
「既受樂已，而復更向名久欲山。彼久欲山普皆可愛，有第一河蓮花水池，其水清凈，圍繞彼山。鵝鴨鴛鴦在彼河池而為莊嚴，種種金寶為河兩岸，水流之聲有種種音。彼山之中如是等河，其數一萬。種種樹林，種種眾鳥而為莊嚴。彼諸河中，四河最勝，所謂四者：一名速流；二名金鬘；三名毗琉璃水；四名樂漂。是名為四。爾時天眾自業果熟，一切如是生歡喜心，種種衣服莊嚴其身，遊戲受樂，向速流河。近彼河岸有長妙花極大樹林，名無量樂。其花開敷，其枝密覆間無空處，無量百千種種色花。有流水池，種種諸鳥，鳥身皆是種種雜寶，眾鳥音聲處處遍滿。彼速流河第二岸邊有蓮花池，彼池名曰醉蜂巡行。如日初出赤色蓮花在彼池中以為莊嚴，如是蓮花有第一香普覆池水。彼河二岸，一有樹林，一
【現代漢語翻譯】 現代漢語譯本 沒有苦惱的地方。 如果憶起苦難的時候，就會產生厭離之心， 既然忘記了那些苦惱，又會貪戀安樂放縱自己。 如果有人能夠憶起地獄的苦惱， 那麼天上的快樂，就如同微小的塵埃一般。』
那些天人都記得自己曾經出生的地方。那些靠近雜色崖岸山峰所流出的雜河岸邊的人，就都記得自己曾經出生的地方；如果離開了那裡，對於曾經出生的地方就全部忘記了。他們忘記了苦難之後，也忘記了曾經出生的地方；忘記了曾經出生的地方之後，又貪戀種種境界，有無量無數種類相同或不相同的可愛聲音、觸感、味道、顏色、香氣等天上美妙的境界，就這樣享受快樂。
享受快樂之後，又一起前往名為久欲山的地方。那久欲山到處都非常可愛，有第一等的河流和蓮花水池，池水清澈，環繞著那座山。鵝、鴨、鴛鴦在那些河流池塘中作為裝飾，各種金銀珠寶作為河的兩岸，水流的聲音發出各種各樣的聲音。那座山中像這樣的河流，數量有一萬條。各種各樣的樹林，各種各樣的鳥類作為裝飾。那些河流中，有四條河流最為殊勝，這四條河流分別是：第一條叫做速流；第二條叫做金鬘；第三條叫做毗琉璃水；第四條叫做樂漂。這就是那四條河流。這時，天人們因為各自業力的成熟，一切都這樣生起歡喜心，用各種各樣的衣服裝飾自己的身體，嬉戲玩樂，前往速流河。靠近那條河岸，有長而美好的花朵和極大的樹林，名字叫做無量樂。那些花朵盛開，樹枝茂密覆蓋沒有空隙的地方，有無量百千種各種顏色的花朵。有流水池塘，各種各樣的鳥類，鳥的身體都是各種各樣的雜寶，眾鳥的聲音到處遍滿。那速流河的第二岸邊有一個蓮花池，那個池塘的名字叫做醉蜂巡行。像太陽剛出來時紅色的蓮花在那個池塘中作為裝飾，這樣的蓮花有第一等的香氣普遍覆蓋池水。那條河的兩岸，一邊有樹林，一邊
【English Translation】 English version A place free from suffering. If one remembers suffering, Then a mind of aversion arises, Once that suffering is forgotten, One clings to pleasure and becomes lax. If one can remember, The suffering of hell, Then the pleasures of heaven, Are like tiny specks of dust.'
Those gods all remember where they were born. Those near the banks of the variegated rivers flowing from the variegated cliffs and peaks all remember where they were born; those who leave forget everything about where they were born. Having forgotten the suffering, they also forget where they were born; having forgotten where they were born, they cling to all sorts of realms, with countless similar and dissimilar lovely sounds, touches, tastes, colors, and scents, such heavenly delights, and thus they enjoy pleasure.
Having enjoyed pleasure, they then go together to a mountain called Kujyushan (Mountain of Prolonged Desire). That Kujyushan is altogether lovely, with first-rate rivers and lotus ponds, the water clear and pure, surrounding that mountain. Geese, ducks, and mandarin ducks adorn those rivers and ponds, with various gold and jewels as the banks of the rivers, the sound of the flowing water making various sounds. Within that mountain are such rivers, numbering ten thousand. Various forests, various birds adorn it. Among those rivers, four are the most excellent, namely: the first is called Srotovega (Swift Flow); the second is called Kanakamala (Golden Garland); the third is called Vaidurya-udaka (Beryl Water); the fourth is called Ratiplava (Pleasure Raft). These are the four. At that time, the heavenly beings, as their karmic fruits ripen, all give rise to joyful minds, adorn their bodies with various garments, play and enjoy themselves, and go to the Srotovega River. Near the bank of that river are long, wonderful flowers and a very large forest, named Anantaloka (Infinite Joy). Those flowers are in full bloom, their branches densely covering, with no empty space, countless hundreds of thousands of various colored flowers. There are flowing ponds, various birds, the bodies of the birds all made of various jewels, the sounds of the birds filling every place. On the second bank of that Srotovega River is a lotus pond, that pond is called Madhumattabhramara-carita (Drunken Bee's Circuit). Like red lotuses at sunrise adorn that pond, such lotuses have a first-rate fragrance that pervades the pond water. On the two banks of that river, one has forests, and the other
有花池。彼河長量五百由旬，廣五由旬，其水普清，水中生花遍覆其水，花葉雜色若干種種，有第一香。彼如是香遍五由旬。爾時，彼處如是諸天隨心所念，有天在於園林中者，有天在於蓮花中者。如心所念遊戲受樂，與天女眾彼此迭共歡喜受樂。自有光明。以善業力在彼處生。彼速流河于兩岸邊，廣博行天種種遊戲而受快樂。如是一河。
「彼金鬘河從山峰出，彼山名衣。又衣山峰復出此河，此金鬘河甚為可愛，河在衣山猶如金鬘，故名此河以為金鬘。彼金鬘河如是功德，所謂其水悉是天酒，遠離酒過，第一善香，味色觸等皆如心意，一切具足。有所憶念，不妨不亂。爾時，彼天共諸天女飲如是酒，復受勝樂。彼一一天皆有無量諸天女眾之所圍繞，心意樂著五欲境界，五樂音聲，稱情美妙。共諸天女，隨心所念如意自在，金鬘河邊成就無量種種勝樂，于境界中心不厭足。又復歌舞種種遊戲受諸快樂，從一山口至一山口，從一山峰至一山峰，從一河岸至一河岸，從蓮華池至蓮花池，從園林處至園林處，從樹根下至樹根下。如是種種諸處受樂，既受樂已，次復往向毗琉璃水第三河所。
「毗琉璃水第三河中，其水清凈如毗琉璃，彼處多有毗琉璃樹，又復多有毗琉璃鳥在彼水中。其水波鬘，其沫如笑，凈潔清
【現代漢語翻譯】 現代漢語譯本 有一個花池。那條河長五百由旬（yojana，古印度長度單位），寬五由旬，河水普遍清澈，水中生長著鮮花，覆蓋了整個水面，花葉顏色各異，種類繁多，散發著最上等的香味。這種香味遍佈五由旬的範圍。當時，那裡的諸天隨心所想，有的天人在園林中，有的天人在蓮花中。他們隨心所想地遊戲享樂，與天女們彼此共同歡喜享樂。他們自身帶有光明，憑藉善業的力量在那裡出生。那條快速流淌的河流，在兩岸寬廣的區域，讓天人們進行各種遊戲，享受快樂。這就是這樣一條河流。
那條金鬘河（Kañcanamālā River）從衣山（Vastra Mountain）的山峰流出，衣山的山峰又流出這條河。這條金鬘河非常可愛，河流在衣山，就像一條金色的項鍊，所以這條河被稱為金鬘河。這條金鬘河有這樣的功德，那就是河水都是天酒，沒有酒的過失，具有最上等的香味，味道、顏色、觸感等都如心意，一切都具備。心中所想的，都不會受到妨礙或擾亂。當時，那些天人與天女們一起飲用這樣的酒，再次享受殊勝的快樂。他們每一位天人都被無數的天女圍繞，內心貪戀五欲的境界，五種悅耳的聲音，稱心如意，美妙動聽。他們與天女們一起，隨心所想，如意自在，在金鬘河邊成就無量種種殊勝的快樂，在境界中心不感到厭足。他們又唱歌跳舞，進行各種遊戲，享受各種快樂，從一個山口到另一個山口，從一個山峰到另一個山峰，從一個河岸到另一個河岸，從蓮花池到蓮花池，從園林到園林，從樹根下到樹根下。像這樣在各種地方享受快樂，享受快樂之後，接著又前往毗琉璃水（Vaiḍūrya Water）的第三條河。
在毗琉璃水的第三條河中，河水清澈如毗琉璃（vaiḍūrya，一種寶石）。那裡有很多毗琉璃樹，還有很多毗琉璃鳥在水中。河水的波紋，水沫像微笑一樣，乾淨清澈。
【English Translation】 English version There is a lotus pond. That river is five hundred yojanas (yojana, an ancient Indian unit of length) long and five yojanas wide. Its water is universally clear, and flowers grow in the water, covering the entire surface. The flower leaves are of various colors and kinds, and they have the finest fragrance. That fragrance pervades five yojanas. At that time, the devas (devas, gods) there thought whatever they wished. Some devas were in the gardens, and some were in the lotus flowers. They played and enjoyed themselves as they pleased, and they rejoiced and enjoyed themselves together with the goddesses. They had their own light and were born there by the power of good karma. That fast-flowing river allowed the devas to play various games and enjoy happiness in the wide areas on both banks. Such is this river.
That Kañcanamālā River flows from the peaks of Vastra Mountain, and Vastra Mountain also flows out of this river. This Kañcanamālā River is very lovely. The river is on Vastra Mountain like a golden necklace, so this river is called Kañcanamālā. This Kañcanamālā River has such merits that its water is all celestial wine, free from the faults of wine, with the finest fragrance, and its taste, color, touch, etc., are all as desired, complete in every way. Whatever is thought of will not be hindered or disturbed. At that time, those devas and goddesses drank such wine together and again enjoyed supreme happiness. Each of them was surrounded by countless goddesses, their minds attached to the realm of the five desires, the five pleasant sounds, pleasing and beautiful. Together with the goddesses, they were free and at ease as they wished, achieving immeasurable kinds of supreme happiness by the Kañcanamālā River, and their hearts were not weary of the realm. They also sang and danced, played various games, and enjoyed various pleasures, from one mountain pass to another, from one mountain peak to another, from one riverbank to another, from lotus pond to lotus pond, from garden to garden, from under the roots of trees to under the roots of trees. In this way, they enjoyed happiness in various places, and after enjoying happiness, they then went to the third river of Vaiḍūrya Water.
In the third river of Vaiḍūrya Water, the water is as clear as vaiḍūrya (vaiḍūrya, a type of gemstone). There are many vaiḍūrya trees there, and there are also many vaiḍūrya birds in the water. The waves of the water, its foam like a smile, are clean and clear.
水徐流不急。其水極深，有妙音聲。善業力故，毗琉璃水如是緩流。天欲受樂，有心念時，到彼河中，境界渴故，種種愛貪。彼天受樂不在一處，有在河岸而受樂者，有在水中而受樂者。共諸天女第一嬉戲而受快樂。彼諸天眾皆悉乘鳥，從一水波到一水波處處遊行，從一水㳬入一水㳬，從一回波入一回波。有入水者，入已復出，更入急處。又復彼天從一蓮花入一蓮花，又復從一優缽羅林更入其餘優缽羅林。如是遊行百到千到，成就樂受，不可譬喻。又復彼天善業力故，境界寂靜，毗琉璃水清凈之處，見業果報。若其有天持戒凈勝、若智慧勝，彼則能見本何因緣，如是作業得生彼天毗琉璃水清凈之處，一切皆見。以何因緣如是心生憶念往事？以前世時，于福田中有清凈心深生信故。
「彼一切天一一各各作如是心：『我境界力如是動轉，五欲之水在愛河中，如是漂我，令我不覺。無常退至，我於此處必定當退。如過去世所作業相，生此之因自咽上現。』彼天既見如是相故，知過去世作如是等善業因緣，來生此處，如是受樂。若彼業盡，於此天上必定當退。如是念已，彼此迭互相向而說。
「復見五道怖畏之處，見怖畏已，彼一切天各生厭離，毗琉璃水河岸邊處而說偈言：
「『若過去修善， 為善人所
【現代漢語翻譯】 現代漢語譯本 水流緩慢而平穩，水極深邃，發出美妙的聲音。由於善業的力量，毗琉璃水（Vairocana water，一種清澈的水）才能如此緩緩流動。天人想要享受快樂時，只要心中一念，便來到這條河中。因為對境界的渴求，生起種種愛戀和貪慾。這些天人在不同的地方享受快樂，有的在河岸，有的在水中，與眾多天女一同嬉戲，享受無上的快樂。這些天眾都乘坐著鳥，從一個水波到另一個水波，從一個水漩渦進入另一個水漩渦，從一個回波進入另一個回波。有的天人潛入水中，出來后又再次潛入，進入更湍急的地方。還有的天人從一朵蓮花進入另一朵蓮花，又從一片優缽羅林（utpala，藍色蓮花）進入另一片優缽羅林。這樣反覆成百上千次，成就了難以比喻的快樂。此外，由於天人的善業之力，境界變得寂靜，在毗琉璃水清澈的地方，他們能看到自己的業果報應。如果有的天人持戒清凈殊勝，或者智慧殊勝，他們就能看到自己過去是因為什麼因緣，做了什麼業，才能生到這片毗琉璃水清凈的天界，一切都能看得清清楚楚。他們又因為什麼因緣，心中生起回憶往事的念頭呢？這是因為前世時，在福田中以清凈心深深地生起信心。 這些天人各自心中都這樣想：『我的境界之力如此動盪，五欲之水在愛河中如此漂流我，使我毫無察覺。無常正在逼近，我必定會從這裡退轉。過去世所造的業相，以及生到此地的原因，都自然地在我的咽喉上顯現。』這些天人既然看到了這樣的景象，就知道過去世是因為做了這些善業的因緣，才來到這裡享受快樂。如果他們的業報享盡，必定會從這天上退轉。這樣想著，他們彼此互相告知。 他們又看到了五道（five realms of existence）的怖畏之處，看到這些怖畏后，所有天人都生起厭離之心，在毗琉璃水河岸邊說偈語： 『如果過去修習善業，為善良之人所……』
【English Translation】 English version The water flows slowly and steadily. The water is extremely deep and produces wonderful sounds. Due to the power of good karma, the Vairocana water flows so gently. When the devas (devas, celestial beings) desire to enjoy pleasure, with a single thought in their minds, they arrive at this river. Because of their thirst for experiences, they generate various attachments and desires. These devas enjoy pleasure in different places, some on the riverbank, some in the water, playing and enjoying supreme happiness with numerous celestial maidens. These deva hosts all ride on birds, going from one wave to another, from one whirlpool to another, from one eddy to another. Some devas dive into the water, come out again, and dive into more turbulent places. Furthermore, these devas go from one lotus flower to another, and from one utpala (utpala, blue lotus) grove to another utpala grove. They repeat this hundreds or thousands of times, achieving a joy that is beyond comparison. Moreover, due to the good karma of the devas, the realm becomes tranquil, and in the clear place of the Vairocana water, they see the retribution of their karma. If some devas are particularly pure in their precepts or superior in wisdom, they can see what causes and actions in the past led them to be born in this pure deva realm of Vairocana water; they can see everything clearly. And for what reason do thoughts of past events arise in their minds? It is because in their past lives, they generated deep faith with a pure mind in the field of merit. Each of these devas thinks to themselves: 'The power of my realm is so turbulent, the water of the five desires flows in the river of love, drifting me along without my awareness. Impermanence is approaching, and I will surely fall from here. The signs of the karma I created in past lives, and the cause of my birth here, naturally appear on my throat.' Since these devas see such signs, they know that it was because of the good karma they created in past lives that they came here to enjoy pleasure. If their karmic rewards are exhausted, they will surely fall from this heaven. Thinking in this way, they tell each other. They also see the fearful places of the five realms of existence. Having seen these fears, all the devas generate a sense of revulsion, and they speak the following verse on the bank of the Vairocana water river: 'If in the past one cultivated goodness, and was regarded as good by virtuous people...'
愛， 今此天處受， 唸唸向盡去。 彼盡已則退， 天中善報處， 一切樂因緣， 皆如是盡滅。 既入無常手， 一切皆破壞， 若法無常者， 令一切皆貪。 如是無常法， 能與一切貪， 愚癡少智者， 貪著于欲味。 癡不覺知過， 如今波迦果， 色聲等繫縛， 愛故受苦惱。 惡業迷眾生， 令不得自在， 以迷惡業故， 則受惡業果。 諸著欲味者， 欲害如毒果， 著欲不知足， 故墮地獄中。 常樂行施戒， 施戒福成就， 若常如是行， 彼則生天上。 持戒常修行， 舍離不善業， 恭敬修威儀， 彼則生天上。 愍眾生安慰， 深信于佛法， 攝心寂靜者， 彼則生天上。 若於怨家所， 慈心離瞋垢， 常寂靜心者， 彼則生天上。 若心中無瞋， 彼善而無惱， 勇善調伏者， 彼則生天上。 常實語持戒， 而不多言說， 知堅知不堅， 彼則生天上。 若不樂世間， 厭離老死法， 常樂於涅槃， 彼則生天上。 若樹下冢間， 如是山谷等， 常一心禪者， 彼則生天上。 知時
【現代漢語翻譯】 現代漢語譯本 愛， 如今在此天界所享受的快樂，每一念都在走向消逝。 當這些快樂耗盡之後就會衰退，天界中美好的福報之處，一切快樂的因緣，都會這樣走向終結和滅亡。 一旦落入無常之手，一切都會被破壞，如果事物是無常的，就會使一切都產生貪戀。 像這樣無常的法，能夠引發一切貪慾，愚蠢而缺少智慧的人，貪戀執著于感官的快樂。 愚癡的人不覺察到其中的過患，就像那波迦果（Baka fruit）一樣，被色、聲等所束縛，因為愛而承受痛苦煩惱。 罪惡的業力迷惑眾生，使他們不得自在，因為迷惑于罪惡的業力，所以承受罪惡的果報。 那些執著于感官快樂的人，慾望的危害就像有毒的果實，貪戀慾望而不知滿足，所以會墮入地獄之中。 經常快樂地行佈施和持戒，佈施和持戒能成就福德，如果經常這樣做，他們就會生到天上。 持戒並經常修行，捨棄不善的業，恭敬地修習威儀，他們就會生到天上。 憐憫眾生並給予安慰，深深地相信佛法，收攝心念使其寂靜的人，他們就會生到天上。 如果對於怨恨的人，以慈悲心遠離嗔恨，經常保持內心寂靜的人，他們就會生到天上。 如果心中沒有嗔恨，那便是善良而沒有煩惱，勇敢善良並能調伏自己的人，他們就會生到天上。 經常說實話並持守戒律，而不說太多的廢話，明白什麼是堅固的，什麼是不堅固的，他們就會生到天上。 如果不貪戀世間，厭惡老死之法，經常向往涅槃，他們就會生到天上。 如果在樹下、墳墓間，或者山谷等地方，經常一心禪定，他們就會生到天上。 知道時節因緣。
【English Translation】 English version Love, Now, the pleasures experienced in this heavenly realm are, in every moment, heading towards their end. When these pleasures are exhausted, they will decline. The blessed places in the heavens, all causes and conditions for happiness, will thus come to an end and perish. Once fallen into the hands of impermanence, everything will be destroyed. If a thing is impermanent, it causes all to become greedy. Like this, impermanent dharmas can give rise to all desires. The foolish and those lacking wisdom cling to the taste of sensual pleasures. The deluded do not perceive the faults, like the Baka (Baka fruit) fruit, bound by form, sound, and so on, they suffer from pain and affliction because of love. Evil karma deludes sentient beings, preventing them from being free. Because of delusion in evil karma, they receive the fruits of evil karma. Those attached to the taste of desire, the harm of desire is like a poisonous fruit. Clinging to desire without satisfaction, they fall into hell. Always joyfully practice giving and observe the precepts. Giving and observing the precepts accomplish merit. If one always acts in this way, they will be born in heaven. Upholding the precepts and constantly practicing, abandoning unwholesome actions, respectfully cultivating proper conduct, they will be born in heaven. Having compassion for sentient beings and offering comfort, deeply believing in the Buddha's teachings, those who gather their minds and make them tranquil, they will be born in heaven. If towards enemies, one has loving-kindness and is free from anger, those who constantly keep their minds tranquil, they will be born in heaven. If there is no anger in the heart, that is goodness without affliction. The brave and virtuous who can tame themselves, they will be born in heaven. Always speaking truthfully and upholding the precepts, and not speaking too much, knowing what is firm and what is not firm, they will be born in heaven. If one does not delight in the world, detests the law of old age and death, and always longs for Nirvana (Nirvana), they will be born in heaven. If under a tree, in a graveyard, or in valleys and such places, one constantly meditates with a focused mind, they will be born in heaven. Knowing the proper time.
敬父母， 不近惡知識， 常行慈心者， 彼則生天上。 不樂聚落城， 及戲處道行， 一處住知足， 彼則生天上。 若善自觀身， 常見其不凈， 知自身如是， 彼則生天上。 若能知法網， 種種法網知， 不喜樂生死， 彼則生天上。 若覺知諸法， 無量種種生， 雖見不喜樂， 彼則生天上。 心念念如幻， 如乾闥婆城， 若調伏此心， 彼則生天上。 若諦知一相， 或善知二相， 心於欲厭離， 彼則生天上。 於他妻如母， 於一切如父， 若如是平等， 彼則生天上。 若恒離兩舌， 常樂和合他， 心不慳而直， 彼則生天上。 於他一切物， 皆如土塊等， 自生知足樂， 彼則生天上。 若於夜于晝， 常能離懈怠， 勤行精進者， 彼則生天上。 若離慢貪瞋， 復離於懈怠， 如是舍離者， 彼則生天上。 恒不樂五塵， 五塵不破戒， 常護戒智者， 彼則生天上。 若能知四取， 四諦亦如是， 智者如是知， 彼則生天上。 若知苦苦報， 亦復知苦沒， 如是諦見者， 彼
【現代漢語翻譯】 現代漢語譯本 孝敬父母，不接近惡友，常常懷有慈悲心的人，他們將會往生天界。 不喜歡聚集的村落和城市，以及嬉戲遊樂的場所，安於一處居住且知足的人，他們將會往生天界。 如果能夠好好地觀察自身，常常看到自身的不清凈，瞭解自身就是如此，他們將會往生天界。 如果能夠了解法網（dharma-jāla，比喻佛法的周遍和嚴密），瞭解種種的法網，不喜好生死輪迴，他們將會往生天界。 如果覺知諸法（dharma，宇宙間的一切事物和現象），無量種種生起，即使見到也不貪戀喜好，他們將會往生天界。 心念的生滅變化如幻象，如乾闥婆城（Gandharva-pura，海市蜃樓），如果能夠調伏此心，他們將會往生天界。 如果真正瞭解一相（eka-lakṣaṇa，諸法實相的統一性），或者善於瞭解二相（dvi-lakṣaṇa，苦與樂，善與惡等相對的二元性），內心對於慾望感到厭離，他們將會往生天界。 對待他人的妻子如同自己的母親，對待一切眾生如同自己的父親，如果能夠如此平等對待，他們將會往生天界。 如果總是遠離兩舌（pisuna-vacana，挑撥離間的言語），常常樂於促成他人和合，內心不慳吝而正直，他們將會往生天界。 對於他人的一切財物，都看作如同泥土瓦塊一樣，自身安於知足的快樂，他們將會往生天界。 如果在夜晚和白天，常常能夠遠離懈怠，勤奮修行精進的人，他們將會往生天界。 如果遠離我慢、貪慾和嗔恚，又遠離懈怠，像這樣捨棄遠離的人，他們將會往生天界。 總是不會貪戀五塵（pañca kāmaguṇā，色、聲、香、味、觸五種感官對像），五塵不能夠破壞戒律，常常守護戒律和智慧的人，他們將會往生天界。 如果能夠了解四取（catvāri upādānāni，欲取、見取、戒禁取、我語取），也瞭解四聖諦（catvāri-ārya-satyāni，苦、集、滅、道），有智慧的人如果這樣瞭解，他們將會往生天界。 如果瞭解苦的苦報，也瞭解苦的止息，像這樣如實見到真理的人，他們
【English Translation】 English version Honoring parents, not associating with evil companions, and constantly practicing loving-kindness, they will be born in the heavens. Not delighting in gathered villages and cities, and places of amusement and play, dwelling in one place contentedly, they will be born in the heavens. If one can well observe oneself, constantly seeing its impurity, knowing oneself to be thus, they will be born in the heavens. If one can understand the net of the Dharma (dharma-jāla, metaphor for the pervasiveness and comprehensiveness of the Buddha's teachings), understanding the various nets of the Dharma, not delighting in birth and death, they will be born in the heavens. If one is aware of all dharmas (dharma, all things and phenomena in the universe), countless kinds arising, even seeing them without delighting in them, they will be born in the heavens. The arising and ceasing of thoughts are like illusions, like a Gandharva city (Gandharva-pura, mirage), if one can subdue this mind, they will be born in the heavens. If one truly understands the one characteristic (eka-lakṣaṇa, the unity of the true nature of all dharmas), or is skilled in understanding the two characteristics (dvi-lakṣaṇa, duality such as suffering and happiness, good and evil), the mind feels aversion to desires, they will be born in the heavens. Treating the wives of others as one's own mother, treating all beings as one's own father, if one can treat them with such equality, they will be born in the heavens. If one always avoids divisive speech (pisuna-vacana, speech that causes discord), constantly delights in promoting harmony among others, the mind is not stingy but upright, they will be born in the heavens. Regarding all possessions of others as equal to clods of earth, content with one's own joy, they will be born in the heavens. If, during the night and during the day, one can always be free from laziness, diligently practicing with vigor, they will be born in the heavens. If one is free from arrogance, greed, and hatred, and also free from laziness, those who abandon and distance themselves in this way, they will be born in the heavens. Always not delighting in the five desires (pañca kāmaguṇā, the five sense objects of sight, sound, smell, taste, and touch), the five desires cannot break the precepts, those who constantly protect the precepts and wisdom, they will be born in the heavens. If one can understand the four attachments (catvāri upādānāni, attachment to desires, attachment to views, attachment to rituals, and attachment to the idea of self), and also understand the Four Noble Truths (catvāri-ārya-satyāni, suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), if wise people understand in this way, they will be born in the heavens. If one understands the suffering and the retribution of suffering, and also understands the cessation of suffering, those who see the truth in this way, they
則生天上。 若得衰惱己， 而不捨於法， 是攝受法者， 彼則生天上。 若著壞色衣， 及著糞掃衣， 善心不行惡， 彼則生天上。 若一切時禪， 常有出世心， 恒樂空閑處， 彼則生天上。 若美若不美， 隨他之所得， 心不喜不瞋， 彼則生天上。 若著粗鄙色， 塵土糞掃衣， 如是衣知足， 彼則生天上。 若床若地樓， 或覆在余處， 不生苦樂心， 彼則生天上。 于眼所見色， 青黃赤白等， 若如實諦見， 彼則生天上。 若聞愛不愛， 二種聲不樂， 心正不動亂， 彼則生天上。 調伏於六根， 而不樂境界， 攝心不動亂， 彼則生天上。 如是大饒益， 恒常受快樂， 若一切皆作， 彼則生天上。 如一切業行， 是則為最勝， 行無垢法者， 彼則生天上。 若知于業報， 而能作業報， 于苦常怖畏， 彼則生天上。』
「彼天如是頷下嚥中見諸相已，極大怖畏已說此偈。于河岸邊共諸天眾，本性放逸，以本業故，于咽中現。若至余處，則不復見。若有因緣，則便見之；若無因緣，雖有不見。何以故？以
【現代漢語翻譯】 現代漢語譯本 如果能夠承受衰老和煩惱，而不放棄佛法，這樣堅持修習佛法的人，將會往生到天界。 如果穿著破舊的衣服，或者穿著從垃圾堆里撿來的衣服，心地善良而不做惡事，這樣的人將會往生到天界。 如果時時刻刻都在禪定中，心中常懷出世的念頭，並且一直喜歡清靜空閑的地方，這樣的人將會往生到天界。 如果面對美好的或者不美好的事物，無論得到什麼，心裡既不歡喜也不嗔怒，這樣的人將會往生到天界。 如果穿著粗糙簡陋的衣服，塵土滿身或者穿著從垃圾堆里撿來的衣服，對於這樣的衣服感到滿足，這樣的人將會往生到天界。 如果無論是睡在床上、地上，還是樓上或其他地方，心裡不產生痛苦或快樂的感覺，這樣的人將會往生到天界。 如果對於眼睛所看到的顏色，比如青色、黃色、紅色、白色等等，能夠如實地觀察和認識它們的本質，這樣的人將會往生到天界。 如果聽到喜歡的或不喜歡的兩種聲音，心裡都不感到快樂或不快樂，心能保持正直而不動搖，這樣的人將會往生到天界。 如果能夠調伏自己的六根（眼、耳、鼻、舌、身、意），不貪戀外在的境界，收攝自己的心念而不使其散亂，這樣的人將會往生到天界。 像這樣有很大的利益，能夠恒常地享受快樂，如果一切都能做到，這樣的人將會往生到天界。 像一切善的行業，這就是最殊勝的，奉行沒有污染的佛法的人，將會往生到天界。 如果明白業報的道理，並且能夠行善避免惡業，對於痛苦常常感到畏懼，這樣的人將會往生到天界。 『那位天人在看到自己頷下和咽喉中顯現出衰敗的徵兆后，感到極大的恐懼，於是說了這些偈頌。在河岸邊與眾天人一起，原本是放逸享樂的，因為過去的業力，衰敗的徵兆才會在咽喉中顯現。如果到了其他地方，就不會再看到這些徵兆。如果有因緣，就會看到；如果沒有因緣，即使存在也看不到。為什麼呢？因為……』
【English Translation】 English version If one can endure decay and affliction without abandoning the Dharma (the teachings of Buddha), that practitioner of the Dharma will be reborn in the heavens. If one wears tattered clothes or clothes picked from the refuse heap, and is kind-hearted without doing evil, that person will be reborn in the heavens. If one is constantly in meditation, always with a mind set on transcending the world, and always delights in quiet and secluded places, that person will be reborn in the heavens. If, when facing beautiful or unbeautiful things, whatever one obtains, one's heart is neither joyful nor angry, that person will be reborn in the heavens. If one wears coarse and humble clothes, covered in dust or picked from the refuse heap, and is content with such clothes, that person will be reborn in the heavens. If whether sleeping on a bed, on the ground, in a tower, or in any other place, one does not generate feelings of suffering or joy, that person will be reborn in the heavens. If, regarding the colors seen by the eyes, such as blue, yellow, red, white, etc., one can truly observe and recognize their essence, that person will be reborn in the heavens. If, upon hearing two kinds of sounds, those that are liked and those that are disliked, one's heart is neither pleased nor displeased, and the mind remains upright and undisturbed, that person will be reborn in the heavens. If one can subdue the six senses (eye, ear, nose, tongue, body, and mind), and does not crave external realms, and gathers one's thoughts without letting them scatter, that person will be reborn in the heavens. Like this, there is great benefit, constantly enjoying happiness; if all of this can be done, that person will be reborn in the heavens. Like all virtuous actions, this is the most excellent; one who practices the undefiled Dharma will be reborn in the heavens. If one understands the principle of karmic retribution and can perform good deeds and avoid evil deeds, and is constantly fearful of suffering, that person will be reborn in the heavens. 'That Deva (heavenly being), after seeing the signs of decay appearing in his chin and throat, felt great fear and spoke these verses. On the bank of the river, together with the assembly of Devas, originally indulging in pleasure, because of past karma (actions), the signs of decay appeared in his throat. If he goes to another place, he will no longer see these signs. If there is cause and condition, he will see them; if there is no cause and condition, even if they exist, he will not see them. Why is that? Because...'
一切法因緣生故。
「又復彼天本性放逸，性放逸行，離久欲山，復向余山，山名寶圍。歡喜心故，種種莊嚴，現在生欲，能牽其心，不計未來所有諸畏，以根搖動不寂靜故，于彼天中受第一樂。歌舞喜笑，種種遊戲，于河岸邊，種種樹枝，諸花具足，彼處多有常歡喜鳥。
「復有寶山勝寶圍山，無量百千分分之處皆悉具有，雜寶間錯。而彼諸天悕望樂故，欲往見之。時彼天眾遙見彼山光炎圍繞，如穿虛空，光炎上出，天不曾見。忽爾見之，彼山光明青黃赤紫普萬由旬。又復如是雜寶光明，出勝其餘無量寶山所有光明。如須彌山所有光明，能壞一切其餘諸山所有光明；此寶圍山所有光明，能壞其餘寶山光明，亦復如是。彼寶圍山眼若看者，能令眼樂。又復第二能與耳樂。所謂種種河池之聲，有孔雀等七寶翅鳥種種音聲，有如是等無量種鳥種種音聲。彼有寶樹，樹有鈴網，風吹出聲，其聲美妙不可譬喻。寶圍大山以如是聲，能令耳樂。彼寶圍山又復能與第三根樂，而彼天眾猶未至山，謂：彼山中從無量華出無量香，令天鼻樂。彼寶圍山如是能令第三根樂。彼寶圍山又復能與第四根樂，所謂能令舌根得樂。色香味酒能令豐足，種種美果皆令飽滿。彼寶圍山又復能令天身皆得無縷衣觸。無量衣服皆甚柔軟，復有
【現代漢語翻譯】 現代漢語譯本：一切法都是因緣和合而生的。
『而且那些天人本性放逸，行為也放逸，離開了久欲山（指之前享樂的山），又前往另一座山，名叫寶圍山（指裝飾華麗的山）。因為歡喜的緣故，用各種各樣的裝飾來打扮自己，現在就產生慾望，能夠牽動他們的心，不考慮未來可能遇到的各種畏懼，因為感官搖動而不平靜，所以在那個天界享受第一等的快樂。唱歌跳舞，歡喜嬉笑，在河岸邊，各種樹枝，各種鮮花都具備，那個地方有很多常歡喜鳥。
『還有一座寶山勝過寶圍山，無量百千個地方都具備，各種雜寶交錯。那些天人希望得到快樂，想要前去觀看。當時那些天人遠遠地看到那座山光芒圍繞，好像穿透虛空，光芒向上散發，天人們不曾見過。忽然看見它，那座山的光明青黃赤紫遍佈萬由旬。而且像這樣各種雜寶的光明，勝過其餘無量寶山所有的光明。就像須彌山（佛教宇宙觀中的中心山）所有的光明，能夠摧毀一切其餘諸山所有的光明；這座寶圍山所有的光明，能夠摧毀其餘寶山的光明，也是這樣。那座寶圍山，眼睛如果看到它，能夠讓眼睛感到快樂。而且還能給耳朵帶來快樂。那就是各種河流池塘的聲音，有孔雀等七寶翅膀的鳥發出各種聲音，有像這樣等無量種鳥發出各種聲音。那裡有寶樹，樹上有鈴鐺網，風吹髮出聲音，那聲音美妙得無法比喻。寶圍大山用這樣的聲音，能夠讓耳朵感到快樂。那座寶圍山又能給第三個感官帶來快樂，而那些天人還沒有到達山，說：那座山中從無量鮮花散發出無量香味，讓天人的鼻子感到快樂。那座寶圍山像這樣能夠讓第三個感官感到快樂。那座寶圍山又能給第四個感官帶來快樂，那就是能夠讓舌頭得到快樂。各種色香味俱全的美酒能夠讓他們豐足，各種各樣的美味水果都讓他們飽滿。那座寶圍山又能讓天人的身體都得到沒有縫隙的衣服的觸感。無量的衣服都非常柔軟，還有……』
【English Translation】 English version: All dharmas arise from causes and conditions.
'Moreover, those devas (heavenly beings) are by nature heedless, and their conduct is heedless. Leaving Mount Jiuyu (Mount of Prolonged Desire), they head towards another mountain called Mount Baowei (Mount of Treasure Encirclement). Due to their joyful hearts, they adorn themselves with various ornaments, and desire arises in the present moment, captivating their minds. They do not consider the various fears that may arise in the future, because their senses are agitated and not tranquil. Therefore, they experience the foremost joy in that heavenly realm. They sing, dance, rejoice, and play various games on the riverbanks, amidst various branches and abundant flowers. That place is filled with birds that are always joyful.
'There is also a treasure mountain that surpasses Mount Baowei, possessing countless hundreds of thousands of features, all adorned with various intermingled treasures. Those devas, desiring joy, wish to see it. At that time, the devas see from afar that mountain surrounded by radiant flames, as if piercing the void, with the flames rising upwards, something the devas had never seen before. Suddenly, they see it, the mountain's light being blue, yellow, red, and purple, pervading ten thousand yojanas (ancient Indian unit of distance). Moreover, the light of various treasures surpasses the light of all other countless treasure mountains. Just as the light of Mount Sumeru (central mountain in Buddhist cosmology) can destroy the light of all other mountains, so too, the light of Mount Baowei can destroy the light of other treasure mountains. If one looks at Mount Baowei, it can bring joy to the eyes. Furthermore, it can bring joy to the ears. That is, the sounds of various rivers and ponds, the various sounds of peacocks and other birds with seven-jeweled wings, and the various sounds of countless other kinds of birds. There are treasure trees there, with nets of bells, and the wind blows, producing sounds that are beautiful beyond comparison. Mount Baowei brings joy to the ears with such sounds. Mount Baowei can also bring joy to the third sense, and even before the devas reach the mountain, they say that countless fragrances emanate from countless flowers on that mountain, bringing joy to the noses of the devas. Mount Baowei can thus bring joy to the third sense. Mount Baowei can also bring joy to the fourth sense, that is, it can bring joy to the tongue. Various wines with delightful colors, aromas, and tastes can satisfy them, and various delicious fruits can fill them. Mount Baowei can also allow the bodies of the devas to experience the touch of seamless garments. Countless garments are very soft, and there are...'
冷風隨念樂觸，以吹其身。彼大寶山如是能與天之快樂。彼天五根如是受樂。如五根樂，意亦如是得第一樂。此寶圍山於一切根皆令得樂，如是饒益一切天眾。
「爾時，彼天既到如是寶圍山已。彼寶圍山光炎圍繞，出無量種炎光明圍，多有無量百千蓮花流水河池以為莊嚴，金毗琉璃、青色妙寶、白銀寶等種種雜雜百千莊嚴。彼天既見如是山已，本性自樂，見彼山故，百倍受樂。共諸天女，迭互各各更相受樂，生歡喜心，勝勝悕望，意甚欲見。彼寶圍山窟窟谷谷處處皆有蓮花池林。從一山峰至一山峰，從河至河，須陀之處。從一寶林至一寶林，處處遍見種種鳥眾，復聞其聲，五樂之音，遊戲受樂。彼天眼耳鼻舌身等五種境界，一切可愛。彼根聲觸味色香等，各各勝妙，如是諸根于境界中一一受樂。
「如是境界愛放逸故，現在世中若苦、若樂，過去世時若苦、若樂，皆悉忘失。如前業果種種字畫，于其咽中先所見者，一切皆忘。如是遊戲種種受樂，是故皆忘本所作業。
「彼天勝妙寶圍山峰，名凈無垢。如是無垢清凈之處，見行殿塵。天在殿行，殿所行處有妙寶塵。彼清凈處尚見殿塵，何況其餘天身等物。種種莊嚴、可愛身色，業盡所作，有異異種。若此天眾命盡故退，何業所作，以善業力，咽中
【現代漢語翻譯】 現代漢語譯本： 冷風伴隨著令人愉悅的觸感，吹拂他們的身體。那座大寶山能夠給予天人這樣的快樂。那些天人的五根（眼、耳、鼻、舌、身）就這樣感受著快樂。如同五根的快樂一樣，意根（意識）也同樣獲得最上等的快樂。這座寶圍山使一切根都獲得快樂，就這樣饒益著一切天眾。 『那時，那些天人到達這座寶圍山之後，寶圍山被光焰圍繞，散發出無量種類的光焰，並以無數百千的蓮花流水、河流池塘作為莊嚴，還有金毗（一種金色寶石）、琉璃（一種寶石）、青色妙寶、白銀寶等各種各樣的百千種莊嚴。那些天人看到這樣的山之後，本性自然快樂，因為看到這座山，快樂百倍增加。與眾天女一起，彼此互相享受快樂，生起歡喜心，更加強烈的希望，心中非常想要觀賞。那寶圍山的山洞和山谷處處都有蓮花池林。從一座山峰到另一座山峰，從一條河流到另一條河流，都是可以休憩的地方。從一片寶林到另一片寶林，處處都能看到各種各樣的鳥類，又聽到它們的聲音，五種樂器的聲音，在那裡遊戲享受快樂。那些天人的眼、耳、鼻、舌、身等五種境界，一切都令人喜愛。那些根所接觸的聲、觸、味、色、香等，各自都非常殊勝美妙，就這樣，各種根在境界中一一享受快樂。 『像這樣因為境界的愛戀而放逸，現在世中的苦或樂，過去世時的苦或樂，全都忘記了。如同先前業果的種種字畫，在他們的咽喉中所見到的，一切都忘記了。像這樣遊戲，種種享受快樂，所以全都忘記了原本所做的事情。 『那座天界殊勝美妙的寶圍山峰，名字叫做凈無垢（沒有污垢）。像這樣沒有污垢清凈的地方，能看到行殿的灰塵。天人在殿中行走，殿所經過的地方有美妙的寶塵。在那清凈的地方尚且能看到殿的灰塵，更何況是其餘天人的身體等事物。種種莊嚴、可愛的身色，因為業力耗盡，所作的事情結束，有各種各樣的變化。如果這些天眾因為壽命耗盡而退墮，是什麼業力所造成的呢？憑藉善業的力量，在咽喉中……』
【English Translation】 English version: A cool breeze, accompanied by pleasant tactile sensations, blows upon their bodies. That great treasure mountain is capable of giving the Devas (gods) such happiness. Those Devas' five senses (eyes, ears, nose, tongue, body) thus experience pleasure. Just like the pleasure of the five senses, the mind (consciousness) also obtains the supreme pleasure. This treasure-encircled mountain causes all the senses to obtain pleasure, thus benefiting all the Devas. 'At that time, after those Devas arrive at this treasure-encircled mountain, the treasure-encircled mountain is surrounded by radiant flames, emitting countless kinds of radiant flames, and is adorned with countless hundreds of thousands of lotus-filled flowing waters, rivers, and ponds, as well as various hundreds of thousands of adornments such as Kimbi (a kind of golden gem), Vaidurya (a gem), blue exquisite treasures, and silver treasures. After those Devas see such a mountain, their nature is naturally joyful, and because they see this mountain, their joy increases a hundredfold. Together with the Deva maidens, they mutually enjoy pleasure, giving rise to joyful hearts, even stronger hopes, and a great desire to behold. The caves and valleys of that treasure-encircled mountain are filled with lotus ponds and forests everywhere. From one mountain peak to another, from one river to another, are places where one can rest. From one treasure forest to another, one can see various kinds of birds everywhere, and also hear their sounds, the sounds of five musical instruments, playing and enjoying pleasure there. Those Devas' five sense realms of eyes, ears, nose, tongue, and body are all delightful. The sounds, touches, tastes, colors, and scents that those senses come into contact with are each extremely wonderful and exquisite. Thus, each of the senses experiences pleasure in its respective realm. 'In this way, because of attachment and indulgence in these realms, they forget both the suffering and pleasure of the present life, and the suffering and pleasure of past lives. Just like the various written marks of previous karmic results that they had seen in their throats, they forget everything. In this way, they play and enjoy various pleasures, and therefore they forget the actions they originally performed. 'That heavenly, exquisite, and wonderful peak of the treasure-encircled mountain is named Pure and Immaculate (free from defilement). In such a pure and immaculate place, one can see the dust of the palace halls. The Devas walk in the halls, and where the halls pass, there is exquisite treasure dust. In that pure place, one can still see the dust of the halls, let alone the bodies of the other Devas and other things. Because of the exhaustion of karma and the completion of actions, there are various kinds of transformations in their adorned and lovely bodies. If these Devas fall due to the exhaustion of their lifespans, what karmic actions caused this? By the power of good karma, in their throats...'
字畫如是皆見。彼初見已，不生厭離。何以故？以愚癡故。初得欲味，即便樂著，不生厭心。彼愚鈍天，若為他示或自覺知，見彼欲過，即便覺知事至怖畏。
「彼天如是貪著欲味，見其過患，則於後時，悔火所燒。『云何我本不捨此欲，如毒刀火？此欲乃是地獄、餓鬼、畜生之因。我今以此欲因緣故，必墮地獄、餓鬼、畜生惡趣之中。』如是后時，悔火所燒。若修心者，則于欲味不生味樂；見欲過患，則于彼欲不味、不著。知欲過故，以有智慧見彼過故，后則不悔。若不悕樂彼欲境界，失不憂者，本修心故。
正法念處經卷第四十一 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四十二
元魏婆羅門瞿曇般若流支譯觀天品之二十一(夜摩天之七)
「爾時，彼天次第而行，上彼山峰第一無垢如鏡之地。彼諸天眾，業地鏡中自見其身，分分明了。彼諸天等，若有先修身口意者，業地鏡中得見自身，額中所現業果生死。如彼某時某處某國某因某緣某退相等，一切皆見，亦見他相——當退之相。隨何者天額中書字餘業之相，或有生業，彼一切相，業地鏡中一切自見，退夜摩天。若是餘業或是生業，或身惡業或口惡業或意惡業，如是因緣退已，當生某地獄中、某
【現代漢語翻譯】 現代漢語譯本 如果圖畫是這樣顯現的，他們都能看見。當他們第一次看見時，不會產生厭惡和遠離之心。為什麼呢？因為他們愚癡。最初嚐到慾望的滋味，就立刻喜歡並執著，不會產生厭惡之心。那些愚笨的天人，如果有人向他們展示或者他們自己覺察到，看到慾望的過患，就會覺察到事情臨頭，感到恐懼。 那些天人如此貪戀慾望的滋味，當他們看到慾望的過患時，之後就會被後悔的火焰所焚燒。『為什麼我當初不捨棄這些慾望，如同毒藥、刀刃和火焰？這些慾望乃是地獄、餓鬼、畜生道的起因。我現在因為這些慾望的緣故，必定會墮入地獄、餓鬼、畜生這些惡道之中。』像這樣，之後就會被後悔的火焰所焚燒。如果修行心的人，就不會對慾望的滋味產生貪戀；看到慾望的過患，就不會對那些慾望產生貪戀和執著。因為知道慾望的過患，因為有智慧看到那些過患，之後就不會後悔。如果不貪求那些慾望的境界，失去也不會憂愁，這是因為他們原本就在修行心的緣故。 《正法念處經》卷第四十一 大正藏第 17 冊 No. 0721 《正法念處經》 《正法念處經》卷第四十二 元魏婆羅門瞿曇般若流支譯《觀天品》之二十一（夜摩天之七） 當時，那些天人依次而行，登上那山峰上第一處無垢如鏡的地方。那些天眾，在業地鏡中看見自己的身體，分分明明。那些天人，如果有先前修行身口意的人，在業地鏡中能看見自己的身體，額頭中所顯現的業果生死。比如在某時某處某國，因為某個原因某個緣分某個衰退之相等等，一切都能看見，也能看見他人的衰退之相——將要衰退的相。無論哪個天人額頭中書寫的文字，剩餘的業的相，或者有出生的業，那些所有的相，在業地鏡中都能自己看見，即將從夜摩天（Yama Heaven）退落。如果是剩餘的業，或是出生的業，或是身體的惡業，或是口頭的惡業，或是意念的惡業，因為這樣的因緣退落之後，將會出生在某個地獄中、某個...
【English Translation】 English version If the images are seen in this way, they all see them. When they first see them, they do not generate aversion or detachment. Why? Because they are foolish. When they first taste the flavor of desire, they immediately enjoy and cling to it, without generating aversion. Those foolish devas, if someone shows them or they realize themselves, seeing the faults of desire, they will realize that the matter is at hand and feel fear. Those devas are so greedy for the taste of desire, when they see its faults, they will later be burned by the fire of regret. 'Why did I not abandon these desires, like poison, knives, and fire? These desires are the cause of hell, hungry ghosts, and animals. Now, because of these desires, I will surely fall into hell, hungry ghosts, and the evil realms of animals.' Like this, they will later be burned by the fire of regret. If those who cultivate the mind do not generate enjoyment of the taste of desire; seeing the faults of desire, they will not enjoy or cling to those desires. Because they know the faults of desire, because they have the wisdom to see those faults, they will not regret it later. If they do not crave those realms of desire, and are not worried about losing them, it is because they originally cultivated the mind. The Forty-first Fascicle of the Zheng Fa Nian Chu Jing (Saddharma-smṛtyupasthāna Sūtra) T17 No. 0721 The Forty-second Fascicle of the Zheng Fa Nian Chu Jing (Saddharma-smṛtyupasthāna Sūtra) Translated by the Yuan Wei Brahmin Gautama Prajnaruchi, the Twenty-first Chapter on Observing the Heavens (Seventh of the Yama Heaven) At that time, those devas proceeded in order, ascending to the first immaculate, mirror-like place on that mountain peak. Those devas saw their own bodies in the mirror of karmic ground, distinctly and clearly. Those devas, if they had previously cultivated body, speech, and mind, could see their own bodies in the mirror of karmic ground, the karmic results of birth and death appearing on their foreheads. For example, at a certain time, in a certain place, in a certain country, due to a certain cause, a certain condition, a certain sign of decline, etc., they could see everything, and also see the signs of decline in others—the signs of impending decline. Whatever deva had words written on their forehead, the signs of remaining karma, or the karma of birth, all those signs could be seen by themselves in the mirror of karmic ground, that they were about to fall from the Yama Heaven. If it was remaining karma, or the karma of birth, or evil karma of body, or evil karma of speech, or evil karma of mind, after falling due to such causes, they would be born in a certain hell, a certain...
餓鬼中、某畜生中；從畜生處既得脫已，行欲放逸之所誑故，業風所吹，轉某處生。又復如是欲過中出，彼于額上字書畫中，一切具見。于額畫中亦如是見欲過中出，如某欲法如是對治，所謂修欲無光明觀，不為彼欲之所能誑。又復彼欲有異對治，謂見此色是虛妄見，于如是色隨順見已，心正觀察，悕欲之心更不增長。如是如是，五境界中如欲過患，如是諦觀，彼天如是則無喜愛。喜愛之心不能為妨、不能為礙，喜愛乃是生死種子，彼天如是欲中得出。額畫字中一切皆見，彼既見已，若勝修身、若勝修意。彼能捨欲，見欲過患故知出欲；知出過已，見先受樂境界過患如食毒棗，今所受欲亦如是見。何以故？以于境界受欲樂故，墮于惡道。如是修故，舍離境界。若於額上書字畫中，見惡道業，墮于惡道——地獄、餓鬼、畜生之中。見彼業已，彼如是業，一切皆失；生善道業，一切皆生。善業力故。彼諸天子如是見已，深生信心，造作善業，如是乃至造作涅槃種子善業。
「若更余天少智慧者，其心樂欲，彼前作業，業網自在，既見業畫文字相已，生如是心：『若我此處后時退已，或生人中或生天中。』彼天如是見生處已，心不驚怖，而復更入五境界波愛河中洗。以放逸故，行放逸行。如是天者，不曾學來、不曾聞
【現代漢語翻譯】 現代漢語譯本：在餓鬼道或者畜生道中；從畜生道脫離之後，因為被放縱慾望的地方所迷惑，被業力之風吹動，又轉生到其他地方。又像這樣從慾望的過患中脫離出來，他們能在額頭上的文字圖畫中，清楚地看到一切。在額頭的圖畫中也能看到從慾望的過患中脫離出來，像某種對治慾望的方法一樣，就是修習慾望沒有光明的觀想，不被那些慾望所迷惑。另外，對於慾望還有其他的對治方法，就是認識到這些色相是虛妄的，對於這樣的色相隨順觀察之後，內心正確地觀察，貪求慾望的心就不會再增長。像這樣，在五種境界中，像慾望的過患一樣，這樣仔細地觀察，那些天人就不會再有喜愛。喜愛的念頭不能成為妨礙，不能成為阻礙，喜愛乃是生死的種子，那些天人像這樣就能從慾望中脫離出來。在額頭圖畫的文字中，一切都能看見，他們既然看見了，就能夠勝過修身，勝過修意。他們能夠捨棄慾望，因為看見了慾望的過患，所以知道脫離慾望；知道脫離過患之後，看見先前所享受的快樂境界的過患就像吃有毒的棗子一樣，現在所享受的慾望也像這樣看待。為什麼呢？因為在境界中享受慾望的快樂，就會墮入惡道。像這樣修習的緣故，就能捨離境界。如果在額頭上書寫的文字圖畫中，看見惡道的業，就會墮入惡道——地獄、餓鬼、畜生之中。看見那些業之後，他們像這樣的業，一切都會消失；產生善道的業，一切都會產生。因為善業的力量。那些天子像這樣看見之後，深深地生起信心，造作善業，像這樣乃至造作涅槃種子的善業。 如果還有其他智慧較少的天人，他們的心喜愛慾望，他們之前的作業，被業網所自在，既然看見了業的圖畫文字相之後，生起這樣的心念：『如果我從這裡以後退轉了，或許會生在人間，或許會生在天上。』那些天人像這樣看見將要出生的處所之後，內心不驚慌害怕，反而又進入五種境界的波濤愛河中洗浴。因為放縱的緣故，行放縱的行為。像這樣的天人，不曾學習，不曾聽聞。
【English Translation】 English version: In the realm of pretas (hungry ghosts) or among animals; having escaped from the animal realm, because they are deluded by places of unrestrained desire, they are blown by the winds of karma and are reborn elsewhere. And just like that, having emerged from the faults of desire, they can clearly see everything in the letters and drawings on their foreheads. In the drawings on their foreheads, they can also see emerging from the faults of desire, like a certain method of counteracting desire, which is to cultivate the contemplation of desire without light, so as not to be deluded by those desires. Furthermore, there is another way to counteract desire, which is to see these forms as illusory, and after observing these forms accordingly, to observe with a correct mind, so that the desire for craving will no longer increase. In this way, in the five sense realms, like the faults of desire, observing carefully in this way, those devas (gods) will no longer have fondness. The thought of fondness cannot be an obstruction, cannot be a hindrance, fondness is the seed of birth and death, and those devas can thus escape from desire. In the letters of the forehead drawings, everything can be seen, and having seen it, they can overcome the cultivation of the body and the cultivation of the mind. They can abandon desire, because they see the faults of desire, so they know how to escape desire; knowing how to escape faults, they see the faults of the previously enjoyed realms of pleasure as like eating poisonous dates, and they see the desires they now enjoy in the same way. Why? Because enjoying the pleasure of desire in the realms, they will fall into evil paths. Because of cultivating in this way, they can abandon the realms. If in the letters and drawings written on the forehead, they see the karma of evil paths, they will fall into evil paths—hell, the realm of pretas, and the animal realm. Having seen that karma, all of their karma will disappear; the karma of good paths will all arise. Because of the power of good karma. Having seen this, those devas deeply generate faith, create good karma, and thus even create the good karma of the seeds of nirvana (liberation). If there are other devas with little wisdom, whose minds delight in desire, their previous actions, being controlled by the net of karma, having seen the appearance of the letters and drawings of karma, they give rise to such thoughts: 'If I retreat from here later, perhaps I will be born among humans or perhaps I will be born in the heavens.' Having seen the place where they will be born, those devas are not alarmed or afraid, but instead enter the river of love and desire in the waves of the five sense realms to bathe. Because of indulgence, they engage in indulgent behavior. Such devas have not learned or heard.
來，少智慧故，于欲不知，不能離欲，善法則滅，而復更作其餘生業——地獄、餓鬼、畜生之業。何以故？一切善業皆悉盡故，欲所誑故，而復墮于地獄、餓鬼、畜生之中。
「爾時，有鳥名為賢語，見放逸天行放逸行，天善業故，而說偈言：
「『若善牽心者， 如是則得善； 若隨不善者， 如是得不善。 一切多用心， 如地風水火， 隨所得因緣， 心如是行轉。 心能速疾行， 亦能速疾回， 速將至天中， 速令入惡道。 心速疾行善， 若能防護心， 一切法能作， 一切業能斷。 一切法行主， 所謂彼心是； 復以如是義， 故得名為心。 心常求人便， 皆不應信之， 體性甚㦜動， 大力不可持。 須臾間作善， 須臾作不善； 如是作無記， 其行不可測。 心來不可知， 心去不可識， 先無後時有， 已有還復無。 心無有處所， 和集不可得， 以無身體故， 不可得捉持。 因緣和合故， 唸唸如是生， 如珠牛糞合， 因緣而生火。 如是根色等， 一切因緣心， 非一能生心， 和合故生心。 如是知心已， 知心難調
【現代漢語翻譯】 現代漢語譯本： 因為缺少智慧，對於慾望不瞭解，不能脫離慾望，好的法則因此滅亡，並且再次造作其他的生命行為——地獄、餓鬼、畜生的行為。為什麼呢？因為一切好的行為都已耗盡，被慾望所迷惑，所以再次墮入地獄、餓鬼、畜生之中。
『那時，有一隻鳥名叫賢語（Xianyu），看見放縱的天人行為放縱，因為天人的善業，所以說了這樣的偈語：
『如果善能牽引心，這樣就能得到善； 如果跟隨不善，這樣就會得到不善。 一切都多用心，如地、風、水、火， 隨著所得的因緣，心就這樣執行轉變。 心能快速地行動，也能快速地返回， 快速地將人帶到天界，快速地使人進入惡道。 心能快速地行善，如果能防護心， 一切法都能做到，一切業都能斷除。 一切法的行為主導，所說的就是這個心； 又因為這樣的意義，所以才得名為心。 心常常尋找人的弱點，都不應該相信它， 它的體性非常躁動，力量強大難以控制。 一會兒行善，一會兒作不善； 像這樣作出無記，它的行為難以預測。 心來時不可知，心去時不可識， 先前沒有後來有，已經有了又會消失。 心沒有固定的處所，和合也無法得到， 因為沒有身體，所以無法捉摸。 因為因緣和合，唸唸都是這樣生起， 如珠和牛糞結合，因緣而生火。 像這樣根、色等，一切因緣和合生心， 不是單一因素能生心，和合才能生心。 像這樣瞭解心之後，知道心難以調伏。』
【English Translation】 English version: Because of a lack of wisdom, not understanding desire, and being unable to detach from desire, good principles perish, and one creates other life activities—the activities of hell, hungry ghosts, and animals. Why? Because all good deeds are exhausted, deluded by desire, and thus one falls again into hell, the realm of hungry ghosts, and the animal realm.
At that time, there was a bird named Xianyu (Virtuous Speech), who, seeing the indulgent Devas acting indulgently, because of the good karma of the Devas, spoke this verse:
『If goodness guides the mind, then one obtains goodness; If one follows unwholesomeness, then one obtains unwholesomeness. Everything requires much attention, like earth, wind, water, and fire, According to the conditions obtained, the mind moves and transforms accordingly. The mind can act swiftly, and can also return swiftly, Quickly taking one to the heavens, quickly causing one to enter evil paths. The mind can swiftly perform good deeds, if one can protect the mind, All dharmas can be accomplished, all karmas can be severed. The master of all dharmic actions, is what is called the mind; And because of this meaning, it is named the mind. The mind constantly seeks opportunities to exploit people, one should not trust it, Its nature is very restless, its power is great and difficult to control. In a moment it does good, in a moment it does evil; Thus it performs neutral actions, its behavior is unpredictable. The mind's coming is unknowable, the mind's going is unrecognizable, Previously non-existent, later it exists, having existed, it disappears again. The mind has no fixed location, and cannot be obtained through aggregation, Because it has no body, it cannot be grasped. Because of the aggregation of conditions, thoughts arise in this way, Like a pearl combined with cow dung, fire arises from conditions. Like this, roots, colors, etc., all conditions create the mind, Not one thing alone can create the mind, it is created through aggregation. Having understood the mind in this way, know that the mind is difficult to tame.』
伏， 意隨正法行， 慎勿喜樂欲。』
「彼天如是既聞偈已，修身修意，二種修心。既修心已，不樂境界，隨順法行，退夜摩天覆生勝處，不離天處。若生人中，或為人王或為大臣，或時得種解脫種子，三種菩提，隨愿皆得，或具善業作轉輪王。
「若彼諸天如是希有見於業相如鏡中見，心不調者，彼天覆墮地獄、餓鬼、畜生之中。
「又彼比丘觀此希有業畫文字果報之相，彼則觀見：若人精勤專意深心畫如來像，若有思信寂靜之心如是書寫正法文典，心意寂靜。彼人生天，咽中額上，見則生信。
「又復有人心無正信，或為王敕或為他遣，或為取物，活命因緣，若書經文或畫佛像，亦生天中，見則不信，多行放逸。彼亦造作善業種子，得生天中，雖見不信，以離信來、離思來故。如是無因，則無業果，如是一切皆從因緣相似業生。
「若復有天性喜放逸，行放逸行，受天境界五欲之樂，常不厭足，復于增長無量欲山寶圍山中，于長久時五欲功德而受樂已。共天女眾如是種種遊戲受樂，后離如是五欲功德莊嚴之山，復向第三珠圍山去。生歡喜心，五樂音聲在道遊戲，普勝妙事第一成就，于須臾間具足受樂，如意所念種種境界而受快樂。既于山中在河岸邊受欲樂已，方至第三珠
【現代漢語翻譯】 現代漢語譯本： 『應當遵循正法而行，切記不要貪圖享樂。』
那些天人聽聞此偈頌后，便開始修身和修意，這兩種修心方式。修心之後，他們不再貪戀世間的美好，而是遵循正法而行，從夜摩天退位后，重新投生到更好的地方，始終不離開天界。如果他們轉生到人間，可能會成為國王或大臣，或者有機會種下解脫的種子，三種菩提（聲聞菩提，緣覺菩提，菩薩菩提）都能如願獲得，或者憑藉善業成為轉輪王。
如果那些天人看到業相（karma）如此清晰，就像在鏡子里看到一樣，但內心卻無法調伏，那麼他們將會再次墮入地獄、餓鬼、畜生道之中。
此外，那位比丘觀察到這種罕見的業畫文字所呈現的果報之相，他看到：如果有人精勤專注，以深切的信心繪製如來（Tathagata）的畫像，或者有人以思念和虔誠之心書寫正法文典，內心寂靜，那麼這個人將會升天，並且在咽喉和額頭上顯現出令人信服的瑞相。
還有一種情況，有些人內心沒有真正的信仰，或者是因為國王的命令，或者是因為他人的派遣，或者爲了獲取財物，維持生計，而書寫經文或繪製佛像，這樣的人也能昇天，但他們見到瑞相后卻不相信，常常放縱自己。他們也因此種下了善業的種子，得以昇天，雖然看到了瑞相卻不相信，這是因為他們缺乏真正的信仰和深入的思考。像這樣沒有正確的因，就不會有相應的業果，一切都是從相似的因緣中產生的。
如果有些天人天性喜歡放縱，行為放縱，享受天界的五欲之樂（色、聲、香、味、觸），始終無法滿足，他們又會前往增長無量慾望的山，也就是寶圍山中，長久地享受五欲功德帶來的快樂。他們與天女們一起，以各種方式嬉戲享樂，之後離開這座被五欲功德所莊嚴的山，再次前往第三座珠圍山。他們心中充滿歡喜，在路上享受著五種美妙的音樂，盡情玩樂，普遍殊勝美妙的事情都得到了第一位的成就，在短暫的時間裡充分地享受快樂，如意地享受著心中所想的各種境界。在山中的河岸邊享受了慾望的快樂之後，才到達第三座珠圍山。
【English Translation】 English version: 『One should act in accordance with the True Dharma, and be careful not to indulge in joy and desire.』
When those devas (gods) heard this verse, they cultivated their bodies and minds, practicing these two types of mental cultivation. Having cultivated their minds, they no longer craved worldly pleasures, but followed the path of the Dharma. They retreated from the Yama Heaven and were reborn in superior realms, never leaving the heavenly realms. If they were reborn among humans, they might become kings or ministers, or they might have the opportunity to plant the seeds of liberation. They could attain the three Bodhis (Sravaka Bodhi, Pratyekabuddha Bodhi, Bodhisattva Bodhi) according to their wishes, or they could become Chakravartin kings (wheel-turning kings) through their good deeds.
If those devas saw the signs of karma (karma) so clearly, as if seeing them in a mirror, but their minds could not be tamed, they would fall again into the hells, the realms of hungry ghosts, and the animal realm.
Furthermore, that bhikshu (monk) observed the rare signs of karmic paintings and writings, and the resulting retributions. He saw that if someone diligently and attentively painted the image of the Tathagata (Tathagata) with deep faith, or if someone wrote the scriptures of the True Dharma with a thoughtful and peaceful mind, that person would be reborn in the heavens, and signs of faith would appear on their throat and forehead.
There is also the case where someone has no true faith, or is ordered by the king, or sent by others, or writes scriptures or paints Buddha images for the sake of obtaining wealth and making a living. Such a person can also be reborn in the heavens, but they do not believe even when they see the signs, and they often indulge in recklessness. They also create seeds of good karma, and are reborn in the heavens, but they do not believe even when they see the signs, because they come without faith and without thought. Thus, without the proper cause, there will be no karmic result. All of this arises from karma that is similar to the causes and conditions.
If there are devas who are naturally fond of indulgence, who engage in reckless behavior, and who enjoy the pleasures of the five desires (form, sound, smell, taste, touch) of the heavenly realms, and are never satisfied, they will go to the mountain that increases limitless desires, the Jewel Enclosure Mountain, and enjoy the merits of the five desires for a long time. They play and enjoy themselves in various ways with the heavenly women, and then leave this mountain adorned with the merits of the five desires, and go again to the third Jewel Enclosure Mountain. Their hearts are filled with joy, and they enjoy the five wonderful sounds on the way, indulging in play. Universally excellent and wonderful things are achieved first, and they fully enjoy happiness in a short time, enjoying the various realms that they desire. After enjoying the pleasures of desire on the banks of the river in the mountain, they then arrive at the third Jewel Enclosure Mountain.
圍之山。如是如是，天可愛樂境界受樂，如是如是喜愛增長，以于彼愛不解脫故，慾火所燒，于彼聲觸味色香等不知厭足，境界河中亦不厭足，如彌那魚。如是第三名珠圍山，一廂則是青色珠寶，次第二廂赤蓮花寶，次第三廂是車𤦲寶，次第四廂是白銀寶。彼天見已，生歡喜心，迭互相向如是說言：『天當看此無量種種端嚴殊妙種種光明。此寶光明，百萬由旬皆悉普遍入彼光明，不可分別。此勝光明，青黃赤白有無量種。』
「彼諸天眾如是說已，復向余林，林名樹稠。彼諸天眾、諸天女眾生歡喜心，無量音樂隨種種處皆悉樂見。次到彼林，善業成熟，種種莊嚴如是遊行，種種受樂，乃于久時行放逸行，為愛所使。爾時，彼天見樹稠林，諸七寶樹于彼林中，見有二河：第一香水，勝味觸水，如心意念則有水滿。彼河之水，隨念而轉。彼河銀岸多有種種異異諸鳥。彼一河者，名為雜水；次第二河名如意水。彼雜水者，本性自體。如是雜水，第一清凈，水流盈滿。彼種種水遠離醉過，善業因緣。其水則有無量種色，是故彼河名為雜水。又第二河名如意水，隨彼天心種種意念，如是水生。若念須陀，則須陀流第一白凈、第一香味，須陀流滿。若彼諸天意念天酒，則有色香觸味具足美妙天酒滿中流出。若念山澤種種異華
【現代漢語翻譯】 現代漢語譯本 圍之山（圍繞須彌山的金山）。是的，是的，天人們喜愛快樂的境界，享受快樂，是的，是的，喜愛增長，因為對於那份愛沒有解脫的緣故，被（慾望）所焚燒，對於聲音、觸覺、味道、顏色、香氣等等不知滿足，在境界的河流中也不知滿足，如同彌那魚（一種魚名）。像這樣，第三座山名叫珠圍山，一面是青色的珠寶，第二面是赤蓮花寶，第三面是車渠寶，第四面是白銀寶。那些天人看見后，生起歡喜心，互相說道：『天人們應當看看這無量種種端正莊嚴殊勝美妙的種種光明。這珠寶的光明，百萬由旬都普遍照耀，進入那光明之中，不可分辨。這殊勝的光明，青色、黃色、紅色、白色有無量種。』 那些天人們這樣說完后，又走向另一片樹林，樹林名叫樹稠。那些天人們、天女們生起歡喜心，無量的音樂隨著種種地方都令人喜悅。接著到達那片樹林，善業成熟，種種莊嚴就像這樣，種種享受快樂，於是長久地放縱自己，被愛所驅使。那時，那些天人看見樹稠林，各種七寶樹在那片樹林中，看見有兩條河：第一條是香水，殊勝味道和觸感的水，如心中所想就會有水充滿。那條河的水，隨著念頭而轉動。那條河的銀色岸邊有很多種種奇異的鳥。其中一條河，名叫雜水；第二條河名叫如意水。那雜水，是本性自體。像這樣雜水，第一清凈，水流盈滿。那種種水遠離醉酒的過失，是善業的因緣。那水有無量種顏色，因此那條河名叫雜水。又第二條河名叫如意水，隨著那些天人的心中種種意念，這樣的水就產生。如果念想須陀（一種飲料），那麼須陀的流水就第一白凈、第一香甜，須陀的流水充滿。如果那些天人念想天酒，那麼就有色、香、觸、味具足的美妙天酒從中流出。
【English Translation】 English version Mount Wei Zhi (the golden mountain surrounding Mount Sumeru). Yes, yes, the Devas (gods) delight in the realm of happiness, enjoying pleasure, yes, yes, their delight increases, because they are not liberated from that love, they are burned by (desire), and they are never satisfied with sounds, touch, tastes, colors, scents, etc., nor are they satisfied in the river of realms, like the Mina fish (a type of fish). Like this, the third mountain is called Zhu Wei Mountain, one side is blue jewels, the second side is red lotus jewels, the third side is Chequ (seashell) jewels, and the fourth side is silver jewels. When those Devas see this, they give rise to joyful minds, and say to each other: 'The Devas should look at these immeasurable, various, upright, dignified, supremely wonderful, various lights. The light of these jewels, for a million yojanas (an ancient Indian unit of distance), universally shines, entering into that light, and cannot be distinguished. This supreme light, blue, yellow, red, and white, has immeasurable kinds.' After those Devas said this, they went to another forest, a forest called Shu Chou. Those Devas, and the Deva women, gave rise to joyful minds, and immeasurable music in various places was delightful to see. Then they arrived at that forest, their good karma matured, various adornments were like this, various enjoyments of pleasure, and so for a long time they indulged themselves, driven by love. At that time, those Devas saw the Shu Chou forest, various seven-jeweled trees in that forest, and saw two rivers: the first was fragrant water, water with supreme taste and touch, and if they thought of it in their minds, the water would be full. The water of that river, turned according to their thoughts. On the silver banks of that river were many various strange birds. One of those rivers was called Za Shui (mixed water); the second river was called Ru Yi Shui (as-you-wish water). That Za Shui, was its inherent nature. Like this, Za Shui, was the most pure, and the water flowed full. Those various waters were far from the fault of intoxication, it was due to good karma. The water had immeasurable kinds of colors, therefore that river was called Za Shui. Also, the second river was called Ru Yi Shui, according to the various thoughts in the minds of those Devas, such water was produced. If they thought of Suda (a type of drink), then the Suda stream would be the most white and pure, the most fragrant and sweet, and the Suda stream would be full. If those Devas thought of Deva wine, then there would be wonderful Deva wine with color, fragrance, touch, and taste, flowing out from it.
，則有色香觸等具足如是妙花，滿河流出；于其花中有種種蜂以為莊嚴。彼華之名，尚不可說。如是第二如意水河，種種流滿。
「彼處如是樹稠林中有如是花，莊嚴可愛。彼處諸天在兩河中處處遊戲，種種受樂。可愛聲觸味色香等種種受樂，以善業故，共飲天酒，種種受樂。聞樂音聲，種種耳樂，種種歡喜，隨心具足受種種樂。遠離憂悲，遠離饑儉，離於怖畏，于境界中常不知足。如飲鹹水，隨增其渴。有無量種無量分別，有無量種受天之樂。
「彼天如是行林河中受樂行已，彼處有鳥，名曰河行，見天放逸而說偈言：
「『猶如此水流， 天樂亦如是， 命唸唸不住， 癡故不覺知。 老病死等故， 能令業盡退， 天不離此法， 常隨逐欲行。 命則非是常， 三界樂亦爾， 天癡為欲誑， 如是不覺知。 如空中水渧， 必墮而不停， 一切樂如是， 與雨渧不異。 如風吹塵土， 迭互競相推， 轉于虛空中， 身轉亦如是。 此樂非勝樂， 貪誑不常定， 與愛毒和合， 猶如雜毒食。 彼常勝樂者， 所謂不死處、 無愛別離處、 無冷無熱處。 彼處常安隱， 智者之所說， 何處不
【現代漢語翻譯】 現代漢語譯本： 那麼，具有色、香、觸等各種特性的美妙花朵，會充滿河流並流淌而出；在這些花朵中，有各種各樣的蜜蜂作為點綴。這些花的名字，甚至都無法用語言來形容。就這樣，第二條如意水河，以各種各樣的方式充盈流淌。 在那裡的茂密樹林中，有如此美麗的花朵，裝飾得非常可愛。那裡的諸天在兩條河流中到處嬉戲，享受各種各樣的快樂。他們享受著可愛聲音、觸感、味道、顏色和香氣等各種感官上的快樂，因為他們積累了善業，所以一起飲用天酒，享受各種各樣的快樂。他們聽著美妙的音樂，享受著各種各樣的聽覺快樂，心中充滿歡喜，隨心所欲地享受各種快樂。他們遠離憂愁和悲傷，遠離飢餓和貧困，遠離恐懼和害怕，在各種境界中永遠不會感到滿足，就像飲用鹹水一樣，越喝越渴。他們以無數種方式、無數種分別，享受著無數種天上的快樂。 那些天人在這樣的行林河中享受快樂之後，那裡有一種鳥，名叫河行（He Xing），看到天人如此放縱享樂，於是說了以下偈語： 『就像這河水一樣流逝，天上的快樂也是如此，生命唸唸不住，因為愚癡所以不覺知。 衰老、疾病、死亡等，能夠讓善業耗盡而衰退，天人也無法脫離這些法則，總是隨著慾望而行。 生命不是永恒的，三界的快樂也是如此，天人被慾望所迷惑，所以沒有覺察到這些。 就像空中的水滴，一定會墜落而不會停留，一切快樂也是如此，和雨滴沒有什麼不同。 就像風吹動塵土，互相推搡競爭，在天空中旋轉，身體的轉變也是如此。 這種快樂不是真正的快樂，貪婪的欺騙是不常久的，它和愛慾的毒藥混合在一起，就像摻雜了毒藥的食物一樣。 那才是永恒的快樂，也就是所謂的不死之處（Amrita），沒有愛和離別的地方，沒有寒冷和炎熱的地方。 那個地方永遠安寧，是智者所說的地方，哪裡沒有……』
【English Translation】 English version: Then, endowed with color, fragrance, touch, and other qualities, such wonderful flowers fill the rivers and flow forth; within these flowers are various bees as adornments. The names of these flowers are beyond description. Thus, the second Wish-fulfilling Water River flows abundantly in various ways. In the dense forests there, are such beautiful flowers, adorning the place with loveliness. The Devas (gods) there play everywhere in the two rivers, enjoying various pleasures. They enjoy various sensory pleasures such as lovely sounds, touch, taste, colors, and fragrances. Because of their good deeds, they drink heavenly wine together, enjoying various pleasures. They hear delightful music, enjoying various auditory pleasures, filled with joy, and freely enjoy all kinds of happiness. They are far from sorrow and grief, far from hunger and poverty, far from fear and dread, and are never satisfied in their realms, like drinking salty water, which only increases their thirst. They experience countless kinds of heavenly pleasures in countless ways and distinctions. After the Devas enjoy themselves in such a grove and river, there is a bird named He Xing (River Walker), who, seeing the Devas indulging in pleasure, speaks the following verses: 『Just as this water flows, so too is heavenly pleasure; life is fleeting moment by moment, but due to ignorance, one does not realize it. Old age, sickness, death, and so on, can cause good karma to be exhausted and decline; the Devas cannot escape these laws, and always follow the path of desire. Life is not permanent, nor are the pleasures of the three realms; the Devas are deluded by desire, and thus do not perceive this. Like a raindrop in the sky, it will surely fall and not remain; all pleasures are like this, no different from raindrops. Like wind blowing dust, pushing and competing with each other, turning in the empty sky, the transformation of the body is also like this. This pleasure is not supreme pleasure; the deception of greed is not constant; it is mixed with the poison of desire, like food mixed with poison. That is the eternal pleasure, the so-called place of immortality (Amrita), a place without love and separation, a place without cold and heat. That place is forever peaceful, spoken of by the wise, where there is no...』
生死， 彼處則無苦。 諸因婦女樂， 一切皆有苦， 彼愛為種子， 復生地獄中。 彼樂能生苦， 云何說為樂？ 乃是苦中苦， 后時則如毒。 若此眾生生， 眾生業風吹， 業網癡所覆， 隨生處愛樂。 若善不善業， 常隨彼共行， 處處皆逐去， 如香不離花。 汝如是受樂， 此後時則失， 如晝日時滿， 日沒光隨沒。』
「彼水行鳥，天善業故，已為一切放逸行天如是說已。若天放逸行放逸者，聞水行鳥如是偈說，作如是言：『此鳥善語，已覺悟我。如此鳥說，我必當得。此鳥實說，我放逸故，行放逸行，猶故如是不能捨離。我於後時必定破壞，得大怖畏。我等從今當善心意，對治放逸，舍離放逸。』
「彼天如是于長久時，專心善意，舍離放逸，知欲過患。心思惟已，以心動故，心力大故，或於多時久習欲故，還復著樂。彼天如是無量分別無量境界，上下受樂種種諸欲具足之處。種種鳥聲，勝妙園林有蓮花池。七寶山峰多有無量妙蓮花池以為莊嚴，多有無量百千蜂眾出種種聲，莊嚴妙池。彼處有河，滿中飲食。有百千樹，隨念枝網蔭覆彼河，枝間有華，華為堂舍，種種具足。彼天自身有妙光明，無諸憂惱，自善
【現代漢語翻譯】 現代漢語譯本 『生死（Samsara），在那裡沒有痛苦。 那些因婦女而產生的快樂，一切都伴隨著痛苦， 那愛慾是種子，再次將人播種在地獄之中。 那快樂能產生痛苦，怎麼能說那是快樂呢？ 那實際上是苦中之苦，之後就像毒藥一樣。 如果這些眾生出生，被眾生的業力之風吹動， 被業力的網和愚癡所覆蓋，隨著所生之處而貪愛享樂。 無論是善業還是不善業，常常伴隨著他們共同前行， 無論到哪裡都跟隨他們，就像香味不離開花朵一樣。 你這樣享受快樂，這快樂之後就會失去， 就像白天的時間滿了，太陽落下光芒也隨之消失。』
『那水行鳥，因為天人的善業，已經對所有放逸行為的天人這樣說了。如果那個放逸行為的天人，聽到水行鳥說的這些偈頌，就會這樣說：『這鳥說得真好，已經覺悟了我。就像這鳥說的那樣，我必定會得到（惡報）。這鳥說的是實話，我因為放逸，行為放逸，仍然不能捨棄。我之後必定會遭到破壞，得到巨大的恐懼。我們從今以後應當善護心意，對治放逸，捨棄放逸。』
『那天人像這樣在很長的時間裡，專心善意，捨棄放逸，知道慾望的過患。心思惟之後，因為心的動搖，因為心力不夠強大，或者因為長時間習慣了慾望，又再次執著于享樂。那天人像這樣有無量的分別，無量的境界，在上下享受快樂，種種慾望都具備的地方。有種種鳥的聲音，勝妙的園林里有蓮花池。七寶山峰上有很多無量美妙的蓮花池作為裝飾，有很多無量百千的蜂群發出各種各樣的聲音，裝飾著美妙的池塘。那裡有河流，充滿了飲食。有百千棵樹，隨著意念而生的枝網覆蓋著河流，枝條間有花，花朵化為堂舍，種種都具備。那天人自身有美妙的光明，沒有各種憂愁煩惱，因為自己的善
【English Translation】 English version 『In Samsara (cycle of birth and death), there is no suffering there. All pleasures arising from women are accompanied by suffering, That desire is the seed, planting beings again in hell. That pleasure can produce suffering, how can it be called pleasure? It is actually suffering within suffering, and later it is like poison. If these beings are born, blown by the winds of beings' karma, Covered by the net of karma and ignorance, they crave pleasure wherever they are born. Whether it is good or bad karma, it always accompanies them, Following them everywhere, like fragrance inseparable from a flower. You enjoy pleasure in this way, but this pleasure will be lost later, Just as when the daytime is full, the sun sets and the light disappears.』
『That water bird, because of the Deva's (god or celestial being) good karma, has spoken thus to all the Devas indulging in negligent behavior. If that Deva indulging in negligent behavior hears these verses spoken by the water bird, he will say: 『This bird speaks well, it has awakened me. Just as this bird says, I will surely receive (retribution). This bird speaks the truth, because of my negligence, I behave negligently, and still cannot abandon it. I will surely be destroyed later, and experience great fear. From now on, we should guard our minds well, counteract negligence, and abandon negligence.』
『That Deva, in this way, for a long time, with focused and good intentions, abandons negligence, knowing the faults of desire. After contemplating, because of the movement of the mind, because the power of the mind is not strong enough, or because of long-term habituation to desires, he clings to pleasure again. That Deva, in this way, has countless distinctions, countless realms, enjoying pleasure up and down, in places where all kinds of desires are fulfilled. There are various bird sounds, and in the wonderful gardens there are lotus ponds. The Seven Treasure Mountain peaks have many immeasurable and wonderful lotus ponds as decorations, and there are many immeasurable hundreds of thousands of bee swarms making various sounds, decorating the wonderful ponds. There are rivers there, full of food and drink. There are hundreds of thousands of trees, with branches and nets that arise according to thought, covering the rivers, and between the branches there are flowers, and the flowers transform into halls and houses, complete with everything. That Deva himself has wonderful light, without any worries or afflictions, because of his own good
業故得如是報。下中上天皆離妒嫉，迭互相愛，一心一欲，彼此不妨，如是如是遊行受樂。
「爾時，彼天既受樂已，迭共籌量而作是言：『如我先聞，此夜摩處一切諸天有主，名為牟修樓陀，遊戲受樂，我等今者相與共去。』
「彼處諸天離彼天主牟修樓陀五百由旬，遙聞歌聲，以太遠故，聞不了了。以聲普遍一切天處，是故不了。若鳥音聲，如是歌聲功德具足，聞彼歌聲雖不了了，極生愛樂，不可厭足。以心動故，生決定意，一切天眾即向天主牟修樓陀戲樂之處。彼林一切功德具足。彼欲行天共諸天女種種莊嚴，種種衣服一切功德皆悉具足，普身所著無縷天衣以自莊嚴，其手皆執種種樂器，迭相愛念，生歡喜心。有乘空者、乘蓮花者。復有乘于優缽羅者，彼優缽羅有第一香，多有眾蜂。復有乘于拘物頭者，彼拘物頭，形量白色皆如月輪。彼天皆共如是天女遊戲歌舞在空而行，五欲境界種種受樂，不知厭足。彼天善業自心所化，自如是乘。自業所化有下中上，色亦如是有下中上，樂亦如是有下中上。如是受樂，智慧亦爾有下中上，命亦如是有下中上。一切如是。遍滿虛空，向戲樂林，無量種欲具足之處，牟修樓陀天王住處堂殿之所。彼如是行在道，未到戲樂之林，于虛空中遙見如炎，復見一處青寶之色
【現代漢語翻譯】 現代漢語譯本：因業力而獲得這樣的果報。下、中、上等各層天的眾生都遠離嫉妒，彼此相愛，同心同欲，互不妨礙，就這樣享受快樂。
『那時，那些天人享受快樂之後，共同商議說：「我們先前聽說，這夜摩天有一切諸天的天主，名為牟修樓陀（Maheshvara，自在天），在那裡遊戲享樂，我們現在一起去吧。」』
『那些天人距離天主牟修樓陀（Maheshvara）五百由旬之遙，遠遠地聽到歌聲，因為太遠了，聽得不清楚。因為歌聲遍佈一切天處，所以聽不清楚。這歌聲如同鳥的鳴叫般，功德具足，聽到這歌聲雖然不清楚，卻極生愛樂，不知厭足。因為心被牽動，生起堅定的意念，一切天眾就向天主牟修樓陀（Maheshvara）嬉戲享樂的地方而去。那片林子一切功德具足。那些欲界天人與天女們以種種莊嚴，種種衣服，一切功德都具足，全身穿著沒有縫隙的天衣來莊嚴自己，手中都拿著種種樂器，彼此愛念，生歡喜心。有的乘坐虛空，有的乘坐蓮花。還有的乘坐優缽羅（utpala，青蓮花），那優缽羅（utpala）有第一香，有很多蜜蜂。還有的乘坐拘物頭（kumuda，白色睡蓮），那拘物頭（kumuda），形狀和顏色都像月亮。那些天人都和天女們一起在空中游戲歌舞，享受種種五欲的境界，不知厭足。那些天人的善業是自己心所化現的，自己乘坐這樣的交通工具。自己業力所化現的交通工具有下、中、上等差別，顏色也有下、中、上等差別，快樂也有下、中、上等差別。這樣享受快樂，智慧也是如此，有下、中、上等差別，壽命也是如此，有下、中、上等差別。一切都是這樣。遍滿虛空，向嬉戲享樂的林子而去，那裡是無量種慾望具足的地方，是牟修樓陀（Maheshvara）天王居住的堂殿之所。他們這樣走在路上，還沒到嬉戲享樂的林子，在虛空中遠遠地看見像火焰一樣，又看見一處青寶的顏色。』
【English Translation】 English version: They receive such retribution due to their karma. Beings in the lower, middle, and upper heavens are all free from jealousy, loving each other, with one heart and one desire, not hindering each other, and thus they enjoy happiness.
『At that time, after those devas had enjoyed happiness, they consulted each other and said: 「We have heard that in this Yama heaven, there is a lord of all devas, named Maheshvara (牟修樓陀, the Great Lord), who is playing and enjoying himself. Let us go together now.」』
『Those devas were five hundred yojanas away from the deva lord Maheshvara (牟修樓陀), and they heard the sound of singing from afar, but because it was too far away, they could not hear it clearly. Because the sound pervaded all the heavenly realms, they could not hear it clearly. The sound was like the sound of birds, and it was full of merit. Although they could not hear the singing clearly, they felt extremely fond of it and could not get enough of it. Because their hearts were moved, they made a firm decision, and all the devas went to the place where the deva lord Maheshvara (牟修樓陀) was playing and enjoying himself. That forest was full of all kinds of merit. Those desire realm devas and deva maidens were adorned with all kinds of ornaments and clothes, and they were full of all kinds of merit. They adorned themselves with seamless heavenly garments all over their bodies, and they all held all kinds of musical instruments in their hands, loving each other and feeling joyful. Some rode on the void, and some rode on lotuses. Others rode on utpalas (優缽羅, blue lotuses), which had the best fragrance and many bees. Others rode on kumudas (拘物頭, white water lilies), which were shaped and colored like the moon. Those devas all played and danced in the air with the deva maidens, enjoying all kinds of sensual pleasures without getting tired of them. The good karma of those devas was transformed by their own minds, and they rode on such vehicles. The vehicles transformed by their own karma had lower, middle, and upper grades, and the colors also had lower, middle, and upper grades, and the happiness also had lower, middle, and upper grades. They enjoyed happiness in this way, and their wisdom was also like this, with lower, middle, and upper grades, and their lifespans were also like this, with lower, middle, and upper grades. Everything was like this. They filled the void and went to the forest of play and enjoyment, which was a place full of immeasurable desires, and to the halls and palaces where the deva king Maheshvara (牟修樓陀) lived. As they were walking on the road, before they reached the forest of play and enjoyment, they saw something like flames in the void, and they also saw a place with the color of blue jewels.』
，復于異處見黃白色，復于異處見如火色。「彼天如是空中見已，則生第一希有之心，迭相告言：『天當看此虛空之中希有之事，如著種種希有色衣在虛空中。我未曾見。』彼諸天眾迭互說已，生希有心，少時停住。
「未經久時，復聞有聲，第一微妙美音歌聲，聞音聲已，復生喜心、希有之心。始從在地乃至遍空一切天眾共諸天女，心皆樂見，悉欲往看。此天如是，空中見者，一切皆是；山樹具足地處諸天，彼天亦爾，遙見此天。
「山樹具足地處諸天亦向天王須夜摩天。須夜摩天坐七寶座，在七寶窟以大青寶瓔珞莊嚴，復以勝妙蓮花之色勝大妙寶而自莊嚴。又復更有第一光明妙寶勝幡，光明普遍一千由旬，有白光炎滿虛空中。如著種種勝妙衣服在於虛空，幡亦如是。
「此廣博行地處諸天如是見已，生希有心，少時停住，須臾則知山樹具足地處諸天亦向天主牟修樓陀所住之處戲樂林所，起如是心：『彼如是去，亦如我去。』廣博行處勝上諸天籌量說言：『我今共彼山樹具足地處諸天，一切和合相與俱去，向彼天主牟修樓陀所住之處。』
「如是時間暫住須臾。爾時彼處山樹具足地處諸天見廣博行地處天眾，生希有心，作如是言：『我今共彼廣博行處一切諸天，迭共和合，相與同詣牟修樓
【現代漢語翻譯】 現代漢語譯本：又在其他地方看見黃色和白色，又在其他地方看見像火焰一樣的顏色。那些天人在空中這樣看見后，就生起第一種稀有之心，互相告知說：『諸位天人應當看看這虛空中的稀有之事，好像穿著各種稀有顏色的衣服在虛空中一樣。我們從未見過。』那些天眾互相說了之後，生起稀有之心，暫時停住。
經過不久，又聽見有聲音，第一微妙美好的歌聲，聽見歌聲后，又生起歡喜之心、稀有之心。從地上直到遍佈虛空的一切天眾和天女，心中都樂於見到，都想前去觀看。這些天人在空中看見的景象，一切都是如此；山樹具足地處（指居住在山林樹木中的）的諸天，他們也是一樣，遙遠地看見了這些景象。
山樹具足地處的諸天也前往天王須夜摩天（Suyama，夜摩天之王）那裡。須夜摩天坐在七寶座上，在七寶窟中，用大青寶瓔珞裝飾，又用勝妙蓮花之色的勝大妙寶來莊嚴自己。而且還有第一光明妙寶勝幡，光明普遍一千由旬（yojana，古印度長度單位），有白光火焰充滿虛空中。好像穿著各種勝妙衣服在虛空中，幡也是這樣。
這些廣博行地處（指在廣闊地方行走的）的諸天這樣看見后，生起稀有之心，暫時停住，一會兒就知道山樹具足地處的諸天也前往天主牟修樓陀（Mucilinda，龍王名）所居住的地方戲樂林，心中想：『他們像這樣去，也像我們這樣去。』廣博行處勝上的諸天商量說：『我們現在和那些山樹具足地處的諸天，一切和合，一起前去天主牟修樓陀所居住的地方。』
像這樣暫時停住一會兒。那時，山樹具足地處的諸天看見廣博行地處的天眾，生起稀有之心，這樣說：『我們現在和那些廣博行處的一切諸天，互相和合，一起前往牟修樓陀（Mucilinda，龍王名）
【English Translation】 English version: Again, in another place, they saw yellow and white colors, and in another place, they saw colors like fire. When those devas (devas, gods) saw this in the sky, they developed a sense of unprecedented wonder and told each other, 'Devas, you should look at this rare event in the sky, as if wearing various rare-colored garments in the sky. We have never seen this before.' After those devas told each other this, they developed a sense of wonder and paused for a short time.
Not long after, they heard a sound, the most subtle and beautiful singing. After hearing the singing, they again developed joy and a sense of wonder. From the earth up to all the devas and deva maidens filling the sky, their hearts were delighted to see it, and they all wanted to go and watch. All the sights that these devas saw in the sky were like this; the devas dwelling in places with mountains and trees were also the same, seeing these sights from afar.
The devas dwelling in places with mountains and trees also went to the deva king Suyama (Suyama, King of the Yama Heaven). Suyama was sitting on a seven-jeweled throne, in a seven-jeweled cave, adorned with a large blue jewel necklace, and he adorned himself with a supreme and wonderful jewel of the color of a lotus flower. Furthermore, there was a supreme banner of the first light and wonderful jewel, its light pervading a thousand yojanas (yojana, an ancient Indian unit of distance), with white flames filling the sky. It was as if wearing various supreme and wonderful garments in the sky, and the banner was also like that.
When these devas dwelling in vast places saw this, they developed a sense of wonder and paused for a short time. After a moment, they knew that the devas dwelling in places with mountains and trees were also going to the place where the deva lord Mucilinda (Mucilinda, a Naga king) resided, the Playful Grove, and they thought, 'They are going like this, just as we are going.' The superior devas dwelling in vast places discussed and said, 'Let us now unite with those devas dwelling in places with mountains and trees, and go together to the place where the deva lord Mucilinda resides.'
In this way, they paused for a short time. At that time, the devas dwelling in places with mountains and trees saw the assembly of devas dwelling in vast places, developed a sense of wonder, and said, 'Let us now unite with all the devas dwelling in vast places, and together go to Mucilinda (Mucilinda, a Naga king)'
陀天王住處戲樂林中。』
「爾時，如是山樹具足地處諸天共廣博行地處諸天，一切天眾皆共和合，遍在虛空，無量幢幡，皆乘寶殿，在鳥背上，五樂音聲、五欲功德皆悉具足，向戲樂林須夜摩天遊戲大林。多有無量諸欲功德皆悉具足，不可譬喻。往向彼林受境界樂、五欲功德，不知厭足。一切功德富樂之事皆不厭足，迭互相近，不可厭足。如是一切皆受欲樂，不知厭足。
「然彼比丘見彼天已，無量業果皆悉諦知，而說偈言：
「『譬如天雨水， 是故河增長； 如是欲雨故， 天增長慾火。 彌那生水中， 而常患枯渴； 如是樂增渴， 故天不知足。 如虛空無邊， 亦復無盡滅； 欲如是無邊， 界欲不可盡。 海水波旋滿， 彷彿有足義； 悕望于欲者， 畢竟不知足。 天未得境界， 愚癡不知足； 心常悕望樂， 得已不知足。 既得衰惱已， 無量到退失， 由境界熱惱， 是故應舍欲。 既被貪慾誑， 能壞信欲者， 得衰惱則離， 而天不覺知。 境界非可足， 不知足無樂； 如是不知足， 智者能捨離。 寂靜為樂根， 苦由境界起， 故應修寂靜， 遠離境
【現代漢語翻譯】 現代漢語譯本 在陀天王（Dhṛtarāṣṭra）的住處戲樂林中。
那時，如是山樹具足地處諸天與共廣博行地處諸天，一切天眾都共和合，遍佈虛空，無數的幢幡，都乘坐寶殿，在鳥背上，五種樂器的音聲、五種感官享受的功德都完全具備，向戲樂林須夜摩天（Suyama）遊戲的大林而去。有很多無量的各種感官享受的功德都完全具備，不可比喻。前往那片林子享受境界之樂、五欲的功德，不知厭足。一切功德富樂之事都不厭足，彼此互相靠近，不可厭足。像這樣一切都享受慾望之樂，不知厭足。
然而那位比丘見到那些天人之後，對無量的業果都如實了知，於是說了偈頌：
『譬如天降雨水，所以河流增長； 如是慾望如雨，天人因此增長。 彌那（Mīna）生在水中，卻常常憂患乾渴； 如是快樂增長渴求，所以天人不知滿足。 如虛空沒有邊際，也沒有窮盡和止滅； 慾望也如是無邊無際，慾望的界限不可窮盡。 海水波濤旋轉充滿，彷彿有滿足的時候； 但貪求慾望的人，終究不會知足。 天人未得到境界時，愚癡地不知滿足； 心中常常渴望快樂，得到了還是不知滿足。 一旦得到衰老之苦，無數的功德都會退失， 由於境界帶來的熱惱，所以應該捨棄慾望。 既然被貪慾所欺騙，能破壞對信仰的慾望， 得到衰老之苦就會離去，而天人卻不覺知。 境界並非可以滿足，不知足就沒有快樂； 像這樣不知足，智者能夠舍離。 寂靜是快樂的根本，痛苦由境界而生起， 所以應該修習寂靜，遠離境界。』
【English Translation】 English version In the Amusement Grove at the abode of Dhṛtarāṣṭra (Guardian King of the East).
At that time, the devas (gods) of the land full of mountains and trees, and the devas of the land of vast expanse, all the hosts of devas gathered together, pervading the sky, with countless banners and streamers, all riding on jeweled palaces, on the backs of birds, with the sounds of the five kinds of music, and the merits of the five desires all complete, heading towards the Amusement Grove, the great forest where Suyama (King of the Suyama Heaven) plays. There were many immeasurable merits of various sensual pleasures all complete, beyond comparison. They went to that forest to enjoy the pleasure of the realms, the merits of the five desires, never knowing satisfaction. They were never satisfied with all the matters of merit, wealth, and pleasure, drawing close to each other, never knowing satisfaction. In this way, all enjoyed the pleasure of desires, never knowing satisfaction.
However, that bhikṣu (monk), having seen those devas, truly knew all the immeasurable karmic results, and spoke this verse:
'Just as heavenly rain increases the rivers, So the rain of desires increases the devas. The Mīna (fish) lives in water, Yet constantly suffers from thirst. Likewise, pleasure increases thirst, So the devas know no satisfaction. Like the sky, which is boundless, And has no end or cessation, So are desires boundless, The limits of desire cannot be exhausted. The ocean's waves swirl and fill, Seeming to have a sense of fullness; But those who crave desires, Ultimately know no satisfaction. When devas have not attained realms, They are foolishly unsatisfied; Their minds constantly crave pleasure, Having attained it, they are still unsatisfied. Once they attain the suffering of decline, Countless merits are lost, Due to the heat of the realms, Therefore, one should abandon desires. Having been deceived by greed, Which can destroy the desire for faith, Upon attaining the suffering of decline, they depart, Yet the devas do not realize it. Realms cannot satisfy, Without satisfaction, there is no joy; Like this, not knowing satisfaction, The wise can abandon it. Tranquility is the root of joy, Suffering arises from realms, Therefore, one should cultivate tranquility, And distance oneself from realms.'
界地。 常舍離煩惱， 修行無上智， 從智得解脫， 由煩惱繫縛。 病殺繫縛等， 境界所怖畏， 流轉生死中， 皆由於境界。 若合若別離， 或百或千到， 生生處常爾， 唯善逝諦知。 生死無量樂， 生死無量苦， 一切由境界， 生生處皆有。 如是之境界， 破壞癡心者， 愚癡無眼故， 復喜樂境界。 舍怨而不近， 聞名亦生慮， 境界如怨家， 癡故不曾舍。 若為境界燒， 則是愚癡者， 為自業所誑， 癡故不能離。 如有畏火者， 猶故近於火； 如是境界迷， 亦樂近境界。 猶如食毒者， 不為自受樂； 近愛癡亦爾， 永無安隱事。 如渴者于鹽， 舐之不除渴； 境界故闇眼， 于愛不知足。 天境界不足， 欲心之所誑， 為業風所吹， 到于惡道處。』
「彼比丘如是諦知無量道處眾生業生，次第皆知，憐愍彼天，已說此偈。
「又復彼天迭相和合，一切同行，心生歡喜向戲樂林牟修樓陀天王住處。爾時，彼天如是而行，無量服飾無量樂行，無量業化，無量園林池等受樂，無量百千天女圍繞，如是而行。復有餘
【現代漢語翻譯】 現代漢語譯本 界地（領域）。 常捨棄煩惱，修行無上的智慧， 從智慧中得到解脫，因煩惱而被束縛。 疾病、殺戮、束縛等等，都是被境界所怖畏， 在生死輪迴中流轉，都是因為境界。 無論是聚合還是分離，或者經歷百次千次， 在生生世世中總是如此，只有善逝（佛陀）才能真正知曉。 生死中有無量的快樂，生死中有無量的痛苦， 一切都由境界而生，在生生世世中都存在。 像這樣的境界，會破壞愚癡的心， 因為愚癡沒有智慧之眼，反而喜歡快樂的境界。 捨棄怨敵而不接近，聽到名字也會感到憂慮， 境界就像怨家一樣，因為愚癡所以不曾捨棄。 如果被境界所焚燒，那就是愚癡的人， 被自己的業力所欺騙，因為愚癡所以不能離開。 就像害怕火的人，仍然靠近火一樣； 像這樣被境界迷惑，也喜歡靠近境界。 猶如吃毒藥的人，不是爲了自己獲得快樂； 靠近愛慾和愚癡也是這樣，永遠沒有安穩的事情。 就像口渴的人喝鹽水，舔舐鹽水不能解除口渴； 因為境界而使眼睛昏暗，對於愛慾不知滿足。 即使是天界的境界也不滿足，被慾望之心所欺騙， 被業力的風所吹動，到達惡道之處。』 『那位比丘這樣如實地知曉無量道處眾生的業力所生，次第都知道，憐憫那些天人，已經說了這首偈。 又那些天人互相和合，一切同行，心中生起歡喜，前往戲樂林牟修樓陀天王（天界的一位統治者）的住所。那時，那些天人這樣行走，有無量的服飾，無量的音樂，無量的業力變化，無量的園林池塘等享受快樂，無量百千的天女圍繞，就這樣行走。還有其他的』
【English Translation】 English version The realm of boundaries. Constantly abandoning afflictions, cultivating supreme wisdom, Attaining liberation from wisdom, bound by afflictions. Sickness, killing, bondage, etc., are all feared by the realm of objects, Revolving in the cycle of birth and death, all due to the realm of objects. Whether gathering or separating, or reaching hundreds or thousands of times, It is always like this in every birth, only the Sugata (Buddha) truly knows. Birth and death have immeasurable happiness, birth and death have immeasurable suffering, Everything arises from the realm of objects, existing in every birth. Such realms of objects destroy the foolish mind, Because of foolishness and the lack of wisdom-eyes, they rejoice in pleasurable realms. Abandoning enemies and not approaching them, even hearing their names causes worry, The realm of objects is like an enemy, but due to foolishness, it is never abandoned. If one is burned by the realm of objects, then that is a foolish person, Deceived by one's own karma, unable to leave due to foolishness. Like someone who fears fire, yet still approaches the fire; Likewise, deluded by the realm of objects, they also enjoy approaching the realm of objects. Like someone who eats poison, not for their own enjoyment; Approaching love and foolishness is also like this, there is never any peace. Like a thirsty person with salt, licking it does not quench their thirst; Because of the realm of objects, the eyes are darkened, and there is no satisfaction in desire. Even the realm of the heavens is not enough, deceived by the mind of desire, Blown by the wind of karma, they arrive at the place of evil paths.』 『That Bhikshu (monk) thus truly knows the karmic births of beings in countless realms, knowing them in order, and having compassion for those devas (gods), has spoken this verse. Furthermore, those devas, harmonizing with each other, all walking together, with joy arising in their hearts, went towards the abode of King Mūśurudha (a ruler in the heavens) in the Playful Forest. At that time, those devas were walking like this, with immeasurable ornaments, immeasurable music, immeasurable karmic transformations, immeasurable gardens, ponds, etc., enjoying pleasure, surrounded by immeasurable hundreds of thousands of goddesses, walking like this. And there were others』
天百千堂殿在上而坐，行虛空中，光明周遍普照虛空，歌舞遊戲，五樂音聲，鬘莊嚴身，以香坌身，頸著瓔珞，頭冠天幘，風吹衣裳如雲而行，天女抱之心甚喜樂。復有餘天，天女詠歌及箜篌聲，既聞此聲，心生愛樂。如是等類，若干種天種種受樂，向戲樂林空中而住，悕望受樂。彼地處天一切皆向牟修樓陀天王住處。總說彼天，如業相似，若戲若行若莊嚴具，音聲普遍十方充滿，皆來近在王住堂殿。普彼一切夜摩天眾，牟修樓陀夜摩天王于中最勝。如業之身，以業勝故，其果亦勝。如是因果非不相似，如種子芽。一切天眾皆近天王牟修樓陀所居堂殿，彼天皆劣，唯有天王牟修樓陀于中獨勝。一切諸天，天欲之中，天王欲勝，皆悉具足。無譬喻樂，且說少分。
「有七寶鳥在樹林上，周匝遍有。嘴銜樹心，身無所依在虛空中。又復異處饒希有鈴，其聲美妙，若天聞者，皆來向之。如是分別心快樂故，在彼林行。又復更有七寶眾鳥間錯雜翅，在彼林外周匝圍繞，嘴中銜鬘繞林飛行。又復多有希有孔雀，背上皆有蓮花水池。于彼池中饒種種鳥，有百千蜂在彼池水蓮花之中，蜂有音聲。池名清水。彼蓮華葉種種不同，或有花葉是毗琉璃，或有花葉是七寶者。有餘蓮花，五由旬香。如是彼鳥孔雀背上端嚴殊妙，歌樂嬉戲
【現代漢語翻譯】 現代漢語譯本 諸天百千堂殿之上安坐，于虛空中飛行，光明周遍普照虛空，歌舞嬉戲，奏響五種樂器之聲，以花鬘莊嚴其身，以香涂身，頸戴瓔珞，頭戴天幘（天神的帽子），風吹衣裳如雲般飄動，天女擁抱，心中充滿喜樂。又有其他天人，天女歌唱以及箜篌之聲，聽到這些聲音，心中生起愛慕喜樂。像這樣等等種類，各種各樣的天人享受各種各樣的快樂，朝著戲樂林（娛樂嬉戲的樹林）的空中居住，希望享受快樂。那裡的地處天（居住在地面上的天人）都朝著牟修樓陀（Yama，夜摩天王的名字）天王居住的地方。總的來說，那些天人，如他們的業力相似，無論是嬉戲還是行走還是裝飾的器具，聲音普遍充滿十方，都來到接近天王居住的堂殿。普遍地，一切夜摩天眾中，牟修樓陀夜摩天王最為殊勝。如業力所現之身，因為業力殊勝的緣故，其果報也殊勝。這樣的因果並非不相似，就像種子和芽。一切天眾都接近天王牟修樓陀所居住的堂殿，那些天人都比較低劣，只有天王牟修樓陀在其中獨自殊勝。一切諸天，在天上的慾望之中，天王的慾望最為殊勝，都完全具備。那種快樂無法比喻，且說少部分。
『有七寶鳥在樹林上，周匝遍佈。嘴裡銜著樹心，身體沒有依靠地在虛空中。又在其他地方有許多稀有的鈴鐺，其聲音美妙，如果天人聽到，都會朝著它而來。像這樣分別思念，心中快樂的緣故，在那片樹林中行走。又有更多七寶眾鳥，翅膀顏色各異，在那片樹林外周匝圍繞，嘴中銜著花鬘繞著樹林飛行。又有很多稀有的孔雀，背上都有蓮花水池。在那水池中有很多種鳥，有成百上千的蜜蜂在那池水蓮花之中，蜜蜂發出聲音。池的名字叫清水。那些蓮花葉子各種各樣，有的花葉是毗琉璃（Vaidurya，一種寶石），有的花葉是七寶所成。還有的蓮花，香氣散發五由旬（Yojana，古印度長度單位）。像這樣，那些鳥，孔雀背上端莊殊妙，歌唱嬉戲』
【English Translation】 English version The Devas (gods) sit on hundreds of thousands of halls and palaces above, moving in the empty sky, their light universally illuminating the void. They sing, dance, and play, with the sounds of five kinds of musical instruments. Their bodies are adorned with garlands, and they are anointed with fragrances. They wear necklaces around their necks and heavenly crowns on their heads. The wind blows their garments, causing them to move like clouds, and the Devis (goddesses) embrace them, their hearts filled with joy. There are also other Devas and Devis singing and playing the sounds of the Konghou (a Chinese harp), and upon hearing these sounds, their hearts give rise to love and joy. Like these kinds, various types of Devas enjoy various kinds of pleasures, dwelling in the air above the Playful Forest (a forest for entertainment and play), hoping to enjoy pleasure. The earthly Devas (Devas residing on the ground) all face the residence of King Muxiuluotuo (Yama, name of the Yama Heaven King). Generally speaking, those Devas, like their karma, whether playing, walking, or adorned with ornaments, their sounds universally fill the ten directions, all coming near the halls and palaces where the King resides. Universally, among all the Yama Heaven hosts, King Muxiuluotuo (Yama) is the most supreme. Like the body manifested by karma, because the karma is supreme, its fruition is also supreme. Such cause and effect are not dissimilar, like a seed and a sprout. All the Deva hosts are near the halls and palaces where King Muxiuluotuo resides, those Devas are all inferior, only King Muxiuluotuo is uniquely supreme among them. Among all the Devas, in the desires of the heavens, the King's desires are the most supreme, all fully possessed. That kind of joy is incomparable, let's describe a small portion.
'There are seven-jeweled birds on the trees, spread all around. Their beaks hold the heart of the trees, and their bodies are unsupported in the empty sky. Also, in other places, there are many rare bells, their sounds are beautiful, and if the Devas hear them, they will all come towards them. Like this, with differentiated thoughts, because of the joy in their hearts, they walk in that forest. There are also more seven-jeweled birds with different colored wings, surrounding that forest, their beaks holding garlands, flying around the forest. There are also many rare peacocks, with lotus ponds on their backs. In those ponds, there are many kinds of birds, and hundreds of thousands of bees are in the lotus flowers in that pond, the bees making sounds. The name of the pond is Clear Water. Those lotus leaves are all different, some of the flower leaves are Vaidurya (a type of gemstone), and some of the flower leaves are made of seven jewels. There are also lotus flowers that emit fragrance for five Yojana (an ancient Indian unit of length). Like this, those birds, the peacocks, are dignified and wonderfully beautiful on their backs, singing and playing.'
，池鳥相應。彼孔雀背亦甚希有。又復多有大希有鳥，孔雀銜鬘，謂其背上有大蓮花。天子坐彼蓮花臺上，有百天女而為圍繞，種種嬉戲美妙歌音而受快樂。又復多有大希有鳥，孔雀銜鬘。彼受樂天自業所化，一一孔雀頭上皆有隨念樹生。有種種花，其花甚饒，樹上多有七寶翅鳥。其諸天子既上彼樹，與天女眾共飲天酒，歌舞嬉戲而受快樂。又復多有大希有鳥，孔雀銜鬘。一一孔雀叢毛之中，多諸天眾共天女眾坐受快樂，迭相愛樂，嬉戲歌舞受天之樂。天見如是孔雀銜鬘希有事故，生希有心。又復更見第二希有，所謂蓮花妙池銜鬘。彼蓮花池其數二萬，離於泥濁，有金銀沙，八功德水盈滿彼池，鵝鴨鴛鴦池中甚饒。
「天善業故，鵝說偈言：
「『久時受此樂， 此樂非常法， 一切皆無常， 而天不覺知。 此樂且相續， 必當有斷時， 為欲心所誑， 不覺知失壞。 此樂雜苦樂， 隱覆故不覺； 如蓮花鬘中， 毒蛇不可見。 猶如雜毒飯， 食者被殺害； 此樂一切爾， 必當墮地獄。 如索筋為罥， 眼見甚可愛； 境界罥如是， 見好實甚惡。 如金波迦果， 初甜美味多， 后時則能殺， 世間樂亦爾。 如飛蟲
見燈， 其心甚愛樂， 入中則被燒， 此樂亦如是。 愚凡夫不知， 戲樂猶如燈， 悕樂如觸火， 畢竟不得樂。 如鹿患渴故， 隨逐陽炎走， 畢竟不除渴， 此樂亦如是。 過現不知足， 未來亦復然， 一切天境界， 如是故應舍。 寂樂為根樂， 是智者所說， 於樂根無心， 彼則常受苦。 梵實第一勝， 忍為最寂靜， 一智明是世， 一慈生勝樂。 不惱他最吉， 正見第一善， 直心最為良， 舍惡業亦爾。 若近於老宿， 恒常敬重法， 供養于師長， 信業則為善。 常供養三寶， 正心意無垢， 復供養父母， 是涅槃城道。 佛說一切法， 出家最第一， 梵行行中勝， 能得一切樂。 佛說諸施中， 法施最為勝； 勤中禪第一， 則能到涅槃。 于施戒智中， 唯智以為最， 智慧到涅槃， 施戒唯得樂。 眼見非為最， 智見則為勝； 佛說八分道， 諸道中寂靜。 諦中四諦勝， 是如來所說； 於五種力中， 智慧力為最。 說上下八方， 更無有勝者， 唯如來為最， 能示
【現代漢語翻譯】 現代漢語譯本 看見燈火，內心非常喜愛， 但進入其中就會被燒傷，這種快樂也是如此。 愚昧的凡夫不明白，嬉戲玩樂就像燈火， 貪求快樂就像觸控火焰，最終得不到真正的快樂。 如同鹿因為口渴，追逐陽光下的熱氣奔跑， 最終也不能解除口渴，這種（追逐世俗之樂）也是如此。 對過去和現在都不知滿足，未來也是這樣， 即使是所有天界的境界，也應該捨棄。 寂靜的快樂才是根本的快樂，這是智者所說的， 對於快樂的根源沒有用心，那麼他就會常常遭受痛苦。 梵行（brahmacarya）確實是第一殊勝的，忍辱是最寂靜的， 一種智慧的光明照亮世界，一種慈悲產生殊勝的快樂。 不惱害他人是最吉祥的，正確的見解是第一善， 正直的心最為善良，捨棄惡業也是如此。 如果親近年長的修行者，恒常敬重佛法， 供養師長，那麼信奉善業就是好的。 常常供養三寶（Buddha, Dharma, Sangha），保持正念，內心沒有污垢， 再供養父母，這就是通往涅槃（Nirvana）之城的道路。 佛陀說一切法中，出家修行是最第一的， 梵行（brahmacarya）在所有修行中最為殊勝，能夠得到一切快樂。 佛陀說所有佈施中，法佈施最為殊勝； 在所有勤奮中，禪定第一，就能到達涅槃（Nirvana）。 在佈施、持戒、智慧中，只有智慧最為重要， 智慧能夠到達涅槃（Nirvana），佈施和持戒只能得到世俗的快樂。 眼睛所見不是最重要的，智慧的見解才是殊勝的； 佛陀說的八正道，在所有道路中最為寂靜。 在所有真諦中，四聖諦最為殊勝，這是如來（Tathagata）所說的； 在五種力量中，智慧的力量最為強大。 說上下八方，再沒有比這更殊勝的了， 只有如來（Tathagata）最為殊勝，能夠開示（真理）。
【English Translation】 English version Seeing a lamp, the heart is filled with great delight, But entering it, one is burned; such is this pleasure. Foolish ordinary people do not know that playful pleasures are like lamps, Craving pleasure is like touching fire; ultimately, one obtains no true joy. Like a deer suffering from thirst, running after the heat haze, Ultimately unable to quench its thirst, such is this pleasure. Never satisfied with the past and present, and so it will be in the future, Even all the realms of the heavens should be abandoned. The joy of stillness is the root of joy; this is what the wise say, If one is not mindful of the root of joy, then one will constantly suffer. Brahmacarya (梵行) is truly the first and foremost, patience is the most tranquil, The light of one wisdom illuminates the world, one compassion generates supreme joy. Not harming others is most auspicious, right view is the first good, An upright heart is the most virtuous, and so is abandoning evil deeds. If one draws near to elder practitioners, constantly respecting the Dharma, Making offerings to teachers, then faith in good karma is good. Constantly making offerings to the Three Jewels (Buddha, Dharma, Sangha), with a righteous mind and no defilement, And also making offerings to parents, this is the path to the city of Nirvana (涅槃). The Buddha said that among all dharmas, leaving home to practice is the first and foremost, Brahmacarya (梵行) is the most excellent among all practices, capable of attaining all joy. The Buddha said that among all giving, the giving of Dharma is the most excellent; Among all diligence, meditation is the first, then one can reach Nirvana (涅槃). Among giving, discipline, and wisdom, only wisdom is the most important, Wisdom can reach Nirvana (涅槃), giving and discipline only attain worldly pleasure. What the eyes see is not the most important, the vision of wisdom is the most excellent; The Buddha spoke of the Eightfold Path, the most tranquil among all paths. Among all truths, the Four Noble Truths are the most excellent, this is what the Tathagata (如來) said; Among the five powers, the power of wisdom is the strongest. Speaking of the eight directions, above, below, and all around, there is nothing more excellent, Only the Tathagata (如來) is the most excellent, capable of revealing (the truth).
真法故。 說一切眾中， 聖眾最寂靜， 以三寶福田， 依止能生樂。 等供養父母， 第三次和上， 能以法境界， 開眼令睹見。 非可見可取， 如來如是說， 此皆是樂地， 依境界非樂。 若能行此法， 則行無垢道， 行此道安隱， 夜摩地非樂。』
「彼鳥如是，以善業故，本人中時，因法活命，賣法得物以自存濟。如是業因，彼處為鳥，本善業故，雖生鳥中，憶法不忘，如是說偈。是故應當精勤讀誦，常受持法。以業因緣，雖作畜生，本來習故，善能說法，得果不空。
「又彼一切諸夜摩天向彼二萬蓮花之池，種種異異別別莊嚴，勝妙天女而為圍繞。于彼池中，先有種種異異莊嚴諸天之眾、諸天女眾，百百千千那由他數、那由他數、億億數等，種種受樂。共諸天女五樂音聲，或有入在蓮花中者，或有坐于蓮花臺者，或有在於蓮花葉者，或有在於蓮華須者。隨心意念，粗細等身，如眼睫頃，百千由旬已能來去。如眼所見無遠無近，皆一念時，彼天來去亦復如是。如一指面，眾眼共看，不妨不患。如是彼天，或有一百或有一千，皆共聚在一蓮花須，同坐不妨，不隘不迮。以善業故，自業力故，彼蓮花池如是勢力、如是功德。彼天如是于
【現代漢語翻譯】 現代漢語譯本 『因為真正的佛法是這樣的。 在一切眾生之中，聖眾最為寂靜， 憑藉佛、法、僧三寶的福田，依止它們能夠帶來快樂。 如同供養父母一樣，第三位是和尚（Upadhyaya，親教師）， 他能夠以佛法的境界，開啟我們的眼睛，讓我們得以看見真理。 如來（Tathagata）是這樣說的：佛法不是可見的，也不是可以執取的， 這些都是快樂的境地，但依靠外在的境界並非真正的快樂。 如果能夠奉行這些佛法，那就是行走在沒有污染的道路上， 行走在這條道路上是安穩的，夜摩地（Yamala，地獄）並非快樂之地。』
『那隻鳥就是這樣，因為過去所造的善業，它在人道時，依靠佛法為生，通過講解佛法獲得資財來維持生活。因為這樣的業力因緣，它轉生為鳥，但由於過去善業的緣故，即使生為鳥類，也能憶持佛法而不忘失，所以能夠吟誦偈頌。因此，我們應當精勤地讀誦佛經，經常受持佛法。因為業力的因緣，即使轉生為畜生，由於過去世的習氣，仍然能夠善於說法，所得到的果報不會是空無意義的。
此外，所有那些夜摩天（Yama Deva，夜摩天神）都朝著那兩萬個蓮花池而來，每個蓮花池都以各種各樣、各不相同的裝飾來莊嚴，還有殊勝美妙的天女圍繞著它們。在那蓮花池中，原本就有各種各樣裝飾華麗的天眾和天女眾，數量達到百百千千那由他（Nayuta，數量單位）數、那由他數、億億數等等，他們都在享受各種各樣的快樂。他們與天女們一同享受五種樂器的美妙音聲，有的進入蓮花之中，有的坐在蓮花臺上，有的在蓮花葉上，有的在蓮花須上。他們可以隨心所欲地變化身體的大小粗細，在極短的時間內，比如眨眼之間，就能來回百千由旬（Yojana，長度單位）的距離。就像眼睛所見，無論遠近，都在一念之間，那些天人的來去也是如此。就像在一指甲蓋大小的地方，許多眼睛一起觀看，也不會互相妨礙或感到不適。這些天人，或者一百個，或者一千個，都聚集在一朵蓮花的須上，一同坐著也不會互相妨礙，不會感到擁擠或狹窄。因為他們過去所造的善業，以及自身業力的緣故，這些蓮花池才具有這樣的勢力和功德。那些天人就這樣于
【English Translation】 English version 'Because the true Dharma is like this. Among all beings, the Holy Assembly is the most tranquil, Relying on the field of merit of the Three Jewels (Triratna) – Buddha, Dharma, and Sangha – brings happiness. Like offering to parents, the third is the Upadhyaya (preceptor), Who can open our eyes with the realm of Dharma, enabling us to see the truth. The Tathagata (Thus Come One) said: The Dharma is neither visible nor graspable, These are all realms of happiness, but relying on external realms is not true happiness. If one can practice these Dharmas, then one is walking on the path without defilement, Walking on this path is peaceful, and Yamala (the realm of Yama, hell) is not a place of happiness.'
'That bird is like this, because of the good karma it accumulated in the past. When it was in the human realm, it lived by the Dharma, obtaining wealth through explaining the Dharma to sustain itself. Because of such karmic causes, it was reborn as a bird, but due to the good karma from the past, even though it was born as a bird, it could remember the Dharma and not forget it, so it could recite verses. Therefore, we should diligently read and recite the scriptures, and constantly uphold the Dharma. Because of karmic causes, even if one is reborn as a beast, due to the habits from past lives, one can still be good at expounding the Dharma, and the resulting fruit will not be meaningless.'
Furthermore, all those Yama Devas (gods of the Yama heaven) are heading towards those twenty thousand lotus ponds, each lotus pond is adorned with various and different decorations, and surrounded by excellent and beautiful celestial maidens. In those lotus ponds, there were originally various and differently adorned assemblies of gods and goddesses, numbering hundreds of thousands of Nayutas (a unit of measurement), Nayutas, hundreds of millions, etc., all enjoying various kinds of pleasures. They enjoy the wonderful sounds of the five musical instruments together with the celestial maidens, some entering the lotus flowers, some sitting on the lotus platforms, some on the lotus leaves, and some on the lotus stamens. They can change the size of their bodies at will, and in a very short time, such as the blink of an eye, they can travel back and forth hundreds of thousands of Yojanas (a unit of distance). Just like what the eyes see, whether near or far, it is all in a single thought, the coming and going of those gods is also like this. Just like on the surface of a finger, many eyes look together, without hindering or discomforting each other. These gods, either a hundred or a thousand, all gather together on a lotus stamen, sitting together without hindering each other, without feeling crowded or narrow. Because of the good karma they accumulated in the past, and because of their own karmic power, these lotus ponds have such power and merit. Those gods are thus at
蓮花中，或百或千，如是嬉戲，如心美味天酒恣飲。彼蓮花中舊住諸天共後來天和合嬉戲，自有光明勝百千日，皆受欲樂。于如是處久時受樂，爾乃前詣牟修樓陀天王林所。欲入彼林，彼林多有無量種色甚可愛樂。牟修樓陀如心意念化作彼林，如自心中如是如是種種所念，如是如是化作種種異異樹林，本未曾有。夜摩天王善業力故。爾時，天眾見如是林本未曾有，本未曾見，生希有心。生是心已，欲入彼林，漸次近之，彼天種種莊嚴其身，涂天栴檀，著天所應如天相似種種衣服，過蓮花池，到彼樹林，見已羞慚。業如是故，有如是林，種種勝妙。彼諸天眾見余林來，既見彼林，普遍審觀。既審觀已，迭相向說，迭相指示，然後入中。
「既過彼池，入林中已，見鸚鵡行，皆悉執持種種寶鬘，一一鸚鵡寶珠系咽，如是寶珠相續為鬘繞彼林已，而說偈言：
「『此眾生輪轉， 自業所牽推， 老死梁繩中， 眾生不厭離。 彼道至道行， 天人阿修羅， 不知真諦故， 為自心所使。 世間所作輪， 手推非疾轉； 業手眾生輪， 轉之甚為速。 十二輻和合， 聚在癡轂中， 因緣輪迴轉， 世間不覺知。』
「彼天如是聞鸚鵡鳥所說偈已，一心善念，觀
【現代漢語翻譯】 現代漢語譯本 在蓮花中，有的百朵，有的千朵，天人們就這樣嬉戲，盡情享用如心所愿的美妙天酒。那些住在蓮花中的舊天人們與後來到來的天人們一起嬉戲，自身的光明勝過百千個太陽，都享受著各種欲樂。在這樣的地方長久享受快樂后，他們才前往牟修樓陀天王（Mauryadhvaja-devaraja）的樹林。想要進入那片樹林，那片樹林有著無數種顏色，非常可愛。牟修樓陀天王隨心意念化作那片樹林，就像他心中所想的那樣，化作出種種各異的樹林，是以前從未有過的。這是夜摩天王（Yama-devaraja）善業的力量所致。當時，天眾們看到這樣一片從未有過、從未見過的樹林，心中生起稀有之感。生起這種感覺后，他們想要進入那片樹林，逐漸靠近它，那些天人們用各種各樣的裝飾品莊嚴自身，塗抹著天上的栴檀香，穿著天人所應穿的、像天人一樣的各種衣服，穿過蓮花池，到達那片樹林，看到後感到羞愧。因為業力如此，才會有這樣一片樹林，種種勝妙。那些天眾們看到從其他地方來的樹林，看到那片樹林后，普遍地仔細觀看。仔細觀看后，他們互相交談，互相指示，然後進入其中。 『穿過那片池塘，進入樹林后，他們看到鸚鵡成行，都拿著各種各樣的寶鬘，每一隻鸚鵡的咽喉都繫著寶珠，這樣的寶珠相連成鬘，環繞著那片樹林，然後說著偈語： 『此眾生在輪迴中流轉， 被自己的業力所牽引推動， 老死就像樑上的繩索， 眾生卻不厭倦，不遠離。 那條道路，到達真理的道路， 天人、阿修羅（Asura）， 因為不知道真諦， 被自己的心所驅使。 世間所製造的輪子， 用手推動，轉動不快； 業力之手推動眾生之輪， 轉動得非常迅速。 十二個輻條和合在一起， 聚集在愚癡的輪轂中， 因緣的輪迴轉動， 世間卻不覺察。』 那些天人聽到鸚鵡鳥所說的偈語后，一心善念，觀想。
【English Translation】 English version Amidst the lotuses, some with hundreds, some with thousands [of petals], the gods thus frolic, freely drinking the delightful heavenly wine as their hearts desire. The old gods dwelling in those lotuses, together with the newly arrived gods, play and make merry, their own light surpassing hundreds and thousands of suns, all enjoying sensual pleasures. Having enjoyed happiness for a long time in such places, they then proceed to the grove of Mauryadhvaja-devaraja (牟修樓陀天王). Desiring to enter that grove, which possesses countless colors and is exceedingly delightful, Mauryadhvaja-devaraja transforms that grove according to his heart's intent, just as he thinks in his mind, so he transforms various and different groves, such as have never existed before. This is due to the power of the good deeds of Yama-devaraja (夜摩天王). At that time, the assembly of gods, seeing such a grove that had never existed before, nor had ever been seen, conceived a rare and wonderful feeling. Having conceived this feeling, desiring to enter that grove, they gradually approach it, those gods adorning their bodies with various ornaments, anointing themselves with heavenly sandalwood, wearing various garments befitting gods, resembling gods, crossing the lotus pond, they arrive at that grove, and upon seeing it, feel ashamed. Because of such karma, there is such a grove, wondrous in every way. Those assemblies of gods see the grove coming from elsewhere, and having seen that grove, they universally and carefully observe it. Having carefully observed it, they speak to each other, point to each other, and then enter into it. 『Having crossed that pond and entered the grove, they see rows of parrots, all holding various precious garlands, each parrot with a jewel tied to its throat, such jewels strung together as garlands encircling that grove, and then speaking in verses: 『This wheel of sentient beings revolves, Driven and pushed by its own karma, Old age and death are like ropes on a beam, Yet sentient beings do not tire of, nor depart from [this cycle]. That path, the path to enlightenment, Gods, humans, and Asuras (阿修羅), Because they do not know the true meaning, Are driven by their own minds. The wheel made by the world, Pushed by hand, does not turn quickly; The hand of karma pushes the wheel of sentient beings, Turning it exceedingly fast. The twelve spokes are joined together, Gathered in the hub of ignorance, The cycle of dependent origination turns, Yet the world does not perceive it.』 Having heard the verses spoken by the parrot birds, those gods, with focused and virtuous thoughts, contemplate.
察本業，大殷重心，念本業行，作如是言：『彼鸚鵡鳥則為勝我，我則不如彼鸚鵡鳥。思惟作業，我為愛壞，嬉戲受樂。』時，彼諸天如是說已，為欲往見夜摩天王牟修樓陀，過鸚鵡行，復向名為險岸鬘林。于彼林中復有一林，名曼陀羅，百千色花以為莊嚴。彼林多有種種鳥眾，林之光明勝百千日，離日熱過。彼林之樹有勝光明。見彼樹林則生眼樂，聞鳥音聲則生耳樂，嗅藕根香則生鼻樂，嘗食果味則生舌樂，無縷天衣觸生身樂。諸根樂故，意生喜樂。五根縛心，令意隨順，思念諸法。以二種意，隨順而知。如是見於曼陀羅林。曼陀羅樹一一皆饒諸天女眾。如是天女，種種衣服莊嚴微妙，口中言說，種種歌舞，種種受樂，彼諸天眾本未曾見。
「如是彼處一切地中地行諸天，見彼天女在樹林中。不可譬喻，無量百千億眾甚多天眾、天女普遍林中。無有一天、無一天女心不悕望欲見天主牟修樓陀，一切悕望皆欲往見。實心喜樂欲見天王，以是天王福德力故。爾時，彼天如上所說和合而來，行彼林中。彼林多有流水河池、蓮花雜林皆悉具足，地分處處一切莊嚴。其地柔軟皆作金色，雜寶間錯。如是見已，則受欲樂。如是次第，漸進前向夜摩天王牟修樓陀，一切同心悕望欲見，心皆相愛。如上所說種種異乘，過彼地處
【現代漢語翻譯】 現代漢語譯本 觀察自己的行業，（這些天人）非常重視自己的行業，思考自己行業的行為，這樣說道：『那鸚鵡鳥勝過我，我不如那鸚鵡鳥。』思考自己的工作，我被愛慾所破壞，嬉戲享樂。』當時，那些天人這樣說完之後，爲了去拜見夜摩天王（Yama，掌管死亡和正義的天神）牟修樓陀（Muniśruddha，夜摩天王的名字），經過鸚鵡所棲息的地方，又走向名為險岸鬘林的地方。在那片森林中，又有一片森林，名叫曼陀羅（Mandala，圓形或壇城），用成百上千種顏色的花朵來裝飾。那片森林裡有很多各種各樣的鳥類，森林的光明勝過成百上千個太陽，遠離太陽的熱度。那片森林的樹木有殊勝的光明。看到那片樹林就感到眼睛快樂，聽到鳥的叫聲就感到耳朵快樂，聞到藕根的香味就感到鼻子快樂，嚐到水果的味道就感到舌頭快樂，沒有縫隙的天衣接觸身體就感到身體快樂。因為各種感官的快樂，內心產生喜悅。五種感官束縛著心，使心順從，思考各種事物。用兩種心思，順從地瞭解。就這樣看到了曼陀羅林。曼陀羅樹每一棵都聚集著許多天女。這些天女，用各種各樣的衣服裝飾得非常美妙，口中說著話，跳著各種各樣的歌舞，享受著各種各樣的快樂，這些是那些天人原本沒有見過的。 像這樣，那個地方所有地上的地行諸天，看到那些天女在樹林中。無法比喻，無數百千億的天人和天女遍佈在森林中。沒有一個天人、沒有一個天女不希望見到天主牟修樓陀，都希望去拜見。真心喜悅地想要見到天王，因為這位天王的福德力量。當時，那些天人像上面所說的那樣聚集而來，行走在那片森林中。那片森林裡有很多流水、河流、池塘、蓮花等各種各樣的樹林，各種地方都被裝飾得非常完美。地面柔軟，都呈現金色，各種寶物交錯其中。像這樣看到之後，就享受著各種慾望的快樂。像這樣依次漸進地走向夜摩天王牟修樓陀，所有人都同心希望見到他，心中都互相愛慕。像上面所說的各種各樣的交通工具，經過那個地方。
【English Translation】 English version Observing their own occupations, the great and earnest ones, mindful of their vocational conduct, spoke thus: 'That parrot is superior to me; I am not as good as that parrot.' Reflecting on their work, they were ruined by love and indulged in play and pleasure.' Having spoken thus, those devas (devas, gods or celestial beings), desiring to see Yama (Yama, the god of death and justice), the king Muniśruddha (Muniśruddha, name of Yama), passed by the place where the parrots dwelt and proceeded towards a forest named 'Perilous Bank Garland Grove'. Within that grove was another forest, named Mandala (Mandala, a circular diagram or cosmic symbol), adorned with hundreds of thousands of colored flowers. That forest abounded with various kinds of birds, and its light surpassed hundreds of thousands of suns, free from the sun's heat. The trees of that forest possessed surpassing radiance. Seeing that forest brought joy to the eyes, hearing the sounds of the birds brought joy to the ears, smelling the fragrance of lotus roots brought joy to the nose, tasting the flavor of fruits brought joy to the tongue, and the touch of seamless celestial garments brought joy to the body. Because of the pleasure of the senses, joy arose in the mind. The five senses bound the heart, causing the mind to comply, contemplating all dharmas (dharmas, teachings or laws). With two kinds of minds, they understood in accordance. Thus, they beheld the Mandala Grove. Each Mandala tree was abundant with hosts of celestial women. These celestial women, adorned with various exquisite garments, spoke words, performed various songs and dances, and enjoyed various pleasures, which those devas had never seen before. Thus, in that place, all the earth-dwelling devas saw those celestial women in the forest. Beyond comparison, countless hundreds of thousands of billions of devas and celestial women pervaded the forest. There was not a single deva, not a single celestial woman who did not desire to see the lord of the devas, Muniśruddha; all desired to go and see him. With sincere joy, they wished to see the king, because of the power of this king's merit. At that time, those devas, as described above, gathered together and proceeded through that forest. That forest abounded with flowing streams, rivers, ponds, and various groves of lotuses, all perfectly adorned, with every part of the ground being soft and golden, interspersed with various jewels. Having seen this, they enjoyed the pleasures of desire. In this manner, they gradually advanced towards Yama, the king Muniśruddha, all with one mind desiring to see him, their hearts filled with mutual love. With various conveyances as described above, they passed through that place.
，復入異地。于彼地中有可愛山，如是地中諸可愛山其數五百，是遊戲處。彼一切山是毗琉璃，其樹皆是赤蓮華寶，金葉莊嚴。復有寶樹，銀葉莊嚴。彼處多有珊瑚諸鳥，又復更有異法莊嚴，無量雜寶鹿鳥莊嚴，種種河池流水莊嚴，交枝為舍。普遍莊嚴交枝之舍處處遍有，其果金色，金寶樹枝，其果皆作毗琉璃色，金寶之葉。有百千蜂，蜂有音聲美妙悅耳。種種味觸飲食滿河，多有寶鳥莊嚴彼河。彼中地處，觸則生樂。復有天眾見諸寶山，山名遊戲。有見平地、有見山峰、有見窟門，復有天見樹枝堂舍，有見一切在蓮花池，天眾天女皆悉歡喜。有共天女而歌舞者，或有諸天共天女眾入蓮華林遊戲樂者，有歡喜心而飲酒者，有以天華散平地者，有結花鬘莊嚴身者，有以寶冠共諸天女迭互莊嚴。自有光明，身無垢穢。復有異天共諸天女行虛空者。復有異天手執樂器，口中詠歌，住在平地。或百或千，彼天之身，如是如是種種莊嚴，種種光明，青黃赤紫、雜色光明從身而出。
「爾時，彼天既于如是遊戲山中受快樂已，欲見天王牟修樓陀，更前內入彼天。復見夜摩天王，名集鬘地，即入其中。山樹具足、廣博行地，彼一切天第一莊嚴，並集鬘地，三地諸天皆于天王牟修樓陀生敬重心。是彼天王善業力故，是彼天王過去
【現代漢語翻譯】 現代漢語譯本：再次進入另一個地方。在那地方有可愛的山，像這樣的地方，可愛的山有五百座，是遊玩嬉戲的場所。那些山都是毗琉璃（一種寶石），山上的樹都是赤蓮華寶，用金葉裝飾。還有寶樹，用銀葉裝飾。那裡有很多珊瑚鳥，還有其他各種裝飾，無數的雜寶鹿鳥裝飾，各種河流池塘流水裝飾，樹枝交錯形成房屋。交錯的樹枝形成的房屋普遍存在，果實是金色的，金寶樹枝，果實都是毗琉璃色，金寶的葉子。有成百上千的蜜蜂，蜜蜂的聲音美妙悅耳。各種美味的食物充滿河流，有很多寶鳥裝飾著河流。那裡的土地，觸控就會感到快樂。還有天眾看到各種寶山，山的名字叫遊戲。有的看到平地，有的看到山峰，有的看到洞穴的入口，還有的天看到樹枝形成的房屋，有的看到一切都在蓮花池中，天眾天女都非常歡喜。有的和天女一起唱歌跳舞，有的天和天女們進入蓮花林中嬉戲玩樂，有的歡喜地飲酒，有的把天上的花撒在平地上，有的編織花環裝飾身體，有的用寶冠和天女們互相裝飾。自身有光明，身體沒有污垢。還有其他的天和天女在空中行走。還有其他的天手持樂器，口中吟唱歌曲，住在平地上。或者一百個，或者一千個，那些天的身體，像這樣，像那樣，各種裝飾，各種光明，青色、黃色、紅色、紫色、各種顏色的光明從身體中發出。
『這時，那些天在這樣的遊戲山中享受快樂之後，想要見天王牟修樓陀（天王名），就更深入地進入那裡。又見到夜摩天王，名字叫集鬘地（天王名），就進入其中。山和樹木完備，廣闊的行走之地，那些天是第一等的莊嚴，和集鬘地一起，三地的天都對天王牟修樓陀生起恭敬心。這是天王善業的力量，是天王過去
【English Translation】 English version: Again entering another place. In that place, there are lovely mountains, and in such a place, there are five hundred lovely mountains, which are places for playing and amusement. All those mountains are made of Vaiḍūrya (a type of gem), and the trees on them are all adorned with red lotus jewels and gold leaves. There are also jeweled trees adorned with silver leaves. There are many coral birds there, and there are also various other adornments, countless mixed-treasure deer and bird adornments, and various rivers and ponds with flowing water adornments, with interlaced branches forming houses. Interlaced branches forming houses are everywhere, the fruits are golden, the branches of the gold-treasure trees, and the fruits are all the color of Vaiḍūrya, with gold-treasure leaves. There are hundreds of thousands of bees, and the sounds of the bees are beautiful and pleasing to the ear. Various delicious foods fill the rivers, and many jeweled birds adorn the rivers. In that place, touching the ground brings joy. There are also celestial beings seeing various jeweled mountains, and the name of the mountain is Play. Some see flat ground, some see mountain peaks, some see cave entrances, and some celestial beings see tree-branch houses, and some see everything in lotus ponds, and the celestial beings and celestial women are all delighted. Some are singing and dancing with celestial women, some celestial beings are entering lotus groves with celestial women to play and enjoy themselves, some are joyfully drinking wine, some are scattering celestial flowers on the flat ground, some are weaving flower garlands to adorn their bodies, and some are using jeweled crowns to adorn each other with the celestial women. They have their own light, and their bodies are without defilement. There are also other celestial beings walking in the sky with celestial women. There are also other celestial beings holding musical instruments in their hands and singing songs in their mouths, dwelling on the flat ground. Either a hundred or a thousand, the bodies of those celestial beings, like this, like that, with various adornments, various lights, blue, yellow, red, purple, and mixed-color lights emanating from their bodies.
『At that time, after those celestial beings had enjoyed happiness in such Play mountains, wanting to see the celestial king Muśīlinda (name of a celestial king), they entered further into that place. Again, they saw the Yama celestial king, named Samantakusuma (name of a celestial king), and entered into it. Mountains and trees were complete, a vast place for walking, those celestial beings were the foremost adornment, and together with Samantakusuma, the celestial beings of the three realms all generated respectful hearts towards the celestial king Muśīlinda. This is due to the power of the celestial king's good deeds, it is due to the celestial king's past
修集無量善業之所感致。
「集鬘地中有一萬殿，無量種色種種金柱而為莊嚴。彼殿可愛，金寶為壁，毗琉璃寶、青寶柱雜雜間錯。復有異殿毗琉璃壁，金寶、青寶拘欄，因陀羅寶以為窗牖，又復多有種種寶柱雜雜間錯。復有異殿毗琉璃壁，金寶為門，毗琉璃扉，種種間錯。復有樓殿甚可愛樂，謂赤蓮花雜金為柱，金寶為門，珊瑚為窗，種種雜寶間錯其地。又復彼處種種間錯青寶為壁，赤金為門，白銀為柱，普彼殿內光明炎鬘。
「又復彼處牟修樓陀天王之殿，種種業化，第一赤色金寶之殿，金剛間錯，赤蓮花寶以為殿柱，七寶為窗，第一光明迭相照耀重樓行殿。如是如是種種莊嚴，彼天見已，回眼遍看。復觀寶山，彼此迭共相與同心，普看山殿，前向大王須夜摩天，然後乃入牟修樓陀天王殿內。既如是入，勝勝異見，種種可愛，第一希有無量功德一切具足。彼諸天等，見集鬘已，悕望欲見夜摩天主牟修樓陀，一切天眾皆悉同行，復入一處王所行處。見大天王七千天子而為圍繞，悉皆第一勝妙莊嚴。身有光明，一一天子威德如山，天衣流動，頭著寶冠，肘后、臂上妙寶莊嚴，勝妙花鬘以嚴其胸。有如是等七千天子圍繞天王牟修樓陀，亦如眾山周匝圍繞須彌山王，亦如諸河圍繞大海，如星曜等圍繞于月。如
【現代漢語翻譯】 現代漢語譯本 由修習積累無量善業所感召而致。
在集鬘地中有一萬座宮殿，用無量種顏色和各種金柱莊嚴修飾。那些宮殿可愛至極，用金寶作為墻壁，毗琉璃寶、青寶柱相互交錯。還有不同的宮殿，用毗琉璃作墻壁，金寶、青寶作欄桿，因陀羅寶作為窗戶，又有許多用各種寶柱相互交錯。還有一些樓殿非常可愛，用赤蓮花和金子混合作為柱子，金寶作為門，珊瑚作為窗戶，各種雜寶交錯裝飾地面。而且，那裡還有各種青寶交錯作為墻壁，赤金作為門，白銀作為柱子，整個宮殿內光明閃耀。
而且，那裡還有牟修樓陀（Sūryaprabha，光明）天王的宮殿，由各種業力變化而成，是第一等的赤色金寶宮殿，用金剛石鑲嵌，用赤蓮花寶作為宮殿的柱子，七寶作為窗戶，第一等的光明相互照耀著重樓行殿。像這樣種種莊嚴，那天人看見后，轉動眼睛四處觀看。又觀看寶山，彼此同心協力，普遍觀看山上的宮殿，先面向大王須夜摩天（Suyāma，善時），然後才進入牟修樓陀天王的宮殿內。這樣進入后，看到更加殊勝奇異的景象，種種可愛，是第一等稀有且具備無量功德的地方。那些天人等，看見集鬘后，希望見到夜摩天主牟修樓陀，所有天眾都一同前往，又進入天王所行之處。看見大天王被七千天子圍繞，他們都極其殊勝美妙莊嚴。身上有光明，每一位天子的威德都如山一般，天衣飄動，頭上戴著寶冠，手肘后、手臂上用美妙的寶物裝飾，用殊勝美妙的花鬘裝飾胸前。像這樣有七千天子圍繞著天王牟修樓陀，就像眾山周匝圍繞著須彌山王，也像諸河流圍繞著大海，像星辰圍繞著月亮。
【English Translation】 English version Brought about by the accumulation and cultivation of immeasurable good deeds.
In the Land of the Assembled Garlands, there are ten thousand palaces, adorned with immeasurable colors and various golden pillars. These palaces are exceedingly lovely, with walls of gold and jewels, and pillars of Vaidūrya and blue jewels interspersed. There are also different palaces with walls of Vaidūrya, railings of gold, jewels, and blue jewels, and windows of Indra's jewels, and many pillars of various jewels interspersed. There are also delightful pavilions, with red lotuses mixed with gold as pillars, gold and jewels as doors, coral as windows, and various mixed jewels adorning the ground. Moreover, there are various blue jewels interspersed as walls, red gold as doors, and silver as pillars, with radiant garlands of light throughout the palace.
Furthermore, there is the palace of Sūryaprabha (牟修樓陀, Light Radiance) Devaraja, transformed by various karmic forces, a supreme palace of red gold and jewels, inlaid with diamonds, with pillars of red lotus jewels, windows of seven treasures, and supreme light mutually illuminating the multi-storied pavilions. Having seen such various adornments, the Deva turns his eyes to look around. He also observes the Jewel Mountain, and together they wholeheartedly look at the palaces on the mountain, first facing the Great King Suyāma (須夜摩天, Good Time), and then entering the palace of Sūryaprabha Devaraja. Upon entering, he sees even more magnificent and extraordinary sights, all kinds of loveliness, a supreme rarity complete with immeasurable merits. The Devas, having seen the Assembled Garlands, hope to see the Lord of the Yama Heaven, Sūryaprabha. All the Devas proceed together, entering the place where the King dwells. They see the Great Devaraja surrounded by seven thousand Deva sons, all of whom are supremely adorned. Their bodies emit light, each Deva son possessing majesty like a mountain, their celestial garments flowing, wearing jeweled crowns on their heads, and adorned with exquisite jewels on their elbows and arms, with supreme and beautiful floral garlands adorning their chests. In this way, seven thousand Deva sons surround Devaraja Sūryaprabha, just as mountains encircle Mount Sumeru, just as rivers encircle the great ocean, and just as stars surround the moon.
是彼天一切圍繞夜摩天王牟修樓陀，如是而住。夜摩天王端正殊妙，光明威德勝出一切諸餘天眾。天王之殿有百千柱，彼一一柱皆是七寶，以莊嚴殿。天因陀羅大青寶座。彼天王殿如是勢力如是如是。天入彼殿，如是如是轉更寬博，如是如是七寶莊嚴。殿內有樹，名殿嚴樹。彼如是樹，恒常有花，於六時中具足不闕，又一切時，常有天果。彼殿何名？謂名樂見。七寶為壁，種種間雜。
正法念處經卷第四十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四十三
元魏婆羅門瞿曇般若流支譯觀天品之二十二(夜摩天之八)
「爾時，彼天漸更前近牟修樓陀夜摩天王，若歌若舞種種嬉戲，共受第一勝業果報。彼一切天種種供養牟修樓陀夜摩天王，既供養已，坐在一處。一切坐已，歡喜語說。既語說已，天王告言：『汝一切天樂行放逸，相隨而來。自今以後，護命護法，勤行精進。以護法故，常受快樂，乃至涅槃捨身已后，永無苦惱，常受天樂。』
「爾時，彼處一切天眾皆共和合，夜摩天王為說偈言：
「『世間種種界， 種種業自在， 天種種道來， 善業生此處。 有中如是來， 有中如是去， 如彼來時業， 如來去亦爾。
【現代漢語翻譯】 現代漢語譯本 那些天人全都圍繞著夜摩天王牟修樓陀（Yamantaka，意為降閻摩尊），像這樣居住著。夜摩天王端莊美麗，光明威德勝過所有其他天眾。天王的宮殿有成百上千的柱子，每一根柱子都是用七寶裝飾的。天王擁有因陀羅（Indra，帝釋天）的大青寶座。天王的宮殿就是這樣有勢力，像這樣，天人進入宮殿，宮殿就變得更加寬廣，像這樣，宮殿就用七寶裝飾。宮殿內有一棵樹，名叫殿嚴樹。這棵樹總是開花，在一天六個時辰里都開花，而且任何時候都有天上的果實。這座宮殿叫什麼名字呢？叫做樂見。宮殿的墻壁是用七寶做成的，各種顏色交錯。
《正法念處經》卷第四十二 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第四十三
元魏婆羅門瞿曇般若流支譯《觀天品》之二十二（夜摩天之八）
『那時，那些天人漸漸靠近牟修樓陀（Yamantaka）夜摩天王，有的唱歌，有的跳舞，用各種方式嬉戲，共同享受第一等的殊勝善業果報。那些天人用各種方式供養牟修樓陀（Yamantaka）夜摩天王，供養完畢后，坐在一處。大家都坐好后，歡喜地交談。交談完畢后，天王告訴他們說：『你們這些天人喜歡享樂，放縱自己，跟隨我來到這裡。從今以後，要保護生命，守護佛法，勤奮精進。因為守護佛法的緣故，才能常常享受快樂，乃至涅槃（Nirvana，意為寂滅）捨身之後，永遠沒有苦惱，常常享受天上的快樂。』
『那時，那個地方的所有天眾都和諧一致，夜摩天王為他們說偈語：
『世間有種種不同的境界， 種種的業力可以自在顯現， 天人通過種種道路而來， 因為善業才能生到這裡。 有的眾生這樣來到世間， 有的眾生那樣離開人世， 就像他們來時所造的業， 他們離去時也是這樣。』
【English Translation】 English version All those devas (gods) dwell around Yamantaka (Yamantaka, meaning the subduer of Yama) Yamaraja (King of Yama) Muxiuluotuo (name of a Yamaraja). Yamaraja (King of Yama) is dignified and beautiful, his light and majesty surpassing all other devas (gods). The palace of the Devaraja (King of Gods) has hundreds of thousands of pillars, each pillar is decorated with the seven treasures. The Devaraja (King of Gods) has Indra's (Indra, the lord of gods) great blue jewel throne. The palace of the Devaraja (King of Gods) has such power, and as the devas (gods) enter the palace, it becomes wider and wider, and is decorated with the seven treasures. Inside the palace there is a tree called the Palace Adornment Tree. This tree always has flowers, blooming in all six periods of the day, and at all times there are heavenly fruits. What is the name of this palace? It is called Joyful Sight. The walls of the palace are made of the seven treasures, with various colors interspersed.
The Sutra of the Establishment of Right Mindfulness, Volume 42 Taisho Tripitaka Volume 17 No. 0721 The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 43
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 22 on Observing the Heavens (8th of the Yama Heaven)
『At that time, those devas (gods) gradually approached Muxiuluotuo (name of a Yamaraja) Yamaraja (King of Yama), singing and dancing in various ways, together enjoying the rewards of the first-class superior karma. Those devas (gods) made various offerings to Muxiuluotuo (name of a Yamaraja) Yamaraja (King of Yama), and after making offerings, they sat in one place. After everyone was seated, they spoke joyfully. After speaking, the Devaraja (King of Gods) told them: 『You devas (gods) enjoy pleasure and indulge yourselves, following me here. From now on, protect life, safeguard the Dharma (Buddha's teaching), and diligently practice. Because of protecting the Dharma (Buddha's teaching), you can always enjoy happiness, and even after Nirvana (Nirvana, meaning extinction) and abandoning this body, you will never have suffering, and you will always enjoy heavenly bliss.』
『At that time, all the devas (gods) in that place were in harmony, and Yamaraja (King of Yama) spoke the following verse for them:
『In the world, there are various realms, Various karmas can manifest freely, Devas (gods) come through various paths, They are born here because of good karma. Some beings come into the world in this way, Some beings leave the world in that way, Just like the karma they created when they came, It is the same when they leave.』
諸有和合事， 諸有意不亂， 皆是善業作， 精進勿放逸。 長久時受樂， 此後必定退， 退為第一苦， 當有則無疑。 彼如是之義， 我召汝為說， 汝等一切聽， 如如來所說。』
「夜摩天王如是普為彼一切天和合利益已說此偈，告天眾言：『汝等樂行境界所迷，然不覺知，天則減劣而不增長。此境界樂，一切無常，當不寂靜，得不饒益。所謂何者？一切皆聽！如汝所見，六正覺知者，七寶塔廟種種七寶莊嚴成就。所謂六者：一是尸棄正覺知者；二、毗婆尸正覺知者；三、毗舍婆正覺知者；四、迦那迦牟尼如來正覺知者、五、迦羅迦居村陀佛正覺知者；六、迦葉佛正覺知者。此六佛塔，天中久作，次第耳聞，我今供養。以何因緣？一切如是，我不曾見，我少心故。彼諸世尊利益安樂諸世間故，往世曾來到此世間，我以如是次第聞來，得如是法。
「『彼迦羅迦居村陀佛，為夜摩天作大利益。謂利益者，一佛塔化，是大希有如來境界，令住此間。若此世界不敬沙門、婆羅門者，天朋則減。此減劣相於此佛塔光炎之中，我皆現見，若減若退，唯我獨見。汝等放逸，放逸行多，是故不見，以著境界受欲樂故。我以歌聲召汝等來，為利益故。汝等放逸，放逸而
【現代漢語翻譯】 現代漢語譯本 所有和合的事物，所有意念專注不散亂的狀態，都是由善業所產生的，所以要精進修行，不要放縱懈怠。 長久地享受快樂，此後必定會衰退，衰退是最痛苦的，這是必然會發生的，毫無疑問。 關於這個道理，我現在召喚你們來，為你們解說，你們都要仔細聽，就像如來所說的那樣。』
夜摩天王（Yama-rāja，掌管死亡和正義的天神）這樣普遍地為一切天眾的和合利益說了這些偈頌，並告誡天眾說：『你們沉迷於享樂的境界，卻不覺察，天人的數量正在減少而不是增加。這些境界的快樂，一切都是無常的，終將不會平靜，得到也不會帶來真正的利益。這是指什麼呢？大家都聽好了！就像你們所見到的，六位正覺者（指佛陀）的七寶塔廟，以各種七寶莊嚴而成。 所謂六位正覺者是：第一位是尸棄正覺知者（Śikhī，過去七佛之一）；第二位是毗婆尸正覺知者（Vipaśyin，過去七佛之一）；第三位是毗舍婆正覺知者（Viśvabhū，過去七佛之一）；第四位是迦那迦牟尼如來正覺知者（Kanakamuni，過去七佛之一）；第五位是迦羅迦居村陀佛正覺知者（Krakucchanda，過去七佛之一）；第六位是迦葉佛正覺知者（Kāśyapa，過去七佛之一）。這六座佛塔，在天界中建造已久，我依次聽聞過它們的事蹟，現在我來供養它們。因為什麼緣故呢？一切都是這樣，我不曾親眼見過，因為我過去少有善心。那些世尊爲了利益和安樂世間，過去曾來到這個世間，我是這樣依次聽聞而來的，因此得到了這樣的佛法。
『那位迦羅迦居村陀佛（Krakucchanda），為夜摩天（Yama）帶來了巨大的利益。所謂的利益是，一座佛塔的顯現，這是非常稀有和不可思議的如來境界，使其住留在此。如果這個世界不尊敬沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），天人的數量就會減少。這種減少的跡象，我都能在佛塔的光焰之中清楚地看到，無論是減少還是衰退，只有我獨自看到。你們因為放縱懈怠，放縱的行為太多，所以看不到，因為你們執著于境界，享受慾望的快樂。我用歌聲召喚你們前來，是爲了你們的利益。你們放縱懈怠，放縱而
【English Translation】 English version All compounded things, all states of focused and undistracted mind, are produced by wholesome deeds, so be diligent in practice and do not be lax. Enjoying pleasure for a long time, after that, there will surely be decline. Decline is the greatest suffering, and it will inevitably happen, without a doubt. Regarding this principle, I now summon you to explain it to you. All of you listen carefully, just as the Tathagata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) said.』
Yama-rāja (夜摩天王，Yama-rāja, the god of death and justice) thus universally spoke these verses for the harmonious benefit of all the devas (天，devas, gods), and admonished the devas, saying: 『You are deluded by the realm of pleasurable pursuits, yet you are unaware that the number of devas is decreasing rather than increasing. These pleasures of the realm, all are impermanent, will ultimately not be peaceful, and obtaining them will not bring true benefit. What is this referring to? Everyone listen carefully! Just as you have seen, the seven-jeweled stupas (塔廟，towers) of the six Fully Awakened Ones (正覺者，Buddhas), adorned and accomplished with various seven jewels. The so-called six Fully Awakened Ones are: the first is Śikhī (尸棄，Śikhī, one of the past seven Buddhas); the second is Vipaśyin (毗婆尸，Vipaśyin, one of the past seven Buddhas); the third is Viśvabhū (毗舍婆，Viśvabhū, one of the past seven Buddhas); the fourth is Kanakamuni (迦那迦牟尼，Kanakamuni, one of the past seven Buddhas); the fifth is Krakucchanda (迦羅迦居村陀，Krakucchanda, one of the past seven Buddhas); and the sixth is Kāśyapa (迦葉，Kāśyapa, one of the past seven Buddhas). These six stupas have been built in the heavens for a long time, and I have heard of their deeds in succession. Now I come to make offerings to them. For what reason? Everything is like this, I have never seen it with my own eyes, because I had little wholesome intention in the past. Those World-Honored Ones, for the benefit and happiness of the worlds, came to this world in the past. I have heard of them in this order, and thus obtained such Dharma (法，Dharma, the teachings of the Buddha).』
『That Krakucchanda Buddha (迦羅迦居村陀佛，Krakucchanda) brought great benefit to Yama (夜摩，Yama). The so-called benefit is the manifestation of a stupa, which is a very rare and inconceivable realm of the Tathagata (如來，Tathāgata), causing it to remain here. If this world does not respect Śrāmaṇas (沙門，Śrāmaṇa, renunciates) and Brāhmaṇas (婆羅門，Brāhmaṇa, priests), the number of devas will decrease. I can clearly see the signs of this decrease in the light and flames of the stupa. Whether it is decrease or decline, only I see it alone. You are negligent and lax, and your actions of negligence are many, so you do not see it, because you are attached to the realm and enjoy the pleasures of desire. I summon you here with songs, for your benefit. You are negligent and lax, and being negligent
行即是死退。我恐汝等食善業盡，墮于惡道，故召汝來。六佛世尊利益無量諸眾生故，已所說經。彼諸如來於此塔中，皆悉書之，我已誦得。天今善聽，我為汝說，勿後退時而生悔心。』
「爾時，彼天第一敬重，專心思念，一切默住，二種敬重：一、敬天王；二、敬重法。諦意正住，其心不動。
「天王既見天眾如是善調伏故，普告之言：『汝等始入初如來塔，尸棄如來壁上書經，饒益天眾、利益天眾、安樂天眾。』彼最勝天共其天王牟修樓陀最初入塔，見尸棄佛毗琉璃像，在青寶床加趺而坐，于其壁中自書經言：
「『諸比丘！若天、若人有八種法障礙善法。何等為八？諸比丘！所謂一者，若天、若人為放逸壞，不能作善——若世間善、出世間善。世間法者，若心懈怠、若心放逸，行放逸行，彼世間法一切皆壞。若放逸者，于善友所不能看視，則為中人；若是怨家，怨則增長，求覓其便。此是放逸妨世間法；諸有懈怠放逸行者，不能成就如是之業。彼人業盡，知友亦盡，怨家熾盛增長大力，室家皆失，貧窮無物，為他輕賤。第一凡鄙，所謂貧窮。諸有貧窮凡鄙丈夫，善友知識、親舊兄弟，貪瞋邪見一切增長。彼愚癡者最為凡鄙。何以故？不善行故。天所棄捨，一切侵陵，為他侵己或時致死，或
【現代漢語翻譯】 現代漢語譯本：行進就是死亡和退步。我擔心你們享用善業殆盡，墮入惡道，所以召集你們前來。六佛世尊（過去六位佛陀）爲了利益無量眾生，已經宣說了經典。那些如來（諸佛）將所有經典都書寫在這座塔中，我已經背誦下來。諸位天人現在仔細聽好，我為你們宣說，不要在將來退失時才後悔。
當時，那位天人首領極其恭敬，專心致志地思念，所有天人都沉默不語，懷著兩種敬重之心：一是對天王的敬重；二是對佛法的敬重。他們專心致志，心不散亂。
天王看到天眾如此善於調伏，便普告大眾說：『你們最初進入這座如來塔，尸棄如來（過去七佛之一）在墻壁上書寫經典，饒益天眾、利益天眾、安樂天眾。』那位最殊勝的天人與他的天王牟修樓陀（天王名）最初進入塔中，看見尸棄佛（過去七佛之一）的毗琉璃（寶石名）像，在青寶床上結跏趺坐，在墻壁上親自書寫經文說：
『諸位比丘！如果天人或人類有八種法會障礙善法。哪八種呢？諸位比丘！第一種是，如果天人或人類因為放逸而敗壞，就不能行善——無論是世間善還是出世間善。世間法方面，如果內心懈怠、內心放逸，行為放逸，那麼世間法的一切都會敗壞。如果放逸，就不能親近善友，淪為平庸之輩；如果是怨家，怨恨就會增長，伺機報復。這就是放逸妨礙世間法；那些懈怠放逸的人，不能成就這樣的事業。他們業盡福衰，朋友也離他而去，怨家卻日益強盛，家產全部喪失，貧窮困苦，被人輕賤。第一種凡鄙，就是貧窮。那些貧窮凡鄙的人，善友知識、親戚兄弟，貪婪、嗔恨、邪見都會增長。那些愚癡的人最為凡鄙。為什麼呢？因為他們行為不善。被天神所拋棄，受到一切侵凌，被他人侵犯甚至因此喪命，或者
【English Translation】 English version: 'Going forward is the same as death and retreating. I fear that you will exhaust your good karma and fall into evil realms, so I have summoned you here. The Six Buddhas, World Honored Ones (past six Buddhas), have already spoken the scriptures for the benefit of countless beings. Those Tathagatas (all Buddhas) have all written the scriptures in this stupa, and I have memorized them. Now, heavenly beings, listen carefully, I will speak them for you, so that you will not regret it when you retreat in the future.'
At that time, that chief of the gods was extremely respectful, focused his mind, and all the gods were silent, with two kinds of respect: first, respect for the heavenly king; second, respect for the Dharma. They were attentive and upright, their minds unmoving.
The heavenly king, seeing that the assembly of gods was so well-disciplined, proclaimed to them, 'You are now entering the first Tathagata stupa, where the Shikhi Buddha (one of the past seven Buddhas) wrote scriptures on the walls, benefiting the gods, benefiting the gods, and bringing peace to the gods.' That most excellent god, together with his heavenly king, Muxiuloutuo (name of the heavenly king), first entered the stupa and saw the Vaidurya (name of a gem) image of Shikhi Buddha (one of the past seven Buddhas), sitting in the lotus position on a blue jeweled bed, writing scriptures on the walls himself, saying:
'Monks! If gods or humans have eight kinds of dharmas that obstruct good dharmas. What are the eight? Monks! The first is, if gods or humans are ruined by negligence, they cannot do good—whether it is worldly good or supramundane good. In terms of worldly dharmas, if the mind is lazy, if the mind is negligent, and one acts negligently, then all worldly dharmas will be ruined. If one is negligent, one cannot look after good friends and becomes mediocre; if one is an enemy, hatred will increase, seeking opportunities for revenge. This is negligence that hinders worldly dharmas; those who are lazy and negligent cannot accomplish such deeds. Their karma is exhausted, their friends leave them, their enemies become strong and powerful, their families are all lost, they are poor and have nothing, and they are despised by others. The first vulgarity is poverty. Those who are poor and vulgar, their good friends, acquaintances, relatives, and brothers, greed, hatred, and wrong views will all increase. Those foolish people are the most vulgar. Why? Because they act unskillfully. Abandoned by the gods, subjected to all kinds of aggression, invaded by others, or even killed, or'
時商賈亡失財物，以其放逸，放逸行故。若諸比丘、若比丘尼、若優婆塞、若優婆夷如是放逸；常勤修行無記禪定，不得盡漏；唯貪食味，占相食時，妨亂其心。如是放逸，放逸行者，常一切時心不清凈，貪著食味猶如畜生食吐之者，其心如狗，亦如受持烏狗戒者。如是之徒常放逸行，不讀誦經，于眷屬中、于多聞中，是少智者是為凡鄙，為諸檀越之所輕賤，離無所畏。第一無畏，所謂多聞，能思惟法；第一凡鄙，所謂少聞。彼少聞者，為他輕賤，不知自過，而於他所多貪瞋癡；于多聞者、真實知者，若於尊長、若於檀主有善根者，以愚癡故、放逸多故，生瞋心瘡。不善業故，身壞命終墮于惡道，生地獄中。放逸行者，如是人中行放逸故，於世間義、出世間義以為妨礙。
「『諸比丘！云何天中放逸，破壞此天？自性行於放逸，放逸行天其心愛樂觸味色香而行放逸，不見老至、不見破壞、不見退沒，心不思惟善業盡滅，不習作法，不敬重佛及法、眾僧。彼離善心，行於放逸，佛出世時，不見不知，心不生信。怖畏近至、衰禍近至、死苦近至，離別之苦近至不遠，天女棄捨。大怖近至，如在險岸而墮墜者，于先境界所受樂事不具足見，于異世中不隨順行，于臨死時，不與其樂亦不安慰。如是境界皆悉破壞，無有氣
【現代漢語翻譯】 現代漢語譯本：當時有商人因為放縱散漫而丟失財物，這是由於他們放逸的行為導致的。如果比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）也這樣放逸，經常勤奮地修行無記禪定（無記：非善非惡），卻不能斷盡煩惱；只貪圖食物的美味，占卜食物的時辰，擾亂自己的心。像這樣放逸，行為放縱的人，常常一切時候心不清凈，貪戀食物的美味就像畜生吃嘔吐物一樣，他們的心就像狗一樣，也像那些受持烏狗戒的人。像這樣的人常常放逸而行，不讀誦經典，在眷屬中、在博學的人中，是少智慧的人，是凡夫俗子，被施主們輕視，遠離無所畏懼。第一無畏，就是多聞，能夠思惟佛法；第一凡鄙，就是少聞。那些少聞的人，被他人輕視，不知道自己的過錯，卻對他人多貪婪、嗔恨、愚癡；對於多聞的人、真正瞭解佛法的人，如果對尊長、對施主有善根的人，因為愚癡的緣故、放逸太多的緣故，生起嗔恨的創傷。因為不善業的緣故，身死命終墮入惡道，生在地獄中。放逸而行的人，像這樣在人道中放逸，對於世間的利益、出世間的利益都造成了妨礙。 『諸位比丘！什麼是天道中的放逸，破壞了天道呢？自性行於放逸，放逸而行的天人，他們的心喜愛觸、味、色、香而放逸，看不見衰老將至、看不見破壞、看不見退沒，心中不思惟善業，善業都消滅了，不學習佛法，不敬重佛以及佛法、僧眾。他們遠離善心，行於放逸，佛出世的時候，看不見也不知道，心中不生起信心。怖畏臨近、衰敗的災禍臨近、死亡的痛苦臨近、離別的痛苦臨近不遠，天女們離他們而去。巨大的恐怖臨近，就像站在危險的岸邊而要墜落的人一樣，對於先前境界所享受的快樂不能完全看見，在異世中不能隨順而行，在臨死的時候，沒有人給他們快樂，也沒有人安慰他們。像這樣的境界全都破壞了，沒有氣息了。
【English Translation】 English version: At that time, merchants lost their possessions due to their negligence and laxity, which resulted from their indulgent behavior. If monks, nuns, male lay followers (Upasaka), and female lay followers (Upasika) are also negligent in this way, constantly diligently practicing non-definitive meditation (non-definitive: neither good nor evil), they will not be able to exhaust their defilements; they only crave the deliciousness of food, divining the time for eating, disturbing their minds. Those who are negligent and act indulgently are always impure in mind, clinging to the taste of food like animals eating their own vomit; their minds are like dogs, or like those who observe the dog-vow. Such people constantly act negligently, do not recite scriptures, and among their relatives and the learned, they are of little wisdom, they are vulgar and base, despised by donors, and far from fearlessness. The foremost fearlessness is erudition, being able to contemplate the Dharma; the foremost vulgarity is little learning. Those with little learning are despised by others, do not know their own faults, but are greedy, hateful, and deluded towards others; towards the learned, those who truly know, if they have good roots towards elders or donors, they generate wounds of anger due to foolishness and excessive negligence. Due to unwholesome karma, when their bodies break and their lives end, they fall into evil realms, born in hell. Those who act negligently, like this, being negligent in the human realm, obstruct both worldly and transcendental benefits. 『Monks! What is negligence in the heavenly realm that destroys this realm? By nature, they act negligently, and heavenly beings who act negligently delight in and indulge in touch, taste, color, and smell, not seeing old age approaching, not seeing destruction, not seeing decline, not contemplating wholesome deeds, wholesome deeds are extinguished, not learning the Dharma, not respecting the Buddha, the Dharma, and the Sangha. They are far from wholesome minds, acting negligently, and when the Buddha appears in the world, they do not see or know, and faith does not arise in their minds. Fear approaches, the calamity of decline approaches, the suffering of death approaches, the suffering of separation approaches and is not far off, heavenly maidens abandon them. Great terror approaches, like those standing on a dangerous shore about to fall, they cannot fully see the joy they previously experienced, they cannot act in accordance with other worlds, and at the time of death, no one gives them joy or comforts them. Such realms are all destroyed, and there is no breath.』
勢，于諸有中異處去時，不共相隨。若作放逸，放逸行業——彼于有中則隨逐行。彼境界渴，心未厭足，放逸而死。一切天舍，心生驚怖，迷於境界如是而死，彼時相應，或生地獄、餓鬼、畜生三惡之處。是故天人一切不應行於放逸。』
「『尸棄如來當爾之時，而說偈言：
「『「若天一切時， 成就境界樂， 彼天既破壞， 諸業隨逐行。 樂不可常保， 業聚集不失， 樂所誑癡天， 由業不自在。 境界現生樂， 后能作衰惱， 染著境界天， 心常亂不定。 不知善福業， 是生死病藥， 如藥燈亦爾， 為歸亦為救。 有中之善業， 隨逐于眾生， 是故黠慧者， 常應勤精進。 修福德為吉， 舍境界為善， 若有智眼者， 知畏未來世。 黠慧預生怖， 愚則至時畏， 智者如是知， 心常慮破壞。 若意常愚癡， 則喜樂境界， 為境界所迷， 后則心生悔。 諸有身和合， 智常不濁者， 皆作福德業， 無福德則苦。」』
「牟修樓陀夜摩天王如是示彼一切天眾，尸棄如來所說偈頌壁上書字最初法已，次第復示其餘七法，作
【現代漢語翻譯】 現代漢語譯本 『當（勢力）在各種存在形式中，從一個地方轉移到另一個地方時，這些（勢力）不會一起跟隨。如果（眾生）放縱懈怠，那麼放縱懈怠的行為——會在各種存在形式中跟隨他。他對（感官）境界的渴求，內心沒有滿足，就在放縱中死去。所有的天人都捨棄了（天界），內心充滿驚恐，迷惑于（感官）境界，就這樣死去。在那樣的時刻，他會相應地生在地獄、餓鬼、畜生這三種惡劣的地方。因此，所有天人和人都絕對不應該放縱懈怠。』 『尸棄如來（Śikhin Buddha）在那個時候，說了這樣的偈語： 『「如果天人總是沉溺於感官境界的快樂，那天人的（福報）一旦耗盡，各種業力就會跟隨他。快樂不可能永遠保持，業力的積累不會消失，被快樂迷惑的愚癡天人，因為業力的緣故而無法自主。感官境界帶來眼前的快樂，之後卻會帶來衰敗和惱害，貪戀感官境界的天人，內心常常混亂不定。他們不知道善良的福德之業，是生死輪迴的良藥，就像藥物和燈一樣，既是歸宿也是救助。各種存在形式中的善良之業，會跟隨眾生，因此聰明智慧的人，應該常常勤奮精進。修習福德是吉祥的，捨棄感官境界是美好的，如果有人具有智慧之眼，就會畏懼未來的世代。聰明智慧的人預先產生恐懼，愚蠢的人則在事情發生時才感到害怕，有智慧的人像這樣瞭解，內心常常擔憂（福報）的耗盡。如果心意常常愚癡，就會喜歡感官境界的快樂，被感官境界所迷惑，之後就會心生後悔。所有身心和諧，智慧常常不被矇蔽的人，都會行作福德之業，沒有福德就會受苦。」』 『牟修樓陀夜摩天王（Mūṣurudradā Yāmadeva-rāja）這樣向所有天眾展示，尸棄如來（Śikhin Buddha）所說的偈頌，（並將這些偈頌）書寫在墻壁上，作為最初的教法，然後依次展示其餘七法，並（開始）…
【English Translation】 English version 'When (power) departs from different places among all existences, they do not accompany each other. If one acts with negligence, negligent actions—they will follow him in existence. His thirst for (sensory) realms, his heart not satisfied, he dies in negligence. All the gods abandon (the heavenly realm), their hearts filled with terror, deluded by (sensory) realms, they die in this way. At that time, correspondingly, he is born in the three evil realms of hell, hungry ghosts, and animals. Therefore, all gods and humans should absolutely not act with negligence.' 'The Śikhin Buddha (Śikhin Buddha) at that time, spoke these verses: '「If the gods are always indulging in the pleasures of sensory realms, once the gods' (merit) is exhausted, various karmic forces will follow him. Pleasure cannot be maintained forever, the accumulation of karma will not disappear, the foolish gods deluded by pleasure, are not autonomous because of karma. Sensory realms bring immediate pleasure, but later they bring decay and distress, the gods who are attached to sensory realms, their hearts are often confused and unsettled. They do not know that good deeds of merit are the medicine for the cycle of birth and death, just like medicine and a lamp, they are both a refuge and a salvation. Good deeds in various forms of existence, will follow sentient beings, therefore wise and intelligent people, should always be diligent and strive forward. Cultivating merit is auspicious, abandoning sensory realms is good, if someone has the eye of wisdom, they will fear future generations. Wise and intelligent people generate fear in advance, foolish people only feel fear when things happen, wise people understand in this way, their hearts are always worried about the exhaustion (of merit). If the mind is always foolish, it will like the pleasure of sensory realms, deluded by sensory realms, later it will feel regret. All those whose body and mind are in harmony, whose wisdom is not often obscured, will perform deeds of merit, without merit there will be suffering.」' 'Mūṣurudradā Yāmadeva-rāja (Mūṣurudradā Yāmadeva-rāja) thus showed all the gods, the verses spoken by Śikhin Buddha (Śikhin Buddha), (and wrote these verses) on the wall, as the initial teaching, and then sequentially showed the remaining seven teachings, and (began)...'
如是言：『我復為汝說餘七法。次謂傲慢無時㝭𡩺。傲慢行者，常不㝭𡩺，于天人中恒為妨礙，常妨一切世間之法、出世間法。云何名為妨世間義、出世間義？身傲慢者，亂其心意；一切法義，意為前導，是故轉行。彼亂心意，行不善處、非所應處，非時而行，行邊險處近惡知識。不自測度亦不知他，不知自力、不知他力。以傲慢故，不能作業，于自家事不知籌量，如狂不異。不行正行，一切眾中最為凡鄙，又于諸親兄弟等中最為下劣。彼不應作而便作之，所應作者則不能作。彼所應作、所不應作，一切不知，亦復不知作與不作。於法、非法亦不能知，又亦不知應說不說、應行不行，亦復不知是處、非處。如是一切悉皆不知。以傲慢故，而不能知持戒之法。又慠慢故，不知時節、不知方處、不知住心及不住心。以傲慢故，不知樂時、不知輕重又不知真、不知非真，戴面而行，無所畏忌。
「『又此傲慢于出世間法義妨者，云何為妨出世間義？為此傲慢所妨亂者，不知業因、不知果報、不知善道及不善道，不知威儀、不知方處、不知時節、不知裁量足與不足、不知大眾。雖得聞法，不能修行；于未聞法，心不欲聞，無心訪問。兇頑不畏，語不依理，心意動亂如風動塵分散處處，彼心如是常亂不定。彼心意亂傲慢行
【現代漢語翻譯】 現代漢語譯本： 像這樣說：『我再為你解說其餘七法。其次是傲慢之人沒有一時一刻是合適的。傲慢之人，常常不合適，在天人和人群中總是成為障礙，常常妨礙一切世間法和出世間法。什麼叫做妨礙世間義和出世間義呢？身體傲慢的人，擾亂他的心意；一切法義，心意是先導，因此轉變行為。他擾亂心意，行為不善之處、不應去的地方，不合時宜地行動，行走在危險的邊緣，親近惡知識（kalyāṇa-mitta）。不自我衡量，也不瞭解他人，不知道自己的能力，也不知道他人的能力。因為傲慢的緣故，不能完成工作，對於自己的家事不知道籌劃衡量，和瘋狂的人沒有區別。不遵循正道而行，在一切人群中最為庸俗低下，又在各位親戚兄弟等人之中最為下劣。他不應該做的卻做了，應該做的卻不能做。他應該做的、不應該做的，一切都不知道，也不知道該做還是不該做。對於法和非法也不能分辨，也不知道應該說還是不應該說，應該做還是不應該做，也不知道什麼是合適的地方，什麼是不合適的地方。像這樣一切都不知道。因為傲慢的緣故，而不能知道持戒之法（śīla）。又因為傲慢的緣故，不知道時節、不知道方向處所、不知道安住心和不安住心。因為傲慢的緣故，不知道快樂的時候，不知道輕重，也不知道真實和虛假，戴著面具行走，無所畏懼。 『又這種傲慢對於出世間法義的妨礙，什麼叫做妨礙出世間義呢？被這種傲慢所妨礙擾亂的人，不知道業因（karma-hetu）、不知道果報（karma-phala）、不知道善道和不善道，不知道威儀（vinaya）、不知道方向處所、不知道時節、不知道衡量足夠與不足、不知道大眾。即使聽聞了佛法，也不能修行；對於沒有聽聞的佛法，心裡不想聽聞，沒有心去請教。兇狠頑固不畏懼，說話不合道理，心意動亂，像風吹動塵土一樣分散到各處，他的心就是這樣常常混亂不定。他的心意混亂，傲慢行事』
【English Translation】 English version: Thus it is said: 『I will again explain to you the remaining seven dharmas. Next is that the arrogant are never suitable. Those who act with arrogance are constantly unsuitable, always an obstacle among gods and humans, constantly hindering all worldly and supramundane dharmas. What is meant by hindering worldly and supramundane meanings? Those who are physically arrogant disturb their minds; in all dharmic meanings, the mind is the forerunner, therefore actions are transformed. They disturb their minds, acting in unwholesome places, places they should not go, acting at inappropriate times, walking on dangerous paths, and associating with bad friends (kalyāṇa-mitta). They do not measure themselves, nor do they understand others, not knowing their own strength, nor the strength of others. Because of arrogance, they cannot complete tasks, and do not know how to plan and measure their own family affairs, no different from the mad. They do not follow the right path, and are the most vulgar and lowly among all people, and the most inferior among relatives, brothers, and others. They do what they should not do, and cannot do what they should. They know nothing of what they should do or should not do, nor do they know whether to do or not to do. They cannot distinguish between dharma and non-dharma, nor do they know whether to speak or not to speak, whether to act or not to act, nor do they know what is a suitable place and what is not. They know nothing of all this. Because of arrogance, they cannot know the dharma of upholding precepts (śīla). Also, because of arrogance, they do not know the seasons, do not know the directions and places, do not know whether the mind is abiding or not abiding. Because of arrogance, they do not know the time for joy, do not know the weight, and do not know the truth and falsehood, walking with a mask, without fear or restraint. 『Furthermore, how does this arrogance hinder the meaning of supramundane dharmas? Those who are hindered and disturbed by this arrogance do not know the cause of karma (karma-hetu), do not know the result of karma (karma-phala), do not know the good path and the unwholesome path, do not know the proper conduct (vinaya), do not know the directions and places, do not know the seasons, do not know how to measure enough or not enough, and do not know the assembly. Even if they hear the Dharma, they cannot practice it; they do not want to hear the Dharma they have not heard, and have no intention of asking questions. They are fierce, stubborn, and fearless, their words are not based on reason, and their minds are disturbed like dust scattered everywhere by the wind, their minds are constantly confused and unsettled. Their minds are confused, and they act with arrogance.』
者，不修禪定、不能攝心，見色則著，樂於境界。或時著欲，眼常動轉，如是㦜者，不正眼故，行於傲慢，或因著欲或是醉亂，或時禍祟或時狂病，一切時爾，更不餘異。彼如是故，為諸世間之所詳指。如是指故，則為一切之所輕賤，不知自過。彼非饒益又非利益，亦非安樂，彼則于義皆不成就。
「『云何傲慢于出世間法律為妨？云何復于傲慢者中以為妨礙？謂彼人中有出家人，傲慢之行最為鄙劣。此法毗尼能離傲慢，一切端嚴；不離傲慢則不端嚴。彼傲慢人不能修禪，不知住止，常行城邑聚落等中，不行好處，不能說法調伏檀越，唯貪飲食床臥敷具，唯不善觀。如是之人身壞命終墮于惡道，生在地獄、餓鬼、畜生。如是之人非世間道、出世間道二處安隱。
「『傲慢有七：一者色慢；二者財慢；三者生慢；四者服飾莊嚴等慢；五者為王供養故慢；六者婦女親近故慢；七者他妻亂心故慢。此總為慢，減句、殘句或復滿句。此一切法，彼慢為妨。如是人中少有富樂，微少命行，微行慠慢，何況天中此則是慢。彼天愛聲觸味香色，唸唸之中增長傲慢。傲慢行故，命則稍減，不覺命行，不知命盡、不知行盡、不知善業若不善業。彼一切時常恒如是，乃至命盡，慠慢不止。次第乃至善愛業盡，業盡則退，臨至退
【現代漢語翻譯】 現代漢語譯本：這樣的人，不修習禪定、不能收攝心神，見到美色就迷戀，喜歡各種境界。有時貪戀情慾，眼睛總是轉動不停。像這樣的人，因為不正眼看事物，行為傲慢，或者因為貪戀情慾，或者因為醉酒昏亂，或者因為災禍纏身，或者因為精神失常，任何時候都是這樣，沒有其他不同。他們因為這樣，被世間眾人指責。因為被指責，就被所有人輕視，卻不知道自己的過錯。他們既不能饒益他人，也不能利益自己，更不能得到安樂，他們在道義上都不能成就。
『什麼是傲慢對出世間法的妨礙？什麼又是對傲慢者的妨礙？就是那些人中，出家人的傲慢行為最為卑劣。這種佛法戒律能夠去除傲慢，使一切變得端莊美好；不去除傲慢就不能端莊美好。那些傲慢的人不能修習禪定，不知道如何安住，經常在城鎮鄉村等地方遊蕩，不去好的地方，不能說法調伏施主，只貪圖飲食、床鋪臥具，只看不好的一面。這樣的人身死命終後會墮入惡道，生在地獄、餓鬼、畜生。這樣的人在世間道和出世間道這兩個方面都不能得到安穩。
『傲慢有七種：一是容貌上的傲慢（色慢）；二是財富上的傲慢（財慢）；三是出身上的傲慢（生慢）；四是衣著裝飾上的傲慢（服飾莊嚴等慢）；五是因為國王供養而產生的傲慢（為王供養故慢）；六是因為婦女親近而產生的傲慢（婦女親近故慢）；七是因為貪戀他人妻子而產生的亂心傲慢（他妻亂心故慢）。這些總稱為傲慢，無論是簡略的、殘缺的還是完整的。所有這些法，都會被傲慢所妨礙。這樣的人在人間很少有富足快樂，壽命也很短，行為也輕微而傲慢，更何況在天界，這更是傲慢。那些天人貪愛聲音、觸覺、味道、香氣和美色，在念念之中增長傲慢。因為傲慢的行為，壽命就會逐漸減少，不察覺壽命的流逝，不知道壽命將盡、不知道行為將盡、不知道善業或不善業。他們任何時候都總是這樣，直到壽命終結，傲慢也不會停止。逐漸地直到善業耗盡，業力耗盡就會衰退，臨近衰退。
【English Translation】 English version: 'Such individuals do not cultivate meditation (dhyana), are unable to control their minds, become attached upon seeing beautiful forms, and delight in various realms. Sometimes they are attached to desires, their eyes constantly moving. Such individuals, because they do not look at things with a correct gaze, act with arrogance, either because of attachment to desires, or because of drunkenness and confusion, or because of calamities, or because of madness. They are always like this, without any difference. Because of this, they are pointed out by all the world. Because they are pointed out, they are despised by everyone, yet they do not know their own faults. They are neither beneficial nor advantageous, nor are they peaceful. They do not achieve anything in terms of righteousness.
'How does arrogance obstruct the Dharma of liberation (出世間法律, chū shì jiān fǎ lǜ)? And how does it obstruct those who are arrogant? It is that among people, the arrogant behavior of renunciants (出家人, chū jiā rén) is the most base. This Dharma and discipline (毗尼, pí ní) can remove arrogance, making everything dignified and beautiful; without removing arrogance, one cannot be dignified and beautiful. Those arrogant people cannot cultivate meditation, do not know how to abide, and constantly wander in cities and villages, not going to good places, unable to preach the Dharma and subdue donors (檀越, tán yuè), only greedy for food, beds, and bedding, only looking at the bad side. Such people, when their bodies break and their lives end, fall into evil paths, being born in hells, as hungry ghosts, and as animals. Such people cannot find peace in either the worldly path or the path of liberation.
'There are seven types of arrogance: first, arrogance about appearance (色慢, sè màn); second, arrogance about wealth (財慢, cái màn); third, arrogance about birth (生慢, shēng màn); fourth, arrogance about clothing and adornments (服飾莊嚴等慢, fú shì zhuāng yán děng màn); fifth, arrogance because of being supported by kings (為王供養故慢, wèi wáng gòng yǎng gù màn); sixth, arrogance because of being close to women (婦女親近故慢, fù nǚ qīn jìn gù màn); seventh, arrogance and disturbed mind because of lusting after other people's wives (他妻亂心故慢, tā qī luàn xīn gù màn). These are collectively called arrogance, whether brief, incomplete, or complete. All these Dharmas are obstructed by arrogance. Such people rarely have wealth and happiness in the human realm, their lifespan is short, and their behavior is slight and arrogant, let alone in the heavens, this is even more arrogance. Those devas (天人, tiān rén) are attached to sounds, touch, tastes, smells, and sights, increasing arrogance in every moment. Because of arrogant behavior, their lifespan gradually decreases, they do not perceive the passing of life, do not know that life is ending, do not know that actions are ending, do not know good or bad karma. They are always like this, until the end of their lives, arrogance does not stop. Gradually, until good karma is exhausted, when karma is exhausted, they decline, approaching decline.'
時爾乃覺知，起如是心：「境界誑我，令我生染。」如是慢誑，身壞命終墮于惡道，生在地獄、餓鬼、畜生。如是慠慢妨世間道。
「『又復天眾以慠慢故，妨出世道。彼一切天愛善業故，以正法故於此天處夜摩中生。以天慢行，不知自業，不近其餘少慢行者，不近一切不慢行天，不樂見佛及法、眾僧，于正法中不信不入。以于正法不隨順故，行於惡道。不能觀察十二因緣，不敬尊長亦不親近有智慧天。為欲所誑，貪著境界。於此天處臨欲退時，乃生悔心。是故天人應舍放逸，應離慠慢。若不捨離，則如熾火燒胡麻等。
「『尸棄如來當爾之時，而說偈言：
「『「放逸則破壞， 為慢所迷惑， 若天若丈夫， 不得寂靜樂。 若樂放逸行， 是則名為死； 諸放逸樂過， 退墮地獄中。 不正道行過， 是則名放逸； 放逸誑心天， 則入于地獄。 喜樂於不實， 于實不喜樂， 放逸垢闇故， 天為欲所誑。 欲所迷癡天， 放逸慢亦爾， 不能真實見， 如生盲于道。」
「『尸棄世尊如是已說放逸慢心妨礙世間、出世間法，又復第三示破戒過。如是之事，彼佛世尊悉知無餘，如實諦知破戒過患，塔中壁上
【現代漢語翻譯】 現代漢語譯本 有時才覺察到，生起這樣的念頭：『境界迷惑了我，使我產生貪染。』像這樣傲慢自欺，身死命終后就會墮入惡道，生在地獄、餓鬼、畜生中。像這樣傲慢會妨礙世間的正道。 『還有，天眾因為傲慢的緣故，妨礙了出世的正道。那些天人因為喜愛善業的緣故，因為正法的緣故，才能在這夜摩天（Yama，欲界六天之一）中出生。因為天人的傲慢行為，不知道自己的業報，不接近其他稍微傲慢的人，不接近一切不傲慢的天人，不喜歡見到佛以及佛法、僧眾，對於正法不相信也不進入。因為對於正法不隨順的緣故，行於惡道。不能觀察十二因緣，不尊敬長輩也不親近有智慧的天人。被慾望所迷惑，貪戀執著于境界。在這天界臨近退墮的時候，才產生後悔之心。因此，天人應當捨棄放逸，應當遠離傲慢。如果不捨棄遠離，就如同熾烈的火焰焚燒胡麻一樣。 『尸棄如來（Sikhi，過去七佛之一）在當時，說了這樣的偈語： 『「放逸就會導致破壞，被傲慢所迷惑，無論是天人還是凡夫俗子，都無法得到寂靜的快樂。如果喜歡放逸的行為，這就是在走向死亡；各種放逸的快樂過後，就會退墮到地獄之中。不正當的行為，就叫做放逸；放逸迷惑了天人的心，就會墮入地獄。喜歡不真實的事物，對於真實的事物不喜歡，因為放逸的污垢和黑暗的緣故，天人被慾望所迷惑。被慾望所迷惑而愚癡的天人，以及放逸和傲慢也是這樣，不能真實地看見，就像天生的盲人一樣。」 『尸棄世尊（Sikhi，過去七佛之一）已經這樣說了放逸和傲慢之心會妨礙世間和出世間的正法，又進一步第三次揭示了破戒的過失。像這樣的事情，那位佛世尊完全知曉沒有遺漏，如實地知道破戒的過患，這些都畫在塔中的墻壁上。
【English Translation】 English version Sometimes they become aware and think, 'The realm deludes me, causing me to generate defilements.' With such arrogance and deceit, after the body breaks and life ends, they fall into evil destinies, being born in hell, as hungry ghosts, or as animals. Such arrogance obstructs the path of the world. 『Furthermore, the heavenly beings, due to arrogance, obstruct the path of liberation. All those heavenly beings, because they love good deeds and because of the true Dharma, are born in this Yama heaven (Yama, one of the six heavens of the desire realm). Because of the arrogant behavior of the heavenly beings, they do not know their own karma, do not associate with others who are slightly arrogant, do not associate with all non-arrogant heavenly beings, and do not delight in seeing the Buddha, the Dharma, and the Sangha. They do not believe in or enter the true Dharma. Because they do not accord with the true Dharma, they walk on evil paths. They cannot observe the twelve links of dependent origination, do not respect elders, and do not associate with wise heavenly beings. They are deluded by desires, clinging to realms. When they are about to fall from this heavenly realm, they then generate regret. Therefore, heavenly beings should abandon negligence and should forsake arrogance. If they do not abandon and forsake them, it is like a blazing fire burning sesame seeds. 『At that time, the Tathagata Sikhi (Sikhi, one of the past seven Buddhas) spoke this verse: 『「Negligence leads to destruction, deluded by arrogance, whether heavenly beings or ordinary people, they cannot attain the joy of tranquility. If one delights in negligent conduct, that is called death; after the pleasures of negligence, one falls into hell. Improper conduct is called negligence; negligence deludes the minds of heavenly beings, and they enter hell. They delight in what is unreal, and do not delight in what is real; because of the defilement and darkness of negligence, heavenly beings are deluded by desires. Heavenly beings who are deluded and foolish by desires, and also by negligence and arrogance, cannot see the truth, like someone born blind on the road.」 『The World Honored One Sikhi (Sikhi, one of the past seven Buddhas) has already spoken in this way about how the mind of negligence and arrogance obstructs the Dharma of the world and the Dharma of liberation, and further, for the third time, reveals the faults of breaking precepts. Such things, that Buddha World Honored One knows completely without omission, truly knows the faults of breaking precepts, and these are all painted on the walls in the stupa.'
次第書之。』
「爾時，天王牟修樓陀示彼天眾，塔中壁上不持戒過書畫文字：
「『不持戒者，是諸天人第三過患，非是利益，非世間道、非出世道，世出、世道一切皆非。何者？人中不持戒故，妨世間道。所謂受戒愚癡之人，既受戒已，應作、不作一切不知，亦復不知是處、非處。作過患已，覆藏在心。兄弟因緣，如是破戒專為兄弟諸親舊等，不顧念戒或不取戒，受已則犯，不生忌難。以如是故，為諸親舊兄弟眷屬一切人等皆悉輕賤，作如是言：「此不持戒，不勤精進，身口意戒一切不持。」如是諸親至兄弟等嫌賤輕薄。以輕賤故，時節吉兇皆不看視，不與往還。吉兇等會，不請不喚、不信不敬，以如是人不受戒故、不持戒故、不攝戒故。本善友者，則為中人；若先怨者，則求其便；若非怨親，則不攝之以為朋侶。如是之人如樹根斷，風吹倒地，如是倒已，一切物失，諸親等離。彼人自心本性輕動，以輕動故，內則懷惡，於一切人多貪多瞋，心邪疑慮，分別悕望欲為惱亂，其心常瞋一切眾生，面色不好，無有威德，心亂不定，恒常貧窮。如是之人不受戒故、不持戒故，身壞命終墮于惡道，生地獄中。是故常應唸作利益，受戒持戒，不妨世法。
「『是持戒人以戒因緣，心意堅固，常正憶念，信
【現代漢語翻譯】 現代漢語譯本：然後按順序寫下來。』
『這時，天王牟修樓陀（Muniśruddha）（天王名）向眾天人展示塔中墻壁上書畫的不持戒的過患：』
『不持戒的人，是諸天人的第三種過患，不是利益，不是世間道，不是出世間道，世間和出世間道都不是。為什麼呢？因為人在世間不持戒，會妨礙世間道。那些受戒的愚癡之人，受戒之後，應該做的、不應該做的，一切都不知道，也不知道什麼是對的、什麼是錯的。做了錯事之後，就隱瞞在心裡。因為兄弟的因緣，這樣破戒專門爲了兄弟親戚朋友等，不顧念戒律，或者不接受戒律，受了之後就犯戒，不生起敬畏之心。因為這樣，被親戚兄弟眷屬等一切人輕視，他們會說：「這個人不持戒，不勤奮精進，身口意戒都不持守。」這樣，親戚甚至兄弟等都會嫌棄輕視。因為被輕視，時節吉兇都不看重，不與往來。吉兇等聚會，不請不叫，不信任不尊敬，因為這樣的人不受戒、不持戒、不攝持戒律。原本是好朋友的，就變成普通人；如果是之前的仇人，就伺機報復；如果不是仇人也不是親人，就不接納他作為朋友。這樣的人就像樹根斷了，被風吹倒在地，這樣倒下之後，一切都失去了，親戚等都離他而去。這個人自己內心輕浮動搖，因為輕浮動搖，內心懷有惡意，對一切人多貪多嗔，心懷邪念疑慮，分別希望去惱亂他人，他的心常常嗔恨一切眾生，面色不好，沒有威嚴德行，心亂不定，常常貧窮。這樣的人不受戒、不持戒，身壞命終后墮入惡道，生在地獄中。所以應該常常想著做利益的事情，受戒持戒，不妨礙世間法。』
『持戒的人因為戒律的因緣，心意堅定，常常正確憶念，有信心。』
【English Translation】 English version: 'Then write them down in order.'
'At that time, the heavenly king Muniśruddha (name of a heavenly king) showed the assembled deities the unwholesome deeds of those who do not uphold the precepts, written and painted on the walls of the stupa:'
'Those who do not uphold the precepts commit the third fault of the gods and humans. It is not beneficial, not the path of the world, not the path of transcending the world; it is neither the worldly nor the transcendental path. Why? Because not upholding the precepts in the human realm hinders the worldly path. Those foolish people who take vows, after taking them, know nothing about what should or should not be done, nor do they know what is right or wrong. After committing faults, they conceal them in their hearts. Because of fraternal ties, they break the precepts for the sake of their brothers, relatives, and friends, without regard for the precepts, or they do not take the precepts at all; having taken them, they violate them and do not generate reverence. Because of this, they are despised by all, including relatives, brothers, and family members, who say, 'This person does not uphold the precepts, is not diligent in practice, and does not uphold the precepts of body, speech, and mind.' Thus, relatives, even brothers, despise and belittle them. Because they are despised, they do not pay attention to auspicious or inauspicious times, and do not associate with them. They are not invited or summoned to gatherings for auspicious or inauspicious events, and they are not trusted or respected, because such people do not take the precepts, do not uphold the precepts, and do not restrain themselves with the precepts. Those who were originally good friends become ordinary people; those who were enemies seek revenge; and those who are neither enemies nor relatives are not accepted as companions. Such people are like trees with severed roots, blown to the ground by the wind. Once they have fallen, they lose everything, and their relatives leave them. These people's minds are inherently fickle and restless. Because of this restlessness, they harbor evil intentions, are greedy and angry towards everyone, have perverse thoughts and doubts, and hope to cause trouble. Their hearts are constantly angry with all beings, their faces are unpleasant, they have no dignity or virtue, their minds are confused and unstable, and they are constantly poor. Such people, because they do not take the precepts and do not uphold the precepts, fall into evil realms after their bodies are destroyed and their lives end, and are born in hell. Therefore, one should always think of doing beneficial things, taking and upholding the precepts, which do not hinder worldly affairs.'
'Those who uphold the precepts, because of the precepts, have firm minds, constantly have right mindfulness, and have faith.'
于善友。若王大臣信彼人故，以大貴價金寶銀寶，種種寶物一切委之，若隱密語信而向說，若王、王等寄物不侵，密語不露。以護戒故，為人所信。又復諸親兄弟眷屬一切時人信愛供養，皆悉敬重過於尊長，持七種戒，王亦供養，知識親等皆悉供養。如是之人一切人信、一切人愛，財物具足常不貧乏，皆不能與作不饒益，第一大富。以大富故，能行佈施，能作福德，正意善住不壞智慧。以是因緣，身壞命終生於善道天世界中。
「『彼人如是微少破戒，則為輕劣，何況修行出世間道。如是之人意動不住，于業果報，盲無智眼。或不持戒或破多戒，唯一戒在或全無戒，他謂比丘：「彼人唯有比丘形服，猶如貝聲。」心常諂曲，誑諸檀越，作如是言：「我持佛戒。」如是之人實不持戒，聖所愛戒實不成就。彼是誑賊，誑諸世間、諸天及魔、一切沙門、若婆羅門、諸天人等，自他俱誑，不如說行。如是之人內空無物，不實不堅，如水沫聚，誑一切人，第一諂曲。彼人多求床臥敷具病藥所須，處處多取。彼人常沒生死泥中，或生地獄，若地獄等諸惡趣中。彼人破戒，取不應取，以破戒故，不善分攝。如是之人，乃至不應于僧地中行至一步，以不相應、非所應故。何因緣爾？以諸檀越修治彼地，為持戒者諸比丘等，不為無
【現代漢語翻譯】 現代漢語譯本： 『善友啊，如果國王或大臣信任那個人，因為信任的緣故，將貴重的金銀珠寶以及各種寶物全部委託給他。如果有什麼隱秘的話語，也信任他而向他傾訴。國王或其他人寄放的物品，他絕不侵佔，秘密的話語也絕不泄露。因為守護戒律的緣故，他為人所信任。而且，他的親兄弟、眷屬以及所有的人都信愛、供養他，都敬重他勝過尊長。持有這七種戒律的人，國王也會供養他，知識淵博的人和親屬等都會供養他。這樣的人，會被所有人信任、被所有人愛戴，財物充足，常常不會貧乏，沒有人能對他做不利的事情，是第一等的大富之人。因為大富的緣故，他能夠行佈施，能夠做福德之事，心意端正，安住于善法，不損壞智慧。因為這樣的因緣，他身壞命終之後，會生於善道的天界之中。 『那個人如果只是稍微破戒，那還算是輕微的，更何況是修行出世間之道呢。這樣的人心意動搖，不能安住，對於業果報應，就像瞎子一樣沒有智慧的眼睛。或者不持戒，或者破了很多戒，只剩下一條戒律，或者完全沒有戒律。其他人稱呼他為比丘，說：『那個人只有比丘的形貌和服飾，就像空貝殼發出的聲音一樣。』他的內心常常諂媚虛偽，欺騙施主，說這樣的話：『我持有佛陀的戒律。』這樣的人實際上並沒有持戒，聖人所喜愛的戒律實際上並沒有成就。他是個騙子，欺騙世間、諸天以及魔、所有的沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）以及天人等，欺騙自己也欺騙他人，說一套做一套。這樣的人內心空虛，沒有真實的東西，不堅固，就像水泡一樣，欺騙所有人，是第一等的諂媚虛偽之人。他貪求床鋪、臥具、醫藥等生活所需，到處索取。這樣的人常常沉沒在生死的泥潭之中，或者生於地獄，或者地獄等各種惡趣之中。這樣的人破戒，拿不應該拿的東西，因為破戒的緣故，屬於不善的一類。這樣的人，甚至不應該在僧眾的土地上行走一步，因為他不相應，不是他應該待的地方。為什麼呢？因為施主們修整這片土地，是爲了持戒的比丘們，而不是爲了無戒之人。』
【English Translation】 English version: 『O good friend, if a king or minister trusts that person, and because of that trust, entrusts him with precious gold, silver, and various treasures, and if he confides in him with secret words, and if he does not encroach upon items entrusted by the king or others, and does not reveal secret words. Because of protecting the precepts, he is trusted by people. Moreover, his own brothers, relatives, and all people trust, love, and support him, and respect him more than elders. Those who hold these seven precepts are supported by the king, and knowledgeable people and relatives support him. Such a person is trusted by all, loved by all, has sufficient wealth, and is never poor. No one can do him any harm, and he is the wealthiest of all. Because of his great wealth, he is able to practice generosity, able to do meritorious deeds, has a correct mind, abides in goodness, and does not destroy wisdom. Because of these causes and conditions, after his body breaks and his life ends, he will be born in the good realms of the heavens. 『If that person only slightly breaks the precepts, that is still minor, let alone practicing the path of transcending the world. Such a person's mind is wavering and unstable, and regarding the retribution of karma, he is like a blind person without the eyes of wisdom. Either he does not uphold the precepts, or he breaks many precepts, with only one precept remaining, or he has no precepts at all. Others call him a Bhiksu (Bhiksu, a Buddhist monk), saying, 『That person only has the appearance and robes of a Bhiksu, like the sound of an empty shell.』 His heart is often flattering and deceitful, deceiving donors, saying such words as, 『I uphold the Buddha's precepts.』 Such a person does not actually uphold the precepts, and the precepts loved by the sages are not actually accomplished. He is a deceiver, deceiving the world, the gods, and Mara (Māra, the personification of evil), all Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brāhmaṇas (Brāhmaṇa, priests), and gods and humans, deceiving himself and others, not acting according to his words. Such a person is empty inside, without anything real, not firm, like a cluster of water bubbles, deceiving all people, and is the most flattering and deceitful of all. He is greedy for beds, bedding, medicine, and other necessities of life, taking them from everywhere. Such a person is constantly submerged in the mud of birth and death, or is born in hell, or in various evil realms such as hell. Such a person breaks the precepts, takes what he should not take, and because of breaking the precepts, belongs to the category of unwholesome. Such a person should not even walk one step on the land of the Sangha (Sangha, the Buddhist monastic community), because he is not compatible and it is not a place for him. Why is that? Because the donors cultivate this land for the Bhiksus who uphold the precepts, not for those without precepts.』
戒、破戒比丘，不為一切無善心者。如是之人于彼地中行至一步亦所不應，何況敷具病藥所須，及餘一切諸受用物。「『尸棄如來當爾之時，而說偈言：
「『「若比丘無戒， 是賊中之賊； 內滿爛膿等， 外披服袈裟。 一切虛不堅， 猶如水沫聚， 如是空無戒， 妄說是比丘。 破戒屬地獄， 僧寶所不攝， 為心所誑故， 身壞墮地獄。 遠離法毗尼， 自業故墮墜， 垢闇之所覆， 常受大苦惱。 不著善法衣， 裸露善人棄； 以離善業故， 惡將至地獄。 聚集不善業， 苦門則開張， 生死縛堅牢， 破戒故如是。 為破戒火燒， 彼則為極燒； 如是缺戒者， 必定入惡道。 意受持戒故， 師則能與戒； 無心諂受戒， 必定入地獄。 彼人于日夜， 常增長不善， 若能持戒寶， 則能壞破戒。 若人空無法， 唯有闇和集， 彼無一念時， 而暫不破壞。 為破戒所罥， 垢故善人舍， 破戒罥常牽， 舍戒不善者。 無戒若破戒， 親附惡知識， 若習近欲者， 此地獄因緣。
【現代漢語翻譯】 現代漢語譯本： 持戒的比丘和破戒的比丘，對於一切沒有善良心念的人來說，都不應供養。這樣的人，即使在這片土地上行走一步，也是不應該的，更何況是提供床鋪、醫藥等生活必需品，以及其他一切受用之物。 『尸棄如來（Śikhin-Tathāgata，過去七佛之一）在那個時候，說了這樣的偈語：』 『「如果比丘沒有持戒，就是賊中的賊；內心充滿腐爛的膿血等污穢，外表卻披著袈裟。一切都虛假不堅固，猶如水面的泡沫聚在一起，這樣空虛沒有戒律的人，卻妄自稱說是比丘。破戒之人註定要墮入地獄，不被僧寶所接納，因為被自己的心所欺騙，身死之後墮入地獄。遠離佛法和戒律，因為自己的業力而墮落，被污垢和黑暗所覆蓋，常常遭受巨大的痛苦。 不穿著善良之法的衣裳，被善良的人所拋棄；因為離開了善良的業，惡業將會把他帶到地獄。聚集了不善的業，痛苦之門就會敞開，生死輪迴的束縛更加堅牢，破戒的緣故就是這樣。被破戒之火焚燒，他們將被極度焚燒；像這樣缺少戒律的人，必定會進入惡道。 因為內心接受並持守戒律，師父才能傳授戒律；沒有真心而虛偽地接受戒律，必定會墮入地獄。這樣的人日日夜夜，都在增長不善業，如果能夠持有戒律的珍寶，就能摧毀破戒的行為。如果一個人內心空虛沒有佛法，只有黑暗聚集，那麼他沒有一念之間，不是在破壞戒律。 因為被破戒所束縛，因為污垢而被善良的人捨棄，破戒的束縛常常牽引著他，捨棄戒律的人是不善良的。沒有戒律或者破戒的人，親近惡知識，如果習慣於親近慾望，這就是墮入地獄的因緣。」』
【English Translation】 English version: A monk who observes the precepts and one who violates them should not be supported by those without good intentions. Such a person should not even take a single step on this land, let alone receive bedding, medicine, or any other necessities and comforts. 『The Tathāgata Śikhin (Śikhin-Tathāgata, one of the past seven Buddhas) at that time, spoke the following verses:』 『「If a monk has no precepts, he is the thief among thieves; his inside is full of rotten pus and other filth, yet he wears the robes of a monk outwardly. Everything is false and impermanent, like a cluster of water bubbles; such an empty and unprincipled person falsely claims to be a monk. A precept-breaker is destined for hell, not accepted by the Sangha Jewel, deceived by his own mind, he falls into hell after death. Far from the Dharma and Vinaya, he falls because of his own karma, covered by defilement and darkness, he constantly suffers great pain. Not wearing the robes of good Dharma, he is abandoned by good people; because he has abandoned good deeds, evil will lead him to hell. Accumulating unwholesome karma, the gates of suffering will open wide, the bonds of samsara become stronger, such is the consequence of breaking the precepts. Burned by the fire of breaking precepts, they will be extremely burned; those who lack precepts like this will surely enter evil realms. Because the mind accepts and upholds the precepts, the teacher can transmit the precepts; insincerely accepting the precepts without a true heart, one will surely fall into hell. Such a person, day and night, constantly increases unwholesome deeds, if one can hold the treasure of precepts, one can destroy the act of breaking precepts. If a person is empty inside and has no Dharma, only darkness gathers, then there is not a single moment when he is not destroying the precepts. Because he is ensnared by breaking the precepts, he is abandoned by good people because of defilement, the snare of breaking precepts constantly pulls him, the one who abandons the precepts is unwholesome. One without precepts or who breaks precepts, associates with evil companions, if one is accustomed to being close to desires, this is the cause for falling into hell.」』
無戒愚癡人、 或復㦜動人、 惡業相應人， 去地獄不遠。 業有相似果， 此云何不知？ 癡故自為患， 而著遊戲樂。 日日常增長， 惡河不可渡， 苦波滿其中， 如是漂眾生。 彼人非生善， 彼人非善心； 若舍離法者， 則攝不善法。 若身攝善法， 是第一善道； 行彼句之人， 則到不退處。 受持戒讀經， 愛樂善法者， 正行常調伏， 彼則離苦惱。 此不持戒垢， 則能令穢污， 彼以壞學故， 為地獄所攝。 如是一切知， 應勤心取戒， 一切生死海， 無戒是因緣。」
「『如是所說一切人等出世間道，無戒故妨。云何天中無戒為妨？此世間中業果之地，若於此中持七種戒，攝取和集，天中受樂，久行放逸，乃至樂盡，然後退墮。如燈油盡，燈炷盡故，光明亦盡。
「『云何妨礙出世間道，謂不持戒？彼持戒人生於天中，生彼處已，如是心念：「我於人中持七種戒，生於此處，與天平等。」此始生天以著境界，愛慾樂故，一切皆忘。若其餘天不忘持戒，則示此天持戒業果，為其說言：「汝本人中持戒具足，生在此處。」彼始
【現代漢語翻譯】 現代漢語譯本 沒有戒律、愚癡的人，或者輕浮躁動的人，與惡業相應的人，離地獄不遠。 業有相似的果報，為什麼他們不知道呢？因為愚癡，自己給自己帶來禍患，卻沉迷於遊戲享樂。 惡業日日增長，惡的河流無法渡過，痛苦的波浪充滿其中，眾生就這樣在其中漂流。 這些人不是生來就善良，他們也沒有善良的心；如果捨棄佛法的人，就會攝取不善之法。 如果身行攝取善法，這是第一等的善道；修行這些教誨的人，就能到達不退轉的境地。 受持戒律、讀誦經典，喜愛善法的人，行為端正，常常調伏自己的心，他們就能遠離苦惱。 不持戒的污垢，會使人變得污穢，因為破壞了所學，會被地獄所攝取。 像這樣瞭解一切，應該勤奮地受持戒律，一切生死輪迴的苦海，沒有戒律就是其中的因緣。
『像這樣所說的一切人等想要出離世間的道路，因為沒有戒律的緣故而受到妨礙。為什麼說在天界沒有戒律是一種妨礙呢？這個世間是業果之地，如果在這裡持守七種戒律，攝取和合，就能在天界享受快樂，但長久放逸，直到快樂享盡，然後就會退墮。就像燈油耗盡，燈芯燒完，光明也隨之消失一樣。
『什麼叫做妨礙出世間的道路，就是不持戒？那些持戒的人往生到天界，生到那裡之後，心裡會想：「我在人間持守七種戒律，所以才能生到這裡，與天人平等。」剛生到天界的人因為貪著境界，貪愛享樂，一切都忘記了。如果其他的天人不忘記持戒，就會向這位天人展示持戒的業果，為他說：「你本來在人間持戒具足，才能生到這裡。」這位新生的天人
【English Translation】 English version Those who are without discipline and foolish, or those who are fickle and restless, Those who are associated with evil deeds are not far from hell. Deeds have similar consequences; how can they not know this? Because of foolishness, they bring suffering upon themselves, yet indulge in the pleasures of games. Evil grows daily, the river of evil is impossible to cross, Filled with waves of suffering, beings drift in it. These people are not born good, nor do they have good hearts; If they abandon the Dharma (law, teaching), they will embrace unwholesome deeds. If the body embraces wholesome deeds, that is the foremost path of goodness; Those who practice these teachings will reach a state of non-regression. Those who uphold the precepts, recite the scriptures, and love the good Dharma (law, teaching), Who are upright in conduct and constantly subdue themselves, they will be free from suffering. The impurity of not upholding the precepts can cause defilement, Because of destroying what they have learned, they are taken by hell. Knowing all this, one should diligently take up the precepts, In the sea of all birth and death, the lack of precepts is the cause.'
'As it is said, the path to transcendence for all beings is hindered by the lack of precepts. How is the lack of precepts a hindrance in the heavens? This world is the land of karmic consequences. If one upholds the seven precepts here, gathering and accumulating merit, one can enjoy happiness in the heavens. However, prolonged indulgence leads to dissipation, and when the pleasure is exhausted, one falls. Just as when the oil in a lamp is used up and the wick is consumed, the light also goes out.'
'How does not upholding the precepts hinder the path to transcendence? Those who uphold the precepts are born in the heavens. Having been born there, they think, 'I upheld the seven precepts in the human realm, and that is why I was born here, equal to the gods.' Because they are attached to the realm and crave pleasure, they forget everything. If the other gods do not forget upholding the precepts, they will show this god the karmic consequences of upholding the precepts, saying to him, 'You were complete in upholding the precepts in the human realm, and that is why you were born here.'
生天以心動故，著境界樂，不聞語聲，不入不取、不信持戒，故不能取善業果報。境界勢力動其意故，彼不持戒、不隨法行。彼如是天，破壞善法，是故退墮。如是持戒，生於天中，或生世間或出世間。彼世間者，以持戒故，此是一種。出世間者，則是菩提。此第三法，不持戒妨。
「『何者第四，天人妨礙？所謂懈怠。樂懈怠人、若染著人，如是之人，一切普遍於一切種一切世間所有諸法皆不成就。彼懈怠人七種法劣。何等為七？若人懈怠，無增上果，則是二劣。以是劣故，供養則劣，財富亦劣，境界智劣。如是劣故，一切世間正士不近，世間人情問訊則劣。彼人如是一切世間諸事皆劣，是故頑鈍，一切所作皆悉失壞。如是人中世間法義，懈怠為妨。
「『云何人中而能妨礙出世間法？以懈怠故。此懈怠人一切家事作業皆畏，是故出家，作如是言：「我出家已，多有敷具病藥所須，飲食豐樂。我于晝夜無所為作。」彼懈怠故，如是出家。既出家已，不讀誦經、不能止惡、不行善法、不修禪定、不持禁戒，常為懈怠之所覆蔽。彼人多利，多得供養食用豐足，不樂持戒、不樂智慧。少智過故，身壞命終墮于惡道，生地獄中。「『尸棄如來當爾之時，而說偈言：
「『「懈怠少福德， 癡能破壞心，
【現代漢語翻譯】 現代漢語譯本 生天之人因為心念浮動，執著于境界之樂，聽不到佛法之聲，不進入、不接受、不相信並堅持戒律，所以不能獲得善業的果報。境界的勢力擾動他們的心意，因此他們不持戒，不遵循佛法修行。這樣的天人，破壞善法，所以會退墮。像這樣持戒的人，可以生於天界，或者生於世間，或者超出世間。生於世間，是因為持戒的緣故，這是一種。超出世間，就是證得菩提（Enlightenment）。這第三種法，會被不持戒所妨礙。
『什麼是第四種，天人會遇到的妨礙？那就是懈怠。喜歡懈怠的人，或者貪戀染著的人，這樣的人，對於一切普遍存在於一切種類、一切世間的所有諸法，都不能成就。這種懈怠的人有七種缺陷。是哪七種呢？如果一個人懈怠，沒有增上的果報，這是兩種缺陷。因為這種缺陷，供養也變得低劣，財富也變得低劣，境界智慧也變得低劣。因為這樣低劣的緣故，一切世間的正人君子都不願親近，世間人情往來的問候也變得稀少。這個人就像這樣在一切世間的事情上都變得低劣，所以變得愚鈍，一切所作所為都會失敗。這樣的人，世間的法義，會被懈怠所妨礙。
『怎樣在人中妨礙出世間法呢？因為懈怠的緣故。這種懈怠的人害怕一切家務事和工作，所以選擇出家，並且這樣說：「我出家之後，會有很多的敷具、醫藥所需，飲食也會很豐盛。我日夜都可以無所事事。」他們因為懈怠的緣故，才這樣出家。出家之後，不讀誦經典、不能停止作惡、不行善法、不修禪定、不持守禁戒，常常被懈怠所覆蓋。這種人貪圖利益，得到很多的供養，食用也很豐足，但不喜歡持戒，也不喜歡智慧。因為缺少智慧的過失，身壞命終之後會墮入惡道，生在地獄之中。』『尸棄如來（Shikhi Buddha）當時說了這樣的偈語：
『「懈怠的人缺少福德，愚癡能夠破壞心，
【English Translation】 English version Beings born in heavens, due to the movement of their minds, become attached to the pleasures of the realms, do not hear the voice of the Dharma, do not enter, do not accept, do not believe in and uphold the precepts, therefore they cannot obtain the karmic rewards of good deeds. The power of the realms disturbs their minds, therefore they do not uphold the precepts, do not follow the Dharma practice. Such heavenly beings, destroying good Dharma, therefore fall. Those who uphold the precepts in this way can be born in the heavens, or born in the world, or transcend the world. Being born in the world is because of upholding the precepts, this is one kind. Transcending the world is attaining Bodhi (Enlightenment). This third Dharma is hindered by not upholding the precepts.
『What is the fourth hindrance that heavenly beings encounter? It is laziness. Those who enjoy laziness, or those who are attached to defilements, such people cannot achieve all the Dharmas that universally exist in all kinds, all worlds. Such lazy people have seven deficiencies. What are the seven? If a person is lazy, there is no increasing result, these are two deficiencies. Because of this deficiency, offerings become inferior, wealth becomes inferior, and the wisdom of realms becomes inferior. Because of such inferiority, all righteous people in the world do not want to be close, and worldly greetings become scarce. This person becomes inferior in all worldly affairs, therefore becomes dull, and everything done will fail. For such people, worldly Dharma and meaning are hindered by laziness.
『How does one hinder the Dharma of transcending the world in the human realm? It is because of laziness. Such lazy people fear all household affairs and work, therefore choose to renounce the world, and say, 「After I renounce the world, I will have many furnishings, medicine, and abundant food. I will have nothing to do day and night.」 They renounce the world because of laziness. After renouncing the world, they do not recite scriptures, cannot stop evil, do not practice good deeds, do not cultivate meditation, do not uphold the precepts, and are always covered by laziness. Such people are greedy for profit, receive many offerings, and have abundant food, but do not like to uphold the precepts, nor do they like wisdom. Because of the fault of lacking wisdom, after the body breaks and life ends, they will fall into evil paths and be born in hell.』 『Shikhi Buddha (Shikhi Buddha) then spoke this verse:
『「Lazy people lack merit and virtue, ignorance can destroy the mind,
一切親等薄， 善道不可得。 懈怠及惡業， 或為癡所覆， 妨礙涅槃道， 得不善惡果。 無羞無慚愧， 㦜動惡知識， 皆是苦惱因， 智者則舍離。 邪及慢大慢， 如是我慢等， 常舍此一切， 受苦惱因緣。 若為懈怠覆， 不憶念發動， 出氣與死等， 空得命無果。 懈怠所患者， 有命亦同死， 如是懈怠人， 心念死為勝。 若溺懈怠泥， 沒苦海不出， 若人勤精進， 則渡生死海。 少力懈怠人， 如愛飲食羊， 命未盡如死， 若死入地獄。 貧窮癡如羊， 或為苦所攝， 若人食他食， 懈怠是因緣。 若有懈怠者， 多依他活命， 多貪著美味， 心惑常樂欲。 彼則不知諦， 唯貪著食味， 死時既到已， 悔火自燒心。 諸有忍寒熱， 乃至飢渴等， 如是身受苦， 后時得寂靜。 莫起懈怠意， 懈怠則怯弱， 不能忍生死， 不得脫苦惱。 懈怠空在世， 善人中凡鄙， 未來世亦空， 不曾得寂靜。」
「『懈怠之人除此過已，
【現代漢語翻譯】 現代漢語譯本 一切親情淡薄，難以獲得好的歸宿。 因為懈怠和造作惡業，或者被愚癡所矇蔽， 從而妨礙了通往涅槃（Nirvana）[佛教術語，指解脫生死輪迴的境界]的道路，最終得到不好的惡果。 沒有羞恥心和慚愧心，親近煽動人心的惡知識（指引人作惡的人）， 這些都是痛苦煩惱的根源，有智慧的人應當捨棄。 邪見以及我慢、大慢，像這樣種種的我慢等， 應當常常捨棄這一切，因為它們是承受痛苦煩惱的因緣。 如果被懈怠所覆蓋，不憶念善法而妄動， 那麼呼吸如同死亡一般，白白地活著卻沒有意義。 被懈怠所困擾的人，活著也如同死去一般， 像這樣的懈怠之人，還不如早點死去更好。 如果沉溺於懈怠的泥潭，陷在苦海中無法脫身， 如果有人勤奮精進，就能渡過生死輪迴的苦海。 缺少力量又懈怠的人，就像貪愛飲食的羊一樣， 壽命未盡就如同死去，如果真的死去就會墮入地獄。 貧窮愚癡如同羊一樣，或者被痛苦所束縛， 如果依賴他人供養食物，懈怠就是其中的因緣。 如果有人懈怠，大多依靠他人來維持生命， 大多貪戀美味的食物，內心迷惑而常常追求享樂。 他們因此不能明白真諦，只貪戀食物的滋味， 死亡來臨的時候，悔恨的火焰會焚燒他們的內心。 那些能夠忍受寒冷、炎熱，乃至飢餓、乾渴等痛苦的人， 像這樣身體承受苦難，將來能夠得到寂靜安樂。 不要產生懈怠的念頭，懈怠會使人怯懦軟弱， 不能忍受生死輪迴的痛苦，不能脫離苦惱。 懈怠的人空活在世上，在善人之中顯得凡庸鄙陋， 未來世也是空虛的，不曾得到寂靜安樂。 『懈怠之人消除這些過失之後，
【English Translation】 English version Affection for relatives diminishes, making it difficult to attain a good rebirth. Due to laziness and the creation of evil karma, or being obscured by ignorance, One obstructs the path to Nirvana [Buddhist term, referring to the state of liberation from the cycle of birth and death], ultimately reaping unfavorable and evil consequences. Lacking shame and remorse, associating with manipulative and wicked advisors (those who lead one to do evil), These are the causes of suffering and affliction; the wise should abandon them. Wrong views, as well as pride, great pride, and various forms of conceit, One should always abandon all of these, as they are the causes and conditions for enduring suffering and affliction. If covered by laziness, without mindful recollection and acting rashly, Then breathing is like death, living in vain without purpose. Those afflicted by laziness, living is akin to being dead, Such lazy individuals are better off dead. If drowning in the mud of laziness, trapped in the sea of suffering without escape, If one diligently strives forward, one can cross the sea of birth and death. Those who lack strength and are lazy, like sheep that love food, Are as good as dead before their life ends; if they truly die, they will fall into hell. Poverty and ignorance are like sheep, or being seized by suffering, If one relies on others for food, laziness is the cause. If someone is lazy, they mostly depend on others for survival, They are mostly greedy for delicious food, their minds deluded and constantly seeking pleasure. They therefore do not understand the truth, only craving the taste of food, When death arrives, the fire of regret will burn their hearts. Those who can endure cold, heat, and even hunger and thirst, Such bodily suffering will lead to future peace and tranquility. Do not give rise to lazy thoughts; laziness makes one timid and weak, Unable to endure the suffering of birth and death, unable to escape affliction. The lazy live in vain, appearing vulgar and lowly among the virtuous, The future life is also empty, never attaining peace and tranquility. 'When lazy people eliminate these faults,'
復有異過，所謂遠離出世間道。懈怠之人是不善人、是退沒人。
「『云何諸天失於世間及出世間法律毗尼？云何諸天妨世間道？謂此懈怠復有餘業，若緣善故，得生天中。彼天覆為懈怠所壞，一切愛聲觸味香色，心復不樂，不樂園林、天可愛處，不飛不走，不聽歌聲，自亦不作。不飛虛空，不從山峰至異山峰，不在河中，不涉波鬘乘鳥遊戲。如是樂者夜摩天王有如是樂，彼懈怠天亦不往詣，夜摩天王所有一切諸境界樂皆悉不受。普彼一切如毒如怨，一切是垢。此是懈怠妨礙世間。
「『云何懈怠而復妨礙出世間道？若復余天常聞正法，愛樂正法，彼不能近。遠離正法，于未聞法，無心欲聞，設聞不持，又亦不習，不近尊長，不學智學，離一切法、離一切善，常樂生死，常受苦惱。何以故？彼離道故，則于有中而不得脫。彼為懈怠之所壞故，生於地獄、餓鬼、畜生。彼則常為生老死等之所籠系，受諸苦惱，世間流轉。彼懈怠者如是懈怠，則是一切不饒益事，亦是一切惡道之本、生死種子，是故世間一切苦惱由之而生。是故世間若有欲脫生死縛者，則應精勤，舍離懈怠。諸有一切不饒益事，皆此為本，此如是等一切懈怠，則于苦海不可得渡。此之懈怠有無量過。
「『又復除此四種過已，有第五過，
【現代漢語翻譯】 現代漢語譯本： 還有另一種過失，那就是遠離出世間之道。懈怠的人是不善之人，是退步之人。
『諸天是如何失去世間和出世間的法律和戒律的？諸天是如何妨礙世間之道的？』這是因為這種懈怠還有其他的業，如果因為善的緣故，得以生到天界。那些天人又被懈怠所破壞，對於一切可愛的聲音、觸感、味道、香氣和顏色，心中都不喜歡，不喜歡園林、天界可愛之處，不飛翔也不奔走，不聽歌聲，自己也不唱歌。不在虛空中飛翔，不從這座山峰到另一座山峰，不在河流中，不涉足波浪，不乘坐鳥兒遊戲。像這樣的快樂，夜摩天王（Yama，掌管死亡的神）有這樣的快樂，那些懈怠的天人也不去，夜摩天王所有的一切境界之樂，他們都不能接受。普遍地認為這一切都像毒藥、像仇敵，一切都是污垢。這就是懈怠妨礙世間。
『懈怠又是如何妨礙出世間之道的呢？』如果其他的天人常常聽聞正法，喜愛正法，那些懈怠的天人不能接近他們。遠離正法，對於未曾聽聞的佛法，沒有心思想要聽聞，即使聽聞了也不受持，也不學習，不親近尊長，不學習智慧，遠離一切佛法、遠離一切善，常常喜歡生死輪迴，常常遭受苦惱。為什麼呢？因為他們遠離了正道，所以在輪迴之中而不能解脫。他們因為被懈怠所破壞，會墮落到地獄、餓鬼、畜生道。他們常常被生、老、死等所束縛，遭受各種苦惱，在世間流轉。那些懈怠的人如此懈怠，就是一切沒有利益的事情，也是一切惡道的根本、生死的種子，所以世間的一切苦惱由此而生。因此，世間如果有人想要脫離生死束縛，就應該精進勤奮，捨棄懈怠。所有一切沒有利益的事情，都以懈怠為根本，像這樣的一切懈怠，在苦海之中是無法渡過的。這種懈怠有無量的過失。
『又，在除掉這四種過失之後，還有第五種過失，』
【English Translation】 English version: Furthermore, there is another fault, which is being far away from the path of transcendence. A lazy person is an unwholesome person, a regressive person.
『How do the Devas (gods) lose the worldly and transcendental laws and disciplines? How do the Devas obstruct the worldly path?』 It is because this laziness has other karmas. If, due to good causes, they are born in the heavens, those Devas are then ruined by laziness. They do not delight in all the lovely sounds, sensations, tastes, fragrances, and colors. They do not enjoy gardens or the lovely places of the heavens. They neither fly nor run, do not listen to songs, nor do they sing themselves. They do not fly in the sky, do not go from one mountain peak to another, are not in the rivers, do not engage in games riding birds amidst the waves. Such is the pleasure that Yama (the King of Death) has; those lazy Devas do not go there, and they cannot receive all the pleasures of Yama's realms. Universally, they regard all of it as poison, as enemies, all as defilement. This is how laziness obstructs the world.
『How does laziness obstruct the transcendental path?』 If other Devas constantly hear the Dharma (teachings), love the Dharma, those lazy Devas cannot approach them. They stay away from the Dharma, and for the Dharma they have not heard, they have no desire to hear. Even if they hear it, they do not retain it, nor do they practice it. They do not draw near to elders, do not study wisdom, are separated from all Dharmas, separated from all good, constantly delight in birth and death, constantly suffer afflictions. Why? Because they are separated from the path, they cannot escape from existence. Because they are ruined by laziness, they are born in hell, as hungry ghosts, and as animals. They are constantly bound by birth, old age, and death, suffering various afflictions, transmigrating in the world. Those lazy ones, being so lazy, are all unprofitable things, and are the root of all evil paths, the seed of birth and death, so all the afflictions of the world arise from it. Therefore, if anyone in the world wants to escape the bonds of birth and death, they should be diligent and abandon laziness. All unprofitable things have this as their root. All such laziness makes it impossible to cross the sea of suffering. This laziness has immeasurable faults.
『Furthermore, having removed these four faults, there is a fifth fault,』
諸天人等，妨礙世間、出世間道，所謂惡貪。一切世間、出世間法，普為妨礙。云何天人於世間道、出世間道惡貪障礙？所謂俗人以貪心故，行於非法，常樂財物，愛物之心如河水旋亦如獼猴。心愛物故、欲取物故，設諸方便，如是如是，惡貪增長。如是思惟：「我今當設何等方便、何等欺詐誑惑他人？」心常如是欺詐誑惑，復為他人如是教示欺詐誑惑。
「『如是之人多作非法，以如是法復教他人。如是之人貪心則多，如是思惟：「他所有物，皆悉屬我。」彼人如是心思惟已，復教他人。教他人已，即共相隨欺詐誑惑，設諸方便誑惑他人，取其財物。如是誑已，心生歡喜作如是念：「我善能作！我能欺詐誑惑他人，得其財物。本是他有，今則屬我。」起如是心，是故歡喜，得其滋味，如是次第樂行多作，令他苦惱。惡貪覆意，破壞城郭、村邑聚落多人住處，或燒城郭、村邑聚落多人住處。為一切人之所棄捨，一切善人之所嫌賤。是諸國土之大棘刺，城之棘刺，聚落棘刺。破壞國土、破城、破村、破壞屋舍，壞他種族，常一切時，樂如是惡，令他衰惱。如是惡人身壞命終墮于惡道，生在地獄。是世間中惡貪之人，是惡貪人妨礙世間。惡貪既集，又復增長，如火得薪。如是如是惡貪增長，如是如是惡貪方便，如是
【現代漢語翻譯】 現代漢語譯本： 諸位天人，會妨礙世間和出世間的正道，這被稱為『惡貪』（強烈的貪慾）。它普遍地妨礙一切世間和出世間的法。天人如何以惡貪來障礙世間道和出世間道呢？ 世俗之人因為貪心，做出不合法的事情，總是貪戀財物，愛財之心就像河水的漩渦，又像抓住東西不放的獼猴。因為心中貪愛財物，想要獲取財物，就設定各種各樣的手段。像這樣，惡貪就不斷增長。他們這樣思量：『我現在應當設定什麼樣的手段，用什麼樣的欺騙來迷惑他人呢？』心中常常這樣欺騙迷惑，又教導他人也這樣欺騙迷惑。 『像這樣的人做了很多不合法的事情，又用這樣的方法教導他人。』像這樣的人貪心很重，這樣思量：『他人的所有財物，都應當屬於我。』那人這樣心思量之後，又教導他人。教導他人之後，就共同相互跟隨，欺騙迷惑，設定各種手段來迷惑他人，奪取他們的財物。像這樣欺騙之後，心中生起歡喜，這樣想：『我真能幹！我能欺騙迷惑他人，得到他們的財物。本來是他們的，現在屬於我了。』生起這樣的心，所以歡喜，從中得到滋味，像這樣逐漸地喜歡去做，做了很多，使他人痛苦煩惱。惡貪矇蔽心意，破壞城郭、村莊、聚落等很多人居住的地方，或者焚燒城郭、村莊、聚落等很多人居住的地方。被所有的人所拋棄，被一切善良的人所嫌棄鄙視。這些人是各個國家的大毒瘤，是城市的毒瘤，是村落的毒瘤。破壞國家，破壞城市，破壞村莊，破壞房屋，破壞他人的種族，常常總是喜歡這樣的惡行，使他人衰敗煩惱。像這樣的惡人身死命終之後，墮落到惡道，生在地獄。這些是世間中惡貪之人，這些惡貪之人妨礙世間。惡貪聚集，又不斷增長，就像火得到了柴薪。像這樣，惡貪不斷增長，像這樣，惡貪的手段，像這樣……' English version: O celestial beings, that which obstructs the mundane and supramundane paths is called 'evil greed' (strong desire). It universally obstructs all mundane and supramundane dharmas. How do celestial beings obstruct the mundane and supramundane paths with evil greed? Worldly people, due to greed, engage in unlawful activities, constantly craving wealth. Their love for possessions is like a whirlpool in a river, or like a monkey that won't let go of what it holds. Because their hearts crave possessions and they desire to acquire them, they devise all sorts of means. In this way, evil greed grows. They think to themselves: 'What means should I devise now? What deceptions should I use to delude others?' Their minds are constantly engaged in such deception and delusion, and they also instruct others to deceive and delude in the same way. 'Such people commit many unlawful acts, and they teach others to do the same.' Such people have much greed, thinking: 'All the possessions of others should belong to me.' After thinking in this way, they teach others. After teaching others, they follow each other, deceiving and deluding, devising various means to delude others and seize their wealth. After deceiving in this way, they feel joy in their hearts, thinking: 'I am so capable! I can deceive and delude others and obtain their wealth. It was originally theirs, but now it belongs to me.' Having such thoughts, they rejoice, finding pleasure in it. In this way, they gradually enjoy doing it, doing it often, causing others suffering and distress. Evil greed obscures their minds, destroying cities, villages, settlements, and places where many people live, or burning cities, villages, settlements, and places where many people live. They are abandoned by all people and despised by all virtuous people. These people are the great thorns of the country, the thorns of the city, the thorns of the village. They destroy the country, destroy the city, destroy the village, destroy houses, destroy the lineages of others, constantly always enjoying such evil, causing others to decline and suffer. Such evil people, after their bodies are destroyed and their lives end, fall into evil paths, being born in hell. These are the evil greedy people in the world, and these evil greedy people obstruct the world. Evil greed accumulates and grows, like fire that obtains fuel. In this way, evil greed grows, in this way, the means of evil greed, in this way...'
【English Translation】 English version: O celestial beings, that which obstructs the mundane and supramundane paths is called 'evil greed' (strong desire). It universally obstructs all mundane and supramundane dharmas. How do celestial beings obstruct the mundane and supramundane paths with evil greed? Worldly people, due to greed, engage in unlawful activities, constantly craving wealth. Their love for possessions is like a whirlpool in a river, or like a monkey that won't let go of what it holds. Because their hearts crave possessions and they desire to acquire them, they devise all sorts of means. In this way, evil greed grows. They think to themselves: 'What means should I devise now? What deceptions should I use to delude others?' Their minds are constantly engaged in such deception and delusion, and they also instruct others to deceive and delude in the same way. 'Such people commit many unlawful acts, and they teach others to do the same.' Such people have much greed, thinking: 'All the possessions of others should belong to me.' After thinking in this way, they teach others. After teaching others, they follow each other, deceiving and deluding, devising various means to delude others and seize their wealth. After deceiving in this way, they feel joy in their hearts, thinking: 'I am so capable! I can deceive and delude others and obtain their wealth. It was originally theirs, but now it belongs to me.' Having such thoughts, they rejoice, finding pleasure in it. In this way, they gradually enjoy doing it, doing it often, causing others suffering and distress. Evil greed obscures their minds, destroying cities, villages, settlements, and places where many people live, or burning cities, villages, settlements, and places where many people live. They are abandoned by all people and despised by all virtuous people. These people are the great thorns of the country, the thorns of the city, the thorns of the village. They destroy the country, destroy the city, destroy the village, destroy houses, destroy the lineages of others, constantly always enjoying such evil, causing others to decline and suffer. Such evil people, after their bodies are destroyed and their lives end, fall into evil paths, being born in hell. These are the evil greedy people in the world, and these evil greedy people obstruct the world. Evil greed accumulates and grows, like fire that obtains fuel. In this way, evil greed grows, in this way, the means of evil greed, in this way...'
如是得他財物，如是如是轉復增長。是故修行福德之人勤舍惡貪。何以故？第一垢者，所謂貪心取他財物。彼垢壞者，入于地獄。
「『尸棄如來當爾之時，而說偈言：
「『「若人行欺詐， 方便取他物， 則是大貪心， 常行不善行。 彼人于晝夜， 心常不清凈， 為貪覆其心， 常悕望他物。 彼人如劫火， 自體本性惡， 一切所怖畏， 猶如惡毒蛇。 若人為惡貪， 常覆其心者， 恒入于地獄， 及在餓鬼等。 大地獄火中， 熱處既脫已， 若生得為人， 五百世貧窮。 毀面而皺口， 常受于苦惱， 為貪壞心者， 皆如是受苦。 若人舍離貪， 常悕求智慧， 恒有神通力， 則行於善道。 除卻心中貪， 猶如閉蛇窟， 若為貪蛇嚙， 必定受苦惱。 若懷貪心者， 唸唸轉增長， 如火得乾薪， 熾然而增長。 愛樂財物人， 恒常悕求物， 死時既到已， 有物皆舍離。 若作惡業已， 終竟不捨失， 彼人為貪縛， 將入地獄去。 財物則屬他， 自得惡業污， 非財見為
【現代漢語翻譯】 現代漢語譯本 如果用這樣的方式得到他人的財物，這些財物就會像這樣不斷地增長。因此，修行福德的人應當努力捨棄邪惡的貪念。為什麼呢？因為第一種污垢，就是貪心，貪取他人的財物。被這種污垢所毀壞的人，會墮入地獄。
『尸棄如來（Śikhī-tathāgata）在那個時候，說了這樣的偈語：
『「如果有人施行欺騙和詐偽，用不正當的手段獲取他人的財物， 這就是極大的貪心，常常做出不善的行為。 這種人日日夜夜，內心常常不清凈， 被貪婪覆蓋了他的心，常常希望得到他人的財物。 這種人就像劫火一樣，自體本性是惡劣的， 一切眾生都怖畏他，就像怖畏惡毒的蛇一樣。 如果有人因為邪惡的貪念，常常覆蓋他的心， 他將恒常墮入地獄，以及餓鬼道等等。 在大地獄的火中，即使從熾熱之處脫離出來， 如果轉生為人，也會有五百世的貧窮。 面容毀壞而且嘴角下垂，常常遭受痛苦和煩惱， 被貪婪毀壞心智的人，都會像這樣遭受痛苦。 如果有人捨棄貪婪，常常希望追求智慧， 他將恒常具有神通力，從而行於善道。 去除心中的貪念，就像封閉蛇的洞穴一樣， 如果被貪婪的蛇咬傷，必定會遭受痛苦和煩惱。 如果懷有貪心，這種貪念會念念增長， 就像火得到了乾燥的柴薪，熾烈地燃燒和增長。 喜愛財物的人，恒常希望得到更多的財物， 當死亡到來的時候，所有的財物都必須捨棄。 如果造作了惡業，最終也不會捨棄和失去， 這種人被貪婪束縛，將被帶入地獄之中。 財物最終屬於他人，自己卻得到惡業的污染， 把不是財物的（惡業）看作是（自己的）財物。
【English Translation】 English version If he obtains the property of others in this way, it will increase again and again. Therefore, those who cultivate merit should diligently abandon evil greed. Why? Because the primary defilement is greed, taking the property of others. Those who are destroyed by this defilement will enter hell.
『At that time, Śikhī-tathāgata (Śikhī-tathāgata) spoke the following verse:
『「If a person practices deception and fraud, using improper means to obtain the property of others, This is great greed, constantly engaging in unwholesome actions. Such a person, day and night, their mind is constantly impure, Their heart is covered by greed, constantly hoping to obtain the property of others. Such a person is like a fire at the end of the kalpa, their inherent nature is evil, All beings fear them, just as they fear a venomous snake. If a person, due to evil greed, constantly covers their heart, They will constantly fall into hell, as well as the realm of hungry ghosts, and so on. In the fire of the great hell, even if they escape from the scorching place, If they are reborn as a human, they will experience poverty for five hundred lifetimes. Their face will be disfigured and their mouth wrinkled, constantly suffering pain and affliction, Those whose minds are destroyed by greed will suffer in this way. If a person abandons greed, constantly hoping to seek wisdom, They will constantly have supernatural powers, and thus walk on the path of goodness. Remove greed from the heart, like closing a snake's den, If bitten by the snake of greed, one will surely suffer pain and affliction. If one harbors greed, this greed will increase with every thought, Like fire getting dry firewood, blazing and growing. Those who love wealth constantly hope to obtain more wealth, When death arrives, all wealth must be abandoned. If one has created evil karma, it will ultimately not be abandoned or lost, Such a person is bound by greed and will be taken into hell. Wealth ultimately belongs to others, but one obtains the defilement of evil karma, Seeing what is not wealth (evil karma) as (one's own) wealth.」'
財， 非樂謂為樂。 惡貪住心中， 見怨如善友， 貪火能燒人， 智者不集貪。 為貪所燒人， 后時入地獄， 世間財如山， 一切皆無常。 云何為財物， 如是作惡業？ 唯有愚癡者， 能作如是惡。」
「『如是惡貪皆勿自作，莫令他作。如是惡貪妨礙世間。集惡貪者，日日增長，如火得薪，如是如是熾然增長。如是惡貪得財物故，如是增長，共貪慳嫉增長熾盛，是故諸有福德之人應當舍離。汝等天眾當如是知：有治生人賤買飲食、若余物等，若作齋會佈施沙門、若婆羅門，為令他知，謂是福人，真實可信；知人信已，然後自物貴賣與他。此雖佈施，非清凈心，為令他信，治生求利，賤買貴賣。如是方便，以少物施，得物更多，或得十倍或得八倍。如是惡貪，善人則舍。
「『又舍惡貪。言惡貪者，所謂法師說法取物，得如是物，非三寶用，此是惡貪，則應舍離。又舍惡貪。言惡貪者，謂出家人，或白象牙所作佛像，或刺繡像，或㲲等上畫作佛像，或刻木像或銅等像，賣如是像。彼是惡貪，既得物已，非法中用。人中則有如是惡貪妨世間法、出世間法，智者呵毀，智者舍離。
「『云何名為天中惡貪？汝等天中如是大樂，猶故惡
【現代漢語翻譯】 現代漢語譯本 財物並非真正的快樂，卻被人們誤認為是快樂。 邪惡的貪念盤踞在心中，甚至把怨敵看作是善良的朋友。 貪婪的火焰能夠焚燒人，有智慧的人不會積聚貪念。 被貪婪所焚燒的人，死後會墮入地獄。 世間的財富堆積如山，但一切都是無常的。 爲了這些財物，為什麼要去做惡業呢？ 只有愚癡的人，才會去做這樣的惡事。
『這樣的邪惡貪念，不要自己去做，也不要讓別人去做。這樣的邪惡貪念會妨礙世間。積聚邪惡貪念的人，會日益增長，就像火焰得到了柴薪，這樣這樣地熾烈增長。因為這樣的邪惡貪念得到了財物，所以會增長，與貪婪、慳吝、嫉妒一同增長熾盛，因此，所有有福德的人都應當捨棄它。你們這些天眾應當知道：有些人爲了生計，低價買入飲食或其他物品，如果舉辦齋會佈施給沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司），爲了讓別人知道，假裝是福德之人，值得信任；知道別人信任后，然後把自己的東西高價賣給他們。這種佈施，並非清凈心，爲了讓別人相信，才經營生計求取利益，低價買入高價賣出。用這樣的手段，用少量的東西佈施，得到更多的東西，或者得到十倍或者八倍。這樣的邪惡貪念，善良的人會捨棄。
『還要捨棄惡貪。所謂的惡貪，是指法師說法卻收取財物，得到的財物，不用於三寶（佛、法、僧），這就是惡貪，應當捨棄。還要捨棄惡貪。所謂的惡貪，是指修行出家的人，或者販賣用白象牙製作的佛像，或者刺繡的佛像，或者在毛織物等上面繪製的佛像，或者雕刻的木像或者銅像等。他們販賣這些佛像，這就是惡貪，得到財物后，不用於正法。人世間就有這樣的惡貪，妨礙世間法、出世間法，有智慧的人會呵斥、譭謗，有智慧的人會捨棄。
『什麼叫做天界的惡貪呢？你們這些天人享受著如此巨大的快樂，卻仍然貪婪……』
【English Translation】 English version Wealth is falsely called happiness when it is not. Evil greed dwells in the heart, seeing enemies as good friends. The fire of greed can burn people; the wise do not accumulate greed. Those burned by greed will later fall into hell. The wealth of the world is like a mountain, but all is impermanent. Why commit evil deeds for the sake of wealth? Only the foolish can commit such evil.
'Do not engage in such evil greed yourselves, nor allow others to do so. Such evil greed hinders the world. Those who accumulate evil greed grow day by day, like fire fueled by wood, increasing and blazing. Because such evil greed obtains wealth, it grows, increasing and intensifying with avarice, stinginess, and jealousy. Therefore, all virtuous people should abandon it. You heavenly beings should know this: some people, for the sake of livelihood, buy food and other items cheaply. If they hold feasts and give offerings to Shramanas (Shramana, wandering ascetics) and Brahmanas (Brahmana, priests), they pretend to be virtuous and trustworthy to make others believe it. Once they know others trust them, they then sell their own goods to them at a high price. This kind of giving is not with a pure heart; it is to make others believe, engaging in livelihood to seek profit, buying cheap and selling dear. Using such means, they give a small amount and gain much more, perhaps ten times or eight times as much. Good people abandon such evil greed.
'Also, abandon evil greed. Evil greed refers to Dharma masters who take things when preaching the Dharma. If they obtain such things and do not use them for the Three Jewels (Buddha, Dharma, Sangha), this is evil greed and should be abandoned. Also, abandon evil greed. Evil greed refers to those who have left home, or sell Buddha images made of white elephant ivory, or embroidered images, or Buddha images painted on wool fabrics, or carved wooden or copper images. They sell these images, which is evil greed, and after obtaining the goods, they do not use them for the Dharma. In the human world, there is such evil greed that hinders worldly and transcendental Dharma. The wise criticize and denounce it, and the wise abandon it.
'What is called evil greed in the heavens? You heavenly beings enjoy such great happiness, yet you are still greedy...'
貪。如是現見此金銀山、毗琉璃山、青寶之山、大青寶山、頗梨山中，汝等一一遊戲受樂，於一山中既受樂已，復向余山共諸天女種種受樂，天眾圍繞。如是一切由貪故爾，非余所作。汝等天眾愛共貪縛，墮于惡道而不覺知，不生怖畏，不畏死苦，不畏所愛眷屬等離。不覺退時，種種衰苦。汝等天眾以貪心故，不畏不覺。汝等天眾如是貪心無量無邊，魔業貪心，不知厭足、不畏離別、不畏死苦。如是惡貪妨世間道。
「『云何天中貪心妨礙出世間道？此愛聲觸味色香等，喜樂受樂。貪心諸天不就其餘少貪天所聽法聞法、求法學法，不欲聞法令心白凈。一切善法勝根本者，所謂覺法。一切法覺，要由聞法，若不聞法，於法不覺。何故不覺？以放逸故。復以何法是放逸根？所謂貪心。是故應當舍離貪心，若舍貪心，則到涅槃。貪所覆者，流轉生死。
「『天眾當知！出世間道，天人之中惡貪妨礙，是故智者常應精勤，舍離惡貪。施有三種：一、資生施；二、無畏施；三為法施。彼資生施，生報天果，不能佈施；此人勝天，非天勝人。如是人身第一難得，若得人身不行佈施，則為虛生。如商賈人得值寶洲，不知取寶而便空還，若得人身不知舍財而佈施者亦復如是。
「『何者復是無畏佈施？凡有幾種無畏
【現代漢語翻譯】 現代漢語譯本：貪婪。就像你們現在看到的這些金銀山、毗琉璃山（一種寶石山）、青寶之山、大青寶山、頗梨山（水晶山），你們在每一座山中都盡情遊戲享樂，在一座山中享樂完畢后，又前往其他的山，與眾天女一起享受各種快樂，被天眾圍繞。這一切都是因為貪婪的緣故，並非其他原因。你們這些天眾被愛和貪婪束縛，墮入惡道卻不自覺知，不生恐懼，不畏懼死亡的痛苦，不畏懼與所愛的眷屬分離。不覺察到衰退的時候，各種衰敗的痛苦。你們這些天眾因為貪心，所以不畏懼也不覺察。你們這些天眾的貪心如此無量無邊，是魔的業，貪得無厭，不畏懼離別，不畏懼死亡的痛苦。這樣的惡貪會妨礙世間的正道。 『天眾的貪心如何妨礙出世間的道路呢？就是貪愛聲、觸、味、色、香等，並從中獲得喜樂和享受。貪心的諸天不願去那些貪心較少的天人那裡聽聞佛法、尋求佛法、學習佛法，不希望聽聞佛法使內心清凈。一切善法最殊勝的根本，就是覺悟之法。一切對法的覺悟，都要通過聽聞佛法才能獲得，如果不聽聞佛法，就不能覺悟佛法。為什麼不能覺悟呢？因為放逸的緣故。那麼，什麼法是放逸的根本呢？就是貪心。所以應當捨棄貪心，如果捨棄貪心，就能到達涅槃。被貪婪覆蓋的人，就會在生死中流轉。 『天眾應當知道！出世間的道路，天人和人中的惡貪會妨礙修行，所以有智慧的人應該常常精進，捨棄惡貪。佈施有三種：一是資生施（提供生活所需的佈施）；二是無畏施（使人無所畏懼的佈施）；三是法施（傳播佛法的佈施）。那資生施，會產生回報，得到天上的果報，但不能算是真正的佈施；人勝過天，不是天勝過人。這樣的人身是第一難得的，如果得到人身卻不行佈施，那就是虛度一生。就像商人到達寶洲，卻不知道取寶而空手而歸一樣，如果得到人身卻不知道舍財佈施，也是如此。 『什麼又是無畏佈施呢？總共有幾種無畏佈施？』
【English Translation】 English version: Greed. Just as you now see these mountains of gold and silver, mountains of lapis lazuli (a type of gemstone mountain), mountains of blue treasure, great mountains of blue treasure, and mountains of crystal, you each play and enjoy yourselves in each mountain. After enjoying yourselves in one mountain, you go to other mountains and enjoy various pleasures with the heavenly women, surrounded by heavenly beings. All of this is due to greed, not anything else. You heavenly beings are bound by love and greed, falling into evil paths without realizing it, not feeling fear, not fearing the suffering of death, not fearing separation from your beloved family and relatives. You do not perceive the various sufferings of decline when it occurs. You heavenly beings do not fear or perceive because of greed. Your greed is immeasurable and boundless, the karma of Mara, never knowing satisfaction, not fearing separation, not fearing the suffering of death. Such evil greed hinders the path of the world. 『How does greed among heavenly beings hinder the path of transcending the world? It is the attachment to sounds, touch, tastes, sights, smells, etc., and the joy and pleasure derived from them. Greedy heavenly beings do not go to those heavenly beings with less greed to listen to the Dharma, seek the Dharma, and learn the Dharma. They do not want to hear the Dharma to purify their minds. The most excellent root of all good Dharmas is the Dharma of awakening. All awakening to the Dharma must come through hearing the Dharma. If one does not hear the Dharma, one cannot awaken to the Dharma. Why can't one awaken? Because of negligence. And what Dharma is the root of negligence? It is greed. Therefore, one should abandon greed. If one abandons greed, one will reach Nirvana. Those covered by greed will transmigrate in Samsara (the cycle of birth and death).』 『Heavenly beings should know! The path of transcending the world is hindered by evil greed among heavenly beings and humans. Therefore, wise people should always be diligent and abandon evil greed. There are three types of giving: first, giving of necessities (providing for the necessities of life); second, giving of fearlessness (giving that makes people fearless); and third, giving of the Dharma (spreading the Dharma). That giving of necessities produces rewards, resulting in heavenly fruits, but it cannot be considered true giving; humans surpass heavenly beings, not heavenly beings surpass humans. Such a human body is the most difficult to obtain. If one obtains a human body but does not practice giving, then one's life is wasted. It is like a merchant who reaches a treasure island but does not know how to take treasures and returns empty-handed. If one obtains a human body but does not know how to give away wealth, it is the same.』 『What is the giving of fearlessness? How many kinds of giving of fearlessness are there?』
佈施？無畏佈施，凡有三種：一者救命，施其無畏；二者妻子為他拘執，方便救攝，施其無畏；三者防護畏失物者，施其無畏。彼救命者，生人天中，報得長命。護失物者，生則大富，所有財物，王賊水火不奪不壞；若為國王或為大臣，以彼業故，有大力勢、有大名稱，在所生處恒常大富。救妻子者，若生人中，善攝妻子；天上退時，天女不捨。如是三種無畏佈施。
「『何者法施？法施二種：一、世間法用以佈施；二、出世法用以佈施。彼世間法用佈施者，謂以四禪、世間中智和集佈施。於人天中受世間樂，天人中生則生邪見。出世間法而佈施者，以不瞋故生天人中，或生欲界或生色界。若生欲界，彼或在於一百九十八地上生，隨愿生彼。若生色界，則得解脫，以果勝故、大智慧故、依處勝故，則得解脫，生凈居處。若因願力為轉輪王，主四天下，有金輪寶。寶有十四，所謂七寶、七相似寶。善願力故，盡滅諸漏，得緣覺道。以愿勝故，則成如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。以法佈施因緣勝故。此三種施，汝等天眾一切皆無。如是義故，人則為勝。天為報地，人為業地、業因緣果。如是人中，天因緣生，業果則勝。如是人勝，天為不如。
正法念處
【現代漢語翻譯】 現代漢語譯本 什麼是佈施？無畏佈施，大致有三種：第一種是救人性命，給予他們無畏的勇氣；第二種是當妻子兒女被他人拘禁時，想方設法營救，使他們不再恐懼；第三種是保護那些害怕失去財物的人，讓他們不再擔憂。那些救人性命的人，會轉生到人間或天界，獲得長壽的果報。保護他人財物免受損失的人，來世會非常富有，所有的財物不會被盜賊、水災或火災奪走或破壞；如果成為國王或大臣，因為這種善業的緣故，會擁有強大的力量和崇高的名聲，無論轉生到哪裡都會一直非常富有。解救妻子兒女的人，如果轉生到人間，會善於守護自己的家庭；即使從天界退墮，天女也不會離棄。以上就是三種無畏佈施。
『什麼是法施？法施有兩種：一是佈施世間的學問和技能；二是佈施出世間的佛法。用世間法佈施的人，指的是用四禪定的功夫和世間的智慧結合起來進行佈施。這樣的人會在人間和天界享受世間的快樂，但在天界或人間出生時容易產生邪見。用出世間法佈施的人，因為不嗔恨的緣故，會轉生到天界或人間，或者轉生到欲界，或者轉生到色界。如果轉生到欲界，他們可能會在一百九十八個不同的地方出生，隨自己的願望而生。如果轉生到色界，就能獲得解脫，因為果報殊勝、智慧廣大、所依止的境界殊勝，所以能夠獲得解脫，生到凈居天。如果因為願力的緣故成為轉輪王（Chakravartin）（統治四大部洲的理想君王），統治整個世界，擁有金輪寶（golden wheel treasure）。這種寶物有十四種，包括七寶和七相似寶。因為善愿的力量，能夠徹底滅除所有的煩惱，證得緣覺道（Pratyekabuddha）（不依師而自悟的聖者）。因為願力殊勝的緣故，能夠成就如來（Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta deva-manushyanam）、天人師（Teacher of gods and men）、佛（Buddha）、世尊（Bhagavan）。這是因為法佈施的因緣非常殊勝。這三種佈施，你們這些天眾都沒有。因為這個原因，人比天更殊勝。天是享受果報的地方，人是創造業力的地方，業力是因緣果報的根本。因此，在人間，天道的因緣才會產生，業力的果報才會更加殊勝。所以說人比天更殊勝。』
《正法念處經》
【English Translation】 English version What is giving? Fearless giving is of three kinds: first, saving lives, bestowing fearlessness; second, when wives and children are detained by others, skillfully rescuing and protecting them, bestowing fearlessness; third, protecting those who fear losing their possessions, bestowing fearlessness. Those who save lives will be reborn in the human or heavenly realms, receiving the reward of long life. Those who protect lost property will be born very wealthy, and all their possessions will not be taken or destroyed by kings, thieves, water, or fire; if they become kings or ministers, because of this karma, they will have great power and great fame, and wherever they are born, they will always be very wealthy. Those who rescue wives and children, if reborn among humans, will be good at protecting their families; when they fall from the heavens, the heavenly maidens will not abandon them. These are the three kinds of fearless giving.
'What is Dharma giving? Dharma giving is of two kinds: first, giving worldly knowledge and skills; second, giving the Dharma of liberation. Those who give worldly Dharma are those who give by combining the practice of the four Dhyanas (meditative states) and worldly wisdom. They will enjoy worldly pleasures in the human and heavenly realms, but they are prone to develop wrong views when born in the heavens or among humans. Those who give the Dharma of liberation, because of their non-anger, will be reborn in the heavens or among humans, either in the desire realm (Kamadhatu) or in the form realm (Rupadhatu). If they are born in the desire realm, they may be born in one hundred and ninety-eight different places, according to their wishes. If they are born in the form realm, they will attain liberation, because the result is superior, the wisdom is vast, and the state of reliance is superior, so they can attain liberation and be born in the Pure Abodes (Shuddhavasa). If, because of the power of vows, they become a Chakravartin (wheel-turning king) (ideal monarch ruling over the four continents), ruling the entire world, possessing the golden wheel treasure. This treasure has fourteen kinds, including the seven treasures and seven similar treasures. Because of the power of good vows, they can completely extinguish all defilements and attain the path of a Pratyekabuddha (Solitary Buddha) (a saint who attains enlightenment without a teacher). Because the power of vows is superior, they can become a Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), Shasta deva-manushyanam (Teacher of Gods and Men), Buddha (Enlightened One), Bhagavan (World-Honored One). This is because the cause and condition of Dharma giving is very superior. All of you heavenly beings do not have these three kinds of giving. For this reason, humans are superior to the heavens. The heavens are a place to enjoy the results of karma, and humans are a place to create karma, and karma is the root of cause, condition, and result. Therefore, in the human realm, the conditions for the heavenly path arise, and the results of karma are even more superior. Therefore, it is said that humans are superior to the heavens.'
The Sutra on the Establishment of Right Mindfulness
經卷第四十三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四十四
元魏婆羅門瞿曇般若流支譯觀天品之二十三(夜摩天之九)
「『又復業分，若人生天，不曾佈施，唯持于戒得生天中；唯有一種功德具足，五欲功德劣於余天。是業因緣，人勝天劣。
「『毗婆尸佛當爾之時，而說偈言：
「『「人中佈施已， 則生於善道， 非天能佈施， 以是果地故。 人中是業地， 果地則是天， 一切果因業， 無因則無果。 命唸唸不住， 如是轉不回， 業果將欲盡， 應當作福德。 一切是心力， 能令命流轉， 是故有智者， 不為命作惡。 一切皆不畏， 未來諸苦惱， 如是苦惱人， 癡罥所縛故。 佈施持戒寶， 于誑心中有， 若天若是人， 則到于善道。 有為生住滅， 皆是無常故； 一切有為樂， 亦如是無常。 雖壞而生貪， 唸唸動不住， 樂命皆如是， 是故應舍離。」
「『如是此法，一切有為悉皆無常、苦、空、無我。一切世間無量衰惱處處普遍，有五種縛，縛天縛人，愚癡目盲，惡
【現代漢語翻譯】 現代漢語譯本 正法念處經卷第四十三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四十四
元魏婆羅門瞿曇般若流支譯觀天品之二十三(夜摩天之九)
『又有一種業報，如果有人生到天上，不曾行佈施，只是因為持戒而生到天界；只有一種功德具足，享受五欲的快樂不如其他天人。因為這種業的因緣，人勝過天。
『毗婆尸佛在那個時候，說了這樣的偈語：
『「在人間行佈施之後，就能生到善道，天人不能行佈施，因為他們已經處在果報之地。人間是造業的地方，天界則是享受果報的地方，一切果報都源於業，沒有因就沒有果。生命唸唸不停留，這樣流轉無法回頭，業果將要窮盡時，應當修作福德。一切都是心的力量，能夠讓生命流轉，所以有智慧的人，不會爲了生命而作惡。一切都不畏懼，未來的各種苦惱，像這樣的苦惱之人，被愚癡的羅網所束縛。佈施和持戒是珍寶，存在於不虛誑的心中，無論是天人還是人，都能到達善道。有為法有生住滅，一切都是無常的緣故；一切有為的快樂，也都是這樣無常。雖然壞滅卻仍然生起貪戀，唸唸遷動不停留，快樂的生命都是這樣，所以應當舍離。」
『像這樣的佛法，說明一切有為法都是無常、苦、空、無我的。一切世間充滿無量的衰敗和苦惱，處處普遍存在，有五種束縛，束縛天人，因為愚癡而盲目，罪惡。
【English Translation】 English version Chapter Forty-Three Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
Chapter Forty-Four of the Sutra on the Establishment of Right Mindfulness
Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Twenty-Three: Contemplation of the Heavens (Ninth of the Yama Heaven)
『Furthermore, there is a type of karmic result where if a person is born in the heavens, they have not practiced giving, but are born in the heavens solely through upholding precepts; they only possess one kind of complete merit, and their enjoyment of the five desires is inferior to that of other gods. Due to this karmic cause, humans are superior to these gods.
『At that time, Vipashyi Buddha spoke the following verse:
『「Having given alms in the human realm, one is then born into a good path; the gods cannot give alms, because they are already in the realm of fruition. The human realm is the place for creating karma, while the heavens are the place for enjoying the fruits; all fruits arise from karma, without cause there is no effect. Life is constantly changing, like this turning without return; when the karmic fruits are about to end, one should cultivate merit. Everything is the power of the mind, able to make life flow; therefore, the wise do not commit evil for the sake of life. Fearing nothing, future sufferings and afflictions, such afflicted people are bound by the net of ignorance. Giving and upholding precepts are treasures, existing in a non-deceitful heart; whether gods or humans, they can reach the good path. Conditioned things have arising, dwelling, and ceasing, all are impermanent; all conditioned pleasures are also impermanent in this way. Although decaying, greed still arises, thoughts constantly moving without stopping; the pleasures of life are all like this, therefore one should abandon them.」
『Like this Dharma, explains that all conditioned things are impermanent, suffering, empty, and without self. All the world is full of immeasurable decay and suffering, everywhere prevalent, there are five kinds of bonds, binding gods and humans, blinded by ignorance, evil.'
欲壞心，唯生愛樂。一切愚癡毛道凡夫迭相愛縛，如鳥在籠，一切人天于生死中流轉常行。以是義故，若人若天，或命或樂，勿生常想，應於世間一切諸法不生常想，不作無量種種分別。又復具足十二種施，如是佈施，天中所無，唯人中有。天唯食果，若食果盡，爛失破壞，退彼天處。何等十二佈施具足？一者方處具足；二者時節具足；三者功德具足；四者可愛具足，謂所愛物；五者福田具足；六者施飢渴者；七者信心施與；八者不求而施，功德具足；九者有歡喜心施妻子等；十者簡擇心所敬重勝富伽羅而施與之；十一者施於世間不輕賤者；十二者施不望報。此如是等十二種施。復有持戒功德具足，得生天中，盡己則退，是故天應舍放逸行。如是十二離垢佈施，為轉輪王，財寶富足，或生於天或天相似。
「『復有十二雜垢佈施。何等名為十二種垢？一者于多人聚和合眾中或於僧中，平等皆有戒智及行功德具足，不平等施。此是垢施，得少果報。二者若男若女以欲因緣，或男施女、或女施男，此是第二垢惡佈施。又復第三垢佈施者，以怖畏故，舍物施與王家門師，謂是沙門、婆羅門等，有如是心：「若我于王得衰惱者，則能救我。」此非修思因緣故與，名為垢施。又復第四垢佈施者，所謂癡心舍物佈施，如彼外
【現代漢語翻譯】 現代漢語譯本：想要破壞（眾生的）心，（最容易的辦法）就是使他們產生愛戀和快樂。一切愚癡無知的凡夫俗子互相以愛戀束縛，就像鳥兒被困在籠子里一樣。一切人天眾生在生死輪迴中流轉不息。因此，無論是人還是天，對於壽命或快樂，都不要產生永恒不變的想法，應該對世間一切諸法不生起常恒的想法，不要做無量種種的分別。此外，還要具足十二種佈施，這樣的佈施，在天界是沒有的，只有人間才有。天人只是享用果實，如果果實享用完了，腐爛消失，就會從天界退墮。哪十二種佈施是具足的呢？第一是地點適宜；第二是時節適宜；第三是功德圓滿；第四是令人喜愛，也就是所施捨的物品是自己喜愛的；第五是福田具足；第六是佈施給飢渴的人；第七是懷著信心施與；第八是不求回報地施與，功德圓滿；第九是懷著歡喜心施捨給妻子等親人；第十是選擇自己所敬重的賢善之人而施與；第十一是施捨給世間不被輕賤的人；第十二是施捨時不期望回報。以上就是這十二種佈施。此外，還有持戒的功德圓滿，可以得生天界，但福報享盡就會退墮，所以天人應該捨棄放逸的行為。像這樣十二種清凈的佈施，可以轉生為轉輪聖王，擁有充足的財寶，或者生於天界，或者像天人一樣。 『還有十二種夾雜著污垢的佈施。什麼叫做十二種污垢呢？第一種是在多人聚集的場合，或者在僧團中，（明明知道）大家在戒律、智慧和修行功德上各有不同，卻不平等地施捨。這是污垢的佈施，得到的果報很少。第二種是，無論是男人還是女人，因為情慾的緣故，或者男人施捨給女人，或者女人施捨給男人，這是第二種污垢的佈施。還有第三種污垢的佈施，因為恐懼的緣故，把財物施捨給王家門客或老師，說是沙門、婆羅門等，心裡想著：『如果我在國王那裡遇到災禍，他們就能救我。』這不是因為修習思惟的因緣而施捨，叫做污垢的佈施。還有第四種污垢的佈施，就是用愚癡的心捨棄財物佈施，就像那些外道一樣。
【English Translation】 English version: To destroy the mind, one only needs to generate love and pleasure. All ignorant and foolish ordinary beings are bound to each other by love, like birds in a cage. All humans and gods constantly transmigrate in the cycle of birth and death. Therefore, whether human or god, one should not have the thought of permanence regarding life or pleasure. One should not generate the thought of permanence towards all dharmas in the world, and should not make countless kinds of distinctions. Furthermore, one should possess twelve kinds of giving. Such giving does not exist in the heavens, only in the human realm. Gods only consume fruits. If the fruits are consumed, rotten, lost, or destroyed, they will fall from their heavenly abode. What are the twelve kinds of giving that are complete? First, the place is suitable; second, the time is suitable; third, the merit is complete; fourth, it is lovable, meaning the object given is something one loves; fifth, the field of merit is complete; sixth, giving to those who are hungry and thirsty; seventh, giving with faith; eighth, giving without seeking reward, the merit is complete; ninth, giving to one's wife and children with joy; tenth, selecting and giving to virtuous and wealthy individuals whom one respects; eleventh, giving to those in the world who are not despised; twelfth, giving without expecting repayment. These are the twelve kinds of giving. Furthermore, possessing the merit of upholding precepts can lead to rebirth in the heavens, but one will fall when the merit is exhausted. Therefore, gods should abandon the practice of indulgence. These twelve kinds of pure giving can lead to rebirth as a Chakravartin king, possessing abundant wealth, or rebirth in the heavens, or being like a god. 『There are also twelve kinds of giving mixed with defilements. What are the twelve kinds of defilements? First, in gatherings of many people or in the Sangha, giving unequally when everyone has different levels of discipline, wisdom, and virtuous conduct. This is defiled giving, and the reward is small. Second, whether man or woman, giving due to lust, either man giving to woman or woman giving to man, this is the second kind of defiled giving. Furthermore, the third kind of defiled giving is giving out of fear, giving wealth to the king's courtiers or teachers, claiming they are Shramanas or Brahmanas, thinking, 『If I encounter misfortune with the king, they can save me.』 This is not giving due to the cause of cultivation and contemplation, and is called defiled giving. Furthermore, the fourth kind of defiled giving is giving with a foolish mind, like those heretics.
道婆羅門等，齋會等施。此是第四垢惡佈施。又復第五垢佈施者，謂見他人所佈施者，不知彼人持戒以不？不知彼人有智慧不？有寂靜不？為有禪不？唯見他人如是佈施，他因緣故，內自無思，如是舍物而施與之。此是第五垢惡佈施。又復第六垢佈施者，謂前乞者苦求乃與。此是第六垢惡佈施。又復第七垢佈施者，知他有物，為令他信，方便欲偷，舍物與之，后欲作惡種種侵損。為覓其便，是故與物，此是第七垢惡佈施。又復第八垢佈施者，為破壞他和合之事，舍物施之，於他二人共為一友，令使別離，后覓其便，則與衰惱。此是第八垢惡佈施。又復第九垢佈施者，謂為成親，舍物與他，或男施女、或女施男。此是第九垢惡佈施。又復第十垢佈施者，所謂治生，多買食具種種諸物粟豆果菜一切雜物，待齋會日，貴賣邀利，得物自用，微少饒之。此是第十垢惡佈施。又第十一垢佈施者，為名稱故，舍物佈施。此第十一垢惡佈施。又第十二垢佈施者，妻子饑貧，以物與之，內無善思。此第十二垢惡佈施。此一切施，離思、無思，以無思故，空無果報，若思增長則能離垢。譬如垢衣，灰汁洗浣則便清凈。如是思熏，佈施成就。
「『毗婆尸佛當爾之時，而說偈言：
「『「十二功德具， 離十二種垢， 成
【現代漢語翻譯】 現代漢語譯本 對於道婆羅門（Brahman，印度教祭司）等人，以及齋會等場合的佈施。這是第四種污穢的佈施。另外，第五種污穢的佈施是，看見他人佈施時，不去了解那個人是否持戒，是否具有智慧，是否內心寂靜，是否修習禪定。只是因為看到別人這樣做，自己內心沒有經過思考，就那樣捨棄財物而佈施。這是第五種污穢的佈施。另外，第六種污穢的佈施是，對於前來乞討的人，百般懇求之後才給予。這是第六種污穢的佈施。另外，第七種污穢的佈施是，知道他人擁有財物，爲了讓對方信任自己，伺機偷盜，先捨棄財物給予對方，之後再想方設法進行侵佔損害。爲了尋找機會，所以才給予財物，這是第七種污穢的佈施。另外，第八種污穢的佈施是，爲了破壞他人之間的和睦關係，捨棄財物佈施給其中一方，原本是兩個好朋友，使其分離，之後再尋找機會，給予他們衰敗和惱怒。這是第八種污穢的佈施。另外，第九種污穢的佈施是，爲了促成親事，捨棄財物給予他人，或是男方施捨給女方，或是女方施捨給男方。這是第九種污穢的佈施。另外，第十種污穢的佈施是，爲了謀取生計，大量購買食物，各種各樣的物品，如穀物豆類、水果蔬菜等各種雜物，等待齋會之日，抬高價格，謀取暴利，將所得財物自己使用，只拿出極少部分進行施捨。這是第十種污穢的佈施。另外，第十一種污穢的佈施是，爲了博取名聲，捨棄財物進行佈施。這是第十一種污穢的佈施。另外，第十二種污穢的佈施是，妻子兒女飢寒貧困，才將財物給予他們，內心並沒有善念。這是第十二種污穢的佈施。所有這些佈施，都是缺乏思考，沒有經過思考的，因為沒有經過思考，所以空無果報。如果思考增長，就能遠離污垢。譬如沾染污垢的衣服，用灰汁洗滌就能變得乾淨。像這樣用思考熏習，佈施才能成就。 『毗婆尸佛（Vipasyin Buddha）在當時，說了這樣的偈語： 『「具備十二種功德，遠離十二種污垢，成就……」
【English Translation】 English version Giving to Dao Brahmins (Brahman, Hindu priests) and at gatherings such as vegetarian feasts. This is the fourth impure giving. Furthermore, the fifth impure giving is when seeing others giving, one does not know whether that person upholds precepts or not, whether that person has wisdom or not, whether they have tranquility or not, whether they practice meditation or not. Only seeing others giving in this way, without any internal thought due to others' actions, one gives away things. This is the fifth impure giving. Furthermore, the sixth impure giving is giving only after the beggar pleads bitterly. This is the sixth impure giving. Furthermore, the seventh impure giving is knowing that others have possessions, giving things to them in order to gain their trust, with the intention of stealing and harming them later. Giving things in order to find an opportunity, this is the seventh impure giving. Furthermore, the eighth impure giving is giving things to disrupt the harmony between others, causing two friends to separate, and then seeking opportunities to bring them decline and distress. This is the eighth impure giving. Furthermore, the ninth impure giving is giving things to facilitate marriage, either the man giving to the woman or the woman giving to the man. This is the ninth impure giving. Furthermore, the tenth impure giving is, for the sake of making a living, buying a large quantity of food, various items such as grains, beans, fruits, vegetables, and all kinds of miscellaneous goods, waiting for the day of the vegetarian feast to sell them at high prices for profit, using the proceeds for oneself, and giving away only a small amount. This is the tenth impure giving. Furthermore, the eleventh impure giving is giving things for the sake of fame. This is the eleventh impure giving. Furthermore, the twelfth impure giving is giving things to one's hungry and impoverished wife and children, without any good thoughts in one's mind. This is the twelfth impure giving. All these givings are without thought, lacking thought, and because they are without thought, they are empty and without reward. If thought increases, then one can be free from defilement. Just as dirty clothes can be cleaned by washing them with lye. In this way, with thought as the perfume, giving is accomplished. 『At that time, Vipasyin Buddha (Vipasyin Buddha) spoke this verse: 『"Possessing twelve merits, free from twelve impurities, accomplishing..."
就清凈施， 相違則垢濁。 或天或男子， 佈施得大力； 離施墮惡趣， 佈施生善道。 貪心嫉妒垢， 唯親愛妻子， 此人墮餓鬼， 唯悕望飲食。 若解貪心縛， 斫伐慢心樹， 除滅闇聚者， 此人佈施故。 佈施在前行， 施主隨其後， 佈施能示道， 行到他世去。 施水澡浴人， 以持戒香涂， 智慧廣無垢， 得度苦彼岸。 丈夫有三燈， 為利益故然， 所謂施戒智， 此等能除過。 愛極為深廣， 疑波極動亂， 持戒修智故， 過如是苦海。 心不調而速， 一切處皆著， 佈施持戒法， 則能縛此心。 此等三藥師， 能除煩惱病， 佈施持戒智， 恒常與安樂。 心有放逸過， 分別曲而輕； 佈施持戒智， 此三能縛心。 三種過熾火， 燒一切世間， 智水滅火已， 得寂滅涅槃。」
「『彼毗婆尸如來世尊，如是書經在彼塔中。
「『此佈施行，唯人能行，天則不能。以此因緣，人勝天劣。汝等既知如是佈施，于諸境界，心莫放逸，當善持心。善持心已，故令煩惱大惡
【現代漢語翻譯】 現代漢語譯本 清凈的佈施，與不清凈的佈施相反，會變得污濁。 無論是天人還是凡人，佈施都能獲得強大的力量； 不佈施會墮入惡趣，佈施則能往生善道。 貪心和嫉妒是污垢，只親近喜愛妻子， 這樣的人會墮入餓鬼道，只希望能得到飲食。 如果能解開貪心的束縛，砍伐掉傲慢之樹， 消除黑暗的聚集，這個人就能通過佈施獲得解脫。 佈施走在前面，施主跟隨在後面， 佈施能夠指示道路，引領人們前往來世。 用水佈施給洗浴的人，用持戒的香塗抹他們， 擁有廣闊無垢的智慧，就能渡過痛苦的彼岸。 大丈夫有三盞明燈，爲了利益眾生而點燃， 這就是佈施、持戒和智慧，它們能夠消除過錯。 愛慾極其深廣，疑惑的波濤極其動亂， 通過持戒和修習智慧，就能渡過這樣的苦海。 心不調伏而快速變動，在一切地方都產生執著， 佈施、持戒的法門，就能束縛這顆心。 這三種藥師，能夠去除煩惱的疾病， 佈施、持戒和智慧，恒常給予安樂。 心有放逸的過失，分別念是彎曲而輕浮的； 佈施、持戒和智慧，這三者能夠束縛這顆心。 三種熾盛的火焰，焚燒著一切世間， 用智慧之水熄滅火焰之後，就能獲得寂滅的涅槃（Nirvana）。' 『彼毗婆尸如來世尊（Vipashyin Tathagata），如此書寫的經典就在那座塔中。 『這種佈施的行為，只有人才能做到，天人則不能。因為這個原因，人類勝過天人。你們既然已經知道這樣的佈施，對於各種境界，內心不要放逸，應當好好守護自己的心。好好守護自己的心之後，就能使煩惱大惡不再生起。
【English Translation】 English version Pure giving is contrary to impurity, and becomes defiled. Whether a deva (god) or a man, giving brings great power; Without giving, one falls into evil realms; giving leads to good paths. Greed and jealousy are defilements, only loving one's wife and children, Such a person falls into the realm of hungry ghosts, only hoping for food and drink. If one can untie the bonds of greed, chop down the tree of arrogance, Eliminate the accumulation of darkness, this person gives because of this. Giving goes in front, the giver follows behind, Giving can show the way, leading to the next life. Giving water to bathe people, anointing them with the fragrance of morality, With vast and stainless wisdom, one can cross to the other shore of suffering. A great man has three lamps, lit for the benefit of all, These are giving, morality, and wisdom, which can eliminate faults. Love is extremely deep and vast, the waves of doubt are extremely turbulent, By upholding morality and cultivating wisdom, one can cross such a sea of suffering. The mind is untamed and quick, attached to everything, The practices of giving and morality can bind this mind. These three physicians can remove the illness of afflictions, Giving, morality, and wisdom, constantly bring happiness. The mind has the fault of negligence, discrimination is crooked and light; Giving, morality, and wisdom, these three can bind the mind. Three kinds of blazing fires burn all the worlds, After extinguishing the fire with the water of wisdom, one attains the extinction of Nirvana (Nirvana).' 'That Vipashyin Tathagata (Vipashyin Tathagata), the World-Honored One, has such scriptures written in that stupa. 'This act of giving can only be done by humans, not by devas (gods). Because of this reason, humans are superior to devas. Since you already know about such giving, do not be negligent in your minds regarding all realms, and you should guard your minds well. Having guarded your minds well, you can prevent great evils of afflictions from arising.'
過患心中不生。若其生者，智火能燒；智火燒已，則到第一不退之處，不生不老、不死不盡如是之處。應當舍離，如怨放逸。又復天眾更有餘事，意則劣減，損辱羞恥。所謂食時，現見故羞。以業勢力有下中上，果亦如是有下中上。彼天不能乃至少物以施他天，叵以自業迴轉與他。所謂人中食時舍施，或時持戒，如是得食。天見他食勝色勝香，勝味具足，如是見已，心則羞恥。若在園林、蓮花池水遊戲之時，一切受樂如業相似，成就樂事。見余天面，受快樂已，內心羞慚，自身低減。
「『天中則有五種羞恥。何等為五？一、謂食時有見他天白鬚陀色，自食則垢，或時色赤。相近食食，見則極羞，此是初羞。第二羞者，謂見他天端正好色、形服莊嚴，有多天女妙色殊絕供養余天，見已則羞。第三羞者，謂見他天在蓮花中、空中飛行，園林山峰、蓮花池水、金毗琉璃戲樂處行。以業勝故，飛行則疾。若少業天，行則不速，不能共彼同處遊行，常在他后，羞天女眾。第四羞者，謂天入在蓮花池者，以天本有如是業故，則有如是蓮花池生色香觸量。劣天見已，于眷屬中則生羞恥。第五羞者，如天之業，如是得報，如業坐處。若於本時作大善業，則有妙好毗琉璃座或青寶座，或時復有赤蓮花色勝坐處坐。若余劣天在彼處
【現代漢語翻譯】 現代漢語譯本 過患之心就不會產生。如果產生了，智慧之火能夠焚燒；智慧之火焚燒之後，就能到達第一不退轉的境界，到達不生不老、不死不滅的境界。應當像捨棄怨敵一樣捨棄放逸。而且天眾還有其他事情，心意就會變得低劣減少，感到損失、屈辱和羞恥。比如在進食的時候，親眼看到而感到羞愧。因為業力的不同，有下、中、上之分，果報也同樣有下、中、上之分。那些天人不能將哪怕是極少的東西施捨給其他天人，也不可能將自己的業力轉移給他人。而人間在進食的時候會進行佈施，或者有時會持戒，這樣才能獲得食物。天人看到其他天人的食物顏色、香味、味道都更好，看到這些后，內心就會感到羞愧。如果在園林、蓮花池水中嬉戲的時候，一切享受的快樂都與各自的業力相似，成就各種快樂的事情。看到其他天人的容貌，享受快樂之後，內心感到羞愧，覺得自己低人一等。 『天界之中有五種羞恥。哪五種呢？第一種是，在進食的時候，看到其他天人的食物是白鬚陀色（一種白色），而自己的食物是污濁的，或者有時是紅色的。靠近一起進食，看到後會非常羞愧，這是第一種羞恥。第二種羞恥是，看到其他天人容貌端正美好、服飾華麗莊嚴，有很多美妙絕倫的天女供養其他天人，看到后就會感到羞愧。第三種羞恥是，看到其他天人在蓮花中、空中飛行，在園林山峰、蓮花池水、金毗琉璃（一種寶石）的嬉戲場所行走。因為業力殊勝的緣故，飛行速度很快。如果業力較少的天人，行走速度就不快，不能和他們一起同行，常常在他們後面，羞於面對天女們。第四種羞恥是，天人進入蓮花池中，因為天人原本就有這樣的業力，所以會有這樣的蓮花池，具有美好的顏色、香味和觸感。低劣的天人看到后，在自己的眷屬中就會感到羞恥。第五種羞恥是，天人的業力如何，就得到什麼樣的果報，就坐在什麼樣的座位上。如果在過去世做了大的善業，就會有美妙的毗琉璃座（一種寶石），或者青寶座，或者有時會有紅蓮花色的殊勝座位。如果其他低劣的天人在那個地方
【English Translation】 English version The mind will not generate faults. If they arise, the fire of wisdom can burn them; once the fire of wisdom has burned them, one can reach the first irreversible state, a place of no birth, no aging, no death, and no extinction. One should abandon indulgence as if abandoning an enemy. Furthermore, the heavenly beings have other matters that diminish their minds, causing loss, humiliation, and shame. For example, at mealtime, they feel ashamed when they see others. Because of the power of karma, there are inferior, middling, and superior levels, and the results are also inferior, middling, and superior. Those heavenly beings cannot give even the smallest thing to other heavenly beings, nor can they transfer their own karma to others. In the human realm, one gives alms at mealtime or sometimes observes precepts, and thus obtains food. When a heavenly being sees that another's food has superior color, fragrance, and taste, they feel ashamed. When playing in gardens or lotus ponds, all enjoyments are similar to their respective karma, accomplishing joyful things. Seeing the faces of other heavenly beings and enjoying happiness, they feel ashamed and inferior. 『In the heavens, there are five kinds of shame. What are the five? First, at mealtime, seeing that another heavenly being's food is the color of white suddha (a type of white), while one's own food is impure or sometimes red. Eating close together, they feel extremely ashamed upon seeing this; this is the first shame. The second shame is seeing that another heavenly being has a beautiful appearance, elegant attire, and many exquisitely beautiful heavenly maidens attending to them, they feel ashamed. The third shame is seeing other heavenly beings flying in lotuses or in the sky, walking in gardens, mountain peaks, lotus ponds, and places of amusement made of kimbi and vaidurya (types of gems). Because of superior karma, their flight is swift. If a heavenly being has less karma, their movement is not fast, and they cannot go together with those others, always lagging behind, ashamed before the heavenly maidens. The fourth shame is when a heavenly being enters a lotus pond, because that heavenly being originally had such karma, there is such a lotus pond with beautiful color, fragrance, and touch. Inferior heavenly beings, upon seeing this, feel ashamed among their retinue. The fifth shame is that as a heavenly being's karma is, so is the reward they receive, so is the seat they sit upon. If one performed great virtuous deeds in the past, there will be a wonderful seat of vaidurya (a type of gem), or a blue jewel seat, or sometimes a superior seat the color of a red lotus. If other inferior heavenly beings are in that place
坐，以業少故，如是妙座或變為金或變為銀，或為頗梨，彼天既見，坐處變已種種雜業——輕重等業。既見知已，則生羞恥。既生羞故，威德劣減。彼天如是面色減劣，余天威德面色增上。自天女眾如是見之，則舍而去，舍離如是少業天子，依止其餘大業天去，遊戲受樂。天女同心，一切皆共詣余天子。彼少業天極生羞恥。此是天中於眷屬所，第五羞恥。
「『如是不樂有為之法，彼有為法能為誑惑，令生貪心。如練樹葉，其味甚苦，和余甜味，天樂亦爾，雜苦、雜樂，何況覆在異道眾生地獄、餓鬼、畜生中者，或定業生、不定業生，常苦不止，有無量種大力苦生。譬如海中種種雜水，異異河入，種種水入。眾生之心亦復如是，相續河流，種種諸業，依業河起，成就大力，諸苦惱生。汝等天眾此量如是，說一切種異苦應知。總一切苦有三種因，和合相應，諸苦滿足。此三種苦有三對治，則能除之。何等為三？謂智、戒、施。
「『毗婆尸佛當爾之時，而說偈言：
「『「若心不依止， 智戒施等三， 彼眾生常苦， 樂則不可得。 如種種因緣， 何等業幾種， 眾生所作業， 如是成就果。 一切皆因緣， 無不因緣者， 有為不破壞， 因緣不可見。
【現代漢語翻譯】 現代漢語譯本： 當（天人）坐下時，因為福報減少的緣故，原本美妙的座位可能會變成金色或銀色，或者變成頗梨（水晶）。那天人看到座位發生變化，意識到是由於種種不同的業力——輕重等業力所致。一旦意識到這一點，就會感到羞愧。因為感到羞愧，他的威德就會衰減。那天人的面色因此變得黯淡，而其他天人的威德和麵色則更加增上。他自己的天女眷屬看到這種情況，就會離他而去，捨棄這位福報減少的天子，轉而依附其他福報更大的天人，去享受快樂。天女們同心同德，全都一起去到其他天子那裡。這位福報減少的天人感到極度的羞恥。這就是天界之中，在眷屬方面所遭受的第五種羞恥。
『像這樣不喜歡有為之法，因為有為之法會迷惑人，使人生起貪心。就像練樹的葉子，味道非常苦澀，即使混合了其他甜味，天界的快樂也是如此，既有苦也有樂。更何況是在異道眾生，如地獄、餓鬼、畜生道中的眾生，無論是定業所生還是不定業所生，常常遭受無止境的痛苦，有無量種巨大的苦難產生。譬如大海中彙集了各種各樣的水，不同的河流匯入其中，各種各樣的水都流入大海。眾生的心也是如此，像一條相續不斷的河流，種種不同的業力，依著業力的河流而生起，成就巨大的力量，各種苦惱也隨之產生。你們這些天人，應該知道這些苦難的程度就是這樣，應該瞭解一切種類的不同苦難。總而言之，一切苦難都有三種原因，它們和合相應，使各種苦難得以圓滿。這三種苦難有三種對治方法，可以用來消除它們。這三種方法是什麼呢？就是智慧、戒律和佈施。
『毗婆尸佛（過去七佛之一）在當時說了這樣的偈語：
『「如果內心不依靠，智慧、戒律、佈施這三者，那麼這些眾生常常遭受痛苦，快樂是不可能得到的。就像種種因緣，什麼樣的業力有多少種，眾生所造作的業力，就會成就相應的果報。一切都是因緣所生，沒有不是因緣所生的，有為法不會被破壞，因緣是不可見的。」
【English Translation】 English version: When (a deva) sits down, due to the decrease in merit, the wonderful seat may transform into gold or silver, or into crystal (sphatika). When that deva sees the seat changing, realizing it is due to various karmas—heavy and light karmas—they feel ashamed. Because of this shame, their majestic virtue diminishes. The deva's complexion becomes dull, while the majestic virtue and complexion of other devas increase. Their own celestial female retinue, seeing this, will leave them, abandoning the deva with diminished merit, and instead attach themselves to other devas with greater merit, to enjoy pleasure. The celestial women, with one mind, all go together to other devas. This deva with diminished merit feels extreme shame. This is the fifth kind of shame in the heavenly realm, concerning one's retinue.
'Like this, do not delight in conditioned dharmas, because conditioned dharmas can delude people, causing them to generate greed. Just like the leaves of the nux vomica tree, which are extremely bitter, even if mixed with other sweet flavors, the pleasures of the heavens are also like this, mixed with both suffering and pleasure. How much more so for beings in other paths, such as those in hells, hungry ghosts, and animals, whether born from fixed karma or unfixed karma, they constantly endure endless suffering, with countless kinds of great suffering arising. For example, in the ocean, various kinds of water gather, different rivers flow into it, all kinds of water enter the ocean. The minds of sentient beings are also like this, like a continuous river, various karmas arise according to the river of karma, achieving great power, and various afflictions arise accordingly. You devas should know that the extent of these sufferings is like this, you should understand all kinds of different sufferings. In summary, all sufferings have three causes, which combine and correspond, making all sufferings complete. These three sufferings have three antidotes, which can be used to eliminate them. What are these three? They are wisdom, discipline, and generosity.'
'Vipashyin Buddha (one of the past seven Buddhas) spoke the following verse at that time:'
'If the mind does not rely on wisdom, discipline, and generosity, then these beings will constantly suffer, and happiness will be unattainable. Just like various causes and conditions, what kind of karma and how many kinds of karma, the karma that sentient beings create will bring about corresponding consequences. Everything arises from causes and conditions, there is nothing that does not arise from causes and conditions, conditioned dharmas will not be destroyed, and causes and conditions are invisible.'
為心所誑故， 佈施面羞慚， 如是佈施者， 則不得樂果。 和合佈施勝， 舍離慳嫉垢， 天常受樂故， 則無如是心。 飢渴為大火， 能燒諸餓鬼， 一切慳嫉果， 實智者所說。 若常行佈施， 彼必定得樂， 以施得樂果， 是故佈施勝。 世間作光明， 恒常自隨逐， 佈施則到天， 天供養如仆。 施是不誑處， 如來如是說， 以其是實故， 常應行佈施。 舍慳嫉怨已， 而善修於心， 若能行佈施， 得渡生死海。 施三寶福田， 三種皆清凈， 決定於三時， 三眼見彼果。 初常行佈施， 次精勤護戒， 智則能割愛， 此為大樂道。 若不除斷愛， 世間不饒益， 彼則不能到， 不生死勝處。 常離不施心， 恒樂行佈施， 無施故飢渴， 餓鬼中燒身。 佈施得大富， 天乾闥婆中， 因施得為王， 善法轉輪王。 依止佈施地， 智者能持戒， 持戒者知時， 因智得解脫。 出苦之要道， 一切佛所贊， 勇健者知已， 則常
【現代漢語翻譯】 現代漢語譯本 因為被內心的迷惑所欺騙，佈施時面帶羞慚，像這樣佈施的人，就不能得到快樂的果報。 和諧一致地佈施才是殊勝的，捨棄吝嗇和嫉妒的污垢，天人常常享受快樂，所以沒有這樣的羞慚之心。 飢餓和乾渴就像巨大的火焰，能夠焚燒那些餓鬼，一切吝嗇和嫉妒的果報，都是具有真實智慧的人所說的。 如果經常行佈施，那必定能夠得到快樂，因為佈施能得到快樂的果報，所以說佈施是殊勝的。 在世間創造光明，光明恒常伴隨自己，佈施能夠到達天界，天人像僕人一樣供養你。 佈施是不欺騙的地方，如來（Tathagata）是這樣說的，因為這是真實的，所以應該經常行佈施。 捨棄吝嗇和嫉妒的怨恨，好好地修養內心，如果能夠行佈施，就能渡過生死的苦海。 向三寶（Triratna）這樣的福田佈施，三種佈施都是清凈的，一定會在三個時辰內，被具有三種智慧之眼的人看到它的果報。 首先經常行佈施，其次精勤地守護戒律，有智慧就能割捨貪愛，這是通往極大快樂的道路。 如果不去除和斷絕貪愛，對世間就沒有饒益，那他就不能到達，不生不死的殊勝境界。 經常遠離不佈施的心，恒常喜樂於行佈施，因為沒有佈施，所以遭受飢餓和乾渴，在餓鬼道中焚燒身體。 佈施能得到巨大的財富，在天人和乾闥婆（Gandharva）中，因為佈施可以成為國王，行善法的轉輪王（Chakravartin）。 依靠佈施的基礎，有智慧的人能夠持守戒律，持守戒律的人知道時機，因為智慧而得到解脫。 脫離痛苦的重要道路，被一切佛所讚歎，勇敢堅強的人知道后，就經常行佈施。
【English Translation】 English version Because of being deceived by the mind's delusions, one feels ashamed when giving alms. Those who give alms in this way will not obtain joyful results. Giving alms harmoniously is superior, abandoning the defilements of stinginess and jealousy. Devas (gods) constantly enjoy happiness, so they do not have such feelings of shame. Hunger and thirst are like great fires, capable of burning hungry ghosts. All the consequences of stinginess and jealousy are spoken of by those with true wisdom. If one constantly practices giving, one will surely obtain happiness. Because giving brings joyful results, therefore giving is said to be superior. Creating light in the world, that light constantly follows oneself. Giving allows one to reach the heavens, where devas (gods) attend to you like servants. Giving is a place of non-deception, as the Tathagata (如來) has said. Because this is the truth, one should constantly practice giving. Having abandoned stinginess, jealousy, and resentment, cultivate the mind well. If one can practice giving, one can cross the sea of birth and death. Giving to the field of merit that is the Three Jewels (Triratna), all three types of giving are pure. The results are definitely seen in the three times by those with the three eyes of wisdom. First, constantly practice giving; second, diligently uphold the precepts; with wisdom, one can sever attachment. This is the path to great happiness. If one does not remove and sever attachment, there is no benefit to the world. Then one cannot reach the superior state of non-birth and non-death. Constantly be apart from the ungenerous mind, always delight in practicing giving. Because of not giving, one suffers hunger and thirst, burning the body in the realm of hungry ghosts. Giving brings great wealth, among devas (gods) and Gandharvas (乾闥婆). Because of giving, one can become a king, a virtuous Chakravartin (轉輪王). Relying on the foundation of giving, the wise are able to uphold the precepts. Those who uphold the precepts know the timing, and through wisdom, they attain liberation. The essential path to escape suffering is praised by all Buddhas. Those who are brave and strong, having understood this, constantly practice giving.
行佈施。 不佈施生天， 天中受樂少， 施故生人中， 從生受富樂。 若生在畜生， 亦常受樂果， 一切佈施樂， 是智者所說。 若在餓鬼中， 彼亦有飲食， 以本少施故， 則得如是果。 若生地獄中， 飢渴不能燒， 一切以施故， 如是皆得果。 生泥道中者， 是眾生自業， 佈施得安樂， 如見於父母。 如是住施地， 常行於佈施， 恒樂施持戒， 得脫諸惡處。」』
「牟修樓陀夜摩天王如是已示放逸天眾，天眾知已，一切現見住戒果報，攝取持戒。
「『又彼天眾復有羞慚，所謂業故，現前羞恥，見食故羞。園林蓮花處處遊行，多天女眾而為圍繞，種種樂音，在於天中、地上而行，心樂境界五欲之樂，第一勝樂不可譬喻，成就樂事。
「『如是轉行飲食地處，次第往到種種莊嚴端正天女。如是天女之所圍繞，彼天歌舞五樂音聲遊戲受樂。彼天耳識不知厭足，境界可愛，是故受樂不可厭足。又復彼天見種種色皆悉可愛，端嚴殊妙，如意念色，見則生樂。種種光明、種種異色、種種形相，或在遠住或在近住、或中間住，彼天見已，有如是念：「彼遠住色，可前近來。
【現代漢語翻譯】 現代漢語譯本：行佈施。 不佈施而生天界（Deva-loka），在天界享受的快樂也少。 因為佈施的緣故而生於人間，從出生就享受富裕和快樂。 即使是生在畜生道，也常常能享受到快樂的果報， 一切佈施所帶來的快樂，都是智者所讚歎的。 即使是在餓鬼道中，他們也能得到飲食， 因為前世略有佈施的緣故，就能得到這樣的果報。 即使是生在地獄中，飢餓和乾渴也不能折磨他們， 一切都是因為佈施的緣故，像這樣都能得到果報。 那些生在泥濘道路中的眾生，是他們自己的業力所致， 佈施能帶來安樂，就像見到父母一樣。 像這樣安住于佈施之地，常常行佈施， 恒常喜樂於佈施和持戒，就能脫離各種惡劣的境地。』
『牟修樓陀（Maudgalyayana）夜摩天王（Yama Deva Raja）這樣開示放逸的天眾，天眾聽聞后，都親眼見證了安住于戒律的果報，從而攝取並堅持戒律。
『而且那些天眾還生起了羞愧之心，因為過去的業力，現在感到羞恥，見到食物也感到羞愧。園林蓮花處處盛開，眾多天女圍繞著他們，各種美妙的音樂，在天界和地上回蕩，內心享受著五欲之樂，這第一等的殊勝快樂是無法比擬的，成就了各種快樂的事情。
『像這樣轉行於飲食之地，次第來到各種莊嚴端正的天女處。像這樣被天女們所圍繞，那些天人歌舞，享受著五種音樂帶來的快樂。他們的耳識不知滿足，因為境界可愛，所以享受快樂而不知厭倦。而且那些天人看到各種顏色都非常可愛，端莊美麗，如意念中的顏色，看到就心生快樂。各種光明、各種不同的顏色、各種不同的形狀，或在遠處，或在近處，或在中間，那些天人看到后，心中生起這樣的念頭：「那些遠處的顏色，可以到近前來。」』
【English Translation】 English version: Practice giving. Not giving leads to rebirth in the heavens (Deva-loka), but the joy experienced in the heavens is limited. Due to giving, one is reborn in the human realm, enjoying wealth and happiness from birth. Even if reborn as an animal, one still frequently experiences the fruits of happiness. All the joys of giving are praised by the wise. Even in the realm of hungry ghosts (Preta-loka), they receive food and drink, Because of slight giving in the past, they obtain such a result. Even if reborn in hell (Naraka), hunger and thirst cannot torment them, All because of giving, they all obtain such results. Those born on muddy roads suffer from their own karma, Giving brings peace and happiness, like seeing one's parents. Thus, abiding in the place of giving, constantly practice giving, Always delight in giving and upholding precepts, and one can escape all evil realms.』
『Maudgalyayana (Maudgalyayana) , the Yama Deva Raja (Yama Deva Raja), thus instructed the heedless heavenly beings. Upon hearing this, the heavenly beings personally witnessed the rewards of abiding by the precepts, and thus embraced and upheld the precepts.
『Moreover, those heavenly beings felt ashamed, because of their past karma, they now felt shame, and even felt ashamed upon seeing food. Gardens and lotuses bloomed everywhere, surrounded by many heavenly women, with various beautiful music resounding in the heavens and on earth. Their minds enjoyed the pleasures of the five desires, this first-class supreme joy is incomparable, accomplishing all kinds of joyful things.
『Thus, moving through the places of food and drink, they gradually arrived at the places of various adorned and beautiful heavenly women. Surrounded by these heavenly women, those heavenly beings sang, danced, and enjoyed the pleasures of the five kinds of music. Their ear consciousness was never satisfied, because the realm was so lovely, they enjoyed the pleasure without ever growing tired of it. Moreover, those heavenly beings saw that all the colors were lovely, dignified, and beautiful, like the colors they imagined, and seeing them brought joy to their hearts. Various lights, various different colors, various different shapes, whether far away, near, or in between, upon seeing them, those heavenly beings had this thought: 「Those colors that are far away, may they come closer.」』
」隨心念時，彼可愛色即來在近。或中住色，如意念來。若念近者，近者則來；若念中者，中者則來；若念遠者，遠者則來。業果勝故，如是隨意。以彼業因有下中上，天報如是有下中上。如是彼天愛毒所嚙，不知厭足，如火得薪，無有足時。愛心之者，則于境界不可厭足，如是天中無量種樂皆不可足。
「『又復天眾鼻識嗅香有無量種，謂園林中天妙花香。又復彼花樹枝中生，枝垂至地，有種種色、種種形相，種種分分雜雜異異，一切時花同時開敷。彼如是花，天女取之，送與天子令得嗅之，或為風吹香至天子，天子嗅之，嗅已欲發，則受欲樂。
「『又復天身，如是天中莊嚴殊妙，與天相應。頭上莊嚴寶瓔珞等，隨天意念，一切出生。種種衣服有種種香，無縷天衣其量相應。彼天如是生愛心故，不知厭足。
「『又復彼天若心意念，以自業故，一切所須具足皆得，則有第一可愛飲食。天上地中有須陀食。以本施時有下中上，須陀亦爾有下中上。又復具有種種天飲有下中上。業如是故，自業如印。猶如人中，人身長短隨日所在，影亦如是長短似身。如是如是，彼天本於人中之時，作如是業，如是食生。彼食食時，天女現前，則生羞恥。如是天中見勝天女，大生苦惱。如是有中，一切無常，無有一
【現代漢語翻譯】 現代漢語譯本： 『隨著心念，那些可愛的色相就會來到近處。或者停留在中間的色相，也隨著意念而來。如果想著近處的，近處的就來；如果想著中間的，中間的就來；如果想著遠處的，遠處的就來。因為業果殊勝的緣故，所以能夠這樣隨心所欲。因為他們所造的業因有下、中、上三種，所以天上的果報也有下、中、上三種。這些天人被愛慾之毒所侵蝕，永遠不知滿足，就像火得到了柴薪，永遠沒有滿足的時候。心中充滿愛慾的人，對於外在的境界永遠無法滿足，就像天界中無量種的快樂，也永遠無法使他們滿足。
『而且天眾的鼻識所嗅到的香氣也有無量種，例如園林中天界美妙的花香。而且那些花從樹枝中生長出來，樹枝垂到地面，有種種顏色、種種形狀、種種細微的差別，一切時候花朵都同時開放。那些花，天女們摘取下來，送給天子讓他們嗅聞，或者風吹來香氣到達天子那裡，天子聞到香氣，慾望生起，就享受欲樂。
『而且天人的身體，在天界中是如此莊嚴殊妙，與天人的身份相稱。頭上的裝飾，如寶瓔珞等，隨著天人的意念，一切都會自然出現。種種衣服有種種香氣，沒有縫線的天衣大小適宜。那些天人因為生起愛慾之心，所以永遠不知滿足。
『而且那些天人如果心中想念，因為自己業力的緣故，一切所需的物品都能具足得到，於是就有最上等的可愛飲食。天上和地上都有須陀食（sutha food）。因為過去佈施的時候有下、中、上三種，所以須陀食也有下、中、上三種。而且還有種種天界的飲料，也有下、中、上三種。業力就是這樣，自己的業力就像印章一樣。就像人間，人的身高隨著太陽的位置而變化，影子也像身體一樣有長短。像這樣，那些天人在人間的時候，造作了這樣的業，所以產生了這樣的食物。當他們吃這些食物的時候，天女出現在面前，他們就會感到羞恥。像這樣，在天界中看到比自己更勝一籌的天女，會產生極大的苦惱。像這樣，一切都是無常的，沒有一樣是永恒的。』
【English Translation】 English version: 『According to their thoughts, those lovely forms come near. Or forms that stay in the middle also come according to their thoughts. If they think of what is near, what is near comes; if they think of what is in the middle, what is in the middle comes; if they think of what is far, what is far comes. Because of the superiority of karmic results, it is thus according to their wishes. Because their karmic causes are inferior, middling, and superior, the heavenly rewards are also inferior, middling, and superior. Thus, these devas (gods) are bitten by the poison of desire, never knowing satisfaction, like a fire that gets fuel, never having enough. Those whose minds are full of desire can never be satisfied with external realms, just as the immeasurable kinds of pleasures in the heavens can never satisfy them.
『Moreover, the devas' (gods) sense of smell perceives immeasurable kinds of fragrances, such as the wonderful fragrances of heavenly flowers in gardens and forests. Furthermore, those flowers grow from the branches of trees, the branches hanging down to the ground, having various colors, various shapes, various subtle differences, with all the flowers blooming simultaneously at all times. Those flowers are picked by the heavenly women, who send them to the devas (gods) to smell, or the wind blows the fragrance to the devas (gods), who smell it, and once they smell it, desire arises, and they enjoy sensual pleasures.
『Moreover, the bodies of the devas (gods), in the heavens, are so adorned and wonderful, corresponding to the status of the devas (gods). The adornments on their heads, such as jeweled necklaces, etc., all arise naturally according to the thoughts of the devas (gods). The various clothes have various fragrances, and the seamless heavenly garments are of appropriate size. Because these devas (gods) give rise to desires, they never know satisfaction.
『Moreover, if those devas (gods) think in their minds, because of their own karma, they can obtain all the necessities they need, and then there is the most excellent and lovely food. In the heavens and on earth, there is sutha food (sutha food). Because the giving at the time of offering was inferior, middling, and superior, the sutha food is also inferior, middling, and superior. Moreover, there are various heavenly drinks, also inferior, middling, and superior. Karma is thus, one's own karma is like a seal. Just as among humans, the length of a person's body varies with the position of the sun, and the shadow is also long or short like the body. Thus, thus, when those devas (gods) were in the human realm, they created such karma, and such food arises. When they eat this food, heavenly women appear before them, and they feel ashamed. Thus, in the heavens, seeing heavenly women who are superior to themselves causes great suffering. Thus, in this existence, everything is impermanent, and nothing is eternal.』
樂不破壞者，現見一切有為皆爾，如是應知。又復彼天本善業盡，退時生苦。若放逸天樂天欲樂，退時，愛離膩潤盡時，欲向余道，則有相現。以欲退故，身心大苦，若大苦生。彼苦如是不可譬喻。
「『毗婆尸佛當爾之時，而說偈言：
「『「種種放逸樂， 為境界所誑， 食慾盡退時， 無與同伴者。 天前放逸行， 不行佈施等， 於後死退時， 悔熱自燒心。 初中后等時， 心常作利益， 利益常調者， 死時不怯怖。 有生必有死， 亦有愛別離， 愚者不思惟， 為境界所誑。 死次第唸唸， 境界破壞天， 來至天不覺， 以欲著意故。 若天能知此， 生愛別離苦， 乃至須臾間， 于欲心不住。 欲無常可畏， 常作不利益， 如是愚癡者， 而猶近於欲。 癡天常如是， 為慾火所燒， 既被欲燒已， 習欲不休息。 若思念真諦， 不喜樂境界； 若喜樂欲者， 是則常啼哭。 此一切三界， 轉行猶如輪， 一切業罥縛， 天不見其實。 于種種道中， 處處數生死， 眾生為愛迷， 常受
【現代漢語翻譯】 現代漢語譯本： 不破壞快樂的人，現在看到一切有為法都是如此，應當這樣理解。而且那些天人的原本善業耗盡時，退墮時會產生痛苦。如果沉溺於天界的快樂和慾望，退墮時，當愛慾分離的潤澤耗盡，想要轉向其他道時，就會有預兆顯現。因為想要退墮的緣故，身心會感到巨大的痛苦，這種痛苦是無法比喻的。
『當毗婆尸佛（Vipashyi Buddha）在世時，曾說過這樣的偈語：』
『「種種放逸的快樂，被外在的境界所迷惑， 當享受慾望耗盡退失時，沒有人可以陪伴。 天人在生前放縱享樂，不行佈施等善行， 在死後退墮時，後悔懊熱焚燒內心。 無論在初時、中間還是最後，內心常常行利益之事， 常常調伏自己的人，死時不會感到怯懦。 有生就必定有死，也有與所愛之物的別離， 愚笨的人不思考這些，被外在的境界所迷惑。 死亡一步步逼近，境界逐漸破壞天人的快樂， 死亡來臨天人卻不覺察，因為被慾望所迷惑。 如果天人能夠知道這些，知道生離死別的痛苦， 哪怕只是片刻，也不會對慾望心生執著。 慾望是無常且可怕的，常常帶來不利， 像這樣愚癡的人，卻仍然親近慾望。 愚癡的天人常常如此，被慾望的火焰所焚燒， 已經被慾望焚燒之後，仍然不斷地習染慾望。 如果思念真正的道理，就不會喜愛外在的境界； 如果喜愛慾望，那麼就會常常啼哭。 這整個三界（Trailokya），像輪子一樣不停地運轉， 一切都被業力所束縛，天人卻看不到真相。 在各種各樣的道路中，處處經歷無數次的生死， 眾生被愛慾所迷惑，常常遭受痛苦。」』
【English Translation】 English version: Those who do not destroy joy, now see that all conditioned things are like this; thus, it should be understood. Moreover, when the original good karma of those devas is exhausted, they experience suffering upon falling. If they indulge in the pleasures and desires of the heavenly realms, when the moisture of love and desire dries up upon falling, and they wish to turn to other paths, then omens appear. Because of the desire to fall, they experience great suffering in body and mind; such suffering is beyond comparison.
『At that time, Vipashyi Buddha spoke this verse:』
『「Various pleasures of indulgence, are deceived by external realms, When the enjoyment of desires is exhausted and lost, there is no one to accompany them. Devas indulge in pleasure before death, and do not practice giving and other good deeds, After death, when they fall, regret and remorse burn their hearts. Whether in the beginning, middle, or end, the mind should always do beneficial things, Those who constantly tame themselves will not be afraid at the time of death. Where there is birth, there must be death, and there is also separation from loved ones, Foolish people do not contemplate these things, and are deceived by external realms. Death approaches step by step, and the realms gradually destroy the joy of the devas, The devas do not realize when death comes, because they are attached to desires. If the devas can know these things, and know the suffering of separation from loved ones, Even for a moment, they will not be attached to desires. Desire is impermanent and fearful, and often brings harm, Like this, foolish people still approach desires. Foolish devas are always like this, burned by the fire of desire, After being burned by desire, they still constantly indulge in desires. If they contemplate the true meaning, they will not delight in external realms; If they delight in desires, then they will often weep. This entire Trailokya (three realms), revolves like a wheel, Everything is bound by the karma, but the devas do not see the truth. In various paths, they experience countless births and deaths everywhere, Beings are deluded by love and desire, and constantly suffer.」』
諸苦惱。 欲如電火輪， 暫住不可得， 如夢乾闥婆， 眾生虛妄取。 欲如如是等， 畏欲復勝是， 無常苦空中， 勿生我所心。 此之老死輪， 極惡叵調伏， 譬無救眾生， 無眼不覺知。 牟尼說五根， 空而無自體， 多有無常苦， 自體是病處。 如是見知已， 則應舍離欲； 彼寂靜智慧， 則近涅槃住。 彼欲退天者， 根心皆動亂， 爾時苦受生， 不可得譬喻。 如是受大樂， 如是愛憎心， 彼天欲退時， 如是受大苦。 諸有死未來， 諸有離八難， 皆應作利益， 此道能得樂。 天中地處退， 人地中死亡， 何人如是知， 不厭離生死。」
「『如是天中業盡退時，業繩繫縛，牽令使退，將向余處，生大怖畏。是故有天同如畜生。若天心樂境界樂行，非自利益。是故天眾勿放逸行，莫於後時，心生悔熱。』
「夜摩天王牟修樓陀如是為彼山樹具足地處行天，毗婆尸佛所作佛塔。見彼塔已，調伏天眾，為作利益，示欲過患。為顛倒天四顛倒者說于正法，死未來間，則示其死與其怖畏。彼死畏處，無量苦處，示
【現代漢語翻譯】 現代漢語譯本 種種苦惱。 慾望猶如閃電火輪， 短暫停留都不可得， 如同夢中的乾闥婆（Gandharva，一種天神）， 眾生虛妄地執取。 慾望就像這樣等等， 對慾望的畏懼更勝於此， 在無常、痛苦、空性中， 不要生起『我所』之心。 這老死之輪， 極其邪惡難以調伏， 譬如沒有救護的眾生， 沒有眼睛無法覺知。 牟尼（Muni，佛的稱號）說五根（眼、耳、鼻、舌、身）， 是空性而沒有自體， 多有無常和痛苦， 自體就是病患之處。 像這樣見知之後， 就應該舍離慾望； 那寂靜的智慧， 就能接近涅槃（Nirvana，解脫）而安住。 那些慾望退失的天人， 根和心都動亂不安， 那時痛苦的感受生起， 無法用譬喻來形容。 像這樣感受大樂， 像這樣生起愛憎之心， 那天人慾望退失時， 像這樣感受巨大的痛苦。 所有將要面臨死亡的， 所有脫離八難（八種障礙修行的境況）的， 都應該行作利益之事， 這條道路能夠獲得快樂。 天人在天界退墮， 人類在人間死亡， 何人如果這樣了知， 不會厭離生死呢？』
「『像這樣天人在天界業報 खत्म होने पर 退失時，被業力的繩索繫縛，牽引著令其退墮，將要前往其他地方，生起巨大的怖畏。因此有些天人如同畜生一般。如果天人心樂於境界之樂，就不是爲了自己的利益。所以天眾不要放逸而行，不要在以後的時候，心中生起後悔和熱惱。』
「夜摩天王（Yama，掌管死亡的神）牟修樓陀（Muxiuluotuo）這樣為那些居住在山樹具足地處的天人，講述毗婆尸佛（Vipashyin，過去七佛之一）所建造的佛塔。見到那佛塔后，調伏天眾，為他們行作利益，揭示慾望的過患。為那些顛倒的天人，也就是具有四種顛倒見解的人，宣說正確的佛法，在死亡尚未到來之際，就向他們揭示死亡以及死亡的怖畏。那死亡的怖畏之處，是無量的痛苦之處，揭示給他們。
【English Translation】 English version Various sufferings. Desire is like a wheel of lightning fire, impossible to stay even for a moment, Like a Gandharva (a celestial musician) in a dream, sentient beings vainly grasp at it. Desire is like this and so on, the fear of desire is even greater than this, In impermanence, suffering, and emptiness, do not give rise to the mind of 'what is mine'. This wheel of old age and death, is extremely evil and difficult to tame, Like sentient beings without salvation, without eyes, they are unaware. Muni (an epithet of the Buddha) said the five roots (eye, ear, nose, tongue, body), are empty and without self-nature, There is much impermanence and suffering, self-nature is the place of illness. Having seen and known thus, one should abandon desire; That peaceful wisdom, then dwells near Nirvana (liberation). Those gods who are退失 from desire, their roots and minds are disturbed, At that time, the feeling of suffering arises, impossible to describe with metaphors. Like this, experiencing great joy, like this, giving rise to love and hatred, When those gods退失 from desire, like this, they experience great suffering. All who have death in the future, all who are free from the eight difficulties (eight conditions that hinder practice), All should do beneficial deeds, this path can attain happiness. Gods fall from the heavens, humans die in the human realm, Who, knowing this, would not厭離離生死 (be disgusted with and leave birth and death)?』
「『Like this, when the gods in the heavens are退失 as their karma ends, they are bound by the ropes of karma, pulled and caused to退失, and are going to other places, giving rise to great fear. Therefore, some gods are like animals. If the minds of the gods delight in the pleasures of the senses, it is not for their own benefit. Therefore, the gods should not act negligently, and should not, at a later time, have regret and vexation in their hearts.』
「Yama (the king of death) King Muxiuluotuo (a transliteration) thus spoke to the gods who dwell in the mountains, trees, and places of abundance, about the stupa built by Vipashyin Buddha (one of the past seven Buddhas). Having seen that stupa, he tamed the gods, did beneficial deeds for them, and revealed the faults of desire. For those inverted gods, that is, those with the four inverted views, he spoke the correct Dharma, and before death arrives, he revealed to them death and the fear of death. That place of the fear of death is a place of immeasurable suffering, which he revealed to them.
平等道，以寂靜心作他利益，調伏天眾。於六經中毗婆尸佛所作經文，第二已竟。
「又彼天主牟修樓陀夜摩天王共彼天眾山樹具足地處來者，有修心者、不修心者，皆攝取之。精勤修習利益他行，除其放逸，諦見業果，令心柔軟；心柔軟故，生大信心；信心生已，示其欲過；示欲過已，說命無常；說無常已，說生死苦。
「彼天聞已，心則柔軟，心柔軟故，天王告言：『汝等天眾一切皆看此大佛塔迦迦村陀如來之塔，應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，妙寶佛塔光明遍滿，金珠拘欄如穿虛空，高出于上，一切皆見甚可愛樂，第一清凈，一切天眾見者心樂。此諸天中，高出如幢，堅牢不動，猶如禪住，種種善寶光明勝妙，如正法說，第一可愛。』天如是見。『汝等天眾共我相隨，往彼塔所供養禮拜，或以香涂散花供養。此大仙塔有何希有？今共往看。若我利益，乃至涅槃，或身或命皆得安樂。何以故？如來世尊雖少說法，則能利益安樂眾生。一切眾生必得利益，則無有疑。我等今者為自利益，皆共往去。』
「爾時，天眾既聞天王如是語已，心皆清凈，信天王語，白天王言：『我等皆去供養禮拜，為自利益，為自安樂。』
「爾時，如是山樹具足地
【現代漢語翻譯】 現代漢語譯本：平等之道，以寂靜的心去利益他人，調伏天眾。在六部經中，毗婆尸佛（Vipashyin Buddha，過去七佛之一）所說的經文，第二部分已經結束。
『此外，天主牟修樓陀（Mūśīlendra，指蛇王）夜摩天王（Yama，掌管死亡的神）與他的天眾，在山林樹木茂盛的地方，無論是修行者還是未修行者，都應攝受他們。精勤地修習利益他人的行為，去除他們的放逸，如實地觀察業報，使他們的心變得柔軟；因為心柔軟的緣故，生起大的信心；信心生起后，向他們揭示慾望的過患；揭示慾望的過患后，講述生命的無常；講述無常后，講述生死的痛苦。
這些天人聽聞后，心就變得柔軟，因為心柔軟的緣故，天王告訴他們：『你們這些天眾都應當觀看這座大佛塔，迦迦村陀如來（Krakucchanda Buddha，過去七佛之一）的塔，應供（Arhat，值得供養者）、正遍知（Samyak-sambuddha，完全覺悟者）、明行足（Vidya-charana-sampanna，具有智慧和德行者）、善逝（Sugata，善於前往者）、世間解（Lokavidu，瞭解世間者）、無上士（Anuttara，無上的人）、調御丈夫（Purusha-damya-sarathi，調伏人的導師）、天人師（Shasta deva-manushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬者），這美妙的寶塔光明遍滿，金珠裝飾如同穿透虛空，高高聳立於上方，一切眾生都覺得非常可愛，極其清凈，一切天眾見到后都心生歡喜。這座塔在諸天之中，高聳如旗幟，堅固不動搖，猶如禪定，各種善妙的寶物光明殊勝美妙，如正法所說，極其可愛。』天人這樣看到。『你們這些天眾跟隨我，前往那座塔的地方供養禮拜，或者用香塗抹，散花供養。這座大仙塔有什麼稀有之處呢？現在一起去看看。如果我能因此得到利益，乃至證得涅槃（Nirvana，解脫），無論是身體還是生命都能得到安樂。為什麼呢？如來世尊即使只說少許的法，也能利益安樂眾生。一切眾生必定能得到利益，對此沒有懷疑。我們現在爲了自身的利益，都一起前往吧。』
當時，天眾聽聞天王這樣說后，心都變得清凈，相信天王的話，對天王說：『我們都去供養禮拜，爲了自身的利益，爲了自身的安樂。』
當時，在這樣山林樹木茂盛的地方……
【English Translation】 English version: The path of equality, using a tranquil mind to benefit others and subdue the heavenly beings. Among the six sutras, the second part of the sutra spoken by Vipashyin Buddha (one of the Seven Buddhas of the Past) is now complete.
『Furthermore, the heavenly lord Mūśīlendra (referring to the Naga King) Yama (the god of death), along with his heavenly host, in places abundant with mountains and trees, should embrace both those who cultivate their minds and those who do not. Diligently cultivate actions that benefit others, remove their negligence, truly see the consequences of karma, and soften their hearts; because their hearts are softened, great faith arises; once faith has arisen, reveal to them the faults of desire; after revealing the faults of desire, speak of the impermanence of life; after speaking of impermanence, speak of the suffering of birth and death.
Having heard this, the hearts of these heavenly beings become softened, and because their hearts are softened, the heavenly king tells them: 『All of you heavenly beings should look at this great stupa, the stupa of Krakucchanda Buddha (one of the Seven Buddhas of the Past), the Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Endowed with Wisdom and Conduct), Sugata (Well-Gone One), Lokavidu (Knower of the World), Anuttara (Unsurpassed One), Purusha-damya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (Blessed One). This wonderful jeweled stupa is filled with light, its golden and pearl decorations seem to pierce the sky, towering above, all beings find it very lovely, extremely pure, and all heavenly beings who see it rejoice in their hearts. This stupa stands tall among the heavens like a banner, firm and unmoving, like one in meditative absorption, its various virtuous treasures shine with wondrous light, as the true Dharma says, it is supremely lovely.』 The heavenly beings see it in this way. 『All of you heavenly beings, follow me to that stupa to make offerings and pay homage, or anoint it with incense and scatter flowers as offerings. What is so rare about this great immortal stupa? Let us go and see together now. If I can thereby gain benefit, even to attaining Nirvana (Liberation), both body and life will find peace. Why? Because even if the Thus Come One, World Honored One, speaks only a little Dharma, it can benefit and bring peace to sentient beings. All sentient beings will surely gain benefit, there is no doubt about this. We are now going together for our own benefit.』
At that time, having heard the heavenly king's words, the minds of the heavenly host became pure, and believing the heavenly king's words, they said to the heavenly king: 『We will all go to make offerings and pay homage, for our own benefit, for our own peace.』
At that time, in such a place abundant with mountains and trees...
處諸天，天王在前，天眾在後，向世尊塔，皆共往到。到已則見迦迦村陀如來之塔，生敬重心禮拜供養，周匝旋繞。
「爾時塔中眾寶光明，形日光明如螢火蟲。彼寶光明勝妙如是。彼佛塔中見垂寶板，第一光明，板有經字，是天神通之所為作，是故不失、不破不壞、不可拭滅。何故不失？迦迦村陀牟尼如來以為利益諸天人故，說此經典，于天人中如是說法。何以故？天中乃是人之善道，人中乃是天之善道。天退之時，悕人善道；人死之時，悕天善道。如是天、人迭為善道，天之與人迭相愛樂。『持戒不壞則生天中。持五戒者，則有二種。彼持戒者，以愚癡故，生而不熟。唯癡者作，雖癡而信，以心信故，信于佛等，修行身善、口善、意善，非是邪見。乃至命盡，信業果報，依法得物以自存活，不惱他人，敬重父母、供養父母，親近沙門、若婆羅門，恒聞正法。如是癡人，唯信相應。彼雖癡鈍，具足修行身口意等相應善業，自性如是，不受禁戒。如是之人身壞命終生於善道天世界處，終心善故，得生天中。若得生於夜摩天處，劣於余天身色形服及莊嚴具，諸天女眾、若行、若食一切皆劣，則生羞慚。光明亦少，一切欲事具足皆劣。彼無智故，不知取戒，于有戒天有智慧者、知取戒者，則為減劣。
「『又
【現代漢語翻譯】 現代漢語譯本：諸天眾神，天王走在前面，天眾跟在後面，一起朝著世尊（Bhagavan）的塔廟走去，都來到了目的地。到達后，他們看到了迦迦村陀如來（Kakucchanda Buddha）的塔，心生敬重，禮拜供養，並繞塔行走。
『那時，塔中散發出各種寶物般的光芒，但與太陽的光芒相比，卻像螢火蟲一樣微弱。然而，這些寶物發出的光芒卻非常殊勝美妙。在那佛塔中，他們看到懸掛著的寶板，發出第一道光明，板上有經文，這是天神以神通力所為，因此這些經文不會遺失、不會破損、不會毀壞、也不可被擦拭掉。為什麼不會遺失呢？因為迦迦村陀牟尼如來（Kakucchanda Muni Tathagata）爲了利益諸天人和人類，宣說了這部經典，並在天人中如此說法。為什麼呢？因為天界是人類的善道，人間是天界的善道。當諸天衰退時，渴望人類的善道；當人類死亡時，渴望天界的善道。就這樣，天人和人類互相成為彼此的善道，天人和人類互相愛慕喜樂。持守戒律不毀壞，就能往生天界。持守五戒的人，有兩種情況。那些持戒的人，因為愚癡的緣故，生而不成熟。只有愚癡的人才會這樣做，雖然愚癡卻相信，因為心中有信念，所以相信佛（Buddha）等等，修行身善、口善、意善，而不是邪見。乃至生命終結，都相信業果報應，依法獲得財物以維持生活，不惱害他人，敬重父母、供養父母，親近沙門（shramana，出家求道者）、婆羅門（Brahmana，祭司），經常聽聞正法。這樣的愚癡之人，唯有信念相應。他們雖然愚癡遲鈍，卻具足修行身口意等相應的善業，自性就是如此，不接受禁戒。這樣的人，身壞命終后，會往生到善道的天界，因為臨終時心存善念，所以能夠往生天界。如果往生到夜摩天（Yama Heaven）處，在身色形貌和莊嚴器具上，都比其他天人差，天女的侍奉、飲食等等一切都比較差，因此會感到羞慚。光明也比較少，一切慾望的享受都比較差。他們因為沒有智慧，不知道受持戒律，與有戒律的天人和有智慧、知道受持戒律的天人相比，就顯得減損不如。』
『又』
【English Translation】 English version: The various devas (gods), with the Deva King in front and the Deva hosts behind, all went together towards the stupa (shrine) of the World Honored One (Bhagavan). Having arrived, they saw the stupa of Kakucchanda Buddha, and with respectful hearts, they paid homage, made offerings, and circumambulated it.
『At that time, the various precious lights in the stupa were like fireflies compared to the light of the sun. Yet, the precious lights were exceedingly wonderful and exquisite. In that Buddha's stupa, they saw precious plaques hanging, emitting the foremost light. The plaques had sutra (scripture) verses on them, created by the power of the devas, and therefore they were not lost, not broken, not destroyed, and could not be wiped away. Why were they not lost? Because Kakucchanda Muni Tathagata (another name for Kakucchanda Buddha) spoke this sutra for the benefit of devas and humans, and taught it in this way among devas and humans. Why is that? Because the realm of devas is the good path for humans, and the human realm is the good path for devas. When devas decline, they long for the good path of humans; when humans die, they long for the good path of devas. Thus, devas and humans mutually serve as each other's good path, and they love and delight in each other. 『Maintaining precepts without breaking them leads to rebirth in the heavens. Those who uphold the five precepts are of two kinds. Those who uphold the precepts, due to their ignorance, are born without maturity. Only the foolish do this, but though foolish, they believe, and because of their faith, they believe in the Buddha, etc., cultivating good deeds of body, speech, and mind, and are not of wrong views. Even until the end of their lives, they believe in the karmic consequences, obtain things lawfully to sustain themselves, do not trouble others, respect and support their parents, draw near to shramanas (ascetics) and Brahmanas (priests), and constantly hear the correct Dharma (teachings). Such foolish people are only in accordance with faith. Though foolish and dull, they fully cultivate good deeds of body, speech, and mind, and their nature is such that they do not take vows. Such people, when their bodies break and their lives end, are born in the good path of the heavenly realms, because their final thoughts were good, and thus they are born in the heavens. If they are born in the Yama Heaven, they are inferior to other devas in body color, form, clothing, and adornments. The retinues of heavenly women, their conduct, and their food are all inferior, and they feel ashamed. Their light is also less, and all their desires are less fulfilled. Because they lack wisdom, they do not know to take precepts, and they are diminished compared to devas who have precepts and those who are wise and know to take precepts.』
『Furthermore』
彼癡故，不知取戒而修戒行，于佛等中生清凈信，乃至不能取一日戒，身行善行、口行善行、意行善行，身口意中不能具足一切修行。身善行者，謂不殺生及不邪行，不行偷盜，此是不能一切修行。口行善行，唯不妄語，口之餘垢，一切不避。如是唯行一分善行，不能具足一切善行。若意善行，唯信命盡或有餘業，或時唯信。生夜摩天于次前者，轉更劣減，于余修行受戒、持戒具足之天，形量身色、勝莊嚴具、若食若行、若天女眾、壽命長短、聲觸色香一切皆劣。自見劣故，極生羞恥，慚于余天受持戒者。
「『復有愚癡不知取戒、持戒相應。唯心正見，得聞佛法，敬信三寶佛、法、眾僧，乃至不取一日之戒。聞持戒來或於知識教示聞來，或於所畏生忌難故，不作偷盜。次第聞來，若聞佛說：「以餘業故，貧窮而生。」如是之人畏現在世、畏未來世，故不偷盜。口中不說破壞之語，不迭相破，于破壞者令使和合，愛善業故。或時傳聞佛所說語：「彼破壞語餘業緣故，親舊知識、妻子奴婢一切破壞。以是業因，身壞命終墮于惡道，生地獄中。」如是之人二種因緣故不兩舌。彼人以是業因緣故，身壞命終，心有信故、或餘業故或生業故、信福田故，生夜摩天。量色形相一切劣減，天女眾劣，若處處行、飲食等劣，聲
【現代漢語翻譯】 現代漢語譯本： 因為他的愚癡，他不知道受戒並修行戒行，在佛陀等等之中生起清凈的信心，甚至不能受持一日戒，身行善行、口行善行、意行善行，在身口意中不能具足一切修行。身行善行的人，只是不做殺生和不正當的性行為，不行偷盜，這就是不能一切修行。口行善行，僅僅是不妄語，對於口的其他污垢，一切都不避免。像這樣僅僅行一分善行，不能具足一切善行。如果意行善行，只是相信命終之後或者有剩餘的業力，或者有時僅僅相信。生到夜摩天（Yama Heaven，欲界六天之一）比之前的那些天人，反而更加低劣減少，在其他的修行受戒、持戒具足的天人中，形體大小、身色、殊勝的莊嚴器具、飲食、行動、天女眷屬、壽命長短、聲音、觸感、顏色、香氣一切都低劣。因為自己看到自己低劣，極其感到羞恥，慚愧於其他的受持戒律的天人。 『又有一種愚癡的人，不知道受戒，持戒也不相應。只是心中有正見，聽聞佛法，敬信三寶——佛、法、僧，甚至不接受一日的戒律。聽聞持戒的功德，或者從知識的教導中聽聞，或者因為畏懼，害怕困難的緣故，不做偷盜。次第聽聞，如果聽聞佛說：『因為剩餘的業力，貧窮而生。』這樣的人畏懼現在世、畏懼未來世，所以不偷盜。口中不說破壞的話語，不挑撥離間，對於破壞者令他們和合，因為喜愛善業的緣故。或者有時傳聞佛所說的話：『那些說破壞語的人，因為剩餘的業力緣故，親人舊識、妻子奴婢一切都破壞。因為這個業因，身壞命終墮入惡道，生在地獄中。』這樣的人因為兩種因緣而不兩舌。這個人因為這個業因緣故，身壞命終，心中有信的緣故、或者剩餘的業力緣故、或者因為生時的業力緣故、相信福田的緣故，生到夜摩天（Yama Heaven，欲界六天之一）。量、顏色、形相一切都低劣減少，天女眷屬低劣，在各處行走、飲食等等都低劣，聲音
【English Translation】 English version: Because of his ignorance, he does not know to take vows and practice the precepts, and he does not generate pure faith in the Buddhas, etc. He cannot even take a one-day vow, practice good deeds with his body, good deeds with his speech, and good deeds with his mind. He cannot fully practice all the disciplines in body, speech, and mind. A person who practices good deeds with his body only refrains from killing and improper sexual conduct, and does not steal. This is not practicing all the disciplines. A person who practices good deeds with his speech only refrains from lying, and does not avoid any other defilements of speech. In this way, he only practices a portion of good deeds and cannot fully practice all good deeds. If he practices good deeds with his mind, he only believes that there may be remaining karma after death, or sometimes he only believes. Being born in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm) is even more inferior and diminished compared to those before. Among the other devas who practice, take vows, and fully uphold the precepts, everything is inferior: the size and appearance of the body, the excellent adornments, the food, the activities, the retinues of heavenly women, the length of life, the sounds, the touches, the colors, and the fragrances. Because he sees himself as inferior, he feels extremely ashamed and embarrassed before the other devas who uphold the precepts. 『Furthermore, there are ignorant people who do not know how to take vows, and their upholding of the precepts is not in accordance with the vows. They only have right view in their minds, hear the Buddha's teachings, and respectfully believe in the Three Jewels—the Buddha, the Dharma, and the Sangha—but they do not even take a one-day vow. They hear about the merits of upholding the precepts, or they hear it from the teachings of knowledgeable people, or because of fear, fearing difficulties, they do not steal. They hear in sequence, if they hear the Buddha say, 『Because of remaining karma, they are born poor.』 Such people fear the present life and fear the future life, so they do not steal. They do not speak destructive words, do not sow discord, and they reconcile those who are divided, because they love good deeds. Or sometimes they hear the Buddha say, 『Those who speak destructive words, because of the remaining karma, their relatives, old acquaintances, wives, servants, and everything are destroyed. Because of this karmic cause, after the body breaks and life ends, they fall into evil realms and are born in hell.』 Such people do not engage in divisive speech because of two causes. Because of this karmic cause, after the body breaks and life ends, because they have faith in their hearts, or because of remaining karma, or because of the karma of birth, or because they believe in the field of merit, they are born in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm). The measure, color, and appearance are all inferior and diminished, the retinues of heavenly women are inferior, and their activities, food, etc., are inferior, and the sounds
觸亦劣，味色香命一切皆劣，光明亦劣。於他天所，則生羞恥。如是放逸，不取戒故，如是三種，各生天中而有優劣。唯信佛故，或如是思——功德勝故，或時本性如是勝故，或以心體柔軟勝故，或正見勝、深心信勝，不諂不曲、不熱惱他如是勝故；供養父母，生敬重心如是勝故，或愿勝故。彼人如是如業之心，恒常相續，于福田中深心勢力，意思功德有下中上。如是勝業，上生天中，業相似果決定受得，終不虛妄。不疑不得，如是定得。何況取戒，乃至涅槃，決定必得，終無虛妄。
「『幾種取戒？略而言之，四眾眷屬，四種受戒，彼皆攝果。何等為四？所謂比丘、諸比丘尼、諸優婆塞、諸優婆夷，四眾受戒。彼如是人，可有幾種別別受戒？
「『彼優婆塞略有四種，何等四種？一、一分行；二、半分行；三、數數行；四、一切行。一分行者，唯持一戒。半分行者，謂取三戒，行於三戒。數數行者，不常受戒。一切行者，受持五戒。
「『又復更有四種持戒，何等為四？一、希持戒；二、半持戒；三、悔持戒；四、合持戒。彼優婆塞于學句海次第漸取，初取三歸作優婆塞。彼人修心，復于久時善觀察已，取一學句，于彼學句堅持不缺、不穿、不孔。
「『何者不缺？何者不穿？何者不孔？
【現代漢語翻譯】 現代漢語譯本 觸覺也低劣，味道、顏色、香氣、壽命一切都低劣，光明也低劣。在其他天人那裡，就會感到羞恥。像這樣放縱，不接受戒律的緣故，像這樣三種情況，各自生在天界中也有優劣之分。唯獨因為相信佛的緣故，或者這樣認為——因為功德殊勝的緣故，或者有時本性就是這樣殊勝的緣故，或者因為心體柔軟而殊勝的緣故，或者正見殊勝、深刻的信心殊勝，不諂媚不彎曲、不熱惱他人這樣殊勝的緣故；供養父母，生起恭敬的心這樣殊勝的緣故，或者願力殊勝的緣故。那些人像這樣隨業而生的心，恒常相續，在福田中以深刻的心力，意思功德有下、中、上之分。像這樣殊勝的業，上生到天界中，與業相似的果報必定會得到，終究不會虛妄。不懷疑就能得到，像這樣一定能得到。更何況是受持戒律，乃至證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），必定能夠得到，終究不會虛妄。 『有幾種受戒的方式？簡略地說，四眾眷屬，有四種受戒的方式，他們都能獲得相應的果報。哪四種呢？就是比丘（Bhikkhu，佛教術語，指男性出家人）、比丘尼（Bhikkhuni，佛教術語，指女性出家人）、優婆塞（Upasaka，佛教術語，指在家男居士）、優婆夷（Upasika，佛教術語，指在家女居士），這四眾受戒。這些人，可以有多少種分別受戒的方式呢？』 『那些優婆塞大致有四種，哪四種呢？一、一分行；二、半分行；三、數數行；四、一切行。一分行的人，只持守一條戒律。半分行的人，是受持三條戒律，奉行這三條戒律。數數行的人，不是經常受戒。一切行的人，是受持五戒。』 『又還有四種持戒的方式，哪四種呢？一、希持戒；二、半持戒；三、悔持戒；四、合持戒。那些優婆塞在學句海中次第漸進地受持戒律，最初受持三歸依，成為優婆塞。這些人修習內心，又經過長時間的善加觀察之後，受持一條學句，對於那條學句堅持不缺、不破損、沒有漏洞。』 『什麼是不缺？什麼是破損？什麼是沒有漏洞？』
【English Translation】 English version Touch is also inferior, taste, color, fragrance, and lifespan are all inferior, and light is also inferior. In the presence of other devas (devas, gods or celestial beings), one feels ashamed. Because of such indulgence and not taking precepts, these three kinds of beings are born in the heavens with varying degrees of superiority and inferiority. Only because of faith in the Buddha, or thinking like this—because of the superiority of merit, or sometimes because of the inherent superiority of nature, or because of the superiority of a gentle mind, or because of the superiority of right view, deep faith, non-flattery, non-crookedness, and not causing trouble to others; because of the superiority of offering to parents and generating a respectful mind, or because of the superiority of vows. Those people, with such minds arising from karma, constantly continue, and in the field of merit, with deep mental strength, the merits of thought have lower, middle, and upper levels. Such superior karma, ascending to the heavens, the similar results of karma will definitely be received, and will never be false. Without doubt, one will obtain it; one will definitely obtain it like this. How much more so, taking precepts, even to Nirvana (Nirvana, a state of liberation from the cycle of birth and death), one will definitely attain it, and it will never be false. 『How many ways are there to take precepts? Briefly speaking, the fourfold assembly has four ways of taking precepts, and they all receive corresponding results. What are the four? They are Bhikkhus (Bhikkhu, a Buddhist monk), Bhikkhunis (Bhikkhuni, a Buddhist nun), Upasakas (Upasaka, a male lay Buddhist), and Upasikas (Upasika, a female lay Buddhist), these four assemblies take precepts. How many different ways can these people take precepts separately?』 『Those Upasakas are roughly of four kinds. What are the four kinds? First, practicing partially; second, practicing halfway; third, practicing frequently; fourth, practicing completely. One who practices partially only upholds one precept. One who practices halfway takes three precepts and practices those three precepts. One who practices frequently does not always take precepts. One who practices completely upholds the five precepts.』 『Furthermore, there are four ways of upholding precepts. What are the four? First, upholding precepts sparingly; second, upholding precepts halfway; third, upholding precepts with repentance; fourth, upholding precepts completely. Those Upasakas gradually take precepts in the ocean of learning clauses, first taking the three refuges and becoming Upasakas. Those people cultivate their minds, and after a long period of careful observation, take one learning clause, and for that learning clause, they uphold it without deficiency, without breakage, and without holes.』 『What is without deficiency? What is breakage? What is without holes?』
彼不缺者，乃至命盡，受持不捨，不起一念破戒之心，於他作者，心不隨喜，遮他人作或令他人安住法中，故名不缺。彼不穿者，如彼所受一學句戒，乃於後時舍彼學句，次於后時復更攝取，數舍數取，如是名穿。彼人如是學句不穿，離如是持。
「『何者不孔？云何為孔？於此學句，初清凈心，知識邊取。取已后時，其心則悔，不能護持，心生疑惑。彼疑牽心，心濁而行，非多思行。彼人後時悔火所燒，如是燒已，則舍學句；如是舍已，更不復取，此名為孔。若人不作如是住者，則名不孔。
「『又彼希行優婆塞者，住于缺、穿、孔學句戒。云何為缺？此心不滅、不破不壞，善心生已，則取學句，如芭蕉葉、如電相似。如是動心歡喜取戒，信心敬重，后時復聞外道法已，心則生悔，癡垢濁心，是故舍戒。復於後時，聞正法已，還復攝取，此名為缺。又復缺者，此優婆塞疑于學句，如是持戒，有供養天，憶念正法，作如是心：「我於今者，為于佛語而得清凈，為于天所而得恩力？」如是心故，二皆供養。如是疑心，依法持戒，此名為穿。又復孔者，內心有孔，外則善行，為他見故、為供養故，受持學句，此名為孔。智者如是，一切皆舍。
「『希持戒行優婆塞者，云何名為希持戒行優婆塞耶？此優
【現代漢語翻譯】 現代漢語譯本： 『所謂「不缺」，是指乃至生命終結，都能受持戒律而不捨棄，不起一念破戒之心，對於他人破戒的行為，內心不隨喜，阻止他人破戒或者令他人安住于正法之中，所以稱為「不缺」。所謂「」，是指對於所受持的一條學句戒（Siksa-pada，戒條），後來捨棄了這條學句，之後又重新攝取，多次捨棄又多次攝取，這就叫做「穿」。這樣的人對於學句戒是的，遠離了如法受持。
『什麼是不孔？什麼是孔？對於學句戒，最初以清凈心，通過善知識而受持。受持之後，內心又後悔，不能守護保持，內心生起疑惑。這種疑惑牽引內心，使心不清凈而行事，不是經過深思熟慮的行為。這個人後來被後悔的火焰所焚燒，這樣焚燒之後，就捨棄了學句戒；這樣捨棄之後，不再重新受取，這叫做「孔」。如果人不這樣行事，就叫做「不孔」。
『還有那種勉強修行的優婆塞（Upasaka，男居士），安住于缺、穿、孔的學句戒中。什麼是缺？這種心沒有斷滅、沒有破壞，善心生起之後，就受取學句戒，如同芭蕉葉、如同閃電一樣，短暫而不穩定。這樣以動搖的心歡喜地受戒，雖然有信心和敬重，但後來聽到外道之法后，內心就生起後悔，以愚癡和污垢之心，所以捨棄戒律。之後又聽到正法，又重新攝取，這叫做「缺」。還有一種缺，是這種優婆塞對於學句戒產生懷疑，這樣持戒，是爲了供養天神，憶念正法，心裡想著：「我現在，是通過佛的教導而得到清凈，還是通過天神而得到恩惠？」因為這樣的心思，所以兩者都供養。像這樣以懷疑的心，依法持戒，這叫做「穿」。還有一種孔，是內心有漏洞，外表卻行善，爲了讓別人看見，爲了得到供養，而受持學句戒，這叫做「孔」。有智慧的人對於這些，都會全部捨棄。
『勉強持戒修行的優婆塞，什麼是勉強持戒修行的優婆塞呢？這種優
【English Translation】 English version: 『That which is 'not deficient' means that until the end of life, one upholds and does not abandon the precepts, does not give rise to a single thought of breaking the precepts, does not rejoice in the actions of others who break the precepts, prevents others from breaking the precepts, or causes others to abide in the Dharma. Therefore, it is called 'not deficient.' That which is '' refers to one who, having received a single Siksa-pada (precept), later abandons that precept, and then later takes it up again, repeatedly abandoning and taking it up. This is called 'pierced.' Such a person's attitude towards the Siksa-pada is '', and is far from upholding it properly.
『What is 'not perforated'? What is 'perforated'? Regarding the Siksa-pada, one initially takes it up with a pure mind, through a knowledgeable friend. After taking it up, one's mind then regrets, and one is unable to protect and maintain it, and doubts arise in the mind. These doubts pull the mind, causing it to act impurely, not through thoughtful consideration. This person is later burned by the fire of regret, and having been burned in this way, abandons the Siksa-pada; having abandoned it in this way, one does not take it up again. This is called 'perforated.' If a person does not act in this way, it is called 'not perforated.'
『Furthermore, there is the Upasaka (male lay follower) who practices with difficulty, abiding in Siksa-pada that are deficient, pierced, and perforated. What is deficient? This mind is not extinguished, not broken, not destroyed. When a good thought arises, one takes up the Siksa-pada, like a banana leaf, like lightning, brief and unstable. In this way, with a wavering mind, one joyfully takes the precepts, with faith and respect, but later, upon hearing the teachings of external paths, regret arises in the mind, with ignorance and defilement, and so one abandons the precepts. Then later, upon hearing the correct Dharma, one takes them up again. This is called deficient. Another form of deficiency is when the Upasaka doubts the Siksa-pada, and upholds the precepts in order to make offerings to the gods, while also remembering the correct Dharma, thinking, 'Am I now attaining purity through the Buddha's teachings, or am I receiving grace and power through the gods?' Because of this thought, one makes offerings to both. Upholding the precepts with such a doubtful mind is called pierced. Another form of perforation is when one has holes within the mind, but outwardly performs good deeds, taking up the Siksa-pada in order to be seen by others, and in order to receive offerings. This is called perforated. A wise person will abandon all of these.
『The Upasaka who practices precepts with difficulty, what is called the Upasaka who practices precepts with difficulty? This kind of
婆塞取一學句，于多時中爾乃復取余之學句，如是次第，非是一時，不生一心、不從一師，如是久時希取學句。此則名為希行學句優婆塞也。
「『又復第二半優婆塞。半半取行或取二已，然後取三；或取三已，然後取二；或於后時爾乃取三；或於久時方乃取二。此名半行。於半半中，下增而行，增下而行。何以故？半半學句併合而取。如是合行而受持者，此名第二半半合行優婆塞也。
「『云何第三悔優婆塞？前不取戒，唯癡心故，但于佛等生深信心。彼優婆塞，或比丘所聞持戒果，功德無量，乃至涅槃。既得聞已，悔火燒心，方生敬重，乃至命盡持戒不捨。此名第三悔優婆塞。
「『又復第四合優婆塞。彼持戒行一切具足。云何名為合持戒行優婆塞耶？此優婆塞聞正法已，則得正法。句句處處於經經中十二因緣，十二因緣以知如是十二因法，心中生念，如是信已，唯以舌根一切持戒，攝取滿足。於一時中攝取五戒，堅持不缺、不穿、不孔，乃至命盡，常如是持，四優婆塞，如前所說。
「『又下、中、上如是次第一切中勝，具持五戒，於一切中最下劣者，謂希持戒。最下持戒優婆塞者，唯一念中攝取持戒，天則不及，天魔王等悉皆不及。何以故？涅槃城法能攝取故。此一切天于涅槃城不
【現代漢語翻譯】 現代漢語譯本 『婆塞（Upasaka，男居士）學習一句戒條，在很長的時間后才又學習其餘的戒條，像這樣次第學習，不是一時完成，不以一心學習，也不從同一位老師學習，像這樣經過很久的時間才勉強學習戒條。這叫做希望慢慢學習戒條的優婆塞。
『又有一種是第二種半優婆塞。一半一半地學習戒條，或者先學習兩條，然後學習三條；或者先學習三條，然後學習兩條；或者在之後的時間才學習三條；或者在很久之後才學習兩條。這叫做一半一半地實行。在半半之中，逐漸增加而實行，或者逐漸減少而實行。為什麼呢？因為一半一半的戒條合併起來學習。像這樣合併實行而受持戒條的人，這叫做第二種一半一半合併實行的優婆塞。
『什麼是第三種後悔的優婆塞？之前沒有受戒，只是因為愚癡的緣故，只是對佛等產生深深的信心。這位優婆塞，或者從比丘那裡聽到持戒的果報，功德無量，乃至可以達到涅槃。既然聽到了之後，後悔的火焰燃燒內心，才產生敬重之心，乃至到生命結束都堅持持戒不捨棄。這叫做第三種後悔的優婆塞。
『又有一種是第四種全部的優婆塞。他持戒修行一切都具足。什麼叫做全部持戒修行的優婆塞呢？這位優婆塞聽聞正法之後，就得到了正法。在每一句、每一處、每一部經中都瞭解十二因緣（十二因緣），通過十二因緣瞭解了這十二種因法，心中產生這樣的念頭，像這樣相信之後，僅僅用舌根（發誓）就完全持戒，攝取五戒（五戒）並使之圓滿。在同一時間攝取五戒，堅持不缺、**、不破損，乃至生命結束，常常這樣持戒，這四種優婆塞，就像前面所說的那樣。
『又有下、中、上這樣的次第，一切之中最殊勝的，是具足持五戒的。在一切中最下劣的，是希望慢慢持戒的。最下等的持戒優婆塞，只要在一念之中攝取持戒，天人也比不上，天魔王等都比不上。為什麼呢？因為涅槃城（涅槃城）的法能夠攝取（持戒）的緣故。這一切天人對於涅槃城不能……』
【English Translation】 English version 『A Upasaka (Upasaka, male lay follower) takes one precept, and after a long time, he then takes the remaining precepts, in such order, not all at once, not with one mind, nor from one teacher, and thus after a long time, he barely manages to take the precepts. This is called a Upasaka who hopes to gradually learn the precepts.』
『Furthermore, there is the second type of half Upasaka. He practices half by half, either taking two first and then taking three; or taking three first and then taking two; or taking three only later; or taking two only after a long time. This is called half practice. In halves, he practices by gradually increasing, or practices by gradually decreasing. Why? Because the half precepts are taken together. One who practices and upholds the precepts in this combined manner is called the second type of half-half combined practice Upasaka.』
『What is the third type of regretful Upasaka? Before, he did not take the precepts, only because of foolishness, but only had deep faith in the Buddha, etc. This Upasaka, or from a Bhikkhu (Bhikkhu, monk), hears of the results of upholding the precepts, immeasurable merit, even reaching Nirvana (Nirvana). Having heard this, the fire of regret burns his heart, and then he generates respect, and until the end of his life, he upholds the precepts without abandoning them. This is called the third type of regretful Upasaka.』
『Furthermore, there is the fourth type of complete Upasaka. He is fully equipped with the practice of upholding the precepts. What is called a complete practice of upholding the precepts Upasaka? This Upasaka, after hearing the Dharma (Dharma, teachings), obtains the Dharma. In every sentence, every place, every Sutra (Sutra, scripture), he understands the Twelve Nidanas (Twelve Nidanas), through the Twelve Nidanas he understands these twelve causal laws, and such thoughts arise in his mind, and having believed in this way, he completely upholds the precepts merely with his tongue (vow), taking the Five Precepts (Five Precepts) and fulfilling them. At the same time, he takes the Five Precepts, upholding them without deficiency, **, without breakage, and until the end of his life, he always upholds them in this way, these four types of Upasakas, as mentioned before.』
『Furthermore, there are inferior, middling, and superior in such order, the most excellent of all is the one who fully upholds the Five Precepts. The most inferior of all is the one who hopes to gradually uphold the precepts. The most inferior Upasaka who upholds the precepts, even if he takes the precepts in a single thought, even the Devas (Devas, gods) cannot compare, even the Mara Kings (Mara Kings, demon kings) cannot compare. Why? Because the Dharma of Nirvana City (Nirvana City) can encompass (upholding the precepts). All these Devas cannot enter Nirvana City…』
悕不求。
「『彼地夜叉見持戒者，供養禮拜。虛空夜叉如是見已，供養禮拜。以如是人隨順法行，能報恩故、能調順故。如是夜叉或向天說，如是之人得現世果，若王大臣或土田主而供養之，或施財物，隨後行天，神通增長，有大勢力。諸非法行惡夜叉等不能惱亂、不能破壞。隨心所須，種種意念皆得具足，稱情受樂，諸所作業皆悉成就，不多病患，面色清凈，睡眠安隱，覺時喜樂。妻子奴婢及余客等，攝取不離。身壞命終生於善道，在彼天中量色形相一切皆勝。持戒勝故，如是勝生。如是業力，以持戒故，得是大果。本人中時所集善業，夜摩天中放逸行故，一切皆盡。眾生之心業網縛故。復於後時，墮于地獄、餓鬼、畜生。是故皆應勤行精進，乃至未得聖印以來，如是精進。若心自在放逸而行，彼天退時心則生悔，墮于地獄、餓鬼、畜生，善業盡故。是以應當舍離放逸。如是第四善優婆塞得現生樂，若能次第不斷精進，則到涅槃。如是一種，是優婆塞，佛之眷屬。
「『次復云何是優婆夷，佛之眷屬？凡有幾種佛優婆夷？優婆夷者則有四種：一是有信；二是種姓隨順次第；三、調伏行；四、近住行。言有信者，彼優婆夷種姓熏心，其心柔軟，善修其心。彼優婆夷少聞佛語，聞已能知，知已得味，味已
【現代漢語翻譯】 現代漢語譯本 不求任何回報。
『那裡的夜叉（Yaksa，一種守護神）見到持戒的人，會供養禮拜。虛空中的夜叉見到這種情況，也會供養禮拜。因為這樣的人能夠隨順佛法修行，能夠報恩，能夠調伏自身。這樣的夜叉或許會向天神稟報，說這樣的人能夠獲得現世的果報，如果國王、大臣或者土地的主人供養他，或者佈施財物，那麼這個人死後會升天，神通增長，擁有強大的勢力。那些行為不合法的惡劣夜叉等，不能夠惱亂他，不能夠破壞他。他可以隨心所欲，種種意念都能夠滿足，心情愉快地享受快樂，所做的事情都能夠成就，很少生病，面色清凈，睡眠安穩，醒來時感到喜悅。妻子、奴婢以及其他的客人等，都會被他攝受而不離去。身壞命終之後，會生到善道，在那天界中，容貌、色澤、形相一切都勝過其他天人。因為持戒的殊勝，所以能夠獲得這樣的殊勝果報。這是持戒的業力所致，能夠得到這樣大的果報。原本在人道時所積累的善業，因為在夜摩天（Yama Heaven，欲界六天之一）中放逸的行為，一切都會耗盡。眾生的心被業力之網束縛。之後還會墮入地獄、餓鬼、畜生道。所以都應該勤奮精進修行，直到獲得聖印（指證悟）為止，都要這樣精進。如果心不自在，放逸而行，那天福享盡退墮時，心中就會產生後悔，墮入地獄、餓鬼、畜生道，因為善業已經耗盡。因此應當舍離放逸。像這樣，第四種善的優婆塞（Upasaka，男居士）能夠獲得現世的快樂，如果能夠次第不斷地精進，就能夠到達涅槃（Nirvana，解脫）。像這樣的人，才是真正的優婆塞，是佛陀的眷屬。
『接下來，什麼是優婆夷（Upasika，女居士），是佛陀的眷屬？總共有幾種佛陀的優婆夷？優婆夷有四種：一是具有信心；二是種姓隨順次第；三是調伏行；四是近住行。所謂具有信心，是指這位優婆夷的種姓熏習內心，內心柔軟，善於修習自己的心。這位優婆夷稍微聽聞佛陀的教誨，聽聞之後就能夠理解，理解之後就能夠體會其中的滋味，體會到滋味之後
【English Translation】 English version Not seeking anything in return.
'When Yakshas (Yaksa, a type of guardian deity) in that place see those who uphold the precepts, they offer them worship and pay respects. When aerial Yakshas see this, they also offer worship and pay respects. Because such people follow the Dharma in their practice, are able to repay kindness, and are able to tame themselves. Such Yakshas may report to the gods, saying that such people can obtain rewards in this present life. If kings, ministers, or landowners offer them support, or give them wealth, then after death, they will ascend to the heavens, their spiritual powers will increase, and they will possess great strength. Those who engage in unlawful conduct, evil Yakshas, etc., cannot disturb them or destroy them. They can fulfill their desires at will, all kinds of thoughts can be satisfied, they can enjoy happiness to their heart's content, all their undertakings will be accomplished, they will have few illnesses, their complexion will be clear and pure, their sleep will be peaceful, and they will awaken with joy. Wives, servants, and other guests will be drawn to them and will not leave. After the body is destroyed and life ends, they will be born in a good realm, and in that heaven, their appearance, color, and form will all surpass other gods. Because of the excellence of upholding the precepts, they can obtain such excellent rewards. This is due to the karmic power of upholding the precepts, which enables them to obtain such great rewards. The good deeds originally accumulated in the human realm will be exhausted due to the indulgent behavior in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm). The minds of sentient beings are bound by the net of karma. Afterwards, they will fall into hell, the realm of hungry ghosts, and the animal realm. Therefore, all should diligently practice with vigor until they obtain the sacred seal (referring to enlightenment), and they should continue to be diligent in this way. If the mind is not free and acts indulgently, then when the heavenly blessings are exhausted and they fall, regret will arise in their hearts, and they will fall into hell, the realm of hungry ghosts, and the animal realm, because their good deeds have been exhausted. Therefore, one should abandon indulgence. In this way, the fourth kind of good Upasaka (Upasaka, male lay devotee) can obtain happiness in this present life, and if they can diligently progress step by step without interruption, they can reach Nirvana (Nirvana, liberation). Such a person is a true Upasaka, a member of the Buddha's family.
'Next, what is an Upasika (Upasika, female lay devotee) who is a member of the Buddha's family? How many kinds of Upasikas of the Buddha are there in total? There are four kinds of Upasikas: first, those who have faith; second, those whose lineage follows the proper order; third, those who practice taming; and fourth, those who practice close dwelling. Those who have faith are those Upasikas whose lineage has influenced their minds, their minds are gentle, and they are good at cultivating their minds. These Upasikas hear a little of the Buddha's teachings, and after hearing them, they can understand them, and after understanding them, they can taste their flavor, and after tasting their flavor
則入，謂入法律。彼優婆夷住善心已，然後受戒。婦女之心不能拘執，聞外道語，心則不受，不捨佛法，乃至不與外道共語。唯于佛等生清凈心，具受五戒。此名有信優婆夷也。
「『云何種姓隨順次第優婆夷耶？種姓賢善隨順法行，入法信法——法救法歸、法性法堅，不行惡業，他道論師不能破壞。常優婆塞種姓中生，于佛等中極生信心。彼種姓中若生於女，彼女則能隨順次第，自從生來常聞佛語，供養沙門。此優婆夷恒常聞義。此優婆夷常一切時相續熏心，受戒持戒。此是種姓隨順次第優婆夷也。
「『彼調伏行優婆夷者，謂本不信佛法僧等，彼若得近善知識故信于佛等。近他因緣，他令使信，見他功德持戒具足，數數取戒。彼優婆夷則名調伏。
「『彼近住行優婆夷者。若有女人常近外道，知外道法，見其威儀。知威儀已，爾乃后時近佛弟子沙門之所，見其威儀，從其聞法，形相行食舉動進止，身著袈裟，去來寂靜。如是見已，然後次第棄捨外道，信于佛等。以相近故，是以調順，從其受戒，名近住行優婆夷也。
「『如是四種優婆夷眾，如是四種優婆塞眾，略說如是。有信解故、心相續故、他因緣故、次第近故，如前所說優婆塞眾所有因緣，優婆夷眾亦皆如是入於法律。如優婆夷所
【現代漢語翻譯】 現代漢語譯本： 『則入』，指的是進入法律（指佛法）。那位優婆夷（Upasika，女居士）在心中生起善念之後，然後才接受戒律。婦女的心容易動搖，聽到外道的言論，內心可能不接受佛法，不捨棄佛法，甚至不與外道交談。唯獨對佛、法、僧三寶生起清凈的信心，具足受持五戒。這稱為有信心的優婆夷。 『什麼是種姓隨順次第的優婆夷呢？』指的是種姓賢良，隨順佛法修行，進入佛法，相信佛法——佛法能救護，歸依佛法，佛法是堅固的，不做惡業，其他外道的論師不能夠破壞她的信仰。她常常出生在優婆塞（Upasaka，男居士）的種姓中，對於佛、法、僧三寶極度地生起信心。如果在這個種姓中生下女兒，這個女兒就能隨順次第，自從出生以來常常聽聞佛法，供養沙門（Sramana，出家修行者）。這位優婆夷經常聽聞佛法的義理。這位優婆夷常常在一切時中相續不斷地用佛法熏習內心，受持戒律。這就是種姓隨順次第的優婆夷。 『什麼是調伏行優婆夷呢？』指的是原本不相信佛、法、僧三寶的人，因為接近善知識的緣故而相信佛法。或者因為其他因緣，他人勸導使她相信，見到他人功德圓滿，持戒具足，多次受持戒律。這樣的優婆夷就稱為調伏行優婆夷。 『什麼是近住行優婆夷呢？』指的是如果有女人常常接近外道，瞭解外道的法，看到他們的威儀。瞭解他們的威儀之後，然後才接近佛陀的弟子沙門，看到他們的威儀，從他們那裡聽聞佛法，觀察他們的形貌、行為、飲食、舉動、進退，身上穿著袈裟，來去寂靜。像這樣觀察之後，然後逐漸地捨棄外道，相信佛、法、僧三寶。因為相近的緣故，所以能夠調順，從他們那裡受持戒律，稱為近住行優婆夷。 『像這樣四種優婆夷，像這樣四種優婆塞，簡略地說就是這樣。因為有信解的緣故，因為心相續的緣故，因為其他因緣的緣故，因為次第相近的緣故，像前面所說的優婆塞所有的因緣，優婆夷也都是這樣進入佛法。像優婆夷所……』
【English Translation】 English version: 'Then entering' refers to entering the law (referring to the Buddha's teachings). That Upasika (female lay follower) receives the precepts after generating good thoughts in her mind. A woman's mind is easily swayed; upon hearing the words of external paths, her mind may not accept, not abandon the Buddha's teachings, and even not converse with those of external paths. She generates pure faith only in the Buddha, Dharma, and Sangha, and fully upholds the five precepts. This is called a faithful Upasika. 'What is an Upasika who follows the lineage in order?' It refers to one whose lineage is virtuous, who follows the Dharma practice, enters the Dharma, believes in the Dharma—the Dharma can save, takes refuge in the Dharma, the Dharma is firm, does not commit evil deeds, and cannot be destroyed by other external path teachers. She is often born in the lineage of Upasakas (male lay followers), and generates extreme faith in the Buddha, Dharma, and Sangha. If a daughter is born in this lineage, she can follow the order, and since birth, she has often heard the Buddha's teachings and made offerings to Sramanas (ascetics). This Upasika constantly hears the meaning of the Dharma. This Upasika constantly and continuously cultivates her mind with the Dharma at all times, receiving and upholding the precepts. This is an Upasika who follows the lineage in order. 'What is a tamed-practice Upasika?' It refers to one who originally did not believe in the Buddha, Dharma, and Sangha, but believes in the Buddha's teachings because of being close to a good teacher. Or because of other causes, others persuade her to believe, seeing others' perfect merits, fully upholding the precepts, and repeatedly receiving the precepts. Such an Upasika is called a tamed-practice Upasika. 'What is a near-dwelling-practice Upasika?' It refers to a woman who often approaches external paths, understands the teachings of external paths, and sees their demeanor. After understanding their demeanor, she then approaches the Buddha's disciples, the Sramanas, sees their demeanor, hears the Dharma from them, observes their appearance, behavior, eating, actions, movements, wearing the kasaya (robe), coming and going in silence. After observing in this way, she then gradually abandons the external paths and believes in the Buddha, Dharma, and Sangha. Because of being close, she is able to be tamed, and receives the precepts from them, called a near-dwelling-practice Upasika. 'Like these four kinds of Upasikas, like these four kinds of Upasakas, briefly speaking, it is like this. Because of having faith and understanding, because of the continuity of mind, because of other causes, because of being close in order, like all the causes of Upasakas mentioned earlier, the Upasikas also enter the law in this way. Like what the Upasika...'
有因緣，優婆塞眾亦如是入。心相續故，優婆塞眾、優婆夷眾雜行不別一切善攝，正見正行。彼心皆有下中上故，身壞命終皆悉生於善道天中。彼有生於夜摩天者，如所集戒，正行不同，如是生於余天之中。以善持戒，和集相應，得生天已，放逸而行，不勤精進。諸未得聖皆福業盡，復生地獄、餓鬼、畜生。福德盡故，放逸過故。若其有天不放逸行，彼則到於樂中樂處，彼以持戒善修行故。是故不應起放逸心，此放逸者，如毒不異。一切世間愚癡凡夫為貪所誑，而行一切不饒益行，一切生死繫縛不離。是故天人應舍放逸。若天、若人如是持戒，故得生於第一好處。放逸過故，福德則盡。彼如是人自誑太甚，或墮惡道，或長久時流轉生死。』
「牟修樓陀夜摩天王如是善心，示其天眾，彼佛塔中板上經字，作如是言：『彼佛世尊憐愍眾生，利益天故，神通所化。』彼天聞已，第一勝心，厭離生死，舍放逸行，如毒不異。此優婆塞及優婆夷眷屬已說。
正法念處經卷第四十四 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四十五
元魏婆羅門瞿曇般若流支譯觀天品之二十四(夜摩天之十)
「『云何比丘及比丘尼二種眷屬？彼有幾種？有何功德？有何等行？云
【現代漢語翻譯】 有因緣，優婆塞眾（在家男居士）也如此進入佛法。因為心念相續不斷，優婆塞眾（在家男居士）、優婆夷眾（在家女居士）混雜修行，沒有分別，一切善行都被攝受，具有正見和正行。他們的心念有下、中、上之分，所以身壞命終后，都會往生到善道天界。他們之中有往生到夜摩天（Yama Heaven，欲界第三天）的，因為所持戒律和正行不同，所以往生到其他天界。因為善於持戒，和諧相應，得以往生天界后，卻放逸而行，不勤奮精進。那些沒有證得聖果的天人，福報享盡后，又會重新墮入地獄、餓鬼、畜生道。這是因為福德耗盡，放逸造成的過失。如果有些天人不放逸修行，他們就能到達快樂中的極樂之處，這是因為他們持戒修行。所以不應該生起放逸之心，這種放逸就像毒藥一樣。一切世間的愚癡凡夫被貪慾迷惑，做出一切沒有利益的事情，被生死牢牢束縛，無法脫離。所以天人和人都應該捨棄放逸。如果天人和人能夠這樣持戒，就能往生到最好的地方。因為放逸的過失，福德就會耗盡。這樣的人自己欺騙自己太深了，或者墮入惡道，或者長久地在生死中流轉。』 『牟修樓陀（Moxuloutuo）夜摩天王（Yama Heaven King）這樣以善心教導他的天眾，他指著佛塔中的木板上的經文，這樣說道：『那位佛陀世尊憐憫眾生，爲了利益天人，用神通變化出來的。』那些天人聽了之後，生起第一殊勝之心，厭離生死，捨棄放逸的行為，視放逸如毒藥。以上是關於優婆塞（在家男居士）和優婆夷（在家女居士）眷屬的敘述。 正法念處經卷第四十四 大正藏第 17 冊 No. 0721 正法念處經 正法念處經卷第四十五 元魏婆羅門瞿曇般若流支譯觀天品之二十四(夜摩天之十) 『什麼是比丘（bhiksu，出家男眾）和比丘尼（bhiksuni，出家女眾）這兩種眷屬？他們有幾種？有什麼功德？有什麼樣的行為？』
【English Translation】 『Due to causes and conditions, the Upasaka (lay male devotee) assembly also enters in this way. Because the mind continues, the Upasaka (lay male devotee) assembly and Upasika (lay female devotee) assembly practice together without distinction, all good deeds are embraced, with right view and right conduct. Because their minds have lower, middle, and upper levels, after their bodies break and their lives end, they are all born in the good realms of the heavens. Among them, some are born in the Yama Heaven (third heaven of the desire realm), according to the precepts they have gathered, their right conduct is different, and thus they are born in other heavens. Because they uphold the precepts well and are in harmony, after being born in the heavens, they act with negligence and are not diligent in their efforts. Those who have not attained sainthood will exhaust their blessings, and will again be born in hells, as hungry ghosts, and as animals. This is because their merit is exhausted and because of the fault of negligence. If there are gods who do not act negligently, they will reach the joy within joy, because they uphold the precepts and practice well. Therefore, one should not give rise to a negligent mind, for this negligence is no different from poison. All foolish ordinary people in the world are deceived by greed and engage in all unbeneficial actions, and are bound by the ties of birth and death, unable to escape. Therefore, gods and humans should abandon negligence. If gods and humans uphold the precepts in this way, they will be born in the best places. Because of the fault of negligence, their merit will be exhausted. Such people deceive themselves too much, and may fall into evil realms, or wander in birth and death for a long time.』 『Moxuloutuo (Moxuloutuo) Yama Heaven King (Yama Heaven King) thus taught his heavenly assembly with a good heart, pointing to the scriptures on the wooden boards in the stupa, saying: 『That Buddha World-Honored One, out of compassion for sentient beings, and for the benefit of the gods, transformed them through supernatural powers.』 After hearing this, those gods gave rise to the first supreme mind,厭離生死, abandoning negligent behavior, regarding negligence as poison. The above is a description of the Upasaka (lay male devotee) and Upasika (lay female devotee) assembly. The Sutra of the Establishment of Right Mindfulness, Volume 44 Taisho Tripitaka Volume 17, No. 0721 The Sutra of the Establishment of Right Mindfulness The Sutra of the Establishment of Right Mindfulness, Volume 45 Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 24 on Contemplating the Heavens (Ten of the Yama Heaven) 『What are the two kinds of assemblies, the Bhiksu (ordained male) and Bhiksuni (ordained female)? How many kinds are there? What are their merits? What kind of conduct do they have?』
何持戒？幾種持戒？如是沙門——世尊弟子——或是比丘或比丘尼，求涅槃行，勤行精進若晝若夜，能令魔眾眷屬怖畏。幾比丘尼，黠慧正行，如法律行，心無所畏，向涅槃城求于實諦。求實諦故，持戒不越，如是則能入涅槃城。修何等行，功德相應？一切女人愛慾、近欲，二是功德：一切善者，最初如是真實觀察男身自身，見彼男身，或與身等或大於身，如是見已，生於兄弟父母等想。如是修心：「此婦女人慾樂為本，若相近者，意常悕望。」若晝若夜、若坐若臥、若睡若寤，若余所作，若少若老若是中年、若住平處若住惡處、若苦若樂、若病無病、若護不護、若禁不禁、若大姓生若小姓生、若媚若丑、若道邊住若家中住、若聚落中或於空處、若或莊嚴若不莊嚴、若繫在獄若不在獄、若夫愛樂若不愛樂、若近尊長在尊長前、若近卑賤、若近年少若近老年，一切婦女於一切時、於一切處，欲常縛心。欲在心中，譬如火熱，如地之堅，如風輕動，如水濕潤。如四大中所有自相皆不顛倒，於一切時皆不自離。女欲如是常隨繫縛，不曾暫離。如是女人復有二垢，所謂妒、嫉。如是二垢，復有餘垢共生不離，所謂諛諂。彼復有垢隨逐不離，所謂欺誑。彼復有垢隨逐不離，所謂憍慢。彼復有垢隨逐不離，謂衰惱處。衰惱處者，近
【現代漢語翻譯】 現代漢語譯本 如何持戒？持戒有幾種？像這樣的沙門——世尊的弟子——無論是比丘還是比丘尼，爲了追求涅槃而修行，勤奮精進，無論白天黑夜，能夠讓魔眾及其眷屬感到恐懼。有多少比丘尼，聰慧且行為端正，依照戒律行事，內心無所畏懼，向著涅槃之城尋求真諦。因為尋求真諦的緣故，持戒而不違越，這樣就能進入涅槃之城。修習什麼樣的行為，才能與功德相應？一切女人都貪愛慾望、親近慾望，這兩種慾望就是功德：一切善良的人，最初應當這樣真實地觀察男性的身體，包括自己的身體，看到那些男性的身體，或者與自己的身體相似，或者比自己的身體更強壯，這樣觀察之後，生起對待兄弟父母等的想法。這樣修習內心：『這些婦女以慾望和快樂為根本，如果接近她們，內心常常會充滿渴望。』無論白天黑夜、無論坐著躺著、無論睡著醒著、無論做其他什麼事情，無論是年輕的年老的還是中年的，無論是住在平靜的地方還是住在惡劣的地方，無論是處於痛苦還是快樂之中、無論是生病還是沒有生病、無論是被保護還是沒有被保護、無論是被禁錮還是沒有被禁錮、無論是出身高貴還是出身卑賤、無論是嫵媚的還是醜陋的、無論是住在路邊還是住在家裡、無論是住在村落里還是在空曠的地方、無論是打扮過的還是沒有打扮過的、無論是被關在監獄裡還是沒有被關在監獄裡、無論是被丈夫愛著還是沒有被丈夫愛著、無論是靠近尊長還是在尊長面前、無論是靠近卑賤的人、無論是靠近年輕人還是靠近老年人，一切婦女在一切時間、在一切地方，慾望常常束縛著她們的心。慾望在心中，就像火一樣熾熱，像大地一樣堅硬，像風一樣輕盈流動，像水一樣濕潤。就像四大（地、水、火、風）中所有的自性都不會顛倒，在任何時候都不會彼此分離。女人的慾望也是這樣，常常伴隨著她們，不曾片刻離開。像這樣的女人還有兩種污垢，所謂的嫉妒和猜忌。像這兩種污垢，還有其他的污垢共同產生，不會分離，所謂的諂媚。她們還有污垢跟隨不離，所謂的欺騙。她們還有污垢跟隨不離，所謂的驕慢。她們還有污垢跟隨不離，所謂的衰老和煩惱。所謂的衰老和煩惱，是接近……
【English Translation】 English version How to uphold precepts? How many kinds of upholding precepts are there? Such a shramana (ascetic) – a disciple of the Bhagavan (the Blessed One) – whether a bhikshu (monk) or a bhikshuni (nun), seeking the path to Nirvana (liberation), diligently practices with vigor day and night, capable of causing fear to the hosts and retinue of Mara (the demon). How many bhikshunis are wise and conduct themselves rightly, acting according to the vinaya (monastic rules), with hearts free from fear, seeking the truth towards the city of Nirvana? Because of seeking the truth, upholding the precepts without transgression, thus they are able to enter the city of Nirvana. What kind of conduct, when cultivated, corresponds to merit? All women love desire and proximity to desire; these two are merits: all virtuous ones should initially observe the male body, including their own body, seeing those male bodies, either similar to their own body or larger than their own body, and after seeing thus, generate thoughts of brotherhood, parenthood, and so on. Thus cultivate the mind: 'These women have desire and pleasure as their foundation; if one approaches them, the mind is constantly filled with longing.' Whether day or night, whether sitting or lying down, whether asleep or awake, whatever else is done, whether young or old or middle-aged, whether dwelling in a peaceful place or dwelling in an evil place, whether in suffering or in happiness, whether sick or healthy, whether protected or unprotected, whether restrained or unrestrained, whether born of a noble family or born of a humble family, whether charming or ugly, whether dwelling by the roadside or dwelling at home, whether in a village or in an empty place, whether adorned or unadorned, whether imprisoned or not imprisoned, whether loved by a husband or not loved by a husband, whether near elders or before elders, whether near the lowly, whether near the young or near the old, all women at all times, in all places, desire constantly binds their hearts. Desire in the heart is like the heat of fire, like the firmness of the earth, like the light movement of the wind, like the moisture of water. Just as all the intrinsic qualities within the four great elements (earth, water, fire, wind) are not inverted, and at all times do not separate from each other. Women's desire is like this, constantly following and binding, never leaving for a moment. Such women also have two defilements, namely jealousy and envy. Like these two defilements, there are other defilements that arise together and do not separate, namely flattery. They also have a defilement that follows and does not leave, namely deceit. They also have a defilement that follows and does not leave, namely arrogance. They also have a defilement that follows and does not leave, namely the place of decline and trouble. The place of decline and trouble is near…
于富男而共行欲。彼復有垢隨逐不離，所謂躁擾，心常不住。彼復有垢隨逐不離，所謂誣枉親舊知識、兄弟眷屬。彼復有垢隨逐不離，所謂能于大會之中損壞威儀。彼復有垢隨逐不離，所謂兩舌。彼復有垢隨逐不離，所謂私語。彼復有垢隨逐不離，所謂貪食。彼復有垢隨逐不離，所謂能行不應行欲。彼復有垢隨逐不離，所謂叵信。彼復有垢隨逐不離，所謂能說他之婦女壞威儀事。彼復有垢隨逐不離，所謂愛鬥。彼復有垢隨逐不離，所謂辱人。彼復有垢隨逐不離，所謂壞亂，能令村柵聚落壞亂。彼復有垢隨逐不離，所謂近此婦女因緣，墮于地獄。如是婦女，如屎如毒亦如利刀，如墮險岸、大火曠野、惡毒蛇等一切相似。婦女之心悉皆如是。
「『如是等心婦女之人，既見三寶，讚歎稱說，聽聞佛語，婦女之心則可柔軟。彼復更有希有之法，如是對治如是堅䩕垢惡之心。對治二種，謂自生心或為他教，以信出家。自生心者，善熏心故；為他教者，近善知識。彼如所說，諸過闇聚，從無始來依止心者，能令散失。彼初如是出家悕望比丘尼者，近善知識。何以故？此如所說諸垢對治，知說為說，令其善住，善能為解苦惱結縛，令得解脫，安隱樂住。善知識者，安慰示導，無始來闇能令失滅，示其善道，拔無始來惡欲等刺
【現代漢語翻譯】 現代漢語譯本 與富有的男人一同行淫慾。這種人還有污垢跟隨不離，那就是躁動不安，心常常無法安定。 這種人還有污垢跟隨不離，那就是誣陷冤枉親戚朋友、兄弟眷屬。 這種人還有污垢跟隨不離，那就是能在眾人聚集的場合破壞自己的威儀。 這種人還有污垢跟隨不離，那就是兩舌（搬弄是非）。 這種人還有污垢跟隨不離，那就是說人私下裡的壞話。 這種人還有污垢跟隨不離，那就是貪吃。 這種人還有污垢跟隨不離，那就是能做不應該做的淫慾之事。 這種人還有污垢跟隨不離，那就是不值得信任。 這種人還有污垢跟隨不離，那就是能說別人家婦女破壞威儀的事情。 這種人還有污垢跟隨不離，那就是喜歡爭鬥。 這種人還有污垢跟隨不離，那就是侮辱他人。 這種人還有污垢跟隨不離，那就是破壞擾亂，能使村莊聚落衰敗混亂。 這種人還有污垢跟隨不離，那就是因為接近這些婦女的緣故，墮入地獄。這樣的婦女，就像糞便、毒藥，也像鋒利的刀刃，像墜落到危險的懸崖、大火燃燒的曠野、惡毒的蛇等等一樣可怕。婦女的心思大抵都是如此。
『像這樣心思的婦女，如果見到三寶（佛、法、僧），讚歎稱頌，聽聞佛的教誨，婦女的心就可以變得柔軟。她們還有更稀有難得的方法，可以對治這樣堅硬頑固、充滿污垢邪惡的心。對治的方法有兩種，一種是自己覺悟而生起道心，一種是受到他人的教導，從而生起信心而出家。自己覺悟生起道心，是因為過去善的熏習；受到他人教導，是因為親近了善知識。這些方法能夠使那些如經文所說，從無始以來依附於內心的各種過失和黑暗消散。那些最初希望出家成為比丘尼的人，應當親近善知識。為什麼呢？因為善知識能夠如實宣說對治各種污垢的方法，使她們能夠安住于正道，善於解除痛苦煩惱的束縛，使她們得到解脫，安穩快樂地生活。善知識能夠安慰開導她們，使無始以來的黑暗消滅，指示她們善良的道路，拔除無始以來的邪惡慾望等毒刺。』
【English Translation】 English version To engage in lustful desires with wealthy men. Such a person also has defilements that follow and never leave, namely restlessness, with the mind constantly unsettled. Such a person also has defilements that follow and never leave, namely falsely accusing and wronging relatives, friends, and family members. Such a person also has defilements that follow and never leave, namely being able to damage their own dignity in large gatherings. Such a person also has defilements that follow and never leave, namely double-tonguedness (gossiping). Such a person also has defilements that follow and never leave, namely speaking ill of others in private. Such a person also has defilements that follow and never leave, namely gluttony. Such a person also has defilements that follow and never leave, namely being able to engage in inappropriate lustful desires. Such a person also has defilements that follow and never leave, namely being untrustworthy. Such a person also has defilements that follow and never leave, namely being able to speak of other women's undignified behavior. Such a person also has defilements that follow and never leave, namely loving to fight. Such a person also has defilements that follow and never leave, namely insulting others. Such a person also has defilements that follow and never leave, namely causing disruption and chaos, able to ruin villages and settlements. Such a person also has defilements that follow and never leave, namely, due to associating with these women, falling into hell. Such women are like excrement, poison, and sharp knives, like falling off a dangerous cliff, a burning wilderness, venomous snakes, and everything similar. The minds of women are generally like this.
'If women with such minds see the Three Jewels (Buddha, Dharma, Sangha), praise and extol them, and hear the Buddha's teachings, their hearts can become softened. They also have even rarer and more precious methods to counteract such hard, stubborn, defiled, and evil minds. There are two ways to counteract them: one is to generate the aspiration for enlightenment oneself, and the other is to be taught by others, thereby generating faith and leaving home. Generating the aspiration for enlightenment oneself is due to past good conditioning; being taught by others is due to associating with good teachers. These methods can cause the various faults and darkness that, as described in the scriptures, have clung to the mind since beginningless time to dissipate. Those who initially aspire to leave home and become bhikkhunis should associate with good teachers. Why? Because good teachers can truthfully explain the methods to counteract various defilements, enabling them to abide in the right path, skillfully untying the bonds of suffering and affliction, enabling them to attain liberation and live peacefully and happily. Good teachers can comfort and guide them, causing the darkness of beginningless time to disappear, showing them the path of goodness, and uprooting the thorns of evil desires and the like from beginningless time.'
，于愛惡處則能救免，示常不生不死不老安隱之處。彼如是垢對治之處，我今說之，如次第說，如隨逐垢如彼對治，令得寂靜，一切如是。婦女妒嫉多於男子，如是彼此逆順對治出離生死。
「『女欲多故，不凈對治，如身實見。身是病藏、不善之聚，一切不凈糞屎等處。彼於此身，或自或他，如其自相，如是觀察觀其本藏。此身本從何處出生？彼見精血不凈和合集聚如汁，二家惡汁合為一身。如是身者，不凈種子而生此身。
「『又復彼女如是觀身，此身若從不凈種子而得生者，如此身中無少凈法。彼比丘尼復更諦求觀身九種惡瘡不凈從身流出。如婦女身，男身亦爾，婦女、男子九種瘡流。婦女之身三種大過。何等為三？所謂婦女尿門寬大，兩乳汁流，是名三種。
「『又復男女平等瘡流，鼻兩孔中並皆流涕，兩目出淚，兩耳孔中或有垢出、或有血出或有膿出，口中氣臭或啖故臭，唾沫流出，于下分中，若屎若尿、血等不凈。如是如實觀察此身諸不凈已，如是憶念：「此身聚中無有凈物，微塵許流，一切皆是不凈之物。」
「『如此身者，何物住中？何者依止？若有凈物來近此身，身猶不凈。身不凈故，如是凈物亦同不凈。隨何等物，本清凈者若來觸身，則為不凈。所謂彼物本清凈者，若
【現代漢語翻譯】 現代漢語譯本：在愛和憎惡的地方能夠救免，指示常恒、不生、不死、不老、安穩的境界。那些對治煩惱的地方，我現在就說，按照次第說，如何隨逐煩惱，如何對治它們，使之得到寂靜，一切都是這樣。婦女的嫉妒心比男子多，像這樣彼此逆順地對治，就能出離生死。
『因為女人的慾望多，所以用不凈觀來對治，如實地觀察身體。身體是疾病的倉庫、不善的聚集，一切都是不乾淨的，如糞便、屎尿等。對於這個身體，無論是自己的還是他人的，都如實地觀察它的自相，觀察它的根本來源。這個身體最初是從哪裡出生的呢？看到的是精血等不凈之物和合集聚如汁液，父母兩家的污穢汁液合成為一個身體。這樣的身體，是從不凈的種子而生出來的。
『又，那個女人這樣觀察身體，這個身體如果從不凈的種子而生，那麼這個身體中就沒有絲毫乾淨的東西。那位比丘尼又進一步仔細地觀察身體的九種惡瘡，不凈之物流出。像婦女的身體這樣，男子的身體也是一樣，婦女和男子都有九種瘡口流出不凈之物。婦女的身體有三種大的過失。是哪三種呢？就是婦女的尿道寬大，兩乳流出乳汁，這就是三種。
『還有，男女平等地有瘡口流出不凈之物，兩個鼻孔都流鼻涕，兩眼流淚，兩耳孔中或者有污垢流出，或者有血流出，或者有膿流出，口中氣息臭穢，或者因為吃了東西而臭穢，唾沫流出，在下身部分，有屎尿、血等不乾淨的東西。像這樣如實地觀察這個身體的各種不凈之後，這樣憶念：「這個身體的聚集之中沒有乾淨的東西，即使是微塵許的流出物，一切都是不乾淨的東西。」
『這樣的身體，什麼東西住在裡面？什麼東西依靠它而存在？如果有乾淨的東西靠近這個身體，身體仍然是不乾淨的。因為身體不乾淨，所以乾淨的東西也變得不乾淨。無論什麼東西，本來是清凈的，如果接觸到這個身體，就變得不乾淨。所謂本來清凈的東西，如果
【English Translation】 English version: Where love and hate arise, one can be saved and freed, shown the state of permanence, non-birth, non-death, non-aging, and peace. Those places for counteracting defilements, I will now speak of, speaking in order, how defilements follow, how to counteract them, causing them to attain tranquility, everything is thus. Women have more jealousy than men; thus, by mutually reversing and conforming, one can escape birth and death.
'Because women have much desire, counteract it with the contemplation of impurity, truly seeing the body as it is. The body is a storehouse of disease, an accumulation of unwholesomeness, a place of all kinds of impurities such as feces and urine. Regarding this body, whether one's own or another's, observe its own characteristics as they are, observe its fundamental origin. From where was this body originally born? One sees that semen and blood, impure substances, combine and gather like fluids, the foul fluids of two families combine into one body. Such a body is born from an impure seed.'
'Furthermore, that woman contemplates the body thus: if this body is born from an impure seed, then there is not the slightest bit of purity in this body. That Bhikkhuni further diligently seeks and observes the nine kinds of foul sores of the body, impure substances flowing out from the body. Just like the body of a woman, so too is the body of a man; women and men both have nine kinds of sores from which impurities flow. The body of a woman has three great faults. What are the three? They are that the urinary opening of a woman is wide, and milk flows from both breasts; these are the three.'
'Furthermore, men and women equally have sores from which impurities flow: from both nostrils, mucus flows; from both eyes, tears flow; from both ear canals, either dirt flows out, or blood flows out, or pus flows out; the breath from the mouth is foul, or foul from eating; saliva flows out; in the lower part of the body, there are feces, urine, blood, and other impure substances. Having thus truly observed all the impurities of this body, one recollects thus: 'In this accumulation of a body, there is nothing pure; even the slightest bit that flows out is all impure substances.'
'What dwells within this body? What relies on it? If something pure comes near this body, the body is still impure. Because the body is impure, so too does that pure thing become impure. Whatever thing, originally pure, if it touches this body, then it becomes impure. That which is said to be originally pure, if'
食第一清凈之食，彼食入身則成糞屎。此身如是飲清凈物，入身成尿。外物觸身，由此身故，一切凈物皆為不凈。所謂凈者，一切香衣，若令身著汗出則臭。又復如花，本一切香，與身相著萎蔫氣臭。彼比丘尼復觀察身，如此身者，何處住來？謂本在於母身藏中。母身云何，為凈不凈？彼比丘尼如是觀察：「我母本性亦復如是一種不凈。」
「『彼比丘尼又觀察身，如此身者何處而住？於何處行？彼如是處為凈不凈？如是觀已，如實見知。一切所有清凈之處，隨何等處，如此之身若死若活，若在彼處，彼如是處則有蟲垢發毛骨等，能令彼處悉皆大臭。以如是身在彼處故。
「『彼比丘尼為斷欲故，復觀察身。如是身者，為誰所食？云何觀察？如實見之。所謂羅剎諸惡鬼等諸不凈者之所食啖，非是鵝鴨及鴛鴦等凈潔眾生之所食啖。
「『彼比丘尼復實觀察如是身已，則見此身唯邪所攝，顛倒分別，不正觀察，闇眼現前，男子相近，欲繫縛心，不見不凈。彼以如是決定觀察，此無始來久習堅欲皆得斷滅，或令微少。一切垢中，癡垢最惡。一切婦女，欲為最惡。欲垢因緣，更生余垢。若以對治除欲垢者，餘一切垢皆滅無餘。如日沒時光明盡沒，如是斷除垢根欲故，余垢盡滅。
「『彼比丘尼此道滅
【現代漢語翻譯】 現代漢語譯本： 『食用第一等清凈的食物，這些食物進入身體后卻變成糞便。這個身體也是如此，飲用清凈的飲品，進入身體后卻變成尿液。外物接觸身體，因為這個身體的緣故，一切清凈之物都變得不凈。所謂的清凈之物，比如各種香衣，如果穿在身上出了汗就會變得臭氣熏天。又比如鮮花，原本是各種香氣，與身體接觸后，就會變得萎蔫而發出臭味。那位比丘尼再次觀察身體，這個身體從何處而來？原本是在母親的身體里。母親的身體又是如何呢，是清凈還是不凈？那位比丘尼這樣觀察：『我的母親的身體，其本性也是一種不凈之物。』 『那位比丘尼又觀察身體，這個身體在何處居住？在何處行走？它所居住的地方是清凈還是不凈？這樣觀察之後，如實地了知。一切所謂清凈的地方，無論在什麼地方，這個身體如果死了或者活著，如果在這個地方，這個地方就會有蟲子、污垢、頭髮、毛髮、骨頭等等，能夠讓這個地方全部變得非常臭。因為這個身體在這個地方的緣故。 『那位比丘尼爲了斷除慾望，再次觀察身體。這個身體，是被誰所食用的？如何觀察呢？如實地見到，是被羅剎（Rākṣasa，惡鬼）等各種惡鬼等不凈之物所食用，而不是鵝、鴨、鴛鴦等乾淨的眾生所食用。 『那位比丘尼再次如實地觀察這個身體之後，就看到這個身體完全被邪見所攝持，顛倒分別，不正觀察，愚昧的眼睛出現在眼前，男子接近，慾望束縛內心，看不到不凈。她以這樣的決定觀察，這無始以來長期習慣的堅固慾望都得以斷滅，或者變得微少。一切污垢之中，癡（Moha，愚癡）的污垢最為惡劣。一切婦女，慾望最為惡劣。慾望的污垢是產生其他污垢的原因。如果用對治的方法去除慾望的污垢，那麼其他一切污垢都會滅盡無餘。如同太陽落山後光明全部消失一樣，這樣斷除污垢的根本——慾望，所以其餘的污垢全部滅盡。 『那位比丘尼，這條道路滅
【English Translation】 English version: 『Consuming the most pristine food, that food, upon entering the body, becomes excrement. This body is such that even when drinking pure substances, they become urine upon entering the body. External objects touch the body, and because of this body, all pure things become impure. What is considered pure, such as fragrant clothing, becomes foul-smelling when worn on the body and one sweats. Furthermore, like flowers, which are inherently fragrant, become withered and emit a foul odor when in contact with the body. That Bhikkhuni (Buddhist nun) further observes the body, asking from where this body comes. It originally resides within the mother's womb. What is the nature of the mother's body, is it pure or impure? That Bhikkhuni observes thus: 『My mother's body is also inherently a kind of impurity.』 『That Bhikkhuni further observes the body, asking where this body dwells and where it goes. Is the place where it dwells pure or impure? Having observed thus, she truly knows. In all places considered pure, wherever it may be, if this body dies or lives, if it is in that place, that place will have worms, filth, hair, fur, bones, and so on, which can make that place entirely foul-smelling. This is because of this body being in that place.』 『That Bhikkhuni, in order to sever desire, further observes the body. By whom is this body consumed? How does she observe? She truly sees that it is consumed by Rakshasas (Rākṣasa, demons), various evil spirits, and impure beings, not by clean beings such as geese, ducks, or mandarin ducks.』 『That Bhikkhuni, having truly observed this body again, then sees that this body is entirely seized by wrong views, distorted perceptions, incorrect observations, with the eyes of ignorance appearing before her, men approaching, desire binding the mind, and not seeing impurity. With such determined observation, the long-standing, deeply ingrained desires from beginningless time are all severed, or become diminished. Among all defilements, the defilement of Moha (Moha, delusion) is the worst. Among all women, desire is the worst. The defilement of desire is the cause of generating other defilements. If one removes the defilement of desire with the antidote, then all other defilements will be extinguished without remainder. Just as when the sun sets, all light disappears, so too, by severing the root of defilement—desire—all remaining defilements are extinguished.』 『That Bhikkhuni, this path extinguishes
欲，彼欲滅故，余共生垢一切皆滅。何者共生？所謂妒嫉。若男若女所有妒嫉，皆因欲故。妒嫉二垢，欲是其根。彼欲斷故或微薄故，彼二則滅。
「『又彼二垢復有餘垢隨逐繫縛。何者余垢？所謂諛諂從妒嫉生。妒嫉滅故，諛諂亦滅。從諛諂垢復生余垢隨逐繫縛，所謂欺誑。諛諂滅故，則無欺誑。從欺誑垢復生余垢隨逐繫縛，所謂憍慢。欺誑滅故，則無憍慢。從憍慢垢復生余垢隨逐繫縛，謂衰惱處。憍慢滅故，無衰惱處。從衰惱處復生余垢隨逐繫縛，所謂躁擾。衰惱處滅，則無躁擾。從躁擾垢復生余垢隨逐繫縛，所謂誣枉。躁擾滅故，則不誣枉。從誣枉垢復生余垢隨逐繫縛，謂壞威儀。無誣枉故，不壞威儀。從壞威儀復生余垢隨逐繫縛，所謂兩舌。一切婦女兩舌破壞。不壞威儀，則無兩舌。從兩舌垢復生余垢隨逐繫縛，所謂私語，屏處說他。兩舌滅故，則不私語。從私語垢復生余垢隨逐繫縛，所謂貪食。婦女腹內飲食則多，一切婦女常貪飲食，多置腹中，自養其身。不私語故，則不貪食。從貪食垢復生余垢隨逐繫縛，所謂能行不相應欲。一切婦女貪慾食故，則不相應惡邪欲發。彼貪飲食餐垢滅故，彼不相應邪欲則無。從彼惡邪不相應欲復生余垢隨逐繫縛，所謂叵信。若有婦女不相應欲，一切諸人于彼婦女皆生
【現代漢語翻譯】 現代漢語譯本：慾望，因為慾望的止息，其餘一同產生的污垢都會滅除。什麼是一同產生的污垢呢？就是嫉妒。無論男人還是女人，所有的嫉妒都源於慾望。嫉妒這兩種污垢，慾望是它們的根源。當慾望斷除或者變得微弱時，這兩種污垢就會消失。 『而且這兩種污垢還有其他的污垢跟隨束縛。什麼是其他的污垢呢？就是從嫉妒產生的阿諛諂媚。嫉妒滅除，阿諛諂媚也隨之滅除。從阿諛諂媚這種污垢又會產生其他的污垢跟隨束縛，那就是欺騙。阿諛諂媚滅除，就不會有欺騙。從欺騙這種污垢又會產生其他的污垢跟隨束縛，那就是驕慢。欺騙滅除，就不會有驕慢。從驕慢這種污垢又會產生其他的污垢跟隨束縛，叫做衰敗惱怒之處。驕慢滅除，就沒有衰敗惱怒之處。從衰敗惱怒之處又會產生其他的污垢跟隨束縛，那就是躁動擾亂。衰敗惱怒之處滅除，就不會有躁動擾亂。從躁動擾亂這種污垢又會產生其他的污垢跟隨束縛，那就是誣陷冤枉。躁動擾亂滅除，就不會誣陷冤枉。從誣陷冤枉這種污垢又會產生其他的污垢跟隨束縛，叫做破壞威儀。沒有誣陷冤枉，就不會破壞威儀。從破壞威儀又會產生其他的污垢跟隨束縛，那就是兩舌（挑撥離間）。一切婦女都用兩舌來破壞關係。不破壞威儀，就不會有兩舌。從兩舌這種污垢又會產生其他的污垢跟隨束縛，那就是私下議論，在隱蔽的地方說別人的壞話。兩舌滅除，就不會私下議論。從私下議論這種污垢又會產生其他的污垢跟隨束縛，那就是貪吃。婦女腹內的飲食總是很多，一切婦女常常貪吃飲食，大量地放在腹中，以此來滋養自己的身體。不私下議論，就不會貪吃。從貪吃這種污垢又會產生其他的污垢跟隨束縛，那就是會做出不相應的行為。一切婦女因為貪吃食物，就會產生不相應的邪惡慾望。當貪吃飲食的污垢滅除時，這種不相應的邪惡慾望就會消失。從這種邪惡不相應的慾望又會產生其他的污垢跟隨束縛，那就是不值得信任。如果婦女有不相應的慾望，所有的人都會對這個婦女產生不信任。』
【English Translation】 English version: Desire, when that desire ceases, all the other defilements that arise together also cease. What are those that arise together? They are jealousy. Whether man or woman, all jealousy arises from desire. These two defilements of jealousy have desire as their root. When that desire is cut off or becomes weak, these two will cease. 『Furthermore, these two defilements have other defilements that follow and bind them. What are these other defilements? They are flattery and adulation, which arise from jealousy. When jealousy ceases, flattery and adulation also cease. From the defilement of flattery and adulation, other defilements arise that follow and bind them, namely, deceit. When flattery and adulation cease, there is no deceit. From the defilement of deceit, other defilements arise that follow and bind them, namely, arrogance. When deceit ceases, there is no arrogance. From the defilement of arrogance, other defilements arise that follow and bind them, which are places of decline and distress. When arrogance ceases, there are no places of decline and distress. From places of decline and distress, other defilements arise that follow and bind them, namely, restlessness. When places of decline and distress cease, there is no restlessness. From the defilement of restlessness, other defilements arise that follow and bind them, namely, false accusations. When restlessness ceases, there are no false accusations. From the defilement of false accusations, other defilements arise that follow and bind them, which is the destruction of dignity. When there are no false accusations, dignity is not destroyed. From the destruction of dignity, other defilements arise that follow and bind them, namely, divisive speech (two-tonguedness). All women use divisive speech to destroy relationships. When dignity is not destroyed, there is no divisive speech. From the defilement of divisive speech, other defilements arise that follow and bind them, namely, private talk, speaking ill of others in secret. When divisive speech ceases, there is no private talk. From the defilement of private talk, other defilements arise that follow and bind them, namely, greed for food. Women always have a lot of food in their bellies; all women are constantly greedy for food, placing large amounts in their bellies to nourish their bodies. When there is no private talk, there is no greed for food. From the defilement of greed for food, other defilements arise that follow and bind them, namely, the ability to engage in inappropriate desires. All women, because they are greedy for food, develop inappropriate and evil desires. When the defilement of greed for food ceases, these inappropriate and evil desires disappear. From these evil and inappropriate desires, other defilements arise that follow and bind them, namely, untrustworthiness. If a woman has inappropriate desires, all people will distrust that woman.』
疑慮，為一切人之所不愛。彼不相應邪欲垢滅，叵信則滅。從叵信垢復生余垢隨逐繫縛，所謂能說他之婦女壞威儀事。叵信滅故，則不說他壞威儀事。從說他垢復生余垢隨逐繫縛，所謂愛鬥。說他滅故，愛斗則滅。從愛斗垢復生余垢隨逐繫縛，所謂辱人。愛斗滅故，則不辱人。從辱人垢復生余垢隨逐繫縛，所謂壞亂，能令村舍聚落壞亂。辱人滅故，則不壞亂。此一切垢上上次第相住持者，一切皆滅。如是自體根本系縛，婦女之心更無有法能令柔軟，唯除佛語。知識口說，從其得聞，彼婦女人如是聞已。如是難捨住處家業，舍而出家。若其不能盡滅諸漏，則能專心持戒修行。初修不殺不盜不淫，不作妄語、不破壞語、不作惡口、不作綺語。一切善修，常數數修，樂修多作。如是婦女身壞命終生於善道，欲界天中。若不厭欲，業心自在，生夜摩天山樹具足地處之中，得丈夫身。善能如是持戒不缺，如是既得彼天身已，則行放逸。放逸行天善業盡故，復墮地獄、餓鬼、畜生，復生如是上上垢惡婦女之身。
「『爾時，世尊而說偈言：
「『「欲為妒嫉地， 心如電火輪， 是貪慢之藏， 智者則不信。 心體是欲罥， 如利刀火等， 心如墮險岸， 難測深於海。 心常緣如網，
{ "translations": [ "現代漢語譯本：", "疑慮，是不被所有人喜歡的。如果她不去除與邪欲相關的污垢，那麼信任就會消失。從不信任的污垢中，又會產生其他的污垢，持續地束縛著她，例如說別人婦女的壞話，破壞她們的威儀。如果消除了不信任，就不會說別人破壞威儀的事情。從說別人壞話的污垢中，又會產生其他的污垢，持續地束縛著她，例如喜歡爭鬥。如果消除了說別人壞話，爭鬥就會消失。從喜歡爭鬥的污垢中，又會產生其他的污垢，持續地束縛著她，例如侮辱他人。如果消除了喜歡爭鬥，就不會侮辱他人。從侮辱他人的污垢中，又會產生其他的污垢，持續地束縛著她，例如破壞擾亂，能夠讓村莊和聚落陷入混亂。如果消除了侮辱他人，就不會破壞擾亂。這些所有的污垢，以上一次第地相互依存，如果全部都消除了，就像是自體根本的束縛被解開一樣，婦女的心就沒有什麼方法可以使之柔軟，只有佛陀的教誨。通過有知識的人口頭傳授，從他們那裡聽聞，這些婦女聽聞之後，即使是難以捨棄的住所和家業，也會捨棄而出家。如果她們不能完全消除所有的煩惱，就能專心持戒修行。最初修行不殺生、不偷盜、不邪淫，不說謊、不說破壞團結的話、不說粗惡的話、不說無意義的話。一切都好好地修行，經常反覆地修行，樂於修行，多多地修行。這樣的婦女，身壞命終之後，會生於善道，欲界天中。如果還不厭倦慾望，業力隨心所欲，就能生於夜摩天（Yama Heaven）山樹具足的地方，得到丈夫之身。如果能夠這樣好好地持戒不缺，得到天身之後，就會開始放逸。因為放逸而使天上的善業耗盡，又會墮入地獄、餓鬼、畜生道，再次轉生為上面所說的充滿污垢和罪惡的婦女之身。", "", "『這時，世尊說了偈語：", "", "『「慾望是嫉妒的根源，心就像電火輪一樣快速轉動，是貪婪和傲慢的藏身之處，有智慧的人不會相信它。心就像慾望的陷阱，像鋒利的刀和火焰一樣危險，心就像身處危險的岸邊，深不可測，比大海還要深。心經常像網一樣，", "" ], "english_translations": [ "English version:", "Doubt is unloved by all. If she does not eliminate the defilements associated with evil desires, then trust will disappear. From the defilement of distrust, other defilements arise, continuously binding her, such as speaking ill of other women and undermining their dignity. If distrust is eliminated, she will not speak of others undermining dignity. From the defilement of speaking ill of others, other defilements arise, continuously binding her, such as the love of strife. If speaking ill of others is eliminated, strife will disappear. From the defilement of the love of strife, other defilements arise, continuously binding her, such as insulting others. If the love of strife is eliminated, she will not insult others. From the defilement of insulting others, other defilements arise, continuously binding her, such as destruction and chaos, which can cause villages and settlements to fall into disorder. If insulting others is eliminated, there will be no destruction and chaos. All these defilements, residing in a sequential order, if all are eliminated, it is as if the fundamental bonds of the self are untied, and there is no method to soften the woman's heart except for the teachings of the Buddha. Through the oral transmission of knowledgeable people, hearing from them, these women, having heard this, even if it is a difficult-to-abandon dwelling and family business, they will abandon it and leave home. If they cannot completely eliminate all the afflictions, they can concentrate on upholding the precepts and practicing. Initially, they practice not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking divisive words, not speaking harsh words, and not speaking frivolous words. They cultivate everything well, frequently and repeatedly, delighting in practice and practicing much. Such women, after their bodies break and their lives end, will be born in a good realm, in the desire realm heavens. If they are not yet weary of desires, and their karmic power is free, they can be born in the Yama Heaven (Yama Heaven), in a place full of mountains and trees, and obtain the body of a man. If they can uphold the precepts well without deficiency, after obtaining a heavenly body, they will begin to indulge in pleasure. Because of indulgence, the good karma in the heavens will be exhausted, and they will fall again into hell, the realm of hungry ghosts, and the animal realm, and be reborn as the aforementioned woman full of defilements and evil.", "", "『At that time, the World Honored One spoke in verse:", "", "『「Desire is the ground of jealousy, the mind is like a wheel of lightning, it is a storehouse of greed and arrogance, the wise do not trust it. The mind is like a snare of desire, as dangerous as a sharp knife and fire, the mind is like being on a dangerous shore, unfathomable, deeper than the sea. The mind is constantly like a net," "" ] }
誑惑於他人， 如金剛火燒， 亦如毒能殺。 滿足諸過惡， 無量種和集， 婦女則無心， 少分修持戒。 以欲勢力故， 婦女不持戒， 若離欲勢力， 于戒則能持。」』
「牟修樓陀夜摩天王如是為說本生持戒而語之言：『汝等男天，如是人中女身持戒，生此天處。本婦女身持戒善業，汝身男生。如是生已，放逸故盡。汝等天眾如是自欺，從今以後，慎勿如是放逸而行。
「『世尊如是已調伏天為作利益。彼如是等一切正覺、正遍知者四種眷屬。彼眷屬中第二眷屬，婦女姊妹隨順次第，比丘眷屬如彼次第。比丘持戒，第一勝上，善修心意。如是比丘，自他惱亂，見則生畏，於世間中生死之道，則生厭離；其心怖畏一切生死，乃至微少塵許小惡，見則生畏；諦觀察行，無所悕望，第一深心，第一種姓，正行持戒，佈施熏心，於四聖諦正念思惟。幾種比丘？幾種法行？比丘不越四種正法。何等為四？所謂一者不獨道行，是初比丘。何以故？獨行比丘行聚落中，則為輕賤。或復自在，以自在故，則破學句。若於村中、若城等中，人眾之處隨意念行，于余比丘不生忌難，見多婦女則生疑慮，其心躁擾看彼婦女。俗人見之，則生譏嫌。見他譏嫌，則生瞋忿，
【現代漢語翻譯】 現代漢語譯本： 欺騙迷惑他人， 如同金剛火燃燒，也如同毒藥能殺人。 滿足各種罪惡，無數種罪惡的和合， 婦女則沒有堅定的心，很少有人修持戒律。 因為慾望的勢力，婦女不能持戒， 如果離開慾望的勢力，對於戒律就能堅持。』
『牟修樓陀夜摩天王這樣爲了說明本生持戒而說這些話：『你們這些男天，是因為人間女身持戒，才得以生到這天界。原本是婦女之身，因為持戒的善業，轉為男身。像這樣生到天界后，因為放逸而耗盡福報。你們這些天眾這樣自欺，從今以後，千萬不要這樣放逸而行。
『世尊這樣已經調伏天人為他們做了利益。他們這些一切正覺（Sammasambuddha，完全覺悟者）、正遍知者（Samma-sambuddha，如實知見一切者）有四種眷屬。這些眷屬中第二種眷屬，是婦女姊妹按照順序排列，比丘（bhikkhu，佛教出家人）眷屬也按照那個順序排列。比丘持戒，是第一殊勝的，善於修習心意。這樣的比丘，對於自己和他人惱亂的事情，見到就會心生畏懼，對於世間中的生死輪迴，就會生起厭離之心；他們的心對於一切生死感到恐懼，乃至對於微小的像塵土一樣的小惡，見到也會心生畏懼；如實觀察修行，沒有絲毫的貪求和希望，有第一等深刻的心，第一等的種姓，端正地持守戒律，用佈施來熏習自己的心，對於四聖諦（Four Noble Truths，佛教的基本教義）正念思惟。有幾種比丘？有幾種法行？比丘不會超越四種正法。哪四種呢？第一種是不獨自遊行，這是最初的比丘。為什麼呢？獨自遊行的比丘在村落中行走，就會被人輕視。或者會變得放縱自在，因為放縱自在的緣故，就會破壞學處。如果在村中、或者城中等地方，在人群聚集的地方隨意行走，對於其他比丘不會產生忌憚為難，見到很多婦女就會生起疑慮，他們的心會躁動不安地看那些婦女。世俗之人見到這種情況，就會產生譏諷嫌棄。見到他人譏諷嫌棄，就會生起嗔恨忿怒，
【English Translation】 English version: Deceiving and bewildering others, Is like being burned by a vajra fire, and also like being killed by poison. Satisfying all kinds of evils, countless kinds of aggregations of evils, Women then have no firm mind, and few practice the precepts. Because of the power of desire, women cannot uphold the precepts, If they are free from the power of desire, then they can uphold the precepts.'
『Mūsīla Nārāyaṇa, the Yama King, spoke these words to explain the origin of upholding the precepts: 『You male gods, it is because you upheld the precepts in the female body in the human realm that you were born in this heavenly realm. Originally in a female body, because of the good karma of upholding the precepts, you were transformed into a male body. Having been born in this way, you exhaust your blessings because of negligence. You gods deceive yourselves in this way, from now on, do not act so negligently.
『The World Honored One has thus tamed the gods and benefited them. These Fully Enlightened Ones (Sammasambuddha, Perfectly Enlightened Ones), All-Knowing Ones (Samma-sambuddha, Those Who Truly Know and See Everything) have four kinds of retinues. Among these retinues, the second retinue is the sisters who follow the order, and the bhikkhu (Buddhist monks) retinue also follows that order. The bhikkhu who upholds the precepts is the first and foremost, and is good at cultivating the mind. Such a bhikkhu, when he sees things that disturb himself and others, will be afraid, and will be disgusted with the cycle of birth and death in the world; their hearts are afraid of all birth and death, and even the smallest evil, like dust, will cause fear; they observe and practice truthfully, without any greed or hope, with the first and foremost profound mind, the first and foremost lineage, uprightly upholding the precepts, perfuming their minds with generosity, and contemplating the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism) with right mindfulness. How many kinds of bhikkhus are there? How many kinds of Dharma practices are there? A bhikkhu does not transgress the four kinds of right Dharma. What are the four? The first is not to walk alone, this is the first bhikkhu. Why? A bhikkhu who walks alone in a village will be despised. Or he may become unrestrained, and because of his unrestrainedness, he will break the precepts. If he walks freely in a village, or a city, or other places where people gather, he will not cause jealousy or difficulty for other bhikkhus, and if he sees many women, he will have doubts, and his heart will be restless and he will look at those women. When lay people see this, they will be sarcastic and disgusted. When they see others being sarcastic and disgusted, they will become angry and resentful,
如是比丘心中生此第二瞋過。如是比丘瞋欲覆故，心則愚癡。如是出家獨行沙門行於人中，三過增長。是故不應獨行人中，此是一種。
「『又復第二不越比丘。如是比丘念身而行。此比丘行欲在道行，專念自身，謂如是念：「我舉此足，心及心數觀察其足。」如是比丘從足至頭，一切身份皆悉觀察。或舉右足或舉左足，常觀此身脈網繫縛，脂骨皮筋繫縛足踝。業風吹行，心則不斷，若舉若下、若舒若屈，足舉則攝，足下則寬。如是腳者，筋網繫縛，大小五指和合為腳，舊爪、新爪合為足趺。
「『觀足趺已，次觀足脛，猶如合汁甘蔗之莖。肉泥封涂，以筋繫縛，骨中孔長，筋纏其外。前因緣生，有毛覆皮。外有毛聚，皮如蠅翅以覆脛外。彼如是脛，一舉一下，如實觀之，經行處行，令身來去。
「『次復觀察此身二髀，筋血脂肉骨等合成。如是觀察，心及心數，業風所吹，是故動行。
「『又復觀察此身二髀，于脛為粗，多有筋肉迭相纏縛。以肉塗上、以肉傅上，血爛為汁，汁脂內滿，唯見外皮，心生愛染。若舉一腳下踏之時，如實觀察，復舉第二。舉第二腳亦如是觀，足舉則攝，著地則寬，或伸或屈。如是次第，堅處孔處一切觀察，欲行欲動，或餘種種皆是風吹。兩腳已上，如有瓶等，
【現代漢語翻譯】 現代漢語譯本：如果比丘心中生起這第二種嗔恚過失。這樣的比丘因為嗔恚慾望的覆蓋，心就會變得愚癡。這樣出家獨自修行的沙門在人群中行走，三種過失就會增長。因此，不應該獨自在人群中行走，這是其中一種。
『還有第二種不超越的比丘。這樣的比丘專注于身體而行。這個比丘行走時，慾望在於行走，專心念著自身，想著：『我舉起這隻腳，心和心所觀察這隻腳。』這樣的比丘從腳到頭，觀察全身的各個部分。或者舉起右腳，或者舉起左腳，經常觀察這個身體的脈絡網路束縛，脂肪、骨頭、面板、筋腱束縛著腳踝。業力之風吹動行走，心念則不斷，無論是舉起還是放下、伸展還是彎曲，腳舉起時收縮，腳放下時舒展。這樣的腳，筋腱網路束縛，大小五個腳趾和合成為腳，舊的指甲、新的指甲合成為腳背。
『觀察腳背之後，接著觀察小腿，就像甘蔗的莖一樣。肉泥封涂，用筋腱束縛，骨頭中間有孔，筋腱纏繞在外。前世的因緣所生，有毛覆蓋面板。外面有毛聚集，面板像蒼蠅的翅膀一樣覆蓋在小腿外面。他這樣的小腿，一舉一動，如實地觀察它，在經行的地方行走，讓身體來回移動。
『接著再觀察這個身體的兩條大腿，由筋、血、脂肪、肌肉、骨頭等合成。這樣觀察，心和心所，被業力之風所吹動，所以才能動行。
『又再觀察這個身體的兩條大腿，比小腿粗，有很多筋肉互相纏繞。用肉塗在上面、用肉敷在上面，血腐爛成汁液，汁液脂肪充滿其中，只能看到外面的面板，心生愛染。如果舉起一隻腳向下踩踏的時候，如實地觀察，再舉起第二隻腳。舉起第二隻腳也這樣觀察，腳舉起時收縮，著地時舒展，或者伸展或者彎曲。像這樣依次地，堅硬的地方、孔洞的地方都一一觀察，想要行走、想要動彈，或者其餘種種都是風在吹動。兩條腿以上，就像瓶子一樣等。』
【English Translation】 English version: If a bhikkhu (monk) generates this second fault of anger in his mind. Such a bhikkhu, because of being covered by the desire of anger, his mind will become foolish. Such a renunciate, practicing alone, walking among people, three faults will increase. Therefore, one should not walk alone among people, this is one kind.
'Furthermore, the second kind of bhikkhu who does not transcend. Such a bhikkhu walks mindfully of the body. This bhikkhu, while walking, desires to be walking, focusing his mind on himself, thinking: 'I lift this foot, my mind and mental functions observe this foot.' Such a bhikkhu, from foot to head, observes all parts of the body. Either lifting the right foot or lifting the left foot, he constantly observes this body's network of veins bound together, fat, bones, skin, and tendons binding the ankles. The wind of karma blows and moves him, and his mind does not cease; whether lifting or lowering, stretching or bending, the foot lifts and contracts, the foot lowers and expands. Such a foot, bound by a network of tendons, the five toes, large and small, combine to form the foot, old nails and new nails combine to form the instep.
'Having observed the instep, next observe the shin, like the stem of a sugarcane with combined juices. Sealed with flesh paste, bound with tendons, the bones have long holes in the middle, tendons wrapped around the outside. Born from previous causes, hair covers the skin. Outside there are clusters of hair, the skin like the wings of a fly covering the outside of the shin. He observes such a shin, lifting and lowering, truly observing it, walking in the place of walking meditation, allowing the body to come and go.
'Next, observe the two thighs of this body, composed of tendons, blood, fat, flesh, bones, etc. Observing in this way, the mind and mental functions, blown by the wind of karma, are therefore able to move.
'Again, observe the two thighs of this body, coarser than the shins, with many muscles intertwined. Covered with flesh, smeared with flesh, blood rots into juice, juice and fat fill the inside, only the outer skin is visible, and the mind generates attachment. If lifting one foot and stepping down, truly observe it, then lift the second foot. Lifting the second foot, observe it in the same way, the foot lifts and contracts, touches the ground and expands, either stretching or bending. In this order, observe all the hard places and the hollow places, wanting to walk, wanting to move, or all other kinds of things are blown by the wind. Above the two legs, like a bottle, etc.'
中有熟藏，所謂屎尿不凈惡汁。一切所見，不堅不凈。二腳行故，彼瓶隨去，並其所盛一切諸物皆悉隨行。彼於行時，如是如是隨順繫念。
「『又彼比丘于彼上瓶搖動其身，觀察而行，作如是念：「我云何行，上身動行？」觀大小腸。彼見舉腳，氣共腸動，大腸小腸一切動轉，或從左廂去至右廂，或從右廂去至左廂。如是腸中有風黃冷，屎尿蟲滿並腸轉動。
「『又彼比丘觀察動已，如實觀察彼腸已上。所有生藏筋罥繫縛，下上傍廂脈網纏之，內有爛沫飲食水汁。彼食猶如新吐冷沫，為生藏覆，滿生藏中，第一大臭，上與咽連，筋脈骨持。唯有業風共心心數，相隨持行。
「『比丘如是觀察身已，觀身動行。「我身上面頰骨、齒骨、髑髏骨等，和合為頭。有二眼塊，並整合頭。眼中脂多，常睫不停。我今觀此婦女之身，筋皮罥縛，如繩纏木。」唸唸生滅，退沒出生。在於聚落城邑等中而行乞食，以養身篋，如養蛇篋。如是養身，不為欲故，非貪飲食、非貪著味。如是比丘如是而行，如是第二精進比丘於法不越。
「『又彼比丘，村城聚落多人住處，入中乞食。既乞食已，如是觀身，如是一切婦女男子普皆觀察。彼能如是善修習行，勤發精進，欲等離心，不入其心。如是比丘善調伏根，勝而
【現代漢語翻譯】 現代漢語譯本：
『其中有成熟的藏物，就是那些屎尿等不乾淨的惡臭液體。所有看到的，都不是堅固和清凈的。因為雙腳行走，這個『瓶子』（身體）就隨之移動，連同其中所盛的一切東西也都一起移動。他在行走時，就這樣隨順地繫念（專注於此）。』（屎尿不凈惡汁：指身體內部充滿不潔之物；瓶：比喻身體，如同一個容器。） 『此外，那位比丘搖動他的身體，觀察著行走，這樣想著：『我如何行走，才能讓上半身動起來？』他觀察大腸和小腸。他看到抬腳時，氣帶動腸子，大腸小腸都轉動，或者從左邊移到右邊，或者從右邊移到左邊。腸子里有風、黃水和冷液，充滿屎尿和蟲子，腸子也在轉動。』 『此外，那位比丘觀察了腸子的轉動后，如實地觀察腸子以上的部分。所有的生臟（內臟）都被筋纏繞束縛，上下左右都有脈絡像網一樣纏繞著，裡面有腐爛的泡沫、食物和水。那些食物就像新吐出來的冷沫，覆蓋著生臟，充滿生臟之中，非常臭，上面與咽喉相連，由筋脈和骨頭支撐。只有業風（由業力產生的風）和心、心所（心理活動）相隨，支撐著身體行走。』 『比丘這樣觀察身體后，觀察身體的動行。『我的身體上面，面頰骨、牙齒骨、頭蓋骨等，組合成頭部。有兩塊眼球，也組成了頭部。眼睛裡有很多脂肪，眼瞼不停地眨動。我現在觀察這些婦女的身體，也是被筋和皮纏繞束縛，就像用繩子纏繞木頭一樣。』唸唸生滅，退沒出生。在村莊和城市等地方行走乞食，來供養這個身體的『箱子』，就像供養蛇箱一樣。這樣供養身體，不是爲了慾望，不是貪圖飲食，也不是貪著味道。這樣的比丘這樣行走，這樣的第二精進比丘在佛法上不會越界。』（身篋：比喻身體，如同一個箱子；蛇篋：裝蛇的箱子，比喻需要小心維護的身體。） 『此外，那位比丘在村莊、城市、聚落等多人居住的地方，進入其中乞食。乞食完畢后，這樣觀察自己的身體，也這樣普遍地觀察所有婦女和男子。他能夠這樣好好地修習和行動，勤奮地發起精進，使慾望等遠離內心，不進入他的心中。這樣的比丘能夠很好地調伏六根（眼、耳、鼻、舌、身、意），戰勝它們。』
【English Translation】 English version:
'Within it are mature hidden things, what are called impure excrement and urine, foul fluids. All that is seen is impermanent and impure. Because of the walking of two feet, that 'vessel' (the body) follows along, and all the things contained within it also follow along. As he walks, he thus sequentially focuses his mind.' (impure excrement and urine, foul fluids: refers to the body's internal impurities; vessel: a metaphor for the body, like a container.) 'Furthermore, that Bhikkhu shakes his body, observing as he walks, thinking thus: 'How should I walk so that my upper body moves?' He observes the large and small intestines. He sees that when he lifts his foot, the air moves the intestines, the large and small intestines all move and turn, sometimes going from the left side to the right side, or from the right side to the left side. Within these intestines are wind, yellow fluid, and cold liquid, filled with excrement, urine, and worms, and the intestines are also turning.' 'Furthermore, that Bhikkhu, having observed the movement of the intestines, truly observes what is above the intestines. All the internal organs are bound and tied by tendons, with networks of veins wrapping around them above, below, and on the sides, and within them are rotten foam, food, and water. That food is like newly vomited cold froth, covering the internal organs, filling the internal organs, extremely foul, connected above to the throat, supported by tendons, veins, and bones. Only karmic wind (wind generated by karma) and the mind and mental activities accompany and support the body as it walks.' 'The Bhikkhu, having thus observed the body, observes the body's movement. 'On the upper part of my body, the cheekbones, teeth bones, skull bones, etc., combine to form the head. There are two eyeballs, which also form the head. There is much fat in the eyes, and the eyelids are constantly blinking. I now observe the bodies of these women, also bound and tied by tendons and skin, like wood wrapped with rope.' Thoughts arise and cease, decline and are born. He walks and begs for food in villages and cities, etc., to nourish this 'casket' of a body, like nourishing a snake casket. Thus nourishing the body, not for the sake of desire, not貪圖飲食, nor貪著味. Such a Bhikkhu walks thus, and such a second diligent Bhikkhu does not transgress the Dharma.' (casket of a body: a metaphor for the body, like a casket; snake casket: a casket for snakes, a metaphor for the body that needs careful maintenance.) 'Furthermore, that Bhikkhu, in villages, cities, settlements, and places where many people live, enters to beg for food. Having begged for food, he thus observes his own body, and also thus universally observes all women and men. He is able to thus well cultivate and practice, diligently generate effort, causing desires, etc., to depart from his mind, not entering his mind. Such a Bhikkhu is able to well subdue the six roots (eye, ear, nose, tongue, body, mind), and conquer them.'
不劣。如是比丘悕望利益，不越法行。
「『又復第三修行比丘，所謂比丘常修正念。正念比丘心不散亂，是善知識，常有善意、有不亂意。如是比丘，天常隨行，天魔不能與作妨亂。云何正念？謂知欲行。心心數法已生、欲生，如是能知不放逸意，應緣不緣一切皆知。心心數法，若善、不善、無記等法，一切皆知，心如是念：「我諸善法因緣故生，所謂我當利益安樂乃至涅槃。我今破壞余不善法，以我善法心心數法生因緣故，則破不善。此不善法若不破壞，令我后時當不利益、當不安樂。」如是善法及不善法如實而知，知已思量。如是等法，心意所知，分分觀察。
「『有五種念不味不著，心不分別，先所作者不念不樂。何者五念？謂念眼色。若前境界可愛者來，眼境界色，若近若遠、善色惡色，本曾見來或他用來，種種諸色。如是比丘見已不味，心不思惟何因緣來。舍彼因緣，如人畏燒，避火不異。如是比丘畏慾火燒，初染之時歡喜愛多，后時苦多。本所味色，心則不念，心不分別，不住於心。自本愛色，今不復念亦不分別，亦於他身憎愛之色，心則不念，不念於他。他所念色，心亦不求。如是自身或弟子等，自他俱遮，令不味著，不生隨喜，令住正道。如是比丘名為清凈，正念不貪，于不染法，相
【現代漢語翻譯】 現代漢語譯本： 不劣。這樣的比丘希望獲得利益，就不會超越佛法而行事。
『再有第三種修行的比丘，就是常修正唸的比丘。正念的比丘心不散亂，是善知識，常有善意、有不亂的意念。這樣的比丘，天神常常跟隨護持，天魔不能對他進行妨礙擾亂。什麼是正念呢？就是知道想要做什麼。對於心中已經生起或將要生起的種種念頭，能夠知道而不放縱，對於應該關注或不應該關注的事情，一切都清楚明白。對於心中生起的種種念頭，無論是善的、不善的、還是非善非惡的，一切都清楚明白，心中這樣想：『我所產生的這些善法，是因為某種因緣而生起的，目的是爲了利益安樂乃至涅槃（Nirvana，佛教術語，指解脫）。我現在要破壞其餘的不善之法，因為我善法和心念生起的因緣，就能破壞不善之法。這些不善之法如果我不去破壞，就會讓我在以後得不到利益，得不到安樂。』像這樣對於善法和不善法如實地瞭解，瞭解之後進行思考。像這樣的種種法，心中所知道的，都要一一分清觀察。
『有五種念頭，不去品味執著，心中不去分別，對於先前所做的事情，不去思念也不去喜歡。哪五種念頭呢？就是對於眼睛所見的顏色。如果先前所接觸的可愛之境出現，眼睛所見的顏色，無論是近是遠、是好是壞，是曾經見過的還是別人正在使用的，種種的顏色。這樣的比丘見到之後不去品味，心中不去思索是什麼因緣而來的。捨棄那些因緣，就像人害怕被火燒一樣，躲避火焰沒有什麼不同。這樣的比丘害怕**的燒灼，最初接觸時歡喜和愛戀很多，之後痛苦也很多。對於先前所貪戀的顏色，心中不再思念，心中不去分別，不放在心上。對於自己先前所喜愛的顏色，現在不再思念也不再去分別，對於他人身上令人憎恨或喜愛的顏色，心中也不再去思念，不去思念他人。他人所思念的顏色，心中也不去追求。像這樣自身或者弟子等等，自己和他人都要一起遮止，不讓去品味執著，不生起隨喜之心，讓他們安住在正道上。這樣的比丘，可以稱作清凈，正念而不貪婪，對於不被污染的法，相
【English Translation】 English version: Not inferior. Such a Bhikkhu (Buddhist monk) who hopes for benefit will not act beyond the Dharma (Buddhist teachings).
『Furthermore, there is a third type of practicing Bhikkhu (Buddhist monk), namely, the Bhikkhu (Buddhist monk) who constantly cultivates right mindfulness. A Bhikkhu (Buddhist monk) with right mindfulness has an unscattered mind, is a good friend, and always has good intentions and an unperturbed mind. Such a Bhikkhu (Buddhist monk) is constantly attended by Devas (gods), and Mara (demon) cannot cause him disturbance. What is right mindfulness? It is knowing what one intends to do. Regarding the mental states that have arisen or are about to arise, being able to know them without indulgence, and being clear about everything that should or should not be attended to. Regarding the mental states that arise, whether they are good, bad, or neutral, being clear about all of them, thinking in this way: 『These good Dharmas (teachings) that I have generated arise because of certain causes and conditions, with the aim of benefit, happiness, and even Nirvana (Buddhist term for liberation). I will now destroy the remaining unwholesome Dharmas (teachings), because the causes and conditions of my good Dharmas (teachings) and mental states arising can destroy the unwholesome. If I do not destroy these unwholesome Dharmas (teachings), they will cause me to not benefit and not be happy in the future.』 Thus, knowing the good and unwholesome Dharmas (teachings) as they truly are, and contemplating them after knowing them. All such Dharmas (teachings) that the mind knows should be distinguished and observed in detail.
『There are five kinds of thoughts that one does not savor or cling to, the mind does not discriminate, and one does not remember or enjoy what was done before. What are these five thoughts? They are thoughts about the colors seen by the eye. If a previously encountered pleasant object appears, the colors seen by the eye, whether near or far, good or bad, whether seen before or used by others, all kinds of colors. Such a Bhikkhu (Buddhist monk), upon seeing them, does not savor them, and the mind does not contemplate what causes they come from. Abandoning those causes, like a person fearing being burned, avoiding fire is no different. Such a Bhikkhu (Buddhist monk) fears the burning of **, initially there is much joy and love, but later there is much suffering. The colors previously savored are no longer remembered by the mind, the mind does not discriminate, and does not dwell on them. Regarding the colors that one previously loved, one no longer remembers or discriminates them, and regarding the colors on others that are hateful or lovable, the mind no longer remembers them, and does not think of others. The colors that others think of, the mind does not seek. Thus, oneself or one's disciples, etc., should all be restrained together, not allowing them to savor or cling, not giving rise to joy, and letting them abide on the right path. Such a Bhikkhu (Buddhist monk) can be called pure, with right mindfulness and without greed, regarding the undefiled Dharmas (teachings), the appearance
應正行。如是比丘眼不著色。
「『又複比丘第二念者，謂念耳聲。如是比丘正念觀察，若耳所聞極可愛聲，若歌若舞、打鼓拍手戲樂等聲。曾所聞者，不念不味，心不樂著亦不分別何因緣聞。舍彼因緣，如畏燒者舍火不異。如是比丘舍離彼聲，或遮他人或自兄弟所聞之聲，一切皆遮令住善道，心不隨喜。如是比丘，自他利益，不貪音聲。以勝念故，于聲不著。是名比丘第二正念，如是比丘耳不著聲。
「『又複比丘第三念者，謂發精進。正意寂靜，梵行持戒，如是比丘不念不味，意不生念。若本用香、若復薰香，若香若臭、若凈不凈、若遠若近，一切不念，于香無心何因緣來，舍彼因緣。若是他人、若自弟子，若鼻嗅香生味著者，如是比丘則便遮之，心不隨喜。自行善業亦令他人住于善法，心常善念，正行不貪，鼻不貪香。如是比丘得名除垢，善修持戒，心生善念。
「『又複比丘第四念者，先曾所得可愛諸味，若愛不愛、若久時味、若近時味，不念彼味，不味彼味，心不分別何因緣來。舍彼因緣，如畏燒者舍火不異。若於他人或自弟子，若貪著味，如是比丘則便遮之，心不隨喜。此名比丘不貪著味，善念正行，舍離諸惡，修行善戒，自他利益。
「『又複比丘第五念者。曾所得觸，先已
【現代漢語翻譯】 現代漢語譯本：應以正念行事。這樣的比丘，眼睛不執著於色。
『再者，比丘的第二種正念是念及耳朵所聽到的聲音。這樣的比丘以正念觀察，無論是耳朵聽到的極其悅耳的聲音，如歌唱、舞蹈、擊鼓拍手等娛樂之聲。對於曾經聽過的聲音，不思念、不品味，內心不喜好執著，也不分別是什麼因緣而聽到。捨棄這些因緣，就像害怕被燒傷的人捨棄火焰一樣。這樣的比丘舍離那些聲音，或者阻止他人，或者阻止自己的同修所聽到的聲音，一切都加以阻止，使他們安住于善道，內心不隨之喜悅。這樣的比丘，爲了自己和他人都能獲得利益，不貪戀聲音。因為有殊勝的正念，所以不執著于聲音。這叫做比丘的第二種正念，這樣的比丘，耳朵不執著于聲音。
『再者，比丘的第三種正念是發起精進。以正意保持寂靜，奉行梵行，持守戒律。這樣的比丘不思念、不品味，心中不生起念頭。無論是原本使用的香，還是薰香，無論是香還是臭，無論是乾淨還是不乾淨，無論是遠的還是近的，一切都不思念，對於香氣沒有心思去想是什麼因緣而來，捨棄這些因緣。如果是其他人，或者是自己的弟子，如果鼻子聞到香味而產生貪戀執著，這樣的比丘就應該阻止他們，內心不隨之喜悅。自己奉行善業，也使他人安住于善良的佛法，心中常常保持善念，行為端正不貪婪，鼻子不貪戀香氣。這樣的比丘可以被稱為去除污垢，好好地修持戒律，心中生起善念。
『再者，比丘的第四種正念是，對於先前曾經得到的喜愛的各種味道，無論是喜歡的還是不喜歡的，無論是很久以前的味道，還是最近才嘗過的味道，都不思念那些味道，不品味那些味道，內心不去分別是什麼因緣而來。捨棄那些因緣，就像害怕被燒傷的人捨棄火焰一樣。如果其他人或者自己的弟子，如果貪戀味道，這樣的比丘就應該阻止他們，內心不隨之喜悅。這叫做比丘不貪戀味道，保持善念和正行，舍離各種惡行，修行善良的戒律，利益自己和他人。
『再者，比丘的第五種正念是，對於先前曾經得到的觸感，之前已經……
【English Translation】 English version: One should proceed with right conduct. Such a Bhikkhu (Buddhist monk), his eyes do not cling to forms (rupa).
'Furthermore, the second mindfulness of a Bhikkhu is mindfulness of sounds heard by the ear. Such a Bhikkhu observes with right mindfulness, whether the ear hears extremely pleasant sounds, such as singing, dancing, drumming, clapping, or other entertainment sounds. He does not think about or savor sounds he has heard before, his mind does not delight in clinging to them, nor does he discriminate what causes them to be heard. He abandons these causes, just as one who fears being burned abandons fire. Such a Bhikkhu abandons those sounds, or prevents others, or prevents his fellow practitioners from hearing such sounds, preventing all such sounds, causing them to abide in the path of goodness, his mind does not rejoice in them. Such a Bhikkhu, for the benefit of himself and others, does not crave sounds. Because of superior mindfulness, he does not cling to sounds. This is called the second right mindfulness of a Bhikkhu, such a Bhikkhu, his ear does not cling to sounds.'
'Furthermore, the third mindfulness of a Bhikkhu is to generate diligence (virya). With right intention, he maintains tranquility, practices Brahmacharya (celibacy), and upholds the precepts (sila). Such a Bhikkhu does not think about or savor, and no thoughts arise in his mind. Whether it is the original fragrance he used, or incense, whether it is fragrant or foul, whether it is clean or unclean, whether it is far or near, he does not think about any of it, and he has no intention of thinking about what causes the fragrance to arise, abandoning these causes. If others, or his own disciples, develop craving and attachment when their noses smell fragrances, such a Bhikkhu should prevent them, and his mind does not rejoice in it. He practices good deeds himself and also causes others to abide in the good Dharma (teachings), his mind constantly maintains good thoughts, his conduct is upright and not greedy, and his nose does not crave fragrances. Such a Bhikkhu can be called one who removes defilements, diligently cultivates the precepts, and generates good thoughts in his mind.'
'Furthermore, the fourth mindfulness of a Bhikkhu is that, regarding the various pleasant tastes he has previously obtained, whether he likes them or dislikes them, whether they are tastes from a long time ago or tastes he has recently experienced, he does not think about those tastes, he does not savor those tastes, and his mind does not discriminate what causes them to arise. He abandons those causes, just as one who fears being burned abandons fire. If others or his own disciples crave tastes, such a Bhikkhu should prevent them, and his mind does not rejoice in it. This is called a Bhikkhu not craving tastes, maintaining good mindfulness and right conduct, abandoning all evil deeds, cultivating good precepts, and benefiting himself and others.'
'Furthermore, the fifth mindfulness of a Bhikkhu is that, regarding the tactile sensations he has previously obtained, which he has already...'
觸來，彼觸染樂軟滑生垢。于彼欲法，不染不味，心不分別何因緣來。舍彼因緣，如畏燒者舍火不異。若他人身貪觸染著，不生隨喜，善觀觸法。此名比丘離觸清凈，名善持戒，修行善法，得名善住，次第乃至到于涅槃。
「『又彼比丘復有五念應當修行。何等為五？一、念時節；二、念少年；三、念生死；四、念具足亡失散壞；五、念涅槃，欲到涅槃。如是比丘，云何念時？謂彼比丘常一切時繫念修行，不迷境界，不為境界之所破壞，不失不散。比丘不念此晝此夜，如是時節不念不知。于覺悟時，出息入息與意相應，常不離意。如出入息，乃至一念皆決定知：「出入二息在我腹內，是故我腹若起若減。以二息故，我陰入界而得存立。」諸有為法一念不住，陰界入等出於暖氣。此共氣生，共氣俱滅，破壞爛盡，復於後時因緣異生，氣共生滅，一念不住。彼念比丘如是念時，繫念相應。比丘如是自觀此身界陰入等和合聚集，一念不住，唯有苦惱。一切身份，非有作者、非有受者，迭相因緣，平等共生。如是身者，唸唸流轉，于唸唸中，生死老退諸行聚集。如是比丘修行不空。如是修行念時比丘，以念時故，決定必得四種清凈，一心清凈。心清凈故，面色清凈，善業清凈，未來利益，次第乃至到于涅槃。或復他人見
【現代漢語翻譯】 現代漢語譯本：觸覺到來時，如果對觸覺所帶來的快樂、柔軟、光滑產生染著，就會產生污垢。對於這些慾望之法，不染著、不貪戀，心中不去分別這些觸覺是因何而來。捨棄這些因緣，就像害怕被燒傷的人遠離火焰一樣。如果看到其他人對觸覺產生貪戀和染著，不生起隨喜之心，而是善於觀察觸覺的本質。這叫做比丘遠離觸覺的污染而得到清凈，叫做善於持戒，修行善法，可以稱為善於安住，次第修行乃至最終達到涅槃（Nirvana，佛教術語，指解脫）。 『此外，比丘還應當修行五種憶念。是哪五種呢？一、憶念時節（時間）；二、憶念少年（青春短暫）；三、憶念生死（生命無常）；四、憶念諸法具足后終將亡失、散壞；五、憶念涅槃，渴望到達涅槃。這樣的比丘，應該如何憶念時節呢？就是說，這位比丘常常在一切時候繫念修行，不被外在境界迷惑，不被境界所破壞，不迷失也不散亂。比丘不執著于白天或黑夜，像這樣的時節不執著也不迷惑。在覺悟的時候，出息和入息與意念相應，常常不離開意念。就像出入息一樣，乃至每一念都清楚地知道：『出息和入息在我的腹內，所以我的腹部才會或起或伏。因為有出入二息的緣故，我的五陰（蘊）、十二入、十八界才能存在。』一切有為法（有條件產生的法）在一念之間都不能停留，五陰、十二入、十八界等都依賴於暖氣。這些與氣息共同產生，與氣息一同消滅，破壞腐爛殆盡，然後在以後的時間，因為因緣和合而再次產生，氣息共同生滅，一念也不能停留。這位憶念時節的比丘，像這樣憶念時，與繫念相應。比丘像這樣自己觀察這個身體，是由界、陰、入等和合聚集而成，一念也不能停留，只有苦惱。一切身體的部分，既沒有作者，也沒有受者，只是互相因緣，平等共同產生。像這樣的身體，唸唸流轉，在每一念中，生死、衰老、退化等諸行聚集。像這樣的比丘修行才不是空耗時間。像這樣修行憶念時節的比丘，因為憶念時節的緣故，必定能夠得到四種清凈，一心清凈。因為心清凈的緣故，面色清凈，善業清凈，未來得到利益，次第修行乃至最終到達涅槃。或者其他人看到
【English Translation】 English version: When contact arises, if one becomes attached to the pleasure, softness, and smoothness that arise from that contact, defilement arises. Regarding these desire-objects, one is neither attached nor does one savor them; the mind does not discriminate about the causes from which they arise. Abandoning those causes, one is no different from one who fears being burned and abandons fire. If one sees others attached to and defiled by sensual contact, one does not rejoice in their actions, but instead observes the nature of contact with wisdom. This is called a Bhikkhu (Buddhist monk) who is purified from contact, called one who well upholds the precepts, practices good Dharma (Buddhist teachings), and is called one who dwells well, progressing step by step until reaching Nirvana (liberation). 『Furthermore, a Bhikkhu should cultivate five recollections. What are the five? First, recollection of time; second, recollection of youth; third, recollection of birth and death; fourth, recollection of the complete loss, disintegration, and destruction; fifth, recollection of Nirvana, desiring to reach Nirvana. How should such a Bhikkhu recollect time? It means that the Bhikkhu constantly and at all times focuses his mind on practice, is not deluded by external realms, is not destroyed by realms, and is neither lost nor scattered. The Bhikkhu does not cling to this day or this night; he does not cling to or become confused by such times. When awakened, the outgoing and incoming breaths are in harmony with the mind, constantly inseparable from the mind. Just like the outgoing and incoming breaths, even a single thought is known with certainty: 『The outgoing and incoming breaths are within my abdomen, therefore my abdomen rises and falls. Because of these two breaths, my five Skandhas (aggregates), twelve Ayatanas (sense bases), and eighteen Dhatus (elements) can exist.』 All conditioned Dharmas (phenomena) do not remain for even a single thought; the Skandhas, Ayatanas, and Dhatus depend on warmth. They arise together with breath, cease together with breath, are destroyed and completely decayed, and then at a later time, due to different causes and conditions, they arise again; breath arises and ceases together, not remaining for even a single thought. When that Bhikkhu recollects time in this way, he is in harmony with focused mindfulness. The Bhikkhu observes his own body in this way, that it is a collection of Dhatus, Skandhas, and Ayatanas, not remaining for even a single thought, and is only suffering. All parts of the body have neither a creator nor a receiver; they arise mutually through causes and conditions, equally and together. Such a body flows and transforms in every thought, and in every thought, birth, death, aging, decay, and all actions gather. Such a Bhikkhu's practice is not in vain. A Bhikkhu who practices recollection of time in this way, because of recollecting time, will certainly attain four kinds of purity, and purity of mind. Because of purity of mind, purity of complexion, purity of good deeds, and future benefits, progressing step by step until reaching Nirvana. Or others see
其持戒，彼檀越主第一歡喜，生清凈心。
「『如是四種持戒比丘，如是實義，思惟清凈，如是一切普清凈故，則得安眠，臥見善夢，隨順於法。彼常如是不放逸行，不放逸故得七種法。何等為七？一法無礙，思惟善法，彼善業者，心則歡喜，歡喜增長。歡喜因緣，身則肥盛。身肥盛故，名色二法迭互因緣；此因緣故，身則肥盛，身無病患。身之與心迭互相依，則善聰明。言聰明者，念本作業，如是念故，聰明增長。念善法故，如是增長。既思惟已，樂亦增長；樂增長故，力亦增長。如是增長七種法故，夜則安眠；夜安眠故，修身修心。比丘如是念于夜時。
「『云何比丘念于晝時？如是比丘念眼開合：「我念眼合，時節已過，則念已過。如是時節共心心數，相與俱滅，皆悉散壞。如是時節次第失滅，或滅或生，于出息頃，命已盡滅。我今老時次第欲到，我少已盡。欲到余有，漸次決定欲到死時。我一切命當失不久，一切方便不可得離。一切眾生無因緣怨，欲來壞命。譬如燃燈，火食蘇油，唸唸盡滅。如是如是，老死之火，燒命蘇油，唸唸盡滅。」如是繫念，知無常已，勤修善法。此之內法如是速疾，唸唸無常，唸唸盡滅，誑生貪者，唸唸盡壞。如此內法，外亦如是，一切世間有為之法，速疾無常，唸唸
【現代漢語翻譯】 現代漢語譯本： 他持守戒律，那位檀越主（Dān yuè zhǔ，施主）會非常歡喜，生起清凈之心。
『像這樣四種持戒的比丘，像這樣真實的意義，思惟清凈，像這樣一切普遍清凈的緣故，就能安眠，睡臥時夢見吉祥的夢，順應于佛法。他常常像這樣不放逸地修行，不放逸的緣故能得到七種功德。哪七種呢？第一是法無礙，思惟善法，那些行善業的人，內心就會歡喜，歡喜就會增長。因為歡喜的緣故，身體就會肥壯。身體肥壯的緣故，名（míng，精神）和色（sè，物質）這兩種法互相成為因緣；因為這個因緣，身體就會肥壯，身體沒有疾病。身體和心互相依靠，就會變得聰明。所謂聰明，就是能憶念以前所做的事情，像這樣憶念的緣故，聰明就會增長。因為憶念善法的緣故，像這樣增長。已經思惟之後，快樂也會增長；快樂增長的緣故，力量也會增長。像這樣增長七種功德的緣故，夜晚就能安眠；夜晚安眠的緣故，就能修身修心。比丘像這樣在夜晚時憶念。
『怎麼樣比丘在白天時憶念呢？像這樣比丘憶念眼睛的睜開和閉合：『我憶念眼睛閉合，時間已經過去，就憶念已經過去。像這樣時間連同心和心所，一起消滅，全都散壞。像這樣時間次第消失滅亡，或者滅或者生，在一次呼吸之間，生命已經耗盡滅亡。我現在年老的時候次第將要到來，我年輕的時候已經耗盡。將要到來的餘生，漸漸地決定將要到死亡的時候。我的一切生命將要失去不久，一切方便都不能夠脫離。一切眾生沒有原因的怨恨，將要來破壞生命。譬如燃燒的燈，火燃燒蘇油（sū yóu，酥油），唸唸之間耗盡滅亡。像這樣像這樣，老死的火焰，燃燒生命的蘇油，唸唸之間耗盡滅亡。』像這樣繫念，知道無常之後，勤奮地修習善法。這內在的法像這樣迅速，唸唸無常，唸唸耗盡滅亡，欺騙那些產生貪念的人，唸唸之間耗盡敗壞。像這樣內在的法，外在也是這樣，一切世間有為的法，迅速無常，唸唸
【English Translation】 English version: He upholds the precepts, and that Dān yuè zhǔ (donor) is overjoyed and generates a pure mind.
『Thus, these four types of precept-holding Bhikshus (monks), contemplate with purity on such true meaning, and because of such universal purity, they can sleep peacefully, have auspicious dreams while lying down, and accord with the Dharma. They constantly practice diligently in this way, and because of their diligence, they attain seven merits. What are the seven? First, unobstructedness in the Dharma, contemplating good Dharmas, those who perform good deeds, their hearts will rejoice, and joy will increase. Because of joy, the body will become robust. Because the body is robust, Ming (name, spirit) and Se (form, matter), these two Dharmas become mutual causes and conditions; because of this cause and condition, the body will become robust, and the body will be free from illness. The body and mind rely on each other, and one will become intelligent. So-called intelligence is the ability to remember past actions, and because of such remembrance, intelligence will increase. Because of remembering good Dharmas, it increases in this way. After contemplating, joy also increases; because joy increases, strength also increases. Because of increasing these seven merits, one can sleep peacefully at night; because one sleeps peacefully at night, one can cultivate the body and mind. Bhikshus remember in this way at night.
『How does a Bhikshu remember during the day? In this way, a Bhikshu remembers the opening and closing of the eyes: 『I remember the closing of the eyes, the time has passed, and I remember that it has passed. In this way, time, along with the mind and mental states, disappear together, and all are scattered and destroyed. In this way, time gradually disappears and perishes, either perishing or arising, and within a single breath, life is exhausted and extinguished. Now, the time of my old age is gradually approaching, and my youth has been exhausted. The remaining life that is about to arrive is gradually determined to be the time of death. All of my life will soon be lost, and there is no way to escape. All sentient beings have causeless resentment and will come to destroy life. Just like a burning lamp, the fire consumes Su You (ghee), and it is exhausted and extinguished in every moment. In this way, in this way, the fire of old age and death burns the ghee of life, and it is exhausted and extinguished in every moment.』 Remembering in this way, knowing impermanence, diligently cultivate good Dharmas. This inner Dharma is so rapid, impermanent in every moment, exhausted and extinguished in every moment, deceiving those who generate greed, exhausted and ruined in every moment. Just like this inner Dharma, the outer is also like this, all conditioned Dharmas in the world are rapid and impermanent, in every moment
盡滅。如是山河城邑聚落、藥草園林、一切人中、一切天中，必當失壞。
「『如是園林蓮花河池，以一切天放逸而行，先已曾失，今失當失。彼為放逸之所壞故，墮于地獄、餓鬼、畜生，自業成熟。
「『如是，比丘！此如是等一切世間無量動轉，破壞無常。不亂其意，乃至一念意常不亂，堅固憶念，正念不亂，一心諦觀正意不亂。又彼比丘正念彼時：「我如是威儀、如是正行：『此時應起。』『此時行禪。』『如是時中親近尊者。』『此時我食。』『此時著衣。』『此時我去到檀越家，為其說法。』『我於此時離檀越家，如是行去。』」如是比丘念知行時。
「『云何比丘念于少年？謂此比丘念于自身，乃至在胞胎中之時，念如是少。次第相續，如是少身唸唸不停，謂歌羅邏，次安浮陀，次肉團時，次身份時，次嬰孩時，次童子時，次中年時，次老年時。如是法體念念不停，少身次第。此唸唸時，愚癡凡夫不覺不知，放逸破壞，疑水所漂在愛河中。如是漂已，復墮余處同業眾中，業鎖繫縛，相續流轉，復生余處。又自業行，于自身心，隨順繫縛，母精血中作安浮陀。次肉團時，次第開張，身份具足。人道中生，嬰孩童子、少年中年及老年時，次第至死。如是一人如是展轉，一切欲界、一切道中
【現代漢語翻譯】 現代漢語譯本 全部滅盡。像這樣山河、城邑、聚落、藥草園林，一切人中、一切天中，必定會失壞。
『像這樣園林、蓮花河池，因為一切天的放逸行為，先前已經失去，現在失去，將來也會失去。他們因為放逸而被破壞，墮入地獄、餓鬼、畜生道，這是他們自己的業力成熟所致。
『像這樣，比丘！這像這樣的一切世間，無量動轉，破壞無常。不要擾亂你的心意，乃至一念之間心意都不要擾亂，堅定地憶念，正念不亂，一心一意地觀察，正意不亂。而且那位比丘在正念的時候：『我像這樣威儀、像這樣正行：『這個時候應該起身。』『這個時候行禪。』『像這樣的時候親近尊者。』『這個時候我吃飯。』『這個時候穿衣。』『這個時候我去到施主（檀越，dānyuè）家，為他們說法。』『我于這個時候離開施主家，像這樣行走。』』像這樣比丘念知自己的行為。
『怎樣是比丘念于少年？就是這位比丘念于自身，乃至在胞胎中的時候，念于這樣的年少。次第相續，像這樣年少的身體念念不停，所謂歌羅邏（kalala，受精卵），其次安浮陀（arbuda，凝滑位），其次肉團時，其次身份時，其次嬰孩時，其次童子時，其次中年時，其次老年時。像這樣法體念念不停，年少的身體次第變化。在這唸唸變化的時候，愚癡的凡夫不覺不知，放逸破壞，被疑惑之水所漂，在愛河之中。像這樣漂流之後，又墮入其他地方，與同業的眾生在一起，被業力的鎖鏈束縛，相續流轉，又生到其他地方。又因為自己的業力行為，對於自身心，隨順地繫縛，在母親的精血中形成安浮陀（arbuda，凝滑位）。其次是肉團時，次第開張，身份具足。在人道中出生，嬰孩童子、少年中年以及老年時，次第走向死亡。像這樣一個人像這樣輾轉，一切欲界、一切道中
【English Translation】 English version are all destroyed. Thus, mountains, rivers, cities, towns, settlements, medicinal herbs, gardens, groves, all among humans, all among the heavens, will inevitably be ruined.
『Thus, gardens, lotus ponds, and rivers, due to the unrestrained behavior of all the gods, have been lost before, are being lost now, and will be lost in the future. Because they are destroyed by unrestraint, they fall into hell, the realm of hungry ghosts, and the animal realm, as their own karma matures.
『Thus, monks! All these worlds are in constant motion, destruction, and impermanence. Do not let your mind be disturbed, not even for a single moment. Maintain steadfast mindfulness, unwavering right thought, and single-mindedly observe without mental distraction. Furthermore, when that monk is mindful, he reflects: 『I conduct myself with such deportment and right conduct: 『At this time, I should rise.』 『At this time, I should practice meditation.』 『At such a time, I should approach the venerable ones.』 『At this time, I should eat.』 『At this time, I should put on my robes.』 『At this time, I should go to the house of the donors (dānyuè). to teach them the Dharma.』 『At this time, I should leave the house of the donors and proceed in this manner.』 Thus, the monk is mindful and aware of his actions.
『How does a monk contemplate youth? It is when this monk contemplates his own body, even from the time he was in the womb, mindful of such youth. In successive stages, this youthful body is in constant flux, from the kalala (kalala, zygote) stage, then the arbuda (arbuda, embryonic stage), then the fleshy mass stage, then the limb formation stage, then the infant stage, then the child stage, then the middle-aged stage, then the old age stage. Thus, this physical form is in constant flux, the youthful body changing in stages. During these moments of change, foolish ordinary beings are unaware and ignorant, indulging in unrestraint and destruction, carried away by the waters of doubt, in the river of desire. Having drifted in this way, they fall into other places, among beings with similar karma, bound by the chains of karma, continuously transmigrating, and being born in other places. Furthermore, due to their own karmic actions, their own mind and body are bound accordingly, forming an arbuda (arbuda, embryonic stage) in the mother's blood. Then, in the fleshy mass stage, it gradually develops, and the limbs are fully formed. Born in the human realm, as an infant, child, youth, middle-aged person, and old person, they gradually approach death. Thus, one person transmigrates in this way, in all the desire realms, in all the paths.
各各差別，皆以業風吹彼眾生，從少年等，次第而得。如是自業如是差別。如是比丘念于少年。
「『又複比丘第三念者，精勤修行必定當得。念於何法？所謂生死。若晝若夜恒常修行，一切眾生乃至終盡，有命皆死。三界眾生，一切無常生死之法，有為衰惱，恩愛別離。天中退已，墮于地獄。地獄中出，生於天上。若人中死，生於地獄、餓鬼、畜生及天人中。餓鬼中死，生於地獄、餓鬼、畜生、人、天之中。如是下上傍廂生死業風所吹，旋轉而行，自業成就，流轉在於生死海中。如是比丘若晝若夜修生死念，如是修已，彼若念慢，常令人迷，樂於虛妄。以正念故，此慢或薄或皆盡滅。第一勝念，謂念生退，是故欲入涅槃城者，修行此念。何以故？以我慢故，心常虛妄，顛倒求常，在生死中流轉常行。愛罥縛故，于彼常處，則不可得。
「『爾時，世尊而說偈言：
「『「得脫于愛畏， 無有諸悕望， 勇健離疑者， 則能得常處。 若沒于有水， 心常喜樂欲， 彼人心虛妄， 何能得常處？ 若人虛妄心， 境界中喜樂， 彼人迷法道， 則生地獄中。 放逸妨亂心， 不能真實見， 放逸猶如火， 是故應舍離。 放逸故能
【現代漢語翻譯】 現代漢語譯本： 各自的差別，都是因為業力之風吹動這些眾生，從少年時期開始，逐漸經歷各個階段。這就是各自的業力所造成的差別。這位比丘應當這樣思念少年時期。
『還有，比丘的第三種思念是，精勤修行必定能夠證得。思念什麼法呢？就是生死。無論是白天還是夜晚，恒常修行，一切眾生乃至最終，有生命的都會死亡。三界（欲界、色界、無色界）的眾生，一切都是無常生死的法則，有為法必然衰敗惱壞，恩愛終將別離。從天界退墮后，會墮入地獄。從地獄出來，又會生到天上。如果人在人道中死去，會生到地獄、餓鬼、畜生道以及天人道中。從餓鬼道死去，會生到地獄、餓鬼、畜生道、人道、天道之中。就像這樣，上下四旁，被生死的業力之風吹動，旋轉而行，各自的業力成就，在生死之海中流轉。像這樣，比丘無論是白天還是夜晚，修習生死之念，這樣修習之後，如果生起我慢，常常使人迷惑，喜歡虛妄。因為有正念的緣故，這種我慢或者變得淡薄，或者完全滅盡。第一殊勝的念，就是念生滅退轉，因此想要進入涅槃（Nirvana）之城的人，應當修行這種念。為什麼呢？因為我慢的緣故，心常常虛妄，顛倒地追求常恒，所以在生死中流轉不停。因為被愛慾的羅網束縛，所以無法到達那常恒之處。』
『這時，世尊（世尊）說了偈語：
『「脫離了愛和畏懼，沒有各種希望和慾望，勇敢堅強遠離疑惑的人，就能得到常恒之處。 如果沉沒在有（存在）的洪流中，內心常常喜歡慾望，這樣的人心是虛妄的，怎麼能得到常恒之處？ 如果人心虛妄，在境界中尋求喜樂，這樣的人迷惑于正法大道，就會生到地獄中。 放逸散亂的心，不能真實地看見真理，放逸就像火一樣，所以應當捨棄。 因為放逸的緣故，能』
【English Translation】 English version: Each difference is due to the wind of karma blowing these beings, starting from their youth and gradually progressing through various stages. This is the difference caused by their respective karmas. The Bhiksu (monk) should contemplate his youth in this way.
'Furthermore, the third contemplation of a Bhiksu (monk) is that diligent practice will surely lead to attainment. What Dharma (teachings) should he contemplate? It is Samsara (cycle of birth and death). Whether day or night, he should constantly practice, knowing that all beings, until their end, will die. All beings in the Three Realms (Desire Realm, Form Realm, Formless Realm) are subject to the impermanent law of birth and death. Conditioned phenomena are subject to decay and suffering, and loved ones will eventually be separated. Having fallen from the heavens, they will fall into hell. Having emerged from hell, they will be born in the heavens. If a person dies in the human realm, they will be born in hell, as a hungry ghost, as an animal, or in the realms of gods and humans. Having died as a hungry ghost, they will be born in hell, as a hungry ghost, as an animal, as a human, or in the heavens. Thus, up and down, sideways, blown by the wind of karma of birth and death, they revolve and travel, their own karma accomplished, flowing in the sea of Samsara (cycle of birth and death). Thus, whether day or night, the Bhiksu (monk) should cultivate the contemplation of birth and death. Having cultivated in this way, if arrogance arises, it often deludes people, making them fond of illusion. Because of right mindfulness, this arrogance either becomes thin or is completely extinguished. The first supreme mindfulness is the mindfulness of arising, decay, and decline. Therefore, those who wish to enter the city of Nirvana (Nirvana) should cultivate this mindfulness. Why? Because of arrogance, the mind is often illusory, perversely seeking permanence, and therefore flows and travels constantly in Samsara (cycle of birth and death). Because it is bound by the net of love and desire, it is impossible to reach that permanent place.'
'At that time, the World Honored One (世尊) spoke in verse:
'"Having escaped from love and fear, without any hopes or desires, the brave and strong, free from doubt, can attain the permanent place. If one is submerged in the flood of existence, the mind constantly delights in desires, such a person's mind is illusory, how can they attain the permanent place? If a person's mind is illusory, seeking joy in the realms of sense, such a person is deluded about the path of the Dharma (teachings), and will be born in hell. A heedless and distracted mind cannot truly see the truth, heedlessness is like fire, therefore it should be abandoned. Because of heedlessness, one can'"
失， 一切善法藏， 盡一切方便， 不見八分道。 十法皆失壞， 樂於放逸毒， 亦以放逸故， 四禪盡皆失。 放逸縛眾生， 能縛而非色， 常處則是樂， 離放逸則得。 若人意不迷， 常畏於生死， 彼則脫惡道， 得安隱寂靜。」
「『如是修行，念生退念。如是修行生死念已，則常不迷。彼觀世間一切有為生退法已，厭離生死，種種觀已，觀生死苦有無量種。此無量種世間眾生一切放逸，隨何等時舍離放逸，能一切時觀察無常、觀察盡滅，見盡滅已，觀察佛念。如是之人則能盡苦。
「『又複比丘第四念者，所謂修行一切具足悉皆失壞，念彼具足一切失壞。此念比丘不樂利養，不貪檀越往返來去，亦不樂見王、若大臣。若見王者，不生樂心，愛不能妨。又于晝夜不生分別，於他具足若臥具等，心不分別，不生悕求以為己物。
「『如是見已，不生嫉妒，心如是念：「如是眾生決定死亡，一切具足必定失壞。如是如是具足增長，如是如是愛亦增長。又復如是具足失故，悕望更得，有無量種無量分別，心生苦惱。彼苦惱者不可譬喻。」「『如是比丘如是觀見具足失壞，既觀見已，則於後時不悕天王，況復人王、若轉輪王
【現代漢語翻譯】 現代漢語譯本 『喪失（失）， 一切善法之藏， 窮盡一切方便， 不見八正道（八分道）。 十種善法皆失壞， 樂於放逸的毒害， 也因為放逸的緣故， 四禪（四禪）全部喪失。 放逸束縛眾生， 能束縛卻非有形之物， 常處於放逸中即是苦， 遠離放逸才能獲得解脫。 如果人意念不迷惑， 常懷畏懼生死之心， 那麼他就能脫離惡道， 獲得安穩寂靜。』
『像這樣修行，念頭生起又退失。像這樣修行生死之念后，就能常常不迷惑。他觀察世間一切有為法的生起和退滅后，厭惡遠離生死，種種觀察后，觀察到生死的痛苦有無量種。這無量種世間眾生都因為放逸，無論何時捨棄放逸，就能時時觀察無常、觀察盡滅，見到盡滅后，觀察佛念（佛念）。這樣的人就能斷盡痛苦。
『又，比丘的第四種念是，所謂修行一切資具都完全失壞，念及這些資具的一切失壞。這種念頭讓比丘不貪圖利養，不貪戀施主（檀越）的往來，也不喜歡見到國王或大臣。如果見到國王，不生歡喜心，愛慾不能妨礙他。並且日夜不生分別心，對於他人的資具，如臥具等，心中不分別，不生希求，不想要據爲己有。
『像這樣見到后，不生嫉妒心，心中這樣想：『這些眾生必定會死亡，一切資具必定會失壞。像這樣資具增長，愛慾也像這樣增長。又因為這樣資具失去的緣故，希望再次得到，有無量種無量分別，心中生起苦惱。這種苦惱是無法比喻的。』『像這樣比丘這樣觀察見到資具的失壞，既然觀察見到后，那麼以後就不再希求天王（天王），更何況是人王或轉輪王（轉輪王）。』
【English Translation】 English version 'Loss (失), the treasury of all good Dharmas, Exhausting all skillful means, not seeing the Eightfold Path (八分道). Ten Dharmas are all ruined, delighting in the poison of negligence, Also because of negligence, all four Dhyanas (四禪) are lost. Negligence binds sentient beings, can bind but is not form, Constantly being in that state is suffering, separation from negligence is attainment. If a person's mind is not confused, always fearing birth and death, then he will escape the evil paths, and attain peace and tranquility.'
'Practicing thus, thoughts arise and then recede. Having practiced the thought of birth and death in this way, one will always be unconfused. Having observed the arising and ceasing of all conditioned phenomena in the world, one becomes weary of and departs from birth and death. After various observations, one observes that the suffering of birth and death is of immeasurable kinds. All these immeasurable kinds of sentient beings in the world are negligent. Whenever they abandon negligence, they can constantly observe impermanence, observe cessation. Having seen cessation, they observe the Buddha-recollection (佛念). Such a person can exhaust suffering.
'Moreover, the fourth recollection of a Bhiksu is the so-called practice of all possessions being completely lost, recollecting the complete loss of all these possessions. This recollection makes the Bhiksu not delight in gain and offerings, not be greedy for the coming and going of donors (檀越), and not like to see kings or ministers. If he sees a king, he does not generate a joyful mind, and desire cannot hinder him. Furthermore, he does not generate discrimination day and night, and regarding the possessions of others, such as bedding, his mind does not discriminate, does not generate longing, and does not want to take them as his own.
'Having seen this way, he does not generate jealousy, and his mind thinks thus: 'These sentient beings are destined to die, and all possessions are destined to be lost. As possessions increase in this way, desire also increases in this way. And because of the loss of possessions in this way, there are immeasurable kinds of immeasurable discriminations in the hope of obtaining them again, and suffering arises in the mind. This suffering is beyond comparison.' 'Having observed the loss of possessions in this way, the Bhiksu will no longer hope for a Deva King (天王) in the future, let alone a human king or a Chakravartin (轉輪王).'
。何以故？見無量種失壞苦故。若王大臣或大長者、剎利大姓種種具足，更有大力能破壞之，種種具足一切皆失，妻子奴婢、客等舍離。失財物故，得大衰惱；他強勝故，則為劣減。四出巷中處處而行，手足壞裂，唇乾衣破，飢渴羸瘦，身體枯燥，從城至城、從村至村、從山至山、從邊地處至邊地處，受如是等無量種苦；比丘如是既觀察已，復更思惟，墮于無量險岸惡處，于生死處生厭離心。
「『如是比丘復見人中種種具足一切失壞，如是見故，如是比知思惟天處，若此人中如是無量多種怖畏，不得自在，刀賊水火王種衰惱，財寶具足富樂失壞，何況復于離肉骨污天樂處生。有天花鬘在頭莊嚴，無量百千天眾圍繞，多有無量諸天女眾遊戲歌舞，喜笑受樂，在天園林蓮花水池、山峰則有七寶光明，聚集樂行五樂音聲，種種天歌，七寶間雜堂殿光明，常一切時，身無量種勝勝妙事，不可譬喻。天境界中受樂成就，迭互相愛，無有斗諍，隨所須念一切皆得，五樂音聲心受快樂。若如是樂具足失壞，則得苦惱。以業盡故，復墮地獄、餓鬼、畜生。臨欲墮時，如是生處次第無隔，已於久來無量種作，皆得苦惱，復生異處，種種苦惱。如是彼天若生地獄，彼地獄中大力熾火周匝燒身，甚為飢渴，不可譬喻受大苦惱。作地獄
【現代漢語翻譯】 現代漢語譯本 什麼緣故呢？因為見到無量種失壞的痛苦。如果國王大臣或者大長者、剎帝利大姓等等各種條件都具備，更有強大的力量能夠破壞這一切，各種條件都具備的一切都會失去，妻子奴婢、賓客等等都會離散。因為失去財物，得到巨大的衰敗煩惱；因為他人強大勝過自己，自己就顯得弱小卑微。在四通八達的巷子中到處行走，手腳破裂，嘴唇乾裂衣服破爛，飢餓乾渴瘦弱，身體枯槁，從一個城市到另一個城市、從一個村莊到另一個村莊、從一座山到另一座山、從邊遠的地方到另一個邊遠的地方，遭受像這樣等等無量種痛苦；比丘像這樣觀察之後，又進一步思維，（眾生）墮落在無量危險的岸邊和惡劣的地方，對於生死輪迴產生厭惡和遠離的心。
『像這樣比丘又見到人間各種條件都具備的一切都會失壞，像這樣見到，像這樣了知思維天界的情況，如果人間有像這樣無量多種的怖畏，不得自在，有刀兵盜賊水火以及國王的衰敗煩惱，財寶具備的富裕快樂也會失壞，更何況是在遠離肉骨污穢的天界享受快樂呢。天人頭戴用鮮花編織的花鬘作為裝飾，有無量百千的天眾圍繞，有很多無量的天女歌舞嬉戲，歡喜談笑享受快樂，在天界的園林蓮花水池、山峰則有七寶的光明，聚集享受五種音樂的聲音，各種各樣的天歌，用七寶間隔裝飾的堂殿光明，常常一切時候，身體有無量種殊勝美妙的事情，無法比喻。在天界的境界中享受快樂，彼此互相愛戀，沒有爭鬥，隨心所想一切都能得到，五種音樂的聲音讓內心享受快樂。如果像這樣的快樂條件全部失壞，就會得到苦惱。因為業力耗盡的緣故，又會墮入地獄、餓鬼、畜生道。臨近要墮落的時候，像這樣的出生之處次第沒有間隔，已經于長久以來造作的無量種惡業，都會得到苦惱，又會出生在不同的地方，遭受種種苦惱。像這樣那天人如果生到地獄，那地獄中猛烈熾盛的火焰週身燃燒，非常飢餓乾渴，無法比喻地遭受巨大的苦惱。造作地獄（的業）』
【English Translation】 English version Why is that? Because they see limitless kinds of suffering from loss and ruin. If a king, great minister, or wealthy elder, a great Kshatriya family, possessing all sorts of things, and there is even greater power able to destroy them, possessing all sorts of things, everything is lost, wives, servants, guests, etc., are separated. Because of the loss of wealth and possessions, they obtain great decline and affliction; because others are strong and victorious, they become inferior and diminished. They walk everywhere in the streets and alleys, their hands and feet broken and cracked, their lips dry, their clothes torn, hungry, thirsty, emaciated, their bodies withered, from city to city, from village to village, from mountain to mountain, from borderland to borderland, enduring such limitless kinds of suffering; a Bhikshu, having observed thus, further contemplates, falling into limitless dangerous shores and evil places, generating a mind of aversion and detachment towards the cycle of birth and death.
'Thus, a Bhikshu again sees that in the human realm, all sorts of possessions are subject to loss and ruin. Seeing thus, knowing and contemplating the heavenly realms in this way, if in the human realm there are such limitless kinds of fears, without freedom, with the afflictions of knives, thieves, water, fire, and the decline of royal lineages, the wealth and joy of possessing treasures are also subject to loss and ruin, how much more so in the heavenly realms, which are far from the impurity of flesh and bones, enjoying heavenly pleasures. There are heavenly flower garlands adorning their heads, surrounded by limitless hundreds of thousands of heavenly beings, with many limitless heavenly women playing, singing, and dancing, rejoicing, laughing, and enjoying pleasure, in heavenly gardens, lotus ponds, and mountain peaks, which have the light of seven treasures, gathering to enjoy the sounds of the five kinds of music, all sorts of heavenly songs, halls and palaces adorned with the light of seven treasures, constantly, at all times, their bodies possessing limitless kinds of superior and wonderful things, beyond comparison. In the heavenly realms, they enjoy the fulfillment of pleasure, loving each other mutually, without strife or contention, obtaining everything they desire at will, their minds enjoying the happiness of the sounds of the five kinds of music. If such conditions of pleasure are completely lost and ruined, then they obtain suffering and affliction. Because their karma is exhausted, they again fall into the hells, the realms of hungry ghosts, and the animal realm. When about to fall, such places of birth follow in order without interruption, having accumulated limitless kinds of actions over a long time, they all obtain suffering and affliction, and are again born in different places, suffering all sorts of afflictions. Thus, if that Deva is born in hell, in that hell, the powerful blazing fire burns their bodies all around, they are extremely hungry and thirsty, suffering great affliction beyond comparison. Creating the karma of hell.'
業，作業道已，見於自身墮活、黑繩、合、喚、大喚、熱、大熱等如是七種大地獄中，唯除阿鼻最大地獄。資生離別，生大苦惱，見苦惱事，彼苦惱事不可得說。如是比丘常一切時，晝夜修行，如是正念。
「『又複比丘念彼如是財物具足資生失壞，修行此念，念天人中有如是事，自餘三道則無財物資生之具，何得有失？所謂地獄、餓鬼、畜生，人中少有相似樂受，非是自在。
「『于彼人處，則有五種具足失壞。何等為五？謂眼於色，若愛若樂，見則悕求，悕求味著，為樂攝取。如此顛倒不利益者，則不愛樂，見不凈色，彼於色中心則惡之，是故無樂。如是具足與彼失壞，同一根本。
「『又彼比丘隨順繫念具足失壞，何者具足？云何失壞？謂耳聞聲，耳聞聲已，隨順彼聲，愛樂相應，心生歡喜，如是具足。又所聞聲有異因緣，所謂四大。於四大聲，心不愛樂，不生歡喜，與心相違，不利益心，是名失壞。
「『又彼比丘聞好花香、和合末香、種種雜香，聞嗅香等種種諸香，順心受樂。彼香因緣，則生樂心，能令欲發。又彼比丘繫念思惟彼念香者，思惟彼人鼻嗅諸香。彼一一香有無量種，所謂爛臭與心違逆，聞糞屎等無量臭氣，心不喜樂。彼人如是，此物失壞。
「『又彼比丘專心
【現代漢語翻譯】 現代漢語譯本 業，作業道已，（業：karma，作業道：path of action）他看見自己墮入活地獄、黑繩地獄、合大地獄、喚大地獄、大喚地獄、熱地獄、大熱地獄等七種大地獄中，唯獨沒有阿鼻地獄（Avīci hell）這種最大的地獄。因為生活所需而分離，產生巨大的苦惱，見到這些苦惱的事情，那些苦惱的事情是無法用言語描述的。這樣的比丘（bhiksu，佛教僧侶）常常在一切時候，白天和夜晚都修行，像這樣保持正念。 『此外，比丘（bhiksu，佛教僧侶）應當憶念那些財物充足、生活富足卻又失去的情形，修行這種憶念，想到天人和人中有這樣的事情，其餘三道（地獄、餓鬼、畜生）則沒有財物和生活所需，又怎麼會有失去呢？所謂地獄、餓鬼、畜生，人中只有少許相似的快樂感受，並非是真正的自在。 『在人道中，則有五種具足和失壞。哪五種呢？就是眼睛對於顏色，如果喜愛和快樂，看見了就希望得到，希望得到就貪戀執著，爲了快樂而攝取。如此顛倒不利益的事情，就不喜愛，看見不乾淨的顏色，他對於顏色內心就厭惡它，所以沒有快樂。像這樣具足和失壞，是同一個根本。 『此外，比丘（bhiksu，佛教僧侶）應當隨順繫念具足和失壞，什麼是具足？什麼是失壞？就是耳朵聽到聲音，耳朵聽到聲音后，隨順那個聲音，喜愛和快樂相應，內心產生歡喜，這就是具足。又所聽到的聲音有不同的因緣，就是四大（地、水、火、風）。對於四大（地、水、火、風）的聲音，內心不喜愛，不產生歡喜，與內心相違背，不利益內心，這叫做失壞。 『此外，比丘（bhiksu，佛教僧侶）聞到好的花香、和合末香、各種各樣的雜香，聞嗅香等各種香，順心而接受快樂。那些香的因緣，就產生快樂的心，能夠使慾望生髮。此外，比丘（bhiksu，佛教僧侶）繫念思惟那些憶念香的人，思惟那些人用鼻子嗅各種香。那些每一種香有無量種，就是腐爛的臭味與內心違逆，聞到糞便等無量的臭氣，內心不喜悅。那個人就是這樣，這種事物就失壞了。 『此外，比丘（bhiksu，佛教僧侶）專心
【English Translation】 English version Karma, the path of action being done, he sees himself fallen into such as the living hell, the Black Rope hell, the Combined hell, the Crying hell, the Great Crying hell, the Hot hell, the Great Hot hell, these seven great hells, except for Avīci (Avīci hell) the greatest hell. Separated from the means of livelihood, great suffering arises, seeing suffering events, those suffering events cannot be spoken of. Such a bhiksu (bhiksu, Buddhist monk) constantly at all times, day and night, practices, thus with right mindfulness. 『Moreover, the bhiksu (bhiksu, Buddhist monk) should contemplate the loss and ruin of such possessions and means of livelihood, cultivating this contemplation, thinking that such things exist among gods and humans, while the other three paths (hell, hungry ghosts, animals) have no possessions or means of livelihood, so how can there be loss? Namely, hell, hungry ghosts, animals; among humans, there are only a few similar experiences of pleasure, which are not truly free. 『In the human realm, there are five kinds of fulfillment and ruin. What are the five? Namely, the eye towards form, if there is love and joy, upon seeing, one desires to obtain it, desiring to obtain it, one becomes attached and clings to it, taking it for pleasure. Such inverted and unbeneficial things, one does not love, seeing impure colors, his heart despises them, therefore there is no joy. Thus, fulfillment and ruin share the same root. 『Moreover, the bhiksu (bhiksu, Buddhist monk) should follow and contemplate fulfillment and ruin. What is fulfillment? What is ruin? Namely, the ear hears sound, and having heard the sound, one follows that sound, love and joy arise in accordance, and the heart generates joy, this is fulfillment. Furthermore, the sound heard has different causes and conditions, namely the four great elements (earth, water, fire, wind). Towards the sounds of the four great elements (earth, water, fire, wind), the heart does not love, does not generate joy, contradicts the heart, and does not benefit the heart, this is called ruin. 『Moreover, the bhiksu (bhiksu, Buddhist monk) smells good flower fragrances, blended powdered fragrances, various mixed fragrances, smelling various fragrances, accepting pleasure in accordance with the heart. The causes and conditions of those fragrances generate a joyful heart, which can cause desires to arise. Furthermore, the bhiksu (bhiksu, Buddhist monk) contemplates and reflects on those who remember fragrances, contemplating those people who use their noses to smell various fragrances. Each of those fragrances has countless kinds, namely rotten and foul smells that contradict the heart, smelling countless foul odors such as feces, the heart does not rejoice. That person is like this, this thing is ruined. 『Moreover, the bhiksu (bhiksu, Buddhist monk) wholeheartedly
繫念，復有異種，世間之中具足失壞。云何繫念？於人世間舌味愛樂，順心喜樂，食味易消，消已則適，得命色力、樂、辯才等，心生喜樂。若復餘味不可愛樂，違心不樂，食之難消，心則不適，于命色力、安樂、辯才資用則微，唯生苦惱。彼人如是，此物失壞。
「『又彼比丘復念身觸可愛可樂，寒時得溫，熱時得涼，順心生樂。人世間中如是具足。若異因緣，復令身觸不愛不樂，心不生樂，熱時不涼，寒時不溫，違心受苦，不喜不樂，唯生苦惱。世間人中，如是五種具足失壞。比丘如是若晝若夜繫念修行。
正法念處經卷第四十五 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四十六
元魏婆羅門瞿曇般若流支譯觀天品之二十五(夜摩天之十一)
「『又彼比丘復念天中可愛境界，根和合生，分別風吹，數數增長，愛火所燒。諸世間人貪彼處樂，起如是心：「天中甚樂。」如是比丘繫念思惟：「彼天失壞。」比丘于彼可愛境界不生貪樂，離熱惱意。如是比丘第一善意，見六慾天皆悉失壞。
「『彼四天處有十二種失壞之事：一謂力劣；二謂常與阿修羅鬥，彼阿修羅忽然闇至入其軍中；三謂斗時，為阿修羅打彼天身所著鎧鉀；四謂斗時，撥其頭上
【現代漢語翻譯】 現代漢語譯本： 繫念還有其他種類，在世間中會帶來失去和損壞。什麼是繫念呢？在人世間，人們喜愛舌頭的味道，順心時就感到快樂，食物容易消化，消化后就感到舒適，從而獲得壽命、容貌、力量、快樂和辯才等，心中產生喜悅。如果其他的味道不可愛，違背心意而不快樂，食物難以消化，心中就不舒適，那麼在壽命、容貌、力量、安樂和辯才等方面的資用就會減少，只產生痛苦。人們就是這樣，因為這些事物而遭受失去和損壞。 『此外，那位比丘又憶念身體的觸感是可愛和令人愉悅的，寒冷時得到溫暖，炎熱時得到涼爽，順心時就感到快樂。人世間就是這樣具足這些感受。如果因為其他因緣，又使得身體的觸感變得不可愛和不令人愉悅，心中不產生快樂，炎熱時沒有涼爽，寒冷時沒有溫暖，違背心意而感受痛苦，不喜悅也不快樂，只產生痛苦。世間人就是這樣，這五種感受會帶來失去和損壞。比丘無論是白天還是夜晚，都應該這樣繫念修行。』 正法念處經卷第四十五 大正藏第 17 冊 No. 0721 正法念處經 正法念處經卷第四十六 元魏婆羅門瞿曇般若流支譯觀天品之二十五(夜摩天之十一) 『此外，那位比丘又憶念天界中可愛的境界，由根（感官）和合而生，被分別的風吹動，不斷增長，被愛慾之火所焚燒。各個世間的人貪戀那裡的快樂，產生這樣的想法：「天界非常快樂。」這樣的比丘繫念思惟：「那天界會失去和損壞。」比丘對於那些可愛的境界不產生貪戀和快樂，遠離熱惱的意念。這樣的比丘具有第一等的善意，看到六慾天都會失去和損壞。 『那四天王天有十二種失去和損壞的事情：一是力量弱小；二是經常與阿修羅（Asura，一種惡神）戰鬥，那些阿修羅突然在黑暗中來到他們的軍隊中；三是戰鬥時，阿修羅擊打他們天人身上所穿的鎧甲；四是戰鬥時，撥掉他們頭上的...
【English Translation】 English version: Furthermore, there are different kinds of mindfulness that entail loss and ruin in the world. What is this mindfulness? In the human world, people love the taste on their tongues, and when things go their way, they feel joy. Food is easily digested, and after digestion, they feel comfortable, thus gaining lifespan, appearance, strength, happiness, eloquence, etc., and joy arises in their hearts. If other tastes are not lovely, and they are unhappy because things go against their will, food is difficult to digest, and they feel uncomfortable, then their resources in terms of lifespan, appearance, strength, comfort, and eloquence will diminish, and only suffering arises. People are like this, suffering loss and ruin because of these things. 『Moreover, that Bhiksu (Buddhist monk) remembers that the touch of the body is lovely and pleasant; warmth is obtained when it is cold, and coolness is obtained when it is hot, and joy arises when things go their way. The human world is complete with such feelings. If, due to other causes and conditions, the touch of the body becomes unlovely and unpleasant, joy does not arise in the heart, there is no coolness when it is hot, and no warmth when it is cold, suffering is experienced against one's will, there is no joy or pleasure, and only suffering arises. Worldly people are like this, and these five kinds of feelings entail loss and ruin. Whether it is day or night, the Bhiksu should practice mindfulness in this way.』 The Sutra on the Establishment of Right Mindfulness, Volume 45 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness The Sutra on the Establishment of Right Mindfulness, Volume 46 Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 25 on Observing the Heavens (Eleventh of the Yama Heaven) 『Moreover, that Bhiksu remembers the lovely realms in the heavens, which arise from the union of the senses, are blown by the winds of discrimination, increase repeatedly, and are burned by the fire of desire. People in various worlds are greedy for the pleasures there, and they think, 「The heavens are very joyful.」 Such a Bhiksu contemplates with mindfulness, 「Those heavens will be lost and ruined.」 The Bhiksu does not generate greed or pleasure for those lovely realms, and he abandons the thought of burning afflictions. Such a Bhiksu has the foremost good intention, seeing that all the Six Desire Heavens will be lost and ruined. 『Those Four Heavenly King Heavens have twelve kinds of loss and ruin: first, their strength is weak; second, they are constantly fighting with the Asuras (a type of demon), and those Asuras suddenly arrive in darkness and enter their armies; third, during battle, the Asuras strike the armor worn on the bodies of those Devas (gods); fourth, during battle, they pluck off their heads...
所著兜鉾，令墮海中；五謂壞已，則生羞慚；六謂斗時，見羅睺羅，則生驚怖；七謂退時，彼天女眾舍之而去，向余天子；八謂食時，以自業故，見食劣者，則生羞慚；九謂軍眾量色形相莊嚴具等，自業相似，於他劣者則生羞慚；十謂彼天遊戲之時，于彼天中所生之鳥，見彼劣者亦生輕賤；十一、劣天向遊戲處步行而往；十二、劣天所受欲觸，自業相似，他莊嚴具則為勝妙，見他勝故則生慚恥。四天王處有如是等十二失壞，如是比丘善修心者，不貪天樂，以無垢意觀察彼天。既觀察已，心生厭離，毀呰天欲。若其有人悕求天故而行梵行，如是梵行非梵行因。如是等人為彼比丘之所輕賤。何以故？無自在故。
「『又彼比丘觀察三十三天失壞，彼見：三十三天之中八種失壞。何等為八？一者鉀劣，共阿修羅鬥戰之時，雨墮不凈。二者斗時，見彼敵主勇阿修羅，其心退弱。三者食時，劣者羞慚。四者劣天不為天王帝釋所識。五者劣天色力形相一切下劣。六者劣天聲觸色味香等皆劣，不與他齊。七者劣天退天之時，天女舍離。八者劣天若升遊戲殿堂之時，神通則劣，不能速進。此是八種三十三天失壞之事。
「『夜摩天中有六失壞。何等為六？一者食時劣者羞慚。二者劣天所有教敕天女不受。三者劣天少福業故
【現代漢語翻譯】 現代漢語譯本： 『（阿修羅）所投擲的兜鉾（一種兵器），會掉入海中；五是（阿修羅）戰敗后，會感到羞愧；六是戰鬥時，看到羅睺羅（Rāhula，星名，也指阿修羅王），會感到驚恐；七是撤退時，那些天女們會捨棄他們，轉而投向其他天子；八是進食時，因為自身業力的緣故，看到食物低劣，會感到羞愧；九是（看到）軍眾的量、顏色、形貌、莊嚴具等等，與自身業力相似，不如他人時，會感到羞愧；十是那些天人在遊戲時，在天界中所生的鳥類，看到他們低劣也會輕視他們；十一是低劣的天人步行前往遊戲場所；十二是低劣的天人所感受的欲樂，與自身業力相似，（看到）他人的莊嚴具勝過自己，因為看到他人勝過自己而感到慚愧。四天王天有如此等等十二種失壞，像這樣的比丘，善於修習心的人，不貪戀天上的快樂，以無垢的心意觀察那些天人。觀察之後，心中生起厭離，譭謗斥責天上的慾望。如果有人爲了希求生天而修行梵行，這樣的梵行不是解脫的因。這樣的人會被比丘所輕視。為什麼呢？因為他們沒有自在。』
『此外，那位比丘觀察三十三天（Trāyastriṃśa，佛教的欲界第二天）的失壞，他看到：三十三天中有八種失壞。哪八種呢？一是（天人的）鉀劣，與阿修羅（Asura，一種惡神）戰鬥時，會降下不凈之物。二是戰鬥時，看到敵方首領勇猛的阿修羅，他們的心會退縮軟弱。三是進食時，低劣的天人會感到羞愧。四是低劣的天人不會被天王帝釋（Indra，天帝）所認識。五是低劣的天人，其顏色、力量、形貌一切都低劣。六是低劣的天人，其聲音、觸覺、顏色、味道、香氣等等都低劣，不能與他人相比。七是低劣的天人退天之時，天女會捨棄他們。八是低劣的天人如果升到遊戲殿堂時，神通就會低劣，不能快速前進。這就是八種三十三天失壞的事情。』
『夜摩天（Yāmadeva，佛教的欲界第三天）中有六種失壞。哪六種呢？一是進食時低劣的天人會感到羞愧。二是低劣的天人所發出的教令，天女不會接受。三是低劣的天人因為缺少福業的緣故。
【English Translation】 English version: 'The ḍokka (a type of weapon) that (the Asuras) throw will fall into the sea; fifth, after (the Asuras) are defeated, they will feel ashamed; sixth, when fighting, seeing Rāhula (a star, also refers to the Asura king), they will feel terrified; seventh, when retreating, those heavenly women will abandon them and turn to other gods; eighth, when eating, because of their own karma, seeing inferior food, they will feel ashamed; ninth, (seeing) the quantity, color, appearance, adornments, etc. of the army, similar to their own karma, inferior to others, they will feel ashamed; tenth, when those gods are playing, the birds born in that heaven, seeing them inferior, will also despise them; eleventh, inferior gods walk to the place of play; twelfth, the sensual pleasures experienced by inferior gods are similar to their own karma, (seeing) the adornments of others surpass their own, they feel ashamed because they see others surpass them. The Heaven of the Four Great Kings has these twelve kinds of losses. A Bhikṣu (monk) like this, who is good at cultivating the mind, does not crave heavenly pleasures, and observes those gods with a pure mind. After observing, aversion arises in his mind, and he reviles and criticizes heavenly desires. If someone practices Brahmacharya (pure conduct) in order to seek rebirth in heaven, such Brahmacharya is not the cause of liberation. Such people are despised by the Bhikṣu. Why? Because they have no freedom.'
'Furthermore, that Bhikṣu observes the losses of the Trāyastriṃśa (the Heaven of Thirty-three Gods, the second heaven of the desire realm in Buddhism), and he sees: there are eight kinds of losses in the Trāyastriṃśa. What are the eight? First, (the gods') potassium is inferior, and when fighting with the Asuras (a type of evil spirit), impure things will fall. Second, when fighting, seeing the brave Asura who is the enemy leader, their hearts will retreat and weaken. Third, when eating, inferior gods will feel ashamed. Fourth, inferior gods will not be recognized by Indra (the king of gods). Fifth, inferior gods, their color, strength, and appearance are all inferior. Sixth, inferior gods, their sound, touch, color, taste, and smell are all inferior, and cannot compare to others. Seventh, when inferior gods retreat from heaven, the heavenly women will abandon them. Eighth, if inferior gods ascend to the palace of play, their supernatural powers will be inferior, and they will not be able to advance quickly. These are the eight kinds of losses of the Trāyastriṃśa.'
'In the Yāmadeva (the third heaven of the desire realm in Buddhism), there are six kinds of losses. What are the six? First, when eating, inferior gods will feel ashamed. Second, the instructions issued by inferior gods will not be accepted by the heavenly women. Third, inferior gods, because of their lack of meritorious deeds.
，彼天女眾雖供養之，不如供養多福德者。四者劣天牟修樓陀夜摩天王說法之時，心不愛樂。此是彼中最大失壞。五者劣天本業少故，光明則變，若天前世行善業多，彼天則坐大青寶座，坐已復起。下劣業天在彼處坐，座變為銀。業種種故，如是失壞，六者量短。如是六種是夜摩天失壞之事。
「『兜率陀天有四失壞。何等為四？一者劣天兜率陀中聞法之時，心不喜樂，不樂鵝王說法之聲，是名失壞。兜率陀中，鵝王常在無漏樂地。彼鵝王者則是菩薩以隨意生，故作鵝王如意之色。鵝身七寶光明遍滿，不可喻色，身光周遍五千由旬，有種種色。兜率陀天光明不如鵝王悉勝，令彼諸天心生希有。
「『彼鵝王菩薩令彼得生希有心已，即為彼天說法偈言：
「『「福德業既盡， 命則速減損， 勤精進攝法， 兜率常應爾。 若舍離於法， 放逸所壞天， 不集福德業， 后時則生悔。 乃至老未來， 亦未有病死， 皆應作福德， 莫后時生悔。 若不攝福德， 為放逸壞者， 以放逸壞故， 在地獄受苦。 既得根具足， 而非法行者， 何用命與財， 親舊兄弟等？ 常數作福德， 心意攝受法， 或
【現代漢語翻譯】 現代漢語譯本： 即使那些天女們供養他們，也不如供養那些具有更多福德的人。第四，下等的天人在牟修樓陀夜摩天王（Mūśūru-rudra-yāma-devarāja，夜摩天之王）說法的時候，內心不喜愛聽法。這是他們在夜摩天中最大的損失。第五，下等的天人因為過去所造的善業少，所以他們的光明會發生變化。如果天人前世做了很多善業，那麼他們會坐在大青寶座上，坐下之後還會再次起身。而下劣的天人坐在那裡時，寶座會變成銀色。由於業力的不同，就會有這樣的損失。第六，壽命短促。這六種是夜摩天（Yāma，欲界六天之一）天人會遇到的衰損之事。
『兜率陀天（Tuṣita，欲界六天之一）有四種衰損。是哪四種呢？第一，下等的天人在兜率陀天中聽法的時候，內心不歡喜，不喜歡聽鵝王說法的聲音，這叫做衰損。在兜率陀天中，鵝王常常在無漏的快樂之地。那位鵝王實際上是菩薩以隨意的化身而生，所以呈現出鵝王如意的顏色。鵝的身軀由七寶構成，光明遍滿，其色彩無法比擬，身光照耀五千由旬，呈現出種種顏色。兜率陀天的光明不如鵝王的光明，完全被其勝過，這使得那些天人心生稀有之感。
『那位鵝王菩薩讓那些天人生起稀有之心后，就為他們說偈語道：
『「福德業既盡， 命則速減損， 勤精進攝法， 兜率常應爾。 若舍離於法， 放逸所壞天， 不集福德業， 后時則生悔。 乃至老未來， 亦未有病死， 皆應作福德， 莫后時生悔。 若不攝福德， 為放逸壞者， 以放逸壞故， 在地獄受苦。 既得根具足， 而非法行者， 何用命與財， 親舊兄弟等？ 常數作福德， 心意攝受法， 或
【English Translation】 English version: Even if those celestial maidens offer to them, it is not as good as offering to those with more merit. Fourth, inferior devas (gods) do not delight in their hearts when Mūśūru-rudra-yāma-devarāja (King Yama of the Yama Heaven) preaches the Dharma. This is the greatest loss for them in the Yama Heaven. Fifth, inferior devas have less light because they have done fewer good deeds in their past lives. If a deva has done many good deeds in a previous life, then that deva will sit on a great blue jeweled seat, and after sitting, will rise again. When inferior devas sit there, the seat turns into silver. Because of the variety of karma, there is such loss. Sixth, short lifespan. These six are the things that cause loss for the devas of the Yama Heaven (Yāma, one of the six heavens of desire realm).
『The Tuṣita Heaven (Tuṣita, one of the six heavens of desire realm) has four kinds of losses. What are the four? First, inferior devas do not rejoice in their hearts when they hear the Dharma in the Tuṣita Heaven, and they do not like to hear the voice of the Swan King preaching the Dharma. This is called loss. In the Tuṣita Heaven, the Swan King is always in a place of undefiled joy. That Swan King is actually a Bodhisattva who is born as a voluntary incarnation, so he appears in the auspicious color of the Swan King. The Swan's body is made of seven jewels, and its light pervades everywhere. Its color is incomparable, and its body light shines for five thousand yojanas (unit of distance), displaying various colors. The light of the Tuṣita Heaven is not as good as the light of the Swan King, and is completely surpassed by it, which makes those devas feel a sense of wonder.
『After that Swan King Bodhisattva caused those devas to have a sense of wonder, he spoke the following verse for them:
『「When the merit of good deeds is exhausted, life will quickly diminish, Diligently and vigorously gather the Dharma, The Tuṣita Heaven should always be like this. If you abandon the Dharma, Devas destroyed by negligence, Not accumulating meritorious deeds, You will regret it later. Even before old age comes, And there is no sickness or death, You should all do meritorious deeds, Lest you regret it later. If you do not gather meritorious deeds, And are destroyed by negligence, Because of being destroyed by negligence, You will suffer in hell. Having obtained complete faculties, But acting against the Dharma, What is the use of life and wealth, Relatives, friends, and brothers? Always frequently do meritorious deeds, With your mind and intention gather the Dharma, Or
復止惡業， 或時近善人。 以智慧利刀， 割去惡枝葉， 破壞過惡聚， 斷除過相續。 重智戒福德， 心不悕望物， 常近善男子， 示真實道者。 若持戒生天， 為欲所迷惑， 不修福業者， 常在有中行。 若常樂於智， 持戒寶莊嚴； 若畏欲蛇者， 則是天中天。 若常行法者， 彼則天應禮； 若顛倒行者， 則入于惡道。 此岸彼岸遠， 既得法橋已， 若不速度者， 于有不得脫。 智慧火能燒， 無量煩惱薪。 何義煩惱縛， 著彼愛境界？ 厚重染欲垢， 障礙於智眼， 佛語如良藥， 能除彼障礙。 正法之大將， 能破欲賊軍， 口說善法語， 汝應勤聽受。 有四種顛倒， 常能為誑惑； 世間有八法， 能令一切失。 大力愛河中， 百疑不可度， 若上智筏者， 度已到寂靜。 若天近於欲， 欲能令心癡， 常在於五處， 未有解脫期。 欲難得易壞， 如電何用為？ 欲生苦如刀， 金波迦火毒。 如是如是近， 亦如是增長，
【現代漢語翻譯】 現代漢語譯本 停止造作惡業，有時親近善人。 用智慧的利刃，割除邪惡的枝葉， 摧毀過錯和罪惡的聚集，斷絕過錯的相續。 重視智慧、戒律和福德，內心不貪求外物， 經常親近善良的人，那些指示真實道路的人。 如果持戒而生天，卻被慾望所迷惑， 不修習福德善業的人，常常在輪迴中流轉。 如果常常喜愛智慧，以持戒的珍寶來莊嚴自身； 如果畏懼慾望的毒蛇，這樣的人就是天中之天。 如果常常奉行正法，那麼諸天都應該禮敬他； 如果顛倒錯亂地行事，就會墮入惡道之中。 此岸和彼岸遙遠，既然已經得到了正法的橋樑， 如果不迅速渡過，就無法從輪迴中解脫。 智慧的火焰能夠焚燒，無量無盡的煩惱之薪。 煩惱的束縛有什麼意義呢？為什麼執著于所愛的境界？ 深重濃厚的染欲污垢，會障礙智慧的眼睛， 佛陀的教誨如同良藥，能夠去除這些障礙。 正法的大將，能夠摧毀慾望的盜賊軍隊， 口中宣說善良的法語，你們應當勤奮地聽受。 有四種顛倒的見解，常常會產生迷惑和欺騙； 世間有八種法，能夠使一切都失去。 在強大的愛慾河流中，百般的疑惑難以渡過， 如果登上智慧的木筏，渡過之後就能到達寂靜的彼岸。 如果天人親近慾望，慾望會使內心愚癡， 常常處於五欲之中，沒有解脫的期限。 慾望難以得到卻容易敗壞，如同閃電一樣短暫有什麼用呢？ 慾望產生痛苦如同刀割，如同金波迦樹的火焰一樣劇毒。 越是這樣，越是親近，慾望也就會越是增長。
【English Translation】 English version Cease creating evil karma, and sometimes draw near to virtuous people. With the sharp sword of wisdom, cut away the evil branches and leaves, Destroy the accumulation of faults and evils, and sever the continuation of transgressions. Value wisdom, precepts, and merit, and do not crave external things in your heart, Always draw near to good men, those who point out the true path. If one is born in the heavens by upholding precepts, but is deluded by desires, And does not cultivate meritorious deeds, one will constantly wander in existence. If one always delights in wisdom, and adorns oneself with the jewels of precepts; If one fears the poisonous snake of desire, then that one is the heaven among heavens. If one constantly practices the Dharma, then the heavens should pay homage to that one; If one acts in a reversed and confused manner, one will fall into the evil paths. The near shore and the far shore are distant, now that you have obtained the bridge of the Dharma, If you do not cross over quickly, you will not be liberated from existence. The fire of wisdom can burn, the immeasurable fuel of afflictions. What is the meaning of the bonds of affliction? Why be attached to the realm of love? Thick and heavy defilements of desire, obstruct the eye of wisdom, The Buddha's words are like good medicine, able to remove those obstacles. The great general of the Righteous Dharma, is able to destroy the army of desire-thieves, Speak good Dharma words from your mouth, you should diligently listen and receive them. There are four kinds of inverted views, which constantly cause delusion and deception; There are eight worldly dharmas, which can cause everything to be lost. In the mighty river of love and desire, a hundred doubts are difficult to cross, If one boards the raft of wisdom, having crossed over, one can reach tranquility. If a deva (god) draws near to desire, desire can make the mind foolish, One is constantly in the five desires, with no time limit for liberation. Desire is difficult to obtain but easy to ruin, like lightning, what use is it? Desire produces suffering like a knife, like the poisonous fire of the Kimpaka tree. The more it is like this, the closer one gets, the more desire will grow.
欲者不可足， 猶如火燒薪。 癡天悕欲樂， 不知畏過燒， 若離不善欲， 后時得大樂。 癡者染欲已， 為欲堅繫縛， 欲如電不異， 然後異處去。 若習近於欲， 欲則上上勝， 彼為慾火燒， 燒已到燒處。 若天近於欲， 此心為大癡， 不悕無體法， 樂中之大樂。 欲者無涅槃， 無樂無解脫， 是故莫近欲， 近欲甚為惡。 若近欲境界， 根則不知足； 不知足無樂， 寂靜不可得。 應畏有為處， 生死之大海， 以大惡欲愛， 常與眾生故。 如此山峰上， 種種可愛樹， 依之而修禪， 思惟欲生滅。 四種諦寂靜， 智者善修行， 怖畏生老死， 脫到善彼岸。 愚意不思惟， 樂欲故有縛， 欲樂既盡已， 生老死必脫。 若念此大苦， 于有海不倦， 癡故欲箭射， 墮地獄惡處。 癡樂欲樂故， 畢竟舍安樂， 于惡不知畏， 死時到如火。 乃至死到時， 能破壞一切， 此能破壞故， 破壞命種子。 皆利益安隱， 丈夫應
【現代漢語翻譯】 現代漢語譯本 貪慾之人永遠不會滿足，就像用柴火燃燒的火焰一樣。 愚癡的天人沉溺於慾望的快樂，不知道過度貪求慾望會帶來災禍。 如果能夠遠離不好的慾望，將來就能獲得極大的快樂。 愚癡的人一旦染上慾望，就會被慾望牢牢地束縛。 慾望就像閃電一樣，轉瞬即逝，變化無常。 如果經常接近慾望，慾望就會越來越強烈。 這樣的人會被慾望之火焚燒，最終到達充滿痛苦的地方。 如果天人沉溺於慾望，他們的心就會變得非常愚癡。 他們不會嚮往無形無相的涅槃之樂，那才是快樂中的至樂。 貪慾之人無法獲得涅槃，沒有真正的快樂，也無法得到解脫。 所以不要接近慾望，接近慾望是非常糟糕的。 如果接近慾望的境界，感官永遠不會滿足； 不知滿足就沒有快樂，寂靜的境界也無法獲得。 應該畏懼有為法（saṃskṛta-dharma）的處所，也就是生死輪迴的大海， 因為強烈的慾望和愛，常常與眾生相伴。 就像在這山峰上，生長著各種可愛的樹木， 依靠這些樹木來修行禪定，思維慾望的生起和滅亡。 四聖諦（catvāri āryasatyāni）是寂靜的真理，有智慧的人應該好好修行， 從而對生老病死感到畏懼，最終解脫，到達美好的彼岸。 愚蠢的人不進行思惟，因為貪圖慾望的快樂而被束縛， 一旦慾望的快樂消失，就必定會經歷生老病死，無法逃脫。 如果能念及這巨大的痛苦，就不會在生死輪迴的苦海中感到厭倦， 因為愚癡而被慾望之箭射中，就會墮入地獄等惡劣的地方。 因為愚癡而貪圖慾望的快樂，最終會捨棄真正的安樂， 對於惡果不知道畏懼，死亡到來時就像烈火焚身一樣痛苦。 乃至死亡到來之時，能夠破壞一切， 死亡能夠破壞生命，破壞生命的種子。 爲了所有眾生的利益和安寧，大丈夫應該...
【English Translation】 English version The desire of those who crave is never satisfied, just like a fire burning with fuel. Foolish gods cling to the pleasures of desire, unaware of the danger of being burned by excess. If one can abandon unwholesome desires, great happiness can be attained in the future. Once fools are tainted by desire, they are firmly bound by it. Desire is like lightning, fleeting and impermanent. If one constantly indulges in desire, it will only grow stronger and stronger. Such a person will be burned by the fire of desire, eventually reaching a place of suffering. If gods indulge in desire, their minds become extremely foolish. They do not aspire to the formless bliss of Nirvana (nirvāṇa), which is the greatest of all happiness. Those who crave desire cannot attain Nirvana (nirvāṇa), have no true happiness, and cannot be liberated. Therefore, do not approach desire, for approaching desire is extremely evil. If one approaches the realm of desire, the senses will never be satisfied; Without contentment, there is no happiness, and tranquility cannot be attained. One should fear the realm of conditioned phenomena (saṃskṛta-dharma), the great ocean of birth and death, Because strong desire and love are always with sentient beings. Just like on this mountain peak, there are various lovely trees, Relying on these trees to practice meditation, contemplating the arising and ceasing of desire. The Four Noble Truths (catvāri āryasatyāni) are the tranquil truth, and the wise should practice them well, Thereby fearing birth, old age, and death, and ultimately liberating themselves to reach the blissful shore. Foolish minds do not contemplate, and are bound because they crave the pleasure of desire, Once the pleasure of desire is exhausted, one will inevitably experience birth, old age, and death, unable to escape. If one can remember this great suffering, one will not be weary in the sea of birth and death, Because of foolishness, being shot by the arrow of desire, one will fall into hell and other evil realms. Because of foolishness, clinging to the pleasure of desire, one will ultimately abandon true peace and happiness, Not knowing the fear of evil consequences, death arrives like a fire burning the body. Even until the time of death, it can destroy everything, Death can destroy life, destroying the seed of life. For the benefit and peace of all beings, a great person should...
精勤， 得樂離憂悲， 恒常作善業。 若除于欲藏， 離熱得清涼， 如是智不癡， 則不悕望欲。」
「『如是鵝王調伏天故，說如是偈。若天放逸，行放逸者，雖聞不念，心不思惟。若天樂聞彼鵝所說調伏偈句，向無漏地速疾而行，欲聞正法。聞正法已，生敬重心。如是天眾得聞正法，心敬重已，速速疾走復向行堂。彼行堂中所有諸天，以聞正法，心敬重故，光明增長百倍千倍，余放逸天光明則劣。如是天中，得現世果。樂天欲者，彼天少色，形服莊嚴一切皆劣。此如是等，兜率陀天最初失壞。
「『又兜率天第二失壞。眾集聽法，無量百千億數眾會，五百菩薩所住地處，兜率天王名曰寂靜，為眾說法，所謂無明因緣行等。彼諸天眾聽正法時，一心專意，諦聽諦聞。如是聞故，威德莊嚴皆悉勝上有百千倍，轉更增長。若天動心，心則如電，亦如大風吹大海水，種種波動。以愛因緣，如是動心，愛樂境界，彼天威德、形服莊嚴如本不異，不更增長，見他勝故內心慚恥，此則名為兜率陀天第二失壞。
「『又兜率天第三失壞。若天聞法，心生敬重，如說而知，如法相知。如是知已，心念正住。彼天威德、形服莊嚴皆悉勝上有百千倍，轉更增長。若彼諸天不念法者，彼天
【現代漢語翻譯】 精勤努力，能獲得快樂，遠離憂愁和悲傷，並且恒常行善業。 如果能夠去除內心的慾望，就能脫離煩惱的熱惱，獲得清涼自在。 像這樣有智慧而不愚癡的人，就不會再貪求慾望了。'
『因為鵝王調伏了天人，所以說了這樣的偈頌。如果天人放縱懈怠，行為放逸，即使聽聞佛法也不會放在心上，不會用心思考。 如果天人喜歡聽聞那隻鵝所說的調伏偈句，就會迅速地走向無漏的境界，渴望聽聞真正的佛法。 聽聞真正的佛法后，就會生起恭敬之心。像這樣，天眾聽聞了真正的佛法，心中生起恭敬之心后，就會快速地回到行堂。 那些在行堂中的天人，因為聽聞了真正的佛法，心中生起恭敬之心的緣故，他們的光明增長百倍千倍，而其他放逸的天人的光明就顯得遜色了。 像這樣，天人就能獲得現世的果報。貪戀欲樂的天人，他們的色相就顯得暗淡，形體和服飾的莊嚴也都會變得遜色。這些就是兜率陀天最初的衰敗。
『還有兜率天的第二次衰敗。大眾聚集聽聞佛法，有無量百千億的眾會，在五百位菩薩所居住的地方，兜率天王名叫寂靜，為大眾說法，講述無明緣起行等等的道理。 那些天眾聽聞真正的佛法時，一心專注，仔細地聽聞。 像這樣聽聞佛法的緣故，他們的威德和莊嚴都勝過其他天人百千倍，並且不斷增長。 如果天人內心動搖，心就像閃電一樣，又像大風吹動大海，產生種種波動。 因為愛慾的緣故，內心產生動搖，貪戀外在的境界，這些天人的威德、形體和服飾的莊嚴就和原來一樣，不會再增長，看到其他天人勝過自己，內心感到慚愧，這就是兜率陀天的第二次衰敗。
『還有兜率天的第三次衰敗。如果天人聽聞佛法，心中生起恭敬之心，如佛所說那樣去理解，如佛法所說那樣去認識。 像這樣理解和認識之後，心中保持正念。 這些天人的威德、形體和服飾的莊嚴都勝過其他天人百千倍，並且不斷增長。 如果那些天人不憶念佛法，那些天人
【English Translation】 Diligence, Obtains joy, departs from sorrow and grief, Constantly performs good deeds. If one removes the store of desires, Departs from heat and obtains coolness, Thus, with wisdom and without delusion, Then one does not crave desires.'
'Because the Swan King subdued the gods, he spoke such verses. If the gods are negligent and act with laxity, even if they hear, they do not remember, and their minds do not contemplate. If the gods delight in hearing the verses of subdual spoken by that swan, they will quickly proceed towards the unconditioned realm, desiring to hear the true Dharma. Having heard the true Dharma, they will generate a respectful heart. Thus, when the heavenly beings hear the true Dharma and their hearts are filled with reverence, they will quickly return to the practice hall. Those gods in the practice hall, because they have heard the true Dharma and their hearts are filled with reverence, their light increases a hundredfold or a thousandfold, while the light of the other negligent gods is inferior. Thus, among the gods, they obtain the fruit of the present life. Those gods who delight in desires have less radiance, and their forms and adornments are all inferior. This is how the Tushita Heaven initially declines.
'Furthermore, the second decline of the Tushita Heaven occurs when a great assembly gathers to listen to the Dharma, with countless hundreds of thousands of millions of beings, in the place where five hundred Bodhisattvas reside. The king of the Tushita Heaven, named Tranquility (寂靜, Jìjìng), expounds the Dharma to the assembly, speaking of the conditions of ignorance leading to action, and so on. When those heavenly beings listen to the true Dharma, they are single-minded and attentive, listening and hearing carefully. Because of listening in this way, their majestic virtue and adornments surpass others by a hundredfold or a thousandfold, and continue to increase. If a god's mind wavers, his mind is like lightning, or like a great wind blowing the ocean, causing various waves. Because of the cause of love and desire, the mind wavers in this way, craving external realms. The majestic virtue, form, and adornments of these gods remain the same as before, and do not increase further. Seeing that others are superior, they feel ashamed in their hearts. This is called the second decline of the Tushita Heaven.
'Furthermore, the third decline of the Tushita Heaven occurs when a god hears the Dharma and generates a respectful heart, understanding it as it is spoken, and knowing it according to the Dharma. Having understood and known it in this way, the mind remains in right mindfulness. The majestic virtue, form, and adornments of these gods surpass others by a hundredfold or a thousandfold, and continue to increase. If those gods do not remember the Dharma, those gods
威德、形服莊嚴則不增長，此則名為兜率陀天第三失壞。
「『又兜率天第四失壞。若彼諸天聞正法時，心生敬重，專心憶念，如法攝取，專心受持，如是修行。久思惟已，然後修行。彼天如是敬法重法，勝因緣故、聞法力故，威德光明、形服莊嚴轉更勝上有百千倍，轉勝增長。若天聞已，不能修行。彼天見他威德光明、形服莊嚴勝增長己，自見己身威德光明、形服莊嚴則不增長。彼天見他威德光明、形服莊嚴轉勝增長則生慚恥，此則名為兜率陀天第四失壞。
「『又彼比丘如是觀察兜率陀天四種失壞，見失壞已，觀化樂天，復見失壞。彼見：如是天勝妙樂猶故而有四種失壞。何等為四？所謂一者善業盡故，腳則有影，普余身份皆有光明，腳上則無。是故彼天腳則有影，自余諸天所有光明，如山圍繞，彼少光明劣天見已，則避而去。光明勝者見之則笑，作如是言：「此天鄙劣，善業盡故。」彼腳影天聞已羞慚，心生愁惱，如是心言：「我業盡故，今則如是。」一切具足終必失壞。如人世間以有日故，終必有夜，如是此中一切具足終必失壞。若人有命終必有死，如是具足終必失壞。如是世間無有具足而不失壞。此失壞者，是化樂天最初失壞。
「『又化樂天第二失壞。如閻浮提人中所有劫貝等綿，甚
【現代漢語翻譯】 現代漢語譯本 威德和形服的莊嚴不再增長，這被稱為兜率陀天（Tushita Heaven，欲界天之一，彌勒菩薩所在之處）的第三種失壞。
『此外，兜率天還有第四種失壞。如果那些天人在聽聞正法時，心生敬重，專心憶念，如法攝取，專心受持，這樣修行。經過長時間的思惟后，然後修行。這些天人因為如此敬重佛法，重視佛法，憑藉殊勝的因緣和聽聞佛法的力量，他們的威德光明和形服莊嚴會變得更加殊勝，勝過之前百千倍，不斷增長。如果天人聽聞佛法后，不能修行，他們看到其他天人的威德光明和形服莊嚴勝過自己，而自己的威德光明和形服莊嚴卻沒有增長。這些天人看到其他天人的威德光明和形服莊嚴不斷增長，就會感到慚愧，這被稱為兜率陀天的第四種失壞。
『此外，那位比丘如此觀察兜率陀天的四種失壞，看到這些失壞后，又觀察化樂天（Nirmanarati Heaven，欲界天之一），也看到了失壞。他看到：即使是如此殊勝美妙的天界之樂，仍然有四種失壞。是哪四種呢？第一種是善業耗盡，腳部會出現影子，全身其他部分都有光明，唯獨腳上沒有。因此，那天人的腳部會出現影子，其餘天人的光明如同山巒環繞，那些光明較弱的天人看到后，就會避開離去。光明勝過的天人看到后，則會嘲笑他們，說：『這些天人卑劣，因為善業耗盡。』那些腳部有影子的天人聽到后，感到羞慚，心中愁惱，這樣想：『因為我的業力耗盡，現在才會這樣。』一切具足最終必定會失壞。如同人間因為有白天，最終必定會有夜晚，同樣，這裡的一切具足最終必定會失壞。如果人有生命，最終必定會有死亡，同樣，具足最終必定會失壞。如同世間沒有什麼是具足而不失壞的。這種失壞，是化樂天最初的失壞。
『此外，化樂天還有第二種失壞。如同閻浮提（Jambudvipa，我們所居住的這個世界）的人間所有的劫貝（Kalpaka，一種樹名）等棉花，非常...
【English Translation】 English version The majesty of power and form no longer increases; this is called the third loss of Tushita Heaven (Tushita Heaven, one of the heavens of the desire realm, where Bodhisattva Maitreya resides).
'Furthermore, there is a fourth loss of Tushita Heaven. If those devas, when hearing the True Dharma, generate respect in their hearts, single-mindedly remember it, properly grasp it, single-mindedly uphold it, and cultivate in this way. After contemplating for a long time, they then cultivate. Because these devas so respect the Dharma and value the Dharma, and because of the excellent causes and conditions and the power of hearing the Dharma, their majestic power and light, and the adornment of their forms, become even more excellent, surpassing the previous state by hundreds of thousands of times, and continuously increasing. If the devas, after hearing the Dharma, are unable to cultivate, they see that the majestic power and light, and the adornment of the forms, of other devas surpass their own, while their own majestic power and light, and the adornment of their forms, do not increase. These devas, seeing that the majestic power and light, and the adornment of the forms, of other devas continuously increase, then feel ashamed; this is called the fourth loss of Tushita Heaven.'
'Furthermore, that bhikshu thus observes the four kinds of losses of Tushita Heaven, and having seen these losses, he then observes Nirmanarati Heaven (Nirmanarati Heaven, one of the heavens of the desire realm), and also sees losses. He sees that even such excellent and wonderful heavenly bliss still has four kinds of losses. What are the four? The first is that because good karma is exhausted, shadows appear on the feet, while all other parts of the body have light, only the feet do not. Therefore, shadows appear on the feet of those devas, and the light of the other devas is like mountains surrounding them. Those devas with weaker light, seeing this, avoid and depart. Those with superior light, seeing this, then laugh at them, saying, 'These devas are inferior because their good karma is exhausted.' Those devas with shadows on their feet, hearing this, feel ashamed and distressed in their hearts, thinking thus, 'Because my karma is exhausted, I am now like this.' Everything complete will ultimately be lost. Just as in the human world, because there is day, there will ultimately be night, so too, everything complete here will ultimately be lost. If a person has life, there will ultimately be death; likewise, completeness will ultimately be lost. Just as in the world, there is nothing complete that is not lost. This loss is the initial loss of Nirmanarati Heaven.'
'Furthermore, there is a second loss of Nirmanarati Heaven. Just as the cotton from Kalpaka (Kalpaka, a type of tree) and other sources in Jambudvipa (Jambudvipa, the world we live in) is very...
為柔軟，足踏則下，舉則還起。化樂天中地處柔軟亦復如是。若天受報善業盡時，地不柔軟，腳踏不下，舉腳不起，余天見之，知其業盡。有天見之，語余天言：「彼天業盡，退時將到。」此化樂天第二失壞。
「『又化樂天第三失壞。彼化樂天遊戲之時，若至樹下游戲受樂，樹則雨花在彼天上。此花遍在遊戲處地，若天善業欲盡之時，樹花不墮，不散地處。余天見其樹花不墮、不散地處，則便說言：「此天業盡，退時將至。」彼天聞已，羞慚愁惱，如是心言：「我今欲退，如是失壞。」此化樂天第三失壞。
「『又化樂天第四失壞。彼化樂天必定失壞，天中具足必定失壞。彼化樂天何者第四具足失壞？謂一一天住寶地處，如是寶地清凈無垢，如鏡不異，一天之身無量處現，見種種影、種種形服、種種莊嚴。如人界中日輪是一，于無量處蓮花水池，無量百千種種處現，如是天身無量百千寶地之中處處皆現，如身而見。若其有天善業盡者，彼天之身一寶地中影現而已，非處處現。如是失壞如是見已，余智慧天既如是見，即便說言：「如是天者，善業盡故，將欲退壞。」此化樂天第四失壞。
「『爾時，世尊而說偈言：
「『「世間樂具足， 不覺知失壞， 具足必有失， 如日出有夜。
【現代漢語翻譯】 現代漢語譯本 『柔軟是化樂天（Nirmanarati Deva）的特徵，當腳踩在地上時，地面會下陷，抬腳時則恢復原狀。化樂天中的地面也是如此柔軟。如果天人的善業福報將要耗盡時，地面不再柔軟，腳踩不下去，抬腳也抬不起來，其他天人看到這種情況，就知道這個天人的善業將盡。有天人看到后，會告訴其他天人說：「那個天人的善業將盡，退墮的時候快到了。」這是化樂天的第二種失壞。 『化樂天還有第三種失壞。當化樂天的天人們在樹下游戲享樂時，樹會降下花朵到天人的身上。這些花朵遍佈遊戲場所的地面。如果天人的善業將要耗盡時，樹上的花朵不再掉落，也不會散落在地面上。其他天人看到樹上的花朵不再掉落、也不散落在地面上，就會說：「這個天人的善業將盡，退墮的時候快到了。」那個天人聽到后，會感到羞愧愁惱，心裡想：「我現在要退墮了，真是失壞啊。」這是化樂天的第三種失壞。 『化樂天還有第四種失壞。化樂天的天人必定會經歷失壞，天人的福報具足也必定會經歷失壞。化樂天的第四種具足失壞是什麼呢？就是每一個天人都住在寶地上，這些寶地清凈無垢，像鏡子一樣，一個天人的身體會顯現在無數個地方，看到種種影像、種種服飾、種種莊嚴。就像人間只有一個太陽，卻在無數個蓮花水池中顯現出無數百千種影像一樣，天人的身體也會在無數百千個寶地中處處顯現，如同真身一樣被看到。如果某個天人的善業耗盡，那麼這個天人的身體只在一個寶地中顯現影像，而不會處處顯現。看到這種失壞的情況后，有智慧的天人就會說：「這個天人因為善業耗盡，將要退墮了。」這是化樂天的第四種失壞。 『這時，世尊說了偈語： 『「世間享樂雖具足，卻不覺知將失壞，具足之物必有失，猶如日出必有夜。」
【English Translation】 English version 『Softness is a characteristic of the Nirmanarati Deva (化樂天). When a foot steps on the ground, the ground sinks, and when the foot is lifted, it returns to its original state. The ground in the Nirmanarati heaven is also so soft. If a Deva's merit and good karma are about to be exhausted, the ground will no longer be soft, the foot will not sink when stepped on, and the foot cannot be lifted. When other Devas see this, they know that this Deva's good karma is about to end. When a Deva sees this, they will tell other Devas, 'That Deva's good karma is about to end, and the time for their decline is approaching.' This is the second kind of loss for the Nirmanarati heaven. 『The Nirmanarati heaven also has a third kind of loss. When the Devas of the Nirmanarati heaven are playing and enjoying themselves under the trees, the trees will drop flowers onto the Devas. These flowers are all over the ground of the playing area. If a Deva's good karma is about to be exhausted, the flowers on the trees will no longer fall and will not scatter on the ground. When other Devas see that the flowers on the trees no longer fall and do not scatter on the ground, they will say, 'This Deva's good karma is about to end, and the time for their decline is approaching.' When that Deva hears this, they will feel ashamed and distressed, thinking, 'I am about to decline now, what a loss!' This is the third kind of loss for the Nirmanarati heaven. 『The Nirmanarati heaven also has a fourth kind of loss. The Devas of the Nirmanarati heaven will definitely experience loss, and the fulfillment of the Devas' blessings will definitely experience loss. What is the fourth kind of complete loss for the Nirmanarati heaven? It is that each Deva lives on a jeweled ground, and these jeweled grounds are pure and without defilement, like a mirror. A Deva's body will appear in countless places, seeing all kinds of images, all kinds of clothing, and all kinds of adornments. Just as there is only one sun in the human realm, but it appears in countless lotus ponds in countless hundreds and thousands of ways, the Deva's body will also appear everywhere in countless hundreds and thousands of jeweled grounds, seen as if it were the real body. If a certain Deva's good karma is exhausted, then this Deva's body will only appear as an image in one jeweled ground, and will not appear everywhere. After seeing this kind of loss, wise Devas will say, 'This Deva is about to decline because their good karma is exhausted.' This is the fourth kind of loss for the Nirmanarati heaven. 『At that time, the World Honored One (世尊) spoke this verse: 『'The joys of the world are complete, yet one is unaware of their loss. What is complete must be lost, just as night follows sunrise.'
如是具足樂， 如是必失壞， 于欲不知足， 是故愛少時。 若心愛具足， 或悕望常樂， 彼若舍離愛， 如是常得樂。 天欲樂未足， 以入地獄中， 一切皆由愛， 是如來所說。 若人入地獄， 百到若千到， 亦以愛網誑， 故得如是惡。」
「『彼化樂天有如是等四種破壞。
「『又彼比丘復觀他化自在天中四種失壞。若彼諸天善業將盡，臨欲退時則有失壞。彼處天中多有種種妙鬘莊嚴，天花不蔫，處處覆地，第一善香不可譬喻。彼鬘莊嚴有種種色勝妙光明，若寶光明於十六分不及其一。彼鬘多有七寶翅蜂，常一切時出天歌聲。如是他化自在天中，天業若盡，欲失壞時，彼寶翅蜂出不美聲，舍如是天種種花香，到余處去。余智慧天以知彼天臨欲退故，向之說言：「汝於今者，以放逸故，退時欲到而不覺知。」彼業盡天如是聞已，復見彼蜂舍至余處。彼天自知有如是心：「我福業盡。」如是天子心生愁苦，不可譬喻，以見自樂將欲盡故，如是心熱，與地獄火等無有異，唯除地獄更無此火。此是他化自在天中最初失壞。
「『又復他化自在天中第二失壞。彼天之身第一滑觸，周匝光明，形人中日，如螢火蟲。彼天
【現代漢語翻譯】 現代漢語譯本： 『如此圓滿的快樂，也必然會失去， 因為對慾望永不知足，所以才會貪愛短暫的快樂。 如果內心貪愛圓滿，或者希望永遠快樂， 那麼，當他捨棄這種貪愛時，就能常常獲得真正的快樂。 沉溺於天界的慾望而不知滿足，最終會墮入地獄之中， 這一切都是因為貪愛，這是如來（Tathagata）所說的。 如果有人墮入地獄，經歷百次甚至千次， 也是被貪愛的羅網所欺騙，所以才會遭受如此惡報。』
『彼化樂天（Nirmanarati）有以上這四種失壞。
『此外，比丘（bhikkhu）又觀察他化自在天（Paranirmitavasavartin）中的四種失壞。如果那些天人的善業將要耗盡，臨近退轉的時候，就會出現失壞。那裡的天界中，有很多用美妙的花鬘裝飾，天花不會凋謝，處處覆蓋地面，最美好的香氣無法比喻。那些花鬘裝飾有各種顏色，勝妙的光明，即使是寶物的光明，也只有它的十六分之一。那些花鬘上有很多七寶翅膀的蜜蜂，常常在任何時候發出天界的歌聲。像這樣，在他化自在天中，天人的善業如果耗盡，將要失壞的時候，那些寶翅蜜蜂會發出不美的聲音，捨棄這些天界的各種花香，到其他地方去。有智慧的天人因為知道那個天人臨近退轉，就對他說：『你現在因為放逸的緣故，退轉的時候將要到來卻不知道。』那個善業耗盡的天人聽到這些話后，又看到那些蜜蜂捨棄自己到其他地方去。那個天人自己知道有這樣的想法：『我的福德善業已經耗盡。』這樣，天子內心產生愁苦，無法比喻，因為看到自己的快樂將要耗盡，像這樣內心焦熱，與地獄的火焰一樣沒有差別，只是地獄還有其他的火焰。這是在他化自在天中最初的失壞。
『還有，在他化自在天中第二種失壞。那些天人的身體非常光滑，週身散發光明，比起人間的太陽，就像螢火蟲一樣。那些天人
【English Translation】 English version: 『Such complete joy, is sure to be lost, Because one is never satisfied with desires, therefore loves short-lived pleasures. If the mind loves completeness, or hopes for constant joy, Then, if he abandons this love, he will always obtain true joy. Indulging in heavenly desires without satisfaction, one will eventually fall into hell, All this is due to love, as the Tathagata (如來) said. If a person falls into hell, hundreds or even thousands of times, It is also deceived by the net of love, therefore suffers such evil consequences.』
『Those Nirmanarati (化樂天) heavens have these four kinds of destruction.
『Furthermore, the bhikkhu (比丘) observes four kinds of ruin in the Paranirmitavasavartin (他化自在天) heavens. If the good karma of those devas (天人) is about to be exhausted, when approaching decline, there will be ruin. In those heavens, there are many adorned with wonderful garlands, the heavenly flowers do not wither, covering the ground everywhere, the most wonderful fragrance is beyond comparison. Those garland adornments have various colors, surpassing and wonderful light, even the light of treasures is not even one-sixteenth of it. Those garlands have many seven-jeweled winged bees, constantly emitting heavenly songs at all times. Like this, in the Paranirmitavasavartin heavens, if the good karma of the devas is exhausted, when about to be ruined, those jeweled winged bees will emit unpleasant sounds, abandoning these various flowers and fragrances of the heavens, and go to other places. Wise devas, knowing that those devas are approaching decline, say to them: 『You, because of negligence, are about to decline but do not realize it.』 Those devas whose karma is exhausted, after hearing these words, also see those bees abandoning them and going to other places. Those devas know in their hearts: 『My meritorious karma is exhausted.』 In this way, the deva's heart generates sorrow, beyond comparison, because seeing their joy is about to be exhausted, in this way their hearts are burning, no different from the fires of hell, except that hell has other fires. This is the initial ruin in the Paranirmitavasavartin heavens.
『Furthermore, there is a second ruin in the Paranirmitavasavartin heavens. The bodies of those devas are extremely smooth, radiating light all around, compared to the sun in the human world, like fireflies. Those devas
之身所著瓔珞，及餘種種莊嚴具等，所有光明，寶壁山峰皆在中現，如於鏡中現見不異。若彼天子欲到退時，彼天身上所著瓔珞莊嚴具等，山峰若壁于中不現。余黠慧天如是見已，語彼欲退業盡天言：「汝放逸行，退時欲到。汝身所著瓔珞莊嚴無有光明，寶壁山峰于中不現。」彼黠慧天曾見余天臨欲退時，有如是相。此是他化自在天中第二失壞。
「『又復他化自在天中第三失壞。所謂彼天退時，將到彼處。諸天業未盡者乘種種寶妙光明殿，三處能行，所謂虛空、陸地、水中。行則速疾，無所障礙，不搖不動。若天業盡，將欲退時，彼殿搖動，行則不速。自余諸天見其殿動而語之言：「汝於今者退時欲到，我先曾見余天退時，有如是相。」彼業盡天如是聞已，與天境界將欲離別，愁火燒心，如地獄火所燒不異。此是他化自在天中第三失壞。
「『又復他化自在天中第四失壞。若彼諸天善業未盡，五樂音聲、莊嚴具聲皆悉美妙，所有歌聲美妙可愛，聞已心喜。若其有天善業盡者，彼天五樂音聲不妙，歌聲亦爾，如啞不異。彼天聞已，心不生喜，以自業故，莊嚴具中聲出說言：「汝於今者善業盡滅，以汝放逸，放逸行故。汝於今者，將欲到于異世間去，以業縛故。」彼天如是以自業故，聞莊嚴聲，其心極愁，
【現代漢語翻譯】 現代漢語譯本 他身上所佩戴的瓔珞（一種裝飾品），以及其他各種莊嚴具等，所發出的光明，寶壁和山峰都能夠在其中顯現，就像在鏡子中看到的一樣，沒有差別。如果那天子將要退位時，他身上所佩戴的瓔珞莊嚴具等，山峰和寶壁就不會在其中顯現。其他聰慧的天人看到這種情況后，會告訴那位將要退位、業報將盡的天人說：『你放縱懈怠，退位的時候快到了。你身上所佩戴的瓔珞莊嚴沒有光明，寶壁和山峰也不能在其中顯現。』這些聰慧的天人曾經見過其他天人臨近退位時，出現這樣的徵兆。這是他化自在天（欲界第六天）中的第二種失壞。 『還有他化自在天中的第三種失壞。就是當這些天人退位的時候快要到來時，那些業報還沒有盡的天人乘坐著各種珍寶和美妙光明的宮殿，可以在三個地方自由行走，這三個地方是：虛空、陸地和水中。行走的時候非常快速，沒有任何阻礙，也不會搖晃。如果天人的業報已經耗盡，將要退位時，他的宮殿就會搖晃，行走的速度也會變慢。其他的眾天人看到他的宮殿搖晃，就會告訴他說：『你現在退位的時候快到了，我之前曾經見過其他天人退位時，出現這樣的徵兆。』那位業報將盡的天人聽到這些話后，想到即將要與天界的境界離別，愁苦的火焰燃燒他的內心，就像被地獄的火焰焚燒一樣痛苦。這是他化自在天中的第三種失壞。 『還有他化自在天中的第四種失壞。如果那些天人的善業還沒有耗盡，五種樂器的聲音和莊嚴具的聲音都非常美妙，所有的歌聲都美妙可愛，聽了之後內心歡喜。如果有的天人善業已經耗盡，那麼他聽到的五種樂器的聲音就不再美妙，歌聲也是一樣，就像啞巴發出的聲音一樣難聽。那天人聽到這些聲音后，內心不會感到歡喜，因為自己的業報，莊嚴具中會發出聲音說：『你現在的善業已經耗盡，因為你放縱懈怠，做放逸的事情。你現在將要到其他的世界去了，因為業力的束縛。』那位天人因為自己的業報，聽到莊嚴具發出的聲音，內心感到非常憂愁。
【English Translation】 English version The necklaces (a type of ornament) worn on their bodies, and all other kinds of adornments, etc., all their light, the jeweled walls and mountain peaks, all appear within them, just as seeing them in a mirror, without any difference. If that Deva (god or celestial being) is about to decline, the necklaces and adornments worn on his body, the mountain peaks and walls, will not appear within them. Other wise Devas, seeing this, will tell that Deva whose karma is about to end and is about to decline: 'You are acting carelessly, and the time of your decline is approaching. The necklaces and adornments you wear have no light, and the jeweled walls and mountain peaks cannot appear within them.' These wise Devas have seen other Devas nearing decline, with such signs. This is the second kind of loss in Paranirmitavasavartin (the sixth heaven of the desire realm). 'Furthermore, there is a third kind of loss in Paranirmitavasavartin. That is, when the time of those Devas' decline is approaching, those Devas whose karma has not yet ended ride in various precious and wonderfully luminous palaces, which can travel in three places: the sky, land, and water. They travel swiftly, without any obstruction, and without shaking or moving. If a Deva's karma is exhausted and he is about to decline, his palace will shake and his travel will be slow. The other Devas, seeing his palace shaking, will tell him: 'The time of your decline is now approaching; I have seen other Devas decline before, with such signs.' That Deva whose karma is exhausted, hearing these words, and thinking of the impending separation from the realm of the Devas, will have his heart burned by the fire of sorrow, as if burned by the fire of hell. This is the third kind of loss in Paranirmitavasavartin. 'Furthermore, there is a fourth kind of loss in Paranirmitavasavartin. If those Devas' good karma has not yet been exhausted, the sounds of the five kinds of music and the sounds of the adornments are all wonderful, and all the songs are beautiful and lovely, and hearing them brings joy to the heart. If a Deva's good karma is exhausted, then the sounds of the five kinds of music he hears will no longer be wonderful, and the songs will be the same, like the sounds made by a mute. That Deva, hearing these sounds, will not feel joy in his heart, because of his own karma, and a voice will come from the adornments, saying: 'Your good karma is now exhausted, because you are careless and act recklessly. You are now about to go to another world, because of the bonds of karma.' That Deva, because of his own karma, hearing the voice from the adornments, will feel extremely sorrowful.
作如是言：「我於今者境界之樂福德業盡。」彼種種寶所莊嚴幘，即時墮落，如是見已，生大苦惱。此是他化自在天中第四失壞。
「『於三界中更無有處、有物是常，一切無常。如是六天是失壞處，彼如是天善業盡故，必定當退此失壞天。悕望此天持戒生者，善業盡時，必定當爾。』
「如是第五山樹具足地處諸天，牟修樓陀夜摩天王——迦迦村陀世尊塔中所有經字示彼天眾，如是說言：『汝等天眾舍離放逸，勿放逸行。放逸味苦，地獄中受，一切欲味悉皆如是。』彼諸天眾聞第三佛所說經已，若天放逸，樂放逸者，放逸則減。
「於六經中迦迦村陀如來所說第三經竟。
「爾時，彼處夜摩天主知彼天眾心生厭離，而告之言：『汝等天眾已聞大仙所說正法，能盡諸苦，除舍放逸，為天人說寂靜之法。汝等天眾已聞第三如來之法。汝於今者聞法律已，精勤修行，復聽余佛所說之法，聞已攝取，則得利益，退此天已，不墮地獄、餓鬼、畜生。』
「牟修樓陀夜摩天王如是說已，一切天眾皆白天主牟修樓陀而作是言：『唯愿天王利益我等，安樂我等。』
「爾時，天主牟修樓陀告天眾言：『汝等天眾一切皆看此之第四如來之塔，種種珍寶而為莊嚴，無量百千光明照耀，有種種寶間錯
【現代漢語翻譯】 現代漢語譯本：這樣說道：『我如今所處的境界之樂和福德之業已經耗盡。』他那用各種珍寶裝飾的帽子，立刻就掉落下來，看到這種情況后，內心產生極大的苦惱。這是他化自在天（Paranirmitavasavartin，欲界第六天）中的第四種衰敗現象。 『在三界（Trailokya，欲界、色界、無色界）之中，再也沒有任何地方、任何事物是永恒不變的，一切都是無常的。這六慾天（Six Deva Heavens）都是衰敗之處，這些天人因為善業耗盡的緣故，必定會從這個衰敗的天界退墮。希望通過持戒而生到這些天界的人，當他們的善業耗盡時，必定也會這樣。』 像這樣，在第五個山樹具足地處，夜摩天王（Yama，欲界第三天）牟修樓陀（Musilinda）——迦迦村陀佛（Krakucchanda Buddha，過去七佛之一）的塔中所刻的經文字句向天眾們展示，這樣說道：『你們這些天眾，捨棄放逸，不要行放逸之事。放逸的滋味是苦澀的，在地獄中受苦，一切慾望的滋味都是如此。』那些天眾聽聞第三尊佛所說的經文后，如果天人放逸，喜歡放逸，那麼放逸就會減少。 在六部經中，迦迦村陀如來所說的第三部經結束。 這時，那裡的夜摩天主知道那些天眾心中產生了厭離之情，就告訴他們說：『你們這些天眾已經聽聞了大仙（Maharishi，佛陀的尊稱）所說的正法，能夠消除各種痛苦，去除放逸，為天人和人宣說寂靜之法。你們這些天眾已經聽聞了第三尊如來的法。你們現在聽聞了法律之後，精勤修行，再聽聞其他佛所說的法，聽聞后攝取，就能得到利益，從這個天界退墮后，也不會墮入地獄、餓鬼、畜生道。』 牟修樓陀夜摩天王這樣說完后，一切天眾都對天主牟修樓陀說：『愿天王利益我們，安樂我們。』 這時，天主牟修樓陀告訴天眾說：『你們這些天眾都看看這第四尊如來的塔，用各種珍寶來裝飾，無量百千的光明照耀，有各種珍寶交錯。
【English Translation】 English version: He spoke thus: 'My current enjoyment of the realm and the merit of my deeds are exhausted.' The crown adorned with various jewels immediately fell off, and upon seeing this, he experienced great distress. This is the fourth sign of decay in Paranirmitavasavartin (the sixth heaven of the desire realm). 'In the Trailokya (three realms: desire, form, and formless), there is no place or thing that is permanent; everything is impermanent. These Six Deva Heavens are places of decay, and these devas, because their good deeds are exhausted, will surely fall from this decaying heaven. Those who hope to be born in these heavens through upholding precepts will surely be like this when their good deeds are exhausted.' Thus, in the fifth place, the land full of mountains and trees, the Yama (third heaven of the desire realm) King Musilinda (Mucalinda) showed the assembly of devas the scriptural verses from the stupa of Krakucchanda Buddha (one of the past seven Buddhas), saying thus: 'You devas, abandon negligence and do not engage in negligent conduct. The taste of negligence is bitter, and it is suffered in hell. All the tastes of desires are like this.' After those devas heard the sutras spoken by the third Buddha, if the devas are negligent and enjoy negligence, then negligence will decrease. The third sutra spoken by Krakucchanda Tathagata in the six sutras is complete. At that time, the Yama King there, knowing that the minds of those devas were generating aversion, told them: 'You devas have already heard the true Dharma spoken by the great sage (Maharishi, an honorific title for the Buddha), which can eliminate all suffering, remove negligence, and speak of the Dharma of tranquility for devas and humans. You devas have already heard the Dharma of the third Tathagata. Now that you have heard the law, diligently practice it, and listen to the Dharma spoken by other Buddhas. After hearing it, take it to heart, and you will gain benefit. After falling from this heaven, you will not fall into hell, the realm of hungry ghosts, or the animal realm.' After Yama King Musilinda spoke thus, all the devas said to the lord of the devas, Musilinda: 'May the king benefit us and bring us peace.' At that time, the lord of the devas, Musilinda, told the assembly of devas: 'All of you devas, look at this stupa of the fourth Tathagata, adorned with various jewels, illuminated by countless hundreds of thousands of lights, with various treasures interspersed.'
奇麗，無量功德之所莊嚴，光明普覆此天世間，一切遍滿。』爾時天眾白天王言：『我今已見。』
「爾時，天主牟修樓陀告天眾言：『汝等今者，一切共我詣如來塔。』天眾答言：『如是，天王！』爾時，天主牟修樓陀並天眾等，相隨而去，到佛塔已，其心清凈，頭面敬禮如來之塔，心則清涼，禮已則起，看毗葉婆如來之塔。彼如來塔種種妙寶光明照耀，如前所說。
「彼佛塔中寶壁之上有經法字，利益天人，所謂說言：
「『若有人能成就七法，則生天上。何等為七？一者所謂有善男子聞法聞義，聞法修行，聞法善意，隨所聞法，心則攝取，聞已堅固、聞已受持、聞已愛樂，心生喜樂。此善男子近七功德具足知識。何者七種知識功德皆悉具足？所謂一者如說而行；二者近他如說行者；三者則能如說而行，堅固攝取；四者得法堅固思惟；五者住意；六者謂近同善業者；七者他教不取他惡。近如是等七種功德具足知識。
「『云何名為如說修行？如是知識，善行善作，若有所說知量少說能為利益，時相應說方相應說，不疾不遲，多義少語，美妙易解，與法相應，自他利益，如是而說。如彼所說，如是而行。云何近他如說行者？常正修行身口意等，意內外凈猶如真金，彼人如是如說修行。云何
【現代漢語翻譯】 現代漢語譯本：奇麗啊，無量功德所莊嚴之處，光明普遍覆蓋這個天界世間，一切都充滿光明。』當時天眾白天王說：『我現在已經看見了。』 『當時，天主牟修樓陀（Maheśvara，自在天）告訴天眾說：『你們現在，都和我一起去如來塔。』天眾回答說：『好的，天王！』當時，天主牟修樓陀和天眾等，互相跟隨而去，到達佛塔后，他們內心清凈，以頭面恭敬地禮拜如來之塔，內心感到清涼，禮拜完畢后就起身，觀看毗葉婆（Vipaśyin，毗婆尸佛）如來之塔。那如來塔以種種美妙的寶物和光明照耀，如同前面所說的那樣。 『那佛塔中寶壁之上刻有經法文字，利益天人和阿修羅，上面寫著： 『如果有人能夠成就七種法，就能往生天上。哪七種呢？第一種是，有善男子聽聞佛法和義理，聽聞佛法后修行，聽聞佛法後心生善意，隨著所聽聞的佛法，內心就攝取不忘，聽聞后堅固不移、聽聞后受持奉行、聽聞后喜愛樂意，內心生起喜悅。這樣的善男子親近七種功德具足的善知識。哪七種知識功德都完全具備呢？就是：第一，如所說的那樣實行；第二，親近其他如所說而行的人；第三，能夠如所說的那樣實行，並且堅固地攝取；第四，對於所得到的佛法能夠堅固地思惟；第五，能夠專注一心；第六，親近與自己有相同善業的人；第七，不採納別人的邪說，不學習別人的惡行。親近像這樣七種功德具足的善知識。 『怎樣叫做如說修行呢？像這樣的善知識，善於行事，善於作為，如果有所說法，知道適量而說，能夠爲了利益而說，在適當的時候說，在適當的場合說，不急不緩，用很少的語言表達很多的意思，美妙動聽容易理解，與佛法相應，對自己和他人都有利益，像這樣而說。像他所說的那樣，就如是而行。怎樣叫做親近其他如說而行的人呢？常常以正直之心修行身口意等，內心和外在都清凈，就像真金一樣，那個人就像這樣如說修行。怎樣叫做
【English Translation】 English version: 『Wondrous and beautiful, adorned with immeasurable merits, its light universally covers this heavenly world, everything is filled with light.』 At that time, the Day King of the heavenly hosts said: 『I have now seen it.』 『At that time, the Lord of the Heavens, Maheśvara (牟修樓陀, the Great Lord), said to the heavenly hosts: 『Now, all of you, come with me to the Tathāgata's (如來) Stupa (塔).』 The heavenly hosts replied: 『As you command, O King of the Heavens!』 At that time, the Lord of the Heavens, Maheśvara, together with the heavenly hosts, followed each other and went to the Buddha's Stupa. Their minds were pure, and they bowed their heads and faces in reverence to the Tathāgata's Stupa, their hearts feeling cool and refreshed. After bowing, they arose and looked at the Stupa of the Tathāgata Vipaśyin (毗葉婆). That Tathāgata's Stupa shone with various wonderful jewels and light, as described before. 『On the jeweled walls of that Buddha's Stupa were inscribed the words of the Dharma (經法), benefiting gods and humans, saying: 『If someone can accomplish seven qualities, they will be reborn in the heavens. What are the seven? The first is that a virtuous man hears the Dharma and its meaning, practices the Dharma after hearing it, has good intentions after hearing the Dharma, and with the Dharma he hears, his mind grasps it without forgetting, after hearing it he is firm and unmoving, after hearing it he upholds and practices it, after hearing it he loves and delights in it, and joy arises in his heart. This virtuous man draws near to a virtuous friend who possesses seven qualities. What are the seven qualities of knowledge that are fully possessed? They are: first, acting as one speaks; second, drawing near to others who act as they speak; third, being able to act as one speaks, and firmly grasping it; fourth, being able to firmly contemplate the Dharma one has obtained; fifth, abiding in mindfulness; sixth, drawing near to those who share the same virtuous karma; seventh, not adopting the wrong views of others, and not learning the evil deeds of others. Drawing near to a virtuous friend who possesses these seven qualities. 『What is called practicing as one speaks? Such a virtuous friend is good at acting and good at doing. If he speaks, he knows the right amount to say, and speaks for the benefit of others, speaking at the appropriate time, speaking in the appropriate place, neither too quickly nor too slowly, using few words to express many meanings, beautifully and easily understood, in accordance with the Dharma, benefiting himself and others, speaking in this way. As he speaks, so he acts. What is called drawing near to others who act as they speak? Constantly cultivating body, speech, and mind with uprightness, the inner and outer mind being pure like true gold, that person practices as he speaks in this way. What is called
名為如說而行，堅固攝取？若有所作，普清凈作，三種作業，觀察彼業，善清凈已，生天人中乃至涅槃。如是之人，或自思惟或從他聞，此業報樂，堅固喜樂，堅固攝取。如是知識，堅固攝取。彼善男子云何得法堅固思惟？所謂善凈堅固攝取，二世利益，如是見已，堅固思惟。如是堅固思惟意者，或從他所得聞堅固善業果已，或自思已，喜樂真諦。如是喜樂真諦知識，云何住意？此多聞已，意則不亂，此名住意。云何為近同善業者？謂見他人同己功德，如是見已，則近彼人。云何他教不取他惡？餘人非法、似善法者所不能牽。如是親近七種功德具足知識善男子者，或生人間或生天中。此說初法。
「『何等復是自餘六法，成就彼法得生天上？所謂多聞、攝取修行，不懈怠、念、不熱惱他、不誑等六。此等七法，如是已說。成就如是七種法者，身壞命終生於善道，天世界中。如七大殿，若王大臣乘如是殿，五樂音聲歌舞喜笑，妙鬘莊嚴，如是而行向遊戲處。如是七法，若人成就，行向天處。
「『何者多聞而名多聞？謂聞真法，聞已調伏，不生憍慢。如其所聞，多聞增長，不放逸行，智不厭足，常咨問他，自己功德不向他說，不誦己名。此多聞者，身壞命終生於善道，天世界中。此第二法隨順正入修行成就
【現代漢語翻譯】 現代漢語譯本 『什麼叫做如說而行，堅固攝取？如果有所作為，普遍清凈地去做，通過三種作業，觀察那些行為，在善和清凈之後，便可生於天人之中，乃至涅槃。這樣的人，或者自己思考，或者從他人那裡聽到，這種行為的果報是快樂的，因此會堅定地喜愛這種快樂，堅定地攝取這種快樂。這樣的知識，也要堅定地攝取。那麼，善良的男子如何才能對佛法進行堅固的思考呢？就是說，要善良清凈地堅定攝取，對今生來世都有利益的事情，這樣看待之後，才能進行堅固的思考。像這樣進行堅固思考的人，或者從他人那裡聽到堅固的善業果報之後，或者自己思考之後，就會喜愛真諦。像這樣喜愛真諦的知識，如何才能安住於心呢？對此多加聽聞之後，心就不會散亂，這就叫做安住於心。什麼叫做親近與自己有相同善業的人呢？就是看到他人與自己有相同的功德，這樣看到之後，就會親近那個人。什麼叫做不接受他人的惡行呢？就是不會被其他人的非法行為，或者看起來像善法的行為所迷惑。像這樣親近具備七種功德的知識和善良的男子，或者會生於人間，或者會生於天上。這是說的第一種法。 『還有哪些其餘的六種法，成就這些法就能生於天上呢？就是多聞、攝取修行、不懈怠、正念、不惱怒他人、不欺騙等等六種。這七種法，已經這樣說過了。成就這七種法的人，身壞命終之後會生於善道，天界之中。就像七座大殿，國王大臣乘坐這樣的殿堂，伴隨著五種樂器的聲音、歌舞、歡笑，用美妙的花鬘裝飾，像這樣前往遊樂的地方。這七種法，如果有人成就，就會前往天界。 『什麼叫做多聞才能稱作多聞呢？就是聽聞真正的佛法，聽聞之後調伏自己，不生驕慢。像他所聽聞的那樣，多聞增長，不放逸地修行，智慧永不滿足，經常向他人請教，不向他人宣揚自己的功德，不念誦自己的名字。這樣多聞的人，身壞命終之後會生於善道，天界之中。這是第二種法，隨順正道進入修行成就。
【English Translation】 English version 『What is called 『acting according to the words』 and 『firmly grasping』? If there is something to be done, do it with universal purity. Through the three kinds of actions, observe those actions. After being good and pure, one can be born among gods and humans, even to Nirvana. Such a person, either thinking for themselves or hearing from others, will find the reward of this action to be happiness, and will firmly love and grasp this happiness. Such knowledge should also be firmly grasped. So, how can a virtuous man engage in firm contemplation of the Dharma? It means to virtuously and purely grasp firmly, things that benefit both this life and the next. Seeing it this way, one can engage in firm contemplation. One who engages in firm contemplation in this way, either after hearing about the firm rewards of good deeds from others, or after contemplating it themselves, will love the truth. How can such knowledge that loves the truth abide in the mind? After hearing much about this, the mind will not be disturbed; this is called abiding in the mind. What does it mean to be close to those who share the same good deeds? It means seeing that others have the same merits as oneself, and upon seeing this, one will draw near to that person. What does it mean to not accept the evil of others? It means not being misled by the unlawful actions of others, or by actions that appear to be good. One who associates with knowledgeable and virtuous men who possess these seven qualities will either be born in the human realm or in the heavens. This is the first Dharma that is spoken of. 『What are the other six Dharmas, by accomplishing which one can be born in the heavens? They are: extensive learning (多聞), embracing and practicing (攝取修行), non-negligence (不懈怠), mindfulness (念), not causing distress to others (不熱惱他), and not deceiving (不誑), etc. These seven Dharmas have been spoken of in this way. One who accomplishes these seven Dharmas, after the destruction of the body and the end of life, will be born in a good path, in the heavenly realms. It is like seven great palaces; if a king or minister rides in such a palace, accompanied by the sounds of five kinds of musical instruments, singing, dancing, joy, and laughter, adorned with beautiful garlands, they proceed in this way to a place of amusement. These seven Dharmas, if one accomplishes them, will lead one to the heavenly realms. 『What does it mean to have extensive learning to be called extensively learned? It means hearing the true Dharma, and after hearing it, taming oneself and not giving rise to arrogance. As one hears, extensive learning increases, one practices without negligence, wisdom is never satisfied, one constantly consults others, one does not proclaim one's own merits to others, and one does not recite one's own name. Such a person of extensive learning, after the destruction of the body and the end of life, will be born in a good path, in the heavenly realms. This is the second Dharma, following the right path to enter into the accomplishment of practice.』
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「『云何第三攝取修行？謂聞法已，攝取修行。若復有人得聞法已，于非法律攝取修行，唯聞法已，荷法重檐，不修不行，不取法果。若復有人以智慧鉤調伏持戒，若智不靜，則彼持戒，猶如晝燈，無有光明，不堅不實。若持戒中有智和合，彼人猶如火燈光明，堅而復實，得果不虛。若修法者得說言堅，非唯口中言說為堅，彼人身業、口業、意業皆悉寂靜，身壞命終生於善道，天世界中。此第三法。
「『云何第四名不懈怠？言懈怠者，所謂不作。何名不作？隨所作法，發已不作，不能究竟。彼如是法，精勤不斷則能究竟，若是懈怠不精勤者，不能究竟。少發起者，於世間法、出世間義，不具足行。若懈怠者，一切所作皆悉羸劣，為一切人之所輕賤，毀呰嫌薄，自受苦惱，身壞命終墮于惡道，生地獄中。如是之人懈怠所壞。如是懈怠應當舍離，如火如刀，如墮險岸，如惡毒蛇。若為懈怠所破壞者，則不精勤，無有威德，如羊不異。彼則無智，種種所作一切不知，若智非智、若法非法、應行不行，一切不知。何以故？以不讀經、不聞法故，以懈怠故。若復有人論開心意，于智所知若法非法，一切皆知，應作不作、應行不行，一切皆知。如是等法，智慧所知，一切皆知。智及精進，懈怠者無。彼懈怠者如
【現代漢語翻譯】 現代漢語譯本 『什麼是第三種攝取修行？ 也就是聽聞佛法之後，攝取修行。如果有人聽聞佛法之後，卻在非正法中攝取修行，或者只是聽聞佛法，將佛法視為沉重的負擔，不去修持實踐，不求證佛法的果實。如果有人用智慧之鉤來調伏持戒，如果智慧不靜定，那麼他的持戒就像白天的燈一樣，沒有光明，不堅定也不真實。如果持戒中有智慧的配合，這個人就像火燈一樣光明，堅定而真實，得到的果報不會虛假。如果修行佛法的人能夠說『堅定』，不是僅僅口頭上說說而已，而是他的身業、口業、意業都寂靜，身壞命終後會生於善道，在天界之中。這就是第三種法。 『什麼是第四種名為不懈怠？ 所謂懈怠，就是不作為。什麼叫做不作為？ 隨順所應作之法，發起之後卻不去做，不能堅持到底。像這樣的法，如果精勤不斷地去做就能完成，如果是懈怠不精勤的人，就不能完成。稍微發起一點善心，對於世間法和出世間法的意義，不能完全地實踐。如果懈怠，一切所作所為都會變得虛弱無力，會被所有人輕視、譭謗、嫌棄，自己承受苦惱，身壞命終后墮入惡道，生在地獄之中。這樣的人是被懈怠所毀壞的。這樣的懈怠應當捨棄，要像躲避火、刀、墜落的危險懸崖、惡毒的蛇一樣。如果被懈怠所破壞，就不會精勤，沒有威德，和羊沒有什麼區別。這樣的人沒有智慧，對於種種所作所為一無所知，對於什麼是智慧、什麼不是智慧，什麼是正法、什麼不是正法，什麼應該做、什麼不應該做，一切都不知道。為什麼呢？因為不讀經、不聽法，因為懈怠的緣故。如果有人談論開啟心意，對於智慧所能瞭解的，無論是正法還是非法，一切都知道，應該做的和不應該做的，應該行的和不應該行的，一切都知道。像這樣的法，是智慧所能瞭解的，一切都知道。智慧和精進，懈怠的人是沒有的。那些懈怠的人就像...
【English Translation】 English version 『What is the third means of gathering practice? It is gathering practice after hearing the Dharma. If someone, after hearing the Dharma, gathers practice in non-Dharma, or only hears the Dharma, carrying the Dharma as a heavy burden, not practicing or acting, not attaining the fruit of the Dharma. If someone uses the hook of wisdom to tame and uphold the precepts, if their wisdom is not still, then their upholding of the precepts is like a lamp in the daytime, without light, not firm and not real. If there is wisdom combined with upholding the precepts, that person is like a lamp of fire, bright, firm and real, and the fruit attained is not false. If a practitioner of the Dharma can say 『firm』, it is not just saying it in words, but their body karma, speech karma, and mind karma are all peaceful. When the body breaks and life ends, they will be born in a good realm, in the world of the heavens. This is the third Dharma. 『What is the fourth called non-laziness? Laziness means non-action. What is called non-action? Following the Dharma that should be done, after initiating it, not doing it, not being able to complete it. Such a Dharma, if diligently and continuously practiced, can be completed, but if one is lazy and not diligent, it cannot be completed. Those who initiate little, do not fully practice in worldly and transcendental matters. If one is lazy, everything they do will be weak and inferior, despised, slandered, disliked, and they will suffer their own afflictions. When the body breaks and life ends, they will fall into evil realms, born in hell. Such a person is destroyed by laziness. Such laziness should be abandoned, like fire, a knife, falling from a dangerous cliff, or a venomous snake. If one is destroyed by laziness, they will not be diligent, have no dignity, and be no different from a sheep. They are without wisdom, knowing nothing of what to do, knowing nothing of what is wisdom and what is not wisdom, what is Dharma and what is not Dharma, what should be done and what should not be done. Why? Because they do not read the scriptures, do not hear the Dharma, because of laziness. If someone discusses opening the mind, knowing everything that wisdom can know, whether it is Dharma or non-Dharma, knowing everything that should be done and should not be done, what should be practiced and what should not be practiced. Such Dharmas are known by wisdom, knowing everything. Wisdom and diligence are absent in the lazy. Those lazy people are like...
盲不異，身壞命終墮于惡道，生地獄中。如是之人出世間義，一切皆劣，受第一苦，他舍而乞，常依他門悕望乞丐，常看他面，第一惡色，頭髮覆眼，眼目乾燥，腳爪皮等一切焦枯，四出巷中家家乞行，辛苦活命，一切輕毀。此因緣故，應當舍離一切懈怠。
「『與此相違，勤精進者，一切所作皆悉成就，乃至涅槃，何況其餘世間之法。身壞命終生於善道，天世界中。以是等故，若天若人，一切皆應舍離懈怠，勤發精進。』
「時，彼世尊毗葉婆佛而說偈言：
「『懈怠意及幻， 或慢或惡口， 或舍離智等， 此是失壞地。 親近惡知識， 舍離善知識， 或復邪見等， 此是失因緣。 不知善不善， 非時而語言， 或信婦女等， 此不饒益地。 近何人何人， 何處何處食， 身自不利益， 此法令人輕。 壞勇若失念， 或為王所憎， 或心堅強等， 此法未時死。 不諦知業果， 及以法非法， 離善知識者， 則墮于惡道。 懈怠若多睡， 或貪著諸味； 瞋及故妄語， 若惡口言說； 多貪若憍慢， 心動舍離法； 若習近淫慾， 或贊淫慾法， 如是有三過， 懈怠是根本；
【現代漢語翻譯】 現代漢語譯本 愚昧之人與明智之人沒有區別，如果身死命終，就會墮入惡道，生於地獄之中。這樣的人對於出世間的意義來說，一切都是低劣的，遭受最極端的痛苦，只能靠乞討為生，經常依靠他人的門庭，希望得到施捨，總是看別人的臉色，面容醜陋，頭髮遮蓋眼睛，眼目乾澀，腳爪面板等一切都焦枯，在四通八達的巷子里挨家挨戶乞討，辛苦地維持生命，受到一切人的輕視和譭謗。因為這個因緣，應當捨棄一切懈怠。
『與此相反，勤奮精進的人，一切所作所為都能夠成就，乃至最終證得涅槃（Nirvana，解脫生死輪迴的境界），更何況其他的世間法。身死命終之後，會生於善道，在天界之中。因為這些原因，無論是天人還是凡人，都應該捨棄懈怠，勤奮地發起精進。』
當時，世尊毗葉婆佛（Vipassi Buddha）說了這樣的偈語：
『懈怠的意念和虛幻，或者傲慢或者惡語傷人，或者捨棄智慧等等，這些都是導致失敗的根源。 親近惡知識，捨棄善知識，或者持有邪見等等，這些都是導致墮落的原因。 不知道什麼是善，什麼是不善，不合時宜地說話，或者信任婦女等等，這些都是沒有益處的行為。 親近什麼樣的人，和什麼樣的人交往，在什麼地方，吃什麼東西，如果自身沒有得到利益，這種行為會讓人輕視。 喪失勇氣，或者失去正念，或者被國王所憎恨，或者內心剛強等等，這些行為會導致未到壽命就死亡。 不能如實地瞭解業果，以及什麼是符合佛法的，什麼是不符合佛法的，遠離善知識的人，就會墮入惡道。 懈怠或者貪睡，或者貪戀各種美味；嗔恨以及故意說謊；或者惡語傷人； 過於貪婪或者驕傲自滿，內心動搖而捨棄佛法；如果習慣於親近淫慾，或者讚美淫慾的行為， 像這樣有三種過失，懈怠是根本原因；』
【English Translation】 English version The ignorant are no different from the wise; if they die and their lives end, they will fall into evil paths and be born in hell. For such people, in terms of the meaning of transcending the world, everything is inferior. They endure the most extreme suffering, relying on begging for a living, constantly depending on the doors of others, hoping for alms, always watching the faces of others, with ugly countenances, hair covering their eyes, dry eyes, and their feet, claws, skin, and everything else withered. They beg from house to house in the streets, struggling to survive, and are despised and slandered by everyone. Because of this cause, one should abandon all laziness.
'In contrast, those who are diligent and energetic can accomplish everything they do, even attaining Nirvana (the state of liberation from the cycle of birth and death), let alone other worldly matters. After death, they will be born in good realms, in the heavens. For these reasons, whether gods or humans, all should abandon laziness and diligently generate energy.'
At that time, the World Honored Vipassi Buddha spoke these verses:
'Lazy thoughts and illusions, or arrogance or harsh words, or abandoning wisdom, etc., these are the grounds for failure. Associating with bad companions, abandoning good companions, or holding wrong views, etc., these are the causes of downfall. Not knowing what is good and what is not good, speaking out of time, or trusting women, etc., these are unprofitable actions. What kind of people to associate with, who to interact with, where to be, what to eat, if one does not benefit oneself, this behavior will cause others to despise one. Losing courage, or losing mindfulness, or being hated by the king, or being stubborn, etc., these behaviors can lead to premature death. Not truly understanding the results of karma, and what is in accordance with the Dharma and what is not, those who are separated from good companions will fall into evil paths. Laziness or excessive sleep, or attachment to various flavors; anger and intentional lying; or harsh words; Excessive greed or arrogance, a wavering mind that abandons the Dharma; if one is accustomed to indulging in lust, or praising lustful behavior, Like this, there are three faults, with laziness as the root cause;'
若勤精進者， 則無諸使過。 一切精進者， 必定成就果， 如所應精進， 業必定得果。 如是三種業， 能得三種果， 三聚三根本， 決定三有行。』
「彼佛世尊毗葉婆塔壁上書字，如是說偈毀呰懈怠，天眾見已，作如是言：『我等決定舍離懈怠。從此懈怠，有枝條過，如佛所說。』
「『懈怠之者，若天若人一切作業，於一切時一切減劣。若天若人不懈怠者，次第乃至到于涅槃。此第四法，人天之中多有所作，多有利益。
「『又第五法多有所作，多有利益，所謂念也。一切法中能為妨者，所謂懈怠。如是一切世間之法攝涅槃者，念則是根。若出家者、若在家者念不放逸，不放逸行，一切所作皆悉成就。如是之人數數作業，如法作業，勤發精進，隨所悕望，心念正行。彼人五根護五境界，心不迷惑。眼見色已，于彼色中不生欲染，心不喜樂，如色實見，知其根本，見如是色根本因緣何因緣生。彼人如是知見色已，心不濁亂，如是彼色則不能牽，以如實見如是色故。若出家者、若在家者、若天人等，知生色過，欲生色過已滅色過，如是念知某方某處，心緣彼色，如是境界之因緣故，共眼生識。「由彼境界已生我畏，此無垢念能除煩惱，我以此念已除如
【現代漢語翻譯】 現代漢語譯本 若有人勤奮精進，就不會有各種煩惱過失。 一切精進努力的人，必定能成就果報， 如果能按照應有的方式精進，那麼所作的業必定會得到相應的果報。 像這樣三種業，能得到三種果報， 三種聚集是三種根本，決定了三種存在的行為。
『那位佛陀世尊毗葉婆塔（Vipasyin，過去七佛之一）在壁上寫字，像這樣說著偈頌來批評懈怠，天眾看見后，這樣說：『我們決定捨棄懈怠。因為這種懈怠，會產生各種枝節問題，正如佛陀所說。』
『懈怠的人，無論是天還是人，在所有時候所做的一切都會變得越來越差。如果不懈怠，無論是天還是人，（通過努力）最終可以到達涅槃。這第四種方法，在人天之中有很多作用，有很多利益。
『還有第五種方法有很多作用，有很多利益，那就是正念。在一切法中，能夠成為障礙的就是懈怠。像這樣一切世間的法，以及通向涅槃的法，正念是根本。無論是出家人還是在家人，如果能保持正念而不放逸，行為不放逸，那麼所做的一切都能成就。這樣的人經常如法地作業，勤奮精進，隨心所愿，心念端正。他們守護五根，不被五種境界所迷惑。眼睛看到事物時，不會對它產生貪慾，心中沒有喜悅，而是如實地觀察，瞭解它的根本，明白這個事物的根本因緣是從何而生。這樣的人在瞭解事物之後，內心不會混亂，事物也就無法牽動他，因為他如實地觀察了事物。無論是出家人、在家人還是天人，如果知道產生貪色的過患，想要滅除貪色的過患，就能通過正念知道在某個地方，心緣于某個事物，因為這種境界的因緣，與眼睛一起產生意識。「因為這種境界已經讓我產生了畏懼，這種無垢的正念能夠去除煩惱，我用這種正念已經去除了煩惱。
【English Translation】 English version If one is diligent and zealous, then there will be no faults of the afflictions. All who are diligent and zealous will surely achieve the fruit, If one is diligent as one should be, the karma will surely obtain its fruit. Thus, these three kinds of karma can obtain three kinds of fruits, The three aggregates are the three roots, which determine the course of the three realms of existence.』
『That World-Honored One, Vipasyin (one of the past seven Buddhas), wrote words on the wall, speaking verses like this to criticize laziness. The heavenly beings, having seen it, said thus: 『We are determined to abandon laziness. From this laziness, there are branching faults, as the Buddha has said.』
『Those who are lazy, whether gods or humans, in all their actions at all times, everything diminishes and becomes inferior. If gods or humans are not lazy, they can gradually progress to Nirvana. This fourth Dharma has much to do and much benefit among gods and humans.
『Moreover, the fifth Dharma has much to do and much benefit, namely mindfulness. Among all dharmas, that which can be an obstacle is laziness. Thus, among all worldly dharmas and those that lead to Nirvana, mindfulness is the root. Whether renunciants or laypersons, if they maintain mindfulness and are not heedless, acting without heedlessness, all that they do will be accomplished. Such people frequently act in accordance with the Dharma, diligently exerting effort, fulfilling their desires, and maintaining right mindfulness. They guard their five senses, and their minds are not confused by the five sense objects. When the eye sees a form, they do not generate desire for that form, nor do they rejoice in it. They see the form as it truly is, knowing its root, understanding from what cause and condition this form arises. Having thus known and seen the form, their minds are not disturbed, and the form cannot pull them along, because they have seen the form as it truly is. Whether renunciants, laypersons, or gods and humans, if they know the faults of generating desire for form, and wish to extinguish the faults of generating desire for form, they can, through mindfulness, know that in a certain place, the mind is attached to a certain object. Because of the cause and condition of this object, consciousness arises together with the eye. 「Because this object has already caused me to feel fear, this undefiled mindfulness can remove afflictions, and I have already removed afflictions with this mindfulness.
是境界怖畏。」如是怖畏，因緣而生。于諸境界，第一悕望心正念故，則能除遣無量種色境界怖畏。念緣能除，于唸唸中稍除、漸除。譬如世間善巧銅師以好銅器置火中已，然後治之，如是數數入火復治，勤不休息，漸漸除垢令其滑凈。如是善念數數除垢，爾乃清凈。又如瓶師，因緣合集，以久習故，泥團成瓶。如是之人勤心發念，修集因緣，如緣生瓶。正念觀察，如所著衣。從初次第唸唸至盡，如是如是始發善念，次第乃至一切過盡，得見真諦聖印印心。彼過相盡，過相盡故，人則知之。是故若有欲得善者，當一切時如實正念。若眼緣色，念繩縛心令不動轉，如調惡馬。如是善念于先住持過去境界，攀緣念已，如是復遮現眼境界，念九十八。
「『云何念住？謂生欲染，不正觀風，不能令動。如是念住，如實思惟，此色、彼色有無量種無量形相，觀四聖諦苦、集、滅、道，令彼欲染一切寂靜，或令欲染一切盡滅或皆微薄。此是何者善法勢力？所謂繫念是其根本。一切善法皆依念住，如是轉行是念現在。
「『云何復念未來世法？未來未有、未生、未見，彼境界相云何而念？若得境界，是則可念。未來世中境界未有，當云何念？彼所念者，雖復未來，見因緣相攀緣未來，如是得念。謂見有人修身口意，善
【現代漢語翻譯】 現代漢語譯本：『是境界怖畏。』這樣的怖畏，是因緣和合而產生的。對於各種境界，以第一希求心和正念的緣故，就能去除無量種類的色相境界怖畏。唸的因緣能夠去除怖畏，在每一個念頭中逐漸去除、慢慢去除。譬如世間的熟練銅匠，將好的銅器放入火中之後，然後進行加工，這樣多次放入火中又進行加工，勤奮而不休息，漸漸去除污垢使其光滑潔凈。像這樣，善念多次去除污垢，才能清凈。又如制瓶的工匠，因緣和合聚集，因為長久練習的緣故，用泥團做成瓶子。像這樣的人，勤奮用心發起念頭，修集因緣，就像因緣產生瓶子一樣。用正念觀察，就像所穿的衣服。從最初次第唸唸直到最後，像這樣像這樣開始發起善念，次第乃至一切過失都消除，就能得見真諦，以聖印印心。那些過失的相狀都消除，因為過失的相狀都消除的緣故，人就能知道。所以如果有人想要獲得善，應當在一切時候如實地保持正念。如果眼睛接觸到色塵，用唸的繩索束縛住心，使它不動搖，就像調伏惡馬一樣。像這樣的善念，首先安住於過去所執持的境界，攀緣念頭之後，像這樣又遮止現在的眼根境界，念九十八種煩惱。 『什麼是念住？就是產生慾望染著時，不正確地觀察風，不能使它動搖。像這樣安住于念，如實地思維，這個色、那個色有無量種類無量形狀，觀察四聖諦（苦、集、滅、道），使那些慾望染著全部寂靜，或者使慾望染著全部滅盡，或者都變得非常微弱。這是什麼善法的力量？就是繫念是它的根本。一切善法都依靠念住，像這樣運轉修行就是念的現在。 『什麼是憶念未來世的法？未來世的法還沒有產生、沒有出現、沒有看見，那些境界相要如何憶念呢？如果得到境界，那就可以憶念。未來世中的境界還沒有出現，應當如何憶念呢？那些所憶念的，即使是未來，也能見到因緣的相狀，攀緣未來，像這樣就能得到憶念。就是看見有人修養身口意，行善。
【English Translation】 English version: 'It is the fear of realms (bhūmi-bhaya).' Such fear arises from conditions (hetu-pratyaya). Regarding all realms, by means of the foremost aspiration (prathama-āśā) and right mindfulness (samyak-smṛti), one can eliminate immeasurable kinds of fear of form realms (rūpa-bhaya). The condition of mindfulness can eliminate fear, gradually eliminating and slowly removing it in each and every thought (citta). For example, a skilled coppersmith in the world places a good copper vessel in the fire, and then refines it. In this way, repeatedly putting it into the fire and refining it, diligently without rest, gradually removing the impurities and making it smooth and clean. In this way, good mindfulness repeatedly removes impurities, and then it becomes pure. Also, like a potter, through the gathering of conditions and long practice, he forms a clay ball into a pot. Such a person diligently generates thoughts, cultivates conditions, just as conditions produce a pot. Observe with right mindfulness, like the clothes one wears. From the beginning, sequentially, thought by thought, until the end, in this way, in this way, one begins to generate good thoughts, sequentially until all faults are exhausted, one can see the true reality (satya), with the holy seal (ārya-mudrā) imprinted on the mind. When those aspects of faults are exhausted, because the aspects of faults are exhausted, one will know it. Therefore, if one desires to obtain goodness, one should at all times maintain right mindfulness in accordance with reality. If the eye encounters form (rūpa), use the rope of mindfulness to bind the mind, so that it does not move or waver, like taming a wicked horse. Such good mindfulness first abides in the past realm that was held, after clinging to the thought, in this way, it also prevents the present realm of the eye, mindful of the ninety-eight defilements. 'What is mindfulness-abiding (smṛti-sthāna)? It is when desire-attachment (rāga) arises, not properly observing the wind (vāyu), unable to make it move. In this way, abiding in mindfulness, truly contemplating, this form (rūpa), that form, having immeasurable kinds and immeasurable shapes, observing the Four Noble Truths (catvāri ārya satyāni) of suffering (duḥkha), origin (samudaya), cessation (nirodha), and path (mārga), causing those desire-attachments to be completely tranquil, or causing those desire-attachments to be completely extinguished, or all becoming very weak. What is the power of this good dharma? It is said that sustained mindfulness (dhāraṇā) is its root. All good dharmas rely on mindfulness-abiding, and such practice is the present moment of mindfulness. 'What is remembering the dharmas of the future world? The dharmas of the future have not yet arisen, have not yet appeared, have not yet been seen. How can one remember those realm-aspects? If one obtains the realm, then one can remember it. The realm in the future world has not yet appeared, how should one remember it? Those that are remembered, even if they are in the future, can see the aspects of conditions (hetu), clinging to the future, in this way one can obtain remembrance. That is, seeing someone cultivate body, speech, and mind, acting virtuously.'
業行者，見已則念：「如是之人決定生天。」若見有天惡業行者，見已則念：「如是天者，必墮地獄。」如是念知此第五法，於人天中多有所作，多有利益。
「『又第六法于天人中多有所作，多有利益。謂第六者，不熱惱他。若不惱他，其心寂靜不生分別：此有梵行、此無梵行。見他敷具病藥所須，不生譏嫌，不自言是，亦不說言：「我能持戒。」若少持戒、少讀誦經，于檀越所不自稱說。等心怨親，常念三寶，不朋破戒，不惱持戒，于諸檀越不數參承而取資用，其心柔潤，數數咨請說法師長常住空閑，常一切時近梵行者。如是功德相應之人，不熱惱他，如是於他不熱惱故，多有所作，多有利益。
「『又第七法于天人中多有所作，多有利益，所謂不誑。自隱功德，除去惡業，心意正直，衣缽知足恒常乞食，山谷巖窟、樹林中住，行食知足，其心平等無有高下，非無因緣人中游行；疑有蟲處，不行於彼；不壞澤中水岸河坎，畏殺蟲故；不咒霹靂雷電雨等，令墮傷殺；不說星宿日月薄蝕諸曜吉兇，而求財物飲食供養，以資自命；不常往返一檀越家；亦不戴面，仰頭而行；亦不動唇，詐作誦習；不高聲語亦不私竊；不著間雜靴鞋履等；不以雜繩用系身體，自身不著雜色香囊；至敷具等皆悉不畜；無戒功德，
【現代漢語翻譯】 現代漢語譯本 『如果一個修行者看到行善業的人，就會想：『這樣的人一定會升天。』如果看到作惡業的天人，就會想：『這樣的天人，必定會墮入地獄。』像這樣思考和了解這第五種法，對於人天兩道來說，能產生很多作用，帶來很多利益。
『第六種法對於天人兩道來說，也能產生很多作用，帶來很多利益。這第六種法就是不熱惱他人。如果不惱害他人，他的內心就會寂靜，不會產生分別心：『這個人有梵行（Brahmacarya，清凈的行為），這個人沒有梵行。』看到別人有敷具、醫藥等所需之物，不生譏諷嫌棄之心，不自我標榜，也不說：『我能持戒。』即使稍微持戒、稍微讀誦經典，也不在施主面前自我吹噓。平等對待怨親，常常憶念三寶（Triratna，佛、法、僧），不與破戒之人為伍，不惱害持戒之人，對於各位施主，不頻繁地拜訪以求取財物，內心柔和溫潤，常常請教說法師長，常住在空閑之處，常常親近具有梵行的人。像這樣與功德相應的人，就不會熱惱他人，像這樣因為不熱惱他人，就能產生很多作用，帶來很多利益。
『第七種法對於天人兩道來說，也能產生很多作用，帶來很多利益，那就是不欺騙。隱藏自己的功德，去除自己的惡業，心意正直，對於衣缽知足，恒常乞食，住在山谷巖窟、樹林之中，對於所獲得的食物感到滿足，內心平等沒有高下之分，不是沒有原因就在人群中炫耀；懷疑有蟲子的地方，就不去那裡行走；不破壞水澤中的水岸河堤，因為害怕殺死蟲子；不念咒詛使霹靂雷電雨等降落傷人；不說星宿日月薄蝕以及各種星曜的吉兇，以此來求取財物飲食供養，以資養自己的生命；不經常往返于同一個施主家；也不戴著面具，仰著頭走路；也不動嘴唇，假裝誦經；不高聲說話，也不私下偷竊；不穿雜色的靴鞋等；不用雜色的繩子來繫縛身體，自己身上不佩戴雜色的香囊；對於敷具等物品，都不積蓄；沒有戒律功德，
【English Translation】 English version 『If a practitioner sees someone performing good deeds, they will think: 『Such a person will surely be reborn in heaven.』 If they see a heavenly being performing evil deeds, they will think: 『Such a heavenly being will surely fall into hell.』 Thinking and understanding this fifth Dharma in this way brings many benefits and accomplishes much in both the human and heavenly realms.
『The sixth Dharma also brings many benefits and accomplishes much in both the human and heavenly realms. This sixth Dharma is not to cause distress to others. If one does not distress others, their mind will be peaceful and will not give rise to discrimination: 『This person has Brahmacarya (pure conduct), this person does not have Brahmacarya.』 Seeing that others have the necessary furnishings, medicine, and other necessities, one does not give rise to mockery or dislike, does not boast about oneself, nor say: 『I can uphold the precepts.』 Even if one upholds the precepts a little or recites the scriptures a little, one does not boast about oneself before the donors. One treats enemies and relatives equally, constantly remembers the Three Jewels (Triratna, Buddha, Dharma, Sangha), does not associate with those who break the precepts, does not distress those who uphold the precepts, does not frequently visit various donors to seek wealth, one's heart is gentle and soft, one frequently asks for teachings from Dharma masters, and one constantly dwells in secluded places, constantly associating with those who practice Brahmacarya. A person who is in accordance with such merits does not cause distress to others, and because they do not cause distress to others, they can accomplish much and bring many benefits.
『The seventh Dharma also brings many benefits and accomplishes much in both the human and heavenly realms, and that is not deceiving. Concealing one's own merits, removing one's own evil deeds, being upright in mind, being content with one's robes and bowl, constantly begging for food, dwelling in mountain valleys, caves, and forests, being content with the food one receives, one's heart is equal without high or low distinctions, not showing off in the crowd without a reason; not walking where one suspects there are insects; not destroying the banks of ponds, rivers, or streams, for fear of killing insects; not chanting curses to cause lightning, thunder, or rain to fall and injure people; not speaking of the good or bad omens of the stars, the eclipses of the sun and moon, or the various planets, in order to seek wealth, food, and offerings to support one's life; not frequently visiting the same donor's house; not wearing a mask or walking with one's head raised; not moving one's lips to pretend to be reciting scriptures; not speaking loudly or stealing secretly; not wearing mixed-color boots or shoes; not using mixed-color ropes to bind one's body, not wearing mixed-color sachets on oneself; not accumulating furnishings or other items; without the merit of precepts,
大眾會處則不入中；不令他人到于城邑聚落等處說己持戒，求望利養；不種種處妨亂心意，不貪不求，不近村住；于舊知識親眷等舍，不自在入，攝令屬己；不彰他惡、不隱他德，見他實過，屏處不說；捨棄婦女如遠惡蛇，于諸婦女不共語說、不與同行。
「『饒華之樹一切不往，可愛園林亦不遊行，畏聞可愛眾鳥聲故，畏聞彼聲欲心動故，是故不欲聞彼鳥聲。饒聲水河不近坐禪，畏聞彼聲心動亂故。多薰香花不近坐禪亦不近行。何以故？畏鼻聞香心意動故。亦不觀看種種諸鳥、種種色鳥，鵝鴨命命若孔雀等多欲諸鳥，不看不見，不近彼行，畏心動故，畏見畜生、婦女因緣欲心發故。椰子果樹、波那婆樹、母柘果樹、庵婆果樹、毗羅果樹、迦卑他樹、波留沙樹、佉殊羅等種種林樹不近坐禪，恐畏生心貪其味故。舍離果樹在寂靜林，無味可貪，無多人眾。在安樂行園林之中如是坐禪，勤發精進，共過怨鬥，心恒不亂，乃至不取為寺因緣犁地之土。「『如是斷愛，朽壞鐵缽以繩連綴，用受飲食，而心不念銅銀等缽；不畜三碗；所有袈裟不翻披著；于夏天時除大小便，更不餘行乃至一步，畏殺蟲故；食奢彌果時食好果，不食爛果。食小棗等，不看不食，若食梨果、佉殊羅果、軟棗豌豆、若朽豆等，不看不食，恐畏其內
【現代漢語翻譯】 現代漢語譯本 大眾如果住在人群聚集的地方，就不會進入正定；不讓別人到城市或村莊等地方宣揚自己持戒的行為，以求取利益供養；不在各種地方擾亂自己的心意，不貪婪不追求，不靠近村莊居住；對於以前認識的親戚朋友的住所，不隨意進入，攝取使其屬於自己；不宣揚別人的惡行，不隱瞞別人的美德，看到別人真實的過錯，私下也不說；像遠離毒蛇一樣捨棄婦女，不與婦女交談，不與婦女同行。
『對於長滿鮮花的樹木一概不去，可愛的園林也不去，害怕聽到可愛鳥兒的聲音，因為害怕聽到那些聲音而使慾念產生，所以不想聽到那些鳥的聲音。喧鬧有水聲的河流邊不靠近坐禪，害怕聽到那些聲音使心意動搖。散發濃郁香味的花朵附近不靠近坐禪也不靠近行走。為什麼呢？因為害怕鼻子聞到香味使心意動搖。也不觀看各種各樣的鳥，各種顏色的鳥，如天鵝、鴛鴦、孔雀等慾望強烈的鳥類，不看，不見，不靠近它們行走，害怕心意動搖，害怕見到畜生、婦女等因緣而使慾念產生。椰子樹、波那婆樹（Artocarpus lakoocha，一種熱帶果樹）、母柘果樹、庵婆果樹（芒果樹）、毗羅果樹（木蘋果樹）、迦卑他樹（吉貝果樹）、波留沙樹（番石榴樹）、佉殊羅等各種林木不靠近坐禪，恐怕產生貪戀其味道的心。捨棄果樹，住在寂靜的樹林里，沒有味道可以貪戀，沒有眾多的人群。在安樂行園林之中這樣坐禪，勤奮精進，共同度過怨恨爭鬥，心始終不亂，甚至不取用來建造寺廟的耕地之土。』
『像這樣斷絕愛慾，用繩子連線已經朽壞的鐵缽，用來接受飲食，而心裡不惦記銅缽銀缽等；不擁有三個以上的缽；所有的袈裟不反過來披著；在夏天的時候除了大小便之外，不再做其他的事情，甚至一步也不走，害怕殺死蟲子；吃奢彌果（一種水果）的時候吃好的果實，不吃腐爛的果實。吃小棗等，不看就吃，如果吃梨果、佉殊羅果、軟棗豌豆、或者腐爛的豆子等，不看就不吃，恐怕裡面有蟲子。
【English Translation】 English version If the multitude dwells in a place where people gather, they will not enter into samadhi; they do not allow others to go to cities or villages to proclaim their adherence to precepts, seeking offerings and benefits; they do not disturb their minds in various places, they are not greedy or seeking, and do not live near villages; they do not freely enter the residences of former acquaintances and relatives, taking possession of them as their own; they do not proclaim the evils of others, nor conceal their virtues, and do not speak of others' real faults even in private; they abandon women as if they were venomous snakes, do not converse with women, and do not walk with them.
'They do not go to any trees full of flowers, nor to lovely gardens, fearing to hear the sounds of lovely birds, because they fear that hearing those sounds will arouse desire, therefore they do not wish to hear those bird sounds. They do not sit near noisy rivers with water sounds, fearing that hearing those sounds will disturb their minds. They do not sit or walk near flowers with strong fragrances. Why? Because they fear that smelling the fragrance will disturb their minds. They also do not look at various kinds of birds, birds of various colors, such as swans, mandarin ducks, mynah birds, or peacocks, which are birds with strong desires; they do not look, do not see, and do not walk near them, fearing that their minds will be disturbed, fearing that seeing animals or women will cause desire to arise. They do not sit near coconut trees, Artocarpus lakoocha trees (波那婆樹), jujube trees, mango trees (庵婆果樹), wood-apple trees (毗羅果樹), kapittha trees (迦卑他樹), guava trees (波留沙樹), Grewia asiatica trees (佉殊羅), and various other forest trees, fearing that they will develop a desire for their taste. They abandon fruit trees and live in quiet forests, where there is no taste to crave and no large crowds. They meditate in this way in gardens of peaceful practice, diligently striving, enduring resentment and strife together, their minds constantly undisturbed, and they do not even take soil from plowed fields to build temples.'
'In this way, they cut off desire, using a decayed iron bowl tied together with rope to receive food, without thinking of copper or silver bowls; they do not possess more than three bowls; they do not wear their robes inside out; during the summer, they do nothing other than relieve themselves, not even taking a single step, fearing to kill insects; when eating jambu fruit (奢彌果), they eat the good fruit and not the rotten fruit. When eating small dates, they eat them without looking, and if they eat pear fruit, Grewia asiatica fruit (佉殊羅果), soft dates, peas, or rotten beans, they do not eat them without looking, fearing that there are insects inside.'
有諸蟲故。于自屋壁所生諸蟲，終不除卻，畏傷損故，畏其死故。坐處一坐，不觀他缽，畏貪食故。若行道時，不近他行，恐為妨故。饒蟲之地，不大小便，畏傷蟲故，畏殺蟲故。乞食行時，看一尋地，以直心故；恒常親近正直心者。如是比丘不集諸物，於一切物皆不悕望，于希有物心不樂見，常勤坐禪，彼善比丘如是不誑。彼善比丘如是持戒清凈不犯，如是凈命，如是內心清凈善凈，如是比丘如說學句，堅持不犯。彼善比丘如心所念，如是道生，常凈命故，有善意生，不樂劣生，愿生善道。』
「時，彼世尊毗葉婆佛而說偈言：
「『清凈命之人， 寂靜身口意， 坐禪而離愛， 去涅槃不遠。 頭陀不放逸， 冢間樹林中， 常如是處住， 去涅槃不遠。 塵土物敷具， 一缽復破壞， 根果食知足， 彼人安樂行。 于欲解脫人， 常樂於知足， 善意勇健者， 去涅槃不遠。 不諂誑之人， 遠離於塵垢， 其心如虛空， 去涅槃不遠。』
「彼佛世尊如是讚歎善行比丘不諂誑者。
「『成就如是七法之人，是善男子；若行欲者，沒生死海，則是畜生，形雖是人而實非人。若能成就七法之者，則為善人之所讚歎，身壞命終，
【現代漢語翻譯】 現代漢語譯本： 『因為有各種蟲子的緣故，對於自己房屋墻壁里所生的各種蟲子，始終不去除掉，因為害怕傷害它們，害怕它們死去。坐的時候只坐一個地方，不看別人的缽，因為害怕貪吃。如果行走的時候，不靠近別人行走的地方，恐怕妨礙別人。蟲子多的地方，不大便小便，害怕傷害蟲子，害怕殺死蟲子。乞食行走的時候，看一尋（古代長度單位）的地面，因為心正直的緣故；經常親近心正直的人。這樣的比丘不積聚各種物品，對於一切物品都不希望得到，對於稀有的物品心裡不樂意看見，經常勤奮地坐禪，這樣的好比丘不會欺騙。這樣的好比丘這樣持戒清凈不犯戒，這樣生活清凈，這樣內心清凈善良，這樣的比丘像所說的那樣學習語句，堅持不犯。這樣的好比丘像心裡所想的那樣，道業增長，因為經常保持清凈的生活，有善良的意念產生，不樂意生於低劣的地方，希望生於善良的道。』 『當時，那位世尊毗葉婆佛（Vipassī Buddha）說了這樣的偈語：』 『生活清凈的人，寂靜身口意，坐禪而遠離愛慾，離涅槃（Nirvana）不遠。 頭陀（dhūta，苦行）不放逸，在墳墓間、樹林中，經常在這樣的地方居住，離涅槃不遠。 用塵土或廢棄物做敷具，一個缽也破破爛爛，吃樹根果實就知足，這樣的人安樂修行。 對於想要解脫慾望的人，經常樂於知足，善良有勇氣的人，離涅槃不遠。 不諂媚欺騙的人，遠離塵垢，他的心像虛空一樣，離涅槃不遠。』 『那位佛世尊這樣讚歎善行比丘不諂媚欺騙的人。 『成就這樣七種法的人，是善良的男子；如果貪圖慾望的人，沉沒在生死苦海中，那就是畜生，形體雖然是人但實際上不是人。如果能夠成就這七種法的人，就被善良的人所讚歎，身壞命終，』
【English Translation】 English version: 'Because there are various insects, they never remove the insects that are born in the walls of their own houses, fearing to harm them, fearing their death. When sitting, they only sit in one place and do not look at other people's bowls, fearing greed for food. If they are walking, they do not walk close to others, fearing obstruction. They do not defecate or urinate in places with many insects, fearing to harm them, fearing to kill them. When walking for alms, they look at the ground within a 'xun' (ancient unit of length), because of their upright heart; they constantly associate with those of upright heart. Such a Bhikkhu (Buddhist monk) does not accumulate things, does not desire anything, and is not pleased to see rare things. They are always diligent in meditation. Such a good Bhikkhu does not deceive. Such a good Bhikkhu thus upholds the precepts purely and without transgression, thus lives a pure life, thus has a pure and good heart. Such a Bhikkhu learns the phrases as they are spoken and firmly upholds them without transgression. Such a good Bhikkhu, as they think in their heart, the path arises, because they constantly maintain a pure life, good intentions arise, they do not delight in inferior births, and they wish to be born in good realms.' 'At that time, the World Honored One, Vipassī Buddha, spoke these verses:' 'A person of pure life, with peaceful body, speech, and mind, meditates and is free from desire, is not far from Nirvana (Nirvana).' 'An ascetic (dhūta), not negligent, in graveyards and forests, constantly dwells in such places, is not far from Nirvana.' 'Using dust or discarded materials as bedding, a single bowl that is broken and tattered, content with eating roots and fruits, that person practices in peace.' 'For those who desire liberation from desire, constantly delighting in contentment, a person of good intention and courage is not far from Nirvana.' 'A person who is not flattering or deceitful, far from defilements, whose heart is like empty space, is not far from Nirvana.' 'That Buddha, the World Honored One, thus praised the Bhikkhu of good conduct who is not flattering or deceitful.' 'A person who has achieved these seven qualities is a good man; if one is greedy for desires, they are submerged in the sea of birth and death, they are beasts, their form is that of a human but in reality, they are not human. If one can achieve these seven qualities, they are praised by good people, when the body is destroyed and life ends,'
生於善道天世界中。受天樂已，退生人中，則得涅槃，以餘業故。第一善者此七種法，所謂從初近善知識，次第多聞、攝取修行、不懈怠、念、不熱惱他、不誑等法，如是七法非諂曲法，以如是等七法寶藏之因緣故，得生天中。若天等中得七法已，莫放逸行，令福德盡，天中退已，墮于地獄、餓鬼、畜生。故天不應行放逸行，以自破壞，于諸有中無有放逸行放逸行而得樂者。人中成就如是七法，則生天上。有三因緣，天中退已，墮于地獄、餓鬼、畜生。所謂三者：不聞正法；近惡知識；不信業果。若不成就此七種法，墮于地獄、餓鬼、畜生。』
「爾時，天主牟修樓陀告天眾言：『此等一切，汝等已聞。彼佛世尊以憐愍心利益眾生，已如是說。』時，彼天眾一切皆共白天王言：『我等今者，已聞如來此所說經。彼佛世尊憐愍世間，已作利益，為除放逸故如是說。』牟修樓陀夜摩天王告天眾言：『汝聞此經，勿行放逸。天放逸故，生於地獄、餓鬼、畜生。何以故？汝以大價貴重之物，貿得此間天中生處，今者不應以放逸故，令其空盡。如佛所說，如是經法，攝取正行，舍離放逸。』
「於六經中，毗葉婆佛所說經典第四已竟。
正法念處經卷第四十六 大正藏第 17 冊 No. 0721 正法
【現代漢語翻譯】 現代漢語譯本： 『如果（有人）生於善道的天界世界中，享受天界的快樂之後，退而轉生到人間，就能獲得涅槃，這是因為還有剩餘的業力。第一等的善法有這七種，也就是從一開始親近善知識，然後依次多聞佛法、攝取修行、不懈怠、憶念正法、不惱亂他人、不欺騙等等。像這樣的七種法不是諂媚虛偽之法，因為有這些七法寶藏的因緣，才能得以往生天界。如果在天界等處得到這七種法之後，不要放縱懈怠，以致福德耗盡，從天界退墮之後，落入地獄、餓鬼、畜生道。所以天人不應該放縱懈怠，以自我毀滅，在各種有（生存狀態）中，沒有通過放縱懈怠而獲得快樂的。人在人間成就這樣的七種法，就能往生天上。有三種因緣，從天界退墮之後，會落入地獄、餓鬼、畜生道。這三種因緣是：不聽聞正法；親近惡知識；不相信業報。如果不成就這七種法，就會墮入地獄、餓鬼、畜生道。』
『這時，天主牟修樓陀（Maheśvararudra，欲界第六天之主）告訴天眾說：『這些道理，你們都已經聽過了。那位佛世尊以憐憫之心利益眾生，已經這樣說了。』當時，那些天眾都一起對天王說：『我們現在已經聽聞如來所說的這部經。那位佛世尊憐憫世間，已經作了利益，爲了去除放縱懈怠的緣故這樣說。』牟修樓陀夜摩天王（Maheśvararudra Yamarāja，夜摩天之主）告訴天眾說：『你們聽聞這部經后，不要放縱懈怠。天人因為放縱懈怠的緣故，會生於地獄、餓鬼、畜生道。為什麼呢？你們用高價貴重之物，換取了這天界的生處，現在不應該因為放縱懈怠的緣故，讓它空耗殆盡。要像佛所說的那樣，攝取正行，舍離放縱懈怠。』
在六經中，《毗葉婆佛所說經典》第四已經結束。
《正法念處經》卷第四十六
【English Translation】 English version: 'If (someone) is born in the heavenly realms of the good paths, and after enjoying heavenly bliss, they regress and are reborn in the human realm, they can attain Nirvana, due to remaining karma. The foremost good deeds are these seven dharmas, namely, from the beginning, associating with virtuous friends, then sequentially hearing much Dharma, embracing practice, being diligent, mindful, not disturbing others, not deceiving, and so on. Such seven dharmas are not deceitful or flattering, because of the causes and conditions of these seven treasure-like dharmas, one can be reborn in the heavens. If, in the heavens and other realms, one obtains these seven dharmas, do not be lax and negligent, lest the merit be exhausted, and after falling from the heavens, one descends into hell, the realm of hungry ghosts, and the animal realm. Therefore, heavenly beings should not be lax and negligent, thereby destroying themselves, for in all existences, there is no one who obtains happiness through laxity and negligence. If a person in the human realm accomplishes these seven dharmas, they will be reborn in the heavens. There are three causes and conditions for falling from the heavens into hell, the realm of hungry ghosts, and the animal realm. These three are: not hearing the correct Dharma; associating with evil friends; not believing in karmic retribution. If one does not accomplish these seven dharmas, one will fall into hell, the realm of hungry ghosts, and the animal realm.'
'At that time, the heavenly lord Maheśvararudra (天主牟修樓陀，lord of the sixth heaven of the desire realm) told the heavenly assembly: 'All these principles, you have already heard. That Buddha, the World-Honored One, with a compassionate heart benefiting sentient beings, has spoken thus.' At that time, those heavenly beings all together said to the heavenly king: 'We have now heard this sutra spoken by the Tathagata. That Buddha, the World-Honored One, with compassion for the world, has already done good, and speaks thus to eliminate laxity and negligence.' Maheśvararudra Yamarāja (牟修樓陀夜摩天王，lord of the Yama Heaven) told the heavenly assembly: 'After hearing this sutra, do not be lax and negligent. Heavenly beings, because of laxity and negligence, will be born in hell, the realm of hungry ghosts, and the animal realm. Why? You have exchanged valuable and precious things for this heavenly birth, and now you should not let it be wasted away through laxity and negligence. As the Buddha said, embrace correct practice and abandon laxity and negligence.'
Among the six sutras, the fourth, 'The Sutra Spoken by Buddha Vipaśyin (毗葉婆佛)' is now complete.
Chapter Forty-Six of the Treatise on the Establishment of Mindfulness of the Correct Dharma
念處經
正法念處經卷第四十七
元魏婆羅門瞿曇般若流支譯觀天品之二十六(夜摩天之十二)
「爾時，第三夜摩天王牟修樓陀示其天眾佛塔經文，令彼天眾心純熟已，復示生死衰惱之處，無量百千諸過充滿恩愛別離，近不愛者，所謂老死憂悲啼哭，眾過皆滿，具足失壞，生死乃是具足一切諸衰惱處。
「爾時，天王既見天眾心善調伏，然後復以憐愍心故，利益眾生，如是告言：『汝等天眾，今者應知一切諸天放逸行故，必致衰惱，后死到時心則生悔，極大熱惱得大殃禍。當於彼時，無有方便而可得脫。業繩繫縛，如是將去，獨而無伴。若人、若龍或地獄人，將入地獄，死罥所縛，無有同侶，唯除善法、若不善法，在於一切諸眾生海。』時彼天眾復白天主牟修樓陀，而作是言：『如是，如是！當於爾時無一同侶，除法、非法。』
「爾時，天主牟修樓陀告天眾言：『汝等天眾應如是知，更無同伴。』又復告言：『汝等天眾，若欲增長信心種子，欲得安樂，畢竟除苦。今此天中，又復更有閻浮那陀金寶妙塔，真珠網覆，有七寶柱而為莊嚴，種種雜寶、種種光明，是迦那迦牟尼佛塔。我今共汝一切天眾，往詣彼塔。到彼塔已，禮拜供養入彼佛塔。入彼塔已，隨彼塔中所有諸法，一切遍
【現代漢語翻譯】 現代漢語譯本 《念處經》
《正法念處經》卷第四十七
元魏婆羅門瞿曇般若流支譯 觀天品之二十六（夜摩天之十二）
『爾時，第三夜摩天王牟修樓陀（Maheśvararudra，夜摩天之王）向他的天眾展示佛塔經文，使這些天眾的心純熟之後，又展示生死衰老之處，無量百千的過失充滿其中，恩愛別離，接近不愛之人，也就是衰老、死亡、憂愁、悲傷、啼哭，各種過失都充滿，完全失壞，生死乃是充滿一切衰老煩惱之處。
『爾時，天王看到天眾的心已經很好地被調伏，然後又以憐憫之心，爲了利益眾生，這樣告訴他們：『你們這些天眾，現在應當知道一切諸天因為放逸的行為，必定導致衰老煩惱，死期到來之時心中就會後悔，極度熱惱，得到巨大的災禍。到那個時候，沒有任何方法可以逃脫。被業的繩索束縛，就這樣被帶走，孤獨而沒有伴侶。無論是人、龍，還是地獄之人，將被帶入地獄，被死亡的羅網束縛，沒有同伴，只有善法或不善法，存在於一切眾生的苦海之中。』當時那些天眾又對天主牟修樓陀（Maheśvararudra，夜摩天之王）說：『是的，是的！到那個時候沒有一個同伴，除了法和非法。』
『爾時，天主牟修樓陀（Maheśvararudra，夜摩天之王）告訴天眾說：『你們這些天眾應當這樣知道，再沒有同伴。』又告訴他們說：『你們這些天眾，如果想要增長信心的種子，想要得到安樂，徹底消除痛苦。現在這天界之中，又有閻浮那陀金（Jambunada gold，一種黃金）寶妙塔，用珍珠網覆蓋，有七寶柱作為莊嚴，種種雜寶、種種光明，這是迦那迦牟尼佛（Kanakamuni Buddha，過去七佛之一）的佛塔。我現在和你們一切天眾，前往那座佛塔。到達那座佛塔之後，禮拜供養，進入那座佛塔。進入那座佛塔之後，隨順那座佛塔中所有諸法，一切普遍』
【English Translation】 English version The Sutra on the Foundations of Mindfulness
The Sutra on the Correct Dharma Remembrance, Volume 47
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 26: Observing the Heavens (Twelfth of the Yama Heaven)
『At that time, the third Yama Heaven King, Maheśvararudra (King of the Yama Heaven), showed his heavenly host the sutra texts of the stupa, causing their minds to become pure and mature. He then showed them the places of birth, old age, decay, and death, filled with countless hundreds of thousands of faults, separation from loved ones, and nearness to those not loved, namely old age, death, sorrow, grief, and weeping. All faults are complete, utterly ruined; birth and death are places fully endowed with all decay and suffering.
『At that time, the Heaven King, seeing that the minds of the heavenly host were well subdued, then, with a compassionate heart, for the benefit of sentient beings, spoke thus: 『You heavenly hosts, now you should know that all the heavens, because of their heedless conduct, will inevitably lead to decay and suffering. When death arrives, their hearts will be filled with regret, extreme torment, and great calamity. At that time, there will be no means of escape. Bound by the ropes of karma, they will be taken away alone, without companions. Whether they are humans, dragons, or beings from hell, they will be led into hell, bound by the snares of death, without any companions, except for good or bad dharma, which exists in the sea of all sentient beings.』 At that time, the heavenly host said to the Heaven Lord, Maheśvararudra (King of the Yama Heaven), 『So it is, so it is! At that time, there will be no companion, except for dharma and non-dharma.』
『At that time, the Heaven Lord, Maheśvararudra (King of the Yama Heaven), told the heavenly host, 『You heavenly hosts should know this, there are no other companions.』 He further said, 『You heavenly hosts, if you wish to increase the seeds of faith, to attain peace and happiness, and to completely eliminate suffering, now in this heaven, there is also a Jambunada gold (a type of gold) precious and wonderful stupa, covered with a pearl net, adorned with seven-jeweled pillars, with various kinds of mixed jewels and various kinds of light. This is the stupa of Kanakamuni Buddha (one of the past seven Buddhas). Now, together with all of you heavenly hosts, I will go to that stupa. Having arrived at that stupa, we will pay homage and make offerings, and enter that stupa. Having entered that stupa, we will follow all the dharmas within that stupa, everywhere』
看，見已攝取，得已修行，以自利益，出於生死，次第乃至到于涅槃。』「爾時，天眾既聞天主牟修樓陀如是語已，心生敬重，離放逸心，諸根寂靜，俱向大仙名迦那迦牟尼佛塔。塔之光明，如前所說。爾時，天眾一切皆共牟修樓陀夜摩天王詣彼佛塔。「到佛塔已，夜摩天王牟修樓陀告天眾言：『彼迦那迦牟尼如來說一切法皆悉無常，利益世間憐愍眾生。此佛塔內，化在壁上，汝等天眾若得見者，則生厭離。見無常法，必生厭離。彼佛世尊所說、所化，此佛塔中壁上化現。』
「時彼天王如是說已，共彼天眾入佛塔中。彼佛塔量廣十由旬，彼佛塔內一切生死皆悉無常，一切具足無不失壞。自業行故，不得自在，異異不同，五道差別各各化現佛塔壁中，如鏡相似，彼色明瞭，亦如正見，處處各各了了分別，如雜色畫。
「彼處一廂見八地獄，謂活、黑繩、合、喚、大喚、熱及大熱，至阿鼻等。見天墮中，自業風吹，首下足上普身炎然，一切身上火色猶如金舒迦樹，上從天處下墮，次第至地獄中，高聲唱喚。自心所誑，善業盡故，為放逸怨之所誑故。天中成就第一樂已，入于地獄大苦惱處，唯獨無伴，離於知識親舊弟兄，墮于地獄，無能救者。
「彼諸天眾最初如是塔中壁上了了而見，四天王天墮于地
【現代漢語翻譯】 現代漢語譯本：『看，（他們）已經攝取（善法），已經修行（正道），以自身利益，脫離生死輪迴，次第漸進乃至到達涅槃（寂滅）。』「當時，天眾聽聞天主牟修樓陀（Maheśvara，欲界第六天之主）如此說后，心中生起敬重，遠離放逸之心，諸根寂靜，一同朝向大仙迦那迦牟尼佛（Kanakamuni Buddha，過去七佛之一）塔。佛塔的光明，如前所述。當時，天眾一切都與牟修樓陀夜摩天王（Yama，夜摩天之主）一同前往那座佛塔。 「到達佛塔后，夜摩天王牟修樓陀告訴天眾說：『那迦那迦牟尼如來（Tathagata，如來）宣說一切法皆是無常，利益世間，憐憫眾生。這座佛塔內，（佛陀的）化身在墻壁上，你們天眾如果得見，就會生起厭離之心。見到無常之法，必定會生起厭離之心。那位佛世尊（Bhagavan，世尊）所說、所化現的，就在這座佛塔中的墻壁上顯現。』 「當時，那位天王如此說完后，與那些天眾一同進入佛塔中。那座佛塔的量廣有十由旬（yojana，古印度長度單位），那座佛塔內一切生死輪迴皆是無常，一切具足之物沒有不失壞的。因為自身業行的緣故，不得自在，異異不同，五道（地獄、餓鬼、畜生、人、天）差別各各化現在佛塔的墻壁中，如鏡子相似，那些景象明瞭，也如正見一般，處處各各清楚地分別，如雜色繪畫。 「在那處的一邊看見八大地獄，即活地獄、黑繩地獄、合大地獄、喚大地獄、大喚地獄、熱地獄以及大熱地獄，直至阿鼻地獄（Avici，無間地獄）等。看見天人墮落其中，被自身業力的風吹動，頭下腳上全身燃燒，一切身上的火色猶如金舒迦樹（Kiṃśuka，火焰樹），從天上之處向下墮落，次第到達地獄之中，高聲唱喚。因為被自己的心所欺騙，善業耗盡的緣故，被放逸的怨敵所欺騙的緣故。在天界成就第一快樂之後，進入地獄大苦惱之處，唯獨無伴，遠離知識、親舊、弟兄，墮入地獄，沒有人能夠救助。 「那些天眾最初在那佛塔的墻壁上清楚地看見，四天王天（Cāturmahārājakāyika，欲界第一天）墮入地獄的情景。
【English Translation】 English version: 'See, (they) have already taken up (good Dharma), have already cultivated (the right path), for their own benefit, escaping from the cycle of birth and death, gradually progressing until reaching Nirvana (extinction).' "At that time, the heavenly beings, having heard the words of the heavenly lord Maheśvara (Lord of the sixth heaven of the desire realm), arose in their hearts with reverence, abandoning their minds of negligence, their senses calmed, together facing the stupa of the great sage Kanakamuni Buddha (one of the past seven Buddhas). The light of the stupa was as previously described. At that time, all the heavenly beings, together with the Yama heaven king Yama (Lord of the Yama heaven), went to that stupa. "Having arrived at the stupa, the Yama heaven king Maheśvara told the heavenly beings, 'That Kanakamuni Tathagata (Thus Come One) proclaims that all dharmas are impermanent, benefiting the world and having compassion for all beings. Within this stupa, (the Buddha's) manifestations are on the walls, and if you heavenly beings see them, you will give rise to a sense of detachment. Seeing the impermanent nature of things, you will surely give rise to detachment. What that Bhagavan (World Honored One) spoke and manifested is displayed on the walls within this stupa.' "At that time, that heavenly king, having spoken thus, entered the stupa together with those heavenly beings. The size of that stupa was ten yojanas (ancient Indian unit of length) in breadth, and within that stupa, all cycles of birth and death were impermanent, and everything complete was subject to decay. Because of their own karmic actions, they were not free, different and varied, the distinctions of the five paths (hell, hungry ghosts, animals, humans, and gods) each manifesting on the walls of the stupa, like a mirror, those scenes were clear, and like right view, everywhere clearly distinguished, like paintings of mixed colors. "On one side of that place, they saw the eight great hells, namely the hell of revival, the hell of black ropes, the hell of crushing, the hell of screaming, the hell of great screaming, the hell of heat, and the hell of great heat, up to the Avici hell (uninterrupted hell). They saw heavenly beings falling into them, blown by the wind of their own karma, head down and feet up, their whole bodies burning, the color of the fire on their bodies like the Kiṃśuka tree (flame tree), falling downwards from the heavenly realm, gradually reaching the hells, crying out loudly. Because they were deceived by their own minds, and because their good karma was exhausted, and because they were deceived by the enemy of negligence. After achieving the foremost happiness in the heavens, they entered the place of great suffering in the hells, alone and without companions, separated from knowledge, relatives, friends, and brothers, falling into hell, with no one able to save them. "Those heavenly beings initially saw clearly on the walls of that stupa, the scene of the Four Heavenly Kings (of the Cāturmahārājakāyika heaven, the first heaven of the desire realm) falling into hell.
獄。四天王天有殺生過、有偷盜過。四天王天云何殺生？謂彼天眾共阿修羅戰鬥之時，殺阿修羅。天得勝時，阿修羅壞，取其頭冠、取其鐵刀，隨彼所有一切皆取。此業因緣，或復更有餘業因緣墮于地獄，為心所誑，作如是業。于彼天中，隨何時退，于彼退時，陰盡滅時，攀緣中陰，生地獄中，續彼樂處，受中陰身，甚大苦惱。彼于如是中陰之中，苦惱叵耐，何況已入地獄之中，受無量種極大苦惱。此為大業，如是戲弄此諸眾生。天處退已，生地獄中。彼諸天眾于佛塔內，如是皆見世尊所化。
「又彼天眾于彼塔中異處，復見四天王天退天處已，生餓鬼中。彼天如是食樂失已，生曠野中，復得如是飢渴苦惱。如是天衣久時著已，后復頭髮覆面覆身，闇眼處生。彼身猶如被燒樹相，裸露無衣，或有身著火炎衣者，在曠野中飢渴燒身，唱聲叫喚，乃至少水如露渧許，亦不可得，生三十六餓鬼之地。夜摩天眾彼佛塔內壁中而見，烏鳥獯狐嘴啄其面、若眼口等，如是處見。如是天處，地觸軟滑，遊戲行已，后時復生餓鬼之地，熱火堅地、熱惱土塵和合為地，多饒黑蟲，有金剛嘴。夜摩天眾彼佛塔內壁中而見，彼鬼叫喚，天處退來。
「又復天中嗅好香來，或曼陀羅、居世奢等異異勝香、百千種香，一切嗅來，復于
【現代漢語翻譯】 現代漢語譯本 墮入地獄。四天王天（Catummaharajika-deva，四大天王所居住的天界）也有殺生和偷盜的行為。四天王天是如何殺生的呢？就是當他們與阿修羅（Asura，一種好戰的神）戰鬥時，會殺死阿修羅。天眾勝利時，阿修羅戰敗，他們的頭冠、鐵刀以及所有的一切都被奪走。這種行為，或者還有其他的業因，會導致他們墮入地獄，因為他們的心被迷惑，造作了這樣的惡業。當他們在天界壽命終了，退墮之時，他們的陰（Skandha，構成個體的五種要素，即色、受、想、行、識）消散，然後攀緣中陰（Antarabhava，死亡和再生之間的過渡狀態），轉生到地獄之中，繼續他們之前享樂的地方，承受中陰身的巨大痛苦。他們在這樣的中陰狀態中，已經痛苦不堪，更何況是進入地獄之後，要承受無量種極大的苦惱。這就是大業（Karma，行為和其結果）如何戲弄這些眾生。天眾從天界退墮之後，就轉生到地獄之中。這些天眾在佛塔內，都能看到世尊（Buddha，覺悟者）所顯現的這些景象。
此外，那些天眾在佛塔中的其他地方，還看到四天王天的天眾從天界退墮之後，轉生到餓鬼道（Preta，一種受飢渴折磨的生命形態）中。這些天眾失去了天界的食物和享樂，轉生到荒野之中，再次遭受飢渴的折磨。他們曾經穿著的天衣，穿久了之後，頭髮遮蓋面部和身體，在黑暗的地方出生。他們的身體就像是被燒焦的樹木一樣，赤身裸體，或者有些人身上穿著燃燒的火焰衣，在曠野中被飢渴焚燒，發出叫喊聲，即使是像露珠一樣少的水，也無法得到，轉生到三十六種餓鬼之地。夜摩天（Yama-deva，欲界六天之一）的天眾在佛塔內的墻壁上看到，烏鴉、烏鴉和狐貍啄食他們的面部、眼睛和嘴巴等，看到這樣的景象。他們在天界時，地面柔軟光滑，可以盡情地遊戲玩耍，但之後卻轉生到餓鬼之地，那裡是熾熱堅硬的土地，熱惱的塵土混合在一起，遍佈黑色的蟲子，長著金剛般的嘴。夜摩天的天眾在佛塔內的墻壁上看到，那些餓鬼叫喊著，是從天界退墮而來的。
此外，天眾在天界時，嗅聞美好的香氣，比如曼陀羅（Mandala，一種花名）、居世奢（Kusheshaya，一種花名）等各種各樣殊勝的香氣，成百上千種香氣，都盡情地嗅聞，但之後卻在
【English Translation】 English version fall into hell. The Catummaharajika-devas (the heaven of the Four Heavenly Kings) also commit killing and stealing. How do the Catummaharajika-devas kill? It is when they fight with the Asuras (a type of warlike deity), they kill the Asuras. When the devas are victorious, the Asuras are defeated, and their crowns, iron swords, and everything they own are taken away. This action, or perhaps other karmic causes, leads them to fall into hell, because their minds are deluded, and they commit such evil deeds. When their lifespan in the heavens ends and they decline, their skandhas (the five aggregates that constitute an individual, namely form, feeling, perception, mental formations, and consciousness) dissolve, and then they cling to the Antarabhava (the intermediate state between death and rebirth), and are reborn in hell, continuing in the place where they previously enjoyed pleasure, enduring the great suffering of the intermediate state. In such an intermediate state, they are already suffering unbearably, let alone after entering hell, where they must endure countless kinds of great suffering. This is how great karma (action and its result) plays with these beings. After the devas decline from the heavens, they are reborn in hell. These devas, within the stupa, can see these scenes manifested by the Buddha (the Awakened One).
Furthermore, those devas, in other places within the stupa, also see the Catummaharajika-devas declining from the heavens and being reborn in the realm of the Pretas (a type of life form tormented by hunger and thirst). These devas lose the food and pleasures of the heavens and are reborn in the wilderness, again suffering from hunger and thirst. The heavenly garments they once wore for a long time, after a long time, their hair covers their faces and bodies, and they are born in dark places. Their bodies are like burnt trees, naked, or some wear burning garments of fire, burning in the wilderness with hunger and thirst, crying out, and even a little water like a dewdrop is unattainable, and they are reborn in the thirty-six lands of the Pretas. The Yama-devas (one of the six heavens of the desire realm) see on the walls inside the stupa, crows, jackals, and foxes pecking at their faces, eyes, mouths, etc., seeing such scenes. When they were in the heavens, the ground was soft and smooth, and they could play and frolic to their heart's content, but later they were reborn in the land of the Pretas, where the land is hot and hard, and the hot, annoying dust is mixed together, and black insects with diamond-like mouths abound. The Yama-devas see on the walls inside the stupa, those Pretas crying out, having declined from the heavens.
Furthermore, when the devas are in the heavens, they smell beautiful fragrances, such as Mandara (a type of flower), Kusheshaya (a type of flower), and various other excellent fragrances, hundreds and thousands of fragrances, all of which they enjoy smelling, but later they are in
后時，在於不凈屎尿氣臭死屍冢墓穢惡處行。如是餓鬼嗅無量種不凈之物穢惡臭氣，于彼鼻中有炎蟻子，彼炎蟻子滿其鼻中。彼諸餓鬼，餓鬼中生，于彼塔內一處壁中，如是而見。
「又復如是，前生天中無量種種酥陀之食，可愛色味香觸具足，復受戲弄餓鬼之身。如是生已，第一不凈、第一臭氣屎味難得，于百年中不曾一得如是屎食。彼佛塔內一處壁中，如是而見。如彼食屎，塔內壁中如是而見。「又彼天身所著之衣第一柔軟、第一滑觸，無量諸寶間錯而成，如天所應，甚為可愛。已於天中著如是衣，復有天風吹種種花以坌其身，復於後時善業盡故，生餓鬼中，裸形無衣，自身生毛。毛甚稠穊，堅䩕色黃，而覆其身。百千黑蟲遍體食之，多饒如是種種火蟲食其身體，生餓鬼中，飢渴燒身，恒常羸瘦，以啼哭故，眼面皆爛。久受無量餓鬼之苦，放逸所誑，從天處退，墮餓鬼地。
「又夜摩天中山樹具足地處天眾，于彼塔中，壁上異處次第復見，四天王天退墮種種諸畜生道。種種方處，略而言之，生於三處——水、陸、空行。彼水行者，迭相食啖受大苦惱，或受寒苦或受熱苦。彼陸行者，日炙焦燃受大苦惱，飢渴燒身，迭相殺害，或畏繫縛受大苦惱，百千種受，不可得說。如是畜生，業風所吹，受諸苦惱。
【現代漢語翻譯】 現代漢語譯本：後來，（這些眾生）會在充滿不潔的屎尿、惡臭以及死屍的墳墓等污穢之處行走。這些餓鬼會嗅到無數種不乾淨的東西和令人作嘔的臭氣，它們的鼻子里好像有燃燒的螞蟻，這些燃燒的螞蟻充滿了它們的鼻子。這些餓鬼，在餓鬼道中出生，在佛塔內的一處墻壁中，就這樣被看見。 又比如，（這些眾生）前生在天界時，享受過無數種美味的酥油食物，具備可愛的顏色、味道、香氣和觸感，還享受過嬉戲玩樂，（但現在）卻承受著餓鬼之身。這樣出生后，最不乾淨、最臭的屎味食物都難以得到，甚至一百年都得不到一次這樣的屎食。在佛塔內的一處墻壁中，就這樣被看見。就像它們吃屎一樣，在塔內的墻壁中就這樣被看見。「此外，它們在天界時所穿的衣服，非常柔軟、非常光滑，由無數珍寶交錯而成，如同天人所應有的，非常可愛。曾經在天界穿著這樣的衣服，還有天風吹來各種鮮花灑在它們身上，但後來因為善業耗盡，生於餓鬼道中，赤身裸體，沒有衣服，自身長出毛髮。毛髮非常稠密，堅硬粗糙，顏色發黃，覆蓋著它們的身體。成百上千的黑蟲遍佈全身啃食它們，還有許多這樣的火蟲啃食它們的身體，生於餓鬼道中，飢渴焚燒著身體，總是非常瘦弱，因為啼哭的緣故，眼睛和麵容都潰爛了。長久地承受著無量餓鬼的痛苦，被放逸所迷惑，從天界退墮，墮入餓鬼道。 此外，夜摩天（Yama Heaven，欲界六天之一）中山林茂盛、環境優美的地方，天眾居住，在佛塔中的墻壁上不同的地方依次被看見，四天王天（Four Heavenly Kings，佛教的護法天神）的天人退墮到各種畜生道。簡而言之，（他們）出生在三個地方——水裡、陸地和空中。那些在水中行走的眾生，互相吞食，遭受巨大的痛苦，或者遭受寒冷之苦，或者遭受炎熱之苦。那些在陸地上行走的眾生，被太陽炙烤，焦灼燃燒，遭受巨大的痛苦，飢渴焚燒著身體，互相殘殺，或者害怕被束縛，遭受巨大的痛苦，承受著成百上千種痛苦，無法一一述說。這些畜生，被業力之風吹動，承受著各種痛苦。
【English Translation】 English version: Later, (these beings) will walk in unclean places full of excrement, urine, foul odors, and cemeteries with decaying corpses. These hungry ghosts will smell countless kinds of unclean things and disgusting odors, and their noses will feel as if they are filled with burning ants. These hungry ghosts, born in the realm of hungry ghosts, are seen in this way on a wall inside the stupa. Furthermore, (these beings) in their previous lives in the heavens enjoyed countless kinds of delicious ghee foods, possessing lovely colors, tastes, fragrances, and textures, and enjoyed playing and amusement, (but now) they endure the body of a hungry ghost. After being born in this way, even the most unclean and foul-smelling food of excrement is difficult to obtain, and they may not even obtain such excrement once in a hundred years. They are seen in this way on a wall inside the stupa. Just as they eat excrement, they are seen in this way on the wall inside the stupa. "Moreover, the clothes they wore in the heavens were extremely soft and smooth, made of countless jewels interwoven, as befitting heavenly beings, and were very lovely. Having worn such clothes in the heavens, and with heavenly winds blowing various flowers to sprinkle on their bodies, later, because their good karma was exhausted, they were born in the realm of hungry ghosts, naked and without clothes, with hair growing on their bodies. The hair is very dense, stiff, and yellow, covering their bodies. Hundreds of thousands of black insects cover their bodies and eat them, and many such fire insects eat their bodies. Born in the realm of hungry ghosts, their bodies are burned by hunger and thirst, and they are constantly emaciated. Because of their weeping, their eyes and faces are ulcerated. They endure immeasurable suffering as hungry ghosts for a long time, deluded by carelessness, and fall from the heavens into the realm of hungry ghosts. Furthermore, the heavenly beings in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm), in places with abundant mountains and trees and beautiful environments, are seen one after another in different places on the walls of the stupa, and the heavenly beings of the Four Heavenly Kings (Four Heavenly Kings, Dharma protectors in Buddhism) fall into various animal realms. In short, (they) are born in three places—in water, on land, and in the air. Those who walk in the water devour each other, suffering great pain, or suffering from cold or heat. Those who walk on the land are scorched by the sun, suffering great pain, their bodies burned by hunger and thirst, killing each other, or fearing being bound, suffering great pain, enduring hundreds of thousands of kinds of suffering, which cannot be fully described. These animals, driven by the winds of karma, endure various sufferings.
彼空行者，若細、若粗、若大身鳥，常樂相殺，受大苦惱。彼天退已，生畜生中，以放逸怨之所誑故。
「如是余天若不放逸，不放逸行，作勝善業，修福德者。從天退已，生於人中，如自善業，如是受報。若不善業生人中者，一切如是，種種為作，入于衰惱，有下中上、有貧有富。依方時法，若丑若美好惡等色，彼佛塔內壁中而見。若有善業樂修多作，若修持戒、八聖道業，不穿不孔，堅固不犯，善調心意，三業大力，善業力勢，決定受得可愛果報。歸依三寶因緣力故，或時佈施眾生無畏，或以法施，因緣勢力。或復其餘更異相似作諸善業，凈法熏思，寂靜心力。次動口業，或清凈心諫勸父母修施戒智，自身先有善業力故，能勸父母。或施病人、貧窮之人，或以飲食供給病人，或以藥草施與病人無醫師者病藥所須，佈施力故。或不殺生或不偷盜，或不邪淫、不飲酒等。或於曠野險遠之處，善心造井，若水池等，施所須者，此業勢力。或時供養佛法僧寶，此業力故。禮拜合掌，作善業故。或於饒人破壞國土，多人畏處，畏曠野死或畏刀者，施其無畏。或施緣覺阿羅漢人床敷臥具、病藥所須，如是業故。或於妻子正護與樂。或於儉時，佈施饑者，飲食養之。此業最善，乃至涅槃，三種菩提，如願得果，何況生天。
【現代漢語翻譯】 現代漢語譯本： 那些空行者，無論是細小的、粗大的，還是巨大的身形鳥類，總是喜歡互相殘殺，承受巨大的痛苦。他們從天界退墮后，會轉生到畜生道中，這是因為他們被放縱和怨恨所迷惑的緣故。
如果其他天人能夠不放逸，奉行不放逸之行，做殊勝的善業，修習福德。那麼，他們從天界退墮后，會轉生到人間，根據他們自己的善業，如是地接受果報。如果因為不善業而生到人間，一切都會是這樣，種種作為，陷入衰敗和煩惱之中，有下等、中等、上等之分，有貧窮和富有之別。在佛塔內的墻壁上可以看到依據方位、時節、法則，以及醜陋、美好、好壞等各種顏色所呈現的景象。如果有人樂於修習和廣行善業，修持戒律、八聖道業，沒有缺漏，堅固不犯，善於調伏心意，身口意三業具有強大的力量，憑藉善業的力量和威勢，必定會得到可愛的果報。依靠皈依三寶的因緣力量，或者有時佈施眾生無畏，或者以法佈施，憑藉這些因緣勢力。或者再做其他類似的各種善業，用清凈的佛法熏習思慮，以寂靜的心力。接下來是口業，或者以清凈的心勸諫父母修習佈施、持戒和智慧，因為自身先有善業的力量，所以能夠勸導父母。或者佈施給病人、貧窮的人，或者用飲食供給病人，或者把藥物施與沒有醫生且需要藥物的病人，這是佈施的力量。或者不殺生，或者不偷盜，或者不邪淫、不飲酒等。或者在曠野險遠的地方，以善良的心建造水井、水池等，施給需要的人，這是這種業的勢力。或者有時供養佛、法、僧三寶，這是這種業的力量。禮拜合掌，也是作善業。或者在擾亂他人、破壞國土，許多人感到畏懼的地方，或者在畏懼曠野死亡或畏懼刀兵的地方，施予他們無畏。或者佈施給緣覺（Pratyekabuddha）阿羅漢（Arhat）床鋪臥具、生病時所需的藥物，因為這樣的業。或者對妻子給予正當的保護和快樂。或者在饑荒的時候，佈施給飢餓的人飲食來養活他們。這種業最為殊勝，乃至證得涅槃（Nirvana），三種菩提（Bodhi），都能如願得到果報，更何況是生天呢。 （註： 緣覺（Pratyekabuddha）：獨自覺悟者。 阿羅漢（Arhat）：已斷除煩惱，證得解脫的聖者。 涅槃（Nirvana）：佛教的最高目標，指煩惱止息，達到解脫的境界。 菩提（Bodhi）：覺悟，智慧。）
【English Translation】 English version: Those sky-goers, whether subtle, coarse, or large-bodied birds, constantly delight in killing each other, enduring great suffering. Having fallen from the heavens, they are born into the animal realm, deceived by the recklessness of resentment.
If other devas (deities) are not heedless, practice heedfulness, perform superior good deeds, and cultivate merit, then upon falling from the heavens, they will be born among humans, receiving rewards according to their own good deeds. If they are born among humans due to unwholesome deeds, everything will be like this, with various actions leading to decline and distress, with lower, middle, and upper classes, with poverty and wealth. Depending on direction, time, and dharma (law), whether ugly, beautiful, or of mixed appearance, these are seen on the walls inside the stupa (Buddhist shrine). If one delights in cultivating and extensively performing good deeds, practicing discipline, the Eight Noble Paths, without flaws, firmly and without transgression, skillfully taming the mind, with great power in body, speech, and mind, with the strength and influence of good deeds, one will certainly receive desirable rewards. Through the power of taking refuge in the Three Jewels (Buddha, Dharma, Sangha), or sometimes giving fearlessness to beings, or giving the Dharma, through the power of these causes and conditions. Or performing other similar good deeds, purifying thoughts with the Dharma, with the power of a tranquil mind. Next is the karma of speech, or with a pure mind, advising parents to practice giving, discipline, and wisdom, because one has the power of good deeds from the past, one can advise parents. Or giving to the sick, the poor, or providing food and drink to the sick, or giving medicine to the sick who have no doctor and need medicine, through the power of giving. Or not killing, or not stealing, or not engaging in sexual misconduct, or not drinking alcohol, etc. Or in desolate and dangerous places, with a kind heart, building wells, ponds, etc., giving to those in need, this is the power of this karma. Or sometimes making offerings to the Buddha, Dharma, and Sangha, this is the power of this karma. Bowing with palms together, is also performing good deeds. Or in places where people are disturbed, destroying countries, where many people are afraid, fearing death in the wilderness or fearing weapons, giving them fearlessness. Or giving Pratyekabuddhas (Solitary Buddhas) and Arhats (worthy ones) beds, bedding, and medicine needed when sick, because of such karma. Or properly protecting and giving happiness to one's wife and children. Or in times of famine, giving food and drink to the hungry to nourish them. This karma is most excellent, even until Nirvana (liberation), the three kinds of Bodhi (enlightenment), one can obtain the desired results, let alone being born in the heavens. (Note: Pratyekabuddha: A solitary Buddha who attains enlightenment on their own. Arhat: A perfected being who has eliminated all defilements and attained liberation. Nirvana: The ultimate goal of Buddhism, referring to the cessation of suffering and the attainment of liberation. Bodhi: Enlightenment, wisdom.)
若天上退，還生天中。彼復更見天中轉行，如是彼天在佛塔內壁中而見。
「彼處天中種種業網，無量因緣，業繩縛取無量眾生，于生死中施設張之，眾生入中，則為所縛。
「爾時，彼處夜摩天眾，彼佛塔內壁中既見四天王天無量種退，得大衰惱，如彼世尊名迦那迦牟尼如來所化，見已復更觀察三十三天。彼佛塔內壁中既見四天王天如是衰惱，次復思惟三十三天為如是不？時，夜摩天彼佛塔內復到異處，于凈壁中見彼世尊。如彼世間生死之實，業鎖所繫，若樂若苦，如化而見。如是次見三十三天亦復如是，如業受樂，如自業行，若善業行、不善業行，彼天如業受樂、受苦，或墮地獄、餓鬼、畜生，或人、或天，種種差別，無量業罥所繫縛已，復於三十三天之中，流轉而行。在生死處，業風所吹，於三界中無處有業不受果報，何況三十三天之處。「彼夜摩天——彼佛塔內清凈壁中——復見五道自業所作，自業罥縛，復於後時，入活、黑繩、合、喚、大喚、熱及大熱七大地獄，唯除阿鼻最大地獄。何以故？天中不作阿鼻之業。此因緣故，天則不生阿鼻地獄，天唯生在七大地獄。
「三十三天退已，若生活地獄者，以殺生故或餘業故。天、阿修羅戰鬥之時，殺阿修羅，則是殺生地境界住。一切諸天皆有
【現代漢語翻譯】 現代漢語譯本 若天上的天人退墮，還會再次生於天界之中。他們又會看到天界中輪迴運轉的情景，就像這樣，那些天人在佛塔的內壁中看到了這一切。 『在那裡，天界中存在著各種各樣的業力之網，無數的因緣，業力的繩索束縛著無量的眾生，在生死輪迴中佈下羅網，眾生一旦陷入其中，就會被束縛。』 『這時，夜摩天（Yama Heaven，欲界六天之一，又稱焰摩天）的天眾，在那佛塔的內壁中看到了四天王天（Cāturmahārājakāyika Devas，位於須彌山山腰的天界）無數種衰退的景象，遭受巨大的衰惱，如同世尊迦那迦牟尼如來（Kanakamuni Buddha，過去七佛之一）所教化的一樣。看到這些后，他們又進一步觀察三十三天（Trāyastriṃśa Heaven，位於須彌山頂的天界）。在那佛塔的內壁中，他們已經看到了四天王天如此衰惱的景象，接著又思考三十三天是否也是如此？當時，夜摩天的天人在那佛塔內又到了另一個地方，在潔凈的墻壁中看到了世尊所展現的景象，如同世間生死的真實寫照，被業力的鎖鏈所束縛，無論是快樂還是痛苦，都如幻化一般顯現。就這樣，他們接著看到了三十三天也是如此，根據各自的業力承受快樂，根據各自的業行，無論是善業還是不善業，那些天人根據業力承受快樂或痛苦，或者墮入地獄、餓鬼、畜生道，或者轉生為人、天，種種差別，被無數的業力羅網所束縛，又在三十三天之中，流轉而行。在生死輪迴之處，被業力的風所吹動，在三界（Trailokya，欲界、色界、無色界）之中，沒有哪個地方的業力不會受到果報，更何況是三十三天這樣的地方。』那些夜摩天的天人——在那佛塔內清凈的墻壁中——又看到了五道（Pañcagatī，地獄、餓鬼、畜生、人、天）眾生各自的業力所造作，被各自的業力羅網所束縛，又在之後的某個時刻，進入活地獄（Sañjīva）、黑繩地獄（Kālasūtra）、合地獄（Saṃghāta）、喚地獄（Raurava）、大喚地獄（Mahāraurava）、熱地獄（Tapana）以及大熱地獄（Pratāpana）這七大地獄，唯獨沒有阿鼻地獄（Avīci Hell）這個最大的地獄。為什麼呢？因為天界中的天人不會造作墮入阿鼻地獄的業。因為這個因緣，天人不會生於阿鼻地獄，天人只會生在那七大地獄。 『三十三天的天人退墮之後，如果墮入活地獄，那是因為殺生或者其他惡業的緣故。天人和阿修羅（Asura，一種非天、非人的神道）戰鬥的時候，殺害阿修羅，這就是處於殺生的境界。一切諸天都有…』
【English Translation】 English version If a Deva (heavenly being) falls from the heavens, they will be reborn in the heavens again. They will also see the cycle of rebirth in the heavens, just as those Devas saw everything on the inner wall of the Stupa (Buddhist monument). 『There, in the heavens, exist various nets of karma, countless causes and conditions, and ropes of karma that bind countless sentient beings. These nets are spread out in the cycle of birth and death, and when sentient beings enter them, they become bound.』 『At that time, the Yamadeva (beings of the Yama Heaven, one of the six heavens of desire) saw countless kinds of decline of the Cāturmahārājakāyika Devas (Four Heavenly Kings, located on the waist of Mount Sumeru) in the inner wall of that Stupa, suffering great distress, just as they were taught by the World Honored One, Kanakamuni Buddha (one of the past seven Buddhas). After seeing this, they further observed the Trāyastriṃśa Heaven (Thirty-three Heavens, located on the summit of Mount Sumeru). In the inner wall of that Stupa, they had already seen the Cāturmahārājakāyika Devas in such a state of decline, and then they wondered if the Trāyastriṃśa Heaven was also like this. At that time, the Yamadevas went to another place inside that Stupa and saw the World Honored One in the clean wall, displaying the reality of birth and death in the world, bound by the chains of karma, whether it be pleasure or pain, appearing as if it were an illusion. In this way, they then saw that the Trāyastriṃśa Heaven was also like this, experiencing pleasure according to their respective karma, according to their respective actions, whether it be good or bad deeds. Those Devas experienced pleasure or pain according to their karma, or fell into hell, the realm of hungry ghosts, the realm of animals, or were reborn as humans or Devas, with various differences, bound by countless nets of karma, and then wandered in the Trāyastriṃśa Heaven. In the place of birth and death, they were blown by the winds of karma, and in the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness), there is no place where karma does not receive its retribution, let alone in a place like the Trāyastriṃśa Heaven.』 Those Yamadevas—in the clean wall inside that Stupa—also saw the five paths (Pañcagatī, hell, hungry ghosts, animals, humans, and Devas) created by their own karma, bound by their own nets of karma, and then at some later time, entered the seven great hells of Sañjīva (Reviving Hell), Kālasūtra (Black Rope Hell), Saṃghāta (Crushing Hell), Raurava (Screaming Hell), Mahāraurava (Great Screaming Hell), Tapana (Heating Hell), and Pratāpana (Great Heating Hell), except for Avīci Hell (Hell of Uninterrupted Suffering), the greatest of all hells. Why? Because the Devas in the heavens do not create the karma that leads to Avīci Hell. Because of this cause and condition, Devas are not born in Avīci Hell; Devas are only born in the seven great hells. 『After the Devas of the Trāyastriṃśa Heaven fall, if they fall into Sañjīva Hell, it is because of killing or other evil deeds. When the Devas and Asuras (a type of non-divine being) fight, killing the Asuras is dwelling in the realm of killing. All the Devas have…』
殺生，四天王天、三十三天，二皆殺生、二皆偷盜，自上四天則不如是。彼地界住四天王天、三十三天，如是作業。三十三天是微細業，余天不爾。如是生於三十三天微細之業及生退等，山樹具足地處天眾彼佛塔內壁中見之。
「三十三天歡喜園中、波梨耶多光明林中、雜殿堂中，種種嬉戲受境界樂，善業盡故，不知足罥之所繫縛，入地獄中。四天王天退墮地獄所受苦惱，三十三天墮地獄苦十倍更多。何以故？諸有天中境界之樂，若樂勝者，離別之苦亦如是勝。極為大苦，相續流轉，以如是業，轉轉上勝。如天身中一切身份處處柔軟，彼眼等中以柔軟故，所受苦惱亦多而勝。如是彼處四天王天所受之樂，三十三天樂則勝彼；三十三天境界失壞，所有憂苦亦多亦勝。心苦惱大，心苦惱多，苦樂二種甚多甚勝，不可譬喻。
「天中甚樂，地獄極苦，業罥所縛，如墮險岸，受無量種勝重苦惱。夜摩天眾彼佛塔內壁中而見，三十三天放逸所壞，彼夜摩天如是見已，心極愁惱。
「又夜摩天彼佛塔內異處壁中而復更見，三十三天退彼天已，墮餓鬼中。在歡喜林、光明林中、間雜殿處、遊戲之處，受天快樂，天酥陀食，具足資身，充飽受樂，如是久時受勝樂已，復食不凈糞屎之食，諸不凈蟲遍其身體。如是觀見
【現代漢語翻譯】 現代漢語譯本：殺生之事，在四天王天（Catummaharajika，四大天王所居住的天界）和三十三天（Tavatimsa，帝釋天所居住的天界）都有發生；偷盜之事，在這兩個天界也同樣存在。但從更高的天界——自上四天王天以上，這種情況就不存在了。這些地界的天眾，如四天王天和三十三天的天人，就是這樣造業的。三十三天的業力更為微細，其他天界則不然。在三十三天所生的微細之業，以及天人的出生和退轉等等，在山樹具備的處所，天眾們在那佛塔的內壁中都能看到。 『在三十三天的歡喜園中、波梨耶多光明林中、各種殿堂中，天人們種種嬉戲，享受境界之樂，但因為善業耗盡，被不知滿足的羅網所束縛，最終墮入地獄之中。四天王天退墮地獄所受的苦惱，三十三天墮地獄所受的痛苦要多十倍。為什麼呢？因為天界之中境界之樂越大，離別之苦也同樣越大。這是極為巨大的痛苦，相續流轉，因為這樣的業力，會轉而向上勝進。就像天人的身體中一切身份處處柔軟，因為柔軟的緣故，眼等所受的苦惱也更多更勝。就像四天王天所受的快樂，三十三天的快樂勝過他們；三十三天境界失壞時，所有的憂愁痛苦也更多更勝。心裡的苦惱更大，心裡的苦惱更多，苦和樂這兩種感受都非常多也非常強烈，無法用言語來比喻。 『天界非常快樂，地獄極其痛苦，被業力的羅網所束縛，就像墮入危險的懸崖，承受著無量種殊勝而沉重的苦惱。夜摩天（Yama，欲界六天之一）的天眾在那佛塔的內壁中看到了這些景象，看到三十三天因為放逸而墮落，夜摩天的天人看到這些后，心裡非常愁苦。 『夜摩天的天眾又在那佛塔內另一處的墻壁上看到，三十三天從天界退墮后，墮入餓鬼道中。他們曾經在歡喜林、光明林中、間雜的殿堂里、遊戲的地方，享受著天界的快樂，享用著天酥陀（Amrita，天界的食物），具備著資養身體的食物，充分飽足地享受快樂，像這樣長久地享受殊勝的快樂之後，卻又開始食用不乾淨的糞便，各種不乾淨的蟲子遍佈他們的身體。像這樣觀見』
【English Translation】 English version: The act of killing occurs in both Catummaharajika (the heaven of the Four Great Kings) and Tavatimsa (the heaven of the Thirty-three Gods); the act of stealing also exists in these two heavens. However, from the higher heavens—above the Catummaharajika—this is not the case. The beings in these realms, such as those in Catummaharajika and Tavatimsa, create karma in this way. The karma of Tavatimsa is more subtle, while other heavens are not like that. The subtle karma born in Tavatimsa, as well as the birth and decline of the gods, etc., in places with mountains and trees, the heavenly beings can see within the inner walls of that stupa. 'In the Joyful Garden of Tavatimsa, in the Bright Grove of Parijata, in various palaces, the gods play in various ways, enjoying the pleasures of the realm, but because their good karma is exhausted, they are bound by the net of insatiable desire, and eventually fall into hell. The suffering experienced by those who fall from Catummaharajika into hell is ten times less than the suffering experienced by those who fall from Tavatimsa into hell. Why? Because the greater the pleasure of the realm in the heavens, the greater the pain of separation. This is extremely great suffering, continuously flowing, because of such karma, it turns upward to excel. Just as all parts of the body of a god are soft everywhere, because of this softness, the suffering experienced by the eyes, etc., is also greater and more intense. Just as the pleasure experienced by those in Catummaharajika, the pleasure of Tavatimsa surpasses them; when the realm of Tavatimsa is destroyed, all the worries and sufferings are also greater and more intense. The mental distress is greater, the mental suffering is more, both suffering and pleasure are very much and very intense, beyond comparison. 'The heavens are very joyful, hell is extremely painful, bound by the net of karma, like falling into a dangerous cliff, enduring countless kinds of supreme and heavy suffering. The beings of Yama (one of the six heavens of the desire realm) saw these scenes on the inner walls of that stupa, seeing the Thirty-three Gods ruined by negligence, the beings of Yama were very distressed in their hearts after seeing this. 'The beings of Yama again saw on another wall in that stupa, the Thirty-three Gods, having fallen from the heavens, fell into the realm of hungry ghosts. They once enjoyed the pleasures of the heavens in the Joyful Grove, the Bright Grove, the mixed palaces, and the places of play, enjoying the heavenly Amrita (heavenly food), possessing the food to nourish the body, fully satisfied and enjoying pleasure, after enjoying such supreme pleasure for a long time, they then began to eat unclean food of feces and excrement, with unclean insects covering their bodies. Thus, they observed.'
放逸行天，三十三天墮餓鬼中，夜摩諸天如是見已，心極愁惱。
「又夜摩天彼佛塔內異處壁中而復更見，三十三天或退天已，生畜生道，在大海中作彌那魚或作貝蟲、摩伽羅魚、舒摩羅魚，在如是等惡蟲中生，迭相殺害，飢渴燒身受無量苦；如是空行鳥等畜生，迭相殺害，常有怖畏，心恒畏死，受諸苦惱；如是澤中種種獸等，相殺相食，受諸苦惱。
「如是說已，四天王天以善業故，生於人中，如是次第，三十三天如善業故，若生人中同業之處，受諸苦惱，生死所縛。若天退時，受無量種天中苦惱，如是苦惱，不可得說，何況人中在胎藏內所有苦惱。人世界中欲出胎時受諸苦惱，嬰孩時苦，出胎在地，未能行時，倒地等苦、匍匐時苦，身體無力，于作不作一切不知，愚癡啼哭，如是苦惱。如是種種苦惱之事，不可具說。彼佛塔內壁上而見，如鏡中見，山樹具足地處天眾一切皆見。
「彼諸餓鬼如是飢渴，系屬於他，不得自在，有寒有熱，風吹日曝，處處而行在於曠野。如是等苦有無量種，皆悉具受，不可盡說。如是天中山樹具足地處天眾，彼佛塔內壁中而見。如是已見，種種苦惱有無量種世間生死，在彼壁中，如善巧畫。彼諸天眾見希有已，心生厭離，生如是心：『天勝於人。』
「人第
【現代漢語翻譯】 現代漢語譯本 放逸而行的天人，從三十三天墮落到餓鬼道中，夜摩天（Yama Heaven，欲界六天之一）的諸天看到這種情況后，內心非常憂愁。
『此外，夜摩天的天人在那佛塔內的另一處墻壁上又看到，三十三天的天人有的已經退失天界，轉生到畜生道中，在大海里變成彌那魚（Mina fish，一種魚）、貝蟲、摩伽羅魚（Makara fish，一種海獸）、舒摩羅魚（Shumara fish，一種魚），在這些惡劣的蟲類中出生，互相殘殺，被飢餓和乾渴折磨，承受著無量的痛苦；像空行鳥等畜生，也互相殘殺，常常感到恐懼，內心總是害怕死亡，承受各種苦惱；像沼澤中各種野獸，互相殘殺吞食，承受各種苦惱。
『說完這些，四天王天（Cāturmahārājika Heaven，欲界六天之一）的天人因為善業的緣故，轉生到人間，像這樣依次下去，三十三天的天人因為善業的緣故，如果轉生到人間相同業力的地方，也會承受各種苦惱，被生死所束縛。如果天人退失天界時，會承受無量種天界的苦惱，這些苦惱，是無法說盡的，更何況是人在胎藏內的所有苦惱。人世間在要出胎的時候，會承受各種苦惱，嬰兒時期的苦，出胎落在地上，還不能行走的時候，跌倒的苦、爬行的苦，身體沒有力氣，對於該做什麼不該做什麼，一切都不知道，愚癡地啼哭，這些都是苦惱。像這樣種種苦惱的事情，是無法一一說盡的。在那佛塔內的墻壁上看到這些景象，就像在鏡子里看到一樣，山、樹、具備各種地貌的地方、天眾，一切都看得清清楚楚。
『那些餓鬼如此飢餓乾渴，被束縛於他人，不得自在，時而寒冷時而炎熱，被風吹日曬，到處行走在曠野之中。像這樣的痛苦有無量種，全都承受，無法說盡。像天界的山、樹、具備各種地貌的地方、天眾，在那佛塔內的墻壁中都能看到。像這樣看到種種苦惱，有無量種世間的生死，在那墻壁中，就像精巧的繪畫一樣。那些天眾看到這些稀有的景象后，內心生起厭離之心，生起這樣的想法：『天界勝過人間。』
人間第
【English Translation】 English version The gods who indulge in negligence, falling from the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm) into the realm of hungry ghosts, the gods of the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm), seeing this, were deeply distressed.
'Furthermore, the gods of the Yama Heaven saw again on another wall within that stupa, some gods of the Trayastrimsa Heaven had already fallen from the heavens, reborn into the animal realm, becoming Mina fish (Mina fish, a type of fish), shellfish, Makara fish (Makara fish, a type of sea creature), and Shumara fish (Shumara fish, a type of fish) in the great ocean, born among these vile creatures, killing each other, tormented by hunger and thirst, enduring immeasurable suffering; like the sky-walking birds and other animals, also killing each other, constantly feeling fear, always afraid of death, enduring various sufferings; like the various beasts in the swamps, killing and eating each other, enduring various sufferings.'
'Having said this, the gods of the Cāturmahārājika Heaven (Cāturmahārājika Heaven, one of the six heavens of the desire realm), due to their good karma, were reborn among humans, and in this order, the gods of the Trayastrimsa Heaven, due to their good karma, if reborn in the same karmic places among humans, would also endure various sufferings, bound by birth and death. If the gods fall from the heavens, they will endure immeasurable kinds of suffering in the heavens, these sufferings are impossible to describe fully, let alone all the sufferings of humans in the womb. In the human world, when about to be born, one endures various sufferings, the suffering of infancy, falling to the ground after birth, the suffering of not being able to walk, the suffering of crawling, the body being weak, not knowing anything about what should or should not be done, foolishly crying, these are all sufferings. Such various suffering events are impossible to describe in detail. Seeing these scenes on the wall within that stupa, it was like seeing in a mirror, the mountains, trees, places with various landforms, and the gods, everything was seen clearly.'
'Those hungry ghosts are so hungry and thirsty, bound to others, unable to be free, sometimes cold and sometimes hot, exposed to wind and sun, wandering everywhere in the wilderness. Such sufferings are immeasurable, all endured, impossible to describe fully. Like the mountains, trees, places with various landforms, and the gods of the heavens, all can be seen in the wall within that stupa. Having seen such various sufferings, there are immeasurable kinds of worldly births and deaths, in that wall, like skillful paintings. Those gods, seeing these rare scenes, gave rise to a sense of detachment in their hearts, and gave rise to such thoughts: 『The heavens are superior to the human world.』'
Human first
一道，所謂是天；天第一道，所謂人中。人慾死時，則愿生天；天欲退時，愿生人中。人樂於天，天樂於人，於此天人二道中生。如是苦惱，何況其餘惡道之中，業所戲弄。
「又復如是，山樹具足地處天眾，彼佛塔內異處壁中，見善法堂三十三天退彼天處，如業行故，生五道中。彼天退者，如前所說，業因緣故。若天中退，亦生天中，猶不離苦，如本生退，若愛別離，于退生畏。如是畏退，無量種苦。彼天既見無量苦惱，次復觀察彼佛塔內異處壁中，見帝釋身退彼天處，妙寶天鬘、天衣莊嚴，種種光明。彼莊嚴具火鍊金色，有勝光明，不可譬喻。勝欲具足，五欲具足，一切舍離。自業所牽，惡道門開，放逸所使，墮于地獄、餓鬼、畜生。自業所作，或善業牽、不善業牽，故如是退。
「彼佛塔內凈寶壁中，見於往世先退帝釋，彼諸帝釋有三十二。初帝釋者，名庵舒摩。既作三十三天王已，自福盡故，生大海中作摩伽羅大身之魚。本在人中作獵魚師，常多殺魚，亦常禮佛。以禮佛業，是故得生三十三天，為帝釋王；殺生因緣，海中作魚，以餘業故，生畜生中。
「又夜摩中山樹具足地處天眾，彼佛塔內異處壁中次第復見。第二帝釋名三浮提，本在人中曾作善業，與病者食，或清凈心與比丘食。彼業
【現代漢語翻譯】 現代漢語譯本： 一條道路，被稱為天道；天道之後的第一條道路，被稱為人道。當人將要死亡時，就希望能夠昇天；當天人將要衰退時，就希望能夠轉生到人間。人喜歡天道，天人也喜歡人道，就在這天道和人道之中輪迴。像這樣已經充滿苦惱，更何況其他的惡道之中，被業力所戲弄。
『又像這樣，在山林樹木茂盛的地方，天眾聚集之處，在那佛塔內的另一處墻壁上，看到善法堂的三十三天眾從天界退墮，因為業力的牽引，而轉生到五道之中。那些天人的退墮，就像前面所說的那樣，是由於業力的因緣。即使從天界退墮后仍然轉生到天界，也仍然無法脫離痛苦，就像原本從人道退墮一樣，如果經歷愛別離，就會對退墮產生畏懼。像這樣畏懼退墮，就會產生無量種的痛苦。那些天人既然看到了無量的苦惱，接著又觀察那佛塔內的另一處墻壁上，看到帝釋（Indra，天神之王）從天界退墮，身上佩戴著精妙的寶物天鬘、穿著天衣，裝飾得非常華麗，散發著各種各樣的光明。那些裝飾品如同用火煉過的金色，具有殊勝的光明，無法用言語來比喻。雖然具備殊勝的慾望，五欲（色、聲、香、味、觸）圓滿具足，但最終全部都要捨棄。被自己的業力所牽引，惡道的門打開，被放逸所驅使，墮入地獄、餓鬼、畜生道。這是自己所造的業，或是善業牽引，或是不善業牽引，所以才會這樣退墮。
『在那佛塔內的潔凈寶壁上，看到往世曾經退墮的帝釋（Indra，天神之王），那些帝釋共有三十二位。第一位帝釋，名叫庵舒摩（Amshuma）。他曾經做了三十三天的天王，因為自己的福報耗盡，所以轉生到大海中，變成摩伽羅（Makara）大身之魚。他原本在人間是捕魚的漁夫，經常殺害很多的魚，但也經常禮佛。因為禮佛的業力，所以能夠轉生到三十三天，成為帝釋天王；因為殺生的因緣，所以在海中變成魚，因為剩餘的業力，所以轉生到畜生道中。
『又在夜摩山（Yama Mountain）山林樹木茂盛的地方，天眾聚集之處，在那佛塔內的另一處墻壁上，依次又看到。第二位帝釋，名叫三浮提（Samphuti），他原本在人間曾經做過善業，給生病的人食物，或者以清凈的心供養比丘（bhikshu，佛教僧侶）。因為這個業力
【English Translation】 English version: One path is called the path of Devas (gods); the first path after the path of Devas is called the path of humans. When humans are about to die, they wish to be reborn in the heavens; when Devas are about to decline, they wish to be reborn among humans. Humans delight in the heavens, and Devas delight in humans, and they are born in these two paths of Devas and humans. Such is suffering, what more in the other evil paths, where one is played with by karma.
'Furthermore, in a place abundant with mountains and trees, where the Devas gather, within that stupa, on a different wall, one sees the thirty-three Devas of Sudharma Hall (a heavenly assembly hall) declining from their heavenly abode, and due to their karmic actions, being reborn in the five paths. The decline of those Devas, as previously mentioned, is due to karmic causes. Even if they are reborn in the heavens after declining from the heavens, they are still not free from suffering, just as they were when they declined from the human realm. If they experience separation from loved ones, they fear decline. Such fear of decline brings immeasurable suffering. Having seen immeasurable suffering, those Devas then observe on a different wall within that stupa, the body of Indra (king of the gods) declining from his heavenly abode, adorned with exquisite jeweled garlands and heavenly garments, radiating various kinds of light. Those adornments are like gold refined by fire, possessing superior radiance, beyond comparison. Though possessing superior desires, fully endowed with the five desires (form, sound, smell, taste, and touch), ultimately, all must be relinquished. Drawn by their own karma, the gates of evil paths open, driven by heedlessness, they fall into hell, the realm of hungry ghosts, and the animal realm. This is due to their own actions, either drawn by good karma or drawn by bad karma, hence such decline.
'On the pure jeweled wall within that stupa, one sees the Indras (king of the gods) who had declined in past lives, there being thirty-two of them. The first Indra was named Amshuma. Having been the king of the thirty-three Devas, due to the exhaustion of his own merit, he was reborn in the great ocean as a Makara (sea monster), a fish with a large body. Originally, he was a fisherman among humans, often killing many fish, but he also often paid homage to the Buddha. Due to the karma of paying homage to the Buddha, he was able to be reborn in the thirty-three heavens, becoming the king Indra; due to the cause of killing, he became a fish in the sea, and due to remaining karma, he was reborn in the animal realm.
'Again, in a place abundant with mountains and trees on Yama Mountain, where the Devas gather, within that stupa, on a different wall, one sees in sequence. The second Indra was named Samphuti. Originally, he had performed good deeds among humans, giving food to the sick, or offering food to bhikshus (Buddhist monks) with a pure mind. Due to this karma,'
因緣，是故得生三十三天，為帝釋王，后時福盡，餘業因緣不善業故，作蜥蝪蟲。彼前世時，邪見心故，外道齋中殺蜥蝪蟲，以彼因緣生地獄中，出地獄已，餘業因緣，作蜥蝪蟲。
「又夜摩中山樹具足地處天眾，彼佛塔內異處壁中次第復見，第三帝釋，波羅迦奢是其名字。受天境界，五欲樂已，于彼欲退。本人中時，供養父母，病時瞻視，彼業因緣是故得生三十三天，為帝釋王。本業盡故，彼天處退，生餓鬼中。彼過去時，于異處生，時世饑儉，多儲谷等，貴糶與他，誑惑他已，心更悕望后時大儉。以彼因緣，是故生於黑繩地獄，彼餘業故，生在針咽餓鬼之中。
「又夜摩中山樹具足地處天眾，彼佛塔內異處壁中，見無量種生死衰惱，生希有心。如是無量種種見已，次第復見第四帝釋，名曰作愛，天處退已，生於豬中。如是見已，觀彼善業，何業因緣為帝釋王？彼前世時，於他邪見婆羅門人病困欲死，與藥令服，憐愍心言：『當服此藥。』以是業緣，生於善道三十三天，作帝釋王。善業盡故，墮地獄中，彼處既出，以餘業故，生在豬中。彼天覆觀如是業果，以何因緣復生豬中？彼前世時，恒常喜獵，多殺眾生，或多殺鹿或多殺豬。彼業因緣命終生於活地獄中，彼業既盡，以餘業故，生在豬中。
【現代漢語翻譯】 現代漢語譯本 因緣，因此得以出生在三十三天（Trāyastriṃśa），成為帝釋王（Śakra）。後來福報享盡，由於過去所造不善業的因緣，轉生為蜥蜴蟲。他在前世，因為邪見之心，在外道齋戒期間殺害蜥蜴蟲，以此因緣墮入地獄之中。從地獄出來后，由於剩餘的業力，轉生為蜥蜴蟲。
又在夜摩山（Yama）中山樹具足的地方，天眾聚集之處，在那佛塔內的另一處墻壁上，依次又看到第三個帝釋（Śakra），名字叫做波羅迦奢（Parakāśa）。享受了天界的境界和五欲之樂后，將要從那裡退墮。他在人道時，供養父母，在父母生病時照顧他們，以此業的因緣，得以出生在三十三天，成為帝釋王。由於過去的善業耗盡，從天界退墮，轉生到餓鬼道中。他在過去世，在異地生活時，遇到饑荒之年，囤積穀物等物資，高價賣給他人，欺騙迷惑他人，心中還希望以後發生更大的饑荒。因為這樣的因緣，所以墮入黑繩地獄（Kālasūtra）。由於剩餘的業力，轉生到針咽餓鬼之中。
又在夜摩山（Yama）中山樹具足的地方，天眾聚集之處，在那佛塔內的另一處墻壁上，看到無量種生死衰老的景象，心中生起稀有之感。像這樣看到無量種種景象后，依次又看到第四個帝釋（Śakra），名字叫做**，從天界退墮后，轉生到豬中。看到這些后，觀察他的善業，是什麼業的因緣使他成為帝釋王？他在前世，對於一個持有邪見的婆羅門（Brahmin）病人，在他病重將死之時，給他藥物服用，以憐憫之心說：『你應該服用此藥。』因為這個業的因緣，轉生到善道三十三天，成為帝釋王。善業耗盡后，墮入地獄之中，從地獄出來后，由於剩餘的業力，轉生到豬中。那位天人又觀察這樣的業果，因為什麼因緣又轉生到豬中？他在前世，經常喜歡打獵，殺害很多眾生，或者殺很多鹿，或者殺很多豬。因為這樣的業的因緣，命終之後墮入活地獄中，這個業報結束后，由於剩餘的業力，轉生到豬中。
【English Translation】 English version Due to conditions, he was born in the Trāyastriṃśa heaven and became Śakra (Lord of the Devas). Later, when his blessings were exhausted, due to the karmic conditions of unwholesome deeds, he was reborn as a lizard. In his previous life, due to his heretical views, he killed lizards during an outer path's fast. Because of this, he was born in hell. After emerging from hell, due to the remaining karma, he was reborn as a lizard.
Again, on Mount Yama (Yama), in a place full of trees where the heavenly beings gather, in another part of the wall inside that stupa, he successively saw the third Śakra (Lord of the Devas), whose name was Parakāśa. After enjoying the pleasures of the heavenly realm and the five desires, he was about to fall from that realm. When he was a human, he made offerings to his parents and cared for them when they were sick. Because of this karma, he was born in the Trāyastriṃśa heaven and became Śakra. Because his past karma was exhausted, he fell from that heavenly realm and was born in the realm of hungry ghosts. In a past life, when he lived in a different place, during a time of famine, he hoarded grains and other supplies, selling them to others at high prices, deceiving and misleading them, and hoping for even greater famines in the future. Because of this, he was born in the Kālasūtra (Black Thread) hell. Due to the remaining karma, he was born among the needle-throated hungry ghosts.
Again, on Mount Yama (Yama), in a place full of trees where the heavenly beings gather, in another part of the wall inside that stupa, he saw countless kinds of birth, death, decay, and suffering, and a rare feeling arose in his mind. After seeing such countless kinds of things, he successively saw the fourth Śakra (Lord of the Devas), named **, who, after falling from the heavenly realm, was born as a pig. After seeing this, he observed his good deeds. What karma caused him to become Śakra? In his previous life, he gave medicine to a heretical Brahmin (Brahmin) who was sick and about to die, saying with compassion: 'You should take this medicine.' Because of this karma, he was born in the good realm of the Trāyastriṃśa heaven and became Śakra. After his good karma was exhausted, he fell into hell. After emerging from that place, due to the remaining karma, he was born as a pig. That deva then observed such karmic results. What caused him to be born as a pig again? In his previous life, he constantly enjoyed hunting, killing many beings, either killing many deer or killing many pigs. Because of this karma, after his life ended, he fell into the Avīci (non-return) hell. After that karma was exhausted, due to the remaining karma, he was born as a pig.
「又夜摩中山樹具足地處天眾，彼佛塔內異處壁中，次第復見第五帝釋，名為善意。以何業故，生於彼處為帝釋王？彼前世時，曾見他人師子欲殺，救令得脫，以憐愍心，將來歸家，多日供養種種飲食。彼業因緣，是故生於三十三天，為帝釋王，名為善意。彼處退已，生於焦熱大地獄中。以何因緣生彼地獄？本前生時于王眾中，妄語言說是業因緣，墮彼地獄。
「善意帝釋彼處退已，復有帝釋次第而生，名憍尸迦，彼夜摩中山樹具足地處天眾，彼佛塔內異處壁中而得見之。彼何善業？謂前世時，是多財寶富婆羅門一居奢內建婆羅門，設大齋會，集尊重人飲食供養，施其財物。彼業因緣，是故當來作帝釋王，名憍尸迦。又本復作無量福德，當作帝釋，名憍尸迦。「又夜摩中山樹具足地處天眾，彼佛塔內異處壁中，見彼天處、帝釋王處，有佛世尊釋迦牟尼說法勢力，令彼帝釋閉塞惡道，天中退已，生於人中，如是七返，如是道行。諸夜摩天如是見已，生希有心。
「一切諸餘帝釋天王——彼佛塔內異處壁中——皆悉見其生處惡道，唯獨不見彼憍尸迦帝釋惡道。此何因緣？爾時，彼處一切天眾白其天主牟修樓陀，而作是言：『一切諸餘帝釋惡道，如是皆見，何故不見彼憍尸迦帝釋惡道？以何因緣，見其七返而無
【現代漢語翻譯】 現代漢語譯本： 『又夜摩天（Yama Deva，掌管死亡和正義的天神）中山樹具足地處的天眾，在那佛塔內的另一處墻壁中，依次又看見第五位帝釋（Indra，眾神之王），名為善意（Shaneyi）。他因為什麼業力，生在那處作為帝釋王？他在前世的時候，曾經看見有人要殺害獅子，救了它使它得以脫身，以憐憫之心，將獅子帶回家中，多日供養種種飲食。因為這個業力因緣，所以生於三十三天（Trayastrimsa，佛教宇宙觀中的一個天界），作為帝釋王，名為善意。他從那個地方退墮之後，生於焦熱大地獄中。因為什麼因緣生到那個地獄？因為他前生時在國王的朝廷中，妄語說話，因為這個業力因緣，墮入那個地獄。 『善意帝釋從那個地方退墮之後，又有帝釋依次而生，名叫憍尸迦（Qiaoshijia），那些夜摩天中山樹具足地處的天眾，在那佛塔內的另一處墻壁中看見了他。他有什麼善業？說的是他在前世的時候，是擁有很多財寶的富裕婆羅門，在一個居所內設定婆羅門，舉辦大型齋會，聚集尊重的人飲食供養，佈施他們的財物。因為這個業力因緣，所以將來會作帝釋王，名叫憍尸迦。而且他本來就做了無量的福德，應當會作帝釋，名叫憍尸迦。』又夜摩天中山樹具足地處的天眾，在那佛塔內的另一處墻壁中，看見那個天處、帝釋王處，有佛世尊釋迦牟尼（Sakyamuni，佛教的創始人）說法的勢力，使得那位帝釋閉塞了惡道，從天界退墮之後，生於人間，像這樣七次往返，像這樣修行。諸位夜摩天像這樣看見之後，生起了稀有的心。 『一切其餘的帝釋天王——在那佛塔內的另一處墻壁中——都看見了他們出生在惡道，唯獨沒有看見那位憍尸迦帝釋的惡道。這是什麼因緣？』當時，那個地方的一切天眾告訴他們的天主牟修樓陀（Moxiuloutuo），這樣說道：『一切其餘帝釋的惡道，像這樣都看見了，為什麼沒有看見那位憍尸迦帝釋的惡道？因為什麼因緣，看見他七次往返而沒有……』
【English Translation】 English version: 『Furthermore, the assembly of devas (devas, deities) in the Yama Heaven (Yama, the god of death) at the place adorned with trees on the mountain, in another part of the wall within that stupa (stupa, a dome-shaped structure), successively saw the fifth Indra (Indra, king of the gods), named Shaneyi (Shaneyi). Due to what karma (karma, action driven by intention which leads to future consequences) was he born in that place as the king of devas? In his previous life, he had seen someone about to kill a lion, rescued it and allowed it to escape, and with a compassionate heart, brought the lion back to his home, providing it with various foods for many days. Because of this karmic cause, he was born in the Trayastrimsa Heaven (Trayastrimsa, one of the heavens in Buddhist cosmology) as the king of devas, named Shaneyi. After falling from that place, he was born in the Scorching Great Hell. Due to what cause was he born in that hell? Because in his previous life, he had spoken falsely in the king's court; due to this karmic cause, he fell into that hell. 『After Shaneyi Indra fell from that place, another Indra was born in succession, named Qiaoshijia (Qiaoshijia). The assembly of devas in the Yama Heaven at the place adorned with trees on the mountain saw him in another part of the wall within that stupa. What good karma did he possess? It is said that in his previous life, he was a wealthy Brahmin (Brahmin, a member of the highest Hindu caste) with many treasures, who set up a Brahmin residence in a dwelling, held a large feast, gathered respected people for food and offerings, and gave away his wealth. Because of this karmic cause, he will become the king of devas in the future, named Qiaoshijia. Moreover, he originally performed immeasurable meritorious deeds and should become an Indra, named Qiaoshijia.』 Furthermore, the assembly of devas in the Yama Heaven at the place adorned with trees on the mountain, in another part of the wall within that stupa, saw that in that heavenly abode, the place of the Indra king, there was the power of the World Honored One, Sakyamuni Buddha (Sakyamuni, the founder of Buddhism), preaching the Dharma (Dharma, the teachings of the Buddha), causing that Indra to block the evil paths, and after falling from the heavens, to be born among humans, like this seven times, like this practicing the path. After the Yamas saw this, they developed a rare and precious mind. 『All the other Indra kings—in another part of the wall within that stupa—all saw their births in evil paths, but uniquely did not see the evil path of that Qiaoshijia Indra. What is the cause of this?』 At that time, all the devas in that place said to their lord, Moxiuloutuo (Moxiuloutuo), saying: 『The evil paths of all the other Indras, like this, have been seen, but why have we not seen the evil path of that Qiaoshijia Indra? Due to what cause have we seen him return seven times without...』
第八？』
「爾時，天主牟修樓陀聞已告言：『汝等今聽，為汝說彼憍尸迦道。以此因緣，我今欲為汝等說故，將汝等來入此佛塔。入此塔已，我為汝等說于正法。何以故？汝等一切皆悉如是放逸而行，天欲誑故，心癡迷惑，不聞正法。是故我為利益汝等，將汝等來入佛塔中，令汝等輩，現離憍慢。汝放逸行，此身空過，於後退時心則生悔。如是因緣，我於今者，勸汝等輩聽聞正法。
「『以何因緣，此中唯見彼憍尸迦二道生處不生惡道，又亦更無第八返生？此佛塔內如是不見彼憍尸迦先放逸行、大放逸行，命欲盡時，善業盡相、退相出現，有善知識而語之言：「汝憍尸迦退相已現，今欲破壞，汝清凈心以自利益。」如是說已，憍尸迦言：「為我示道，令我聞法，此處不退。」
「『爾時，仙人善友知識為憍尸迦如是說言：「憍尸迦聽！有善方便，令憍尸迦此處不退。此閻浮提有佛出世，名甘蔗胤種姓中生，一切悉知、一切悉見，一切業果皆悉普證，示導一切眾生正道。無上法王為汝說法，令汝此處當不退失。彼知識所，如是得聞，既得聞已，為聞法故，速疾！速疾！向閻浮提到世尊所。」
「『時，憍尸迦於一念頃到世尊所，見佛世尊，為說正法，安慰為說，聞已得益，示涅槃城。彼所說
【現代漢語翻譯】 現代漢語譯本： 第八？』
『這時，天主牟修樓陀（Maheśvara，自在天）聽了這些話后說：『你們現在聽好，我為你們講述那憍尸迦（Kauśika，帝釋天）的道路。因為這個緣故，我現在想為你們講述，所以才帶你們進入這座佛塔。進入這座塔后，我為你們宣說正法。為什麼呢？因為你們一切都這樣放逸而行，天魔想要迷惑你們，使你們心生愚癡迷惑，不聽聞正法。因此，爲了利益你們，我才帶你們進入佛塔中，讓你們這些人，現在就離開憍慢。你們放逸而行，此生空過，到後來退墮的時候，心中就會生起後悔。因為這樣的緣故，我現在勸你們聽聞正法。
『因為什麼因緣，這裡只看到那憍尸迦二道生處不墮惡道，又沒有第八次返生？這座佛塔內沒有看到那憍尸迦先前放逸而行、大大放逸而行，壽命將盡時，善業耗盡的徵兆、退相出現，有善知識對他說：「你憍尸迦退相已經顯現，現在將要破壞你的清凈心，以求自利。」這樣說完后，憍尸迦說：「為我指示道路，讓我聽聞佛法，使我在這裡不退墮。」
『當時，仙人善友知識為憍尸迦這樣說：「憍尸迦聽著！有一個好的方法，能讓憍尸迦在這裡不退墮。這閻浮提（Jambudvīpa，南贍部洲）有佛出世，名叫甘蔗胤（Ikṣvāku，甘蔗王族）種姓中生，一切都知道、一切都見到，一切業果都普遍證得，指示引導一切眾生走上正道。無上法王為你說法，讓你在這裡不會退失。」從那位知識那裡，這樣聽聞，聽聞之後，爲了聽聞佛法，趕快！趕快！向閻浮提去到世尊那裡。」
『當時，憍尸迦在一念之間到達世尊那裡，見到佛世尊，佛為他說正法，安慰他併爲他開示，聽聞后得到利益，指示他涅槃（Nirvāṇa，寂滅）之城。佛所說的……』
【English Translation】 English version: 『Eighth?』
『At that time, the Lord of Gods, Maheśvara (自在天), having heard this, said: 『Now listen, I will tell you about the path of Kauśika (帝釋天). Because of this reason, I now wish to tell you, and that is why I have brought you into this Stupa. Having entered this Stupa, I will expound the Dharma to you. Why? Because all of you are acting so heedlessly, and the demons wish to deceive you, causing your minds to be foolish and confused, and not to hear the true Dharma. Therefore, for your benefit, I have brought you into this Stupa, so that you may now be free from arrogance. You act heedlessly, and this life passes in vain, and when you decline later, regret will arise in your hearts. For this reason, I now urge you to listen to the true Dharma.』
『For what reason is it that here we only see that Kauśika's two paths of rebirth do not lead to evil destinies, and there is no eighth rebirth? Within this Stupa, we do not see Kauśika's previous heedless conduct, his greatly heedless conduct, the signs of the exhaustion of good karma when his life is about to end, and the appearance of signs of decline. A virtuous friend then says to him: 「Kauśika, your signs of decline have already appeared, and now they will destroy your pure mind for their own benefit.」 Having said this, Kauśika says: 「Show me the path, let me hear the Dharma, so that I will not decline here.」』
『At that time, the virtuous friend and wise man said to Kauśika: 「Listen, Kauśika! There is a good method that will prevent Kauśika from declining here. In this Jambudvīpa (南贍部洲), a Buddha has appeared, born into the Ikṣvāku (甘蔗王族) lineage, who knows all, sees all, and universally realizes all karmic results, guiding all beings to the right path. The unsurpassed Dharma King will preach the Dharma to you, so that you will not decline here.」 Having heard this from that wise man, and having heard it, quickly! Quickly! Go to the World-Honored One in Jambudvīpa in order to hear the Dharma.』
『At that time, in an instant, Kauśika arrived at the place of the World-Honored One, saw the Buddha, the World-Honored One, who preached the true Dharma to him, comforted him and expounded it to him, and having heard it, he benefited and was shown the city of Nirvāṇa (寂滅). What He said...』
法，初中后善，義善語善，獨法具足清凈鮮白，謂苦、苦報、苦滅、苦證，說四聖諦——苦、集、滅、道。彼憍尸迦既得聞已，復問世尊釋迦牟尼而作是言：「大仙瞿曇！今我有妨，退相已現，我於此處不久當退。」如是問已，彼佛世尊言：「憍尸迦！如是，如是！如汝意念，汝退相現。汝天妨礙，善業盡故，放逸行故，以汝身心愛自在故，欲到異處，在大生死曠野之中不可得渡，彼岸叵到。一切世間愚癡凡夫無足力故，生老病死悲啼號哭，愁憂苦惱，無可愛樂，恩愛離別怨憎集會，毒蛇師子種種可畏，滿彼曠野，遇日所炙、愚癡黑闇、無邊欲染以為妨礙愚癡凡夫。諸獸充滿無量百千分別樹林，障閉擁塞，無正法水，離善知識。所說正道，多有無量邪見外道、邪意異路滿彼曠野，不能遠離。前際后際中間寬遠，五道之苦不可忍耐，闇苦覆地。汝憍尸迦於此生死曠野之處，心生怖畏而不免離。汝于先來染著欲樂，是故不覺，欲樂盡故，今者則知。汝退至時，欲不能救，退時臨到，將墮異處。」
「『彼憍尸迦聞佛說已，整服一廂，去頭天冠，頂禮佛足，卻住一面，白言：「世尊！頗有方便令我不退此處以不？令我不退，復得於此三十三天為王以不？」彼佛告言：「我有方便令汝不退。何以故？更無異人而能如是決
【現代漢語翻譯】 現代漢語譯本：法，在初善、中善、后善，意義良善，言語良善，唯一之法具足清凈鮮白，即是苦、苦報、苦滅、苦滅之道，宣說四聖諦——苦、集、滅、道。（苦：生命的痛苦；集：痛苦的根源；滅：痛苦的止息；道：達到止息痛苦的道路） 彼憍尸迦（Kauśika，天神名）聽聞之後，又問世尊釋迦牟尼（Śākyamuni，佛教創始人）說道：『大仙瞿曇（Gautama，釋迦牟尼的姓氏）！我現在有障礙，退相已經顯現，我在這裡不久就要退出了。』 如此發問后，佛世尊說道：『憍尸迦！是的，是的！正如你所想，你的退相已經顯現。你的天福受到妨礙，是因為你的善業已經耗盡，放縱自己的行為，因為你的身心貪愛自在，想要到別的地方去，在大生死曠野之中無法渡過，無法到達彼岸。一切世間的愚癡凡夫沒有足夠的力量，經歷生老病死，悲啼號哭，憂愁苦惱，沒有可愛之處，恩愛離別，怨憎相會，毒蛇、獅子種種可怕的事物，充滿那片曠野，被太陽炙烤，愚癡黑暗，無邊的慾望染污成為愚癡凡夫的障礙。各種野獸充滿無量百千種分別的樹林，阻礙封閉擁塞，沒有正法的甘露，遠離善知識。所說的正道，有很多無量邪見外道、邪意異路充滿那片曠野，不能遠離。前世、後世、中間都寬廣遙遠，五道的痛苦無法忍受，黑暗痛苦覆蓋大地。憍尸迦，你在這生死曠野之處，心中產生怖畏而無法逃脫。你先前貪染著欲樂，所以沒有察覺，現在欲樂耗盡，現在才知道了。你退落的時候，慾望不能救你，退落的時候臨近，將要墮落到別的地方。』 『彼憍尸迦聽聞佛陀所說，整理好衣服，去除頭上的天冠，頂禮佛足，退到一旁站立，稟告道：『世尊！有沒有什麼方便能夠讓我不從這裡退轉？讓我不退轉，並且能夠繼續在這三十三天（Trāyastriṃśa，欲界六天之一）做天王呢？』佛陀告訴他：『我有方便讓你不退轉。為什麼呢？沒有其他人能夠像這樣決斷。』
【English Translation】 English version: The Dharma, good in the beginning, good in the middle, and good in the end, with good meaning and good words, the one Dharma complete with purity and brightness, namely suffering, the retribution of suffering, the cessation of suffering, and the path to the cessation of suffering, expounding the Four Noble Truths—suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering. (Suffering: the pain of life; Cause: the origin of suffering; Cessation: the end of suffering; Path: the way to end suffering) Kauśika (name of a deva), having heard this, further asked the World Honored One, Śākyamuni (founder of Buddhism), saying: 'Great Sage Gautama (Śākyamuni's surname)! I now have obstacles, and signs of decline have already appeared. I will soon depart from this place.' Having asked this, the Buddha, the World Honored One, said: 'Kauśika! So it is, so it is! As you think, your signs of decline have already appeared. Your heavenly blessings are hindered because your good deeds are exhausted, because you indulge in your actions, because your body and mind crave freedom, wanting to go elsewhere, unable to cross the vast wilderness of great birth and death, unable to reach the other shore. All foolish ordinary beings in the world have no strength, experiencing birth, old age, sickness, and death, weeping and wailing, sorrow and suffering, with nothing to love, separation from loved ones, encounters with hated ones, poisonous snakes, lions, and all kinds of fearful things, filling that wilderness, scorched by the sun, foolish darkness, and boundless desires defiling and hindering foolish ordinary beings. Various beasts fill countless hundreds and thousands of discriminating forests, obstructing, blocking, and congesting, without the nectar of the true Dharma, far from good teachers. The true path that is spoken of has countless heretical views, external paths, and paths of evil intent filling that wilderness, unable to be avoided. The past, future, and middle are wide and distant, the suffering of the five paths is unbearable, and dark suffering covers the earth. You, Kauśika, in this wilderness of birth and death, feel fear in your heart but cannot escape. You were previously attached to the pleasures of desire, so you did not notice, but now that the pleasures of desire are exhausted, you now know. When you decline, desire cannot save you, and when the time of decline arrives, you will fall elsewhere.' 'Kauśika, having heard what the Buddha said, arranged his robes, removed the heavenly crown from his head, prostrated at the Buddha's feet, and stood to one side, saying: 'World Honored One! Is there any way to prevent me from declining from this place? To prevent me from declining and to continue being the king of the Thirty-three Heavens (Trāyastriṃśa, one of the six heavens of the desire realm)?' The Buddha told him: 'I have a way to prevent you from declining. Why? No one else can make such a determination.'
定作業生於此中，坐汝坐處，而為三十三天之王。如是因緣，是我所見。我今見汝，於此坐處，久坐不離。我於今者，見有因緣，汝則不退，所謂得聞我所說法。」彼憍尸迦聞佛語已，合掌在額，心生歡喜而白佛言：「唯愿世尊善為我說，我今諦聽。」彼憍尸迦如是語已，彼佛世尊為說欲味過患出離，廣說如是勝修多羅。彼憍尸迦如是聞已，即時獲得須陀洹果。時憍尸迦既得果已，次第退生，閉塞惡道。以此因緣，夜摩天眾此佛塔內壁中不見彼憍尸迦第八生處。彼帝釋王得涅槃故，過第七返，第八返生則不可得。如是因緣，我為汝等天眾已說。』
「爾時，天主牟修樓陀而說偈言：
「『欲則非財物， 以不資益故， 戒信財中勝， 畢竟得涅槃。 此欲非財物， 令入有曠野， 若令解脫欲， 乃是真財物。 若不救惡處， 若樂不寂靜， 彼唯大癡故， 非財而名財。 如是得言物， 所示欲非物， 若離非物慾， 得彼真財物。 若說寂靜道， 彼示道第一， 彼何者勝道？ 智慧者能到。 若有不近欲， 若不為愛誑， 彼行善道處， 不近於慾火。 欲常不可足， 欲亦非寂靜， 共愛而和合， 如火得薪焰
【現代漢語翻譯】 現代漢語譯本： 『定作業』（指過去的行為和業力）使他生於此地，坐在你現在坐的位置，成爲了三十三天之王（忉利天之主）。這樣的因緣，是我親眼所見。我現在看到你，長久地坐在這個位置上，沒有離開。我今天看到有這樣的因緣，你將不會退轉，那就是你能夠聽聞我所說的法。』 那位憍尸迦（帝釋天 Indra 的別名）聽了佛的話后，合掌于額前，心中歡喜，對佛說：『唯愿世尊慈悲，為我詳細解說，我現在會認真聽。』那位憍尸迦這樣說完后，那位佛世尊為他講述了慾望的滋味、過患以及從中解脫的方法，廣泛地講述了這樣殊勝的修多羅（經）。那位憍尸迦聽了之後，立刻獲得了須陀洹果（入流果，小乘四果中的第一果）。 當時，憍尸迦獲得果位后，次第退生，閉塞了惡道。因為這個因緣，夜摩天（Yama Deva）的天眾在這佛塔內的壁中，看不到那位憍尸迦第八次投生的地方。因為那位帝釋王（Indra）已經證得涅槃，所以過了第七次輪迴，第八次投生是不可能找到的。這樣的因緣，我已經為你們這些天眾說過了。』 『當時，天主牟修樓陀（Maudgalyayana）說了這樣的偈語： 『慾望不是真正的財富，因為它不能帶來真正的利益；戒律和信心才是真正的財富，最終能帶來涅槃。 這種慾望不是真正的財富，它會使人陷入充滿危險的曠野；如果能從中解脫出來，那才是真正的財富。 如果不能從惡處解救自己，如果喜歡不寂靜的地方，那是因為愚癡，把不是財富的東西當成財富。 正如人們所說的『物』，這裡所說的慾望不是真正的『物』；如果能遠離這種非『物』的慾望，就能得到真正的財富。 如果宣說寂靜之道，那就是指出了最好的道路；什麼樣的道路才是最好的？有智慧的人才能到達。 如果一個人不接近慾望，如果不被愛慾所迷惑，他就在行善道，不會接近於**。 慾望永遠無法滿足，慾望也不是寂靜的；它與愛慾結合在一起，就像火得到柴薪而燃燒。』
【English Translation】 English version: 'Fixed actions' (referring to past actions and karma) caused him to be born here, sitting in the place where you now sit, and becoming the king of the Thirty-three Heavens (Trayastrimsa Heaven). Such a cause and condition is what I have seen with my own eyes. I now see you, sitting in this place for a long time, without leaving. I see today that there is such a cause and condition that you will not regress, which is that you will be able to hear the Dharma that I speak.' That Kausika (another name for Indra, the Lord of the Devas) heard the Buddha's words, placed his palms together at his forehead, and said to the Buddha with joy in his heart: 'May the World Honored One be compassionate and explain it to me in detail, I will now listen carefully.' After that Kausika finished speaking, that Buddha World Honored One explained to him the taste, faults, and liberation from desire, extensively explaining such a supreme Sutra. At that time, after Kausika attained the fruit, he gradually regressed from rebirth, blocking the evil paths. Because of this cause and condition, the Devas of Yama Heaven (Yama Deva) could not see the eighth rebirth place of that Kausika in the walls of this pagoda. Because that King Indra had already attained Nirvana, after passing the seventh cycle of rebirth, the eighth rebirth could not be found. Such a cause and condition, I have already told you Devas.' 'At that time, the Lord of the Devas, Maudgalyayana, spoke the following verses: 'Desire is not true wealth, because it does not bring true benefit; discipline and faith are true wealth, ultimately leading to Nirvana. This desire is not true wealth, it will lead people into a dangerous wilderness; if one can be liberated from it, that is true wealth. If one cannot save oneself from evil places, if one likes places that are not quiet, it is because of ignorance, treating what is not wealth as wealth. Just as people say 'things', the desire spoken of here is not a true 'thing'; if one can be separated from this non-'thing' desire, one can obtain true wealth. If one proclaims the path of tranquility, that is pointing out the best path; what kind of path is the best? Only the wise can reach it. If a person does not approach desire, if he is not deceived by love, he is walking on the path of goodness, not approaching **. Desire can never be satisfied, desire is also not tranquil; it is combined with love, like fire getting firewood and burning.'
。 天人若龍等， 不知足則失， 為地獄火燒， 彼失乃是失。』
「如是天主牟修樓陀以如是等無量種法，教示天眾，擁護救攝。爾時天眾極生厭離，厭離欲已，復白天王牟修樓陀而作是言：『惟，大天王！我已觀見他未來世生處諸道，今復自觀我未來世當生何道？』牟修樓陀天王答言：『如是當觀。』
「天眾聞已，彼佛塔內則于異處壁中觀察，見夜摩天退墮地獄，謂活、黑繩、合、喚、大喚、熱、大熱等。見無量種墮彼地獄，有頭在下如是墮者，有舒兩臂而墮中者。天身未滅，如是預見地獄生處，亦見天處業盡退時，彼地獄中身體爛熟，炎鐵地上無量烏鷲滿彼地處，彼處種種無量怖畏，焰沙滿地，地獄眾生在地獄地極燒極炙。彼天如是墮地獄中，頭則在下如是受苦，第一急苦、第一堅苦，有無量種受諸苦惱。閻魔羅使種種呵責，既呵責已，與種種苦。彼諸天等，皆見自身如是受苦。如是見已，彼佛塔內異處壁中，復見過去夜摩天王，在地獄中受無量種堅惡苦惱。為欲亂心，先樂境界已曾破壞，作諸惡業。云何而作？有何等相？閻魔羅使皆悉具說，而語之言：『汝本一切愛境界故，已作惡業，今於此受。』
「如是過去夜摩天王其名何等？有名大業，有名具足眾賢，有名威德，
【現代漢語翻譯】 現代漢語譯本： 『天人、龍等，若不知足就會失去（天福）， 被地獄之火焚燒，那樣的失去才是真正的失去。』
『就這樣，天主牟修樓陀（Maheśvara，自在天）用這樣無量的法門，教導天眾，擁護救助他們。那時，天眾非常厭惡（輪迴），厭離慾望后，又對天王牟修樓陀說：『大天王！我們已經看到其他未來世眾生所生的諸道，現在想自己看看未來世將生於何道？』牟修樓陀天王回答說：『應當這樣觀察。』
天眾聽后，在那佛塔內的另一處墻壁上觀察，看到夜摩天（Yama，焰摩天）退墮到地獄，即活地獄、黑繩地獄、合大地獄、喚叫地獄、大喚叫地獄、熱地獄、大熱地獄等。看到無量眾生墮入那些地獄，有的頭朝下這樣墮落，有的張開雙臂墮落其中。天身尚未壞滅，就這樣預先看到地獄的生處，也看到天界的業報享盡而退墮之時，在地獄中身體腐爛，熾熱的鐵地上無數烏鷲遍滿那處地方，那處地方有種種無量的怖畏，燃燒的沙子遍滿地面，地獄眾生在地獄的土地上被極度焚燒炙烤。那些天人就這樣墮入地獄中，頭朝下這樣受苦，第一劇烈的痛苦、第一堅固的痛苦，有無量種痛苦煩惱。閻魔羅使者（Yamaraja，閻魔王）種種呵責，呵責完畢，給予種種痛苦。那些天人都看到自身這樣受苦。這樣看到后，在那佛塔內的另一處墻壁上，又看到過去的夜摩天王，在地獄中遭受無量種堅固惡劣的苦惱。因為想要擾亂（他們的）心，（他們）先前所樂的境界已經被破壞，造作各種惡業。如何造作的？有什麼樣的相狀？閻魔羅使者都詳細說明，並告訴他們說：『你們原本因為貪愛一切境界，所以造作了惡業，現在在這裡受報。』
『像這樣，過去的夜摩天王他們的名字是什麼？有名叫大業（Mahākarma），有名叫具足眾賢（Pūrnabhadra），有名叫威德（Tejas）。』
【English Translation】 English version: 『Gods, nagas, and others, if they are not content, they will lose (their heavenly blessings), Being burned by the fires of hell, that loss is truly a loss.』
『Thus, the lord of gods, Maheśvara (自在天), taught the heavenly beings with such immeasurable dharmas, protecting and saving them. At that time, the heavenly beings became extremely disgusted (with samsara). Having become disgusted with desires, they then said to the king of gods, Maheśvara: 『O great king of gods! We have already seen the various paths where other beings will be born in the future. Now we want to see for ourselves which path we will be born into in the future.』 The king of gods, Maheśvara, replied: 『You should observe in this way.』
Having heard this, the heavenly beings observed on another wall within that stupa, and saw the Yama (焰摩天) gods falling into hell, namely the hells of revival, black ropes, crushing, screaming, great screaming, heat, and great heat. They saw immeasurable beings falling into those hells, some falling headfirst, others falling with their arms outstretched. Their heavenly bodies had not yet perished, and they foresaw in this way the place of birth in hell. They also saw the time when their heavenly karma was exhausted and they fell from their heavenly abodes. In hell, their bodies rotted, and countless vultures filled that place on the burning iron ground. That place was filled with all kinds of immeasurable terrors, and burning sand covered the ground. The hell beings were extremely burned and roasted on the land of hell. Those gods fell into hell in this way, suffering headfirst, the most intense suffering, the most solid suffering, with immeasurable kinds of suffering and afflictions. The Yamaraja (閻魔王) messengers scolded them in various ways, and after scolding them, they inflicted various sufferings. Those heavenly beings all saw themselves suffering in this way. Having seen this, on another wall within that stupa, they saw the past Yama kings suffering immeasurable kinds of solid and evil torments in hell. Because they wanted to disturb (their) minds, the realms they previously enjoyed had been destroyed, and they had created various evil karmas. How did they create them? What were their characteristics? The Yamaraja messengers explained everything in detail, and told them: 『Originally, because you were greedy for all realms of love, you created evil karma, and now you are receiving the consequences here.』
『Like this, what were the names of the past Yama kings? One was named Mahākarma (大業), one was named Pūrnabhadra (具足眾賢), and one was named Tejas (威德).』
有名不壞，有名意樂，有名善色，有名普樂，此如是等夜摩天主墮七地獄。如善不善業果而受，已受第一境界之樂，心未厭足，為愛所壞，如是退墮。
「彼大業者，本作何業生夜摩天，為夜摩王？昔人中時，以凈信心施緣覺食。業因緣故，身壞命終生於善道，夜摩天處為夜摩王。于彼天處受無量種境界欲樂，未知厭足，退彼天處，本偷盜故，而復墮于黑繩地獄。彼前生處，曾作藥師，於他病者，不相應治，取其財物。以彼惡業，是故生於黑繩地獄。
「觀彼大業夜摩天王過去業已，次復觀察具足眾賢，善不善業。彼何善業生夜摩天，為夜摩王？彼佛塔內異處壁中，次復觀見彼過去世，以清凈心舍已財物，施病比丘，以思熏心。彼業因緣，身壞命終生於善道，夜摩天中而作天王。又復更為境界河漂，善業盡故，退墮叫喚大地獄中。又復前世人中之時，作土地主，放逸而行，心生憍慢，有道行人甚渴流汗，彼王見已，與甘蔗酒。彼飲酒故，失其本信，即便犯戒，失自利益。如是與酒不善業故，身壞命終，墮于叫喚大地獄中。
「彼天如是觀察第二夜摩天王惡業行已，見於一切有為生死與焰不異，彼此迭互相向說言：『此大天王，如善不善無量種業，相應果報，如是示我。我等今者，於此天王所得利益
【現代漢語翻譯】 現代漢語譯本：有名無實，有名貪慾，有名美色，有名普世之樂，像這些夜摩天主會墮入七大地獄。他們根據善與不善的業報而承受果報，雖然已經享受了第一等境界的快樂，但內心沒有滿足，被貪愛所毀壞，就這樣退墮了。 『那位大業者，過去做了什麼業而生到夜摩天，成為夜摩王呢？』過去在人間時，以清凈的信心佈施食物給緣覺（Pratyekabuddha，獨自覺悟者）。因為這個業的因緣，身壞命終後生于善道，在夜摩天成為夜摩王。他在那個天界享受無量種境界的欲樂，但不知滿足，從那個天界退墮，因為過去偷盜的緣故，又墮入黑繩地獄。他前世曾經做藥師（Bhaisajyaguru，醫生），對於其他生病的人，沒有用相應的治療方法，反而奪取他們的財物。因為這個惡業，所以生於黑繩地獄。 『觀察那位大業夜摩天王過去的業之後，接著觀察具足眾賢的善與不善之業。他以什麼善業生到夜摩天，成為夜摩王呢？』他在佛塔內的其他墻壁中，又看到他過去世，以清凈的心捨棄自己的財物，佈施給生病的比丘（bhikkhu，佛教出家人），以思念熏習其心。因為這個業的因緣，身壞命終後生于善道，在夜摩天中成為天王。又因為被境界之河流所漂流，善業耗盡的緣故，退墮到叫喚大地獄中。又在前世人間的時候，做土地主，放逸而行，心中生起驕慢，有修道的人非常口渴，流著汗，這位國王看到后，給了他甘蔗酒。那個人因為飲酒的緣故，失去了原本的信仰，於是就犯了戒律，喪失了自己的利益。像這樣因為給予酒這種不善業的緣故，身壞命終后，墮入叫喚大地獄中。 『那位天人像這樣觀察第二位夜摩天王的惡業行為后，看到一切有為生死都與火焰沒有區別，彼此互相說道：『這位大天王，像善與不善的無量種業，相應的果報，這樣向我們展示。我們現在，從這位天王那裡得到了利益。』
【English Translation】 English version: There are those who are nominally imperishable, nominally filled with desire, nominally beautiful, and nominally universally joyful. Such lords of the Yama Heaven fall into the seven great hells. They experience the consequences of their good and bad karma. Having enjoyed the pleasures of the highest realms, their minds remain unsatisfied, and they are ruined by their attachments, thus falling from grace. 『What deeds did that great karma-maker perform to be born in the Yama Heaven as the Yama King?』 In a past life, while among humans, he offered food to a Pratyekabuddha (solitary Buddha) with pure faith. Due to this karmic cause, upon the destruction of his body and the end of his life, he was born into a good realm, in the Yama Heaven, as the Yama King. In that heavenly realm, he experienced immeasurable sensual pleasures, but remained unsatisfied. He fell from that heavenly realm and, due to past theft, fell into the Black Rope Hell. In a previous life, he had been a Bhaisajyaguru (medicine master), but he did not treat the sick appropriately, instead taking their wealth. Because of this evil karma, he was born into the Black Rope Hell. 『Having observed the past karma of that great karma-maker, the Yama King, let us next observe the good and bad karma of the assembly of virtuous beings. What good karma caused him to be born in the Yama Heaven as the Yama King?』 In a pagoda, on a wall in a different location, he saw that in a past life, he had given away his wealth with a pure heart, offering it to a sick bhikkhu (Buddhist monk), with his mind imbued with mindfulness. Due to this karmic cause, upon the destruction of his body and the end of his life, he was born into a good realm, in the Yama Heaven, as a king. However, he was swept away by the river of worldly realms, and because his good karma was exhausted, he fell into the Great Crying Hell. Furthermore, in a previous life as a landowner among humans, he acted recklessly and arrogantly. A practitioner of the Way was very thirsty and sweating, and the king, seeing this, gave him sugarcane wine. Because he drank the wine, he lost his original faith and broke his precepts, losing his own benefit. Thus, due to the unwholesome karma of giving wine, upon the destruction of his body and the end of his life, he fell into the Great Crying Hell. 『Having observed the evil deeds of the second Yama King in this way, that deva saw that all conditioned existence and samsara (cycle of rebirth) are no different from flames. They said to each other, 『This great deva king has shown us the corresponding consequences of immeasurable kinds of karma, both good and bad. We have now gained benefit from this deva king.』
，如於父母所得利益，無有異也。』
「彼天如是相向說已，于佛塔內次復異處，于寶壁中見迦那迦牟尼世尊神力所化，夜摩天王名威德者，本因何業生夜摩天而為天王？見彼前世人中之時，不破壞他而得財物；于夜暗中有說法處，為佛法僧然燈照明。彼業因緣，身壞命終，生夜摩天而為天王，名曰威德。久時為王，既作王已，隨命長短，身壞命終，次復生於四天王天。于彼退已，生郁單越，彼處終已，次復生於三十三天。彼處退已，生閻浮提，得為人王，有大威德、有大神通。彼處生已，放逸行故，為欲所誑，心輕動故，而復殺生、偷盜、邪淫，作如是等三不善業。以作如是惡業因緣，身壞命終，墮于焦熱大地獄中。不可譬喻，有無量種無量百千異異分別地獄業故。于地獄中受諸苦惱，如是已為心怨所誑。
「爾時天眾復見天中無量具足，復見失壞，或樂或苦，如是見已，迭互相向而說偈言：
「『極惡復甚惡， 大力不可忍， 癡心造此業， 如是墮地獄。 一切業由心， 因緣在有中， 為癡所壞故， 皆流轉受苦。 種種大力苦， 遍惱不可耐， 業縛在世間， 而不生厭倦。 天退人中生， 人死入地獄， 出彼生畜生， 出畜生生鬼。
【現代漢語翻譯】 『如同從父母那裡獲得的利益，沒有什麼不同。』
那些天人這樣互相談論之後，在佛塔內的另一個地方，在寶壁中看見迦那迦牟尼世尊（Kanakamuni Buddha，過去七佛之一）神力所化現的景象：夜摩天王（Yama，欲界六天之一）名為威德者，他最初因為什麼業力而生於夜摩天併成為天王呢？他們看見他在前世為人時，不破壞他人而獲得財物；在夜晚黑暗中有說法的地方，為佛法僧燃燈照明。因為這樣的業力因緣，身壞命終后，生於夜摩天而成為天王，名叫威德。長久地做天王之後，壽命終了，身壞命終，接著又生於四天王天（Cāturmahārājika，欲界六天之一）。從那裡退下來之後，生於郁單越（Uttarakuru，四大部洲之一），在那裡終了之後，又生於三十三天（Trāyastriṃśa，欲界六天之一）。從那裡退下來之後，生於閻浮提（Jambudvīpa，四大部洲之一），成為人王，有很大的威德、很大的神通。在那裡出生之後，因為放逸的行為，被慾望所迷惑，心輕浮動搖，又開始殺生、偷盜、邪淫，做了這些不善的業。因為做了這些惡業的因緣，身壞命終后，墮入焦熱大地獄中。那裡的苦難不可比喻，有無量種無量百千種種不同的地獄業報。在地獄中遭受各種苦惱，像這樣已經被內心的怨恨所迷惑。
這時，天眾又看見天界中有無量的圓滿具足，又看見有失壞，或者快樂或者痛苦，這樣看見之後，互相之間用偈頌說道：
『極惡而且是甚惡， 大力也無法忍受， 愚癡的心造作此業， 像這樣墮入地獄。 一切業都由心生， 因緣存在於有之中， 因為被愚癡所破壞， 都流轉而遭受痛苦。 種種大力之苦， 普遍惱害無法忍耐， 業的束縛在世間， 卻不因此而生厭倦。 從天界退下來生於人中， 人死後墮入地獄， 從地獄出來後生為畜生， 從畜生出來後生為鬼。』
【English Translation】 'It is no different from the benefits obtained from parents.'
After those devas spoke to each other in this way, in another place within the stupa, in a jeweled wall, they saw the manifestation of the divine power of the Buddha Kanakamuni (one of the past seven Buddhas): the Yama Deva King (one of the six heavens of the desire realm), named 'Majesty,' what karma caused him to be born in the Yama heaven and become a deva king? They saw that in his previous life as a human, he obtained wealth without harming others; in places where the Dharma was taught in the dark of night, he lit lamps to illuminate the Buddha, Dharma, and Sangha. Because of this karmic cause, after his body broke and his life ended, he was born in the Yama heaven and became a deva king named 'Majesty.' After being a king for a long time, when his lifespan ended, his body broke and his life ended, and he was then born in the Heaven of the Four Kings (Cāturmahārājika, one of the six heavens of the desire realm). After falling from there, he was born in Uttarakuru (one of the four great continents), and after ending there, he was then born in the Heaven of the Thirty-three (Trāyastriṃśa, one of the six heavens of the desire realm). After falling from there, he was born in Jambudvīpa (one of the four great continents), becoming a human king with great majesty and great supernatural powers. After being born there, because of his indulgent behavior, being deceived by desires, and his mind being frivolous and unstable, he again engaged in killing, stealing, and sexual misconduct, committing these unwholesome deeds. Because of the karmic cause of committing these evil deeds, after his body broke and his life ended, he fell into the scorching great hell. The suffering there is beyond comparison, with countless kinds of different hellish karmic retributions. In the hells, he endured all kinds of suffering, and in this way, he was deluded by his own inner resentment.
At that time, the devas again saw the immeasurable perfections in the heavens, and again saw the losses, either happiness or suffering. After seeing this, they spoke to each other in verses, saying:
'Extremely evil and even more evil, Great power cannot endure it, A foolish mind creates this karma, And thus falls into hell. All karma arises from the mind, The causes and conditions exist in existence, Because of being destroyed by ignorance, All transmigrate and suffer. Various great sufferings, Universally torment and are unbearable, The bonds of karma are in the world, Yet one does not grow weary of them. Falling from the heavens to be born among humans, Humans die and fall into hell, Coming out of that, they are born as animals, Coming out of animals, they are born as ghosts.'
如是業輪中， 世間業風吹， 流轉於世間， 癡故不覺知。』
「如是彼中山樹具足地處天眾，迭相為說彼迦那迦牟尼世尊如實所化無量種業，在佛塔內壁中明瞭。
「觀彼業已，次復觀察夜摩天王善不善業無量種生。彼佛塔內異處壁中，復見善色夜摩天王，彼因何業生夜摩天而為天王？見彼前世人間之時，生婆羅門種姓之中，正見不邪，不熱惱他，善修持戒，于繫獄中極受苦者、無依主者，或於儉時有飢餓者，多與凈潔美好飲食。以清凈心，或於齋日或非齋日，受戒持戒，彼因緣故。救被縛者令得解脫，或以物贖令其得脫。彼因緣故，身壞命終生於善道，夜摩天中為夜摩王，名曰善色。于長久時作彼天王，有大威德、有大神通。作彼王已，身壞命終，次復生於三十三天，有無量種受大快樂，至終盡時。于彼三十三天處退，次復生于阿修羅中，其身甚大，有大神通。阿修羅中報盡終已，生於人中，作大長者，有大威德。彼處終已，生瞿耶尼，在於人中。彼處終已，復於人中邊地受生，心輕動故，復更殺生，獵殺諸獸，以刀箭等多種殺害。彼業因緣，身壞命終，生地獄中。地獄大火之所燒然，受無量種堅惡苦惱，以作不善惡業因故。
「山樹具足地處天眾如是觀察彼業報已，復無量種無
【現代漢語翻譯】 現代漢語譯本： 『就像這樣在業力的輪轉中，世間的業風吹動著， 眾生在世間流轉，因為愚癡而不覺知。』
『像這樣，在那山樹具足的地方，天眾們互相講述著迦那迦牟尼世尊（Kakusandha Buddha，過去七佛之一）真實教化的無量種業力，這些都清晰地描繪在佛塔的內壁上。
『觀看那些業力之後，接著又觀察夜摩天王（Yama，掌管死亡和正義的天神）的善與不善的無量種生命形態。在那佛塔內另一處的墻壁上，又看見了善色的夜摩天王。他因為什麼樣的業力而生於夜摩天併成為天王呢？看見他前世在人間的時候，出生在婆羅門種姓（Brahmana，印度教的祭司階層）之中，具有正見而不邪見，不惱害他人，善於修持戒律，對於被囚禁在監獄中極度受苦的人、沒有依靠的人，或者在饑荒時有飢餓的人，常常給予乾淨美好的飲食。以清凈的心，或者在齋戒日或者不在齋戒日，受持戒律，因為這樣的因緣。救助被捆綁的人使他們得到解脫，或者用財物贖回他們使他們脫離困境。因為這樣的因緣，身壞命終之後，生於善道，在夜摩天中成為夜摩天王，名叫善色。在漫長的時間裡做那天王，具有大的威德、大的神通。做了天王之後，身壞命終，接著又生於三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界），享受無量種的快樂，直到壽命終盡。從那三十三天處退下來之後，接著又生於阿修羅（Asura，好戰的神）中，他的身體非常巨大，具有大的神通。在阿修羅中報盡命終之後，生於人中，成為大長者，具有大的威德。在那處終結之後，生於瞿耶尼（Godaniya，四大部洲之一），在人中。在那處終結之後，又在人中邊地受生，因為心輕浮躁動，又開始殺生，獵殺各種野獸，用刀箭等多種方式殺害。因為這樣的業力因緣，身壞命終之後，生地獄中。地獄的大火燃燒著，承受無量種堅硬的、惡劣的苦惱，因為做了不善的惡業的緣故。』
『山樹具足的地方的天眾們像這樣觀察那些業報之後，又看到了無量種無
【English Translation】 English version: 'Thus, in the wheel of karma, The winds of worldly karma blow, Wandering in the world, Due to ignorance, they are unaware.'
'Thus, in that place abundant with mountains and trees, the heavenly beings mutually recounted the truly transformed immeasurable kinds of karma of Kakusandha Buddha (one of the past seven Buddhas), clearly depicted on the inner walls of the stupa.'
'Having observed those karmas, they further observed the immeasurable kinds of births resulting from the good and bad karmas of Yama (the god of death and justice). On another wall within that stupa, they saw Yama, named Good Color. Due to what karma was he born in the Yama heaven and became its king? They saw that in his previous life, when he was a human, he was born into a Brahmana (the priestly class in Hinduism) lineage, possessing right views and not heretical ones, not causing distress to others, diligently upholding the precepts, and frequently providing clean and delicious food to those imprisoned and suffering greatly, those without support, or those who were hungry during times of famine. With a pure heart, whether on fasting days or non-fasting days, he received and upheld the precepts, due to these causes. He rescued those who were bound, enabling them to be freed, or redeemed them with wealth, allowing them to escape their plight. Due to these causes, after his body was destroyed and his life ended, he was born in a good realm, becoming Yama in the Yama heaven, named Good Color. For a long time, he reigned as that king, possessing great power and great spiritual abilities. After being that king, when his body was destroyed and his life ended, he was then born in the Trayastrimsa heaven (the heaven located on the summit of Mount Sumeru in Buddhist cosmology), experiencing immeasurable kinds of great happiness until the end of his lifespan. After descending from that Trayastrimsa heaven, he was then born among the Asuras (warlike deities), his body being very large and possessing great spiritual abilities. After the exhaustion of his karmic reward among the Asuras, he was born among humans, becoming a great elder, possessing great power. After ending his life there, he was born in Godaniya (one of the four great continents), among humans. After ending his life there, he was again born in a border region among humans, and because his mind was frivolous and restless, he again began to kill, hunting various beasts, killing them with knives, arrows, and other means. Due to these karmic causes, after his body was destroyed and his life ended, he was born in hell. The great fires of hell burned him, and he endured immeasurable kinds of firm and evil suffering, because he had committed unwholesome and evil deeds.'
'Having observed those karmic retributions in this way, the heavenly beings in the place abundant with mountains and trees then saw immeasurable kinds of no
量分別諸善惡業如是見已，于佛塔內復向異處，于彼壁中觀迦那迦牟尼世尊之所化現。既往到已，于彼壁中復見其餘希有之事。往世曾有夜摩天王，名曰普樂，以何業故生彼天處，為夜摩王？彼如是見：本前生處人世界中人身之時，曾有善意，常禮師長，心生敬重，見時則起，合掌供養。若復餘業，掃佛塔地，掃已泥塗，散花燒香，常一切時如力如分，佈施沙門、若婆羅門，常于病者阿那含人給施供養，以凈信心如是供養。以是善業因緣力故，身壞命終生於善道，夜摩天中而為天王，名曰普樂。身體皆樂，彼身光明有種種色，見者心樂，安隱清涼，光明遍滿五百由旬，一切寶色。此光明勝端嚴殊妙，勝於一切，不可譬喻。如閻浮提人中勝者，謂月光明端嚴殊妙，如是一切夜摩眾中普樂天王，光明最勝。于長久時，五欲功德成就樂已，于彼處退，以彼業力之餘勢故，生閻浮提人中為王，所王之處，五百由旬，于中自在。生彼處已，心輕動故，獵殺諸獸。彼業因緣，身壞命終，墮活地獄。彼處出已，不善惡業之餘勢故，生於鳥中。
正法念處經卷第四十七 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四十八
元魏婆羅門瞿曇般若流支譯觀天品之二十七(夜摩天之十三)
【現代漢語翻譯】 現代漢語譯本：觀察並分別各種善惡業，像這樣觀察之後，在佛塔內又轉向其他地方，在那面牆壁上觀看迦那迦牟尼（Kanakamuni，過去七佛之一）世尊的化現。到達之後，在那面牆壁上又看到其他稀有之事。過去曾有一位夜摩天王（Yama，欲界六天之一），名叫普樂（Pula），因為什麼業而生到那個天界，成為夜摩天王呢？他這樣看到：在前世為人身時，曾有善意，常常禮敬師長，心中生起敬重，見到他們時就起身，合掌供養。如果還有其他善業，就是打掃佛塔的地面，打掃之後用泥塗抹，散花燒香，常常在一切時候儘自己的能力和財力，佈施給沙門（Sramana，出家修道者）或者婆羅門（Brahmana，古印度祭司），常常對病人、阿那含（Anagamin，佛教修行果位之一，不還果）的人給予佈施供養，以清凈的信心這樣供養。因為這些善業的因緣力量，身壞命終之後生到善道，在夜摩天中成為天王，名叫普樂。身體充滿快樂，他的身體光明有各種顏色，見到的人心中快樂，安穩清涼，光明遍滿五百由旬，一切都是寶色。這種光明殊勝端嚴，勝過一切，不可比喻。就像閻浮提（Jambudvipa，我們所居住的這個世界）人中的勝者，比如月亮的光明端嚴殊妙一樣，這樣一切夜摩眾中，普樂天王的光明最為殊勝。在很長的時間裡，五欲功德成就快樂之後，從那個地方退墮，因為那些業力的剩餘勢力，生在閻浮提人中為王，所統治的地方有五百由旬，在其中自在。生到那個地方之後，因為心輕浮躁動，獵殺各種野獸。因為這種業的因緣，身壞命終之後，墮入活地獄。從那個地方出來之後，因為不善惡業的剩餘勢力，生在鳥類之中。 《正法念處經》卷第四十七 大正藏第17冊 No. 0721 《正法念處經》 《正法念處經》卷第四十八 元魏婆羅門瞿曇般若流支譯《觀天品》之二十七（夜摩天之十三）
【English Translation】 English version: Having observed and distinguished various good and evil karmas, and having seen thus, within the stupa, he turned to another place, and on that wall, he observed the manifestation of the World-Honored One, Kanakamuni (one of the past seven Buddhas). Having arrived, on that wall, he saw other rare events. In the past, there was a Yama (one of the six heavens of the desire realm) heaven king named Pula. What karma caused him to be born in that heaven and become a Yama heaven king? He saw thus: In his previous life, when he was a human in the human world, he had good intentions, often paid respects to teachers and elders, and generated reverence in his heart. When he saw them, he would rise, join his palms, and make offerings. If there were other good deeds, he would sweep the ground of the stupa, plaster it with mud after sweeping, scatter flowers, and burn incense. He would always, at all times, to the best of his ability and resources, give alms to Sramanas (ascetics) or Brahmanas (ancient Indian priests), and often give alms and offerings to the sick and Anagamins (one of the stages of enlightenment in Buddhism, the non-returner). He made such offerings with pure faith. Because of the power of these good karmic causes, after his body broke and his life ended, he was born in a good realm, in the Yama heaven, and became a heaven king named Pula. His body was full of joy, and his body's light had various colors. Those who saw it felt joy in their hearts, peace, coolness, and the light filled five hundred yojanas, all with the color of jewels. This light was supremely beautiful and dignified, surpassing everything, beyond comparison. Just as the best among the people of Jambudvipa (the world we live in), such as the light of the moon, is supremely beautiful and dignified, so among all the Yama beings, the light of King Pula was the most supreme. After enjoying the merits of the five desires for a long time, he declined from that place. Because of the remaining force of those karmas, he was born as a king among the people of Jambudvipa, ruling over five hundred yojanas, and was free within it. After being born in that place, because his mind was frivolous and restless, he hunted and killed various beasts. Because of this karmic cause, after his body broke and his life ended, he fell into the Avici hell. After emerging from that place, because of the remaining force of unwholesome and evil karmas, he was born among the birds. The Forty-Seventh Fascicle of the Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra) Taisho Tripitaka Volume 17, No. 0721, Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra) The Forty-Eighth Fascicle of the Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra) Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 27, 'Contemplation of the Heavens' (Thirteenth of the Yama Heaven)
「彼諸天眾既見如是業果報已，彼佛塔內復更觀察異處壁中覓希有法。于彼壁中，復見天王牟修樓陀隨順法行，不習近欲，愛樂法行，作諸眾生利益之行，善知一切善惡等業。既知業已，不放逸行，雖作天王而不放逸。彼諸天眾觀見天主牟修樓陀業果報已，心作是念：『此大天王本因何業生此天處，而為天王？』
「見其往世於人身時，修行善法，然燈佛所得聞佛法；既聞法已，攝取受持，思惟修行，如所聞法，如是安住。如是聞已，乃至一念心不曾亂，正信出家，剃除鬚髮披服法衣。既出家已，乃至微少塵許等惡，生大怖畏，修行梵行。以彼業因，身壞命終生於善道天世界中，謂在他化自在天處作彼天王，名曰不壞。彼處退已，生於人中，為轉輪王，王四天下。彼業盡已，命終生於四天王天。彼處退已，生於人中，復得為王，所王之土，一千由旬。彼命終已，生弗婆提，于彼為王，大勝身體。彼命終已，次復生于阿修羅中，第一神通，有大勢力。彼處命終，而復更作大富長者，恒常修行，第一大施，次有持戒智等具足，隨所生處何處何處，施、戒、智等三事具足。彼處命盡，修施戒智不斷絕故，身壞命終生於善道，天世界中夜摩天處為夜摩王，名牟修樓陀。
「彼如是法，次第相續不斷絕故，彼
【現代漢語翻譯】 現代漢語譯本 『那些天上的眾神在看到這樣的業果報應后，又在那佛塔內觀察其他地方的墻壁，尋找稀有的景象。在那墻壁中，他們又看到天王牟修樓陀（Maheśvara，自在天）遵循正法修行，不沉溺於情慾，喜愛正法修行，做各種利益眾生的事情，善於瞭解一切善惡等業。在瞭解了這些業之後，他不放縱自己，即使身為天王也不放逸。那些天上的眾神在看到天主牟修樓陀的業果報應后，心中這樣想：『這位偉大的天王最初是因為什麼樣的業而生到這天界，並且成為天王的呢？』 『他們看到牟修樓陀往昔在人間時，修行善法，在燃燈佛（Dīpaṃkara）處聽聞佛法；聽聞佛法后，攝取、接受、奉持，思惟修行，如所聽聞的佛法那樣安住。這樣聽聞后，乃至一念之間心都不曾散亂，以正信出家，剃除鬚髮，披上法衣。出家后，乃至對微少如塵土般的惡行，都生起極大的怖畏，修行梵行。因為那樣的業因，身壞命終后，生於善道的天界之中，也就是在他化自在天（Paranirmita-vaśavartin）處，成為那裡的天王，名叫不壞。從那裡退下來后，生於人間，成為轉輪王（cakravartin），統治四大天下。那樣的業報結束后，命終後生於四天王天（Cāturmahārājika）。從那裡退下來后，生於人間，再次成為國王，所統治的土地有一千由旬。在那之後命終，生於弗婆提（Pūrvavideha），在那裡成為國王，擁有非常殊勝的身體。在那之後命終，接著又生於阿修羅（Asura）中，擁有第一的神通，具有強大的勢力。在那處命終后，又再次成為大富長者，恒常修行，進行第一的大布施，之後又有持戒、智慧等功德具足，無論生在何處，佈施、持戒、智慧這三件事都具足。在那處命盡后，因為修佈施、持戒、智慧從不間斷的緣故，身壞命終後生于善道的天界之中，在夜摩天（Yāma）處成為夜摩王，名叫牟修樓陀。 『他就是因為這樣的法，次第相續不斷絕的緣故，才……』
【English Translation】 English version 『When those heavenly beings saw such karmic retributions, they further observed within that Buddha's stupa, searching for rare phenomena in other places on the walls. On those walls, they again saw the Deva King Maheśvara (Lord of Freedom, the Great Lord) conforming to the Dharma practice, not indulging in desires, loving the Dharma practice, performing actions that benefit all beings, and being skilled in understanding all good and evil karmas. Having understood these karmas, he did not act with negligence, and even as a Deva King, he was not negligent. When those heavenly beings observed the karmic retributions of the Deva Lord Maheśvara, they thought in their hearts: 『What kind of karma did this great Deva King originally perform to be born in this heavenly realm and become a Deva King?』 『They saw that in his past life, when he was a human, he cultivated good deeds and heard the Buddha's teachings from Dīpaṃkara Buddha (the Light-Maker Buddha); having heard the Dharma, he embraced, accepted, and upheld it, contemplating and practicing it, abiding as he had heard the Dharma. Having heard it in this way, even for a single moment his mind was never disturbed, and with right faith, he renounced the household life, shaving his head and beard and donning the Dharma robes. Having renounced the household life, he developed great fear even for the slightest evil, as small as a speck of dust, and cultivated pure conduct. Because of that karmic cause, after his body disintegrated and his life ended, he was born in the heavenly realm of the good path, namely in the Paranirmita-vaśavartin (Heaven of Free Control over the Creations of Others), where he became the Deva King, named Imperishable. After falling from that place, he was born among humans and became a cakravartin (Wheel-Turning King), ruling over the four great continents. After that karma was exhausted, he died and was born in the Cāturmahārājika (Heaven of the Four Great Kings). After falling from that place, he was born among humans and again became a king, ruling over a land of one thousand yojanas. After that, he died and was born in Pūrvavideha (Eastern Videha), where he became a king with a very excellent body. After that, he died and was then born among the Asuras (Demigods), possessing the foremost supernatural powers and great strength. After dying in that place, he again became a wealthy elder, constantly practicing and performing the foremost great giving, and then he possessed the qualities of upholding precepts and wisdom, and wherever he was born, he possessed these three things: giving, precepts, and wisdom. After his life ended in that place, because he never ceased cultivating giving, precepts, and wisdom, after his body disintegrated and his life ended, he was born in the heavenly realm of the good path, in the Yāma (Heaven of the Hours) realm, where he became the Yāma King, named Maheśvara.』 『Because of such Dharma, continuously and without interruption, he...』
心善故、善調伏故，不放逸行諸欲境界，不壞其心，自他利益，無量善業隨順行故，多有天眾，欲所不攝。
「爾時，彼處夜摩天眾而說偈言：
「『隨順善法行， 彼則常得善， 無量千億劫， 善業不失壞。 常增長持戒， 于智轉習行， 一切時佈施， 繫念常不斷。 修行施等三， 除斷三種過， 舍離彼過故， 勤修行功德。 雖天欲具足， 境界樂不壞， 彼不放逸故， 則不墮地獄。 法常不斷絕， 彼隨順法行； 不隨法行者， 則是大愚癡。 近法戒之人， 精勤修智行， 能滅諸有苦， 如日光除闇。 能增長法者， 為天人所禮， 如是異處生， 乃至到涅槃。 若如是知法， 諦思惟法相， 彼則解脫有， 當得到彼岸。 智忍常愛語， 愍一切眾生， 或施種種物， 此道至涅槃。 惡者則近惡， 或習近懈怠， 堅心增惡法， 彼行地獄道。 見何人皆喜， 見何人皆瞋， 處處皆貪著， 如是故名癡。 惡法所迷惑， 舍離於善法， 癡故入地獄， 受惡法苦惱。 行法推求善， 常舍離於欲， 牟修樓陀處
【現代漢語翻譯】 現代漢語譯本： 因為心地善良，又善於調伏（煩惱），所以在諸欲境界中不放逸而行，不擾亂自己的心，爲了自己和他人（的）利益，隨順奉行無量的善業，所以有很多天眾，不被慾望所束縛。 『那時，彼處的夜摩天（Yama Deva，欲界六天之一）眾說了這樣的偈語： 『隨順善法而行，那人就常常得到善報，無量千億劫中，善業都不會失壞。 常常增長持戒（sila，佛教道德規範），在智慧上轉而學習修行，一切時都行佈施（dana，給予），繫念（smrti，正念）常常不斷。 修行佈施等三種善行，斷除三種過失，因為舍離那些過失，所以勤奮修行功德。 即使天上的慾望具足，境界的快樂沒有壞滅，那人因為不放逸，就不會墮入地獄。 佛法常常不斷絕，那人隨順佛法而行；不隨順佛法而行的人，就是大愚癡。 親近佛法和持戒的人，精勤地修習智慧，能滅除各種存在的痛苦，就像日光消除黑暗。 能增長佛法的人，為天人和人所敬禮，像這樣在不同的地方轉生，乃至到達涅槃（Nirvana，解脫）。 如果像這樣瞭解佛法，如實地思惟佛法的真相，那人就能解脫生死輪迴，當能到達彼岸。 智慧、忍辱、常常說愛語，憐憫一切眾生，或者佈施種種物品，這條道路通向涅槃。 惡人則親近惡人，或者習慣於懈怠，堅決地增長惡法，那人將走向地獄道。 見到什麼人都歡喜，見到什麼人都嗔恨，處處都貪著，像這樣就是愚癡。 被惡法所迷惑，舍離善法，因為愚癡而墮入地獄，遭受惡法的苦惱。 奉行佛法，推求善良，常常舍離慾望，（才能到達）牟修樓陀（Murauda）之處。』
【English Translation】 English version: Because of a kind heart and skillful subduing (of afflictions), one does not act carelessly in the realm of desires, does not disturb one's mind, and for the benefit of oneself and others, follows and practices limitless good deeds. Therefore, many celestial beings are not bound by desires. 『At that time, the Yama Devas (one of the six heavens of the desire realm) in that place spoke these verses: 『He who acts in accordance with good Dharma (law, teaching), that person will always obtain good results; for countless trillions of kalpas (aeons), good karma will not be lost or destroyed. Constantly increasing in the upholding of precepts (sila, moral discipline), turning to learning and practicing wisdom, giving alms (dana, generosity) at all times, and constantly maintaining mindfulness (smrti, awareness). Practicing the three (good deeds) of giving and so on, eliminating the three kinds of faults; because of abandoning those faults, diligently cultivating merits. Even if heavenly desires are complete and the pleasures of the realm are not destroyed, that person, because of not being careless, will not fall into hell. The Dharma is constantly unceasing; that person follows the Dharma; he who does not follow the Dharma is greatly foolish. He who is close to the Dharma and upholds precepts, diligently cultivates wisdom, can extinguish all suffering of existence, like sunlight dispelling darkness. He who can increase the Dharma is revered by gods and humans; thus, being born in different places, even reaching Nirvana (liberation). If one understands the Dharma in this way, truly contemplates the characteristics of the Dharma, that person can be liberated from the cycle of existence and will reach the other shore. Wisdom, patience, constantly speaking loving words, having compassion for all beings, or giving various things as alms; this path leads to Nirvana. The wicked person is close to the wicked, or is accustomed to laziness, resolutely increasing evil dharmas; that person will walk the path to hell. Being happy to see some people, being angry to see others, being attached everywhere; like this is called foolishness. Being deluded by evil dharmas, abandoning good dharmas, because of foolishness, falling into hell, suffering the pain of evil dharmas. Practicing the Dharma, seeking goodness, constantly abandoning desires, (one can reach) the place of Murauda.』
， 天中住無垢。』
「彼夜摩中山樹具足地處天眾，彼此如是迭相為說，于愛境界而生怖畏。一切衰惱皆現見已，復共天王牟修樓陀彼佛塔內異處壁中，次第復觀，夜摩天王牟修樓陀及諸天眾此處退已，當生何處？在於何道？時諸天眾于彼壁中皆見自身並其天主牟修樓陀，天處退已，生閻浮提，一切皆于彌勒世尊出世之時，諸根具足，一切皆生大種姓中，共為同侶，共一國土，迭相愛念，生大種姓，皆悉大富、尊重姓生。如是壁中皆見自身。
「牟修樓陀在彼國土生在剎利大種姓中，大富大力，為一切人之所供養，百千億寶滿其舍內，生剎利家以為長子，名曰善戒。
「爾時，彼處彌勒世尊說寂靜法向涅槃城，謂四聖諦，功德具足，初中后善、義善語善，獨法具足清凈鮮白，所謂：『此色，此色集，此色滅，此色滅道。』如是次第，受、想、行、識，總相略說。一切眾生安隱離濁，向涅槃城，無有障礙，為諸世間如是說法。
「爾時，善戒剎利王子——王之長子，傳聞彌勒世尊說法，如是聞已，如前所說，諸同侶等亦如是聞。前世所修善業因故，彼此籌量，一切皆共向彼善戒剎利子所。有二萬人詣彼善戒剎利王子，如前所說。爾時，善戒聞其語已，本善業故，心生歡喜，生敬重心，面色
【現代漢語翻譯】 現代漢語譯本： 『天空中居住著無垢者。』
『那夜摩天（Yama Heaven）中山樹具足地方的天眾們，彼此這樣互相述說，對於愛慾的境界而生出怖畏。一切衰敗和惱害都顯現出來之後，又共同在天王牟修樓陀（Maheshvara）的佛塔內的另一處墻壁中，依次觀看，夜摩天王牟修樓陀及諸天眾從此處退去之後，將要生在何處？在哪個道中？當時諸天眾在那墻壁中都看見自身以及他們的天主牟修樓陀，從天界退去之後，將要生在閻浮提（Jambudvipa），一切都將在彌勒世尊（Maitreya Buddha）出世之時，諸根完具，一切都將出生在大種姓中，共同作為同伴，共同在一個國土，互相愛念，出生在大種姓中，都非常富有、受到尊重。像這樣在墻壁中都看見了自身。
『牟修樓陀在那國土出生在剎利（Kshatriya）大種姓中，非常富有，力氣很大，被一切人所供養，成百上千億的珍寶充滿他的家中，出生在剎利家作為長子，名字叫做善戒（Su戒a）。』
『那時，那裡的彌勒世尊宣說寂靜之法，趨向涅槃（Nirvana）之城，也就是四聖諦（Four Noble Truths），功德具足，開始、中間、結尾都善妙，意義善妙，言語善妙，獨一無二的法具足清凈鮮白，所謂：『這是色（rupa），這是色集（rupa-samudaya），這是色滅（rupa-nirodha），這是色滅之道（rupa-nirodha-gamini-patipada）。』像這樣依次宣說受（vedana）、想（samjna）、行（samskara）、識（vijnana），總括地簡略說明。一切眾生安穩地遠離污濁，趨向涅槃之城，沒有任何障礙，為世間這樣說法。
『那時，善戒剎利王子——國王的長子，聽聞彌勒世尊說法，這樣聽聞之後，如同前面所說，諸位同伴等也這樣聽聞。因為前世所修的善業的緣故，彼此商量，一切都共同前往善戒剎利子那裡。有兩萬人前往善戒剎利王子那裡，如同前面所說。當時，善戒聽聞他們的話之後，因為本來的善業的緣故，心中生起歡喜，生起敬重心，面色
【English Translation】 English version: 'In the sky dwells the stainless one.'
'Those Devas (gods) in the Yama Heaven (Yama Heaven) at the place full of mountain trees, spoke to each other in this way, generating fear towards the realm of love and desire. After seeing all the decay and suffering manifest, they together looked again in a different place on the wall inside the stupa of the Deva King Maheshvara (Maheshvara), in sequence, wondering where Yama Deva King Maheshvara and the Devas would be born after leaving this place? In which path would they be? At that time, all the Devas saw themselves and their lord Maheshvara in that wall, realizing that after leaving the heavenly realm, they would be born in Jambudvipa (Jambudvipa), all with their faculties complete at the time of the appearance of Maitreya Buddha (Maitreya Buddha), all born into great noble families, together as companions, in the same country, loving and cherishing each other, born into great noble families, all very wealthy and respected. In this way, they all saw themselves in the wall.'
'Maheshvara will be born in that country into a great Kshatriya (Kshatriya) noble family, very wealthy and powerful, worshipped by all people, with hundreds of billions of treasures filling his house, born into a Kshatriya family as the eldest son, named Su戒a (Su戒a).'
'At that time, Maitreya Buddha there was proclaiming the Dharma of tranquility, towards the city of Nirvana (Nirvana), namely the Four Noble Truths (Four Noble Truths), complete with merits, good in the beginning, middle, and end, good in meaning, good in speech, the unique Dharma complete with purity and brightness, namely: 『This is rupa (rupa), this is the arising of rupa (rupa-samudaya), this is the cessation of rupa (rupa-nirodha), this is the path leading to the cessation of rupa (rupa-nirodha-gamini-patipada).』 In this way, he sequentially proclaimed vedana (vedana), samjna (samjna), samskara (samskara), and vijnana (vijnana), summarizing and briefly explaining. All beings peacefully depart from defilement, towards the city of Nirvana, without any obstacles, teaching the Dharma to the world in this way.'
'At that time, Prince Su戒a of the Kshatriyas—the eldest son of the king—heard that Maitreya Buddha was teaching the Dharma, and after hearing this, as mentioned before, all the companions also heard this. Because of the good karma cultivated in previous lives, they discussed with each other, and all together went to Prince Su戒a of the Kshatriyas. Twenty thousand people went to Prince Su戒a of the Kshatriyas, as mentioned before. At that time, after Su戒a heard their words, because of his inherent good karma, joy arose in his heart, a respectful mind arose, and his countenance
清凈，一切和合，同時皆起，共詣彌勒佛世尊所。如是眾人旋繞善戒，亦如第二三十三天圍繞帝釋。在路遙見彌勒世尊有三十二大丈夫相，廣說妙法，利益一切天人世間，並諸沙門、波羅門等，如是為說入涅槃法，初中后善。彼法清凈猶如水池，能盡諸苦，能除一切生死繫縛，次第乃至到于涅槃，說如是法。爾時眾會廣大於海，彌勒世尊在中說法。
「爾時，世尊遙見善戒人眾圍繞，告大眾言：『此夜摩天主牟修樓陀並其大眾。此夜摩主牟修樓陀修行梵行，先已曾種善法種子，今者根熟。此夜摩主牟修樓陀繫縛已緩，多不善業一切消滅，舍離於欲，諸苦盡時，於今將至。彼人如是得聞如來口言語已，心生歡喜，心生敬重，一切生死皆得遠離。』
「如來之色甚為希有，不可譬喻。牟修樓陀得見如是希有佛已，頭頂禮足，住在一面，白言：『世尊！我行世間生死流轉，疲倦厭離。』
「爾時，世尊如應說法，有十千人常近於王、常共王行——先同伴者，得盡諸漏。
「彼夜摩主牟修樓陀如迦那迦牟尼世尊壁中所化，一切未來次第而見。一切智人所化種種希有之事有無量種，非余境界，並天世間、魔等世間，及諸沙門、婆羅門等，無能見者，除近正士、如來住者。近善知識，出生死中最為第一。
【現代漢語翻譯】 現代漢語譯本：清凈的（清凈），一切和合的（一切和諧），同時都起身，一起前往彌勒佛（Maitreya Buddha）世尊所在的地方。這樣的一群人圍繞著善戒（Shan Jie），就像第二三十三天（Trayastrimsa Heaven）圍繞著帝釋（Indra）一樣。在路上遠遠地看見彌勒世尊具有三十二大丈夫相（thirty-two major marks），廣泛宣說微妙的佛法，利益一切天人世間（gods and humans），以及各位沙門（Shramana，出家修行者）、婆羅門（Brahmana，印度教祭司）等，像這樣為他們宣說進入涅槃（Nirvana，寂滅）的法門，開始、中間、結尾都很好。這個佛法清凈得就像水池一樣，能夠消除各種痛苦，能夠去除一切生死輪迴的束縛，次第漸進地直至涅槃，宣說這樣的佛法。當時，聚集的眾人廣大如海，彌勒世尊在其中說法。 『當時，世尊遠遠地看見善戒和眾人圍繞著，告訴大眾說：『這位是夜摩天（Yama Heaven）的天主牟修樓陀（Musulinda），以及他的大眾。這位夜摩天主牟修樓陀修行梵行（Brahma-faring，清凈的行為），先前已經種下善法的種子，現在根已經成熟。這位夜摩天主牟修樓陀的束縛已經鬆緩，許多不善的業都已消滅，捨棄了慾望，各種痛苦止息的時候，現在將要到來了。』那個人這樣聽聞如來說的話之後，心中生起歡喜，心中生起敬重，一切生死輪迴都能夠遠離。』 『如來的容色非常稀有，無法比喻。牟修樓陀看見這樣稀有的佛之後，用頭頂禮佛的腳，站在一邊，稟告說：『世尊！我在世間生死流轉，疲倦厭惡。』 『當時，世尊如其所應地說法，有十千人常常親近國王、常常和國王一起行動——先前是同伴的人，得以斷盡各種煩惱。』 『那位夜摩天主牟修樓陀就像迦那迦牟尼佛（Kanakamuni Buddha）在墻壁中所顯現的變化一樣，一切未來次第地顯現出來。一切智人（all-knowing one，指佛陀）所變化出來的各種稀有之事有無量種，不是其他境界所能及的，包括天世間、魔等世間，以及各位沙門、婆羅門等，沒有能夠看見的，除了親近正士、安住于如來境界的人。親近善知識，在脫離生死輪迴中是最為第一的。』
【English Translation】 English version: Pure (pure), all harmonious (all in harmony), at the same time they all arose and together went to where Maitreya Buddha (Maitreya Buddha) World Honored One was. Such a group of people surrounded Shan Jie (Shan Jie), just like the Trayastrimsa Heaven (Trayastrimsa Heaven) surrounds Indra (Indra). On the road, they saw from afar that Maitreya World Honored One possessed the thirty-two major marks (thirty-two major marks), widely expounding the wonderful Dharma, benefiting all gods and humans (gods and humans), as well as all Shramanas (Shramana, renunciates) and Brahmanas (Brahmana, Hindu priests), etc., like this, he expounded to them the Dharma of entering Nirvana (Nirvana, extinction), good in the beginning, middle, and end. This Dharma is as pure as a pool of water, capable of eliminating all kinds of suffering, capable of removing all the bonds of birth and death, gradually progressing until Nirvana, expounding such Dharma. At that time, the assembled crowd was as vast as the sea, and Maitreya World Honored One was in the midst of them expounding the Dharma. 『At that time, the World Honored One saw from afar Shan Jie and the crowd surrounding him, and told the assembly: 『This is the lord of Yama Heaven (Yama Heaven), Musulinda (Musulinda), and his assembly. This lord of Yama Heaven, Musulinda, practices Brahma-faring (Brahma-faring, pure conduct), and has previously planted the seeds of good Dharma, and now the roots have matured. The bonds of this lord of Yama Heaven, Musulinda, have loosened, many unwholesome karmas have been eliminated, he has abandoned desires, and the time when all suffering will cease is now approaching.』 That person, having heard the words of the Tathagata (Tathagata, 'Thus Gone One', another name for the Buddha), felt joy in his heart, felt reverence in his heart, and will be able to stay far away from all birth and death.』 『The appearance of the Tathagata is very rare and cannot be compared. Musulinda, having seen such a rare Buddha, bowed at his feet with his head, stood to one side, and reported: 『World Honored One! I am weary and disgusted with the cycle of birth and death in the world.』 『At that time, the World Honored One expounded the Dharma as appropriate, and ten thousand people who were always close to the king and always acted with the king—those who were companions before—were able to exhaust all afflictions.』 『That lord of Yama Heaven, Musulinda, was like the transformation manifested by Kanakamuni Buddha (Kanakamuni Buddha) on the wall, with all the future appearing in sequence. The various rare events transformed by the all-knowing one (all-knowing one, referring to the Buddha) are immeasurable, beyond the reach of other realms, including the heavenly world, the world of demons, and all Shramanas, Brahmanas, etc., none are able to see them, except those who are close to the righteous and abide in the realm of the Tathagata. Being close to good teachers is the most important thing in escaping the cycle of birth and death.』
「時，彼天眾一切共同生歡喜心，于佛法僧生敬重心。時彼天王並諸天眾復更禮佛，出彼佛塔。
「於六經中，彼迦那迦牟尼如來世尊所化，第五已竟。
「爾時，天主牟修樓陀夜摩天王生歡喜心，見欲過患，復生怖畏。共諸天眾次復觀察山樹具足地處，天眾歡喜而行。彼處多有種種天眾，多有園林，蓮花水池滿彼地處，有無量種蓮花滿池。有可愛聲種種諸鳥，聞彼聲者，則受快樂。山樹具足地處多有無量百千諸天女眾，歌舞喜笑種種遊戲，多有無量功德具足。有七寶樹具足花果，多有山峰皆是妙寶，滿彼地處而為莊嚴。自業果報有下中上，天眾自業唯樂欲樂，滿彼地處，迭共同侶，不相妨礙，彼此相信。多有天子、多天女眾迭相愛念。多有諸河，河中有飲，味甚可愛。復有種種妙寶堂殿，皆悉作行，雜色可愛，五欲功德皆悉具足，眾寶光明迭相莊嚴。彼諸寶殿爭出勝光，如火鍊金。珊瑚硨𤦲，多有青寶及山峰等，莊嚴地處。山樹具足地處莊嚴，如是可愛。
「牟修樓陀夜摩天王既觀察已，告天眾言：『汝等天眾看彼天眾歡喜心行，從山至山，從一山峰至一山峰歡喜遊戲，五樂音聲歌舞戲樂。汝等皆當看彼天眾。』如是天眾已於佛塔種種見來，答天王言：『我等已見。』
「爾時，
【現代漢語翻譯】 『當時，那些天眾都共同生起歡喜心，對佛、法、僧三寶生起恭敬心。當時，那位天王和所有天眾再次禮拜佛陀，然後離開了那座佛塔。 『在六部經中，迦那迦牟尼如來世尊所教化的第五部分到此結束。』(迦那迦牟尼：過去七佛之一) 『這時，天主牟修樓陀夜摩天王(夜摩天王：欲界六天之一，主管夜摩天)生起歡喜心，看到對慾望的過患，又生起畏懼心。與眾天人一起再次觀察具備山和樹木的土地，天眾歡喜地行走。那個地方有很多各種各樣的天眾，有很多園林，蓮花水池遍佈那個地方，有無數種蓮花盛開在池塘里。有可愛聲音的各種鳥類，聽到它們聲音的人，就會感到快樂。具備山和樹木的土地上有很多無數百千的天女，她們唱歌、跳舞、歡笑，進行各種遊戲，有很多無量的功德。有七寶樹，具備花和果實，有很多山峰都是美妙的寶物，遍佈那個地方，作為莊嚴。由於各自的業力果報有下、中、上等差別，天眾們各自享受著慾望的快樂，遍佈那個地方，彼此結伴，互不妨礙，彼此信任。有很多天子、很多天女彼此愛戀。有很多河流，河流中有飲料，味道非常可愛。還有各種各樣的美妙寶殿，都建造得整齊有序，色彩斑斕，非常可愛，五欲功德都具備，各種寶物發出的光明相互輝映，莊嚴著彼此。那些寶殿爭相發出殊勝的光芒，就像用火煉過的黃金。珊瑚、硨磲，有很多青寶和山峰等，莊嚴著這片土地。具備山和樹木的土地非常莊嚴，如此可愛。 『牟修樓陀夜摩天王觀察完畢后，告訴天眾們說：「你們這些天眾看看那些天眾歡喜的行動，從一座山到另一座山，從一個山峰到另一個山峰歡喜地遊戲，五種音樂的聲音、歌舞戲樂。你們都應當看看那些天眾。」這樣，這些天眾已經從佛塔那裡看到了各種景象，回答天王說：「我們已經看到了。」』 『這時，』
【English Translation】 『At that time, all those devas (devas: celestial beings) together generated joyful minds and developed respectful minds towards the Buddha, the Dharma (Dharma: the teachings of the Buddha), and the Sangha (Sangha: the Buddhist community). Then, that Deva King (Deva King: a ruler of the devas) and all the devas again paid homage to the Buddha and left that stupa (stupa: a dome-shaped structure serving as a Buddhist shrine).』 『In the six sutras (sutras: discourses of the Buddha), the fifth section of what was transformed by the World Honored One, Krakucchanda Buddha (Krakucchanda Buddha: one of the past seven Buddhas), is completed.』 『At this time, the Deva Lord Suyama (Suyama: the lord of the Yama Heaven, one of the six heavens of desire) generated a joyful mind, saw the faults of desire, and again generated fear. Together with the devas, he again observed the land full of mountains and trees, and the devas walked joyfully. In that place, there were many kinds of devas, many gardens, and lotus ponds filled that place, with countless kinds of lotuses blooming in the ponds. There were various birds with lovely voices, and those who heard their voices would feel happy. The land full of mountains and trees had countless hundreds of thousands of deva maidens, who sang, danced, laughed, and engaged in various games, possessing countless merits. There were seven-jeweled trees, full of flowers and fruits, and many mountain peaks were all wonderful treasures, filling that place and serving as adornments. Due to their respective karmic retributions being of lower, middle, and upper grades, the devas each enjoyed the pleasures of desire, filling that place, accompanying each other, without hindering each other, and trusting each other. There were many deva sons and many deva maidens who loved each other. There were many rivers, and in the rivers were drinks, the taste of which was very lovely. There were also various wonderful jeweled palaces, all built in an orderly manner, with variegated colors, very lovely, possessing all the merits of the five desires, and the light emitted by the various jewels adorned each other. Those jeweled palaces competed to emit superior light, like gold refined by fire. Coral, tridacna, there were many blue jewels and mountain peaks, etc., adorning the land. The land full of mountains and trees was adorned, so lovely. 『After Suyama Deva King had observed, he told the devas, 「You devas, look at the joyful actions of those devas, joyfully playing from mountain to mountain, from one mountain peak to another, with the sounds of the five kinds of music, singing, dancing, and playing. You should all look at those devas.」 Thus, these devas had already seen various scenes from the stupa and answered the Deva King, 「We have already seen them.」』 『At that time,』
如是夜摩天王告天眾言：『如來已說，如相應說，天中衰惱。放逸行天，命將欲盡，善業欲爛，退時欲至，戒果欲壞，行業如化，癡不覺知。放逸行天不覺不知，墮于地獄、餓鬼、畜生。此無量種諸苦衰惱，生死流轉，皆由本業。何以故？以彼命行唸唸流動，不可回故。以業力多，不可離故。如此一切有為三相，生、住、滅等三過患故，多有無量諸衰惱事，無有少味。而諸天眾不知不覺，自謂大樂，唸唸近死。死時欲至，已入死門而不覺知。如此一切有為之法，唸唸不停，一切有命，無常破壞，少年速變。彼天退時，覺知苦惱，有無量種恩愛別離。』
「時，彼天眾既見天王，心生歡喜，速疾速疾莊嚴其身，天衣垂祧，寶冠瓔珞、天妙鬘等以嚴其身。自身光明，多有種種莊嚴天女，百千之眾圍繞天子，種種樂音歌舞戲笑，受第一樂。自善業故，如是莊嚴具足無量百千種色，往向天主牟修樓陀。爾時，天王如是見已，隨順瞻觀，即前稍近，見其遊戲受諸快樂。
「爾時天王順其心故，暫入眾中游戲受樂，非自喜樂。在他天中，于須臾間喜笑遊戲。彼天心動，于欲生樂，遊戲樂已，到余山峰。種種珊瑚、金銀等樹，無量百種妙色莊嚴，有無量種眾鳥音聲、有無量種光明照曜、有無量種分別異念、有無量種天妙
【現代漢語翻譯】 現代漢語譯本：夜摩天王（Yama, 掌管死亡的神）這樣告訴天眾們：『如來（Tathagata, 佛的稱號）已經說過，應當相應地說，天界的衰敗和苦惱。那些放逸享樂的天人，壽命將要終結，善業將要腐爛，衰退的時刻將要到來，戒行的果報將要毀壞，所作所為如同幻化一般，愚癡而不覺醒。放逸享樂的天人不知不覺，將會墮入地獄、餓鬼、畜生道。這無數種痛苦和衰惱，生死的流轉，都是由於過去的業力所致。為什麼呢？因為他們的生命活動念念流動，無法挽回。因為業力強大，無法擺脫。像這樣一切有為法都具有生、住、滅這三種相，以及這三種相所帶來的過患，因此有無數的衰惱之事，沒有絲毫的樂趣。而天眾們卻不知不覺，自以為快樂，唸唸都在接近死亡。死亡的時刻將要到來，已經進入死亡之門卻不覺知。像這樣一切有為之法，唸唸不停留，一切有生命的，都是無常而會破壞的，少年時光迅速消逝。當天人衰退的時候，才會覺知到苦惱，有無數種恩愛別離。』 『這時，那些天眾們看到天王，心中生起歡喜，迅速地莊嚴自己的身體，天衣垂落，用寶冠、瓔珞、天妙花鬘等來莊嚴自身。自身散發光明，還有種種莊嚴的天女，成百上千地圍繞著天子，演奏各種樂音，歌舞嬉笑，享受著極樂。由於自身善業的緣故，如此莊嚴具足無量百千種色彩，前往天主牟修樓陀（Muxiuloutuo）。當時，天王這樣看到之後，隨順著他們的視線觀看，然後稍微靠近，看到他們遊戲享樂。 『當時天王順應他們的心意，暫時進入人群中游戲享樂，並非自己喜歡享樂。在他人的天界中，短暫地喜笑遊戲。那些天人心念動搖，對慾望產生快樂，遊戲享樂之後，到達其他的山峰。那裡有各種珊瑚、金銀等樹木，用無量百種美妙的色彩來莊嚴，有無數種鳥類的聲音，有無數種光明照耀，有無數種分別的念頭，有無數種天界的妙物。』
【English Translation】 English version: Thus, Yama (Yama, the god of death) spoke to the heavenly beings: 'The Tathagata (Tathagata, an epithet of the Buddha) has said, and it should be said accordingly, about the decline and suffering in the heavens. Those heavenly beings who indulge in pleasure, their lifespan is about to end, their good deeds are about to decay, the time of decline is about to arrive, the fruit of their precepts is about to be destroyed, their actions are like illusions, and they are foolish and unaware. Heavenly beings who indulge in pleasure are unaware and unknowing, and they will fall into hell, the realm of hungry ghosts, and the animal realm. These countless kinds of suffering and decline, the cycle of birth and death, are all due to past karma. Why? Because their life activities are constantly flowing, and cannot be reversed. Because the power of karma is strong, and cannot be escaped. Like this, all conditioned phenomena have the three characteristics of arising, abiding, and ceasing, as well as the suffering caused by these three characteristics, therefore there are countless matters of decline and suffering, without any joy. But the heavenly beings are unaware and unknowing, thinking themselves to be happy, while constantly approaching death. The time of death is about to arrive, and they have already entered the gate of death without realizing it. Like this, all conditioned phenomena are constantly changing, all living beings are impermanent and will be destroyed, and youth quickly fades away. When the heavenly beings decline, they will realize their suffering, and there will be countless separations from loved ones.' 'At that time, those heavenly beings, seeing the heavenly king, felt joy in their hearts, and quickly adorned their bodies, their heavenly robes hanging down, and they adorned themselves with jeweled crowns, necklaces, and heavenly flower garlands. Their bodies emitted light, and there were various adorned heavenly maidens, hundreds and thousands of them surrounding the heavenly princes, playing various musical sounds, singing, dancing, and laughing, enjoying supreme bliss. Due to their own good deeds, they were so adorned with countless hundreds and thousands of colors, and went towards the heavenly lord Muxiuloutuo. At that time, the heavenly king, having seen this, followed their gaze, and then approached slightly, seeing them playing and enjoying themselves.' 'At that time, the heavenly king, in accordance with their wishes, temporarily entered the crowd to play and enjoy himself, not because he himself liked to enjoy pleasure. In the heavens of others, he briefly laughed and played. The minds of those heavenly beings were moved, and they felt pleasure in desire, and after playing and enjoying themselves, they arrived at other mountain peaks. There were various coral, gold, and silver trees, adorned with countless hundreds of beautiful colors, there were countless kinds of bird sounds, there were countless kinds of light shining, there were countless kinds of discriminating thoughts, and there were countless kinds of wonderful things in the heavens.'
寶性，莊嚴山峰。彼天往到如是山峰，到山峰已，心愛受樂。彼夜摩主與本曾見佛塔諸天一處同行，共彼天眾無量境界喜樂者行。
「時，夜摩天主告天眾言：『我共汝等相隨而去。自身利益，舍境界故，則得利益；不捨境界則不利益。我等決定隨順法行，乃至畢竟到于涅槃。』向彼天眾如是說已，共彼天眾以寂靜心，一切皆向山樹具足地處而行。到彼處已，于中一處種種流水妙蓮花池，有蓮花林，多有眾鳥莊嚴彼池。復有種種寶蜂莊嚴，普皆如炎。彼如是處可愛地處，則有第六迦葉佛塔，天主見已，生希有心。一切諸寶光明之中，佛塔光勝，穿空而出，種種妙寶而為莊嚴，所有光明勝百千日。光明寂靜，在寬博處見彼佛塔。爾時，天眾如是見已，白其天主牟修樓陀而作是言：『此是何等妙寶光明？如前所見。』「爾時，天主夜摩天王聞其語已，而告之言：『天眾皆聽！如今所見，此種種寶勝妙光明，如前所見。此是大仙第六如來——應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊、天中之天——迦葉佛塔。此佛塔者，諸天本業所修梵行，本曾修心利益饒益。此佛塔內寶壁之上，化現明瞭。如余如來所應利益，此佛塔內亦復如是。我共汝等諸天大眾，于佛正法生敬重心，作自利益。
【現代漢語翻譯】 現代漢語譯本：寶性（Bǎoxìng），莊嚴的山峰。那些天人前往那樣的山峰，到達山峰后，心中喜愛並享受快樂。那位夜摩天主（Yèmó tiānzhǔ）與曾經見過佛塔的眾天人一同前往，與那些天眾一同享受無量境界的喜樂。
『這時，夜摩天主告訴天眾說：』我與你們一同前往。捨棄境界，是爲了自身利益，捨棄境界就能得到利益；不捨棄境界就不能得到利益。我們決定隨順正法而行，乃至最終到達涅槃（Nièpán）。』向那些天眾這樣說完后，與那些天眾以寂靜的心，全都向山樹茂盛的地方而去。到達那裡后，在其中的一處，有各種流水潺潺的美妙蓮花池，有蓮花林，許多鳥兒莊嚴著那池塘。又有各種寶蜂莊嚴著，普遍都像火焰一樣。在那可愛的地方，有第六尊迦葉佛塔（Jiāyè Fótǎ），天主看見后，生起稀有之心。在一切諸寶的光明之中，佛塔的光明最為殊勝，穿透天空而出，用各種美妙的寶物來莊嚴，所有的光明勝過百千個太陽。光明寂靜，在寬廣的地方看見那座佛塔。』
『那時，天眾這樣看見后，對他們的天主牟修樓陀（Móuxiūlóutuó）說：』這是什麼樣的美妙寶物光明？就像之前所見到的。』
『這時，天主夜摩天王（Yèmó tiānwáng）聽見他們的話后，告訴他們說：』天眾都聽著！如今所見到的，這各種寶物殊勝美妙的光明，就像之前所見到的。這是大仙第六如來——應供（Yìnggòng）、正遍知（Zhèngbiànzhī）、明行足（Míngxíngzú）、善逝（Shànshì）、世間解（Shìjiānjiě）、無上士（Wúshàngshì）、調御丈夫（Tiáoyù zhàngfū）、天人師（Tiānrénshī）、佛（Fó）、世尊（Shìzūn）、天中之天——迦葉佛塔。這座佛塔，是諸天本來的行業所修的梵行（Fànxíng），本曾修心利益饒益。這座佛塔內的寶壁之上，化現得清清楚楚。就像其餘如來所應利益的，這座佛塔內也同樣如此。我與你們這些天眾，對佛的正法生起恭敬之心，作為自身的利益。』
【English Translation】 English version: Baoxing (寶性, Precious Nature), a majestic mountain peak. Those devas went to such a mountain peak, and upon arriving, their hearts delighted and enjoyed pleasure. That Yama Devaraja (夜摩天主, Lord of Yama Heaven) traveled together with the devas who had previously seen the stupa, enjoying the immeasurable realms of joy with those devas.
『Then, the Yama Devaraja said to the devas: 『I will go with you. Abandoning realms is for one's own benefit; abandoning realms brings benefit, while not abandoning them does not. We are determined to follow the Dharma, until we ultimately reach Nirvana (涅槃).』 Having said this to the devas, he and the devas, with tranquil minds, all proceeded towards a place abundant with mountains and trees. Upon arriving there, in one of the places, there were various beautiful lotus ponds with flowing water, lotus groves, and many birds adorning the ponds. There were also various jeweled bees adorning it, all like flames. In that lovely place, there was the sixth Kashyapa Buddha Stupa (迦葉佛塔). Upon seeing it, the Devaraja felt a sense of wonder. Among the light of all the jewels, the light of the stupa was the most supreme, piercing through the sky, adorned with various exquisite jewels, its light surpassing hundreds of thousands of suns. The light was tranquil, and the stupa was seen in a spacious place.』
『At that time, the devas, upon seeing this, said to their Devaraja, Mouxiloutuo (牟修樓陀): 『What is this wonderful jewel light? It is like what we saw before.』
『Then, the Devaraja, Yama Heavenly King (夜摩天王), having heard their words, told them: 『All devas, listen! What you see now, this various jeweled, supreme, and wonderful light, is like what you saw before. This is the stupa of the great sage, the sixth Tathagata—Arhat (應供), Samyak-sambuddha (正遍知), Vidyā-caraṇa-sampanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara-puruṣa-damya-sārathi (無上士), Śāstā deva-manushyānām (調御丈夫), Buddha (佛), Bhagavan (世尊), the God of Gods—Kashyapa Buddha. This stupa is the pure conduct cultivated by the inherent karma of the devas, the benefit and enrichment that was originally cultivated in the mind. On the jeweled walls within this stupa, manifestations appear clearly. Just as other Tathagatas should benefit, so too is it within this stupa. I, along with you, the great assembly of devas, will generate a respectful heart towards the Buddha's true Dharma, as our own benefit.』
』夜摩天主如是說已，共諸天眾往向佛塔，到已則見具足種種妙寶光明，如前所說。
「爾時如是，夜摩天主共其天眾入彼佛塔，即見大仙迦葉佛像。閻浮那陀真金之像，妙寶衣服無量光明，毗琉璃寶為師子座，佛像坐上如現在時說法之相，等無有異。彼像則有不可喻色，如是色者形彼天色。如螢火蟲于日不異，佛威德色如是勝妙。爾時，天王並彼天眾見佛像已，勝歡喜心，敬重深信，頭面敬禮，去冠瓔珞鬘莊嚴具，遠離色慢，止於色樂，離光明慢，一切憍慢皆悉舍離，心離欲垢，以頭頂禮彼世尊足，轉轉離慢，重複更禮。如是禮已，一切天起一心不動。
「以業因故，彼佛塔中寶壁之上佛像傍廂見有文字。此修多羅是佛神力之所化現，利益天人，一切世間皆悉利益，正字正句，善義善味，次第乃至示于涅槃，乃是一切諸出家人之大和上，如律教學，此謂：
「『比丘有十三法以為妨礙，不得坐禪、讀誦經律，障自利益，不得涅槃。若諸比丘不捨如是十三法者，于病老死悲啼號哭，愁苦懊惱，則不得脫，人中凡下，非實出家，身口意等常不正行，不勤精進。如是比丘若於一日受他臥具病藥所須，則不能消。彼如是物，於己為妨，所謂妨者，能令身瘦、懈怠、怖畏、無所知曉。如是之人則于大力速力
【現代漢語翻譯】 夜摩天主如是說后，與眾天人一同前往佛塔，到達后便看見具備種種美妙珍寶的光明，如同之前所描述的那樣。
當時，夜摩天主與他的天眾進入那座佛塔，立刻看見了大仙迦葉佛（Kasyapa Buddha，過去七佛之一）的佛像。那是用閻浮那陀真金（Jambunada gold，一種純金）鑄造的佛像，穿著精美的寶衣，散發著無量的光明。毗琉璃寶（Vaidurya，一種寶石）做成的獅子座，佛像坐在上面，就像現在說法時的樣子，完全沒有差別。那佛像的顏色是無法比擬的，這樣的顏色勝過天人的顏色，就像螢火蟲在太陽面前一樣，佛的威德之色是如此殊勝美妙。當時，天王和他的天眾看見佛像后，心中充滿無比的歡喜，敬重而且深信，以頭面頂禮佛像，脫去頭冠、瓔珞和花鬘等莊嚴之物，遠離對色相的執著，停止於對色相的享樂，捨棄對光明的傲慢，一切的驕慢都完全捨棄，內心遠離慾望的污垢，用頭頂禮那世尊的腳，不斷地舍離傲慢，重複地頂禮。這樣頂禮之後，所有的天人都升起一心不動的狀態。
因為業力的緣故，在那佛塔的寶壁上，佛像的旁邊看見有文字。這些經文是佛的神力所化現，利益天人和一切世間，完全利益，文字正確，語句正確，意義美好，味道美好，次第地乃至開示涅槃，乃是一切出家人的大和尚，如律典所教導，這說的是：
『比丘有十三種法作為障礙，不能坐禪、讀誦經律，障礙自己的利益，不能證得涅槃。如果這些比丘不捨棄這十三種法，就會在生病、衰老、死亡時悲啼號哭，憂愁痛苦懊惱，就不能解脫，在人中屬於凡夫低下之人，不是真正出家，身口意等常常行為不正，不勤奮精進。這樣的比丘如果有一天接受了他人的臥具、病藥等所需之物，就不能消化。那些東西對他來說是障礙，所謂的障礙，能使身體消瘦、懈怠、怖畏、一無所知。這樣的人對於大力速力
【English Translation】 Having spoken thus, the Yama Heaven King, together with the heavenly host, proceeded towards the stupa, and upon arriving, beheld the radiance of various exquisite jewels, as previously described.
At that time, the Yama Heaven King, along with his heavenly host, entered that stupa and immediately saw the image of the great sage Kasyapa Buddha (one of the seven Buddhas of the past). It was an image made of Jambunada gold (a type of pure gold), adorned with exquisite jeweled garments, emitting immeasurable light. A lion throne made of Vaidurya gem (a type of gemstone) served as the seat for the Buddha image, which sat upon it in the same manner as when preaching the Dharma in the present, without any difference. The color of that image was incomparable, surpassing even the color of the devas, just as a firefly pales before the sun. The majestic and virtuous color of the Buddha was exceedingly sublime and wondrous. At that time, the Heaven King and his heavenly host, upon seeing the Buddha image, were filled with immense joy, reverence, and deep faith. They prostrated with their heads and faces to the ground, removed their crowns, necklaces, and garlands, abandoned attachment to form, ceased indulging in the pleasures of form, relinquished arrogance regarding light, and completely discarded all pride. Their minds were freed from the defilements of desire, and they bowed their heads to the feet of the World Honored One, continuously abandoning pride and repeatedly prostrating. After prostrating in this manner, all the devas arose with a single, unwavering mind.
Due to the cause of karma, on the jeweled wall of that stupa, beside the Buddha image, were seen written words. These sutras were manifested by the divine power of the Buddha, benefiting devas, humans, and all the worlds, benefiting completely, with correct words, correct sentences, good meaning, good taste, sequentially even showing Nirvana, and are the great Upadhyayas (teachers) of all renunciants, as taught in the Vinaya (monastic code), which states:
'A Bhikkhu (monk) has thirteen things that are obstacles, preventing him from meditating, reciting the sutras and Vinaya, hindering his own benefit, and preventing him from attaining Nirvana. If these Bhikkhus do not abandon these thirteen things, they will weep and wail in sickness, old age, and death, suffering sorrow and distress, and will not be liberated. They are ordinary and lowly among humans, not truly renunciates, their body, speech, and mind are constantly acting improperly, and they are not diligent and energetic. If such a Bhikkhu receives bedding, medicine, or other necessities from others for even one day, he will not be able to digest them. Those things are obstacles to him, and these obstacles cause the body to become emaciated, lazy, fearful, and ignorant. Such a person, regarding great strength and swift strength
勇猛甚深大河不能得渡。如是之人自體羸瘦，不能翹勤，心不調伏而常懈怠，不知坐禪、讀誦經律，怖畏、無智，自體無明之所覆蔽。是故不能渡於五河，依止境界故不能渡。境界所漂在愛河中，愛河漂已，入生死海，流轉常行無有休已。
「『何等十三？所謂喜樂多語言說；治病；工畫；聞邪惡事，歌詠贊頌；數星思惟；思惟占相；唯貪飲食；求諸寶性；親近王等；悕望請呼；不請問他；樂多知識；與惡同處。此十三法，沙門之人坐禪讀誦則為妨礙。如是妨故，失自利益，利益則少。失利益故，生於地獄、餓鬼、畜生，虛妄出家。如是之人既非出家，亦非在家，舍離善法，為同梵行之所輕賤；唯有虛名，貝聲相似；不聞不知涅槃之行；有所憶念，悉不隨意；護身之天，放離而去。
「『彼初妨者，妨于坐禪能為大亂。彼初喜樂多言語者，初則可愛，后則悔熱。一切出家應舍此法，所謂喜樂多語言說。樂多語故，心不調伏，不能正行、不能持戒，心常動亂，心動亂故，則多疑網。如是之人喜近惡人，彼惡人者，所謂亂心。彼常樂見伎兒歌舞，從方至方、從處至處遊行不止，若城若村、諸聚落等，常行不住，看其戲樂。常于節會遊戲之日處處觀看，諸聚會處恒常往看，近如是人以為伴侶，自稱己心。意常動
【現代漢語翻譯】 現代漢語譯本：勇猛而又深邃的大河無法渡過。這樣的人自身虛弱瘦小，不能精進努力，內心不調伏且常常懈怠，不知道坐禪、讀誦經律，充滿怖畏、沒有智慧，自身被無明所遮蔽。因此不能渡過五河（五根所生的五種煩惱之河），因為依止於境界所以不能渡過。被境界所漂流，沉溺在愛河之中，在愛河中漂流之後，進入生死之海，流轉不停，沒有止息的時候。
『什麼是十三種妨礙？就是：喜歡快樂而多說話；給人治病；從事繪畫；聽到邪惡的事情，還歌詠贊頌；數星星來思惟；思惟占卜相術；只貪圖飲食；追求各種寶物；親近國王等權貴；希望被邀請呼喚；不請教他人；喜歡很多知識；與惡人同處。這十三種法，對於沙門（出家修道的人）坐禪讀誦來說是妨礙。因為這些妨礙，失去自身的利益，利益就減少。因為失去利益，就會墮入地獄、餓鬼、畜生道，虛假地出家。這樣的人既不是出家人，也不是在家人，捨棄了善法，被同修梵行的人所輕視；只有虛假的名聲，像貝殼發出的聲音一樣；不聽聞也不知道涅槃的修行方法；有所憶念，全部都不如意；護衛自身的天神，也會捨棄離去。
『這最初的妨礙，妨礙坐禪，能造成很大的擾亂。這最初喜歡快樂而多說話的人，開始覺得可愛，後來就會後悔煩惱。一切出家人都應該捨棄這種行為，就是喜歡快樂而多說話。因為喜歡多說話，內心不能調伏，不能正確地修行、不能持戒，內心常常動亂，內心動亂的緣故，就會產生很多疑慮。這樣的人喜歡親近惡人，這些惡人，就是內心散亂的人。他們常常喜歡看戲子歌舞，從一個地方到另一個地方、從一個處所到另一個處所不停留，無論是城市還是鄉村、各個聚落等，常常行走不停留，觀看他們的戲樂。常常在節日聚會遊戲的日子裡到處觀看，在各種聚會場所經常前往觀看，親近這樣的人作為伴侶，還自以為是。心意常常動搖。
【English Translation】 English version: The brave and profound great river cannot be crossed. Such a person is weak and thin, unable to be diligent and zealous, their mind is untamed and constantly lazy, they do not know how to practice meditation, recite scriptures and precepts, they are full of fear, without wisdom, and their self is covered by ignorance. Therefore, they cannot cross the five rivers (the five kinds of afflictions arising from the five senses), because they rely on the realm, they cannot cross. Being drifted by the realm, they are immersed in the river of love, and after drifting in the river of love, they enter the sea of birth and death, constantly flowing without ceasing.
'What are the thirteen hindrances? They are: liking joy and talking too much; treating illnesses; engaging in painting; hearing evil things and singing praises; contemplating by counting stars; contemplating divination and astrology; only being greedy for food and drink; seeking various treasures; being close to kings and other dignitaries; hoping to be invited and called upon; not asking others for advice; liking a lot of knowledge; and being with evil people. These thirteen things are hindrances to a Shramana (ascetic) practicing meditation and reciting scriptures. Because of these hindrances, they lose their own benefit, and the benefit is reduced. Because of losing benefit, they will fall into hell, the realm of hungry ghosts, and the animal realm, falsely renouncing the world. Such a person is neither a renunciate nor a householder, abandoning good Dharma, and is despised by those who practice the Brahmacarya (holy life) together; they only have a false reputation, like the sound of a shell; they do not hear or know the practice of Nirvana; whatever they remember, everything is not as they wish; the guardian deities of their body, abandon them and leave.
'That initial hindrance, hinders meditation and can cause great disturbance. That person who initially likes joy and talking too much, initially feels it is lovely, but later will regret and be annoyed. All renunciates should abandon this behavior, which is liking joy and talking too much. Because of liking to talk too much, the mind cannot be tamed, one cannot practice correctly, cannot uphold the precepts, the mind is constantly disturbed, and because the mind is disturbed, many doubts will arise. Such a person likes to be close to evil people, and these evil people are those with scattered minds. They often like to watch actors singing and dancing, going from one place to another, from one place to another without stopping, whether it is a city or a village, various settlements, they often walk without stopping, watching their plays and entertainment. They often watch everywhere on festival days and game days, and often go to various gatherings, being close to such people as companions, and still think they are right. Their minds are constantly moving.'
亂，常樂言語，晝夜恒爾，無有休息。彼人亂意，不聞不知，余同梵行，常所輕賤。知他賤已，于彼他人持戒行者，心生瞋忿。彼人以是業因緣故，身壞命終墮于惡道——地獄、餓鬼、畜生之中。
「『又彼喜樂多言語者，復有大過。彼惡比丘未曾多聞，毀破禁戒，樂多言語，自高輕動，雖見佛已，心無慚愧，無慚愧故，不恭敬佛。檀越見之，不生恭敬。以他輕賤，舍戒還俗。
「『又彼喜樂多言語者，復有大過。有何者過？所謂自樂多言語故，而復教他余出家者，令退正法。彼自破壞，復能壞他。彼人如是自他壞故，有惡名聲，彰出四遠，僧眾知故，驅遣捨棄。此善持戒諸比丘等，畏彼惡者，令其有失，一切皆言舍此比丘，言此比丘是惡知識。同梵行者，如是惡賤。
「『又彼喜樂多言語者，復有大過。種種言語，先已聞來，心樂謂樂，彼惡沙門既得聞已，心生大樂。彼心樂故，信于非法，信非法義；法為非法，非法為法，亦信其餘非法行人。此人喜樂多語人故，則入邪見，以彼邪見之因緣故，妄語言說。彼人以是惡業因緣，身壞命終墮于惡道，生在地獄、餓鬼、畜生。因此樂多言語過故，復有多過。』
「爾時，世尊迦葉如來而說偈言：
「『多集綺語句， 能令心意亂， 破
【現代漢語翻譯】 現代漢語譯本 散亂，喜愛閑聊，日夜不停，沒有休息。那些人因為心意散亂，聽不見也理解不了其他同修的教誨，常常被輕視。當他們意識到自己被輕視后，便對那些持戒修行的人心生嗔恨。這些人因為這樣的惡業，身死之後會墮入惡道——地獄、餓鬼、畜生之中。
『此外，那些喜歡閑聊的人，還有更大的過失。那些惡劣的比丘，沒有廣聞佛法，毀壞戒律，喜歡閑聊，自高自大，輕浮躁動，即使見到了佛，心中也沒有慚愧，因為沒有慚愧心，所以不恭敬佛。施主們見到他們，也不會生起恭敬心。因為他們被輕視，（施主們）便捨棄出家人的身份，還俗回家。
『此外，那些喜歡閑聊的人，還有更大的過失。有什麼過失呢？就是因為自己喜歡閑聊，還教唆其他出家人，讓他們退失正法。他們自己破壞戒律，還能破壞他人。這些人因為這樣自毀毀人，便有了惡名聲，傳遍四方，僧眾知道后，便會驅逐捨棄他們。那些善於持戒的比丘們，害怕這些惡人，怕他們造成損失，都說要捨棄這個比丘，說這個比丘是惡知識。同修們也會厭惡輕視他們。
『此外，那些喜歡閑聊的人，還有更大的過失。他們對各種各樣的言論，只要是以前聽過的，心裡就覺得喜歡，那些惡劣的沙門聽了之後，心裡就非常高興。因為心裡喜歡，就相信那些不符合佛法的言論，相信那些不符合佛法真義的說法；把佛法當成非法，把非法當成佛法，也相信其他那些行為不符合佛法的人。這些人因為喜歡閑聊，就會陷入邪見，因為邪見的緣故，就會胡說八道。這些人因為這樣的惡業，身死之後會墮入惡道，生在地獄、餓鬼、畜生。因此，喜歡閑聊的過失，還有很多。』
『當時，世尊迦葉如來（Kasyapa Tathagata）說了這樣的偈語：
『多說無意義的綺語， 能使人心意散亂， 破壞
【English Translation】 English version Being scattered, delighting in frivolous talk, day and night constantly like this, without rest. Those people, with scattered minds, neither hear nor understand, and are constantly despised by their fellow practitioners. Knowing that they are despised, they become angry with those who uphold the precepts and practice. Because of this karma, when their bodies break and their lives end, they fall into evil destinies—into hells, hungry ghosts, and animals.
『Furthermore, those who delight in much talk have even greater faults. Those evil Bhikshus (monks), without having heard much, break the precepts, delight in much talk, are arrogant and frivolous. Even having seen the Buddha (Buddha), they have no shame, and because they have no shame, they do not respect the Buddha. The donors, seeing them, do not generate respect. Because they are despised, they abandon the precepts and return to lay life.
『Furthermore, those who delight in much talk have even greater faults. What faults are there? It is that because they themselves delight in much talk, they also teach other renunciants, causing them to retreat from the true Dharma (teachings). They destroy themselves and are also able to destroy others. Because they destroy themselves and others in this way, they have a bad reputation, which spreads far and wide. Knowing this, the Sangha (community) expels and abandons them. Those Bhikshus who uphold the precepts fear those evil ones, lest they cause loss, and all say to abandon this Bhikshu, saying that this Bhikshu is an evil friend. Their fellow practitioners despise them in this way.
『Furthermore, those who delight in much talk have even greater faults. They delight in all kinds of talk that they have heard before, and those evil Shramanas (ascetics), having heard it, are greatly delighted. Because they are delighted, they believe in what is not the Dharma, and believe in the meaning of what is not the Dharma; they take the Dharma as what is not the Dharma, and what is not the Dharma as the Dharma, and they also believe in those others who practice what is not the Dharma. Because these people delight in much talk, they enter into wrong views, and because of these wrong views, they speak falsely. Because of this evil karma, when their bodies break and their lives end, they fall into evil destinies, being born in hells, hungry ghosts, and animals. Therefore, because of the fault of delighting in much talk, there are many more faults.』
『At that time, the World Honored One, Kasyapa Tathagata (Kasyapa Tathagata), spoke this verse:
『Gathering many frivolous words, Can cause the mind to be scattered, Destroying
壞於梵行， 妨礙涅槃道。 常喜樂多語， 凡鄙不持戒， 其人常舍離， 坐禪知諦者。 不調為根本， 能失於善念， 亦能失梵行， 令涅槃道暗。 能妨于天道， 復能示惡道， 令向餓鬼道， 令生畜生道。 謂名樂多語， 此為生死母， 坐禪誦比丘， 欲安隱則舍。』
「彼佛世尊迦葉大仙如是已說，樂多言語有大過失。
「又複次說不樂多語所有功德，所謂：『比丘善正心意，唯樂正法、唯知正法，如是正說，唯念正法、思惟正法、唯行正法，恒常禮佛。彼如是等諸比丘輩，未曾見處而能見之，以能捨離多語有故。唯一正行，怖畏生死。彼語有果，所謂若人說四聖諦之言語也；彼身有果，所謂禮拜佛法眾僧，翹勤精進；彼身精勤，意則有果，意常精勤，自相、同相等思惟相，彼則是果。三種精勤，去涅槃近。若其有人一切方便、一切精勤，舍多言語，遠惡知識，常不親近。正心、直心、不動亂心，如是三種則到涅槃。三種道者，何等為三？所謂心念阿那波那，觀不凈界，無常破壞。此一切道，正心能得，非不正心。樂多言語，非心正念，妨此三道，乃是惡趣——地獄、餓鬼、畜生之行。此罥縛人將入地獄、餓鬼、畜生三惡道去，如
【現代漢語翻譯】 現代漢語譯本 『沉溺於不凈的行為（梵行），會妨礙通往涅槃（Nirvana）的道路。 總是喜歡說很多話，行為粗俗不持戒律， 這樣的人常常會遠離那些坐禪並瞭解真諦的人。 不調伏自身是根本原因，它會使人失去善良的念頭， 也會失去清凈的行為（梵行），使通往涅槃的道路變得黑暗。 它會妨礙通往天界的道路，反而會指示通往惡道的方向， 使人走向餓鬼道，使人轉生到畜生道。 所謂的喜歡說很多話，是生死輪迴的根源， 坐禪和誦經的比丘，如果想要得到安穩，就應該捨棄多語。』
『彼佛世尊迦葉大仙（Kasyapa，過去七佛之一）已經這樣說過，喜歡說很多話有很多過失。
『又進一步說明不喜歡多說話所具有的功德，那就是：『比丘善於端正自己的心意，只喜歡正法、只瞭解正法，像這樣正確地說，只念誦正法、思考正法、只實踐正法，經常禮拜佛。像他們這樣的比丘，能夠看到以前沒有看到的東西，因為他們能夠捨棄多說話的緣故。一心奉行正道，畏懼生死輪迴。他們所說的話是有結果的，那就是如果有人說四聖諦（Four Noble Truths）的言語；他們的身體行為是有結果的，那就是禮拜佛、法、僧三寶，努力精進；他們的身體精進，意念就會有結果，意念常常精進，對自相、同相等進行思考，那就是結果。這三種精進，使人接近涅槃。如果有人用一切方法、一切努力，捨棄多說話，遠離惡知識，常常不親近他們。以端正的心、正直的心、不動亂的心，像這三種心就能到達涅槃。三種道路是什麼呢？那就是心念阿那波那（anapana，入出息念），觀察不凈之物，以及無常和破壞。所有這些道路，只有以端正的心才能獲得，而不是以不正的心。喜歡說很多話，心就不能端正，妨礙這三種道路，最終會走向惡趣——地獄、餓鬼、畜生。這會束縛人，將人帶入地獄、餓鬼、畜生這三惡道去，就像……』
【English Translation】 English version 'Being corrupted in the pure conduct (Brahmacharya), hinders the path to Nirvana. Always delighting in much speech, being vulgar and not upholding precepts, Such a person often abandons those who meditate and understand the truth. Lack of self-discipline is the root cause, it can cause one to lose good thoughts, And also lose pure conduct (Brahmacharya), making the path to Nirvana dark. It can hinder the path to heavenly realms, and instead indicate the path to evil realms, Leading one towards the preta (hungry ghost) realm, leading one to be born into the animal realm. So-called delighting in much speech, this is the mother of birth and death (samsara), A meditating and reciting Bhikkhu (monk), if desiring peace and security, should abandon it.'
'That World Honored One, the great Kasyapa (one of the past seven Buddhas) has already said thus, delighting in much speech has great faults.
'Furthermore, speaking of the merits of not delighting in much speech, that is: 'A Bhikkhu (monk) is good at rectifying his mind, only delights in the true Dharma, only understands the true Dharma, thus correctly speaking, only recites the true Dharma, contemplates the true Dharma, only practices the true Dharma, constantly pays homage to the Buddha. Such Bhikkhus (monks), are able to see places they have never seen before, because they are able to abandon much speech. Single-mindedly practicing the right path, fearing birth and death (samsara). Their words have results, that is, if someone speaks the words of the Four Noble Truths (Arya satyas); their bodily actions have results, that is, paying homage to the Buddha, Dharma, and Sangha (the Triple Gem), diligently striving forward; their body diligently strives, their mind will have results, the mind constantly diligently strives, contemplating self-nature, sameness, and other such aspects, that is the result. These three diligences bring one closer to Nirvana. If someone uses all means, all diligence, to abandon much speech, stay away from evil companions, and constantly does not associate with them. With a rectified mind, a straight mind, an undisturbed mind, these three minds can reach Nirvana. What are the three paths? That is, mindfulness of anapana (mindfulness of breathing), observing the impure, and impermanence and destruction. All these paths can only be attained with a rectified mind, not with an unrectified mind. Delighting in much speech, the mind cannot be rectified, hindering these three paths, and ultimately leading to evil destinies - hell, preta (hungry ghost), animal. This binds people, taking them into the three evil paths of hell, preta (hungry ghost), and animal, like...'
是眾生為多言語之所誑惑。是故喜樂多語言說，如毒如刀、如火如蛇、如墮險岸，黠慧比丘坐禪讀誦，常應舍離。
「『彼多言語能誑多人，令墮地獄、畜生、餓鬼。彼若餘業生於人中，則為伎兒常戲之人，趬行擲絕、力士舞戲、種種歌等；在他門傍處處行乞；或復治生，商賈求利；或複目盲，常在巷中多人之處市肆貿易，以自濟命。樂多言語，惡蛇所嚙；樂多言語，大火所燒，墮在如是樂多言語臨險之處，為多言語惡毒所螫。如是癡人樂多言語，所有枝條之所迷惑。一切迷惑，由多言語。樂多言語是大闇聚，畏惡道者一切皆應如是舍離，舍已次第精勤修行，則得見諦。
「『是故應當作如是學：空閑曠野寂靜之處，無諸妨聲、無唱喚聲、歌聲鼓聲修智日處、山谷巖窟、樹根等處，福德之處、無聲妨處，獨無餘人，在一處坐，一心正念，壞煩惱魔。如是善作，以調伏心令心寂靜，離於一切多語言說。一切親舊知識兄弟來去相見，語言皆離，心不悕望，唯樂獨處，以為安樂，常行禪誦，離四顛倒。彼十六種阿那波那皆悉念知，無夜無晝，勤發精進，生死縛中能脫能走。能如是者，則得勝處。若本未見常安隱處，彼人則應離多言語。有智慧人、善心意者堅固修行，沙門之人離於懈怠，舍此一法，所謂喜樂多語
【現代漢語翻譯】 現代漢語譯本：眾生被過多的言語所迷惑。因此，喜歡和樂於多說話，就像中毒、被刀割、被火燒、被蛇咬、墜落到危險的岸邊一樣。聰明的比丘應該在坐禪和讀誦時，經常捨棄多言。 『那些多餘的言語能迷惑很多人，使他們墮入地獄、畜生、餓鬼道。如果他們還有殘餘的業力而轉生為人，就會成為戲子，經常表演雜耍，如跳躍、拋擲、走鋼絲、大力士表演、各種歌舞等；或者在別人家門口到處乞討；或者從事商業，追求利益；或者眼睛瞎了，經常在巷子里人多的地方做買賣，以此來維持生計。喜歡多說話，就像被毒蛇咬傷；喜歡多說話，就像被大火燒傷，墮落在喜歡多說話的危險境地，被多言的毒害所傷害。像這樣愚癡的人喜歡多說話，被（言語的）枝節末梢所迷惑。一切迷惑，都源於多說話。喜歡多說話就像身處黑暗之中，害怕惡道的人都應該像這樣捨棄多言，捨棄之後次第精勤地修行，就能證見真諦（Satya）。』 『因此，應當這樣學習：在空曠寂靜的地方，沒有各種妨礙的聲音、沒有叫喊聲、歌聲和鼓聲，在適合修習智慧的地方，如山谷、巖洞、樹根等處，在吉祥的地方、沒有聲音妨礙的地方，獨自一人靜坐，一心正念，摧毀煩惱魔（Klesha-mara）。像這樣好好地修行，以調伏內心，使內心寂靜，遠離一切多餘的言語。即使親戚、朋友、兄弟來往相見，也要避免多說話，心中沒有期望，只喜歡獨處，把獨處當作安樂，經常進行禪定和誦經，遠離四種顛倒（Viparyasa）。對十六種阿那波那（Anapana，入出息念）都清楚地覺知，不分白天黑夜，勤奮精進，就能從生死束縛中解脫出來。能夠這樣做的人，就能得到殊勝的境界。如果原本沒有見過常安穩的境界，這個人就應該遠離多餘的言語。有智慧的人、心地善良的人，應該堅定地修行，沙門（Sramana，修行者）應該遠離懈怠，捨棄這一法，也就是喜歡多說話。』
【English Translation】 English version: Sentient beings are deluded by excessive speech. Therefore, delighting in and being fond of much talk is like being poisoned, cut by a knife, burned by fire, bitten by a snake, or falling from a dangerous cliff. A wise Bhiksu (monk) should constantly abandon excessive speech while meditating and reciting scriptures. 'Those excessive words can delude many people, causing them to fall into hell, the animal realm, and the realm of hungry ghosts. If they have residual karma and are reborn as humans, they will become performers, constantly engaging in acrobatics such as jumping, juggling, tightrope walking, strongman performances, and various songs and dances; or they will beg from door to door; or engage in commerce, seeking profit; or be blind, often trading in crowded alleys and marketplaces to support themselves. Delighting in much talk is like being bitten by a venomous snake; delighting in much talk is like being burned by a great fire, falling into the dangerous state of delighting in much talk, and being harmed by the poison of excessive speech. Like this, foolish people delight in much talk and are deluded by the branches and twigs (of speech). All delusion arises from excessive speech. Delighting in much talk is like being in a dark abyss. Those who fear evil paths should abandon excessive speech in this way, and after abandoning it, diligently cultivate in sequence, and then they will realize the Truth (Satya).' 'Therefore, one should learn in this way: in empty and quiet places, without various disturbing sounds, without shouting, singing, or drumming, in places suitable for cultivating wisdom, such as valleys, caves, at the foot of trees, in auspicious places, places without disturbing sounds, sitting alone without others, with one-pointed mindfulness, destroying the Mara (Klesha-mara) of afflictions. Cultivate well in this way, to tame the mind, to make the mind quiet, and to be free from all excessive speech. Even when relatives, friends, and brothers come and go, avoid excessive talk, have no expectations in the heart, only delight in solitude, regarding solitude as happiness, constantly engaging in meditation and recitation, and being free from the four inversions (Viparyasa). Clearly know all sixteen aspects of Anapana (mindfulness of breathing), day and night, diligently exert effort, and be able to escape from the bonds of birth and death. Those who can do this will attain a superior state. If one has not seen the state of constant peace and security, that person should abandon excessive speech. Wise people, those with good intentions, should cultivate firmly, and Sramanas (practitioners) should be free from laziness, abandoning this one thing, which is delighting in much talk.'
言說。
「『又斷第二妨礙之法所不應行，殺生攝故。何者第二？所謂治病醫師比丘，不能坐禪、不能讀誦。如是行藥醫師比丘，異道異作，常覓病人、常求治病，作如是業，大增長貪。彼貪心故，如是思惟：「悕望眾生多有諸病、無量種病。彼病眾生多供養我，多與我物。是故我于多人處行，恒常受樂，從村至村、從城至城、從邊地處至邊地處。」彼惡比丘既作如是思惟念已，貪則增長。如是比丘貪增長已，心中生垢，不能坐禪、不能讀誦，非是善行。
「『又復治病則得垢過。彼惡比丘自謂比丘，若諸眾生有病患者，彼惡比丘示其藥言：「速將油來，若無油者則壓胡麻。」壓胡麻故，多有蟲死，如是名為治病之過。妄作沙門，唯口自言：「我是沙門。」實非沙門。又見病者，敕瞻病人令其與肉，作如是言：「須新殺者，不用多脂、不用自死、不用病死、不用毒死、不用蛇殺、不用乾者、不用瘦者。」如是約敕。以約敕故，彼則殺生；以殺生故，得殺生罪。若教殺生、若殺生者，彼二種人同一殺業，墮活地獄。是故不應作治病業，以貪心故。
「『又復更有治病之過，唯可口言：「我是沙門。」實是大賊，是大惡人。為彼眾生多病痛故，處處採拾種種藥草，若樹、樹枝、若樹果等，為財物故，皆
【現代漢語翻譯】 現代漢語譯本 言說。
『又斷除第二種妨礙修法的不應行為，因為這與殺生有關。什麼是第二種呢？就是那些作為醫生為他人治病的比丘（bhikkhu，佛教出家男眾），他們不能坐禪（dhyana，冥想），也不能讀誦（誦讀經文）。像這樣行醫的比丘，行為怪異，所作所為與修行無關，總是尋找病人，總是想著治病，做這樣的事情，會大大增長貪慾。因為貪慾的緣故，他們這樣想：『我希望眾生多生病，生各種各樣的病。這些生病的眾生會多多供養我，給我很多東西。所以我要在人多的地方行醫，經常享受快樂，從一個村莊到另一個村莊，從一個城市到另一個城市，從一個邊遠的地方到另一個邊遠的地方。』這些惡比丘既然這樣思念，貪慾就會增長。像這樣的比丘貪慾增長后，心中產生污垢，不能坐禪，不能讀誦，不是好的行為。
『而且，治病還會帶來罪過。那些自稱為比丘的惡比丘，如果眾生有生病的，他們會指示病人說：『快點拿油來，如果沒有油就榨胡麻。』因為榨胡麻的緣故，很多蟲子會死去，這叫做治病的罪過。他們虛假地裝作沙門（sramana，出家修行者），只是嘴上說說：『我是沙門。』實際上不是沙門。又看到病人，就命令照顧病人的人給病人肉吃，還這樣說：『要新殺的，不要太肥的，不要自己死的，不要病死的，不要毒死的，不要蛇咬死的，不要乾的，不要瘦的。』像這樣約束命令。因為約束命令的緣故，他們就殺生；因為殺生的緣故，就得到殺生的罪過。如果教唆殺生，或者殺生的人，這兩種人犯的是同一種殺業，會墮入活地獄。所以不應該從事治病這種行業，因為這會增長貪心。
『而且，治病還有其他的罪過，他們只是嘴上說說：『我是沙門。』實際上是大盜賊，是大惡人。爲了那些多病痛的眾生，他們到處採摘各種各樣的藥草，無論是樹、樹枝、還是樹上的果實等等，爲了財物的緣故，都...
【English Translation】 English version Discourse.
『Furthermore, abandoning the second kind of obstructive practice that should not be engaged in, because it involves taking life. What is the second? It refers to those bhikkhus (bhikkhu, Buddhist monks) who act as doctors to cure others' illnesses, but are unable to practice dhyana (dhyana, meditation) or recite scriptures. Such bhikkhus who practice medicine, behaving strangely and acting in ways unrelated to practice, are always seeking patients and always thinking of curing illnesses. Engaging in such activities greatly increases greed. Because of greed, they think like this: 『I hope that beings have many illnesses, countless kinds of illnesses. These sick beings will offer me many things, give me many objects. Therefore, I will practice medicine in places with many people, constantly enjoying pleasure, going from village to village, from city to city, from remote area to remote area.』 Since these evil bhikkhus think in this way, their greed increases. When such bhikkhus' greed increases, defilements arise in their minds, and they are unable to practice dhyana or recite scriptures, which is not a good practice.
『Moreover, curing illnesses brings about faults. Those evil bhikkhus who call themselves bhikkhus, if beings are sick, they instruct the patients, saying: 『Quickly bring oil, and if there is no oil, then press sesame seeds.』 Because of pressing sesame seeds, many insects die, and this is called the fault of curing illnesses. They falsely pretend to be sramanas (sramana, wandering ascetics), merely saying with their mouths: 『I am a sramana.』 But in reality, they are not sramanas. Furthermore, upon seeing a sick person, they order the caretaker to give the patient meat, saying: 『It must be newly killed, not too fatty, not dead from natural causes, not dead from illness, not dead from poison, not killed by snakes, not dried, not thin.』 They give such specific instructions. Because of these instructions, they cause the taking of life; because of the taking of life, they incur the sin of taking life. Whether one instigates the taking of life or one takes life, these two people commit the same act of killing and will fall into the hell of living beings. Therefore, one should not engage in the business of curing illnesses, because it increases greed.
『Furthermore, there are other faults in curing illnesses. They merely say with their mouths: 『I am a sramana.』 But in reality, they are great thieves, great evildoers. For the sake of those beings with many pains and illnesses, they gather all kinds of medicinal herbs everywhere, whether trees, branches, or fruits, etc., for the sake of wealth, they all...
悉採取。彼諸藥草一切攝蟲，為蟲所依，蟲在其中處處皆滿。彼以貪心欲得物故，地中拔取或有割取。以拔取故，殺地處蟲，或破彼蟲所依止處。若割取者，則殺內蟲，彼處蟲死。此治病過，彼心如是樂不凈命，何處得有修禪、讀誦？彼心恒常喜樂治病。
「『又復如是治病比丘噁心思惟，有大勝過。如是比丘思惟惡法，有如是心欲令多人皆有病患：「病者若多，我則多得財物供養、飲食臥具，如是多利。」彼欲壞心，不念善法、不樂禪誦、不近尊長、不近善友亦不禮佛，作不善行。身壞命終墮于惡道，生地獄中。彼處得出，以餘業故，如彼善業生於人中，則常病痛，貧窮短命。彼惡不善治病業故。
「『又治病過，依法治病亦復有過。無始以來皆有三種，謂風、熱、冷，此三調停，身則安樂，不墮惡道。是身份故，以身滅故，彼三亦失。而彼愚癡凡夫之人未曾聞來，未有智慧，實非沙門而自說言：「我是沙門。」治彼三種。何義何因剃除鬚髮，披服法衣而便出家？何故舍此？無始以來欲、瞋、癡等，非身所攝，若燒身者，彼三不燒、不失、不滅，於五道中隨逐繫縛，處處共行。何故於此欲、瞋、癡等三種大過不先療治，而先治彼風、熱、冷等？此妄出家，愚癡無智凡鄙之人，自心所誑。
「『如
【現代漢語翻譯】 現代漢語譯本： 『全部都拿走。那些藥草都聚集了很多蟲子，蟲子依靠它們生存，到處都充滿了蟲子。那比丘因為貪心想要得到東西，從地裡拔起藥草或者切割藥草。因為拔起藥草，就殺死了地裡的蟲子，或者破壞了蟲子所依賴生存的地方。如果切割藥草，就殺死了裡面的蟲子，那些蟲子因此而死。這種治療疾病有過失，他的心如此樂於不清凈的生活，哪裡還能有修禪、讀誦的機會呢？他的心總是喜歡治療疾病。 『又像這樣，治療疾病的比丘用惡毒的心思思考，認為這樣做有很大的好處。這樣的比丘思考邪惡的法，有這樣的心思想要讓很多人都生病：『如果生病的人多了，我就可以得到更多的財物供養、飲食臥具，這樣就有很多好處。』他心懷惡意，不念善法、不喜歡禪修誦經、不親近德高望重的人、不親近善友也不禮佛，做不善的行為。身死命終后墮入惡道，生在地獄中。從地獄出來后，因為剩餘的業力，如果因為善業而生在人中，就會經常生病疼痛，貧窮短命。這是因為他做了惡毒不善的治療疾病的行業。 『還有治療疾病的過失，即使是依法治療疾病也有過失。從無始以來就有三種，就是風（vata，身體內的氣體）、熱（pitta，膽汁）、冷（kapha，黏液），這三種調和，身體就安樂，不會墮入惡道。因為這是身體的一部分，因為身體的滅亡，這三種也會消失。而那些愚癡的凡夫俗子從來沒有聽聞過佛法，沒有智慧，實際上不是沙門（sramana，出家修行者）卻自稱：『我是沙門。』治療這三種病。因為什麼意義什麼原因剃除鬚髮，披上袈裟而出家？為什麼要捨棄這些？從無始以來，貪慾（lobha，強烈的渴望和執著）、嗔恨（dvesha，厭惡和憤怒）、愚癡（moha，無明和迷惑）等等，不是身體所包含的，即使焚燒身體，那三種也不會被燒燬、不會消失、不會滅亡，在五道（gati，生命輪迴的五個主要領域）中跟隨束縛，到處一起行動。為什麼不先治療貪慾、嗔恨、愚癡這三種大的過失，而先治療風、熱、冷等？這種虛妄出家，愚癡沒有智慧的凡夫俗子，被自己的心所欺騙。 『比如』
【English Translation】 English version: 『They take all of them. All those herbs gather insects; insects depend on them, and insects are everywhere within them. Because of greed, wanting to obtain things, they uproot them from the ground or cut them. Because of uprooting, they kill the insects in the ground or destroy the places where those insects live. If they cut them, they kill the insects inside, and those insects die there. This is a fault in healing. Their minds are so delighted in impure living, where can they find opportunities for meditation and recitation? Their minds are constantly delighted in healing. 『Furthermore, such a healing Bhiksu (monk) thinks with an evil mind, considering it a great advantage. Such a Bhiksu thinks of evil Dharmas (teachings), having such a mind, wanting many people to be sick: 『If there are many sick people, I will receive more offerings of wealth, food, bedding, and thus many benefits.』 With a malicious heart, he does not think of good Dharmas, does not delight in meditation and recitation, does not approach elders, does not approach good friends, and does not prostrate to the Buddha, engaging in unwholesome actions. When the body is destroyed and life ends, he falls into evil realms, being born in hell. After emerging from there, due to remaining karma, if he is born among humans because of good karma, he will constantly suffer from illness and pain, be poor and have a short life. This is because of his evil and unwholesome healing profession. 『Moreover, there is fault in healing; even healing according to the Dharma (teachings) has faults. From beginningless time, there have been three elements: namely, vata (wind/air), pitta (bile/fire), and kapha (phlegm/earth/water). When these three are in balance, the body is at ease and does not fall into evil realms. Because they are part of the body, when the body perishes, these three also disappear. But those foolish ordinary people have never heard the Dharma, have no wisdom, and are not truly Sramanas (ascetics) but claim, 『I am a Sramana.』 They treat these three elements. For what reason and purpose do they shave their heads and beards, don the robes, and leave home? Why abandon these? From beginningless time, lobha (greed/desire), dvesha (hatred/aversion), moha (delusion/ignorance), etc., are not contained within the body. Even if the body is burned, those three are not burned, do not disappear, and do not perish. They follow and bind one in the five gatis (realms of existence), acting together everywhere. Why not first treat these three great faults of greed, hatred, and delusion, but instead treat wind, heat, and cold? This is a false renunciation, a foolish and ignorant ordinary person, deceived by their own mind. 『For example』
有癡人，無主無伴，貧窮無物，彼人乃有大勢力怨，日日惱亂。彼愚癡者若以財物與大力怨，不可遮障，若以勢力亦不能防。以如是怨，大勢力故，恒常伺求，欲來殺害。此愚癡人不恐彼怨，知他餘人有微小怨，如是彼人于微小怨則生怖畏，共愚癡人以為同侶。而愚癡者語同侶言：「我今相為除卻彼怨。」彼愚癡者，大勢力怨知其愚癡，知其懈怠放逸而行，如是知已，即往殺之。何以故？以彼癡人作他事故。如是如是，彼沙門人自謂沙門、立沙門者，舍離自身大勢力怨而作他事。彼欲瞋癡于無量世隨逐不離，示生死道，有大力勢而無處所，不可尋求，唯智所知，與癡同行。為除如是大怨因緣，舍離自身親舊知識、妻子兄弟，剃髮出家。既出家已，而於如是大勢力怨不能觀察，為財物故而語他言：「汝之怨家——風、熱、冷等，我為除滅。」如是亂心愚癡之人，死王來至，三種怨家隨逐不離。彼力大怨，謂欲、瞋、癡。彼人乃為欲繩所繫，極放逸行，將向他世，樂作他事，大貪亂意。是故若人知此過已，不用治病。若人治病，應殺欲等，則常無病。』
「爾時，世尊迦葉如來而說偈言：
「『風等無多過， 欲等過則多， 風等不惡道， 欲等墮地獄。 心過是大過， 常令行惡道， 是故
【現代漢語翻譯】 現代漢語譯本 有一個愚笨的人，孤身一人，貧窮困苦，卻有一個強大的怨敵，日日困擾著他。這個愚蠢的人如果用財物來賄賂這個強大的怨敵，是無法阻止怨敵的侵擾的；如果用武力，也無法防禦。因為這個怨敵勢力強大，總是伺機尋找機會，想要殺害他。這個愚蠢的人不害怕這個強大的怨敵，卻知道其他人有微小的怨恨，因此對這些微小的怨恨感到恐懼，並與同樣愚蠢的人結為同伴。這個愚蠢的人對同伴說：『我現在要為你除去那些怨恨。』那個強大的怨敵知道這個人愚蠢，知道他懈怠放逸，於是就去殺了他。為什麼呢？因為這個愚蠢的人做了其他的事情，而忽略了真正的危險。就像這樣，那些自稱為沙門（修行者）的人，捨棄了自身強大的怨敵，卻去做其他的事情。貪慾、嗔恨、愚癡，這三種怨敵在無量世中跟隨他們，永不分離，指示著生死輪迴的道路，具有強大的力量，卻無處可尋，只能通過智慧才能認識到，並且與愚癡相伴而行。爲了消除這樣的大怨敵，他們捨棄了自己的親人、朋友、妻子、兄弟，剃髮出家。出家之後，卻不能觀察到這個強大的怨敵，爲了財物而對別人說：『你的怨家——風、熱、冷等，我為你消除它們。』像這樣心煩意亂、愚蠢的人，死王（閻羅王）到來時，這三種怨敵仍然跟隨他不離不棄。這三種強大的怨敵，就是貪慾、嗔恨、愚癡。這個人被貪慾的繩索束縛，極其放縱，將被帶往來世，喜歡做其他的事情，內心被巨大的貪慾所擾亂。因此，如果有人知道了這個過錯，就不要去治療疾病（指身體的疾病，而忽略了內心的貪嗔癡）。如果有人要治療疾病，就應該去除貪慾等，這樣才能永遠沒有疾病（指內心的煩惱）。』
『當時，世尊迦葉如來（Kāśyapa Tathāgata）說了這樣的偈語：
『風等帶來的過患不多，貪慾等帶來的過患則很多，風等不會使人墮入惡道，貪慾等會使人墮入地獄。內心的過患是最大的過患，常常使人走向惡道，所以……』
【English Translation】 English version There was a foolish person, alone and without companions, poor and destitute, who had a powerful enemy that troubled him daily. If this foolish person tried to bribe this powerful enemy with wealth, it would be impossible to stop the enemy's harassment; if he used force, he would not be able to defend himself. Because this enemy was powerful, he was always looking for opportunities to kill him. This foolish person was not afraid of this powerful enemy, but he knew that others had minor grievances, so he was afraid of these minor grievances and became companions with equally foolish people. This foolish person said to his companions, 'I will now remove those grievances for you.' The powerful enemy knew that this person was foolish, knew that he was lazy and indulged in carelessness, so he went and killed him. Why? Because this foolish person was doing other things and neglecting the real danger. Just like this, those who call themselves śramaṇas (ascetics), who establish themselves as śramaṇas, abandon their own powerful enemies and do other things. Desire, hatred, and delusion, these three enemies follow them for countless lifetimes, never leaving them, pointing out the path of birth and death, having great power, but nowhere to be found, only to be known through wisdom, and walking with delusion. In order to eliminate such a great enemy, they abandon their relatives, friends, wives, and brothers, shave their heads and leave home. After leaving home, they are unable to observe this powerful enemy, and for the sake of wealth, they say to others, 'Your enemies—wind, heat, cold, etc.—I will eliminate them for you.' Like this, a confused and foolish person, when the King of Death (Yama) arrives, these three enemies still follow him, never leaving him. These three powerful enemies are desire, hatred, and delusion. This person is bound by the rope of desire, extremely indulgent, and will be taken to the next life, enjoying doing other things, his mind disturbed by great greed. Therefore, if someone knows this fault, he should not treat diseases (referring to physical diseases, while neglecting the greed, hatred, and delusion in the heart). If someone wants to treat diseases, he should eliminate desire, etc., so that he will always be without disease (referring to the afflictions of the heart).'
'At that time, the World Honored One, Kāśyapa Tathāgata (Kāśyapa Tathāgata), spoke this verse:'
'The faults brought by wind, etc., are not many, but the faults brought by desire, etc., are many. Wind, etc., do not cause one to fall into evil paths, but desire, etc., cause one to fall into hell. The faults of the mind are the greatest faults, constantly causing one to walk on evil paths, therefore...'
除則樂， 除風等非樂。 若舍自作業， 喜樂他所作， 彼人速失壞， 為智者所笑。 風等失壞故， 眾生則失身， 欲等不曾失， 生死無量倒。 彼欲等滅樂， 風等滅非樂； 以欲等滅故， 畢竟得勝樂。 治心名治病， 治身非治病； 治心病難知， 治風等易解。』
「彼佛世尊迦葉如來以此因緣，如是遮障出家之人不聽治病。『又出家人醫方治病，有無量過，謂生貪心。見余醫師，心則生慢，以不善語毀余醫師。妨廢作業，心生嫉姤，攝餓鬼業，如是造作餓鬼道因。彼人如是姤心動心，生大貪心，以生貪故，見婦女時不善觀察，以自妨亂。彼人癡心，見他婦女，欲發壞心。彼治他人風、冷、熱等，而自增長身中諸病——欲、瞋、癡病。增欲等故，是等因緣，增長地獄、餓鬼、畜生種種苦惱，彼為欲等之所破壞。不善醫師則有惡見，大過所縛，將入地獄。是故一切出家之人常應精勤除欲等病，勿治風等。此等二法，沙門之人慾求涅槃，不應如是醫藥治病，妨廢坐禪、讀誦經律。
「『又舍第三妨礙之法所不應行。何者第三？所謂畫師。出家業畫，則非所應。云何如是？為除欲故，舍家出家，更生余欲。既知世間心業畫已，而作其餘種
【現代漢語翻譯】 現代漢語譯本 『除了快樂，還有風等帶來的非快樂。 如果捨棄自己的修行，而喜歡他人所為， 那人會迅速墮落，被智者嘲笑。 風等失調會損害身體， 但慾望等從未消失，導致無盡的生死輪迴。 慾望等熄滅帶來快樂的終結，風等熄滅帶來非快樂的終結； 因為慾望等熄滅，最終獲得殊勝的快樂。 調伏內心才叫治病，調理身體不是治病； 內心的疾病難以察覺，風等失調容易理解。』
『過去的佛世尊迦葉如來因此因緣，這樣禁止出家之人為他人治病。』『而且出家人用醫術治病，有無量過失，比如產生貪心。見到其他醫師，心中則生起傲慢，用不好的言語詆譭其他醫師。妨礙自己的修行，心中產生嫉妒，造作餓鬼的業，這樣造作了墮入餓鬼道的因。那人這樣心懷嫉妒，心神不定，生起極大的貪心，因為生起貪心，見到婦女時不能善加觀察，從而擾亂自己。那人癡心妄動，見到其他婦女，就想生起邪念。他們為他人治療風、冷、熱等疾病，卻使自己身中的各種疾病——慾望、嗔恨、愚癡——增長。因為慾望等增長，這些因緣，增長了地獄、餓鬼、畜生種種苦惱，他們被慾望等所破壞。不好的醫師則有邪惡的見解，被巨大的過失束縛，將要墮入地獄。所以一切出家之人應當常常精勤地去除慾望等疾病，不要治療風等疾病。這兩種行為，沙門之人如果想要求得涅槃，不應當用醫藥治病，以免妨礙坐禪、讀誦經律。
『又捨棄第三種妨礙之法，不應當去做。哪種是第三種？就是做畫師。出家人從事繪畫，是不應當的。為什麼這樣說呢？爲了去除慾望，捨棄家庭而出家，卻又產生其他的慾望。既然已經知道世間的心意和繪畫的技藝，卻又去做其他的事情。』
【English Translation】 English version 'Besides pleasure, there are non-pleasures such as those caused by wind. If one abandons their own practice and delights in the actions of others, that person will quickly decline and be laughed at by the wise. Disturbances of wind and the like harm the body, but desires and the like have never disappeared, leading to endless cycles of birth and death. The cessation of desires and the like brings the end of pleasure, and the cessation of wind and the like brings the end of non-pleasure; because of the cessation of desires and the like, ultimate and supreme happiness is attained. Subduing the mind is called healing, treating the body is not healing; diseases of the mind are difficult to perceive, disturbances of wind and the like are easy to understand.'
'The past Buddha, World Honored One, Kashyapa Tathagata (Kashyapa: one of the Buddhas before Shakyamuni) , because of this cause, thus forbade ordained persons from treating others' illnesses.' 'Moreover, ordained persons using medical skills to treat illnesses have countless faults, such as generating greed. Upon seeing other physicians, arrogance arises in their hearts, and they use unkind words to denigrate other physicians. It hinders their own practice, jealousy arises in their hearts, creating the karma of hungry ghosts, thus creating the cause for falling into the realm of hungry ghosts. That person, with such a jealous and restless mind, generates great greed, and because of generating greed, they cannot observe women properly when they see them, thus disturbing themselves. That person, with a deluded mind, upon seeing other women, desires to generate evil thoughts. They treat others' illnesses of wind, cold, heat, etc., but cause the various illnesses in their own bodies—desire, hatred, and delusion—to increase. Because desires and the like increase, these causes increase the various sufferings of hell, hungry ghosts, and animals, and they are destroyed by desires and the like. Unskillful physicians then have evil views, are bound by great faults, and will enter hell. Therefore, all ordained persons should constantly and diligently remove illnesses such as desire, and not treat illnesses such as wind. These two kinds of actions, if a Shramana (Shramana: wandering ascetics) wishes to seek Nirvana (Nirvana: enlightenment) , should not use medicine to treat illnesses, lest it hinder meditation, reading, and reciting scriptures and precepts.'
'Furthermore, one should abandon the third kind of hindering practice, which should not be done. What is the third kind? It is being a painter. It is not appropriate for an ordained person to engage in painting. Why is this so? In order to remove desires, one leaves home and becomes ordained, but then generates other desires. Since one already knows the intentions of the world and the skills of painting, yet one does other things.'
種采畫。若有不知心業畫者，可作種種諸色采畫。彼出家人常應如是諦知采畫：五大采色畫作五道，心種雜故。何等為五？謂大采色畫作五道。心之畫師以大白業勝凈采色畫作天道。以信心故，樂行大施，離慳嫉妒。第一白法，施戒山起，畫作諸天，心之畫師，畫作天道。
「『又出家人復應觀知業之采畫，多種業采畫作人道。人則差別，有下中上。若是富人能持戒者，彼人則是第一白業采色所畫。若人大富不能持戒，彼人則是黑白之業采色所畫。若人貧窮而能持戒，彼人則是赤白之業采色所畫。若人貧窮不能持戒，彼人則是垢黑之業采色所畫。若人懈怠而復多欲，彼人則是黑黃之業采色所畫。若人端正大種姓生，彼人則是白凈之業采色所畫。若人在於中種姓生，彼人則是紅赤之業采色所畫。若人在於下種姓生，彼人則是垢黑之業采色所畫。心之畫師以善業采畫作人道。
「『生於人中，若為國王、若為大臣而復造作不善業者，如是之人白業采滅，黑業采色增長出生。又復若人生卑賤家，若極貧窮常行佈施，受持禁戒，如是之人黑業采滅，白業采色增長出生。又復若人生中種姓，有善妙色，或作中業，彼心畫師赤白之業采色所畫。如是無量雜業采色業畫之師，此人世間種種異業雜色采畫差別不同。
【現代漢語翻譯】 現代漢語譯本 應觀察業的圖畫。如果有人不瞭解心的業所畫的圖畫，可以製作各種各樣的顏色圖畫。那些出家人應該經常這樣仔細地瞭解圖畫：用五種主要的顏色畫出五道，因為心的種子是混雜的。哪五種呢？就是用主要的顏色畫出五道。心的畫師用純凈潔白的大善業的顏色畫出天道（deva-gati）。因為有信心，喜歡行大布施，遠離吝嗇和嫉妒。第一是白色的法，佈施和持戒如山般升起，畫作諸天，心的畫師，畫作天道。 『此外，出家人還應觀察瞭解業的圖畫，多種業的顏色畫作人道（manuṣya-gati）。人有差別，分為下、中、上。如果是富人能夠持戒，這個人就是用第一等的白色善業的顏色所畫。如果人很富有卻不能持戒，這個人就是用黑白相間的業的顏色所畫。如果人貧窮卻能夠持戒，這個人就是用紅色和白色的業的顏色所畫。如果人貧窮又不能持戒，這個人就是用污濁的黑色業的顏色所畫。如果人懈怠又有很多欲望，這個人就是用黑色和黃色的業的顏色所畫。如果人相貌端正，出生于高貴的種姓，這個人就是用潔白的善業的顏色所畫。如果人出生于中等的種姓，這個人就是用紅色的業的顏色所畫。如果人出生于低下的種姓，這個人就是用污濁的黑色業的顏色所畫。心的畫師用善業的顏色畫作人道。 『生於人道中，如果作為國王、或者作為大臣卻又造作不善的業，這樣的人，白色的善業顏色消滅，黑色的業的顏色增長出生。又如果有人出生在卑賤的家庭，非常貧窮卻經常行佈施，受持禁戒，這樣的人，黑色的業的顏色消滅，白色的善業顏色增長出生。又如果有人出生在中等的種姓，有美好端正的容貌，或者做中等的業，他的心的畫師是用紅色和白色的業的顏色所畫。像這樣無量混雜的業的顏色，業的畫師，在這個人世間，種種不同的業，混雜的顏色，差別不同。
【English Translation】 English version One should observe the paintings of karma. If there are those who do not understand the paintings of the mind's karma, they can create various colored paintings. Those renunciants should always carefully understand these paintings: the five major colors paint the five paths, because the seeds of the mind are mixed. What are the five? They are the five paths painted with major colors. The painter of the mind uses the superior pure white karma color to paint the deva-gati (path of the gods). Because of faith, they enjoy giving great offerings, and are free from stinginess and jealousy. The foremost white dharma, the mountains of giving and discipline arise, painting the devas, the painter of the mind, painting the deva-gati. 『Furthermore, renunciants should also observe and understand the paintings of karma; various karma colors paint the manuṣya-gati (path of humans). Humans are different, with lower, middle, and upper distinctions. If a rich person can uphold the precepts, that person is painted with the color of the foremost white karma. If a person is very rich but cannot uphold the precepts, that person is painted with the colors of black and white karma. If a person is poor but can uphold the precepts, that person is painted with the colors of red and white karma. If a person is poor and cannot uphold the precepts, that person is painted with the color of defiled black karma. If a person is lazy and has many desires, that person is painted with the colors of black and yellow karma. If a person is handsome and born into a noble lineage, that person is painted with the color of pure white karma. If a person is born into a middle lineage, that person is painted with the color of red karma. If a person is born into a low lineage, that person is painted with the color of defiled black karma. The painter of the mind uses the colors of good karma to paint the manuṣya-gati. 『Born in the human realm, if one acts as a king or a minister and creates unwholesome karma, such a person's white karma color diminishes, and the black karma color increases and arises. Furthermore, if a person is born into a humble family, is extremely poor, but constantly practices giving and upholds the precepts, such a person's black karma color diminishes, and the white karma color increases and arises. Furthermore, if a person is born into a middle lineage, has a beautiful appearance, or performs middling deeds, the painter of their mind is painted with the colors of red and white karma. Thus, with countless mixed karma colors, the painter of karma, in this human world, various different karmas, mixed colors, are different and varied.
「『又出家人更觀余道，所謂復觀地獄眾生，心之畫師二種業采之所畫作，所謂黃、黑。黃者謂火，黑謂嫉妒，生在下中，地獄中生，如是二種采色所畫。
「『彼比丘觀如是地獄采畫色已，復觀飢渴燒身餓鬼黑業采色。彼一切鬼，一一各各業色所畫。
「『又復觀察何業采色畫作畜生？謂黑赤色。彼若受于第一苦惱、第一怖畏，是黑色畫；若相殺害是赤色畫。如是色者，是心畫師畫如是色。
「『又復略說畜生三處，迭相怖畏——畏殺、畏縛、被他食肉。虛空行者，所謂孔雀、雉鵝等鳥；陸地行者，謂牛水牛、豬馬等畜；水中行者，所謂魚等。彼黑色畫，若不畏殺；彼赤色畫，謂天中象。
「『如是五道五種采色，彼人不能如是思惟。一切世間種種苦惱，天中五相，人中為作，畜生相殺，餓鬼飢渴，地獄之中受大苦惱，如是種種雜業采色之所畫作。愚癡少智，不忌不慮，是故懈怠，不能坐禪、不能持戒、不能讀誦而不能知心之畫師而作余畫。第一畫者，謂世間中生老病死、怨憎集會、恩愛別離、寒熱飢渴，迭相破壞，毀呰供養，僮僕人主苦惱安樂，地獄、餓鬼、畜生、人、天業色，雜畫生死。種雜不能修行、不能思惟，心念知已，不生厭離。而彼比丘舍離坐禪、讀誦之業，余心畫作沙門
【現代漢語翻譯】 現代漢語譯本：『此外，出家人還應進一步觀察其他道的情況，即觀察地獄眾生，他們的心就像畫師一樣，用兩種顏料描繪他們的業報，這兩種顏料是黃色和黑色。黃色代表火焰，黑色代表嫉妒。眾生因此生於下等或中等地獄之中，這兩種顏色描繪了他們的地獄生活。』 『那位比丘觀察了地獄的這些顏色后，又觀察了因飢渴而備受煎熬的餓鬼，他們被黑色的業報所籠罩。每一個餓鬼都被各自的業報顏色所描繪。』 『他又進一步觀察，是什麼樣的業報顏色描繪了畜生道？是黑色和紅色。如果它們遭受極大的痛苦和恐懼，那就是黑色所畫；如果它們互相殘殺，那就是紅色所畫。這些顏色，都是由心這個畫師所描繪的。』 『再簡略地說，畜生道有三個地方，它們彼此恐懼——害怕被殺、害怕被束縛、害怕被吃掉。在空中飛行的，比如孔雀、野雞、鵝等鳥類；在陸地上行走的，比如牛、水牛、豬、馬等牲畜；在水中游動的，比如魚類。其中，黑色代表它們對被殺的恐懼；紅色則代表天上的大象（也難逃被利用的命運）。』 『這五道眾生各有五種顏色，人們卻不能這樣去思考。世間有種種苦惱，天人有五衰之相，人世間有各種作為，畜生道互相殘殺，餓鬼道忍受飢渴，地獄道遭受巨大苦難，這些都是由各種各樣的雜業顏色所描繪的。愚癡而缺少智慧的人，既不警惕也不思考，因此懈怠，不能坐禪、不能持戒、不能讀誦，也不知道心這個畫師在描繪其他的圖畫。第一種圖畫，就是世間的生老病死、怨憎會、恩愛別離、寒冷炎熱、飢餓乾渴，互相破壞，譭謗和讚揚，奴僕和主人之間的苦惱和安樂，以及地獄、餓鬼、畜生、人、天等道的業報顏色，這些雜亂地描繪了生死輪迴。因為混雜而不能修行，不能思惟，即使心裡明白了，也不會產生厭離之心。因此，那些比丘捨棄了坐禪和讀誦的修行，讓心去描繪其他的沙門形象。』
【English Translation】 English version: 『Furthermore, a renunciant should further observe other realms, namely observing the beings in hell, whose minds, like painters, depict their karmic retributions with two kinds of colors, namely yellow and black. Yellow represents fire, and black represents jealousy. Beings are thus born in lower or middle hells, these two colors depicting their hellish existence.』 『That Bhikshu, having observed these colors of hell, further observes the starving ghosts tormented by hunger and thirst, shrouded in the black color of karma. Each and every ghost is depicted by the color of their respective karma.』 『He further observes, what kind of karmic colors depict the animal realm? They are black and red. If they suffer extreme pain and fear, that is depicted by black; if they kill each other, that is depicted by red. These colors are all painted by the mind, the painter.』 『To put it briefly, the animal realm has three places where they fear each other—fear of being killed, fear of being bound, fear of being eaten. Those that fly in the sky, such as peacocks, pheasants, geese, and other birds; those that walk on land, such as cows, buffaloes, pigs, horses, and other livestock; those that swim in the water, such as fish. Among them, black represents their fear of being killed; red represents the elephants in heaven (who also cannot escape being exploited).』 『These five realms each have five colors, yet people cannot think in this way. The world has all kinds of suffering, the Devas have the five signs of decay, the human world has various actions, the animal realm kills each other, the hungry ghost realm endures hunger and thirst, and the hell realm suffers great torment. These are all depicted by various mixed karmic colors. Those who are ignorant and lack wisdom are neither vigilant nor thoughtful, and therefore are lazy, unable to practice meditation, unable to uphold precepts, unable to recite scriptures, and do not know that the mind, the painter, is painting other pictures. The first picture is the world's birth, old age, sickness, and death, meeting with those we hate, separation from those we love, cold and heat, hunger and thirst, mutual destruction, slander and praise, the suffering and happiness between servants and masters, and the karmic colors of hell, hungry ghosts, animals, humans, and Devas, which depict the cycle of birth and death in a mixed way. Because of this mixture, they cannot practice, cannot contemplate, and even if they understand in their hearts, they do not generate aversion. Therefore, those Bhikshus abandon the practice of meditation and recitation, and let their minds paint other images of renunciants.』
之法，禪誦為本。
「『復有異法生死處畫不能思惟，而便思惟更作異畫，所謂種種根緣境界。若有眾生樂境界者，于長久時流轉地獄、餓鬼、畜生。此法雲何？謂眼見色，愛樂境界而生欲心，于彼色中堅固染著。彼人則攝黑業采色，地獄、餓鬼、畜生等處，如是色畫。
「『若彼眾生眼見色已，如是思惟：「此色無常，動轉變異。」彼人如是不喜不樂、不貪不著，如是則為攝白色業，天人中生，乃至涅槃。如是有人眼見色已，不樂不緣、不悕不念，無心受用，不生欲心，彼人則以第一白業采色工畫，于天人中而受快樂。
「『彼惡比丘如是癡心，不思不念、不禪不誦，若眼見色，于境界中喜樂染著，如是縛者則是黑業采色工畫。黠慧之人則能捨彼黑業采色惡意業畫，唯應坐禪、讀誦經律。
「『又復觀察畫師沙門思惟畫時，畫作何像？謂耳聞聲，若愛不愛，彼如實觀：「如是聲者，無常不住，不堅破壞。」如是知已，心不喜樂，不生歡喜，不念不樂、不聽不觀，如是白業采色工畫。彼白色畫，天人中生，天中生已，如是第一種種畫勝。而彼畫師惡意沙門，自言沙門，不曾起心思惟聲畫，然作余畫，而不思惟坐禪讀誦，舍離禪誦，不修白業。
「『又彼聞聲癡意沙門，不曾聞來，愚癡
【現代漢語翻譯】 現代漢語譯本： 修習佛法，以禪定和誦經為根本。
『還有一種不同的生死之處，在於心識無法正確思惟，卻反而思惟並創造出不同的景象，也就是種種根、緣、境界。如果眾生喜愛這些境界，就會在漫長的時間裡流轉于地獄、餓鬼、畜生道。這是什麼法呢？就是眼睛看見外色，因喜愛這些境界而生起貪慾之心，對這些外色產生強烈的執著。這樣的人就會攝取黑業的色彩，如同在地獄、餓鬼、畜生等處作畫一般。
『如果眾生眼睛看見外色之後，這樣思惟：『這些外色是無常的，會變動、轉變、消逝。』這樣的人不喜不樂，不貪不著，這就是攝取白色業，從而在天道或人道中出生，乃至最終達到涅槃。如果有人眼睛看見外色之後，不執著、不攀緣、不希望、不思念，不用心去感受，不生起貪慾之心，這樣的人就是以第一等的白色業作為色彩來作畫，從而在天道或人道中享受快樂。
『那些邪惡的比丘如此愚癡，不思惟、不憶念、不禪定、不誦經，如果眼睛看見外色，就在境界中喜樂染著，這樣被束縛的人就是以黑業作為色彩來作畫。聰明智慧的人就能捨棄那些黑業的色彩和惡意的業畫，只應當坐禪、讀誦經律。
『再進一步觀察畫師沙門思惟作畫的時候，畫的是什麼景象？比如耳朵聽見聲音，無論是喜愛還是不喜愛，他如實地觀察：『這樣的聲音是無常的，不會停留，不堅固，會壞滅。』這樣瞭解之後，內心不喜樂，不生起歡喜，不思念也不貪戀，不聽也不看，這就是白色業的色彩作畫。這種白色畫，能讓人在天道或人道中出生，在天道中出生后，這種第一等的種種畫作就更加殊勝。而那些心懷惡意的畫師沙門，自稱是沙門，卻不曾起心去思惟聲音的景象，反而去作其他的畫，不思惟坐禪讀誦，捨棄禪定和誦經，不修習白色業。
『還有那些聽聞聲音就心生癡意的沙門，從來沒有聽聞過，愚癡。'
【English Translation】 English version: The Dharma (之法) is based on Dhyana (禪) and recitation (誦).
『Furthermore, there is a different state of birth and death where the mind cannot contemplate properly, but instead contemplates and creates different images, namely, various roots, conditions, and realms. If beings delight in these realms, they will transmigrate through hells, hungry ghosts, and animals for a long time. What is this Dharma? It is when the eye sees a form (色), and due to delighting in that realm, desire arises, and they become firmly attached to that form. Such a person then gathers the colors of black karma, like painting in hells, hungry ghosts, and animals.
『If, after seeing a form with the eye, beings contemplate thus: 「This form is impermanent, changing, and transforming,」 such a person neither likes nor dislikes, neither craves nor clings. This is gathering the karma of white, leading to birth in the heavens or among humans, and even to Nirvana. If someone, after seeing a form with the eye, does not delight in it, does not cling to it, does not hope for it, does not think of it, does not mindfully enjoy it, and does not give rise to desire, such a person uses the foremost white karma as colors to paint, and enjoys happiness in the heavens or among humans.
『Those evil Bhikkhus (比丘) are so foolish, they do not contemplate, do not remember, do not practice Dhyana, and do not recite scriptures. If the eye sees a form, they delight in and cling to that realm. Such a bound person is painting with the colors of black karma. Wise people can abandon those colors of black karma and the paintings of evil intentions, and should only practice Dhyana and recite the Sutras (經) and Vinaya (律).
『Furthermore, observe what image the Shramana (沙門) painter contemplates when painting. For example, when the ear hears a sound, whether liked or disliked, they truly observe: 「Such a sound is impermanent, does not abide, is not firm, and will be destroyed.」 Knowing this, the mind does not delight, does not give rise to joy, does not think of it, and does not crave it, neither listening nor watching. This is painting with the colors of white karma. This white painting leads to birth in the heavens or among humans. Having been born in the heavens, such foremost paintings are even more excellent. But those Shramana painters with evil intentions, calling themselves Shramanas, never think of the image of sound, but instead make other paintings, not contemplating Dhyana and recitation, abandoning Dhyana and recitation, and not cultivating white karma.
『Furthermore, those Shramanas who are foolish and infatuated when hearing sounds have never heard, foolish.』
無智，如是思惟：「此聲可愛，能令心喜，能令我樂。」彼惡沙門不善觀察，故觀彼聲，心生悕望，因之生欲，于彼聲中心生喜樂。此黑采色心之畫師，畫作地獄、餓鬼、畜生。彼惡沙門知業畫已，而作余畫，舍離坐禪、讀誦等業。
正法念處經卷第四十八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四十九
元魏婆羅門瞿曇般若流支譯觀天品之二十八(夜摩天之十四)
「『又惡比丘離於雜色種種畫已，更作余畫。何者余畫？所謂餘者，因根境界生死繫縛。彼根境界，或有可愛或不可愛，謂鼻嗅香。彼觀察了，鼻所嗅者若香若臭，于香不樂、不善觀察，不能壞心，如是思惟：「此香無常，唸唸不住，不堅破壞。如是實香，本無後有，已有還無。」彼如是香，臭不可樂，心亦不轉。彼白業畫、善業畫故，人天中生。而彼畫師惡意沙門，舍如是業而作余畫，離禪誦業。
「『又嗅餘香，于香喜樂，心迷惑故，悕望所迷，不善觀察，心則破壞，是黑色業。常集如是黑業采故，畫于地獄、餓鬼、畜生，受諸苦惱。彼惡沙門舍離如是業彩色畫，不能思惟，而作余畫，妨廢坐禪、讀誦經律。
「『又有雜業種種采畫，所謂舌味，或有可愛或不可愛。彼善比丘
【現代漢語翻譯】 現代漢語譯本 愚昧之人這樣想：『這聲音可愛，能使我心歡喜，能使我快樂。』那些邪惡的沙門不善於觀察，因此觀察那聲音時，心中生起希望，因此產生慾望，對那聲音心中生起喜樂。這黑色的畫師，用心的色彩，畫出地獄、餓鬼、畜生。那些邪惡的沙門知道業的圖畫已經完成，又作其他的圖畫，捨棄坐禪、讀誦等修行。
《正法念處經》卷第四十八
《正法念處經》卷第四十九
元魏婆羅門瞿曇般若流支譯 觀天品之二十八 (夜摩天之十四)
『再者，邪惡的比丘離開各種顏色的圖畫后，又作其他的圖畫。什麼是其他的圖畫呢？所謂其他的圖畫，就是因為根、境界而產生的生死束縛。那些根、境界，有的可愛，有的不可愛，比如鼻子嗅香。他觀察了，鼻子所嗅到的，無論是香是臭，對於香不感到快樂、不善於觀察，不能夠壞滅自己的心，這樣思惟：『這香是無常的，唸唸不住，不堅固，會破壞。這樣的真實的香，本來沒有，後來才有，已經有了還會消失。』他對於這樣的香，臭的不可喜愛的，心也不動搖。因為他畫的是白業的圖畫、善業的圖畫，所以在人天中出生。而那個畫師，惡意的沙門，捨棄這樣的行業，而作其他的圖畫，離開禪定和誦經的修行。
『又嗅其他的香，對於香感到喜悅快樂，因為心迷惑的緣故，被希望所迷惑，不善於觀察，心就被破壞了，這是黑色的業。常常積聚這樣的黑色業的色彩，就畫出了地獄、餓鬼、畜生，在那裡遭受各種苦惱。那些邪惡的沙門捨棄了這樣的業的彩色圖畫，不能夠思惟，而作其他的圖畫，妨礙廢止坐禪、讀誦經律。
『又有雜業的各種色彩的圖畫，就是舌頭的味道，有的可愛，有的不可愛。那些善良的比丘
【English Translation】 English version The ignorant thus thinks: 'This sound is lovely, able to gladden the heart, able to make me happy.' Those evil shramanas (ascetics) do not observe well, therefore, when observing that sound, hope arises in their hearts, and thus desire arises, and joy and pleasure arise in their hearts for that sound. This black-colored painter of the mind paints hells, pretas (hungry ghosts), and animals. Those evil shramanas, knowing that the painting of karma is complete, then make other paintings, abandoning dhyana (meditation), recitation, and other practices.
Zheng Fa Nian Chu Jing (Sutra on the Establishment of Right Mindfulness) Volume 48
Zheng Fa Nian Chu Jing (Sutra on the Establishment of Right Mindfulness) Volume 49
Translated by Gautama Prajnaruchi, a Brahmin of the Yuan Wei Dynasty. Chapter 28 on Observing the Heavens (Fourteenth of the Yama Heaven)
'Furthermore, evil bhikshus (monks) leave behind various colored paintings and create other paintings. What are these other paintings? These so-called other paintings are the bonds of birth and death arising from the indriyas (sense faculties) and their objects. These indriyas and their objects are sometimes lovely and sometimes unlovely, such as the nose smelling scents. Having observed, whatever the nose smells, whether fragrant or foul, they do not delight in fragrance, do not observe well, and cannot destroy their minds, thinking thus: 'This fragrance is impermanent, ceasing moment by moment, not firm, and subject to destruction. Such a real fragrance originally did not exist, then came into being, and having existed, will cease again.' Their minds do not waver even with such fragrances that are foul and unlovely. Because they paint white karma paintings and good karma paintings, they are born in the realms of humans and devas (gods). But that painter, the malicious shramana, abandons such practices and creates other paintings, departing from the practices of dhyana and reciting scriptures.
'Moreover, smelling other fragrances, they delight and rejoice in the fragrance, and because their minds are deluded, they are misled by hope, do not observe well, and their minds are destroyed; this is black karma. Constantly accumulating such black karma colors, they paint hells, pretas (hungry ghosts), and animals, suffering various afflictions there. Those evil shramanas abandon such colored paintings of karma, are unable to contemplate, and create other paintings, hindering and abandoning dhyana and the reading of sutras and vinaya (monastic rules).
'Furthermore, there are various colored paintings of mixed karma, such as the taste of the tongue, some lovely and some unlovely. Those virtuous bhikshus
得可愛味，不喜不瞋、不念不樂，於此美味常善觀察，無不善觀。「如此味者，本無後有，已有還無。手捉彼食，內于口中，以舌觸之，舌得食已，彼食名甜，即生美味。熟爛腦涕，額頞中下、龂中而出。舌頭得味與涎和合，在牙關中咀而嚼之，如是繫縛愚癡凡夫。」彼人如是思惟舌味正觀察者，是白色畫。此白色畫，若於人中、若於天中受第一樂。
「『彼惡沙門不能觀察如是業畫，而作余畫，妨廢坐禪、讀誦經律。彼愚癡人食味在舌，甜舌觸已，乃得其味，作如是念：「此食好味，第一好味、勝味美味，色香具足，第一凈潔。」食慢心故，身口意等行於惡業。此黑業畫，在於地獄、餓鬼、畜生三處明瞭。彼惡沙門自言沙門，不正觀察之所破壞，以自妨亂，舍業畫已，更作余畫，以妨禪誦。
「『復有業畫，業畫世間，謂唯有根境界相著，有身觸識。于彼實觸，心善觀察，此所生觸，則有三種，非常不住、非不破壞，唯有薄皮；見之生愛，唯有根處；非是凈潔，非常、非樂、非有我法，唯假和合，故名為身。四大如篋、如箭入體，常妨、常病，一切過處。如是真實觀察身觸，觸則不妨。此觸唯客能為妨礙，非自己物。若能如是善觀察者，白色業畫，天人中生。
「『彼惡沙門、立沙門者，不作如
【現代漢語翻譯】 現代漢語譯本：得到令人喜愛的味道時，不喜悅也不嗔怒，不起念也不快樂，對於這種美味常常善於觀察，沒有不善於觀察的。『這樣的味道，本來沒有後來才有，已經有了還會消失。用手拿起食物，放入嘴裡，用舌頭接觸它，舌頭得到食物后，稱這種食物為甜，就產生了美味。這些美味是從熟爛的腦漿和鼻涕，從額頭、鼻樑中下部、牙齦中流出來的。舌頭得到味道與唾液混合，在牙齒間咀嚼，這樣就束縛了愚癡的凡夫。』那個人如果這樣思維，正確觀察舌頭的味道，就是白色的業畫（指引向善道的行為）。這種白色的業畫，如果在人中或天中，會得到第一等的快樂。 『那些邪惡的沙門（出家人），不能觀察這樣的業畫，卻做其他的業畫，妨礙坐禪、讀誦經律。那些愚癡的人，食物的味道在舌頭上，甜味接觸舌頭后，才得到味道，就產生這樣的念頭：「這食物味道好，第一等的好味道，勝過其他味道的美味，色香味俱全，第一等的乾淨。」因為食物而產生傲慢心，身口意等都行於惡業。這種黑色的業畫（指引向惡道的行為），在地獄、餓鬼、畜生三處會顯現。那些邪惡的沙門，自稱是沙門，因為不正當的觀察而被破壞，自己妨礙自己，捨棄了業畫，又做其他的業畫，來妨礙禪定和誦經。 『還有一種業畫，是世間的業畫，就是隻有根（指眼、耳、鼻、舌、身、意六根）與境界（指色、聲、香、味、觸、法六塵）相互接觸，產生身體的觸覺和意識。對於這種真實的觸覺，內心善於觀察，這種所產生的觸覺，有三種特性，就是非常、不住、非不破壞，只有薄薄的一層皮；看到它就產生愛慾，只是根的所在；不是乾淨的，不是永恒的，不是快樂的，沒有我（獨立存在的實體）的法則，只是虛假的聚合，所以叫做身體。四大（地、水、火、風）就像箱子，像箭射入身體，常常妨礙，常常生病，充滿了一切過錯。如果這樣真實地觀察身體的觸覺，觸覺就不會成為妨礙。這種觸覺只是外來的東西才能成為妨礙，不是自己本身的東西。如果能夠這樣善於觀察，就是白色的業畫，會在天人和人中出生。 『那些邪惡的沙門、自稱是沙門的人，不這樣做……』
【English Translation】 English version: When obtaining a delightful taste, one neither rejoices nor becomes angry, neither contemplates nor feels pleasure. One should constantly and skillfully observe this deliciousness, without any unskillful observation. 'Such a taste, originally non-existent, comes into being later, and having existed, it vanishes again. One picks up the food with their hand, puts it into their mouth, and touches it with their tongue. When the tongue receives the food, it is called sweet, and a delicious taste arises. These flavors come from the ripe and rotten brain fluids and mucus, flowing from the forehead, the middle and lower parts of the nose, and from within the gums. The tongue obtains the taste, mixes with saliva, and chews it between the teeth. In this way, foolish ordinary people are bound.' If that person thinks in this way, correctly observing the taste of the tongue, it is a white karma-painting (behavior that leads to good). This white karma-painting, if experienced among humans or in the heavens, will bring the foremost happiness. 'Those evil shramanas (ascetics), are unable to observe such karma-paintings, and instead create other paintings, hindering meditation and the recitation of scriptures and precepts. Those foolish people, the taste of food is on the tongue, and only after the sweetness touches the tongue do they obtain the taste, and they think, 'This food has a good taste, the foremost good taste, a superior and delicious taste, complete with color and fragrance, and is the foremost pure.' Because of arrogance arising from food, their body, speech, and mind engage in evil deeds. This black karma-painting (behavior that leads to evil), will be clearly manifested in the three realms of hell, hungry ghosts, and animals. Those evil shramanas, who call themselves shramanas, are destroyed by their incorrect observations, hindering themselves, abandoning karma-paintings, and creating other paintings, hindering meditation and recitation. 'There is also a karma-painting, a worldly karma-painting, which is only the contact of the roots (the six senses: eyes, ears, nose, tongue, body, and mind) with their spheres (the six objects of sense: sight, sound, smell, taste, touch, and mental objects), resulting in bodily touch and consciousness. With regard to that real touch, the mind should skillfully observe that the touch that arises has three characteristics: it is impermanent, not abiding, and not indestructible, only a thin layer of skin; seeing it gives rise to desire, it is only the location of the roots; it is not pure, not permanent, not pleasurable, and has no atman (self) nature, but is only a false aggregation, hence it is called the body. The four great elements (earth, water, fire, and wind) are like a box, like an arrow entering the body, constantly hindering, constantly causing illness, and full of all faults. If one truly observes bodily touch in this way, touch will not become an obstacle. This touch is only an obstacle caused by external things, not by one's own nature. If one can skillfully observe in this way, it is a white karma-painting, and one will be born among gods and humans. 'Those evil shramanas, those who claim to be shramanas, do not do this...'
是思惟觀察。心業畫師，種種異異業畫世間，彼惡比丘舍不觀察，更作余畫，妨廢坐禪、讀誦經律。
「『又復愚癡凡夫之人不善觀察，而於此觸不正觀察，生如是心：「我此觸者，第一樂觸，身體肥盛，則集樂因。得此樂觸，我則受樂。」如是愚癡凡夫之人，而於此觸不善觀察、不善思惟，此黑業彩畫作地獄、餓鬼、畜生。彼惡沙門、立沙門者，舍彼業畫而不思惟，更作余畫，妨廢坐禪、讀誦經律。
「『又惡沙門、立沙門者樂世間法，非出世法，于出世法不思不念。出世法者，謂四聖諦。而於滅道十六種行，阿那波那出息入息及以四禪、四種梵行、四沙門果不修不行。舍此法已，作余鄙業，心不寂靜，唯為少樂、少彩色畫，妨廢坐禪、讀誦經律，更求異色不寂靜畫。彼因如是不正觀察，身壞命終墮于惡道，生地獄中。
「『又彼畫者復有大過，入于惡道地獄因緣，所謂畫作端正婦女種種嚴飾善妙之色。以愚癡故，心生喜樂，令他餘人見已愛樂，欲發亂心，何況作者。如是之人，能令自他二俱欲發，身壞命終墮于惡道，生地獄中。』
「爾時，世尊迦葉如來而說偈言：
「『若不思業畫， 而作余彩畫， 為畫火所燒， 入于地獄中。 不思無漏法， 而樂於漏法，
【現代漢語翻譯】 現代漢語譯本：是思惟觀察。心就像一個畫師，用種種不同的業來描繪世間。那些惡比丘捨棄了對這些業的觀察，反而去創作其他的圖畫，妨礙了坐禪、讀誦經律。 『此外，愚癡的凡夫不善於觀察，對於觸覺不能正確地觀察，從而產生這樣的想法：「我所感受的這種觸覺，是第一等的快樂觸覺，身體因此而肥壯，這是積累快樂的原因。得到這種快樂的觸覺，我就可以享受快樂。」像這樣愚癡的凡夫，對於觸覺不能好好地觀察、不能好好地思惟，這種黑色的業的彩畫會創造出地獄、餓鬼、畜生。那些惡沙門（Śrāmaṇa，出家修行者）、自稱為沙門的人，捨棄了對這些業的圖畫的思惟，反而去創作其他的圖畫，妨礙了坐禪、讀誦經律。 『此外，惡沙門、自稱為沙門的人，喜歡世間的法，不喜歡出世間的法，對於出世間的法不思不想。出世間的法，指的是四聖諦（catvāri-ārya-satyāni）。對於滅道（nirodha-mārga）的十六種行相，阿那波那（ānāpāna，入出息念）的出息入息以及四禪（catvāri dhyānāni）、四種梵行（catasro brahma-vihārāḥ）、四沙門果（catvāri śrāmaṇyāphalāni）不修習不行持。捨棄了這些法之後，去做其他的卑劣的行業，內心不能寂靜，只爲了少許的快樂、少許的彩色圖畫，妨礙了坐禪、讀誦經律，更去尋求其他的異色不寂靜的圖畫。他們因為這樣不正確的觀察，身壞命終之後墮入惡道，生在地獄中。 『此外，那些畫師還有更大的過失，是進入惡道地獄的因緣，也就是畫作端正的婦女，用種種裝飾來美化她們的顏色。因為愚癡的緣故，內心產生喜悅，讓其他的人看到之後也產生愛戀，慾望擾亂他們的心，更何況是作者本人。像這樣的人，能夠使自己和他人二者都產生慾望，身壞命終之後墮入惡道，生在地獄中。』 『當時，世尊迦葉如來（Kāśyapa-Tathāgata）說了這樣的偈語： 『如果不思惟業的圖畫，而去創作其他的彩色圖畫，就會被圖畫的火焰所焚燒，進入地獄之中。 不思惟無漏的法，而喜歡有漏的法，
【English Translation】 English version: It is thinking and observing. The mind is like a painter, using various different karmas to paint the world. Those evil Bhikshus (比丘，monks) abandon the observation of these karmas and instead create other paintings, hindering meditation, reading, and reciting scriptures and precepts. 『Furthermore, foolish ordinary people do not observe well, and they do not observe this touch correctly, thus generating such thoughts: 「This touch of mine is the foremost pleasurable touch, and my body becomes plump and strong because of it, thus accumulating the causes of pleasure. By obtaining this pleasurable touch, I will experience pleasure.」 Like this, foolish ordinary people do not observe well or contemplate well this touch, and this black karma painting creates hells, hungry ghosts, and animals. Those evil Śrāmaṇas (沙門，ascetics), those who claim to be Śrāmaṇas, abandon the contemplation of these karma paintings and instead create other paintings, hindering meditation, reading, and reciting scriptures and precepts. 『Furthermore, evil Śrāmaṇas, those who claim to be Śrāmaṇas, enjoy worldly dharmas and do not enjoy supramundane dharmas, and they do not think of or contemplate supramundane dharmas. Supramundane dharmas refer to the Four Noble Truths (catvāri-ārya-satyāni). They do not cultivate or practice the sixteen aspects of the path to cessation (nirodha-mārga), ānāpāna (阿那波那，mindfulness of breathing) of outgoing and incoming breaths, as well as the four dhyānas (catvāri dhyānāni), the four Brahmavihāras (catasro brahma-vihārāḥ), and the four fruits of Śrāmaṇaship (catvāri śrāmaṇyāphalāni). Having abandoned these dharmas, they engage in other base activities, their minds are not tranquil, and they only pursue small pleasures and small colorful paintings, hindering meditation, reading, and reciting scriptures and precepts, and further seeking other different-colored, non-tranquil paintings. Because of such incorrect observation, after their bodies are destroyed and their lives end, they fall into evil paths and are born in hells. 『Furthermore, those painters have even greater faults, which are the causes and conditions for entering evil paths and hells, namely, painting beautiful women with various adornments and exquisite colors. Because of foolishness, their minds generate joy and pleasure, causing others who see them to also generate love and desire, disturbing their minds, let alone the painters themselves. Such people are able to cause both themselves and others to generate desire, and after their bodies are destroyed and their lives end, they fall into evil paths and are born in hells.』 『At that time, the World Honored One, Kāśyapa-Tathāgata (迦葉如來，Kāśyapa-Tathāgata), spoke this verse: 『If one does not contemplate the paintings of karma, but instead creates other colorful paintings, they will be burned by the fire of the paintings and enter into hell. If one does not contemplate the unconditioned dharmas, but instead enjoys the conditioned dharmas,
彼人染心癡， 臨險岸欲墮。 若人應禪誦， 若應依林住， 癡故舍所應， 則墮于地獄。 癡故惡思惟， 作大力畫罥， 為畫之所誑， 將向地獄去。 彩色非為雜， 心畫乃是雜； 彩畫雨則滅， 心畫不可失。 若人心不畫， 彼畫不如心。 業畫是大畫， 畫於三界處。 眾生種種色， 流轉五道中， 一切是業畫， 心畫師所作。 此之心畫師， 畫作業羅網， 縛一切眾生， 流轉於三界。 雨炙塵煙等， 令畫色失滅； 彼之心業畫， 千億劫不失。 一切地失壞， 海水亦干竭， 若心畫所作， 畢竟不破壞。 癡者不觀察， 種種自業畫， 以命財物故， 而作余畫業。
「『畫師沙門妨廢坐禪、讀誦經律，如是分別，有無量過。樂畫作者，善人不愛，不善者樂，是故比丘不應畫作。畫亂其心，不得涅槃，乃至不能善觀察行，修一善法。是故應當如是正學：若諸比丘欲求涅槃，畏惡業者，乃至自手不執畫筆。我今呵責此三種法，沙門之人所不應作，以知彼法如是過故。
「『又第四法，沙門之人所不應作。何者第四？所謂邪聞惡不善法，歌詠贊誦。如是比
【現代漢語翻譯】 現代漢語譯本 那人被愚癡的心所迷惑，臨近危險的岸邊將要墜落。 如果有人應該禪修誦經，如果應該住在山林中， 因為愚癡而捨棄了應該做的事，就會墮入地獄。 因為愚癡而產生邪惡的思惟，製造出強大的業力之網， 被業力之網所欺騙，將被帶向地獄。 彩色的圖畫並非真正的雜亂，內心的圖畫才是真正的雜亂； 彩色的圖畫被雨水沖刷就會消失，內心的圖畫卻無法磨滅。 如果人的內心沒有圖畫，那麼外在的圖畫就不如內心的圖畫。 業力的圖畫是最大的圖畫，它存在於三界（欲界、色界、無色界）之中。 眾生呈現出種種不同的形態，在五道（地獄、餓鬼、畜生、人、天）中流轉， 一切都是業力的圖畫，由內心的畫師所創作。 這個內心的畫師，繪製出業力的羅網， 束縛一切眾生，使他們在三界中流轉。 雨水、酷熱、塵土、煙霧等等，會使圖畫的顏色消失； 但內心的業力圖畫，即使經過千億劫也不會消失。 即使一切土地都毀滅，海水也乾涸， 由內心圖畫所造作的業，最終也不會被破壞。 愚癡的人不觀察，自己所造作的種種業力圖畫， 爲了生命、財產和物品的緣故，而造作其他的業力圖畫。 『畫師沙門妨礙坐禪、讀誦經律，像這樣分別，有無量的過失。喜歡繪畫的人，善良的人不喜愛，不善良的人喜愛，因此比丘不應該繪畫。繪畫擾亂他的心，不能得到涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），甚至不能好好地觀察修行，修習一種善法。因此應當這樣正確地學習：如果各位比丘想要追求涅槃，畏懼惡業，甚至自己的手都不拿畫筆。我現在呵責這三種法，沙門（Sramana，指佛教出家修行者）之人不應該做，因為知道這些法有這樣的過失。』 『又有第四種法，沙門之人不應該做。什麼是第四種？就是聽聞邪惡的不善之法，歌詠贊誦。像這樣比丘』
【English Translation】 English version That person, with a mind deluded by ignorance, is near a dangerous shore, about to fall. If one should practice meditation and recitation, if one should dwell in the forest, Because of ignorance, abandoning what should be done, one will fall into hell. Because of ignorance, generating evil thoughts, creating a powerful net of karma, Deceived by the net of karma, one will be led to hell. Colored paintings are not truly chaotic, the paintings of the mind are truly chaotic; Colored paintings will disappear when washed by rain, but the paintings of the mind cannot be erased. If a person's mind has no paintings, then external paintings are not as good as the paintings of the mind. The painting of karma is the greatest painting, it exists in the three realms (Desire Realm, Form Realm, Formless Realm). Sentient beings appear in various forms, transmigrating in the five paths (hell, hungry ghosts, animals, humans, gods), Everything is a painting of karma, created by the painter of the mind. This painter of the mind, paints the net of karma, Binding all sentient beings, causing them to transmigrate in the three realms. Rain, heat, dust, smoke, etc., cause the colors of paintings to disappear; But the karmic paintings of the mind, will not disappear even after billions of kalpas (kalpa, an aeon in Buddhist cosmology). Even if all the land is destroyed, and the sea dries up, The karma created by the paintings of the mind, will ultimately not be destroyed. Ignorant people do not observe, the various karmic paintings they have created themselves, For the sake of life, property, and possessions, they create other karmic paintings. 『A Sramana (Sramana, a Buddhist renunciate) who is a painter hinders meditation, reciting scriptures and precepts; distinguishing in this way, there are immeasurable faults. Those who enjoy painting, good people do not like, bad people like, therefore a Bhiksu (Bhiksu, a Buddhist monk) should not paint. Painting disturbs his mind, he cannot attain Nirvana (Nirvana, the state of liberation from the cycle of birth and death), and cannot even properly observe practice, cultivating a single good Dharma (Dharma, Buddhist teachings). Therefore, one should learn correctly in this way: if you Bhiksus want to pursue Nirvana, and fear evil karma, do not even hold a paintbrush in your own hands. I now rebuke these three Dharmas, which a Sramana should not do, because he knows that these Dharmas have such faults.』 『There is also a fourth Dharma, which a Sramana should not do. What is the fourth? It is listening to evil and unwholesome Dharmas, singing and praising them. Like this Bhiksu』
丘舍離妻子、親舊知識、父母兄弟，欲斷煩惱，坐禪讀誦，是故出家。若不亂心，常一心者，能斷煩惱，無能妨亂。若作歌詠贊誦惡事，種種憶念，心意則亂。彼亂心故，妨礙善法，不能禪誦、不近師長、不聞正法、不樂供養佛法僧寶、不攝威儀、不能善持威儀之戒，常作歌詠，心生愛樂。如是歌詠，依彼所詠，過去種種曾聞之法，非法所攝，唯聞彼法以為耳樂，非善觀察所攝、所集，綺語相應。彼如是法，是惡沙門之所信樂，數數聞已，行彼惡道，行惡道故，復作俗人，自壞正法。樂歌詠故，常作歌詠，則于禪誦懈怠不勤，乃至不應入眾僧中，一切飲食皆不應食。懈怠尚爾，何況破戒。入眾僧中猶尚不應，何況得受床敷臥具、病藥所須，或復受他禮拜恭敬，懈怠之人所不應受。是故比丘常歌詠者，以歌詠故，不樂坐禪、讀誦經律。樂歌詠者，唯常勤心習作歌詠，常一切時樂依歌詠，種種方便，間錯心意，為種種癡之所破壞，贊彼歌詠有種種味。彼人如是自亂心意，命欲漸盡，老死時到，將欲往至未曾知處，獨行無伴，離出世法。若常歌詠，愚癡之人，不覺死至，甚為自誑。人身難得，諸根難具，雖得出家，徒作歌詠，空無所獲，虛妄而死，失自利益。
「『又複比丘作歌詠者，癡破壞故，垢心垢行，作歌詠業
【現代漢語翻譯】 現代漢語譯本 丘舍離的妻子、親戚朋友、父母兄弟，爲了斷除煩惱，坐禪讀誦佛經，所以選擇出家。如果能不亂心，常常保持一心不亂，就能斷除煩惱，沒有人能夠妨礙。如果唱歌讚美不好的事情，進行各種回憶和思念，心意就會散亂。因為心意散亂的緣故，就會妨礙好的佛法，不能禪定誦經，不親近師長，不能聽聞正法，不樂於供養佛法僧三寶，不能約束自己的行為舉止，不能好好地持守威儀之戒，常常唱歌，心中產生喜愛和快樂。像這樣唱歌，依據他所唱的內容，過去種種曾經聽聞的法，被非法所攝，只把聽聞那些法作為耳朵的快樂，不是善於觀察所攝、所集，與綺語相應。像這樣的法，是惡劣的沙門所喜愛信奉的，多次聽聞之後，就走上那條惡道，因為走惡道的緣故，又重新成為世俗之人，自己破壞了正法。因為喜歡唱歌的緣故，常常唱歌，就會對禪定誦經懈怠不勤奮，甚至不應該進入僧眾之中，一切飲食都不應該食用。懈怠尚且如此，更何況是破戒。進入僧眾之中尚且不應該，更何況能夠接受床鋪臥具、生病時所需的藥物，或者接受他人的禮拜恭敬，這些都是懈怠之人不應該接受的。所以比丘常常唱歌，因為唱歌的緣故，就不喜歡坐禪、讀誦經律。喜歡唱歌的人，只是常常勤奮地學習唱歌，常常一切時候都喜歡依靠唱歌，用各種方法，擾亂自己的心意，被各種愚癡所破壞，讚美那些歌詠有種種滋味。這樣的人自己擾亂心意，生命漸漸耗盡，衰老死亡的時候到來，將要前往未曾知道的地方，獨自前行沒有伴侶，遠離出世之法。如果常常唱歌，愚癡的人，不覺察死亡的到來，實在是自己欺騙自己。人身難以得到，諸根難以具足，即使能夠出家，卻只是唱歌，空無所得，虛妄而死，失去自己的利益。
『還有比丘唱歌的，因為愚癡被破壞的緣故，內心污垢行為污垢，從事唱歌的行業』
【English Translation】 English version The wife, relatives, friends, parents, and siblings of Qusheli (name of a person), renounced their homes to eliminate afflictions, practice meditation, and recite scriptures. If one can maintain a calm mind and remain focused, they can eradicate afflictions, and no one can hinder them. However, if one sings songs praising evil deeds, engages in various recollections and thoughts, their mind will become distracted. Because of this distraction, they will hinder good Dharma, be unable to meditate and recite scriptures, not associate with teachers, not hear the correct Dharma, not delight in making offerings to the Buddha, Dharma, and Sangha (the three jewels), not restrain their behavior, and not uphold the precepts of conduct well. They constantly sing songs, and their hearts generate love and joy. Singing like this, based on what they sing, various laws that they have heard in the past, are included in the illegal, only hearing those laws as the pleasure of the ear, not the good observation, collection, and collection, corresponding to the beautiful words. Such a law is believed and loved by evil Shamen (Buddhist monks), and after hearing it many times, they embark on that evil path. Because they walk the evil path, they become secular people again, destroying the right law themselves. Because they like to sing, they often sing, and they will be lazy and not diligent in meditation and chanting, and should not even enter the Sangha (Buddhist community). All food should not be eaten. Laziness is still the case, let alone breaking the precepts. It is still not appropriate to enter the Sangha, let alone receive beds, bedding, medicine needed for illness, or receive worship and respect from others, which should not be accepted by lazy people. Therefore, bhikkhus (Buddhist monks) who often sing do not like to meditate and recite scriptures because of singing. Those who like to sing only often diligently practice singing, and often like to rely on singing at all times, using various methods to disturb their minds, and are destroyed by various kinds of ignorance, praising those songs with various flavors. Such a person disturbs his own mind, his life is gradually exhausted, the time of old age and death arrives, and he is about to go to a place he has never known, walking alone without a companion, away from the Dharma of transcendence. If you often sing, a foolish person does not realize that death is coming, and is really deceiving himself. It is difficult to obtain a human body, and it is difficult to have all the faculties. Even if you can become a monk, you only sing, and you gain nothing, die in vain, and lose your own interests.
'Also, bhikkhus who sing, because they are destroyed by ignorance, have dirty hearts and dirty behavior, and engage in the singing industry.'
。一切癡中，婦女癡大。彼婦女癡，比丘不應。婦女癡者，少而能燒，如火雖少，能多焚燒。彼婦女癡，如是能燒愚癡軍眾，彼于生中百千萬處，皆悉能燒。彼歌詠中，初贊婦女。婦女在初。彼婦女癡破壞比丘，種種無量不正觀察，愚癡壞心，贊婦女身以為供養，持在心中，說為凈潔。彼惡比丘一切自身失正觀察，復令他人不正觀察，自他失故，身壞命終墮于惡道，生地獄中。彼于所聞惡不善法，歌詠贊頌，繫縛過故。
「『又聞邪法歌詠贊頌，復有大過，謂惡沙門聞邪惡法，歌詠贊頌，令意愚闇。若復彼人未曾聞來、未曾見來，不從他人先見聞來，直自貪心故作歌詠，復教他人種種歌詠，言我曾見、言我曾聞，故被繫縛。以彼他人知如是人先不見來、先不聞來，則言如是不善之人。如是妄語，自心思量而作歌詠。彼人如是妄語業故，身壞命終墮于惡道，生地獄中。歌詠過故。
「『又聞邪法歌詠贊頌，復有大過，所謂邪聞樂於歌詠，于所從聞先舊之人則生噁心，憎嫉之言：「我歌詠勝。」毀呰先舊久時論師；彼實大能，言其不善。彼惡沙門如是舍離坐禪讀誦，增長瞋恚，具足增長不善垢業。白凈善業于未來世能與安樂，此善業滅。梵行之人輕賤如是聞邪惡法而歌詠者，以如是人心不正故。
「『
【現代漢語翻譯】 現代漢語譯本 一切愚癡之中，婦女的愚癡最為嚴重。對於婦女的愚癡，比丘不應該沾染。婦女的愚癡，雖小卻能燃燒，就像火雖小，卻能焚燒很多東西一樣。婦女的愚癡，能夠焚燒愚癡的軍隊，在無數次的生命輪迴中，都能造成傷害。在歌詠中，最初讚美婦女，婦女被放在首位。婦女的愚癡會破壞比丘的修行，導致種種無量的不正觀察，愚癡矇蔽內心，讚美婦女的身體，並將其作為供養，珍藏在心中，說它是純潔的。那些邪惡的比丘，自己失去正確的觀察，又使他人產生不正的觀察，因為自己和他人都迷失了，所以身死命終后墮入惡道，生於地獄之中。他們因為歌詠贊頌那些邪惡不善的法，而被束縛。
『又聽聞邪法並歌詠贊頌，還有更大的過失，就是那些邪惡的沙門（Śrāmaṇa，出家修行者）聽聞邪惡的法，歌詠贊頌，使心意愚昧昏暗。如果有人從未聽聞過，從未見過，不是從他人那裡先聽聞或見過的，只是因為自己的貪心而創作歌詠，又教導他人各種歌詠，聲稱自己曾見過、曾聽過，因此被束縛。因為其他人知道這個人以前沒有見過、沒有聽過，就會說這個人是不善之人。像這樣說妄語，自己思考衡量后創作歌詠。這個人因為這樣的妄語業，身死命終后墮入惡道，生於地獄之中。這是歌詠的過失。
『又聽聞邪法並歌詠贊頌，還有更大的過失，就是那些喜歡聽邪法並樂於歌詠的人，對於自己所聽從的先輩或年長論師心生惡念，產生憎恨嫉妒之心，說：『我的歌詠比他強。』詆譭先輩或長久以來的論師；實際上他們很有能力，卻說他們不好。這些邪惡的沙門因此捨棄坐禪和讀誦，增長瞋恚，完全增長不善的污垢之業。本來清凈的善業在未來世能夠帶來安樂，現在這些善業卻被消滅了。清凈修行的人會輕視那些聽聞邪惡的法並歌詠的人，因為這些人的心不正。』
【English Translation】 English version Among all kinds of ignorance, the ignorance regarding women is the greatest. A Bhikṣu (Buddhist monk) should not be attached to the ignorance regarding women. The ignorance regarding women, though small, can burn, just as a small fire can burn a lot. The ignorance regarding women can burn an army of ignorance, and can cause harm in countless lifetimes. In songs, women are praised first, and women are placed first. The ignorance regarding women destroys the practice of Bhikṣus, leading to all kinds of immeasurable incorrect observations. Ignorance obscures the mind, praising the body of women, taking it as an offering, treasuring it in the heart, and saying it is pure. Those evil Bhikṣus lose their correct observation and cause others to have incorrect observations. Because both themselves and others are lost, they fall into evil paths after death, and are born in hell. They are bound because they sing and praise those evil and unwholesome Dharmas (teachings).
『Furthermore, there is an even greater fault in hearing and singing praises of evil Dharmas, which is that those evil Śrāmaṇas (wandering ascetics) hear evil Dharmas, sing praises, and make their minds ignorant and dark. If someone has never heard or seen, and has not heard or seen from others, but creates songs out of their own greed, and teaches others various songs, claiming that they have seen or heard, they are therefore bound. Because others know that this person has not seen or heard before, they will say that this person is not a good person. They tell lies like this, thinking and measuring in their own minds before creating songs. Because of such false speech, that person falls into evil paths after death, and is born in hell. This is the fault of singing.
『Furthermore, there is an even greater fault in hearing and singing praises of evil Dharmas, which is that those who like to hear evil Dharmas and enjoy singing develop evil thoughts towards their predecessors or senior teachers from whom they have learned, and develop hatred and jealousy, saying: 『My singing is better than his.』 They slander their predecessors or long-time teachers; in reality, they are very capable, but they say they are not good. These evil Śrāmaṇas therefore abandon meditation and recitation, increase anger, and fully increase unwholesome defilements. The pure wholesome karma that could bring happiness in the future is now destroyed. Those who practice pure conduct will despise those who hear evil Dharmas and sing, because these people's minds are not correct.』
又聞邪法歌詠贊頌，復有大過。如是邪聞而歌詠者，若晝若夜心意不正，不念佛法而樂歌詠，恒常讚頌，不思正法、不能坐禪又不精勤除滅煩惱。如是之人非實沙門，無沙門意。正法難得，于百千劫難得正法，彼惡沙門、立沙門者得如是法，而不正行，而不攝取。
「『又聞邪法歌詠贊頌，復有大過，謂彼惡人貪作歌詠，未曾聞來而便讚頌，或時妄語。彼人常近不正行者，猶如狂人，心㦜動故，於一切處皆悉往到，讚詠歌頌，繫縛邪語、贊妄語者。種種所說，所有口業皆悉妄語，不曾一實。如是之人歌詠覆心，復近其餘富貴惡人，依止彼故，作不善業。如是之人近惡人故，得酒供養，以飲酒故，不作一善。其心動亂，失自利益，由飲酒故，惡道門開。彼人醉故，能作一切不善惡業，見婦女故，不正觀察，故失正心。彼惡沙門作非梵行，彼燒福德，爛臭惡物，如毗頭羅有花無果，猶如晝燈，無光明照，又如晝月，無涼冷觸。如是如是，彼惡比丘唯以袈裟覆身而已，唯有沙門形色而已，身壞命終墮于惡道，生地獄中。
「『彼聞惡法歌詠過故，讚頌過故。是故沙門聞不善法，不應歌詠、不應讚頌。若作正法，讚歎頌詠，正法增長。若有讚詠，不損正法，若稱歎佛、若贊三寶，增長正法，令法光明。如是贊者，
【現代漢語翻譯】 現代漢語譯本：又聽到有人歌詠贊頌邪法，這又是一種大的過失。像這樣聽聞邪法而歌詠的人，無論白天黑夜，心意都不正，不思念佛法卻喜歡歌詠，經常讚頌邪法，不思考正法，不能坐禪，也不努力去除煩惱。這樣的人並非真正的沙門（Śrāmaṇa，出家求道者），沒有沙門應有的心意。正法難以獲得，在百千劫中都難以遇到正法，那些邪惡的沙門，徒有沙門之名的人，得到了這樣的正法，卻不行正道，不加以攝取。 『又聽到有人歌詠贊頌邪法，這又有很大的過失，說的是那些惡人貪圖歌詠，從未聽聞正法就隨意讚頌，或者時常說謊。這些人常常親近行為不正的人，就像狂人一樣，心意躁動，到處遊走，讚詠歌頌，編造虛假的言語，讚美說謊的人。他們所說的各種話，所有的口業都是虛妄的，沒有一句是真實的。這樣的人用歌詠矇蔽自己的心，又親近其他的富貴惡人，依靠他們，做不善的惡業。這樣的人因為親近惡人，得到酒的供養，因為飲酒的緣故，不做一件善事。他們的心動搖混亂，失去自身的利益，由於飲酒的緣故，惡道的門打開了。這些人因為醉酒，能做一切不善的惡業，見到婦女，不能正確地觀察，因此失去正念。這些邪惡的沙門做出非清凈的行為，他們燒燬自己的福德，如同腐爛惡臭的東西，如同毗頭羅樹（Vidura，樹名）有花而無果實，又像白天的燈，沒有光明照耀，又像白天的月亮，沒有涼爽的觸感。像這樣，像這樣，那些邪惡的比丘（Bhikṣu，出家男子）只是用袈裟（Kaṣāya，僧侶的法衣）遮蓋身體而已，只有沙門的外表而已，身死命終后墮入惡道，生在地獄之中。 『他們因為聽聞惡法歌詠的過失，讚頌的過失。因此，沙門聽聞不善之法，不應該歌詠，不應該讚頌。如果做的是正法，讚歎歌詠，正法就會增長。如果有讚詠，不損害正法，如果稱讚佛，或者讚美三寶（Triratna，佛、法、僧），就能增長正法，使正法光明。像這樣的讚美者，
【English Translation】 English version: Furthermore, hearing the singing and praising of evil doctrines is another great fault. Those who hear such evil doctrines and sing them, whether day or night, have impure minds, do not think of the Buddha's teachings but enjoy singing, constantly praising, not contemplating the true Dharma, unable to meditate, and not diligently eliminating afflictions. Such people are not true Śrāmaṇas (ascetics), and do not have the mind of a Śrāmaṇa. The true Dharma is difficult to obtain; it is difficult to encounter the true Dharma in hundreds of thousands of kalpas (aeons). Those evil Śrāmaṇas, those who merely pose as Śrāmaṇas, obtain such Dharma but do not practice it correctly, and do not embrace it. 『Furthermore, hearing the singing and praising of evil doctrines is another great fault, referring to those evil people who are greedy for singing, praising without ever having heard the true Dharma, or sometimes telling lies. Such people are constantly near those who practice incorrectly, like madmen, their minds agitated, going everywhere, praising and singing, fabricating false words, and praising liars. All the various things they say, all their verbal actions, are false, not one word is true. Such people use singing to cover their hearts, and also draw near to other wealthy and evil people, relying on them, and committing unwholesome deeds. Such people, because they are near evil people, receive offerings of wine, and because they drink wine, they do not perform a single good deed. Their minds are disturbed and confused, losing their own benefit, and because of drinking wine, the gates to the evil paths are opened. Because they are drunk, they are able to commit all kinds of unwholesome and evil deeds, and when they see women, they do not observe them correctly, and therefore lose their right mindfulness. Those evil Śrāmaṇas commit impure acts, they burn their merit, like rotten and foul things, like the Vidura (a type of tree) tree that has flowers but no fruit, like a lamp in the daytime, without illuminating light, and like the moon in the daytime, without a cool touch. Thus, thus, those evil Bhikṣus (monks) only cover their bodies with the Kaṣāya (robes), only having the appearance of a Śrāmaṇa, and after their bodies are destroyed and their lives end, they fall into the evil paths, and are born in hell. 『They are at fault because of hearing the singing of evil doctrines, and at fault because of praising them. Therefore, a Śrāmaṇa, upon hearing unwholesome teachings, should not sing them, and should not praise them. If one performs righteous Dharma, praising and singing, the righteous Dharma will increase. If there is praise that does not harm the righteous Dharma, if one praises the Buddha, or praises the Triratna (the Three Jewels: Buddha, Dharma, and Sangha), it will increase the righteous Dharma, and make the Dharma shine brightly. Such praisers,
如是福德，次第乃至到于涅槃。彼口業果勤修習者，若人所贊，身壞命終生於善道，天世界中。彼人如是實讚歎故，增長正法，如是嘆詠，是則應作，不如是作則入地獄。
「『又第五法妨廢坐禪、讀誦經律。何者第五？所謂比丘數星思惟，實非沙門，自謂沙門。數星思惟則不應作，如是比丘毀沙門法，妨廢坐禪讀誦等故。彼思惟已，福德命行不覺損失。何為出家？不得彼法，彼命終盡，所作不辦，不得免離衰老病死、悲啼號哭、愁苦懊惱，彼人常在生死道中流轉而行。彼于數星不得利益，數星思惟，不能自救，亦不救他。何以故？唯數業星，能救自他。何以故？一星生人，有苦有樂、有丑有媚，有大種姓、有小種姓，有依法行、不依法行，有貧、有富，有王、有民，有貴、有賤，有盜不盜，有聰、有蒙，有愚、有智，有男、有女，或有持戒、有不持戒，有勤精進、有不精進，有為人愛、不為人愛，一切皆愛、一切不愛。唯一種星而有異種人生不同。若星因緣，彼一星生，何故一切不皆一種？如向所說，前功德過，一切不知。不數業星，數空中星，愚癡之人，功德與過，不知、不數。善不善業二果不數，數空中星。又復彼人數星思惟，而實不善亦不寂靜。所謂一星，或生於人、或生畜生、或生餓鬼，差別不等，
【現代漢語翻譯】 現代漢語譯本 這樣的福德，次第乃至到達涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。那些勤奮修習口業果報的人，如果受到人們的讚揚，身壞命終後會生於善道，即天界之中。這樣的人因為真實的讚歎，增長了正法。這樣的讚歎詠頌，是應該做的，不這樣做就會墮入地獄。
『又有第五種法會妨礙坐禪、讀誦經律。哪種是第五種呢？就是有些比丘（Bhiksu，佛教出家男眾）熱衷於占星術的思惟，實際上並非真正的沙門（Sramana，指佛教或其他宗教的修行者），卻自認為是沙門。占星術的思惟是不應該做的，這樣的比丘會毀壞沙門之法，妨礙坐禪和讀誦等修行。他們思惟占星術后，福德和壽命會在不知不覺中損失。出家的目的是什麼？如果得不到解脫之法，他們壽命終盡，所作之事沒有完成，不能免離衰老病死、悲啼號哭、愁苦懊惱。這樣的人常常在生死輪迴中流轉。他們從占星術中得不到利益，占星術的思惟，不能自救，也不能救助他人。為什麼呢？只有數算業星，才能救助自己和他人。為什麼呢？因為同一顆星下出生的人，有苦有樂、有丑有美、有高貴種姓、有低賤種姓、有依法修行、有不依法修行、有貧窮、有富有、有為王、有為民、有高貴、有低賤、有盜竊、有不盜竊、有聰明、有愚昧、有愚蠢、有智慧、有男、有女，或者有持戒、有不持戒，有勤奮精進、有不勤奮精進，有被人喜愛、有不被人喜愛，有被一切人喜愛、有被一切人不喜愛。僅僅一種星宿，卻有各種不同的人生。如果是星宿的因緣，同一顆星出生，為什麼一切人不是完全一樣的呢？就像前面所說，他們對功德和過失，一概不知。他們不數算業星，而數算空中的星，愚癡的人，對功德和過失，既不知曉，也不數算。善業和不善業的兩種果報他們不去數算，卻數算空中的星。而且這些人思惟占星術，實際上並不善良也不寂靜。所謂同一顆星，或者生於人道、或者生於畜生道、或者生於餓鬼道，差別是不一樣的。
【English Translation】 English version Such merit, gradually even reaches Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Those who diligently cultivate the karmic results of speech, if praised by people, will be reborn in a good realm, in the heavenly world, after their bodies are destroyed and their lives end. Such people, because of true praise, increase the True Dharma. Such praise and chanting should be done; not doing so will lead to hell.
'Furthermore, there is a fifth dharma that hinders meditation and the reading and recitation of scriptures and precepts. What is the fifth? It is when some Bhiksus (Bhiksu, Buddhist monks) are keen on astrological speculation, but are not truly Sramanas (Sramana, Buddhist or other religious practitioners), yet consider themselves Sramanas. Astrological speculation should not be done; such Bhiksus destroy the Dharma of Sramanas, hindering meditation, reading, and recitation. After they speculate on astrology, their merit and lifespan are unknowingly lost. What is the purpose of leaving home? If they do not attain the Dharma of liberation, their lives end, their deeds are not accomplished, and they cannot escape old age, sickness, death, lamentation, weeping, sorrow, and distress. Such people constantly wander in the cycle of birth and death. They gain no benefit from astrology; astrological speculation cannot save themselves or others. Why? Only counting karmic stars can save oneself and others. Why? Because those born under the same star have suffering and joy, ugliness and beauty, noble birth and humble birth, those who practice according to the Dharma and those who do not, poverty and wealth, kings and commoners, nobility and lowliness, thieves and non-thieves, intelligence and dullness, foolishness and wisdom, males and females, those who uphold precepts and those who do not, those who are diligent and those who are not, those who are loved by people and those who are not, those who are loved by everyone and those who are loved by no one. From just one type of star, there are various different kinds of lives. If it is due to the influence of stars, born under the same star, why are not all people exactly the same? As mentioned earlier, they know nothing about merit and demerit. They do not count karmic stars, but count the stars in the sky; foolish people neither know nor count merit and demerit. They do not count the two results of good and bad karma, but count the stars in the sky. Moreover, these people speculate on astrology, but are actually neither virtuous nor peaceful. The so-called same star may lead to rebirth in the human realm, the animal realm, or the hungry ghost realm; the differences are not equal.'
非星勢力，業勢力故，異異而生。此星思惟，如是不善亦不寂靜；思惟業星是善、寂靜，次第乃至到于涅槃。
「『又復彼人數星思惟，而實不善亦不寂靜。所謂彼星力不常定，更有妨故、有勝劣故。此星復為勝星所覆，彼星異時而復更為異星所覆。是故當知：數星思惟，義不相應。若其有人數星思惟，謂星因緣有苦有樂，非是自身有苦有樂。彼星更有餘星所覆，云何而能與他苦樂？故知由業而得。如是善不善果，非星能與。若由曜者，更有曜瞋。如是初曜則得苦惱，如日與月，羅睺蝕之，則得苦惱。若此日月自不能救，何能救他？是故沙門、立沙門者數星思惟，不應如是數星思惟。
「『有三大曜，謂病、老、死，此為最大，常住世間。彼惡沙門不思惟此，而更思惟余世間曜。彼人愚癡，無有聞慧，思惟世間二十八宿。如是思惟，則有罪過。而不思惟彼出世間二十八宿，若能思惟，實觀察者，入涅槃城。二十八者，所謂五陰及五取陰、十八界等。思惟此者，到于涅槃。以如實觀離欲持戒，故得涅槃，數星思惟則不能得。
「『又惡沙門、立沙門者，復有異法——數十二月。如是數已，不得利益，亦復不能斷除煩惱，猶故在於有中而行，而不能知數十二入。若能思惟數十二入，知實義已，于欲生厭
【現代漢語翻譯】 現代漢語譯本： 不是星辰的力量，而是業力的力量，導致了各種各樣的生命產生。這些星辰的思考，就像是不善的事物一樣，並不寂靜；思考業力之星才是善良和寂靜的，這樣逐步修行最終可以達到涅槃（Nirvana，解脫）。
『此外，有些人通過數算星辰來進行思考，但實際上並不善良，也不寂靜。這是因為星辰的力量並不穩定，會受到其他因素的妨礙，有強弱之分。這顆星辰會被更強的星辰所覆蓋，那顆星辰在不同的時間也會被其他的星辰所覆蓋。因此，應當明白：通過數算星辰來進行思考，在道理上是不恰當的。如果有人通過數算星辰來進行思考，認為星辰是導致痛苦和快樂的原因，而不是自身的原因。那麼，當這顆星辰被其他星辰所覆蓋時，它又怎麼能給別人帶來痛苦和快樂呢？所以要知道，苦樂是由業力所決定的。善與不善的果報，不是星辰所能給予的。如果是由星辰（曜）所決定，那麼星辰之間也會有嗔恨。這樣，最初的星辰就會遭受苦惱，就像太陽和月亮被羅睺（Rāhu，星名）所吞噬一樣，就會遭受苦惱。如果日月自身都無法解救自己，又怎麼能解救他人呢？因此，修行者（沙門，Śrāmaṇa）和自稱為修行者的人，通過數算星辰來進行思考是不應該的。
『有三大星辰（曜），即疾病、衰老、死亡，這是最大的，並且常住在世間。那些邪惡的修行者不去思考這些，反而去思考其他的世間星辰。這些人愚癡，沒有聽聞的智慧，思考世間的二十八星宿。這樣思考，就會有罪過。而不去思考那出世間的二十八星宿，如果能夠思考，如實觀察，就能進入涅槃之城。這二十八是指五蘊（Skandha，構成人身的五種要素）和五取蘊（Upādānaskandha，執取五蘊所產生的苦），以及十八界（Dhātu，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）等。思考這些，就能到達涅槃。通過如實觀察，遠離慾望，持守戒律，就能獲得涅槃，而通過數算星辰來進行思考是無法獲得的。
『此外，邪惡的修行者和自稱為修行者的人，還有另一種錯誤的方法——數算十二個月。這樣數算之後，得不到任何利益，也不能斷除煩惱，仍然在輪迴（有，bhava）中流轉，而不能瞭解數算十二入（Āyatana，內六入和外六入）。如果能夠思考數算十二入，瞭解其真實的含義，就會對慾望產生厭惡。
【English Translation】 English version: It is not the power of the stars, but the power of karma that causes various kinds of beings to arise. The thoughts of these stars, like unwholesome things, are not tranquil; contemplating the star of karma as good and tranquil, gradually cultivating, one can eventually reach Nirvana (Nirvana, liberation).
'Furthermore, some people contemplate by counting stars, but in reality, it is neither good nor tranquil. This is because the power of the stars is not constant, and it is hindered by other factors, having strengths and weaknesses. This star may be covered by a stronger star, and that star may be covered by other stars at different times. Therefore, it should be understood that contemplating by counting stars is not appropriate in principle. If someone contemplates by counting stars, believing that stars are the cause of suffering and happiness, rather than oneself. Then, when this star is covered by other stars, how can it bring suffering and happiness to others? Therefore, know that suffering and happiness are determined by karma. The results of good and unwholesome deeds are not given by the stars. If it were determined by the stars (celestial bodies), then there would be hatred among the stars. In this way, the initial star would suffer, just as the sun and moon suffer when they are swallowed by Rāhu (Rāhu, name of a star). If the sun and moon cannot save themselves, how can they save others? Therefore, practitioners (Śrāmaṇa, Śrāmaṇa) and those who call themselves practitioners should not contemplate by counting stars in this way.'
'There are three great stars (celestial bodies), namely disease, old age, and death, which are the greatest and constantly reside in the world. Those evil practitioners do not contemplate these, but instead contemplate other worldly stars. These people are foolish, lacking the wisdom of hearing, contemplating the twenty-eight constellations of the world. Thinking in this way will lead to sin. Instead of contemplating the twenty-eight constellations beyond the world, if one can contemplate and truly observe, one can enter the city of Nirvana. These twenty-eight refer to the five aggregates (Skandha, the five elements that constitute the human body) and the five aggregates of clinging (Upādānaskandha, the suffering arising from clinging to the five aggregates), as well as the eighteen realms (Dhātu, the six sense organs, the six sense objects, and the six consciousnesses). Contemplating these leads to Nirvana. Through true observation, detachment from desires, and upholding precepts, one can attain Nirvana, which cannot be attained by contemplating by counting stars.'
'Furthermore, evil practitioners and those who call themselves practitioners have another wrong method—counting the twelve months. After counting in this way, they gain no benefit, nor can they eliminate afflictions, still wandering in existence (bhava, bhava), and cannot understand counting the twelve entrances (Āyatana, the six internal and six external sense bases). If one can contemplate counting the twelve entrances and understand their true meaning, one will develop aversion to desires.'
，以寂靜故，則得涅槃。彼惡沙門、立沙門者，以不能數、不思惟故，思惟他染而數他事。
「『又惡沙門、立沙門者，復有異種惡思惟染——思惟六時。既思惟已，于病老死不得解脫，為無常染之所擾亂，不思惟身三十六種。若思惟者，彼實觀察則能捨離，而得涅槃。
「『又惡沙門、立沙門者念世間時，思惟彼時，作如是言：「此時則善，某念不善；某時當得，某時不得。」如是惡念、惡思惟者，非是寂靜，則非得樂，非近涅槃，非得涅槃。應念心時，心相攀緣有善不善、有記無記。念世時者，心不思惟此三種時。若能思惟善不善心有所攀緣，如是思惟：「我生某心善攀緣者，我未來世當生善道，若我未來當得涅槃。我生某心不善攀緣、不善染心，彼當非樂、當非寂靜、當非涅槃，不得涅槃。我生某心無記攀緣，得無記報。」
「『又惡沙門，沙門相似，念世間道，思惟世時，唯一念時，無侯離多，若一日時、半月、月時善不善果，思惟人中命行盡時，而不思惟：「我之命行，唸唸中盡、彈指頃盡，無侯離多，若一日時、半月、月時，我之命行，唸唸盡滅而不可避，無有方便可避死時。」
「『又惡比丘復有思惟異法數時，妨廢坐禪、讀誦經律，所謂思惟世間染法——思惟星時。彼人思
【現代漢語翻譯】 現代漢語譯本：因為寂靜的緣故，才能證得涅槃（Nirvana，解脫）。那些邪惡的沙門（Śrāmaṇa，出家修行者）、自稱沙門的人，因為不能如實計數、不進行如理思惟，反而思惟其他的染污，計數其他的事情。 『還有邪惡的沙門、自稱沙門的人，還有另一種邪惡的思惟染污——思惟六時（指晝三時、夜三時）。這樣思惟之後，對於疾病、衰老、死亡不能得到解脫，被無常的染污所擾亂，不思惟身體的三十六種不凈物。如果思惟這些不凈物，那人如實觀察就能捨離貪愛，從而證得涅槃。 『還有邪惡的沙門、自稱沙門的人，在憶念世間的時候，思惟那些時間，這樣說：『這個時間是好的，那個念頭是不好的；某個時間可以得到，某個時間不能得到。』像這樣邪惡的念頭、邪惡的思惟，不是寂靜的，就不能得到快樂，不能接近涅槃，不能證得涅槃。應當憶念心的時候，心的相狀攀緣善與不善、有記與無記。憶念世間時間的人，心不思惟這三種時間。如果能夠思惟善與不善的心有所攀緣，這樣思惟：『我生起某個心，是善的攀緣，我未來世應當生到善道，如果我未來能夠證得涅槃。我生起某個心，是不善的攀緣、不善的染污心，那將不是快樂的、不是寂靜的、不是涅槃，不能證得涅槃。我生起某個心，是無記的攀緣，得到無記的果報。』 『還有邪惡的沙門，外表像沙門，憶念世間的道路，思惟世間的時間，只執著於一個念頭的時間，沒有須臾的離開，如果是一日的時間、半個月、一個月的時間的善與不善的果報，思惟人在生命終結的時候，而不思惟：『我的生命執行，在念念之中消逝、在彈指之間消逝，沒有須臾的離開，如果是一日的時間、半個月、一個月的時間，我的生命執行，唸唸消滅而不可避免，沒有方便可以避免死亡的時刻。』 『還有邪惡的比丘（bhikṣu，出家男眾），還有思惟其他法計數時間，妨礙廢止坐禪（dhyāna，禪定）、讀誦經律，所謂思惟世間的染污法——思惟星宿的時間。那個人思惟
【English Translation】 English version: Because of tranquility, one attains Nirvana (Nirvana, liberation). Those evil Śrāmaṇas (Śrāmaṇa, wandering ascetics), those who claim to be Śrāmaṇas, because they cannot count accurately and do not contemplate properly, instead contemplate other defilements and count other things. 『Furthermore, evil Śrāmaṇas, those who claim to be Śrāmaṇas, have another kind of evil defiled thought—contemplating the six times (referring to the three periods of the day and three periods of the night). Having contemplated in this way, they cannot be liberated from sickness, old age, and death, and are disturbed by the defilement of impermanence, not contemplating the thirty-six impurities of the body. If one contemplates these impurities, that person, by truly observing, can abandon attachment and attain Nirvana. 『Furthermore, evil Śrāmaṇas, those who claim to be Śrāmaṇas, when recollecting the world, contemplate those times, saying: 『This time is good, that thought is not good; at a certain time one can obtain, at a certain time one cannot obtain.』 Such evil thoughts, evil contemplations, are not tranquil, so one cannot obtain happiness, cannot approach Nirvana, cannot attain Nirvana. One should recollect the mind, the characteristics of the mind clinging to good and not good, marked and unmarked. Those who recollect worldly times, their minds do not contemplate these three times. If one can contemplate the good and not good mind clinging to something, contemplating thus: 『If I generate a certain mind, a good clinging, I should be born in a good realm in the future, if I can attain Nirvana in the future. If I generate a certain mind, a not good clinging, a not good defiled mind, that will not be happiness, not tranquility, not Nirvana, and one cannot attain Nirvana. If I generate a certain mind, an unmarked clinging, one obtains an unmarked result.』 『Furthermore, evil Śrāmaṇas, appearing like Śrāmaṇas, recollect worldly paths, contemplate worldly times, only clinging to the time of one thought, without a moment's separation, if it is the good and not good results of a day's time, half a month, a month's time, contemplating when people's life comes to an end, but not contemplating: 『My life's course, vanishes in every thought, vanishes in the snap of a finger, without a moment's separation, if it is a day's time, half a month, a month's time, my life's course, vanishes in every thought and cannot be avoided, there is no way to avoid the moment of death.』 『Furthermore, evil bhikṣus (bhikṣu, ordained male monks), also contemplate other dharmas, counting time, hindering and abandoning meditation (dhyāna, meditative absorption), reading and reciting sutras and vinaya, so-called contemplating worldly defiled dharmas—contemplating the time of stars. That person contemplates
惟樂行多作，念在心中，如是記說：「如是某星某曜來覆，能與為妨，能與其惡，此世間中能好能惡。」思惟彼事，則不能離衰老病死、悲啼號哭、愁苦懊惱，不斷生死，是故不應如是思惟。如星曜覆，復有異法，異法所覆，所謂生星、死曜所覆。無病之星，病曜所覆。少年之星，老曜所覆。愛和合星，愛離曜覆。生天之星，退曜所覆。人中生星，為作曜覆。樂受之星，苦受曜覆。善心生星，不善心生曜之所覆。不凈之星，欲曜所覆。慈心之星，瞋曜所覆。觀智之星，癡曜所覆。彼惡沙門、立沙門者，于自思惟不能思惟，出世思惟而不思惟。此是思惟出世間星，如向所說，如實觀察實法之星，實曜所覆。如向所說，既思惟已，如實觀察八聖道分如是曜星，思惟得果，寂靜快樂乃至涅槃。
「『若凡愚人思惟如是世間星曜，或思惟曜或思惟星，乃令無量多百千人入于惡道，生在地獄、餓鬼、畜生。此是世間生死因緣，生貪瞋癡。若有思惟出世間道時節星曜，若思惟時、思惟曜星，思惟此已，如實觀察而修行者，則令無量多百千人于老病死、悲號啼哭、愁苦懊惱，而得解脫，到不退處，不老不病、不死不盡、最勝涅槃不退之處。若如是學，比丘沙門、立沙門者，欲得苦盡、生死苦盡，修星思惟、修時思惟，如向所說
【現代漢語翻譯】 現代漢語譯本：沉溺於享樂，行為放縱，心中念念不忘世俗之事，像這樣宣揚：『某星某曜降臨，會帶來災禍，會帶來不幸，世間的好與壞都由此而來。』如果心思專注于這些，就無法擺脫衰老、疾病、死亡、悲傷哭泣、憂愁苦惱，無法停止生死輪迴，所以不應該這樣去思考。星曜的覆蓋，還有另一種解釋，另一種覆蓋，那就是所謂的生星被死曜覆蓋，無病之星被病曜覆蓋，少年之星被老曜覆蓋，愛和合之星被愛離曜覆蓋，生天之星被退曜覆蓋，人中之生星被作曜覆蓋，樂受之星被苦受曜覆蓋，善心生星被不善心生曜覆蓋，不凈之星被欲曜覆蓋，慈心之星被嗔曜覆蓋，觀智之星被癡曜覆蓋。』那些邪惡的沙門（出家修行者），自稱沙門的人，對於自身的思考不能正確思考，對於出世間的思考也不去思考。這才是思考出世間之星，就像前面所說的，如實觀察實法之星，被實曜所覆蓋。就像前面所說的，既然已經思考過，就應該如實觀察八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）這些曜星，通過這樣的思考就能獲得果報，達到寂靜快樂，乃至涅槃（佛教修行的最終目標）。 『如果愚昧之人思考這些世間的星曜，或者思考曜星，或者思考星宿，就會導致無數百千人墮入惡道，生在地獄、餓鬼、畜生。這就是世間生死輪迴的因緣，產生貪婪、嗔恨、愚癡。如果有人思考出世間的道，思考時節星曜，或者思考時間，思考曜星，思考這些之後，如實觀察並修行，就能使無數百千人從衰老、疾病、死亡、悲傷哭泣、憂愁苦惱中解脫出來，到達不退轉的境界，沒有衰老，沒有疾病，沒有死亡，沒有終結，到達最殊勝的涅槃不退轉之處。如果像這樣學習，比丘（受過具足戒的男性出家人）、沙門（出家修行者）、自稱沙門的人，想要徹底消除痛苦，徹底消除生死之苦，就應該修習星的思惟，修習時的思惟，就像前面所說的那樣。』
【English Translation】 English version: Indulging in pleasure, acting licentiously, with thoughts dwelling on worldly matters, proclaiming thus: 'Such and such a star or planet descends, bringing misfortune, bringing adversity; good and evil in this world arise from this.' If the mind is focused on these things, one cannot escape decay, disease, death, sorrow, lamentation, grief, and distress; one cannot cease the cycle of birth and death. Therefore, one should not think in this way. The covering of stars and planets has another interpretation, another covering, which is the so-called living star covered by the dying planet, the healthy star covered by the diseased planet, the youthful star covered by the aging planet, the star of loving union covered by the planet of loving separation, the star of rebirth in heaven covered by the planet of decline, the star of birth among humans covered by the planet of action, the star of pleasurable sensation covered by the planet of painful sensation, the star of wholesome mind covered by the planet of unwholesome mind, the impure star covered by the planet of desire, the star of loving-kindness covered by the planet of anger, the star of wisdom covered by the planet of delusion.' Those evil shramanas (wandering ascetics), those who claim to be shramanas, cannot think correctly about their own thoughts, nor do they think about transcendent thoughts. This is truly thinking about the transcendent star, as mentioned earlier, truly observing the star of real Dharma (teachings), covered by the real planet. As mentioned earlier, having contemplated this, one should truly observe the eightfold noble path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration) as these planets, and through such contemplation, one can attain the fruit, reaching peaceful happiness, even Nirvana (the ultimate goal of Buddhist practice). 'If foolish people contemplate these worldly stars and planets, or contemplate planets, or contemplate constellations, it will lead countless hundreds of thousands of people to fall into evil paths, to be born in hell, as hungry ghosts, or as animals. This is the cause of birth and death in the world, giving rise to greed, hatred, and delusion. If someone contemplates the transcendent path, contemplates the stars and planets of the seasons, or contemplates time, contemplates planets, and after contemplating these, truly observes and practices, it will enable countless hundreds of thousands of people to be liberated from decay, disease, death, sorrow, lamentation, grief, and distress, to reach the state of non-regression, without aging, without disease, without death, without end, to reach the most supreme Nirvana, the state of non-regression. If one learns in this way, bhikkhus (monks who have taken full vows), shramanas (wandering ascetics), those who claim to be shramanas, desiring to completely eliminate suffering, to completely eliminate the suffering of birth and death, should practice contemplation of stars, practice contemplation of time, as mentioned earlier.'
，為鄙為染。如是知已，知非畢竟、知非寂靜，非得涅槃，唯妨比丘坐禪讀誦。比丘不應數星思惟，數星思惟則不相應。
「『又第六法不應思惟，所謂沙門、立沙門者，妨廢坐禪、讀誦經律。何者第六不應思惟？謂思惟占相。沙門之人不應思惟世間染法，增欲瞋癡。思惟彼相，妨廢善法。若諸沙門、立沙門者，知地動相——世間染相，或晝或夜，如是思惟：「地當欲動，今見有相，所謂地水平等定住，風吹則動，雖動不濁，地欲動故，風吹則濁。或雨欲墮，蟻子運卵。月當欲蝕，油脂沉水，鳥在空中近地下飛。日當欲蝕，諸方則赤。若欲安隱，膩潤風起，諸方無垢。右旋行相，見如是相，則知安隱。若欲有惡，諸方赤黃、干無膩色，有乾風起，赤黃青色日暈輪起，在虛空中。日將欲蝕，諸方則赤。當有善者，彼方則有潤膩風吹，清凈無垢、無塵霧等，復見善相，右旋行相，相應之相。當有不善，則見諸方有赤黃色、干無膩色，或見彼方無膩風吹，見赤黃青暈輪日出，在虛空中。」彼惡沙門、立沙門者如是占相，如是見故，妨廢坐禪、讀誦經律，思量記說，悕望財利種種供養，思惟二王為勝不勝。彼以如是求勝不勝，是故心中生欲、瞋、癡，如是三種，彼為根本。如是比丘得三種過，既非沙門，復非俗人。若善
【現代漢語翻譯】 現代漢語譯本：
……導致卑劣和污染。像這樣瞭解之後，就會知道這不是究竟，不是寂靜，無法得到涅槃，只會妨礙比丘坐禪和讀誦。比丘不應該數星星並進行思惟，數星星思惟是不相應的。 『還有第六種法不應該思惟，就是關於沙門（出家修行者）和立沙門者（自稱沙門者）的事情，會妨礙坐禪和讀誦經律。哪第六種不應該思惟呢？就是思惟占相。沙門之人不應該思惟世間的染污法，增長貪慾、嗔恚、愚癡。思惟這些相狀，會妨礙善法。如果那些沙門和立沙門者，知道地動的相狀——這是世間的染污相，或者白天或者夜晚，這樣思惟：『地將要動了，現在看到有這些相狀，就是地水平等安定不動，風吹才會動，即使動也不會渾濁，因為地要動了，所以風吹就會渾濁。或者雨將要下，螞蟻搬運卵。月亮將要被遮蔽（月食），油脂沉入水中，鳥在空中靠近地面飛行。太陽將要被遮蔽（日食），各個方向就會變紅。如果想要平安，就會有潤澤的風吹起，各個方向沒有污垢。右旋行走的相狀，看到這樣的相狀，就知道平安。如果將要有不好的事情，各個方向就會呈現赤黃色、乾燥沒有潤澤的顏色，有乾燥的風吹起，赤黃青色的日暈輪出現在天空中。太陽將要被遮蔽，各個方向就會變紅。當有好的事情發生時，那個方向就會有潤澤的風吹來，清凈沒有污垢、沒有塵霧等等，又看到好的相狀，右旋行走的相狀，相應的相狀。當有不好的事情發生時，就會看到各個方向有赤黃色、乾燥沒有潤澤的顏色，或者看到那個方向沒有潤澤的風吹來，看到赤黃青色的暈輪在太陽周圍出現，在天空中。』那些惡劣的沙門和立沙門者像這樣占卜相狀，因為這樣看，就會妨礙坐禪、讀誦經律，思量記說，希望得到財物利益和種種供養，思惟兩個國王誰會勝利誰會失敗。他們像這樣尋求勝利或失敗，因此心中產生貪慾、嗔恚、愚癡，這三種是根本。像這樣，比丘會得到三種過失，既不是沙門，也不是俗人。如果善良
【English Translation】 English version:
...leading to baseness and defilement. Having understood thus, one knows that it is not ultimate, not tranquil, and one cannot attain Nirvana; it only hinders a Bhikkhu from sitting in meditation and reciting. A Bhikkhu should not contemplate by counting the stars; contemplating by counting the stars is not appropriate. 『Furthermore, the sixth thing that should not be contemplated is about Sramanas (ascetics) and those who claim to be Sramanas, as it hinders sitting in meditation and reciting the Sutras and Vinaya. What is the sixth thing that should not be contemplated? It is contemplating omens. A Sramana should not contemplate worldly defilements, increasing desire, anger, and delusion. Contemplating these signs hinders good Dharma. If those Sramanas and those who claim to be Sramanas know the signs of earthquakes—these are worldly defilements—either day or night, thinking thus: 『The earth is about to move; now we see these signs, that is, the earth is level, stable, and does not move; only when the wind blows does it move, and even when it moves, it is not turbid. Because the earth is about to move, the wind will make it turbid. Or rain is about to fall, and ants are carrying their eggs. The moon is about to be eclipsed, oil sinks in water, and birds fly close to the ground in the air. The sun is about to be eclipsed, and all directions will turn red. If one desires peace, a moist wind will arise, and all directions will be without defilement. The sign of clockwise movement; seeing such signs, one knows there will be peace. If there is about to be evil, all directions will be reddish-yellow, dry without moisture, and a dry wind will arise, with reddish-yellow-blue halos around the sun in the sky. The sun is about to be eclipsed, and all directions will turn red. When there is about to be good, that direction will have a moist wind blowing, clear and without defilement, without dust or fog, and one sees good signs again, the sign of clockwise movement, corresponding signs. When there is about to be evil, one sees all directions with reddish-yellow color, dry without moisture, or one sees that direction without a moist wind blowing, seeing reddish-yellow-blue halos around the sun, in the sky.』 Those evil Sramanas and those who claim to be Sramanas divine omens in this way, and because of seeing this, they hinder sitting in meditation, reciting the Sutras and Vinaya, contemplating and remembering, hoping to gain wealth, benefits, and various offerings, thinking about which of the two kings will win and which will lose. They seek victory or defeat in this way, and therefore desire, anger, and delusion arise in their minds; these three are the root. In this way, a Bhikkhu incurs three faults, being neither a Sramana nor a layman. If good
沙門、立沙門者，不用占相，以見此相增染欲故。
「『又復更有惡相思惟，有占相師，王欲斗行，問其時節，彼決定記：「某日時中共彼鬥戰，一切人破。若一切人慾戰鬥者，于彼何處多殺無量百千眾生，皆悉散壞或捉繫縛。」如是城村或國土中，或多人處，于彼王所迭共鬥諍，迭互相破，能令失壞，無量百千眾生受苦。彼惡沙門為王看日、為王占時，言：「某日好、某時最好，王必得勝，能破余王。」見相已說，彼惡沙門如是思惟：「此王若勝，我則于王多得財物、多得供養，當於王所得如是事。」
「『彼惡沙門、立沙門者，善法則滅，所謂坐禪、讀誦經律；或時增長不善之法，以其分別勝、非勝故。彼以思惟如是法故，身壞命終墮于惡道，生地獄中。以此因緣，若善沙門、立沙門者，則不思惟世間之相，以此思惟生三種過，妨善法故。若不思惟此世間相，思惟余法，離三種過，出世間攝正念思惟。此法雲何？所謂如彼地動相知，或晝或夜，如是思惟地將欲動。如是之人或夜或晝，何不思惟：「心地當動，如地動時，一切世間或山或河、園林樹木、若村城等，皆悉普動。如是如是，心地動故，自餘一切大地善法及余法等，皆悉普動。」
「『是故沙門、立沙門者，應先觀察如是心地，當必欲
【現代漢語翻譯】 現代漢語譯本： 『沙門（Śrāmaṇa，出家修道者）、自稱為沙門的人，不應該使用占卜相術，因為觀察這些相會增長染污的慾望。』
『此外，還有邪惡的思惟，例如占相師為國王預測戰爭的時機。他們會斷言：「某日某時與對方交戰，定能擊潰所有人。如果所有人想要戰鬥，在某個地方將會屠殺無數的眾生，使其四散崩壞或被捉拿囚禁。」 這樣的事情發生在城鎮鄉村或國家中，或者在人群聚集的地方，國王之間互相爭鬥，互相攻破，導致無數的眾生遭受痛苦。那些邪惡的沙門為國王看日子、占卜時辰，說：「某日吉利，某時最好，國王必定得勝，能夠擊敗其他國王。」 他們觀察相之後這樣思惟：「如果這個國王獲勝，我就可以從國王那裡得到大量的財物和供養，我將從國王那裡得到這樣的好處。」』
『那些邪惡的沙門、自稱為沙門的人，會使善良的法則滅亡，例如坐禪、讀誦經律；有時會增長不善的法則，因為他們分別勝負。他們因為思惟這樣的法，身死命終後會墮入惡道，生於地獄之中。因為這個原因，善良的沙門、自稱為沙門的人，就不應該思惟世間的相，因為思惟這些會產生三種過失，妨礙善良的法。如果不思惟這些世間的相，而思惟其他的法，就能遠離三種過失，以出世間的正念思惟。這個法是什麼呢？例如知道地震的相，無論白天還是夜晚，這樣思惟大地將要震動。這樣的人無論白天還是夜晚，為什麼不思惟：「心地應當震動，就像地震時，一切世間或者山或者河、園林樹木、或者村莊城市等，都會普遍震動。像這樣，心地震動，其餘一切大地的善良之法以及其他的法等，都會普遍震動。」』
『因此，沙門、自稱為沙門的人，應該首先觀察這樣的心地，必定想要…』
【English Translation】 English version: 『Śrāmaṇas (ascetics), and those who claim to be Śrāmaṇas, should not engage in divination, as observing such signs increases defiled desires.』
『Furthermore, there are evil thoughts, such as astrologers predicting the timing of wars for kings. They definitively declare: 「On such and such a day and time, engage in battle with the opponent, and you will defeat everyone. If everyone wants to fight, in a certain place countless beings will be slaughtered, scattered, destroyed, or captured and bound.」 Such things happen in towns, villages, or countries, or in places where people gather, where kings fight each other, causing countless beings to suffer. Those evil Śrāmaṇas observe days and times for the king, saying, 「Such and such a day is auspicious, such and such a time is best, the king will surely be victorious and able to defeat other kings.」 After observing the signs, they think, 「If this king wins, I will receive much wealth and offerings from the king, and I will obtain such benefits from the king.」』
『Those evil Śrāmaṇas, and those who claim to be Śrāmaṇas, cause the good Dharma to perish, such as meditation and reciting scriptures and precepts; and sometimes they increase unwholesome Dharmas, because they distinguish between victory and defeat. Because they contemplate such Dharmas, they fall into evil destinies after death, and are born in hell. For this reason, good Śrāmaṇas, and those who claim to be Śrāmaṇas, should not contemplate worldly signs, because contemplating these produces three faults, hindering good Dharmas. If they do not contemplate these worldly signs, but contemplate other Dharmas, they can be free from the three faults, and contemplate with right mindfulness that transcends the world. What is this Dharma? For example, knowing the signs of an earthquake, whether day or night, and thinking that the earth is about to move. Why doesn't such a person, whether day or night, think: 「The mind should be shaken, just as when the earth shakes, all the world, whether mountains or rivers, gardens and trees, or villages and cities, will universally shake. In the same way, when the mind shakes, all the good Dharmas of the great earth and other Dharmas will universally shake.」』
『Therefore, Śrāmaṇas, and those who claim to be Śrāmaṇas, should first observe such a mind, which will surely want to…』
動。心地轉動，如地震動。如是心地，三法所動，謂欲、瞋、癡，令心地動。如地當動必先有相，謂水本清，風吹則濁。如是如是，凡夫之人，或欲或瞋或癡將生，其人面色或黑或赤，如是先濁。是故沙門、立沙門者，應觀此相，攝涅槃相。觀此相者，不得苦惱。此心地相——出世間相。
「『又複次觀世間法相，雨欲墮故，蟻子運卵。如是沙門、立沙門者如是觀察出世間相。如村城內多饒人處，見有檀越、若諸沙門、諸婆羅門、諸長者等，以信佛故、為聽法故，往到佛所。如是實相，彼善沙門、立沙門者見如是相，即便記說：「今于彼處有佛世尊，欲說正法，如此檀越及諸沙門、諸婆羅門、諸長者等，皆到佛所。彼佛決定欲說正法，今見此相非下劣相，今知此相是法雨相。」
「『又惡沙門、立沙門者見月耀相，決定知月必當欲蝕，置油水中下沉沒故。此如是相，非善、非吉亦非寂靜。此如是相，非沙門相、非寂靜相，彼沙門相則不相應出世間相。觀察相應，占世間月，終時則惡，知正法月，當必欲蝕，以正法油沉沒邪見人心水中。此相非善亦非清涼，此第一相，非是世間月蝕之相。
「『又惡沙門、立沙門者更觀世間月蝕異相，如月當蝕，鳥在空中近地下飛。此于沙門、立沙門者不相應相。復
【現代漢語翻譯】 現代漢語譯本：動。心地轉動，就像地震一樣。這樣的心地，被三種事物所動搖，即貪慾（欲）、嗔恨（瞋）、愚癡（癡），使心地動搖。就像地震要發生之前必有預兆一樣，比如水本來是清澈的，風一吹就變得渾濁。同樣，凡夫俗子，當貪慾、嗔恨或愚癡即將產生時，他們的面色或者發黑或者發紅，這就是先兆。因此，沙門（Śrāmaṇa，出家修行者）、立沙門者（已經確立修行目標的出家者），應該觀察這些現象，攝取涅槃（Nirvāṇa，解脫）之相。觀察這些現象的人，不會感到苦惱。這種心地之相——是出世間的徵兆。 『又進一步觀察世間法相，當要下雨的時候，螞蟻會搬運卵。同樣的，沙門、立沙門者也應該這樣觀察出世間的徵兆。比如在村莊或城市裡人多的地方，看到有施主（檀越，Dānapati，佈施者）、或者各位沙門、婆羅門（Brāhmaṇa，祭司）、長者等，因為信仰佛陀的緣故、爲了聽聞佛法的緣故，前往佛陀所在的地方。這種真實的情況，那些善良的沙門、立沙門者看到這種現象，就應該記述說：「現在在那個地方有佛世尊（Buddha-bhagavat，覺悟者，世尊），想要宣說正法，這些施主以及各位沙門、婆羅門、長者等，都前往佛陀那裡。那位佛陀必定想要宣說正法，現在看到的這種現象不是低劣的現象，現在知道這種現象是法雨（Dharma-megha，佛法如雨般滋潤眾生）的徵兆。」』 『還有惡沙門、立沙門者看到月亮的光芒，就斷定月亮必定要被遮蔽（蝕），因為把油放在水中會下沉。這種現象，不是好的、不是吉祥的、也不是寂靜的。這種現象，不是沙門的現象、不是寂靜的現象，那種沙門的現象與出世間的徵兆不相應。觀察相應，占卜世間的月亮，終結的時候就是兇惡的，知道正法的月亮，必定要被遮蔽，因為正法的油沉沒在邪見人心的水中。這種現象不是好的也不是清涼的，這第一種現象，不是世間月亮被遮蔽的現象。 『還有惡沙門、立沙門者進一步觀察世間月蝕的其他現象，比如月亮將要被遮蔽的時候，鳥在空中靠近地面飛行。這種現象對於沙門、立沙門者來說是不相應的現象。再者，'
【English Translation】 English version: Movement. The movement of the mind is like an earthquake. Such a mind is moved by three things, namely desire (Kāma), hatred (Dveṣa), and delusion (Moha), causing the mind to be agitated. Just as there are signs before an earthquake occurs, such as water being clear but becoming turbid when the wind blows. Similarly, when ordinary people are about to generate desire, hatred, or delusion, their faces may turn dark or red, which is a precursor. Therefore, Śrāmaṇas (Śrāmaṇa, renunciates), and those who have established themselves as Śrāmaṇas, should observe these signs and gather the signs of Nirvāṇa (Nirvāṇa, liberation). Those who observe these signs will not suffer. This sign of the mind – is a sign of transcendence. 『Furthermore, observe the signs of worldly phenomena. When rain is about to fall, ants move their eggs. Similarly, Śrāmaṇas and those who have established themselves as Śrāmaṇas should observe these signs of transcendence. For example, in villages or cities with many people, one sees Dānapatis (Dānapati, benefactors), Śrāmaṇas, Brāhmaṇas (Brāhmaṇa, priests), elders, and others going to the Buddha (Buddha, the awakened one) because of their faith in the Buddha and to hear the Dharma (Dharma, the teachings). Seeing this reality, those virtuous Śrāmaṇas and those who have established themselves as Śrāmaṇas should record and say: 「Now, in that place, there is the Buddha-bhagavat (Buddha-bhagavat, the Blessed One), who wishes to expound the true Dharma. These Dānapatis, Śrāmaṇas, Brāhmaṇas, elders, and others are all going to the Buddha. That Buddha certainly wishes to expound the true Dharma. The sign we see now is not inferior; we know that this sign is a sign of the Dharma-megha (Dharma-megha, the rain of Dharma).」』 『Moreover, evil Śrāmaṇas and those who have established themselves as Śrāmaṇas, seeing the light of the moon, determine that the moon will surely be eclipsed because oil sinks when placed in water. This sign is not good, not auspicious, and not peaceful. This sign is not a sign of a Śrāmaṇa, not a sign of peace; that sign of a Śrāmaṇa does not correspond to the signs of transcendence. Observing the correspondence, divining the worldly moon, the end is evil, knowing that the moon of the true Dharma will surely be eclipsed because the oil of the true Dharma sinks in the water of the minds of those with wrong views. This sign is neither good nor cool; this first sign is not a sign of the eclipse of the worldly moon. 『Furthermore, evil Śrāmaṇas and those who have established themselves as Śrāmaṇas further observe other signs of the worldly lunar eclipse, such as when the moon is about to be eclipsed, birds fly close to the ground in the sky. This sign is not a corresponding sign for Śrāmaṇas and those who have established themselves as Śrāmaṇas. Moreover,』
有好相出世間相，所謂觀察正法月蝕，此是沙門正法道行，謂彼沙門于下知識、下檀越等下人邊行，如鳥下飛，在彼白衣不正行人、邪見之人門下行等，近下語說，如在空行近地下飛，時過失故。一切沙門、立沙門者觀察此相第一勝相，不應觀察，彼月蝕相則非好相。
「『又復有相，若惡沙門、立沙門者，以日蝕相觀世間相：日將欲蝕，諸方則赤；當有善者，彼方則有膩風所吹，清凈無垢、無塵霧等，見彼善相，右旋行相，相應之相。彼善沙門、立沙門者不相應見，以妨坐禪讀誦業故。此世間相則非寂靜，則非安樂。如是如是，若善沙門、立沙門者欲得寂靜，應當觀察出世間相，觀菩薩日為一切智菩提當攝，或於一劫、或於二劫、或於三劫決定當攝。如是沙門見出世間菩薩之相，所謂精進、佈施、聞智，赤色方相，慈心憐愍一切眾生。菩薩身赤，當安隱者，謂此菩薩第一功德皆悉具足，一切智相當必圓滿、當必說法，諸方無垢、無塵霧者，離惡時過，當有善者如來名稱，膩風所吹。如彼世間相師所見，此出世間如是相師，見未來相——聲聞、緣覺、阿羅漢相；右旋相者，謂正觀察。
「『又彼相師唯見如是世間法中生死之相，當有不善，則見諸方有赤黃色、干無膩色，或見彼方無膩風吹，有赤黃青暈輪
【現代漢語翻譯】 現代漢語譯本： 有好的世間之相和出世間之相，這裡所說的觀察正法就像觀察月蝕一樣。這是沙門（出家修道的人）修習正法的行為，指的是那些沙門在知識、佈施等方面不如自己的人，以及地位較低的人那裡活動，就像鳥向下飛一樣。他們還在那些行為不正、持有邪見的人門下活動，說一些低俗的話，就像在空中飛行卻靠近地面一樣，這是因為錯過了時機而犯下的過失。一切沙門，以及立志成為沙門的人，應該觀察這種現象，這是一種最不好的現象，不應該去觀察。觀察月蝕這種現象並不是好的現象。
『還有一種現象，如果惡劣的沙門或者立志成為沙門的人，用觀察日蝕的方法來觀察世間之相：當日蝕將要發生時，各個方向都會呈現紅色；當有善良的事情發生時，那個方向就會有濕潤的風吹來，清凈沒有污垢和塵霧等，看到這些好的現象，以及右旋的現象，都是相應的徵兆。那些善良的沙門或者立志成為沙門的人，不應該去觀察這些現象，因為會妨礙坐禪和讀誦佛經。這種世間之相不是寂靜的，也不是安樂的。像這樣，如果善良的沙門或者立志成為沙門的人想要獲得寂靜，就應該觀察出世間之相，觀察菩薩（覺悟的有情）像太陽一樣，爲了獲得一切智慧的菩提（覺悟）而努力，或者在一劫（極長的時間單位）、或者在二劫、或者在三劫的時間內必定能夠獲得。這樣的沙門能夠看到出世間的菩薩之相，那就是精進、佈施、聞法和智慧，呈現紅色的方向，以及慈悲憐憫一切眾生。菩薩的身體呈現紅色，代表著安穩，這意味著這位菩薩的第一功德都完全具備，獲得一切智慧的徵兆必定圓滿，必定會說法，各個方向沒有污垢和塵霧，遠離了惡劣的時機，當有善良的事情發生時，如來（佛）的名號就會像濕潤的風一樣傳播。就像那些世間的相師所看到的一樣，這種出世間的相師，能夠看到未來的徵兆——聲聞（聽聞佛法而覺悟者）、緣覺（通過觀察因緣而覺悟者）、阿羅漢（斷除煩惱，達到解脫的聖者）的徵兆；右旋的徵兆，指的是正確的觀察。
『還有那些相師只看到世間法中的生死之相，當有不好的事情發生時，就會看到各個方向呈現赤黃色，乾燥沒有濕潤的光澤，或者看到那個方向沒有濕潤的風吹來，有赤黃色的光暈。』
【English Translation】 English version: There are good worldly signs and transcendental signs. Observing the right Dharma is like observing a lunar eclipse. This is the practice of a Shramana (a renunciate practitioner) in the right Dharma, referring to those Shramanas who associate with those inferior to them in knowledge, generosity, and status, like a bird flying downwards. They also associate with those who are immoral and hold wrong views, speaking vulgar words, like flying close to the ground in the sky, which is a fault due to missing the right time. All Shramanas, and those aspiring to be Shramanas, should observe this phenomenon, which is a very bad sign and should not be observed. Observing a lunar eclipse is not a good sign.
'Furthermore, if evil Shramanas or those aspiring to be Shramanas observe worldly signs by observing a solar eclipse: when a solar eclipse is about to occur, all directions will appear red; when good things are about to happen, there will be a moist wind blowing in that direction, clean and free from dirt and mist, seeing these good signs, as well as rightward-turning signs, are corresponding omens. Those good Shramanas or those aspiring to be Shramanas should not observe these signs, as it will hinder their meditation and recitation of scriptures. These worldly signs are not peaceful, nor are they joyful. Thus, if good Shramanas or those aspiring to be Shramanas wish to attain peace, they should observe transcendental signs, observing the Bodhisattva (an enlightened being) like the sun, striving to attain all-knowing Bodhi (enlightenment), and will surely attain it in one kalpa (an extremely long unit of time), two kalpas, or three kalpas. Such Shramanas can see the transcendental signs of a Bodhisattva, which are diligence, generosity, listening to the Dharma, and wisdom, the direction appearing red, as well as compassion and pity for all sentient beings. The Bodhisattva's body appearing red represents stability, meaning that this Bodhisattva's first merits are fully complete, the signs of attaining all-knowing wisdom will surely be fulfilled, and they will surely teach the Dharma, the directions being free from dirt and mist, away from bad timing, and when good things are about to happen, the Tathagata's (Buddha's) name will spread like a moist wind. Just as those worldly fortune-tellers see, this transcendental fortune-teller can see future signs—the signs of Shravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment by observing conditions), and Arhats (saints who have eliminated afflictions and attained liberation); the rightward-turning sign refers to correct observation.'
'Furthermore, those fortune-tellers only see the signs of birth and death in worldly dharmas, and when bad things are about to happen, they will see all directions appearing reddish-yellow, dry and without moisture, or see that there is no moist wind blowing in that direction, and there are reddish-yellow halos.'
日出，在虛空中。彼惡沙門觀如是相，妨廢禪誦。若善沙門出世相師，為諸信人如是記說：「當有不善。何者不善？謂障正法。」見如此相，如見彼方有赤黃色。如是相者，正法欲滅有如是相，謂諸方人喜樂惡口、妄語、兩舌、殺生、偷盜。當有彼人乾風吹者，所謂惡名。若有眾生非正法行，惡名風吹，聞於八方、四方、四維，皆悉普遍。以諸眾生不行正行，作不善業，惡名風吹，如是遍聞。
「『世間相師見赤黃青暈輪日出，在虛空中。如是師者，世間相師。出世相師見赤黃青暈輪日者，謂惡沙門、惡婆羅門。如是眾會，非一切智，起智慢故，自言：「我是一切智人。」此邪見人非是實日，非一切智立一切智，非好種姓、凡姓中出。彼如是人邪見日出，一切藥草、園林樹葉悉皆乾枯，如是所謂，一切善人正見藥草、園林盡干。如是如是，此出世間正法日出，增長禪誦、第一義諦、光明勝智。如是觀察出世間相，先觀察已，然後記說，所謂為彼有信沙門、諸婆羅門、諸長者等，如是記說，作如是言：「諸有值遇正法日出，皆應精勤作諸善業，莫於後時一切正法皆悉滅沒，邪見日出，非是沙門自言沙門；非婆羅門言婆羅門；非一切智言一切智。諸惡沙門、惡婆羅門暈輪日出，汝得衰惱。」如是記說一切智法，彼則
【現代漢語翻譯】 現代漢語譯本： 太陽升起，懸掛在虛空中。那些邪惡的沙門（出家人）看到這樣的景象，會妨礙禪定和誦經。如果一位善良的沙門（出家人）是出世間的相師（觀察世間現象的人），他會為那些有信仰的人這樣預言：『將會有不好的事情發生。什麼是不好的事情呢？就是會障礙正法。』看到這樣的景象，就像看到那個方向有赤黃色一樣。這樣的景象預示著正法將要滅亡，因為各方的人都喜歡惡語、妄語、兩舌（挑撥離間）、殺生、偷盜。 將會有那樣的人，被『乾風』吹拂，這『乾風』指的就是惡名。如果眾生不行正法，惡名的風就會吹遍八方、四方、四維（各個方向），無處不在。因為眾生不行正行，造作不善的業，惡名的風就會這樣傳遍。 『世間的相師看到赤黃青色的光暈圍繞著太陽升起，懸掛在虛空中。這樣的相師，是世間的相師。出世間的相師看到赤黃青色的光暈圍繞著太陽，指的是邪惡的沙門（出家人）和邪惡的婆羅門（祭司）。這樣的集會，不是一切智者，因為生起了智慧的傲慢，就自稱：『我是一切智者。』這些邪見的人不是真正的太陽，不是一切智者卻自立為一切智者，不是好的種姓，而是從凡俗的姓氏中出來。他們這些邪見的人，就像邪見的太陽升起，一切藥草、園林樹葉都全部乾枯一樣。就像這樣，一切善良的人看到正見的藥草、園林都乾枯了。就像這樣，這出世間的正法太陽升起，增長禪定、誦經、第一義諦（最高的真理）、光明殊勝的智慧。』這樣觀察出世間的景象，先觀察之後，然後預言，就是為那些有信仰的沙門（出家人）、婆羅門（祭司）、長者（有德行的人）等，這樣預言，這樣說：『凡是遇到正法太陽升起的人，都應該精勤地做各種善業，不要等到以後一切正法都滅沒了，邪見的太陽升起，那些不是沙門（出家人）卻自稱沙門（出家人）；不是婆羅門（祭司）卻自稱婆羅門（祭司）；不是一切智者卻自稱一切智者。這些邪惡的沙門（出家人）、邪惡的婆羅門（祭司）的光暈太陽升起，你們會遭受衰敗和煩惱。』這樣預言一切智者的法，他們就會……
【English Translation】 English version: The sun rises, in the empty space. Those evil shramanas (ascetics) who observe such signs hinder meditation and recitation. If a virtuous shramana who is a worldly sign reader, makes such predictions for the faithful: 'There will be inauspicious events. What are these inauspicious events? They are hindrances to the true Dharma.' Seeing such signs is like seeing a reddish-yellow color in that direction. Such signs indicate that the true Dharma is about to perish, because people in all directions delight in harsh words, false speech, divisive language, killing, and stealing. There will be people blown by the 'dry wind,' which refers to ill repute. If beings do not practice the true Dharma, the wind of ill repute will blow throughout the eight directions, the four directions, and the four intermediate directions, pervading everywhere. Because beings do not practice righteous conduct and commit unwholesome deeds, the wind of ill repute will spread far and wide. 'Worldly sign readers see the sunrise with reddish-yellow and blue halos in the empty space. Such readers are worldly sign readers. Worldly sign readers see the sunrise with reddish-yellow and blue halos, referring to evil shramanas (ascetics) and evil brahmins (priests). Such assemblies are not all-knowing, because they arise with intellectual arrogance, claiming, 'I am all-knowing.' These people with wrong views are not the real sun, not all-knowing but claiming to be all-knowing, not from good lineages but from ordinary lineages. These people with wrong views are like the sunrise of wrong views, causing all herbs, gardens, and tree leaves to wither. Just like that, all virtuous people see the herbs and gardens of right view wither. Just like that, this true Dharma sun of the world arises, increasing meditation, recitation, the ultimate truth (paramartha), and the wisdom of bright victory.' Observing worldly signs in this way, after observing, then predicting, that is, for those faithful shramanas (ascetics), brahmins (priests), elders, etc., predicting in this way, saying: 'All who encounter the sunrise of the true Dharma should diligently perform all virtuous deeds, lest later all the true Dharma perishes, and the sun of wrong views arises, those who are not shramanas (ascetics) claiming to be shramanas (ascetics); those who are not brahmins (priests) claiming to be brahmins (priests); those who are not all-knowing claiming to be all-knowing. The haloed sun of these evil shramanas (ascetics) and evil brahmins (priests) rises, and you will suffer decline and affliction.' Predicting the Dharma of the all-knowing in this way, they will...
相應，是真相師，有大勝意。有能思惟如是相者，不妨坐禪、讀誦經律。更異思惟世間相者，則妨禪誦。此世間道、出世間道如是勝劣。世間法者，則攝生死；出世間法，次第乃至到于涅槃。』
「爾時，世尊迦葉如來而說偈言：
「『離坐禪讀誦， 常喜樂占相， 彼舍離善法， 不可得涅槃。 若舍離自法， 而樂他法者， 彼二法失壞， 到于惡道處。 若人舍自家， 而喜樂他舍， 人中輕被笑， 速爾致貧窮。 如是癡惡意， 智慢自言勝， 舍離自法已， 而修行他法。 出家而邪命， 失法失名稱， 人中輕如草， 未來入惡趣。 舍離寂靜法， 而行於惡業， 彼人不久聞， 因此失佛法。 心悕望離欲， 無有餘悕望， 勤精進知足， 如是名行禪。 若心喜樂欲， 常貪于飲食， 是著袈裟賊， 不名為比丘。 若比丘說相， 常思惟星曜， 近王放逸行， 非比丘相應。 醫師畫師業、 聞惡法讚詠， 與惡者同處， 則失比丘法。 憎嫉禪讀誦， 愛樂多語說， 貪供養財利， 則失比丘法。 推求諸寶性， 愛樂多知識， 復
【現代漢語翻譯】 現代漢語譯本： 『相應地，如果他是真相師（如實知見事物本性的人），就會有很大的利益。如果有人能夠思維這樣的真相，就不會妨礙坐禪、讀誦經律。如果思維與此不同的世間之相，就會妨礙禪修和讀誦。世間道和出世間道就是這樣有勝劣之分。世間法會使人陷入生死輪迴，而出世間法，則能次第引導人們到達涅槃（解脫）。』 「那時，世尊迦葉如來（Kāśyapa-tathāgata）說了這樣的偈語： 『遠離坐禪和讀誦，常常喜歡占卜相術，這樣的人捨棄了善法，不可能得到涅槃。 如果捨棄自己的法（佛法），而喜歡其他的法（外道），這兩種法都會失壞，最終墮入惡道。 如果有人捨棄自己的家，而喜歡別人的家，在人群中會被輕視嘲笑，很快就會變得貧窮。 像這樣愚癡邪惡的意念，自以為是的傲慢，捨棄了自己的法，卻去修行其他法。 出家卻以邪命（不正當的謀生方式）為生，失去佛法和名聲，在人群中輕賤如草芥，未來會墮入惡趣。 捨棄寂靜的佛法，而去行惡業，這樣的人不久就會聽不到佛法，因此失去佛法。 心中希望遠離慾望，沒有其他的希望，勤奮精進，知足常樂，這樣才叫做行禪。 如果內心喜歡慾望，常常貪戀飲食，這就是穿著袈裟的賊，不能稱為比丘（bhikṣu，出家男子）。 如果比丘（bhikṣu，出家男子）為人占卜相面，常常思惟星辰執行，親近國王，行為放逸，就不符合比丘的身份。 從事醫師、畫師的行業，聽聞邪惡的法並加以讚揚，與惡人同處，就會失去比丘的戒法。 憎恨嫉妒禪修和讀誦，喜愛多說話，貪圖供養和財利，就會失去比丘的戒法。 探求各種寶物的性質，喜愛結交很多朋友，又'
【English Translation】 English version: 'Accordingly, if he is a Truth Master (one who truly sees the nature of things as they are), he will have great benefit. If one can contemplate such aspects of truth, it will not hinder sitting meditation or reciting scriptures and precepts. However, contemplating worldly aspects different from this will hinder meditation and recitation. The worldly path and the path of transcending the world are thus superior and inferior. Worldly dharmas (laws/teachings) will lead to being trapped in the cycle of birth and death, while transcendental dharmas will gradually lead one to Nirvana (liberation).' 「At that time, the World Honored Kāśyapa-tathāgata (Kāśyapa-tathāgata) spoke the following verse: 『Those who abandon sitting meditation and reciting scriptures, and constantly delight in divination and fortune-telling, abandon the good Dharma and cannot attain Nirvana. If one abandons one's own Dharma (Buddha's teachings) and delights in other dharmas (non-Buddhist teachings), both dharmas will be ruined, and one will fall into evil realms. If someone abandons their own home and delights in others' homes, they will be despised and laughed at among people, and will quickly become impoverished. Such foolish and evil thoughts, arrogant self-conceit, abandoning one's own Dharma and practicing other dharmas. Leaving home but living by wrong livelihood, losing the Dharma and reputation, being as insignificant as grass among people, and falling into evil destinies in the future. Abandoning the Dharma of tranquility and engaging in evil deeds, such a person will soon not hear the Buddha's teachings and will therefore lose the Dharma. The mind hopes to be free from desires, with no other hopes, diligent and content, this is called practicing meditation. If the mind delights in desires and is constantly greedy for food, this is a thief wearing the robe, and cannot be called a bhikṣu (bhikṣu, a male monastic). If a bhikṣu (bhikṣu, a male monastic) tells fortunes and constantly contemplates the movements of the stars, associating with kings and acting recklessly, it is not in accordance with the conduct of a bhikṣu. Engaging in the professions of physician and painter, hearing evil dharmas and praising them, associating with evil people, one will lose the precepts of a bhikṣu. Hating and being jealous of meditation and recitation, delighting in much talking, being greedy for offerings and wealth, one will lose the precepts of a bhikṣu. Investigating the nature of various treasures, delighting in having many acquaintances, and'
貪余財物， 退失比丘法。 唯貪諸飲食， 我慢不問他， 悕望人讚嘆， 退失比丘法。 若不近一切， 舍離於惡眾， 水草食知足， 是名真比丘。 得諸境界已， 棄之如舍火， 除斷我慢過， 是名真比丘。 內外俱寂靜， 智光明莊嚴， 持戒衣覆身， 是名真比丘。 遠離世間法， 不動如須彌， 一切世間愛， 是名真比丘。 三宿住城內， 饒人處皆爾， 止住山谷中， 名解脫比丘。 畏惡不近他， 正行心不動， 智審諦寂靜， 是獨行比丘。 不悕常愛語， 舍離惡知識， 不樂多所作， 名解脫比丘。 彼如是比丘， 得脫于有過， 知世間涅槃， 等心不悕望， 心常喜樂智， 及以善寂靜， 于生老病死， 怖畏中得脫。
「『如是比丘得阿羅漢，若不爾者，唯名比丘，為自妨礙，墮于險岸。此第六法如是妨礙，若善沙門，不應為作。
「『又復沙門、立沙門者于第七法不應為作。何者第七？所謂唯集飲食滿藏。此多貪瞋，舍離一切禪誦等業，唯在大床空坐而已；眾僧所攝床臥敷具、病藥所須，虛妄受用。本在家時，懈怠懶墮，畏諸作
【現代漢語翻譯】 現代漢語譯本 貪戀剩餘的財物，就會喪失作為比丘（bhiksu，佛教出家男眾）的資格。 只貪圖各種飲食，傲慢自大不向他人請教， 希望得到別人的讚歎，就會喪失作為比丘（bhiksu，佛教出家男眾）的資格。 如果不親近一切俗事，捨棄遠離惡劣的群體， 對於水、草、食物感到滿足，這才是真正的比丘（bhiksu，佛教出家男眾）。 獲得各種境界之後，拋棄它們如同丟棄燃燒的火焰， 消除斷絕我慢的過失，這才是真正的比丘（bhiksu，佛教出家男眾）。 內心和外在都寂靜，以智慧的光明來莊嚴自身， 以持戒的衣物覆蓋身體，這才是真正的比丘（bhiksu，佛教出家男眾）。 遠離世間的法則，像須彌山（Sumeru，佛教中的聖山）一樣不動搖， 斷絕一切世間的愛慾，這才是真正的比丘（bhiksu，佛教出家男眾）。 在城內最多住三夜，在富饒的地方也是這樣， 止住在山谷之中，這叫做解脫的比丘（bhiksu，佛教出家男眾）。 畏懼邪惡而不接近，行為端正內心不動搖， 以智慧審視真諦而達到寂靜，這是獨自修行的比丘（bhiksu，佛教出家男眾）。 不希望得到經常性的甜言蜜語，捨棄遠離惡劣的知識， 不喜好做太多的事情，這叫做解脫的比丘（bhiksu，佛教出家男眾）。 像他這樣的比丘（bhiksu，佛教出家男眾），能夠脫離各種過失， 了知世間的涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），以平等心不生希望， 內心常常喜悅于智慧，以及善良的寂靜， 對於生、老、病、死，在這些恐懼中得到解脫。
『像這樣的比丘（bhiksu，佛教出家男眾）能夠證得阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者），如果不是這樣，只能叫做比丘（bhiksu，佛教出家男眾），反而會成為自己的障礙，墮入危險的境地。這第六種法會造成這樣的障礙，善良的沙門（Sramana，指佛教或其他宗教的修行者）不應該去做。
『此外，作為沙門（Sramana，指佛教或其他宗教的修行者）、立志成為沙門（Sramana，指佛教或其他宗教的修行者）的人，不應該做第七種法。什麼是第七種？就是隻收集飲食，堆滿儲藏。這樣會增長貪婪和嗔恨，捨棄一切禪定和誦經等修行，只在大床上空坐而已；對於僧團所提供的床鋪臥具、生病時所需的藥物，虛假地接受和使用。本來在家的時候，就懈怠懶惰，害怕各種勞作
【English Translation】 English version Greed for surplus wealth leads to the loss of the status of a bhiksu (Buddhist monk). Only craving various foods, being arrogant and not asking others, Hoping for people's praise leads to the loss of the status of a bhiksu (Buddhist monk). If one does not approach all worldly affairs, abandons and stays away from evil company, Being content with water, grass, and food, this is called a true bhiksu (Buddhist monk). Having attained various states, discarding them as if discarding a burning fire, Eliminating and cutting off the fault of arrogance, this is called a true bhiksu (Buddhist monk). Both inner and outer being tranquil, adorned with the light of wisdom, Covering the body with the robe of precepts, this is called a true bhiksu (Buddhist monk). Staying away from worldly laws, unmoving like Mount Sumeru (the sacred mountain in Buddhism), Severing all worldly love, this is called a true bhiksu (Buddhist monk). Staying in a city for a maximum of three nights, and the same in prosperous places, Dwelling in mountain valleys, this is called a liberated bhiksu (Buddhist monk). Fearing evil and not approaching it, acting righteously with an unmoving mind, Wisely examining the truth and attaining tranquility, this is a solitary bhiksu (Buddhist monk). Not hoping for constant sweet words, abandoning and staying away from evil companions, Not delighting in doing too many things, this is called a liberated bhiksu (Buddhist monk). A bhiksu (Buddhist monk) like him can escape all faults, Knowing the Nirvana (the state of liberation from the cycle of birth and death) of the world, with an equal mind without hope, The mind is always joyful in wisdom, and in good tranquility, From birth, old age, sickness, and death, one is liberated from these fears.
'Such a bhiksu (Buddhist monk) can attain Arhat (a perfected person who has attained nirvana), if not, he is only called a bhiksu (Buddhist monk), and will become an obstacle to himself, falling into a dangerous situation. This sixth dharma causes such an obstacle, and a good Sramana (a religious ascetic) should not do it.'
'Furthermore, a Sramana (a religious ascetic), one who aspires to be a Sramana (a religious ascetic), should not do the seventh dharma. What is the seventh? It is only collecting food and filling up storage. This increases greed and hatred, abandoning all practices such as meditation and chanting, only sitting idly on a large bed; falsely receiving and using the bedding, medicine, and other necessities provided by the Sangha (the Buddhist monastic community). Originally, when at home, one was lazy and indolent, fearing all kinds of work.'
業，是故出家，唯貪食味，常伺他會，求望飲食，或樂境界。如是比丘是死比丘，所謂比丘不能坐禪、讀誦經律，毀破凈戒，自余死者，唯棄其身。毀戒比丘，一切善法皆悉破壞，唯能坐床，心生憍慢，自謂為好，唯有比丘形服而已，其實無戒，離於正戒。
「『所言戒者，謂之心戒，彼不能持，彼不能作。彼戒七種，何等為七？所謂口戒。比丘如是，或於比丘或於俗人，口不共語，唯除法事。或婦女人，持戒比丘除乞食行，口不共語，或為咒愿作如是言：「令汝得樂，得涅槃等。」若見母時、見姊妹時，唯看其足，不看其面，不看其服及莊嚴等。』
「爾時，世尊迦葉如來而說偈言：
「『手觸若風吹， 此火久乃燒， 見婦女火起， 速燒不待久。
「『是故比丘怖畏欲燒，不共一切婦女語言。此是一戒。
「『又第二戒，所謂不近不善知識；不於一處久時住止；不取多利；舍多供養，不捨病人；不見妻子；隨於何處有多利養，則舍而去，畏生貪故；離破戒者，不與同住。如是七種比丘不攝。唯貪飲食，於他財利、於他供養若見若聞，則生憂惱，如是思惟：「我今當設何等方便得彼利養？」如是思惟，心生貪著，如是心濁，增長貪心。彼惡沙門，一切善法皆悉破壞，晝夜常愁
【現代漢語翻譯】 現代漢語譯本：因為貪圖食物的美味而出家，經常窺伺他人的集會，希望得到飲食，或者貪戀美好的境界。這樣的比丘是『死』比丘，因為他不能坐禪、讀誦經律，毀壞清凈的戒律。其他死去的人，只是拋棄了身體。毀壞戒律的比丘，一切善法都破壞殆盡，只能坐在床上，心中生起驕慢，自認為很好，只是有比丘的形貌而已，實際上沒有戒律，遠離了真正的戒律。 『所說的戒律，指的是心戒，他們不能夠保持，不能夠做到。這種戒律有七種，是哪七種呢？就是口戒。比丘應當這樣，或者對比丘，或者對在家之人，口不輕易交談，除非是關於佛法的事情。或者對於婦女，持戒的比丘除了乞食之外，不輕易交談，或者爲了祝福而說：『愿你得到快樂，得到涅槃等等。』如果見到母親、見到姐妹，只看她們的腳，不看她們的臉，不看她們的衣服和裝飾等等。』 當時，世尊迦葉如來（Kasyapa Tathagata）說偈語道： 『手觸碰到風吹動的火，這火需要很久才能燃燒起來，見到婦女，心中的慾火燃起，會迅速燃燒起來，不會等待很久。』 『因此，比丘應當畏懼被慾望之火燒燬，不與一切婦女交談。這是第一條戒律。 『又第二條戒律，就是不親近不善的知識；不在一個地方長久居住；不貪圖過多的利益；捨棄過多的供養，但不捨棄病人；不見妻子；無論在什麼地方，如果有很多利益供養，就捨棄那裡離開，因為害怕產生貪心；遠離破戒的人，不與他們同住。像這樣的七種比丘是不能被攝受的。他們只貪圖飲食，對於他人的財物利益、他人的供養，如果見到或者聽到，就心生憂愁煩惱，這樣思惟：『我現在應當用什麼方法才能得到那些利益供養呢？』這樣思惟，心中生起貪著，這樣心就變得污濁，增長貪心。這些惡劣的沙門，一切善法都破壞殆盡，日夜常常憂愁煩惱。
【English Translation】 English version: Because of greed for the taste of food, they leave home, constantly spying on others' gatherings, hoping to obtain food and drink, or being attached to pleasant realms. Such a Bhikkhu (Buddhist monk) is a 'dead' Bhikkhu, because he cannot practice meditation, recite scriptures and precepts, and destroys pure precepts. Other dead people only abandon their bodies. A Bhikkhu who breaks the precepts destroys all good dharmas, can only sit on the bed, and arrogance arises in his heart, thinking that he is good, but only has the appearance of a Bhikkhu, but in reality has no precepts and is far from the true precepts. 『What is meant by precepts refers to the precepts of the mind, which they cannot uphold and cannot do. These precepts are of seven kinds. What are the seven? They are the precepts of speech. A Bhikkhu should be like this: whether to a Bhikkhu or to a layperson, he should not easily talk, unless it is about Dharma (Buddhist teachings). Or to women, a Bhikkhu who upholds the precepts does not easily talk except for begging for food, or says for blessings: 'May you attain happiness, attain Nirvana (liberation) etc.' If he sees his mother or sisters, he only looks at their feet, not at their faces, not at their clothes and decorations etc.』 At that time, the World Honored One, Kasyapa Tathagata (one of the past Buddhas), spoke in verse: 『If the hand touches the fire blown by the wind, this fire will take a long time to burn. Seeing women, the fire of desire in the heart will ignite and burn quickly, without waiting long.』 『Therefore, a Bhikkhu should fear being burned by the fire of desire and not talk to all women. This is the first precept. 『Also, the second precept is not to be close to bad teachers; not to live in one place for a long time; not to be greedy for too much profit; to give up too many offerings, but not to give up the sick; not to see his wife; wherever there are many profitable offerings, he should abandon that place and leave, because he is afraid of generating greed; to stay away from those who break the precepts and not live with them. Such seven kinds of Bhikkhus cannot be accepted. They only crave food and drink, and if they see or hear about other people's wealth and benefits, other people's offerings, they become worried and distressed, thinking: 'What means should I use now to obtain those profitable offerings?' Thinking like this, greed arises in the heart, and the heart becomes impure, increasing greed. These evil Sramanas (ascetics) destroy all good dharmas and are constantly worried and distressed day and night.
，心不安隱。而彼比丘見余持戒善行比丘為他供養，生嫉生貪，而便往到彼檀越家。諂曲形服，少語徐行，心不寂靜，外現威儀寂靜之相，身披納衣，復與多人不持戒者以為朋侶，唯有貝聲而行惡法，同伴相隨，造彼檀越，現持戒相。如是如是，隨心所行。如是比丘，彼檀越主謂其持戒，如是念言：「此等比丘第一持戒。」彼惡比丘現持戒相，令彼檀越心信敬已，共諸朋侶數數往到彼檀越家。如是比丘隨已所聞，少知佛法，共其同侶為彼檀越說所知法，如是方便，欲令檀越回彼比丘所得利養，而施與之。如是比丘形相，沙門第一大賊。到檀越家，方便劫奪他人財利及以供養。如是比丘見他財利、見他供養生貪嫉者，不曾少時眼開合頃，暫作善法。彼惡比丘破戒沙門，舍離坐禪讀誦等業，無一念間不攝地獄、餓鬼、畜生。
正法念處經卷第四十九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五十
元魏婆羅門瞿曇般若流支譯觀天品之二十九(夜摩天之十五)
「『又彼比丘共己同侶于檀越家，先所相識持戒比丘，以諂誑心說其過惡，或以嫉心說其破戒，或以嫉心說其無聞，或以嫉心說其行相，語檀越言：「汝此門師毀破禁戒。」或說懈怠，無聞無智，愚癡如鳥，
【現代漢語翻譯】 現代漢語譯本：內心無法安定平靜。當那些比丘看到其他持戒修行好的比丘受到供養時，心生嫉妒和貪婪，於是就跑到那些施主（檀越，dànyuè，donor）的家裡。他們用諂媚的姿態和偽裝的舉止，少言寡語，行動遲緩，內心並不平靜，卻在外表上裝出威嚴寂靜的樣子。身上穿著僧衣，又與許多不持戒的人結為朋友，只是口頭上說說佛法，實際上卻做著惡事。他們結伴而行，去到施主家，假裝持戒的樣子。就這樣，隨心所欲地行事。這樣的比丘，讓施主誤以為他們是持戒的比丘，心裡想：『這些比丘真是持戒第一。』這些惡比丘用虛假的持戒外表，讓施主信服和尊敬他們，然後就和同伴們頻繁地出入施主家。這些比丘憑藉自己所聽到的一點點佛法知識，和同伴一起為施主講解他們所知道的佛法，用這樣的方式，想要讓施主把原本供養其他比丘的利益，轉而施捨給他們。這樣的比丘，外表是沙門（shāmén，monk），實際上是最大的盜賊。他們到施主家，用各種手段劫奪他人的財物利益和供養。這樣的比丘，看到別人的財物利益和供養就生起貪婪和嫉妒，哪怕是眼皮眨動一下的短暫時間，都不曾做過任何善事。這些惡比丘，是破戒的沙門，捨棄了坐禪和讀誦等修行，沒有一刻不在積攢著下地獄、餓鬼、畜生的業因。
《正法念處經》卷第四十九 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第五十
元魏婆羅門瞿曇般若流支譯觀天品之二十九(夜摩天之十五)
『還有那些比丘和自己的同伴一起到施主家，用諂媚欺騙的心，去說那些先前就認識的持戒比丘的過錯，或者因為嫉妒心說他們破戒，或者因為嫉妒心說他們沒有學識，或者因為嫉妒心說他們的行為舉止不好，對施主說：『你所尊敬的老師已經毀壞了戒律。』或者說他們懈怠，沒有學識，沒有智慧，愚蠢得像鳥一樣，
【English Translation】 English version: Their hearts are not peaceful or secure. When those Bhikkhus (monks) see other Bhikkhus who uphold the precepts and practice well being offered gifts, they become jealous and greedy, and then go to the homes of those donors (Dānavyati, meaning donor). They use flattering postures and disguised behaviors, speaking little and moving slowly, their hearts not at peace, but outwardly displaying an appearance of dignified tranquility. They wear monastic robes, and associate with many who do not uphold the precepts, only speaking of the Dharma (Buddha's teachings) but actually doing evil deeds. They travel together to the donor's home, pretending to uphold the precepts. In this way, they act as they please. Such Bhikkhus cause the donors to mistakenly believe that they are upholding the precepts, thinking in their hearts: 'These Bhikkhus are truly the best at upholding the precepts.' These evil Bhikkhus use a false appearance of upholding the precepts to make the donors trust and respect them, and then frequently visit the donor's home with their companions. These Bhikkhus, relying on the little knowledge of the Dharma they have heard, explain the Dharma they know to the donors together with their companions, using this method to try to get the donors to transfer the benefits originally offered to other Bhikkhus to them instead. Such Bhikkhus, in appearance are Shramanas (monks), but in reality are the greatest thieves. They go to the donor's home and use various means to rob others of their wealth, benefits, and offerings. Such Bhikkhus, seeing the wealth, benefits, and offerings of others, give rise to greed and jealousy, and do not perform any good deeds even for the briefest moment, like the blink of an eye. These evil Bhikkhus are precept-breaking Shramanas, abandoning practices such as meditation and recitation, and are constantly accumulating the causes for falling into hell, the realm of hungry ghosts, and the animal realm.
The Forty-ninth Fascicle of the Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra) Taisho Tripitaka Volume 17, No. 0721 Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra)
The Fiftieth Fascicle of the Zheng Fa Nian Chu Jing (Saddharma-smṛty-upasthāna Sūtra)
Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter 29 on Observing the Heavens (Fifteenth of the Yama Heaven)
'Furthermore, those Bhikkhus go to the donor's home with their companions, using deceitful and flattering hearts to speak of the faults of those precept-upholding Bhikkhus they knew before, or out of jealousy say that they have broken the precepts, or out of jealousy say that they have no learning, or out of jealousy say that their behavior is bad, saying to the donors: 'The teacher you respect has broken the precepts.' Or they say that they are lazy, have no learning, have no wisdom, and are as foolish as birds,
少聞少智。彼惡比丘向他檀越如是惡說，恒常習近非法境界，何處得修禪誦等業？彼空無物，不堅不實，身壞命終墮于惡道，生地獄中。』
「爾時，世尊迦葉如來而說偈言：
「『妄語言說者， 惱一切眾生， 彼常如黑闇， 有命亦同死。 語刀自割舌， 云何舌不墮？ 若妄語言說， 則失實功德。 若人妄語說， 口中有毒蛇， 刀在口中住， 炎火口中燃。 口中毒是毒， 蛇上毒非毒； 口毒壞眾生， 命終墮地獄。 若人妄語說， 自口中出膿， 舌則是泥濁， 舌亦如熾火。 此如是罥縛， 地獄之前使， 破壞法橋等， 皆是妄語過。 彼妄語之人， 則非有父母， 亦不能持戒， 墮于惡道中。 若人妄語說， 彼人速輕賤， 為善人舍離， 天則不攝護。 自不攝言語， 速疾多瞋恚， 心㦜多語說， 常受諸苦惱； 常憎嫉他人， 與諸眾生惡， 方便惱亂他， 因是入地獄。』
「彼佛世尊迦葉如來如是已說妨廢禪誦七種惡法。『彼惡比丘于持戒者作不饒益，是故天舍。口中生刀，為少利故，他實功德而說言無，彼實無過而說有過。如是之人是
【現代漢語翻譯】 現代漢語譯本 『（此人）聽聞的少，智慧也少。那惡劣的比丘這樣惡毒地對他的施主說，總是習慣於接近非法的境界，哪裡能修習禪定和誦經等功業呢？他空虛無物，不堅固不真實，身死命終后墮入惡道，生在地獄之中。』
『當時，世尊迦葉如來（Kashyapa Tathagata）說偈語道：』
『虛妄言語的人，惱害一切眾生，他常常像黑暗一樣，活著也如同死去。 用語言如刀割自己的舌頭，為什麼舌頭不掉落呢？如果說虛妄的言語，就會失去真實的功德。 如果有人說虛妄的言語，口中就像有毒蛇，刀住在口中，火焰在口中燃燒。 口中的毒才是真正的毒，蛇身上的毒還不是最毒的；口中的毒會毀壞眾生，命終后墮入地獄。 如果有人說虛妄的言語，自己的口中流出膿血，舌頭就像泥漿一樣污濁，舌頭也像熾熱的火焰。 這就像是羅網束縛，是地獄的前驅，破壞法橋等等，都是虛妄言語的過錯。 那說虛妄言語的人，就如同沒有父母一樣，也不能持守戒律，墮入惡道之中。 如果有人說虛妄的言語，那人很快就會被輕賤，被善良的人捨棄，天神也不會保護他。 自己不能約束言語，很快就會變得多嗔恨，心中懷恨，多說廢話，常常遭受各種苦惱； 常常憎恨嫉妒他人，與各種眾生結惡緣，想方設法惱亂他人，因此墮入地獄。』
『那位佛世尊迦葉如來（Kashyapa Tathagata）這樣說了妨礙禪定和誦經的七種惡法。』那惡劣的比丘對持戒的人做出不利的事情，所以被天神捨棄。口中生出刀，爲了少許的利益，把他人真實的功德說成沒有，把他人實際上沒有的過錯說成有。像這樣的人是……』
【English Translation】 English version 『(This person) hears little and has little wisdom. That evil Bhikshu speaks so evilly to his benefactors, constantly accustomed to approaching unlawful realms, where can he cultivate the karma of meditation and recitation? He is empty and without substance, not firm and not real, and after his body breaks and his life ends, he falls into evil paths, born in hell.』
『At that time, the World Honored Kashyapa Tathagata (Kashyapa Tathagata) spoke in verse, saying:』
『Those who speak false words, afflict all sentient beings, they are always like darkness, and living is like dying. Using words like a knife to cut one's own tongue, why doesn't the tongue fall off? If one speaks false words, one will lose real merit. If someone speaks false words, it is as if there is a poisonous snake in their mouth, a knife dwells in their mouth, and flames burn in their mouth. The poison in the mouth is the real poison, the poison on the snake is not the most poisonous; the poison in the mouth destroys sentient beings, and after death, they fall into hell. If someone speaks false words, pus and blood flow from their mouth, their tongue is like muddy sludge, and their tongue is also like a blazing fire. This is like a net that binds, it is the precursor to hell, destroying the bridge of Dharma, all of which are the faults of false speech. Those who speak false words are like those without parents, and they cannot uphold the precepts, falling into evil paths. If someone speaks false words, that person will quickly be despised, abandoned by good people, and the gods will not protect them. If one cannot restrain one's speech, one will quickly become full of anger, harbor resentment in one's heart, speak many useless words, and constantly suffer various afflictions; Constantly hating and envying others, creating evil karma with various sentient beings, trying to trouble others, and therefore falling into hell.』
『That World Honored Buddha Kashyapa Tathagata (Kashyapa Tathagata) has thus spoken of the seven evil dharmas that hinder meditation and recitation.』 That evil Bhikshu does things that are not beneficial to those who uphold the precepts, so he is abandoned by the gods. A knife grows in his mouth, and for the sake of small gains, he says that others have no real merit, and says that others have faults that they do not actually have. Such a person is...』
惡沙門，自謂沙門，妄語言說。彼人如是常有惡意惡行惡法，彼檀越主后時知已，心則輕薄，知其諂曲。此第七法。是故比丘應當舍此第七惡法，所謂悕望飲食供養，皆欲在己。
「『又復第八障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當舍離。何者第八？所謂採集種種寶性，造作諸寶。如是比丘怖畏生死，剃除鬚髮披服法衣，以信出家。彼生死中多諸苦惱，略而言之，有二種苦。依陰界入，在三界中，廣則五道。又復廣者，八大地獄、餓鬼、畜生；欲界六天，于欲界中復有枝條種種諸苦；於色界中，復有心苦；無色界中，則有退苦，故欲退時，三昧則亂。如是心者，有無量種分別之苦。彼善男子觀苦惱已，心生厭離，怖畏如是無量過惡，剃除鬚髮披服法衣，以信出家。
「『又彼沙門復觀余苦，心生怖畏，所謂身苦。身苦二處，謂欲、色界，隨有身處皆受苦惱。彼色界中，云何受苦？謂于禪中疲惓故起，起彼禪已，身則疲惓。彼欲退時，身威德劣，風觸其身。如是風者，本來不觸，是故觸身，則受苦惱。唯除眼觸，受樂無苦，則是無記。如是分別受苦不同，依色身有。彼善男子如是聞已，知生死中一切苦惱，陰界入聚，和合皆苦。
「『彼觀如是無量無邊生死苦已，而便出家。既出家已，近不善
【現代漢語翻譯】 現代漢語譯本 惡沙門（邪惡的出家人），自稱是沙門（出家人），胡說八道。這種人常常心懷惡意，行為邪惡，所作所為皆不正當。那些供養他們的施主後來知道了這些情況，就會輕視他們，知道他們是虛偽諂媚的。這是第七種惡法。因此，比丘（出家受具足戒的男子）應當捨棄這第七種惡法，也就是希望所有的飲食供養都只給自己。
『還有第八種障礙性的惡法，會妨礙比丘（出家受具足戒的男子）坐禪和讀誦，因此沙門（出家人）應當遠離它。什麼是第八種呢？就是蒐集各種珍寶，製造各種寶物。這樣的比丘（出家受具足戒的男子）因為害怕生死輪迴，所以剃除鬚髮，穿上法衣，以信心出家。生死輪迴中有許多苦惱，簡單來說，有兩種苦。依賴於陰（五蘊）、界（十八界）、入（十二入），存在於三界之中，廣義上來說，則有五道（地獄、餓鬼、畜生、人、天）。更加廣泛地說，有八大地獄、餓鬼、畜生；欲界六天，在欲界中還有各種各樣的苦惱；在（色界）中，還有精神上的痛苦；在無（無色界）中，則有退失的痛苦，所以當想要退失的時候，三昧（正定）就會被打亂。這樣的心，有無量種分別的痛苦。那些善男子觀察到這些苦惱之後，心中產生厭離，害怕這些無量數的過失和罪惡，所以剃除鬚髮，穿上法衣，以信心出家。
『而且那些沙門（出家人）又觀察到其他的痛苦，心中產生畏懼，那就是身體上的痛苦。身體上的痛苦有兩個地方，就是欲界和（色界），只要有身體存在的地方，就會遭受痛苦。在（色界）中，如何遭受痛苦呢？就是在禪定中因為疲憊而起身，起身離開禪定之後，身體就會感到疲憊。當想要退失的時候，身體的威德會減弱，風吹到身上。這樣的風，本來是不會吹到的，所以一旦吹到身上，就會感到痛苦。只有眼根接觸到外境時，感受到快樂而沒有痛苦，這才是無記（非善非惡）。像這樣分別感受到的痛苦是不同的，都是依賴於色身而產生的。那些善男子聽到這些之後，就知道生死輪迴中一切都是苦惱，陰（五蘊）、界（十八界）、入（十二入）聚集在一起，都是痛苦的。'
『他們觀察到這樣無量無邊的生死苦惱之後，才出家修行。既然已經出家了，卻親近不善
【English Translation】 English version A wicked shramana (ascetic), claiming to be a shramana (ascetic), speaks falsely. Such a person constantly harbors malicious intentions, engages in evil deeds, and practices unwholesome dharmas. When the danapati (donor) later becomes aware of this, their heart becomes contemptuous, recognizing the shramana's deceitfulness and flattery. This is the seventh evil dharma. Therefore, a bhikshu (ordained monk) should abandon this seventh evil dharma, namely, the desire that all food and offerings be exclusively for oneself.
'Furthermore, there is an eighth obstructive evil dharma that hinders a bhikshu (ordained monk) from practicing dhyana (meditation) and reciting scriptures; therefore, a shramana (ascetic) should abandon it. What is the eighth? It is the collecting of various precious substances and the crafting of various treasures. Such a bhikshu (ordained monk), fearing the cycle of birth and death, shaves his head, dons the Dharma robes, and renounces the world with faith. Within this cycle of birth and death, there are many sufferings; briefly stated, there are two kinds of suffering. Dependent on the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), existing within the Three Realms, and broadly speaking, there are the Five Paths (hell, hungry ghosts, animals, humans, and gods). More broadly, there are the Eight Great Hells, hungry ghosts, animals; the Six Heavens of the Desire Realm, and within the Desire Realm, there are various branches of suffering; in the rupa-dhatu (form realm), there is mental suffering; in the arupa-dhatu (formless realm), there is the suffering of regression, so when one desires to regress, samadhi (concentration) is disturbed. Such a mind has immeasurable kinds of discriminative suffering. Those good men, having observed these sufferings, generate aversion in their hearts, fearing such immeasurable faults and evils, so they shave their heads, don the Dharma robes, and renounce the world with faith.
'Moreover, those shramanas (ascetics) observe other sufferings, generating fear in their hearts, namely, physical suffering. Physical suffering exists in two places: the Desire Realm and the rupa-dhatu (form realm); wherever there is a body, there is suffering. In the rupa-dhatu (form realm), how is suffering experienced? It is when one arises from dhyana (meditation) due to fatigue, and after arising from that dhyana (meditation), the body feels weary. When one desires to regress, the body's power diminishes, and the wind touches the body. Such wind would not normally touch it, so when it touches the body, one experiences suffering. Only the contact of the eye with external objects, experiencing pleasure without suffering, is neutral (neither good nor bad). Thus, the experience of suffering differs, depending on the physical body. Those good men, having heard this, know that all in the cycle of birth and death is suffering, the aggregation of skandhas (aggregates), dhatus (elements), and ayatanas (sense bases) is all suffering.'
'Having observed such immeasurable and boundless suffering of birth and death, they renounce the world to practice. Having renounced the world, they draw near to unwholesome
人。近彼人故，同其作業，聞寶性方。畏何性故，以信出家？聞余性故，更生貪心，或聞金性、或聞銀性、或聞寶性，如是聞已，不知厭足，貪火所燒。彼既燒已，共惡知識行於山中，從山至山，從一山峰至一山峰，如是遍行在隱密處。貪火所燒，晝夜常苦，無有樂時。以何因緣如是出家？不念彼性，思惟異性，謂捨身性而不思惟，如向所說。彼人如是心意不正，亂心意故，妨廢禪誦，失於善法。彼非沙門亦非俗人，為求涅槃，是故出家，性鬼所著，則生貪心，貪罥繫縛入于地獄。』
「爾時，世尊迦葉如來而說偈言：
「『觀察身性者， 即是一切性， 欲得涅槃者， 調身性非余。 若舍離身性， 貪著于余性， 彼人迷真性， 不得脫苦惱。 金性則不能， 除舍諸苦惱， 諦知真性者， 得脫苦不疑。 一切苦生苦， 此苦難得脫， 財于王賊火， 一切皆怖畏， 是故應舍物， 如本來無物， 舍離則受樂， 攝取則受苦。 諦知于身性， 復諦知性相， 喜樂於禪誦， 能燒煩惱山。 是故黠慧者， 觀察身攝性， 眾生知自相， 則得涅槃樂。
「『有智之人如是勤心觀此身性，不樂經營金銀等性
【現代漢語翻譯】 現代漢語譯本 『因為接近那些人，所以也做著和他們一樣的事情，聽說了寶物的性質。因為害怕什麼性質，才因為信仰而出家呢？因為聽說了其他的性質，反而產生了貪心，或者聽說了金子的性質，或者聽說了銀子的性質，或者聽說了寶物的性質，像這樣聽說了之後，不知道滿足，被貪婪的火焰所焚燒。他們既然被焚燒之後，就和惡知識一起在山中行走，從一座山到另一座山，從一個山峰到另一個山峰，像這樣到處行走在隱秘的地方。被貪婪的火焰所焚燒，日夜常常痛苦，沒有快樂的時候。因為什麼因緣像這樣出家呢？不念及自身的性質，思惟其他的性質，說是捨棄身體的性質而不思惟，就像之前所說的那樣。那些人像這樣心意不正，因為心意混亂，妨礙了禪定和誦經，失去了善法。他們不是沙門（shā mén，梵文Śrāmaṇa的音譯，指出家修道者），也不是俗人，爲了尋求涅槃（niè pán，佛教術語，指解脫生死輪迴的境界），所以出家，被性質的鬼所迷惑，就產生了貪心，被貪婪的羅網束縛而墮入地獄。』 『這時，世尊迦葉如來（Jiāyè Rúlái，過去七佛之一）說了這樣的偈語： 『觀察身體的性質，就是觀察一切的性質，想要得到涅槃的人，調伏身體的性質而不是其他的。如果捨棄身體的性質，貪著于其他的性質，那些人迷惑了真實的性質，不能脫離痛苦和煩惱。金子的性質不能夠，去除捨棄各種痛苦和煩惱，真正知道真實性質的人，能夠脫離痛苦沒有疑問。一切痛苦產生痛苦，這種痛苦難以脫離，財富對於國王、盜賊、火災，一切都感到害怕，所以應該捨棄財物，就像本來沒有財物一樣，捨棄了就能夠享受快樂，攝取了就遭受痛苦。真正知道身體的性質，又真正知道性質的相狀，喜歡禪定和誦經，能夠焚燒煩惱的山。所以聰明有智慧的人，觀察身體所包含的性質，眾生知道自身的相狀，就能夠得到涅槃的快樂。 『有智慧的人像這樣勤奮用心觀察這個身體的性質，不樂於經營金銀等的性質。
【English Translation】 English version 『Because of being close to those people, they do the same things as them, and hear about the nature of treasures. Fearing what nature, do they leave home because of faith? Because of hearing about other natures, they instead generate greed, or hear about the nature of gold, or hear about the nature of silver, or hear about the nature of treasures. Having heard this, they do not know contentment and are burned by the flames of greed. Having been burned, they walk in the mountains with evil companions, from one mountain to another, from one peak to another, wandering everywhere in hidden places. Burned by the flames of greed, they are constantly in pain day and night, without any time for joy. For what reason do they leave home like this? They do not contemplate their own nature, but contemplate other natures, saying they abandon the nature of the body without contemplating it, as mentioned before. Those people, with such incorrect intentions, because of their confused minds, hinder their meditation and chanting, and lose good Dharma. They are neither Śrāmaṇas (shā mén, meaning a wandering ascetic or religious mendicant) nor laypeople, leaving home to seek Nirvāṇa (niè pán, meaning the ultimate goal of Buddhism: liberation from suffering and rebirth), possessed by the ghosts of nature, they generate greed, and bound by the nets of greed, they fall into hell.』 『At that time, the World Honored One, the Tathāgata Kāśyapa (Jiāyè Rúlái, one of the past seven Buddhas), spoke this verse: 『Observing the nature of the body, is observing all natures. Those who desire to attain Nirvāṇa, should tame the nature of the body, not others. If one abandons the nature of the body, and clings to other natures, those people are deluded about the true nature, and cannot escape suffering and affliction. The nature of gold cannot, remove and abandon all suffering and affliction. Those who truly know the true nature, can escape suffering without doubt. All suffering arises from suffering, this suffering is difficult to escape. Wealth is feared by kings, thieves, and fire, therefore, one should abandon possessions, as if there were originally no possessions. Abandoning brings joy, grasping brings suffering. Truly know the nature of the body, and truly know the characteristics of nature, delight in meditation and chanting, and be able to burn the mountain of afflictions. Therefore, the wise and intelligent should, observe the nature contained in the body. When sentient beings know their own form, they can attain the joy of Nirvāṇa.』 『Wise people, with such diligence, observe the nature of this body, and do not delight in managing the nature of gold, silver, and so on.』
，此是一切在家之人怖畏根本，況出家人。出家人者，一切舍離；彼財物者，一切怖畏。非賣財物，如是得樂。如是財者，則非財物，非財物性。何者是物？謂觀身性。若捨身性而樂余性——非於禪誦勤精進也，如是之人身壞命終墮于地獄。故出家人常應修集禪誦財物，不應求於世間凡物，彼因緣故，能增長愛。是故知足——第一財物，余財物者，能令衰惱。此第八法妨于禪誦，出家沙門應當舍離。
「『又復第九障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當舍離。何者第九？所謂近王。出家之人不應近王。何以故？近王沙門，一切世人嫌不供養。彼親近王惡沙門者，悕望財物，或城或村、或多人處常求財物，不知厭足。若不求者，徒近於王，妨廢禪誦。如是比丘發心欲行解脫之道，而復返入繫縛道中，是故比丘不應近王。
「『又複比丘不近何者？所謂比丘不近惡人。彼是何人？謂惡知識，或時染著五塵境界，所謂色聲香味觸等不善觀察、懈怠愚癡、住村中等，一切除舍。不近一切懈怠之人，不近一切諂誑之人，不近一切貪食味人，不近一切商賈之人，不近一切屠獵師等惡命活者，不近一切本性妒人，不近一切邪見之人，不近一切不審諦人，不近一切我慢之人，不近一切卒富貴人，不近一切博戲之人，
【現代漢語翻譯】 現代漢語譯本：『這對於所有在家之人來說都是恐懼的根源，更何況是出家人。出家人，應該捨棄一切；那些財物，是一切恐懼的來源。不貪戀財物，才能獲得快樂。這樣的財富，就不是真正的財富，不具有財富的本質。什麼是真正的財富？是指觀察自身的本性。如果捨棄自身的本性而追求其他的享樂——卻不在禪定和誦經上勤奮精進，這樣的人在身死命終後會墮入地獄。所以出家人應該經常修習禪定和誦經這些財富，不應該追求世間的凡俗之物，因為這些會增長貪愛。因此，知足才是第一財富，其他的財富，只會帶來衰敗和煩惱。這第八種法會妨礙禪定和誦經，出家的沙門（Śrāmaṇa，指佛教中的出家修行者）應當捨棄。
『還有第九種障礙惡法，會妨礙比丘（Bhikṣu，指佛教中的出家男眾）坐禪和讀誦，因此沙門（Śrāmaṇa）應當捨棄。什麼是第九種？就是親近國王。出家之人不應該親近國王。為什麼呢？親近國王的沙門（Śrāmaṇa），會被世人嫌棄而不供養。那些親近國王的惡沙門（Śrāmaṇa），希望得到財物，在城市或鄉村、或人多的地方經常尋求財物，不知滿足。如果不求財物，那麼親近國王也是徒勞，還會妨礙禪定和誦經。這樣的比丘（Bhikṣu）發心想要修行解脫之道，卻又返回進入被束縛的道路中，因此比丘（Bhikṣu）不應該親近國王。
『還有比丘（Bhikṣu）不應該親近哪些人呢？就是比丘（Bhikṣu）不應該親近惡人。這些人是誰呢？就是惡知識，有時會染著於五塵境界，也就是色（Rūpa，指眼睛所見的顏色和形狀）、聲（Śabda，指耳朵所聽到的聲音）、香（Gandha，指鼻子所聞到的氣味）、味（Rasa，指舌頭所嚐到的味道）、觸（Sparśa，指身體所感受到的觸覺）等，不善於觀察、懈怠愚癡、住在村落中等等，這些都要全部捨棄。不親近一切懈怠之人，不親近一切諂媚欺騙之人，不親近一切貪圖美食之人，不親近一切經商之人，不親近一切屠夫獵戶等以惡業為生的人，不親近一切本性嫉妒之人，不親近一切邪見之人，不親近一切不審慎思考之人，不親近一切我慢之人，不親近一切突然富貴之人，不親近一切賭博之人，
【English Translation】 English version: 'This is the root of fear for all householders, let alone those who have left home. Those who have left home should abandon everything; those possessions are the source of all fear. Not being attached to possessions is how one obtains happiness. Such wealth is not true wealth; it does not have the nature of wealth. What is true wealth? It refers to observing the nature of one's own being. If one abandons the nature of one's own being and seeks other pleasures—but is not diligent and zealous in meditation and recitation, such a person will fall into hell after their body breaks and their life ends. Therefore, those who have left home should constantly cultivate the wealth of meditation and recitation, and should not seek worldly things, because those things increase attachment. Therefore, contentment is the foremost wealth; other wealth can lead to decline and trouble. This eighth factor hinders meditation and recitation, and renunciant Śrāmaṇas (沙門, Buddhist renunciates) should abandon it.'
'Furthermore, there is a ninth obstacle, an evil factor that hinders Bhikṣus (比丘, Buddhist monks) from sitting in meditation and reciting scriptures; therefore, Śrāmaṇas (沙門) should abandon it. What is the ninth? It is associating with kings. Those who have left home should not associate with kings. Why? Śrāmaṇas (沙門) who associate with kings are disliked by all people and are not offered alms. Those evil Śrāmaṇas (沙門) who are close to kings hope for wealth, and constantly seek wealth in cities or villages, or in places with many people, and are never satisfied. If they do not seek wealth, then being close to the king is futile and hinders meditation and recitation. Such Bhikṣus (比丘) aspire to practice the path of liberation, but then return to the path of bondage; therefore, Bhikṣus (比丘) should not associate with kings.'
'Furthermore, who should Bhikṣus (比丘) not associate with? Bhikṣus (比丘) should not associate with evil people. Who are these people? They are evil companions who are sometimes attached to the objects of the five senses, namely Rūpa (色, forms and colors visible to the eye), Śabda (聲, sounds audible to the ear), Gandha (香, smells detectable by the nose), Rasa (味, tastes discernible by the tongue), Sparśa (觸, textures and sensations felt by the body), etc., who are not skilled in observation, who are lazy and foolish, who live in villages, etc.—all of these should be completely abandoned. Do not associate with lazy people, do not associate with flattering and deceitful people, do not associate with people who are greedy for delicious food, do not associate with merchants, do not associate with butchers and hunters and others who live by evil means, do not associate with people who are inherently jealous, do not associate with people who have wrong views, do not associate with people who are not careful and thoughtful, do not associate with people who are arrogant, do not associate with people who have suddenly become rich, do not associate with people who gamble,
不近一切酤酒之人，不近一切嗜酒之人，不近一切酒肆之處，不近樂見婦女之人，不近一切淫女主人，不近一切儲畜雜貨販賣之人，不近一切廚宰之人，不近一切獄卒等人，不近一切捕鳥之人，不近一切戲論之人，不近一切信外道人，不近一切眾所憎人。比丘不應近如是人，或與同住、或共語言、或同道行，一切不應。何以故？多人疑故。若出家人、若離諸過清凈之人皆不應近，彼生疑者謂彼比丘亦同如是，以彼比丘或近彼人、或同處住。如是比丘，他過所污，是故不應近如是等，何況近王。彼近王者，最為凡鄙。』
「爾時，世尊迦葉如來而說偈言：
「『比丘林應住， 近王最凡鄙， 著袈裟近他， 如奴依主命。 比丘非近他， 尚不應近天； 鵝不應近狗， 以其凈潔故。 無我無悕望， 心不求一切， 怖畏生死者， 近王則非善。 住園林冢間， 若平地若山， 則是善比丘； 近王則非善。
「『如是種種無量方便舍離近王，若近王者，諸梵行人悉皆呵毀。所應近者，其唯智王，如是近者，畢竟寂靜。近智王故，必得涅槃，隨所得處皆悉不退。近彼智王，則有方便，謂于禪誦堅固精進，不作餘業妨廢禪誦，親近尊長修習知足，其心調順常
【現代漢語翻譯】 現代漢語譯本 不應親近任何賣酒的人，不應親近任何嗜酒的人，不應親近任何酒館，不應親近喜歡觀看女色的人，不應親近任何主人（指有權勢的人），不應親近任何儲存、販賣雜貨的人，不應親近任何廚師或屠夫，不應親近任何獄卒等人，不應親近任何捕鳥的人，不應親近任何喜歡戲謔談論的人，不應親近任何信仰外道的人，不應親近任何被大眾憎恨的人。比丘不應該親近這樣的人，無論是與他們同住、與他們交談、還是與他們同行，一切都不應該。為什麼呢？因為會引起很多人的懷疑。如果出家人、遠離各種過失清凈的人親近這些人，那些心生懷疑的人會認為這位比丘也和他們一樣，因為這位比丘或者親近他們，或者與他們同住。這樣的比丘，會被他人的過失所玷污，所以不應該親近這樣的人，更何況是親近國王。親近國王的人，是最為庸俗鄙陋的。
當時，世尊迦葉如來（Kāśyapa Tathāgata）說了這樣的偈語：
『比丘應該住在樹林里，親近國王是最為庸俗鄙陋的，穿著袈裟卻親近其他人，就像奴隸聽從主人的命令一樣。比丘不應該親近其他人，甚至不應該親近天人；就像鵝不應該靠近狗一樣，因為它自身是清凈的。沒有我執，沒有希望，內心不追求任何事物，畏懼生死輪迴的人，親近國王就不是好事。 住在園林、墳墓之間，或者平地、山間，這就是好的比丘；親近國王就不是好事。
像這樣用種種無量的方法捨棄親近國王，如果親近國王，所有的梵行者都會呵斥譭謗。應該親近的，只有智慧之王，這樣親近，才能最終達到寂靜。因為親近智慧之王，必定能夠得到涅槃（Nirvana），無論在什麼地方都不會退轉。親近那位智慧之王，就會有方便，也就是對於禪定和誦經要堅定精進，不做其他妨礙禪定和誦經的事情，親近尊長，修習知足，內心調柔順從。
【English Translation】 English version One should not associate with anyone who sells alcohol, anyone who is addicted to alcohol, any place where alcohol is sold, anyone who enjoys watching women, any master (referring to powerful people), anyone who stores and sells miscellaneous goods, anyone who is a cook or butcher, anyone who is a jailer or the like, anyone who catches birds, anyone who enjoys frivolous talk, anyone who believes in external paths, or anyone who is hated by the public. A Bhikṣu (monk) should not associate with such people, whether it be living with them, talking with them, or walking with them; none of this should be done. Why? Because it causes much doubt. If a renunciant, a pure person who is free from faults, associates with these people, those who are suspicious will think that the Bhikṣu is the same as them, because the Bhikṣu either associates with them or lives with them. Such a Bhikṣu is defiled by the faults of others, therefore one should not associate with such people, let alone associate with a king. Those who associate with kings are the most vulgar and base.
At that time, the World Honored Kāśyapa Tathāgata (Kāśyapa Tathāgata) spoke this verse:
'A Bhikṣu should live in the forest; associating with a king is the most vulgar and base. Wearing the Kāsāya (monk's robe) but associating with others is like a slave obeying the master's orders. A Bhikṣu should not associate with others; one should not even associate with the Devas (gods); just as a goose should not approach a dog, because it is pure itself. Without ego, without desires, the mind not seeking anything, one who fears birth and death, associating with a king is not good. Living in gardens, among tombs, or on plains or mountains, this is a good Bhikṣu; associating with a king is not good.'
Thus, in various countless ways, one should abandon associating with kings. If one associates with kings, all those who practice Brahmacarya (pure conduct) will criticize and denounce them. One should only associate with the King of Wisdom; such association leads to ultimate tranquility. Because of associating with the King of Wisdom, one will surely attain Nirvana (Nirvana), and one will not regress in any place one attains. Associating with that King of Wisdom provides the means, which is to be firm and diligent in meditation and recitation, not doing other activities that hinder meditation and recitation, being close to elders, cultivating contentment, and having a mind that is harmonious and compliant.
無貪求，以近尊長隨時咨問，受持不忘，于希有物不求見聞，不生奇特。近智王者，有此方便。』
「爾時，世尊迦葉如來而說偈言：
「『近尊長供養， 隨時勤請問， 修行施戒智， 復親近智王。 天人世間中， 能示安隱者， 非有中苦縛， 世間之凡王。 若無苦惱者， 此乃名為王； 若常受苦惱， 不得名為王。
「『比丘應近如是智王，勿近凡王，近世王故，妨廢禪誦。若不禪誦，復墮地獄、餓鬼、畜生。此是世間凡王境界，是故比丘知此過已，常不近王。住林之人若親近王，則非所宜，故應舍離。此第九法妨禪誦故。
「『又復第十障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當舍離。何者第十？所謂比丘悕望請喚，貪樂食味。既于境界正修行已，乃更后時在人間行，捨棄林野可愛之處，復於人中處處遊行。如是比丘近於放逸，家家村村從城至城，從多人處至多人處，如是遍行，樂多言說，妄行人中，樂世俗語，樂見親舊；親舊知識詳共請喚，得好美食。既得種種美味食已，妄于林中舍離禪誦，放逸而行，悕望飲食。以常貪著種種食故，不覺身盡，如是著味，悕望請喚，心以為樂。
「『又若比丘于境界中不如法行，眼見好色，心愛樂
【現代漢語翻譯】 現代漢語譯本 『不貪婪索取，親近尊長並隨時請教，受持教誨而不遺忘，對於稀有之物不追求見聞，不生出奇異之心。親近具有智慧的王者，就能擁有這些方便。』 『當時，世尊迦葉如來（Kasyapa Tathagata）說了這樣的偈語：』 『親近尊長並供養，隨時勤奮地請教，修行佈施、持戒和智慧，還要親近智慧之王。 在天人世間之中，能夠指示安穩之道的人，不是被有形之苦所束縛的，世間的凡俗之王。 如果沒有苦惱的人，這樣的人才可稱為王；如果常常遭受苦惱，就不能稱為王。 比丘（bhiksu）應當親近這樣的智慧之王，不要親近凡俗之王，因為親近世俗之王，會妨礙禪定和誦經。如果不禪定和誦經，又會墮入地獄、餓鬼、畜生道。這是世間凡俗之王的境界，因此比丘（bhiksu）知道這個過失后，常常不親近國王。住在林中的人如果親近國王，是不適宜的，所以應該捨棄遠離。這是第九種妨礙禪定和誦經的法。 『又，第十種障礙惡法，妨礙比丘（bhiksu）坐禪讀誦，因此沙門（sramana）應當捨棄遠離。什麼是第十種呢？就是比丘（bhiksu）希望被邀請，貪圖美食的味道。已經在境界中如法修行之後，卻又在後來於人間行走，捨棄林野可愛之處，又在人中到處遊蕩。這樣的比丘（bhiksu）接近於放逸，家家村村從城到城，從多人之處到多人之處，這樣到處遊行，喜歡多說話，虛妄地在人中行走，喜歡世俗的言語，喜歡見親戚朋友；親戚朋友詳細地共同邀請，得到好的美食。已經得到種種美味食物后，虛妄地在林中捨棄禪定和誦經，放逸地行走，希望得到飲食。因為常常貪著種種食物，不覺察到生命終結，像這樣貪著味道，希望被邀請，內心以此為樂。 『又如果比丘（bhiksu）在境界中不如法行，眼睛看到好的顏色，內心就愛樂貪著。
【English Translation】 English version 『Without greedy seeking, to be near respected elders and constantly inquire of them, receiving and upholding without forgetting, not seeking to see or hear rare things, not giving rise to strange thoughts. Approaching a wise king, one has these skillful means.』 『At that time, the World Honored One, Kasyapa Tathagata (Kasyapa Tathagata), spoke this verse:』 『Approach and serve respected elders, diligently inquire at all times, cultivate giving, precepts, and wisdom, and also draw near to a wise king. Among gods, humans, and the world, one who can show the path to peace and security is not bound by the fetters of suffering in existence, unlike the ordinary kings of the world. If one is without suffering and affliction, that one is called a king; if one constantly suffers affliction, one cannot be called a king. A bhiksu (bhiksu) should draw near to such a wise king, not to an ordinary king, for approaching a worldly king hinders meditation and recitation. If one does not meditate and recite, one will fall into hell, the realm of hungry ghosts, and the animal realm. This is the realm of ordinary worldly kings; therefore, a bhiksu (bhiksu), knowing this fault, should not constantly approach a king. If one dwells in the forest, it is not appropriate to approach a king, so one should abandon and distance oneself. This is the ninth dharma that hinders meditation and recitation. 『Moreover, the tenth obstructing evil dharma hinders a bhiksu (bhiksu) from sitting in meditation and reciting scriptures; therefore, a sramana (sramana) should abandon and distance himself from it. What is the tenth? It is when a bhiksu (bhiksu) hopes to be invited and craves the taste of food. Having already cultivated properly in the realm, he later walks among people, abandoning the lovely places of forests and fields, and wanders everywhere among people. Such a bhiksu (bhiksu) is close to laxity, going from house to house, village to village, from city to city, from places with many people to places with many people, wandering everywhere like this, enjoying much talk, falsely walking among people, enjoying worldly speech, enjoying seeing relatives and friends; relatives and friends invite him in detail and together, obtaining good food. Having obtained various delicious foods, he falsely abandons meditation and recitation in the forest, walks laxly, hoping for food and drink. Because he is constantly attached to various foods, he does not realize the end of his life; in this way, he is attached to taste, hoping to be invited, taking pleasure in this in his heart. 『Furthermore, if a bhiksu (bhiksu) does not practice according to the Dharma in the realm, and his eyes see beautiful colors, his heart loves and craves them.』
故，則生染欲，悕望樂見，轉復愛著。于彼彼處，心生喜樂。如是比丘行於人中，失自利益。禪誦之業，如是失已，常悕食味，常到他舍。眼見色故，心生愛樂，如是次第，耳聞于聲，心生愛樂；鼻得香已，心生愛樂。如是樂著一切境界，為一切縛之所繫縛，為一切罥之所繫縛，於一切欲隨逐而行，既非在家，復非出家。如是之人，身壞命終墮于惡道，生地獄中。是故不應樂他請喚，樂他請喚有如是過。
「『是故比丘應觀此過，不應常在人中游行。若須行者，有五因緣得行人中：一為病人推求醫藥資用因緣，得行人中。二為饒益尊長因緣，得行人中。三為佛塔、自舍破壞修治因緣，得行人中。四為饒益眾生因緣，得行人中。五為他王破其國土，欲化彼王救命因緣，得行人中。為如是因，得行人中，若無如是五種因緣行人中者，是虛妄行，妨廢禪誦。如是行者，于老病死、悲啼號哭、愁苦懊惱不能得脫，彼惡沙門、立沙門者，徒爾出家。
「『是故比丘若心悕望欲斷愛者，心應正觀，寂靜諸根，依憑尊長，附近三寶，攝心而行。攝三寶故，拔斷一切煩惱使根。』
「爾時，世尊迦葉如來而說偈言：
「『舍離禪誦業， 唯貪著食味， 是則非比丘， 其心如餓鬼。 除禪更無樂，
【現代漢語翻譯】 現代漢語譯本 因此，如果（感官）接觸（外境），就會產生染污的慾望，渴望看到令人愉悅的事物，進而反覆地產生愛戀和執著。對於那些事物，內心會產生喜悅和快樂。這樣的比丘在人群中行走，會失去自身的利益。禪修和誦經的功業，就這樣失去了，（他們）常常貪求食物的美味，常常到別人家去。眼睛看到美好的顏色，內心就產生愛戀和喜悅；像這樣依次下去，耳朵聽到悅耳的聲音，內心就產生愛戀和喜悅；鼻子聞到香味，內心就產生愛戀和喜悅。像這樣貪戀和執著於一切外在的境界，被一切束縛所捆綁，被一切羅網所纏繞，隨著一切慾望而行，既不像在家之人，也不像出家之人。像這樣的人，身死命終之後會墮入惡道，生於地獄之中。所以不應該喜歡接受別人的邀請，喜歡接受別人的邀請有這樣的過失。
『因此，比丘應當觀察這種過失，不應該經常在人群之中。如果必須在人群中行走，有五種因緣可以允許在人群中行走：第一，爲了病人尋求醫藥和資用，可以允許在人群中行走。第二，爲了饒益尊敬的長者，可以允許在人群中行走。第三，爲了佛塔、自己的住所破壞需要修繕，可以允許在人群中行走。第四，爲了饒益眾生，可以允許在人群中行走。第五，爲了其他國王攻破了他的國土，想要勸化那位國王以救人性命，可以允許在人群中行走。爲了這些原因，可以允許在人群中行走，如果沒有這五種因緣而在人群中行走，就是虛妄的行為，妨礙禪修和誦經。像這樣行走的人，對於衰老、疾病、死亡、悲傷啼哭、憂愁苦惱不能解脫，那些惡劣的沙門（shā mén，出家修行者）、自稱為沙門的人，只是白白地出家。』
『因此，比丘如果內心希望斷除愛慾，內心應當正確地觀察，使諸根寂靜，依靠尊敬的長者，親近三寶（sān bǎo，佛、法、僧），攝持心念而行。攝持三寶的緣故，就能拔除一切煩惱的根本。』
那時，世尊迦葉如來（Jiāyè Rúlái，過去七佛之一）說了這樣的偈語：
『捨棄禪修誦經的功業，只貪戀食物的美味，這樣的人就不是比丘，他的心就像餓鬼一樣。除了禪修再沒有其他的快樂，
【English Translation】 English version Therefore, if (the senses) come into contact (with external objects), defiled desires arise, longing to see pleasurable things, and repeatedly giving rise to love and attachment. For those things, the mind generates joy and happiness. Such a Bhikshu (bǐ qiū, Buddhist monk) walking among people loses his own benefit. The merit of meditation and recitation is thus lost, (they) often crave the taste of food, and often go to other people's homes. The eyes see beautiful colors, and the mind generates love and joy; in this way, successively, the ears hear pleasant sounds, and the mind generates love and joy; the nose smells fragrances, and the mind generates love and joy. Like this, being greedy and attached to all external realms, being bound by all fetters, entangled by all snares, following after all desires, being neither like a householder nor like a renunciant. Such a person, after death, falls into evil paths, born in hell. Therefore, one should not enjoy accepting others' invitations, for enjoying accepting others' invitations has such faults.
'Therefore, a Bhikshu should observe this fault and should not always be among people. If it is necessary to walk among people, there are five reasons that allow walking among people: First, for the sake of seeking medicine and provisions for the sick, one may walk among people. Second, for the sake of benefiting respected elders, one may walk among people. Third, for the sake of repairing and restoring pagodas (fó tǎ, Buddhist tower) and one's own dwelling when they are damaged, one may walk among people. Fourth, for the sake of benefiting sentient beings, one may walk among people. Fifth, if another king has broken his country and one wants to transform that king to save lives, one may walk among people. For these reasons, one may walk among people; if there are not these five reasons for walking among people, it is a false practice, hindering meditation and recitation. Such a practitioner cannot escape from old age, sickness, death, sorrowful weeping, grief, and vexation; those evil Shramanas (shā mén, wandering ascetics), those who call themselves Shramanas, have renounced the world in vain.'
'Therefore, if a Bhikshu's mind hopes to cut off desire, the mind should observe correctly, quiet the senses, rely on respected elders, be near the Three Jewels (sān bǎo, Buddha, Dharma, Sangha), and walk with a collected mind. Because of upholding the Three Jewels, one can uproot all the roots of afflictions.'
At that time, the World Honored One, Kashyapa Tathagata (Jiāyè Rúlái, one of the past seven Buddhas), spoke this verse:
'Abandoning the merit of meditation and recitation, only greedy for the taste of food, such a person is not a Bhikshu, his mind is like a hungry ghost. Besides meditation, there is no other joy,
智者如是說； 離於禪定樂， 更無樂可得。 愚人舍上樂， 唯貪著諸味， 如是癡惡人， 則得衰惱事。 若人樂境界， 常依境界樂， 增長不善法， 命終墮惡道。 若人離禪誦， 舍持戒佈施， 剛獷不調伏， 有命亦如死。 若順法行已， 在世間不死； 離法常愚癡， 有命亦如死。 雖有人皮覆， 愚癡同畜生， 以智燈光明， 不照其心故。 若受持戒者， 可得名為人； 一切破戒者， 則如狗不異。 若貪不佈施， 惡行不調伏， 則不名為人， 攝在餓鬼數。 若人無戒智， 復無佈施寶， 彼人雖有命， 則與死不異。 若行戒施禪， 受持念三昧， 是人亦名人， 應為天所禮。 有功德是人， 無功德如羊， 功德知功德， 彼人則名天。
「『如是功德，功德者知。功德人者，一切處樂；若無功德，彼常受苦。是故比丘既聞如是勝功德已，不應貪味。此第十法妨廢禪誦，沙門之人畏生死者，應當怖畏。
「『又第十一障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當舍離。第十一者，謂癡比丘我慢心故，不請問他，內智不開，外向
【現代漢語翻譯】 現代漢語譯本 智者是這樣說的： 沒有比禪定之樂更高的快樂了。愚蠢的人捨棄了這至上的快樂，只貪戀各種味道，這樣愚癡邪惡的人，只會得到衰敗和煩惱。 如果有人喜愛感官的享樂，總是依賴於感官的快樂，就會增長不善的業，死後墮入惡道。 如果有人遠離禪定和誦經，捨棄持戒和佈施，剛強粗暴不馴服，活著也如同死去一般。 如果能夠遵循佛法而行，那麼即使活在世間也如同不死；遠離佛法，常常愚癡，活著也如同死去一般。 即使有人披著人皮，愚癡起來也和畜生一樣，因為智慧的燈光，沒有照亮他們的內心。 如果能夠受持戒律，才可以被稱為人；一切破戒的人，就和狗沒有什麼區別。 如果貪婪而不佈施，行為邪惡而不調伏，就不能被稱為人，只能被歸入餓鬼的行列。 如果一個人沒有戒律和智慧，又沒有佈施的財富，那麼這個人即使活著，也和死去沒有什麼區別。 如果能夠修行戒律、佈施和禪定，受持正念和三昧（Samadhi，專注），這樣的人才可以被稱為人，應該受到天人的禮敬。 有功德的人才是真正的人，沒有功德的人就像羊一樣。有功德的人瞭解功德，這樣的人就可以被稱為天人。
『像這樣的功德，有功德的人才能瞭解。有功德的人，無論在哪裡都快樂；沒有功德的人，常常遭受痛苦。所以比丘（Bhikkhu，佛教僧侶）聽聞了這樣殊勝的功德之後，不應該貪戀味道。這第十種法會妨礙禪定和誦經，沙門（Śrāmaṇa，出家修行者）中畏懼生死的人，應當對此感到恐懼。
『還有第十一種障礙惡法，會妨礙比丘坐禪和讀誦，所以沙門應當捨棄。第十一種是說，愚癡的比丘因為我慢的緣故，不向他人請教，內在的智慧無法開啟，總是向外尋求。
【English Translation】 English version Thus say the wise: There is no joy to be found greater than the joy of meditation. Fools forsake this supreme joy, clinging only to flavors; such foolish and wicked people only find decline and trouble. If a person delights in sensory pleasures, constantly relying on the joy of the senses, they increase unwholesome deeds and, upon death, fall into evil realms. If a person abandons meditation and recitation, forsakes upholding precepts and giving alms, is stubborn, fierce, and untamed, they are as good as dead even while alive. If one acts in accordance with the Dharma (law, teachings), they are undying even while living in the world; separated from the Dharma, constantly foolish, they are as good as dead even while alive. Though covered in human skin, the foolish are like animals, for the light of wisdom does not illuminate their hearts. If one upholds the precepts, they may be called a human being; all who break the precepts are no different from dogs. If one is greedy and does not give alms, acts wickedly and is not tamed, they cannot be called a human being, but are counted among the hungry ghosts. If a person has no precepts or wisdom, nor the treasure of giving alms, that person, though alive, is no different from the dead. If one practices precepts, giving, and meditation, upholds mindfulness and Samadhi (concentration), that person may be called a human being, and should be revered by the gods. One with merit is a true human, one without merit is like a sheep; one with merit knows merit, and that person is called a deva (god).
『Such merit, those with merit understand. Those with merit are happy everywhere; those without merit constantly suffer. Therefore, Bhikkhus (Buddhist monks), having heard of such supreme merit, should not crave flavors. This tenth Dharma obstructs meditation and recitation; Śrāmaṇas (ascetics) who fear birth and death should be afraid of it.
『Furthermore, the eleventh obstructing evil Dharma hinders Bhikkhus from sitting in meditation and reciting scriptures; therefore, Śrāmaṇas should abandon it. The eleventh is that foolish Bhikkhus, due to arrogance, do not ask others for guidance, their inner wisdom does not open, and they always look outward.』
化說言一切智：「有一切智，故我能說，我能解義，我能讀誦。一切法聚，是我所持。百千法義，我教弟子。更無有人與我等者。」自心攝受，復為他人作如是說。
「『彼唯智慢而實無智，彼人常為一切眾生說自功德，是故世間一切聞者皆生貴重，一切世人皆作是言：「此善比丘具一切智，如是比丘更無與等。」一切世人皆如是說，而彼比丘最無所解，內實空虛無所知曉，心中無物猶如空器，亦如秋云，離於禪誦，諸少智人之所供養。
「『唯修禪誦、持戒、佈施，勤修精進，攀緣善法，智慧毗尼，調伏莊嚴，安住佛法，勤不休息，大悲熏心，此是沙門所應行法。
「『彼惡比丘內空無智，如是意念：「若我今者見彼比丘，則示我法。如是比丘輕賤於我，彼檀越家常供養我，若就彼學，則彼檀越不供養我，輕賤於我。是故我今隨自所知所解多少，為他宣說，隨彼聞者解與不解，我終不能就彼而學。」如是內空，畏他輕賤，以慢心故，既自不解，不請問他，畏人輕賤。
「『如是慢心、妄語之人，失五學句。何等為五？所謂妄語。彼未知故，是以為他妄語而說，此是彼人破初學句。
「『又複次破第二學句，所謂偷盜。彼不應受他人供養，彼檀越主為智慧故，與物供養，而彼愚人少於
【現代漢語翻譯】 現代漢語譯本：化說言一切智（sarvajna，指佛陀或菩薩所證得的對一切事物本質的完全理解）說道：『我擁有一切智，所以我能說，我能理解意義，我能讀誦。一切法（dharma，佛教教義）的集合，都是我所掌握的。成百上千的法義，都是我教導弟子的。再也沒有人能與我相比。』他被自己的自負心所控制，又對他人這樣說。 『那個人只是虛有其表的傲慢，實際上並沒有智慧。他經常為一切眾生宣揚自己的功德，因此世間所有聽到的人都對他非常尊重，所有世人都這樣說：「這位善良的比丘（bhiksu，佛教出家人）具有一切智，這樣的比丘再也沒有人能與他相比。」所有世人都這樣說，而那位比丘實際上最沒有理解，內心空虛，一無所知，心中空無一物，就像空容器一樣，也像秋天的雲彩，遠離禪定和誦經，被那些缺少智慧的人所供養。 『唯有修習禪定和誦經、持守戒律、行佈施，勤奮精進地修習，攀緣善法，具備智慧和毗尼（vinaya，戒律），調伏身心，莊嚴自身，安住于佛法之中，勤奮不懈，以大悲心薰陶內心，這才是沙門（sramana，修行者）所應該奉行的法。 『那個惡比丘內心空虛沒有智慧，他這樣想：「如果我現在去見那位比丘，他就會指出我的錯誤。這樣的比丘會輕視我，那些施主（danapati，供養者）經常供養我，如果我去向他學習，那麼那些施主就不會供養我，會輕視我。所以我現在就按照自己所知道和理解的多少，為他人宣說，無論聽的人理解與否，我終究不能去向他學習。」像這樣內心空虛，害怕別人輕視，因為傲慢的緣故，既不自己理解，也不請教他人，害怕別人輕視。 『像這樣傲慢自大、說妄語的人，會失去五種學句（siksa-pada，戒條）。哪五種呢？就是說妄語。他因為不知道，所以才為他人妄語而說，這是他破壞的第一條學句。 『又進一步破壞第二條學句，就是偷盜。他不應該接受他人的供養，那些施主因為他有智慧的緣故，才給予他物品供養，而那個愚人缺少智慧。』
【English Translation】 English version: He who speaks of sarvajna (all-knowing, referring to the complete understanding of the nature of all things attained by a Buddha or Bodhisattva) says: 'I possess sarvajna, therefore I can speak, I can understand the meaning, I can recite. The collection of all dharmas (Buddhist teachings) is held by me. Hundreds and thousands of meanings of the Dharma, I teach to my disciples. There is no one equal to me.' He is controlled by his own conceit and speaks thus to others. 'That person is merely outwardly arrogant and actually has no wisdom. He constantly proclaims his own merits to all beings, therefore all who hear him in the world greatly respect him, and all worldly people say: "This good bhiksu (Buddhist monk) possesses sarvajna, there is no one equal to such a bhiksu." All worldly people say this, but that bhiksu actually understands the least, his heart is empty, he knows nothing, there is nothing in his heart like an empty vessel, like autumn clouds, far from meditation and recitation, and is worshiped by those with little wisdom. 'Only by practicing meditation and recitation, upholding precepts, giving alms, diligently cultivating progress, clinging to good dharmas, possessing wisdom and vinaya (discipline), taming the mind, adorning oneself, abiding in the Buddha's Dharma, diligently without rest, with great compassion in the heart, this is the Dharma that a sramana (ascetic) should practice. 'That evil bhiksu is empty inside and has no wisdom, he thinks thus: "If I see that bhiksu now, he will point out my faults. Such a bhiksu will despise me, those danapati (donors) constantly offer to me, if I learn from him, then those danapati will not offer to me, they will despise me. Therefore, I will now proclaim to others according to how much I know and understand, whether those who hear understand or not, I will never learn from him." Like this, he is empty inside, afraid of being despised by others, because of arrogance, he neither understands himself nor asks others, fearing that others will despise him. 'Such an arrogant, lying person will lose five siksa-padas (precepts). What are the five? That is, lying. Because he does not know, he speaks falsely to others, this is the first siksa-pada he breaks. 'Furthermore, he breaks the second siksa-pada, which is stealing. He should not receive offerings from others, those danapati give him offerings because he has wisdom, but that foolish person lacks wisdom.'
智慧而取其物。如是癡人則是偷盜，如是名破第二學句。
「『又複次破第三學句，所謂比丘初出家時，所受學句，依持戒住，緣于持戒，起如是心：「我今出家。」而彼比丘若不學問何有持戒，為他說言：「我則多知。」如是名破第三學句。
「『又複次破第四學句，所謂難問。畏他輕賤，是故謗法，而說非法言此是法，此是第一毀破學句。如是名破第四學句。
「『又複次破第五學句，所謂彼人不知法故，于同梵行所說正法，言非正法，作如是言：「汝等一切不知深法，汝所說者非佛所說。」彼人如是謗他眾僧作如是言：「唯我能知，汝等眾僧一切不知。」如是謗僧，畏他輕故，語眾僧言：「汝說非法。」而僧說者其實是法。
「『彼惡比丘如是則失正法功德，最大妄語，身壞命終墮于惡道，生地獄中。不請問他，惡業因故。不請問他復有大過，謂我慢心。我慢心故，不入林中，畏他輕賤，于示道者而不請問：「何者為道？云何心緣？何所攀緣？云何忘失，復攝在心？」如是於他不請不問，慢心過故，彼不能得如是道故，心生疲惓，結加趺坐，即爾復起，作如是念：「此法虛妄，彼諸比丘唐為此業。此非是道，實無有禪、無三摩提，亦無禪果、無三昧果。」以我慢心，畏他輕賤，如是誹
【現代漢語翻譯】 現代漢語譯本 『如果憑藉智慧去拿取（不屬於自己的）東西。像這樣的愚癡之人就是偷盜，這就叫做破壞了第二條學句（Siksa-pada）。』
『再者，破壞第三條學句，指的是比丘最初出家時，所受持的學句，依靠持戒而住，因為持戒的緣故，生起這樣的心念：『我現在出家了。』而這位比丘如果不學習佛法，又怎麼能持戒呢？卻對別人說：『我知道的很多。』這就叫做破壞了第三條學句。』
『再者，破壞第四條學句，指的是因為害怕別人輕視自己，所以誹謗佛法，把不是佛法的說成是佛法，這是第一種毀壞學句的行為。這就叫做破壞了第四條學句。』
『再者，破壞第五條學句，指的是那個人因為不懂佛法，對於同修梵行的人所說的正法，說成不是正法，這樣說：『你們一切都不懂甚深的佛法，你們所說的不是佛陀所說的。』那個人就這樣誹謗其他僧眾，這樣說：『只有我能知道，你們這些僧眾一切都不知道。』像這樣誹謗僧眾，因為害怕別人輕視自己，對僧眾說：『你們說的是非法。』而僧眾所說的其實是正法。
『那個惡比丘像這樣就會失去正法的功德，犯下最大的妄語，身死命終后墮入惡道，生在地獄中。因為不請問他人，造下惡業。不請問他人還有很大的過失，就是因為我慢心。因為我慢心的緣故，不進入樹林中（禪修），害怕別人輕視自己，對於指示道路的人也不請問：『什麼是道？如何用心緣？攀緣什麼？如何忘失，又如何收攝在心中？』像這樣對於他人不請教不詢問，因為我慢心的過失，他不能得到這樣的道，心中生起疲憊，結跏趺坐，立刻又站起來，這樣想：『這種法是虛妄的，那些比丘白白地做這些事情。這不是道，實際上沒有禪定（Dhyana）、沒有三摩提（Samadhi），也沒有禪定的果報、沒有三昧（Samadhi）的果報。』因為我慢心，害怕別人輕視自己，就這樣誹謗』
【English Translation】 English version 『If one takes something by means of wisdom. Such a foolish person is a thief, and this is called breaking the second Siksa-pada (learning clause).』
『Furthermore, breaking the third Siksa-pada refers to when a Bhiksu (monk) initially leaves home, the Siksa-pada he receives, relying on upholding the precepts, and because of upholding the precepts, he generates such a thought: 『I have now left home.』 But if this Bhiksu does not study the Dharma, how can he uphold the precepts? Yet he says to others: 『I know a lot.』 This is called breaking the third Siksa-pada.』
『Furthermore, breaking the fourth Siksa-pada refers to being afraid of being despised by others, therefore slandering the Dharma, and saying that what is not the Dharma is the Dharma. This is the first kind of act of destroying the Siksa-pada. This is called breaking the fourth Siksa-pada.』
『Furthermore, breaking the fifth Siksa-pada refers to that person not understanding the Dharma, and saying that the Dharma spoken by those practicing the Brahmacarya (holy life) is not the Dharma, saying: 『You all do not understand the profound Dharma, what you say is not what the Buddha said.』 That person thus slanders the Sangha (community), saying: 『Only I know, all of you Sangha do not know.』 Like this, slandering the Sangha, because of being afraid of being despised by others, he says to the Sangha: 『What you say is not the Dharma.』 But what the Sangha says is actually the Dharma.
『That evil Bhiksu, in this way, will lose the merits of the true Dharma, commit the greatest lie, and after the destruction of his body and the end of his life, he will fall into the evil paths, and be born in hell. Because of not asking others, he creates evil karma. Not asking others also has a great fault, which is arrogance. Because of arrogance, he does not enter the forest (for meditation), fearing that others will despise him, and he does not ask those who show the way: 『What is the path? How does the mind dwell? What does it cling to? How is it forgotten, and how is it gathered back into the mind?』 Like this, not asking others, because of the fault of arrogance, he cannot attain such a path, and his mind becomes weary. He sits in the lotus position, and immediately gets up again, thinking: 『This Dharma is false, those Bhiksus are doing these things in vain. This is not the path, there is actually no Dhyana (meditation), no Samadhi (concentration), and no fruit of Dhyana, no fruit of Samadhi.』 Because of arrogance, fearing that others will despise him, he thus slanders』
謗。彼邪見者，身壞命終墮于惡道，生地獄中。』
「爾時，世尊迦葉如來而說偈言：
「『知時離我慢， 請問于尊長， 比丘勤精進， 速得於涅槃。 諸從他所聞， 皆為他人說， 自知離我慢， 彼比丘諦知。 離慢離大慢， 知道知非道， 如是知自他， 是知足比丘。 我慢心甚堅， 心㦜而愚鈍， 悕財利供養， 則不得寂靜。
「『彼以如是不請問他，慢故心堅，不能禪誦。如是比丘常食他食，以存性命。彼人唯有比丘形服，名字比丘，身壞命終墮于惡道，生地獄中。或以心慢，不請問他。是故學者乃至有命未盡以來，常請問他。如是比丘心常安樂，身壞命終生於善道，天世界中。生彼處已，次第乃至到于涅槃，以離慢故。
「『又第十二障礙惡法，妨廢比丘坐禪讀誦。第十二者，樂多知識。多知識名，作不饒益，如是比丘唯增長愛。若有比丘多知識者，則多妨亂，多所作故，妨亂心意；心意亂故，不得禪誦。出家之人怨親平等，猶尚不應近一知識，何況復有多知識耶？若懈怠者，唯名比丘。到他舍故，即眼見時，心則動亂。眼見色故，眼識異本，心不攀緣寂靜之法，不念觀察，心不正直，多有言說。見知識已，次第聞聲，心則
【現代漢語翻譯】 現代漢語譯本 『誹謗。那些持有邪見的人，身死命終後會墮入惡道，轉生於地獄之中。』
『當時，世尊迦葉如來宣說了這樣的偈語：』
『知道時機應舍離我慢，（我慢：認為自己比別人強的心理） 應請教於德高望重的尊長， 比丘勤奮精進修行， 迅速證得涅槃。（涅槃：佛教修行的最終目標，指脫離輪迴，達到永恒的安寧和解脫） 凡是從他人處聽聞的教法， 都應為他人宣說， 自己覺知並舍離我慢， 這樣的比丘才能真正明瞭真諦。 舍離我慢和更大的我慢， 明白什麼是正道，什麼不是正道， 像這樣瞭解自己和他人， 才是知足的比丘。 我慢之心非常堅固， 內心昏昧而愚鈍， 如果貪求財物和供養， 就無法獲得寂靜。』
『那些不向他人請教，因為傲慢而內心頑固的人，不能進行禪定和誦經。這樣的比丘常常依靠接受他人的食物來維持生命。他們僅僅具有比丘的形貌和服飾，只是名義上的比丘，身死命終後會墮入惡道，轉生於地獄之中。或者因為內心的傲慢，而不向他人請教。因此，學習者乃至在生命結束之前，都應該經常向他人請教。這樣的比丘內心常常安樂，身死命終後會轉生於善道，即天界之中。生於天界之後，逐漸修行乃至最終證得涅槃，這是因為他們舍離了我慢。』
『此外，第十二種障礙修行的惡法，會妨礙比丘坐禪和讀誦。這第十二種惡法就是，喜歡結交過多的知識。過多的知識會帶來不利，這樣的比丘只會增長貪愛。如果比丘結交過多的知識，就會有許多妨礙和擾亂，因為要做的事情太多，所以會妨礙和擾亂心意；心意被擾亂，就不能進行禪定和誦經。出家之人應該對怨家和親友平等相待，尚且不應該親近一個知識，更何況是結交過多的知識呢？如果懈怠懶惰，就只是徒有比丘之名。當他們到達施主家時，眼睛一看到外境，內心就會動亂。眼睛看到外色，眼識就會產生不同的作用，內心不會專注于寂靜的佛法，不思念觀察，內心不正直，而且會有很多言語。見到知識之後，接著就會聽到各種聲音，內心就會…』
【English Translation】 English version 『Slander. Those with wrong views, after their bodies break and lives end, will fall into evil paths and be born in hell.』
『At that time, the World Honored One, the Tathagata Kashyapa, spoke this verse:』
『Knowing the time to abandon arrogance, (Arrogance: The mentality of thinking oneself superior to others) Ask the venerable elders, Bhikkhus diligently strive, Quickly attain Nirvana. (Nirvana: The ultimate goal of Buddhist practice, referring to liberation from the cycle of rebirth and the attainment of eternal peace and liberation) Whatever is heard from others, Should be spoken for others, Knowing oneself and abandoning arrogance, That bhikkhu truly knows. Abandoning arrogance and great arrogance, Knowing the path and knowing the non-path, Knowing oneself and others in this way, Is a contented bhikkhu. The mind of arrogance is very firm, The mind is dark and dull, Hoping for wealth and offerings, Then one cannot obtain tranquility.』
『Those who do not ask others, because of arrogance and a firm mind, cannot practice meditation and recitation. Such bhikkhus often rely on receiving food from others to sustain their lives. They only have the appearance and robes of a bhikkhu, merely bhikkhus in name, and after their bodies break and lives end, they will fall into evil paths and be born in hell. Or because of arrogance in their hearts, they do not ask others. Therefore, learners should always ask others until the end of their lives. Such bhikkhus are always happy in their hearts, and after their bodies break and lives end, they will be born in good paths, in the heavens. After being born there, they gradually practice until they attain Nirvana, because they have abandoned arrogance.』
『Furthermore, the twelfth obstructing evil dharma hinders bhikkhus from sitting in meditation and reciting scriptures. The twelfth is the love of much acquaintance. Much acquaintance is unprofitable, and such bhikkhus only increase craving. If a bhikkhu has much acquaintance, there will be much hindrance and disturbance, because there is too much to do, so it hinders and disturbs the mind; because the mind is disturbed, one cannot practice meditation and recitation. Those who have left home should treat enemies and relatives equally, and should not even be close to one acquaintance, let alone have much acquaintance? If one is lazy and idle, one is only a bhikkhu in name. When they arrive at the donor's house, as soon as their eyes see external objects, their minds will be disturbed. Because the eyes see forms, the eye consciousness will produce different functions, the mind will not focus on the peaceful Dharma, will not contemplate and observe, the mind will not be upright, and there will be much talk. After seeing acquaintances, then hearing various sounds, the mind will…』
亂緣，有異觀察，心不寂靜；不寂靜故，不寂靜觀，有所攀緣。若見知識一念亦妨，況見知識乃至久時。是故沙門乃至不用有一知識，況多知識。若有比丘近知識者，饒人處行，從饒人處至饒人處，如是遊行，唸唸命盡而不覺知，則失善分。若失善分，最是自誑，乃至不能於一念間修禪讀誦。是故，比丘如是學者增長染愛，不應親近俗人知識。
「『又若能令未來安隱示涅槃道——導師知識、坐禪同行，則應親近。何者同行？所謂除滅一切煩惱，至涅槃城，此是第一勝善知識。余知識者，則是怨家，非真知識。以非真故，則非知識，若見共語、共行、共業，同有所作，妨廢善業。若未來世得其力者，乃名知識。若示梵行、若令修行，或教怖畏，未來之世示令怖畏——生於地獄、餓鬼、畜生，名善知識。令身口意造作惡業，到惡道者，一切勿近。』
「爾時，世尊迦葉如來而說偈言：
「『若示未來世， 彼是善知識， 若能遮惡處， 復能救災禍。 常說利益法， 利益未來世， 彼是善知識， 作知識利益。
「『此勝知識有無量種無量分別，種種說法。非多飲食、禮拜入舍，非示愛聲觸味香色，得名知識，如是知識非善知識。善比丘者，應當舍離，尚不應近此一知識，
【現代漢語翻譯】 現代漢語譯本 散亂的因緣，會產生奇異的觀察，使內心無法寂靜；因為不寂靜的緣故，所觀察到的也都是不寂靜的，心有所攀緣。如果見到善知識（kalyana-mitra，指引修行的人）哪怕只是一念之間也會妨礙修行，更何況是長久地親近善知識。因此，沙門（sramana，出家修道者）乃至都不應該有一個善知識，更何況是多個善知識。如果有比丘（bhikkhu，佛教僧侶）親近善知識，喜歡在熱鬧的地方行走，從一個熱鬧的地方到另一個熱鬧的地方，這樣下去，唸唸之間生命耗盡卻不自覺知，就會失去修行的善根。如果失去了善根，這是最大的自欺，甚至不能在一念之間修習禪定和讀誦經典。因此，比丘如果這樣學習，增長染愛，就不應該親近世俗之人作為善知識。
『如果有人能夠引導你走向未來的安穩，指示你通往涅槃（nirvana，解脫）的道路——這樣的導師、善知識、一起坐禪修行的同伴，就應該親近。什麼樣的同伴才是真正的同行者呢？就是那些能夠幫助你去除一切煩惱，到達涅槃之城的人，這是第一殊勝的善知識。其他的善知識，實際上是怨家，不是真正的善知識。因為不是真正的善知識，所以不能算是善知識，如果見到他們一起說話、一起行動、一起做事，共同有所作為，就會妨礙和荒廢善業。如果在未來世能夠得到他們的幫助，才能稱之為善知識。如果指示你清凈的修行，或者讓你修行，或者教導你對惡果的怖畏，在未來世讓你看到怖畏的果報——比如墮入地獄、餓鬼、畜生道，這才是善知識。那些引導你的身口意造作惡業，最終墮入惡道的人，一切都不要接近。』
爾時，世尊迦葉如來（Kasyapa Buddha，過去七佛之一）說偈語：
『如果指示你未來世的果報，他就是善知識， 如果能夠遮止惡處，又能救你脫離災禍。 常常說利益之法，利益你的未來世， 他就是善知識，能給你帶來善知識的利益。
『這種殊勝的善知識有無量種無量的分別，用種種方法說法。不是因為多給你飲食、禮拜時進入你的住所，不是因為給你看悅耳的聲音、觸感、味道、香味、美好的顏色，就能被稱為善知識，這樣的知識不是善知識。善良的比丘，應當捨棄遠離，尚且不應該親近這樣的一個善知識，
【English Translation】 English version Entangled conditions, leading to peculiar observations, render the mind restless; due to this restlessness, observations become restless, clinging to various objects. Even a fleeting encounter with a 'kalyana-mitra' (spiritual friend) can be disruptive, let alone prolonged association. Therefore, a 'sramana' (ascetic) should ideally avoid having even one 'kalyana-mitra', much less many. A 'bhikkhu' (monk) who frequents crowded places, moving from one to another, will unknowingly exhaust their life force with each passing moment, losing their virtuous qualities. Such loss is the ultimate self-deception, hindering even a moment of meditation or scriptural recitation. Thus, a 'bhikkhu' who learns in this manner, fostering attachment and desire, should not associate with worldly individuals as 'kalyana-mitras'.
'However, one should associate with a guide, a 'kalyana-mitra', or a fellow meditator who can lead to future peace and point the way to 'nirvana' (liberation). What constitutes a true fellow traveler? It is one who helps eradicate all afflictions and reach the city of 'nirvana'. This is the foremost and most excellent 'kalyana-mitra'. Other so-called 'kalyana-mitras' are actually enemies, not true ones. Being untrue, they are not 'kalyana-mitras' at all. Associating with them in speech, action, or shared endeavors hinders virtuous deeds. Only those who can offer assistance in future lives can be called 'kalyana-mitras'. Those who guide towards pure conduct, encourage practice, or instill fear of negative consequences, showing the terrors of future rebirths in hell, as a hungry ghost, or as an animal, are true 'kalyana-mitras'. Avoid anyone who leads you to create evil deeds of body, speech, and mind, resulting in rebirth in evil realms.'
At that time, the World Honored 'Kasyapa Buddha' (one of the past seven Buddhas) spoke in verse:
'If one shows the future world, That one is a 'kalyana-mitra', If one can prevent evil places, And also rescue from disaster. Always speaking beneficial Dharma, Benefiting the future world, That one is a 'kalyana-mitra', Creating the benefits of a 'kalyana-mitra'.
'This excellent 'kalyana-mitra' has limitless kinds and limitless distinctions, teaching in various ways. Not by providing abundant food, entering one's dwelling for worship, or showing pleasing sounds, touches, tastes, smells, or sights, does one earn the name 'kalyana-mitra'. Such a person is not a true 'kalyana-mitra'. A virtuous 'bhikkhu' should abandon and distance themselves, not even approaching such a 'kalyana-mitra'.
況復近多如是知識，生無量過。若有知識于未來世作不利益，雖名知識，實是怨家。若有比丘近彼知識，則妨自業坐禪讀誦。
「『又第十三障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當舍離。第十三者，所謂比丘與惡同處。一切比丘與惡同處，妨廢禪誦。與惡同處，凡有五種，何等為五？所謂比丘善持凈戒第一善法，有正直心，而與第一破戒惡人同處止住，不得自在。此是第一與惡同處。
「『又復第二與惡同處，所謂比丘不自在過或自在過，與邪見人而共相隨，若村若城、若多人處同行同住。此是第二與惡同處。
「『又復第三與惡同處，所謂比丘常自樂數親舊知識，欲往欲近，與共相隨，至在俗時先住之家。此是第三與惡同處。
「『又復第四與惡同處，所謂比丘畏他輕賤，求知見故到惡處住論師之所，共相習近。此是第四與惡同處。
「『又復第五與惡同處，所謂比丘心意動亂不能正行，于先飲食或臥具等，或先食來、或先飲來、或先臥來、近婦人來，或於先時所受用色聲香味觸，如是種種，憶念思惟，念境界處，境界處念之所破壞。餘一切處皆悉可避，此境界處則不可避，以是第一最惡處故。以於一切禪誦等業，最為妨故。自余惡處皆悉可避，唯此一處最不可避境界之樂。
【現代漢語翻譯】 現代漢語譯本 更何況現在有很多這樣的『善知識』，只會帶來無量的過失。如果有些『善知識』在未來會帶來不利，即使名為『善知識』，實際上卻是怨家。如果有比丘親近這樣的『善知識』，就會妨礙自己的修行，如坐禪和讀誦。
『還有第十三種障礙惡法，會妨礙比丘的坐禪和讀誦，所以沙門應當捨棄。這第十三種就是，所謂的比丘與惡人同處。一切比丘與惡人同處，都會妨礙禪修和讀誦。與惡人同處，共有五種，是哪五種呢？就是說，有比丘嚴持凈戒，具有正直的心，這是第一種善法，卻與第一種破戒的惡人同處止住，不得自在。這是第一種與惡人同處。
『還有第二種與惡人同處，就是說，比丘因為不自在的過失或者自在的過失，與持有邪見的人互相跟隨，無論在村莊還是城市，或者在人多的地方，都同行同住。這是第二種與惡人同處。
『還有第三種與惡人同處，就是說，比丘常常喜歡數念親戚舊友『善知識』，想要前往親近，與他們互相跟隨，甚至到還俗時以前居住的家。這是第三種與惡人同處。
『還有第四種與惡人同處，就是說，比丘害怕被人輕視，爲了追求知見，到惡處居住，親近論師。這是第四種與惡人同處。
『還有第五種與惡人同處，就是說，比丘心意動亂，不能正確修行，對於以前的飲食或者臥具等，或者先吃過的、或者先喝過的、或者先睡過的、或者親近過的女人，或者對於以前所受用的色(Rūpa)聲(Śabda)香(Gandha)味(Rasa)觸(Sparśa)，像這樣的種種，憶念思惟，心念停留在這些境界處，被這些境界處的念頭所破壞。其餘一切處都可以避免，唯獨這些境界處無法避免，因為這是第一種最惡劣的地方。因為它對於一切禪修和讀誦等修行，妨礙最大。其餘的惡處都可以避免，唯獨這一個境界之樂最無法避免。
【English Translation】 English version Moreover, many such 『spiritual friends』 nowadays generate limitless faults. If a 『spiritual friend』 causes harm in the future, though called a 『spiritual friend』, they are in reality an enemy. If a Bhikshu (Buddhist monk) associates with such a 『spiritual friend』, it will hinder their own practice, such as meditation and recitation.
『Furthermore, the thirteenth obstacle is evil Dharmas (teachings) that hinder a Bhikshu』s (Buddhist monk) meditation and recitation; therefore, a Shramana (ascetic) should abandon them. The thirteenth is what is called a Bhikshu (Buddhist monk) dwelling with evil companions. All Bhikshus (Buddhist monks) dwelling with evil companions hinder meditation and recitation. There are five types of dwelling with evil companions. What are the five? They are: a Bhikshu (Buddhist monk) who strictly upholds the precepts, possessing the first good Dharma (teaching) of an upright mind, yet dwells with the first type of evil person who breaks the precepts, unable to be at ease. This is the first type of dwelling with evil companions.
『Furthermore, the second type of dwelling with evil companions is: a Bhikshu (Buddhist monk), due to a fault of being unfree or a fault of being free, follows after those with wrong views, whether in villages or cities, or in places with many people, walking and dwelling together. This is the second type of dwelling with evil companions.
『Furthermore, the third type of dwelling with evil companions is: a Bhikshu (Buddhist monk) who constantly delights in frequently thinking of relatives and old friends, 『spiritual friends』, desiring to go and be near them, following after them, even to the house where they lived before becoming a renunciate. This is the third type of dwelling with evil companions.
『Furthermore, the fourth type of dwelling with evil companions is: a Bhikshu (Buddhist monk) who fears being looked down upon, and seeks knowledge, therefore dwells in evil places, near the places of debaters, associating closely with them. This is the fourth type of dwelling with evil companions.
『Furthermore, the fifth type of dwelling with evil companions is: a Bhikshu (Buddhist monk) whose mind is disturbed and unable to practice correctly, dwelling on past food or bedding, etc., or what was eaten before, or what was drunk before, or where one slept before, or women one was intimate with, or the Rūpa (form), Śabda (sound), Gandha (smell), Rasa (taste), and Sparśa (touch) that were previously enjoyed. In this way, dwelling on and contemplating these various things, the mind dwells on these sense-fields, and is destroyed by thoughts of these sense-fields. All other places can be avoided, but these sense-fields cannot be avoided, because this is the first and most evil place. Because it is the greatest hindrance to all practices such as meditation and recitation. All other evil places can be avoided, but this one pleasure of the sense-fields is the most unavoidable.』
從自心起分別惡處，最為難避，唯除坐禪三摩提樂正觀察念，如是能避。』
「爾時，世尊迦葉如來而說偈言：
「『不善觀察風， 所吹熾然火， 彼正觀察雨， 能令滅無餘。 眾生先所起， 久時無明暗， 如起智慧燈， 能令滅無餘。 欲癡火能燒， 地獄愚癡人； 智者則不爾， 是故得涅槃。 如是十三法， 智光明能除， 是故畏過者， 常應勤持戒。 拔出自身中， 三種過根本， 以智慧大火， 燒多煩惱薪。
「『如向所說，與惡同處，應設方便，一切遠離。出家沙門寧當獨行，勿多憶念，亦莫懈怠。本村本城、本多人處過去樂事，勿憶勿樂，勿念本時節會之日饒人之處，本曾遊行，亦勿憶念悕望欲見，亦勿攝受。諸惡弟子、諸惡知識亦勿親近，勿樂愛聲觸味香色，勿生染心，勿不正行，心莫驚動，亦勿悕望飲食敷具、病藥所須。勿著種種雜色袈裟，亦勿方便推搗令平；若洗浴時，不以腳足揩踏身體；勿作種種間雜言語。如是燒滅無始闇聚。
「『極惡生死，五道是門，六塵境界分別焰起地獄、餓鬼、畜生之中，常燒常炙。一切世間愚癡凡夫處處流轉，燒炙失壞，入苦海中，生死轉行猶不厭離。舍行持戒，若人
【現代漢語翻譯】 現代漢語譯本：從自己內心產生的分別念頭，導致惡劣的處境，這是最難避免的，只有通過坐禪、三摩提（Samadhi，一種高度集中的冥想狀態）的喜樂和正確的觀察念頭，才能避免這種情況。
當時，世尊迦葉如來（Kasyapa Buddha，過去七佛之一）說了這樣的偈語：
『不善於觀察的風，吹動熾熱的火焰，如果正確地觀察雨水，就能讓火焰完全熄滅。 眾生先前所產生的，是長久的無明黑暗，如同升起智慧的燈，就能讓它完全熄滅。 慾望的癡火能夠焚燒，地獄中的愚癡之人；有智慧的人則不會這樣，因此能夠得到涅槃（Nirvana，解脫）。 像這樣的十三種法，智慧的光明能夠去除，因此畏懼過失的人，應當經常勤奮地持戒。 拔出自身中，三種過失的根本，用智慧的大火，焚燒眾多的煩惱柴薪。
『如前面所說，與惡劣的環境同處，應當想方設法，一切都遠離。出家的沙門（Sramana，修行者）寧可獨自修行，不要過多地回憶，也不要懈怠。對於本村、本城、本多人聚集的地方，過去的快樂事情，不要回憶，不要貪戀，不要想念本時節慶聚會的日子，人多的地方，本曾……，也不要回憶，不要希望見到，也不要攝取。對於各種惡劣的弟子、各種惡劣的知識，也不要親近，不要貪戀喜愛聲、觸、味、香、色，不要產生染污的心，不要不正當的行為，心不要驚慌動搖，也不要希望飲食敷具、生病時所需的藥物。不要穿著各種雜色的袈裟，也不要用方便的方法推搗使之平整；如果洗浴的時候，不要用腳來摩擦身體；不要說各種夾雜的言語。像這樣就能燒滅無始以來的黑暗聚集。
『極其惡劣的生死輪迴，五道（五道輪迴：地獄、餓鬼、畜生、人、阿修羅）是它的門戶，六塵（色、聲、香、味、觸、法）境界分別的火焰燃起，在地獄、餓鬼、畜生之中，經常焚燒炙烤。一切世間的愚癡凡夫處處流轉，被燒炙失壞，進入痛苦的海洋中，生死輪迴輾轉卻還不厭倦離開。捨棄修行持戒，如果有人……』
【English Translation】 English version: 'The discriminations arising from one's own mind, leading to evil states, are the most difficult to avoid. Only through the joy of seated meditation, Samadhi (a state of deep concentration), and correct mindfulness can one avoid them.'
'At that time, the World Honored One, Kasyapa Buddha (one of the Seven Buddhas of the Past), spoke these verses:'
'The wind that is not well observed, blows the blazing fire; if one correctly observes the rain, it can extinguish it completely.' 'What beings initially generate is prolonged ignorance and darkness; like raising a lamp of wisdom, it can extinguish it completely.' 'The fire of desire and delusion can burn the foolish in hell; the wise are not like this, therefore they attain Nirvana (liberation).' 'These thirteen dharmas, the light of wisdom can remove; therefore, those who fear transgression should always diligently uphold the precepts.' 'Uproot from within oneself the three roots of transgression; with the great fire of wisdom, burn the many firewood of afflictions.'
'As mentioned earlier, when dwelling in evil circumstances, one should devise means to stay far away from everything. A renunciate Sramana (ascetic) should rather walk alone, not dwell on many thoughts, nor be lazy. Do not recall or delight in past pleasures of one's native village, native city, or places where many people gather. Do not think of the days of festivals and gatherings, places with many people, or past... Do not recall, hope to see, or take them in. Do not associate with evil disciples or evil teachers. Do not delight in sounds, touch, tastes, smells, or sights, do not give rise to defiled thoughts, do not engage in improper conduct, do not let the mind be startled, and do not hope for food, bedding, or medicine when sick. Do not wear various mixed-color robes, and do not conveniently pound them to make them flat; when bathing, do not rub the body with the feet; do not speak various mixed languages. In this way, one can burn away the accumulation of darkness from beginningless time.'
'The extremely evil cycle of birth and death, the five paths (the five realms of rebirth: hell, hungry ghosts, animals, humans, and asuras) are its gates, the flames of discrimination of the six sense objects (form, sound, smell, taste, touch, and dharma) arise, constantly burning and scorching in hell, the realm of hungry ghosts, and the animal realm. All foolish ordinary beings in the world wander everywhere, being burned and ruined, entering the sea of suffering, yet they are not weary of turning in the cycle of birth and death. Abandoning practice and upholding precepts, if a person...'
生天，第一放逸，後退彼天，與先同侶勝者離別，生在地獄、餓鬼、畜生，受第一苦。悔火所燒，無有救者。放逸所壞，悔火所燒，生在地獄、餓鬼、畜生。
「『以是等故，諸有怖畏未來退者，一切皆應修行正法，常不斷絕。如是法律，一切如來、應、正遍知，為放逸天斷除放逸。若人生天，一切皆是持戒力故。若有善修、善調伏心，如是之人不得言死，身壞命終生於善道，天世界中。
「『汝等天眾，一切未知生此天因，戒之輕重。我為饒益，示汝彼業，是故說此十三法門。人天世間，迭互為因。人世界中則能持戒，天世界中則不能持。人死生天，若不放逸，退生人中。以是因緣，故說此經。』
「彼佛世尊迦葉如來利益天人，饒益安樂乃至涅槃，如是利益一切世間。
「爾時，彼處牟修樓陀夜摩天王並天眾等，深生厭離，雖處於欲，而於欲中不行放逸，皆悉成就不放逸行。頂禮世尊迦葉佛塔，其心清凈。彼一切天，如本來時還如是去。
「迦葉世尊第六經竟。
「此法名為六修多羅，山樹具足地處流行。
「爾時，天眾一切皆出迦葉佛塔，問于天主牟修樓陀而作是言：『天王云何知此佛塔？』
「爾時天眾如是問已，牟修樓陀天主告言：『汝等天眾，一切皆
【現代漢語翻譯】 現代漢語譯本：升到天界，首先是放逸，之後會從天界退墮，與之前的同伴分離，轉生到地獄、餓鬼、畜生道，遭受極大的痛苦。被悔恨之火焚燒，沒有任何救助者。因放逸而墮落，被悔恨之火焚燒，最終墮入地獄、餓鬼、畜生道。
『因此，所有畏懼未來退墮的人，都應當修行正法，常不間斷。這樣的法律，一切如來（Tathagata，意為如實而來者）、應（Arhat，意為應受供養者）、正遍知（Samyaksambuddha，意為正等覺者），爲了斷除天人的放逸而宣說。如果有人升到天界，一切都是因為持戒的力量。如果有人善於修行、善於調伏內心，這樣的人不能說是死了，身壞命終後會轉生到善道，天界之中。
『你們這些天眾，一切都不知道生到天界的原因，以及戒律的輕重。我爲了饒益你們，向你們展示這些業，所以宣說這十三種法門。人界和天界，互相為因。在人界能夠持戒，在天界則不能持戒。人死後升到天界，如果不放逸，退墮後會轉生到人界。因為這個因緣，所以宣說這部經。』
彼佛世尊迦葉如來（Kasyapa Tathagata）利益天人和人，給予他們安樂，直至涅槃（Nirvana，意為寂滅），如此利益一切世間。
當時，那裡的牟修樓陀（Musilinda）夜摩天王（Yama Deva）以及天眾等，深深地生起厭離心，雖然身處慾望之中，卻在慾望中不行放逸，都成就了不放逸行。頂禮世尊迦葉佛塔，他們的心清凈。那些所有的天人，像來時一樣返回。
迦葉世尊第六經完。
此法名為六修多羅（Sutra，意為經），在山樹茂盛的地方流行。
當時，天眾都從迦葉佛塔出來，問天主牟修樓陀說：『天王您是如何知道這座佛塔的？』
當時天眾這樣問完之後，牟修樓陀天主告訴他們說：『你們這些天眾，一切都……』
【English Translation】 English version: Having been born in the heavens, the first thing is heedlessness; afterwards, they fall from the heavens, separate from their former companions, and are born in hell, among hungry ghosts, and as animals, suffering the greatest pain. Burned by the fire of regret, there is no savior. Destroyed by heedlessness, burned by the fire of regret, they are born in hell, among hungry ghosts, and as animals.
'Therefore, all who fear future decline should cultivate the right Dharma (law), constantly and without interruption. Such is the law that all Tathagatas (如來，meaning 'Thus Gone Ones'), Arhats (應，meaning 'Worthy Ones'), and Samyaksambuddhas (正遍知，meaning 'Perfectly Enlightened Ones') proclaim to eliminate heedlessness for the sake of heedless devas (gods). If people are born in the heavens, it is all due to the power of upholding precepts. If someone is skilled in cultivation and has well-tamed their mind, such a person cannot be said to have died; when the body breaks and life ends, they will be born in a good realm, in the heavenly worlds.
'You devas, all of you do not know the cause of being born in these heavens, nor the weight of the precepts. For your benefit, I will show you those karmas, and therefore I will speak of these thirteen Dharma (law) gates. The human and heavenly realms are mutually causal. In the human world, one can uphold precepts, but in the heavenly world, one cannot. When humans die and are born in the heavens, if they are not heedless, they will be reborn in the human realm upon falling. Because of this cause, this Sutra (經) is spoken.'
That Buddha (覺悟者) World-Honored One, Kasyapa Tathagata (迦葉如來), benefited devas (gods) and humans, granting them peace and happiness, even to Nirvana (涅槃，meaning 'extinction'), thus benefiting all the world.
At that time, Musilinda (牟修樓陀) Yama Deva (夜摩天王) King and the devas (gods) there deeply arose with aversion; although dwelling in desire, they did not indulge in heedlessness within desire, and all accomplished the practice of non-heedlessness. They bowed in reverence to the stupa (塔) of the World-Honored One Kasyapa Buddha (迦葉佛), their minds pure. All those devas (gods) returned as they had come.
The Sixth Sutra (經) of the World-Honored One Kasyapa (迦葉) is complete.
This Dharma (法) is called the Six Sutras (修多羅), circulating in places with abundant mountains and trees.
At that time, all the devas (gods) came out of the stupa (塔) of Kasyapa Buddha (迦葉佛) and asked the deva (god) lord Musilinda (牟修樓陀), saying, 'How does the deva (god) king know this stupa (塔)?'
Having asked thus, the devas (gods), the deva (god) lord Musilinda (牟修樓陀) told them, 'You devas (gods), all of you...'
聽。我有因緣，先見此塔。我于先時始生此天，放逸而行，喜樂境界，五罥所縛，周遍行此夜摩地處，五欲功德遊戲受樂，處處而行。從一園林至一園林，從山至山，從巖至巖，從崖至崖，從一花池至一花池，從一峰處至一峰處，多有無量百千天子為天女眾之所圍繞。彼天女眾無量百千服飾莊嚴，在天子前歌舞喜笑遊戲圍繞。我于爾時如是遍觀此天世間，樂著境界五欲功德，心生歡喜，愛心所牽。我三處行皆不妨礙，所謂水中在鵝背上，從一鵝背至一鵝背。次覆在于鴛鴦背上，從一鴛鴦至一鴛鴦。次復乘鴨在鴨背上，從一鴨背至一鴨背。次覆在于蓮花之中，從一蓮花至一蓮花；在水波中，從波至波。處處遊戲，隨意而行，無有障礙，一切嬉戲歌舞歡笑，心極受樂，如是遊行。
「『我既如是種種戲已，復念余戲，謂處陸地乘于殿堂，百千天女圍繞相隨，從山至山，從一山峰至一山峰，從一山谷至一山谷，從一園林至一園林，從一山窟至一山窟。我于爾時，在如是處行不障礙。
「『如是次第在虛空中，復乘堂殿，百千天眾而為圍繞，作諸天樂出妙音聲，歌舞喜笑遊戲而行，遍此一切天之世間。見不可說種種異處，多有七寶光明照曜勝妙之處，如是山峰處處遍見。有百千樹七寶莊嚴，如是次第，復見有河，
【現代漢語翻譯】 現代漢語譯本： 聽著。我有這樣的因緣，先看到了這座塔。我最初誕生到這個天界時，行為放縱，沉溺於享樂的境界，被五種慾望所束縛，周遊于整個夜摩天（Yama Heaven）的區域，享受著五欲的功德，到處遊玩。從一個園林到另一個園林，從一座山到另一座山，從一個巖石到另一個巖石，從一個懸崖到另一個懸崖，從一個花池到另一個花池，從一個山峰到另一個山峰，有無數百千的天子被天女們圍繞著。那些天女們穿著無數百千的華麗服飾，在天子面前歌舞嬉笑，圍繞著他們。我那時就這樣遍觀這個天界，貪戀于享樂的境界和五欲的功德，心中充滿歡喜，被愛慾所牽引。我在三個地方行走都沒有任何阻礙，也就是在水中，在鵝的背上，從一隻鵝的背到另一隻鵝的背。接著又在鴛鴦的背上，從一隻鴛鴦的背到另一隻鴛鴦的背。然後又騎在鴨子的背上，從一隻鴨子的背到另一隻鴨子的背。接著又在蓮花之中，從一朵蓮花到另一朵蓮花；在水波之中，從一個波浪到另一個波浪。到處遊玩，隨心所欲地行走，沒有任何阻礙，盡情嬉戲歌舞歡笑，心中極其快樂，就像這樣。
『我這樣進行了各種各樣的嬉戲之後，又想到了其他的娛樂，就是在陸地上乘坐殿堂，有成百上千的天女圍繞著我，從一座山到另一座山，從一個山峰到另一個山峰，從一個山谷到另一個山谷，從一個園林到另一個園林，從一個山洞到另一個山洞。我那時，在這樣的地方行走沒有任何阻礙。
『就這樣，我逐漸地在虛空中，乘坐著殿堂，有成百上千的天眾圍繞著我，演奏著各種美妙的天樂，發出動聽的聲音，歌舞嬉笑，遊玩行走，遍及整個天界。我看到了無數不可思議的各種奇特之處，有很多用七寶裝飾，光明照耀，非常殊勝美妙的地方，像這樣的山峰我到處都看到了。還有成百上千的樹木用七寶裝飾，就這樣，我又看到了河流，'
【English Translation】 English version: Listen. I have the karma to see this stupa first. When I was first born into this heaven, I acted indulgently, delighting in realms of pleasure, bound by the five strands of desire, wandering throughout the realm of Yama Heaven (Yama Heaven), enjoying the merits of the five desires, playing and enjoying myself everywhere. From one garden to another, from one mountain to another, from one rock to another, from one cliff to another, from one lotus pond to another, from one peak to another, there were countless hundreds of thousands of devas surrounded by celestial women. Those celestial women, adorned with countless hundreds of thousands of garments, sang, danced, laughed, and played around the devas. At that time, I thus extensively observed this heavenly world, attached to the realms of pleasure and the merits of the five desires, my heart filled with joy, drawn by love and desire. I traveled in three places without any hindrance, namely in the water, on the backs of geese, from one goose's back to another. Then again on the backs of mandarin ducks, from one mandarin duck's back to another. Then again riding on ducks, from one duck's back to another. Then again in the midst of lotuses, from one lotus to another; in the waves of water, from one wave to another. Playing everywhere, walking as I pleased, without any obstruction, indulging in all kinds of play, singing, dancing, and laughter, my heart extremely joyful, like this.
'Having thus engaged in various kinds of play, I then thought of other amusements, namely being on land riding in palaces, with hundreds of thousands of celestial women surrounding and accompanying me, from one mountain to another, from one mountain peak to another, from one valley to another, from one garden to another, from one cave to another. At that time, I traveled in such places without any hindrance.'
'In this way, gradually in the empty sky, I rode in palaces, with hundreds of thousands of devas surrounding me, making various heavenly music, emitting wonderful sounds, singing, dancing, laughing, and playing as I walked, throughout this entire heavenly world. I saw countless indescribable various strange places, many places adorned with the seven treasures, shining with light, extremely wonderful and beautiful, such mountain peaks I saw everywhere. There were also hundreds of thousands of trees adorned with the seven treasures, and in this way, I saw rivers again.'
百千蓮華集在其岸，處處皆有微妙蓮華。我共天眾皆如是見，在虛空中如是下觀，一切諸欲功德具足。
「『此天世間百千種殿處處皆饒，我常于中行無障礙，謂在三處——水、陸、虛空，如是遊戲種種受樂。
「『我復有時，遂見六山有六光明穿空而出，焰色分明，不知何物。我時見已，生希有心，專念思惟：「此所見者，昔未曾有，為是何物？」如是念已，即並行殿，一切天眾速疾前去，詣六光明。我既到彼六光明所，並殿俱墮，我先所有光明威德一切損減。我于爾時心自思惟：「此是何物？是何勢力令我自身並此天眾一切皆墮，威德光明一切損減？」
「『我于爾時既思惟已，于天眾中有一舊天，名無垢廣。彼天先見如是六山六種光明，而語我言：「天王今者莫有所畏，王則無過。此于天王無有不吉，愿王今聽。以何因緣，天王今者並此天眾空中而墮？過去曾有無量天王曾於此處虛空中行不能得過，皆如是墮。天王先來未曾得聞，以不知故，欲如是過，即便下墮，威德光明一切欲滅。此之因緣，我今為說。此處常有六佛如來、應、正遍知、明行滿足、天中之天，一切世間真實知見，於此山樹具足地中作六佛塔，利益天人。此佛塔者，是所應禮，所應供養。禮拜供養，無不得力。何以故？更無
【現代漢語翻譯】 現代漢語譯本 百千蓮花聚集在岸邊，處處都有微妙的蓮花。我和天眾都這樣看到，在虛空中這樣向下觀看，一切諸欲和功德都具足。
『這個天世間有百千種宮殿，處處都富饒，我常常在其中行走沒有障礙，就是在水、陸地、虛空這三個地方，這樣遊戲，享受種種快樂。
『我又有時，就看見六座山有六道光明穿空而出，火焰的顏色分明，不知道是什麼東西。我當時看見后，生起稀有的心，專心念想：『我所見到的這個東西，過去從來沒有過，這是什麼東西呢？』這樣想后，就並行宮殿，一切天眾快速地前去，到六道光明那裡。我既然到了那六道光明的地方，連同宮殿一起墜落，我先前所有的光明威德一切都減損了。我當時心裡自己思量：『這是什麼東西？是什麼勢力讓我自身連同這些天眾一切都墜落，威德光明一切都減損？』
『我當時這樣思量后，在天眾中有一位老天，名叫無垢廣（Vimalaprabha）。那位天先前見過這樣的六座山和六種光明，就對我說：『天王現在不要害怕，天王沒有過錯。這對天王沒有什麼不吉利，希望天王現在聽我說。因為什麼緣故，天王現在連同這些天眾在空中墜落呢？過去曾有無量天王曾經在這裡的虛空中行走，不能夠通過，都這樣墜落。天王先前沒有聽說過，因為不知道的緣故，想要這樣通過，就下墜，威德光明一切都將要滅失。這個因緣，我現在為你解說。這裡常有六佛如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行圓滿（Vidyacharana-sampanna）、天中之天（Devatideva），一切世間真實知見者，在這山和樹木具足的土地中建造六座佛塔，利益天人和阿修羅。這些佛塔，是應當禮拜的，應當供養的。禮拜供養，沒有不得利益的。為什麼呢？沒有比這更好的了。
【English Translation】 English version Hundreds of thousands of lotuses gather on its shore, and everywhere there are subtle and wonderful lotuses. I and the heavenly hosts all see it in this way, looking down from the empty sky, fully endowed with all desires and merits.
'This heavenly world has hundreds of thousands of palaces everywhere, all of which are abundant. I often walk in them without obstruction, namely in three places—water, land, and empty space, thus playing and enjoying various pleasures.
'And sometimes, I see six mountains with six lights piercing through the sky, the colors of the flames distinct, and I do not know what they are. When I saw them, I had a rare thought and concentrated on thinking: 'What I see has never happened before, what is it?' After thinking this, I moved the palace together, and all the heavenly hosts quickly went forward to the six lights. Since I arrived at the place of the six lights, I fell together with the palace, and all my previous light and majesty were diminished. At that time, I thought to myself: 'What is this? What power is it that makes me and all these heavenly hosts fall, and all my majesty and light diminish?'
'After I thought about it at that time, there was an old Deva among the heavenly hosts, named Vimalaprabha (無垢廣). That Deva had previously seen these six mountains and six kinds of light, and said to me: 'Heavenly King, do not be afraid now, the King has no fault. This is not inauspicious for the Heavenly King, I hope the King will listen now. For what reason does the Heavenly King now fall in the air together with these heavenly hosts? In the past, countless Heavenly Kings have walked in the empty sky here and could not pass, and all fell like this. The Heavenly King has never heard of it before, and because he did not know, he wanted to pass like this, and then he fell, and all his majesty and light were about to be destroyed. I will now explain this cause to you. Here, there are always six Buddhas, Tathagata (如來), Arhat (應供), Samyaksambuddha (正遍知), Vidyacharana-sampanna (明行圓滿), Devatideva (天中之天), the true knowers and seers of all the worlds, who built six stupas in this land full of mountains and trees, benefiting gods and humans. These stupas are to be worshiped and offered to. There is no one who does not gain power from worshiping and offering. Why? There is nothing better than this.'
勝故，如是佛塔不可得遇。以此因緣，天王今者如是下墮。」
「『我時告彼無垢廣言：「佛在何處？」彼無垢廣即答我言：「今者悉無，世間之中一切皆無。彼一切知，一切悉見，知欲過惡，知生死中諸苦惱已，精勤修行六波羅蜜，劫數滿足三阿僧祇，得一切智，入于涅槃。此是略說，欲得廣聞，見此佛塔更為廣說。此六佛塔，今者在於山樹具足地處中住。」
「『我于爾時聞彼舊天無垢廣言，生希有心，見勢力已，共彼宿舊無垢廣天並諸天眾到六塔所，到已思惟為欲聞法度生死故，入佛塔中。入佛塔已，聞如是法，彼佛世尊之所宣說。』「時彼天眾得聞天主牟修樓陀如是語已，各辭天王，向自地去，牟修樓陀夜摩天王亦向先來自住之處。說佛塔竟。
正法念處經卷第五十 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五十一
元魏婆羅門瞿曇般若流支譯觀天品之三十(夜摩天之十六)
「又彼比丘知業果報，觀夜摩天第七地處，名廣博行，眾生何業生彼地處？彼見聞知或天眼見：若人曾知持戒善心，不殺不盜，如前所說，復舍邪欲。所謂有人或到林中，近妙聲鳥。彼妙聲鳥迭互相於生欲心故，出欲音聲，雌鳥在前，雄鳥在後，相隨共行。彼鳥翅
【現代漢語翻譯】 現代漢語譯本：'因為勝利的緣故，這樣的佛塔是不可輕易遇到的。因為這個因緣，天王你現在才會如此墮落。' '我當時告訴那位無垢廣天：『佛陀在哪裡？』那位無垢廣天立即回答我說：『現在已經沒有了，世間之中一切都沒有了。那位一切知，一切見的佛陀，知道慾望的過患，知道生死中的各種苦惱后，精勤修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若），劫數圓滿三個阿僧祇（極長的時間單位），證得一切智慧，入于涅槃（佛教術語，指解脫）。這只是簡略的說法，如果想聽更詳細的，見到這些佛塔可以再說。這六座佛塔，現在位於山林樹木茂盛的地方。』 '我當時聽到那位舊天無垢廣天的話，生起稀有之心，見到他的勢力后，與那位宿舊的無垢廣天以及諸天眾一起到達六座佛塔所在之處，到達後心想爲了聽聞佛法，度脫生死，進入佛塔之中。進入佛塔后，聽聞了這樣的佛法，是佛陀世尊所宣說的。'「當時那些天眾聽聞天主牟修樓陀（Yama，夜摩天主的名字）這樣說后，各自告別天王，回到自己的地方去了，牟修樓陀夜摩天王也回到他先前居住的地方。說完佛塔的事情。 《正法念處經》卷第五十 大正藏第 17 冊 No. 0721 《正法念處經》 《正法念處經》卷第五十一 元魏婆羅門瞿曇般若流支譯《觀天品》之三十（夜摩天之十六） 「此外，那位比丘知道業的果報，觀察夜摩天（Yama）的第七個地處，名為廣博行，什麼樣的眾生會生到那個地方呢？他見到並且知道，或者用天眼見到：如果有人曾經知道持戒，有善良的心，不殺生，不偷盜，如前面所說的那樣，並且捨棄邪淫。比如有人或者到了樹林中，靠近美妙聲音的鳥。那些美妙聲音的鳥互相之間因為生起慾望的緣故，發出帶有慾望的聲音，雌鳥在前面，雄鳥在後面，互相跟隨一起行走。那些鳥的翅膀
【English Translation】 English version: 'Because of victory, such a Buddha's stupa is not easily encountered. Because of this cause and condition, the heavenly king is now falling like this.' 'I then told that Immaculate Extensive Heaven: 'Where is the Buddha?' That Immaculate Extensive Heaven immediately replied to me: 'Now there is none, everything in the world is gone. That all-knowing, all-seeing Buddha, knowing the faults of desire, knowing all the sufferings in birth and death, diligently practiced the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom), fulfilled the kalpas (an extremely long period of time) of three Asamkhyas (countless), attained all wisdom, and entered Nirvana (Buddhist term, referring to liberation). This is a brief explanation; if you want to hear more details, seeing these stupas can explain further. These six stupas are now located in places full of mountains and trees.' 'At that time, hearing the words of that old heaven, Immaculate Extensive Heaven, I gave rise to a rare mind, seeing his power, together with that old Immaculate Extensive Heaven and all the heavenly beings, I arrived at the location of the six stupas. Having arrived, thinking that in order to hear the Dharma and cross over birth and death, I entered the stupa. Having entered the stupa, I heard such Dharma, which was proclaimed by the World Honored One, the Buddha.' 'At that time, those heavenly beings, having heard the heavenly lord Mu Xiuloutuo (Yama, the name of the lord of Yama Heaven) say this, each bid farewell to the heavenly king and returned to their own places. Mu Xiuloutuo, the Yama heavenly king, also returned to the place where he had previously resided. The story of the Buddha's stupa is finished. The Sutra of the Establishment of Right Mindfulness, Volume Fifty Taisho Tripitaka Volume 17, No. 0721 The Sutra of the Establishment of Right Mindfulness The Sutra of the Establishment of Right Mindfulness, Volume Fifty-One Translated by the Yuan Wei Brahmin Gautama Prajnaruchi, Chapter Thirty on Observing the Heavens (Sixteenth of Yama Heaven) Furthermore, that Bhikshu, knowing the karmic consequences, observes the seventh place of Yama (Yama) Heaven, named Extensive Practice. What kind of beings are born in that place? He sees and knows, or sees with his heavenly eye: If someone has ever known to uphold precepts, has a good heart, does not kill, does not steal, as mentioned before, and also abandons sexual misconduct. For example, someone may go to the forest and be near birds with beautiful voices. Those birds with beautiful voices, because of arising desire with each other, emit sounds with desire. The female bird is in front, the male bird is behind, following each other and walking together. The wings of those birds
羽有種種色，一切見者心皆歡喜，欲情內發。而彼見已，不生慾念，心不思惟，況復行欲。彼人如是清凈持戒，舍于邪欲，持戒清凈，身壞命終生於善道，天世界中，在廣博行地處而生。彼處生已，一切諸欲功德和集，受諸快樂。有勝園林，銀毗琉璃、青寶之樹，大青寶樹，蓮華色寶種種寶樹莊嚴園林，種種寶池水流盈滿。若人本作善業來者，行此林中，種種受樂，所謂林者，名赤色林，于彼林中有諸天眾、諸天女眾。若入其中，彼樹光明增長轉勝，種種妙寶莊嚴成就種種衣服。若諸天眾入彼林中，彼樹光明普皆赤色。而彼樹林其色皆如赤蓮華寶，或作迦雞檀那寶色。樹色柔軟，真珠鈴網彌覆其上，隨念生果，隨念酒流，如意念行。隨天意念何處受樂，彼樹枝葉即出種種勝妙樂音，如是行去。多有天女共諸天眾並如是樹，飛虛空中，隨心所向，如鳥無異。彼樹既飛在虛空中，皆如日出，一切虛空普遍嚴好。又復彼樹名赤色樹，水出如雨，在虛空中甚可愛樂。彼鈴之聲、天鳥之聲、天樂之聲，如是種種勝妙之聲遍滿虛空。
「時，彼天眾見樹飛行在其面前，天女之眾所圍繞已，同一樂心。多有無量百千天女共詠歌聲，飛虛空中。樹在於前，如示道者，天眾在後，與樹相隨。天眾如是隨心所念，起如是意：『我於今
【現代漢語翻譯】 現代漢語譯本 羽毛有各種各樣的顏色，所有看見的人心裡都非常歡喜，愛慾之情從內心生髮。但是他們看見之後，不產生愛慾的念頭，心裡不去思量，更何況是行淫慾之事。這樣的人清凈地持守戒律，捨棄邪淫的慾望，持戒清凈，身死命終之後，便會生到好的去處，在天上的世界中，于廣博行地處出生。在那裡出生之後，一切諸欲的功德聚集，享受各種快樂。有殊勝的園林，用銀、毗琉璃（一種寶石）、青寶之樹，以及大青寶樹、蓮華色寶等各種寶樹來莊嚴園林，各種寶池中流水盈滿。如果有人前世做了善業，來到這裡，便可以在這林中享受各種快樂。這片林的名字叫做赤色林，在林中有很多天眾、天女眾。如果進入其中，樹的光明會增長，變得更加殊勝，種種美妙的寶物莊嚴成就種種衣服。如果諸天眾進入這片林中，樹的光明普遍都是赤色。而這片樹林的顏色都像赤蓮華寶，或者像迦雞檀那寶的顏色。樹的顏色柔軟，用真珠鈴網覆蓋在上面，隨心念而生出果實，隨心念而流出美酒，如意念而行。隨著天人的意念想要在哪裡享受快樂，那樹的枝葉就會發出各種殊勝美妙的樂音，就這樣行走而去。有很多天女和諸天眾一起，像這樣的樹一樣，在虛空中飛行，隨心所向，像鳥一樣自由自在。這些樹在虛空中飛行時，就像太陽升起一樣，將整個虛空普遍地莊嚴美好。而且這樹的名字也叫赤色樹，水像雨一樣落下，在虛空中非常可愛，令人快樂。那鈴鐺的聲音、天鳥的聲音、天樂的聲音，像這樣各種殊勝美妙的聲音遍滿虛空。
當時，那些天眾看見樹在他們面前飛行，被天女眾所圍繞，內心都感到快樂。無數百千的天女一起詠唱歌曲，在虛空中飛行。樹在前面，就像指示道路的人一樣，天眾在後面，跟隨著樹。天眾就這樣隨著心中的念頭，生起這樣的想法：『我今天……』
【English Translation】 English version The feathers have various colors, and all who see them feel joy in their hearts, and desires arise from within. But upon seeing them, they do not give rise to lustful thoughts, their minds do not dwell on them, let alone engage in lustful acts. Such people purely uphold the precepts, abandon evil desires, and maintain purity in their observance. When their bodies break and their lives end, they are reborn in good realms, in the heavenly worlds, in the broad expanse of the 'Guangbo Xing Di' (Vast Conduct Ground). Having been born there, all the merits of various desires gather, and they enjoy all kinds of happiness. There are excellent gardens, adorned with trees of silver, 'piluli' (a type of gemstone), blue jewels, as well as great blue jewel trees, 'lianhua se bao' (lotus-colored jewels), and various other precious trees. Various precious ponds are filled with flowing water. If people have performed good deeds in their past lives and come here, they can walk in these forests and enjoy various pleasures. This forest is called the 'Chise Lin' (Red Color Forest), and in it are many 'tianzhong' (heavenly beings) and 'tiannüzhong' (heavenly women). If one enters it, the light of the trees increases and becomes even more excellent, and various wonderful treasures adorn and create various garments. If the 'tianzhong' enter this forest, the light of the trees is universally red. And the color of these forests is like 'chilianhua bao' (red lotus jewels), or like the color of 'jiajitan na bao' (Karketana jewels). The color of the trees is soft, and pearl bell nets cover them. Fruits are produced according to one's thoughts, wine flows according to one's thoughts, and one travels according to one's wishes. According to the 'tian's' (devas) thoughts, wherever they wish to enjoy pleasure, the branches and leaves of the trees emit various excellent and wonderful musical sounds, and they proceed in this way. Many 'tiannü' (heavenly women) together with the 'tianzhong' (heavenly beings) and trees like these fly in the empty sky, going wherever their hearts desire, just like birds. When these trees fly in the empty sky, it is as if the sun is rising, universally adorning and beautifying the entire empty space. Moreover, these trees are also called 'Chise Shu' (Red Color Trees), and water falls like rain, making it very lovely and delightful in the empty sky. The sound of the bells, the sound of the heavenly birds, and the sound of the heavenly music, like these various excellent and wonderful sounds fill the entire empty space.
At that time, the 'tianzhong' (heavenly beings) saw the trees flying in front of them, surrounded by the 'tiannüzhong' (heavenly women), and they all felt joy in their hearts. Countless hundreds of thousands of 'tiannü' (heavenly women) sang songs together, flying in the empty sky. The trees were in front, like those who show the way, and the 'tianzhong' (heavenly beings) were behind, following the trees. The 'tianzhong' (heavenly beings) followed their thoughts in this way, and such thoughts arose: 'Today I...'
者上彼樹上。』如是念時，彼樹倒回，諸天即上。有在枝上而遊戲者，彼天如是在彼樹上處處遊戲。如是枝上在枝住天，隨心念時，即彼枝上生蓮華池，天及天女在彼池中游戲受樂。如是樹上住枝之天，共天女眾在赤林中游戲受樂，皆隨所念，如是受樂。復有餘天葉中住者，若有所念，即樹葉中出生妙堂。于彼念時，如是堂出種種妙寶，間錯莊嚴，鈴網彌覆。彼一切堂有蓮華池而為莊嚴，有真珠網簾其戶牖。天在其中，共諸天女歌舞遊戲，彼此迭互不相妨礙，共相愛念。如是諸天善業力故，迭相親友，無怨無中。此多親友是善業果，大善業果謂多親友。爾時彼天迭共同心，在赤林中種種遊戲。彼赤林中如是諸天一切欲樂皆悉具足，大勝業故，隨意所念，虛空中行，受無量樂。
「又復彼天不行虛空，還向本處。種種流水滿蓮華池，于如是處天女圍繞，遊戲受樂。又複次向名稠樹林。彼稠樹林甚可愛樂，林中有河，河中乳流。如是乳河莊嚴彼林，其乳勢力，若天飲者，憶念往世於何處生，捨命而來；於此處退，生於何處。若放逸行，彼種種苦無量種苦，皆憶念已，心生愁惱；生愁惱故，則離放逸；離放逸已，隨順法行。此大饒益，飲彼乳味勢力所致。既飲如是勢力乳味，而復入彼名稠樹林。林有種種流水河池而為
【現代漢語翻譯】 現代漢語譯本 『他們登上那棵樹。』當這樣想的時候，那棵樹就倒轉回來，眾天神就上去了。有些在樹枝上嬉戲的天神，就像那樣在那棵樹上各處嬉戲。像這樣住在樹枝上的天神，隨心念想的時候，就在那樹枝上生出蓮花池，天神和天女在那池中嬉戲享樂。像這樣住在樹上的天神，與天女們在赤林中嬉戲享樂，都隨他們的念想，像這樣享樂。還有一些住在樹葉中的天神，如果有所念想，就在樹葉中出生美妙的殿堂。當他們念想的時候，這樣的殿堂就出現種種珍寶，交錯裝飾，鈴網覆蓋。所有這些殿堂都有蓮花池作為裝飾，有珍珠網簾作為門窗。天神在其中，與眾天女歌舞嬉戲，彼此交替互不妨礙，互相愛戀思念。像這樣，諸天神因為善業的力量，互相親近友好，沒有怨恨和隔閡。這眾多的親友是善業的果報，而最大的善業果報就是擁有眾多的親友。那時，那些天神同心同德，在赤林中進行各種各樣的遊戲。在那赤林中，諸天神的一切慾望和快樂都完全具備，因為他們有極大的殊勝善業，所以可以隨意念想，在虛空中飛行，享受無量的快樂。
『此外，那些天神不一定在虛空中飛行，他們也會回到原來的地方。』各種流水充滿蓮花池，在這樣的地方，天女們圍繞著他們，嬉戲享樂。然後他們又前往名為稠樹林的地方。那稠樹林非常可愛，林中有一條河流，河中流淌著乳汁。這樣的乳河裝飾著那片樹林，那乳汁具有強大的力量，如果天神飲用它，就會回憶起過去世在何處出生，捨棄生命而來；以及在此處退墮后，又會出生在何處。如果他們放縱自己的行為，就會回憶起種種痛苦，無量的痛苦，回憶之後，心中就會產生憂愁煩惱；因為產生憂愁煩惱，就會遠離放逸；遠離放逸之後，就會順應佛法修行。這是極大的利益，是飲用那乳汁的勢力所帶來的。飲用了這樣具有力量的乳汁后，他們又進入那名為稠樹林的地方。林中有各種流水河流和池塘作為裝飾
【English Translation】 English version 『They ascend that tree.』 When they think thus, the tree turns upside down, and all the devas (gods) ascend. Some devas are playing on the branches, and they play everywhere on the tree in that manner. Devas dwelling on the branches, when they think of it, a lotus pond appears on that branch, and the devas and goddesses play and enjoy themselves in that pond. Thus, the devas dwelling on the tree branches, together with the goddesses, play and enjoy themselves in the Red Forest, all according to their thoughts, and they enjoy themselves in this way. Furthermore, there are devas dwelling in the leaves; if they have any thoughts, wonderful halls are born in the tree leaves. When they think of it, such halls appear with various wonderful treasures, decorated with intricate patterns, and covered with bell nets. All these halls are adorned with lotus ponds, and their doors and windows have pearl net curtains. The devas are inside, singing, dancing, and playing with the goddesses, taking turns without hindering each other, loving and cherishing each other. Thus, the devas, due to the power of their good karma, are close and friendly to each other, without resentment or animosity. These many friends are the result of good karma, and the great result of good karma is having many friends. At that time, those devas, with one heart and mind, play various games in the Red Forest. In that Red Forest, all the desires and pleasures of the devas are fully satisfied; because of their great and excellent karma, they can think as they please, travel in the sky, and enjoy immeasurable happiness.
『Moreover, those devas do not necessarily travel in the sky; they also return to their original places.』 Various flowing waters fill the lotus ponds, and in such places, the goddesses surround them, playing and enjoying themselves. Then they go to a place called the Dense Tree Forest. That Dense Tree Forest is very lovely, and in the forest there is a river, and in the river flows milk. Such a milk river adorns that forest, and the power of that milk is such that if a deva drinks it, they will remember where they were born in the past life, and how they came to give up their life; and where they will be reborn after falling from this place. If they indulge in their actions, they will remember all kinds of suffering, immeasurable suffering, and after remembering, sorrow and distress will arise in their hearts; because sorrow and distress arise, they will turn away from indulgence; after turning away from indulgence, they will follow the Dharma and practice. This is a great benefit, brought about by the power of drinking that milk. After drinking such powerful milk, they enter that place called the Dense Tree Forest. The forest has various flowing rivers and ponds as adornments.
莊嚴，有種種鳥在彼池中。其鳥甚多，樹枝饒華，以華重故，皆悉下垂，而為莊嚴。有七寶蜂，其色平等，飲彼華汁，以自適樂，從蓮華池至蓮華池，從一樹下至一樹下。彼樹一切皆毗琉璃，蓮華寶葉有金色果。如是果者，天中美味蘇陀中勝。如是果者，是隨念果，若須味時，則有如是美味果生。食彼果已，而復歌舞，行向余處心生歡喜。
「復向飲林，彼林之樹天酒流出，美味香色甚可愛樂，不可具說。離於醉過。如是勝酒，從樹流出，如雲雨墮，彼天飲已，復更轉生勝歡喜心。彼天如是生歡喜已，聞種種音，飲天美酒，受種種樂。復有無量光明莊嚴自身，天女迭共遊戲歌舞喜笑。
「又複次向蓮華龍林。彼林之量五百由旬，五寶蓮華，蓮華甚香以為莊嚴。蓮華龍林更無餘物，唯除蓮花及有諸龍。彼蓮花中，如是龍者迭互相於欲心起發。食彼蓮華，眾龍一心迭共為伴，龍女圍繞，在清水中。水七功德，離水衣過、離泥濁過、離長短過。于彼觸中，自意受樂。如是如是龍自意念，如是如是隨意水生。彼龍在中，共諸龍女戲樂之時，亦如諸天共諸天女受樂不異。
「爾時，天眾見彼蓮華龍林之中諸龍戲樂，從空中下，向蓮華林詠歌音聲，及諸天女莊嚴音聲。龍在池中，出聲如雷，普彼天處，如一歌聲
【現代漢語翻譯】 現代漢語譯本：
莊嚴的景像是，有各種各樣的鳥兒在那池塘中。鳥兒非常多，樹枝上開滿了繁盛的花朵，因為花朵太重，都向下垂著，以此來裝飾點綴。有七寶所化的蜜蜂，它們的顏色一樣，吸飲著花朵的汁液，以此來讓自己感到快樂，它們從一個蓮花池飛到另一個蓮花池，從一棵樹下飛到另一棵樹下。那些樹木全部都是毗琉璃（一種寶石），蓮花的葉子是寶葉，結著金色的果實。這樣的果實，是天上的美味，比蘇陀（一種天上的飲料）還要好。這樣的果實，是隨念果，如果需要某種味道時，就會有那種美味的果實生長出來。吃了那些果實后，它們又唱歌跳舞，走向其他地方，心中充滿歡喜。
又走向飲林，那片樹林里的樹木流出天酒，美味的香氣和顏色非常可愛，無法用語言完全描述。喝了不會醉。這樣美好的酒，從樹上流出來，就像云降下雨一樣，天人們喝了之後，又更加生出極大的歡喜心。天人們這樣生出歡喜心后，聽到各種各樣的聲音，飲用天上的美酒，享受各種各樣的快樂。還有無量的光明裝飾著自身，天女們輪流一起嬉戲歌舞，歡笑。
又再次前往蓮華龍林。那片樹林的面積有五百由旬（長度單位），五寶蓮花，蓮花非常香，以此來裝飾點綴。蓮華龍林里沒有其他東西，只有蓮花和各種龍。那些蓮花中，龍互相之間生起慾望。吃了那些蓮花，眾龍一心一意地互相陪伴，龍女們圍繞著它們，在清水中。水有七種功德，沒有水的衣服，沒有泥土的渾濁，沒有長短的分別。在那種觸感中，自己感到快樂。就像這樣，龍自己心中所想，就像這樣，隨意地產生水。那些龍在其中，和龍女們一起嬉戲玩樂的時候，也像天人們和天女們一起享受快樂一樣，沒有什麼不同。
這時，天人們看到那蓮華龍林中的龍在嬉戲玩樂，從空中降下，向蓮華林吟唱歌曲，以及天女們美妙的聲音。龍在池塘中，發出的聲音像雷一樣，傳遍了天界，像一個歌聲一樣。 English version:
The splendor lies in the various birds in that pond. There are many birds, and the branches are full of abundant flowers, which droop down due to their weight, thus adorning the scene. There are bees made of the seven treasures, all of the same color, drinking the nectar of the flowers, enjoying themselves, flying from one lotus pond to another, from under one tree to another. All the trees are made of Vairocana (a type of precious stone), and the lotus leaves are precious leaves bearing golden fruits. Such fruits are heavenly delicacies, superior to Sudha (a heavenly drink). Such fruits are 'fruits of recollection'; when a flavor is desired, such delicious fruits will grow. After eating those fruits, they sing and dance, moving to other places with joy in their hearts.
Then they go to the Drinking Grove, where the trees exude heavenly wine, with delicious fragrance and color that are very pleasing and delightful, beyond description. It does not cause intoxication. Such excellent wine flows from the trees, like rain falling from the clouds. After drinking it, the devas (gods) experience even greater joy. Having generated such joy, the devas hear various sounds, drink heavenly wine, and enjoy various pleasures. Moreover, immeasurable light adorns their bodies, and the goddesses take turns playing, singing, dancing, laughing together.
Furthermore, they go to the Lotus Dragon Grove. The extent of that grove is five hundred yojanas (a unit of distance), adorned with five-jeweled lotuses, which are very fragrant. There is nothing else in the Lotus Dragon Grove except lotuses and various dragons. Among those lotuses, the dragons arouse desires in each other's hearts. Eating those lotuses, the dragons wholeheartedly accompany each other, surrounded by dragonesses, in the clear water. The water has seven virtues: it is free from the impurity of water-clothing, free from the impurity of mud, and free from the distinction of length. In that touch, they experience pleasure according to their own minds. Just as the dragons think in their minds, so the water arises according to their wishes. When the dragons are playing and enjoying themselves with the dragonesses, it is no different from the devas enjoying themselves with the goddesses.
At that time, the devas, seeing the dragons playing and enjoying themselves in the Lotus Dragon Grove, descend from the sky, singing songs towards the Lotus Grove, along with the beautiful sounds of the goddesses. The dragons in the pond make sounds like thunder, pervading the heavenly realm, like a single song.
【English Translation】 English version:
The splendor lies in the various birds in that pond. There are many birds, and the branches are full of abundant flowers, which droop down due to their weight, thus adorning the scene. There are bees made of the seven treasures, all of the same color, drinking the nectar of the flowers, enjoying themselves, flying from one lotus pond to another, from under one tree to another. All the trees are made of Vairocana (a type of precious stone), and the lotus leaves are precious leaves bearing golden fruits. Such fruits are heavenly delicacies, superior to Sudha (a heavenly drink). Such fruits are 'fruits of recollection'; when a flavor is desired, such delicious fruits will grow. After eating those fruits, they sing and dance, moving to other places with joy in their hearts.
Then they go to the Drinking Grove, where the trees exude heavenly wine, with delicious fragrance and color that are very pleasing and delightful, beyond description. It does not cause intoxication. Such excellent wine flows from the trees, like rain falling from the clouds. After drinking it, the devas (gods) experience even greater joy. Having generated such joy, the devas hear various sounds, drink heavenly wine, and enjoy various pleasures. Moreover, immeasurable light adorns their bodies, and the goddesses take turns playing, singing, dancing, laughing together.
Furthermore, they go to the Lotus Dragon Grove. The extent of that grove is five hundred yojanas (a unit of distance), adorned with five-jeweled lotuses, which are very fragrant. There is nothing else in the Lotus Dragon Grove except lotuses and various dragons. Among those lotuses, the dragons arouse desires in each other's hearts. Eating those lotuses, the dragons wholeheartedly accompany each other, surrounded by dragonesses, in the clear water. The water has seven virtues: it is free from the impurity of water-clothing, free from the impurity of mud, and free from the distinction of length. In that touch, they experience pleasure according to their own minds. Just as the dragons think in their minds, so the water arises according to their wishes. When the dragons are playing and enjoying themselves with the dragonesses, it is no different from the devas enjoying themselves with the goddesses.
At that time, the devas, seeing the dragons playing and enjoying themselves in the Lotus Dragon Grove, descend from the sky, singing songs towards the Lotus Grove, along with the beautiful sounds of the goddesses. The dragons in the pond make sounds like thunder, pervading the heavenly realm, like a single song.
。以彼天處如是歌聲令諸山谷皆有響聲，余處諸天聞其聲故，一切皆來同向蓮華龍林之所。種種光明莊嚴其身，饒天女眾，如是同向蓮華龍林。
「爾時，彼天于先在彼蓮華龍林種種遊戲，復有餘天山谷等處異異處來。彼一切天迭相見已，歡喜之心轉勝增長。如是諸天並天女眾，及彼諸龍並龍女等，共在水中游戲受樂。彼天、天女、龍、龍女等，如是受樂，至於久時，如是遊戲歌舞喜笑。彼天如是放逸而行，善業盡故、命欲盡故，彼天、天女善業福德欲盡之時，若上蓮華，蓮花不勝；如是蓮華沒於水中，即便破壞。如是諸天、若諸天女福德盡相，如是應知。
「又復彼天、若彼天女福德盡相，謂彼諸天、若彼天女以遊戲故，上龍背上，龍不能忍，墮彼龍背。此是彼天、若彼天女福德盡相，放逸行天，放逸所壞，如是相出。
「爾時，彼天若有本來不大放逸，先知彼相，知彼相故而說偈言：
「『久時已過去， 欲到命盡時， 死時臨欲到， 癡天不覺知。 而心不知足， 貪著境界樂， 根不知足故， 增長境界欲。 五根樂境界， 為欲破壞心， 福田業將盡， 癡天不覺知。 此大運時輪， 常割眾生命， 轉疾臨欲至， 癡天不覺知。
【現代漢語翻譯】 現代漢語譯本：他們在那天界處以這樣的歌聲，使所有的山谷都發出響聲，其他地方的諸天聽到這聲音，都一同來到蓮華龍林（Padma-nāga-vana，蓮花龍林）這個地方。他們用各種光明莊嚴自身，帶著眾多的天女，就這樣一同前往蓮華龍林。
『那時，那些天人在先就在蓮華龍林進行各種遊戲，又有其他天人從山谷等不同的地方前來。他們這些天人互相見面后，歡喜的心情更加增長。就這樣，諸天和天女們，以及諸龍和龍女們，一同在水中游戲享樂。這些天人、天女、龍、龍女等，就這樣享受快樂，過了很久的時間，就這樣遊戲歌舞喜笑。這些天人就這樣放逸而行，因為善業將盡、壽命將盡，這些天人、天女的善業福德將要耗盡的時候，如果他們登上蓮花，蓮花就無法承受；這樣的蓮花沉沒於水中，隨即破壞。像這樣，諸天、諸天女福德耗盡的徵兆，應當這樣理解。
『又，那些天人、那些天女福德耗盡的徵兆，是指那些天人、那些天女因為遊戲，登上龍的背上，龍無法忍受，從龍背上掉落。這就是那些天人、那些天女福德耗盡的徵兆，放逸而行的天人，被放逸所毀壞，這樣的現象出現。
『那時，那些天人中如果有本來不太放逸的，事先知道這些徵兆，因為知道這些徵兆而說了這樣的偈語：
『長久的時間已經過去，將要到達壽命終盡的時候，死亡的時候臨近將要到來，愚癡的天人卻不覺察知道。 而內心不知滿足，貪戀執著于境界的快樂，因為六根不知滿足的緣故，增長對境界的慾望。 五根的快樂境界，是爲了要破壞內心，福田的善業將要耗盡，愚癡的天人卻不覺察知道。 這巨大的命運時輪，常常割斷眾生的性命，運轉迅速臨近將要到來，愚癡的天人卻不覺察知道。』
【English Translation】 English version: With such songs from that heavenly abode, they caused all the valleys to resound, and the other devas (gods) hearing the sound, all came together to the place of Padma-nāga-vana (Lotus Dragon Grove). Adorning themselves with various lights, accompanied by throngs of celestial women, they thus proceeded together towards Padma-nāga-vana.
『At that time, those devas were first engaged in various games in Padma-nāga-vana, and other devas came from different places such as valleys. When all those devas saw each other, their joyful hearts grew even more. Thus, the devas and celestial women, as well as the nāgas (dragons) and nāga women, together played and enjoyed themselves in the water. These devas, celestial women, nāgas, and nāga women, enjoyed themselves in this way for a long time, playing, singing, dancing, and laughing. These devas, acting so heedlessly, because their good karma was coming to an end and their lifespan was nearing its end, when the good karma and merit of these devas and celestial women were about to be exhausted, if they mounted a lotus, the lotus could not bear it; such a lotus would sink into the water and immediately break. In this way, the signs of the exhaustion of the merit of the devas and celestial women should be understood.
『Moreover, the signs of the exhaustion of the merit of those devas and celestial women refer to those devas and celestial women, who, because of playing, mount the backs of nāgas, and the nāgas cannot endure it, falling from the nāgas' backs. This is the sign of the exhaustion of the merit of those devas and celestial women, devas who act heedlessly, destroyed by heedlessness, such phenomena appear.
『At that time, if there were any of those devas who were not originally very heedless, they would know these signs beforehand, and because they knew these signs, they would speak the following verses:
『A long time has passed, the time to reach the end of life is approaching, the time of death is near, but the foolish devas are not aware of it. And the mind is not content, clinging to the pleasures of the senses, because the senses are not content, the desire for sense objects increases. The pleasurable realm of the five senses is meant to destroy the mind, the field of merit and karma is about to be exhausted, but the foolish devas are not aware of it. This great wheel of destiny constantly cuts off the lives of beings, turning swiftly and approaching, but the foolish devas are not aware of it.』
此死火甚惡， 為業風所吹， 命盡時將至， 癡天不覺知。 生死有為中， 無親無非親， 死罥甚可畏， 無能令免者。 諸有死未來， 諸有命未盡， 皆應舍放逸， 而作自利益。 死杖不久間， 必破眾生命， 大力既來至， 能令命失壞。 境界癡所盲， 遠離法燈明， 是故不見知， 大可畏死罥。 癡者不能知， 怖畏於死時， 以心著境界， 為愛所誑故。 退退而復生， 從道復至道， 眾生癡所壞， 故受自業果。 甚惡而極速， 能破諸世間， 云何于死時， 而不生怖畏？ 眾生豈無心， 為當是無畏， 如是癡不知， 怖畏於死時。 退相極顯現， 如現見不異， 如是知不久， 于天中則退。』
「彼天如是見退相已，諦知退相，心意愁惱，不向其餘未退天說、欲退天說。以未退者，五境界中受諸欲樂，恐其不信后時退故。何以故？于境界中放逸癡故，或意迷故，于彼天眾命欲盡者、若放逸者，不應為說，亦不應示。爾時彼天如是知已，默然不言，舍蓮華池向余處去。
「彼天於後，復樂境界，受境界樂。彼欲退者，大羞相出、大畏相出，
【現代漢語翻譯】 現代漢語譯本 『這死亡之火非常可怕，被業風吹動，生命終結的時刻將要到來，愚癡的天人卻不覺察。 在生死輪迴的有為法中，沒有絕對的親人，也沒有絕對的非親之人，死亡的羅網非常可怕，沒有人能夠避免。 所有死亡尚未到來，生命尚未終結的天人，都應該捨棄放逸，而為自己創造利益。 死亡的杖棒不久之後，必定會摧毀眾生的生命，強大的力量一旦到來，就能使生命喪失。 被境界所迷惑，被愚癡所矇蔽，遠離了正法的光明，因此不能知曉，這非常可怕的死亡羅網。 愚癡的人不能知曉，在恐懼死亡的時候，因為內心執著于境界，被愛慾所迷惑。 從一個生命狀態退轉而再次出生，從一道輪迴又到另一道輪迴，眾生被愚癡所摧毀，所以承受自己業力的果報。 死亡非常可怕而且極其迅速，能夠摧毀所有的世間，為什麼在死亡的時候，而不產生恐懼呢？ 眾生難道沒有心嗎？還是認為自己不會死而無所畏懼？像這樣愚癡地不知曉，在恐懼死亡的時候才會害怕。 退轉的相狀極其明顯地顯現，就像親眼看見一樣沒有差別，像這樣知道不久之後，就會從天界中退轉。』
『那天人像這樣看見退轉的相狀后，清楚地知道這是退轉的相狀，內心愁苦煩惱，不向其他尚未退轉的天人說，也不向將要退轉的天人說。因為那些尚未退轉的天人，在五種境界中享受各種欲樂，恐怕他們不相信以後也會退轉。為什麼呢？因為在境界中放逸愚癡的緣故，或者因為心意迷惑的緣故，對於那些天眾中壽命將盡的人，或者放逸的人，不應該為他們說這些，也不應該向他們展示這些。那時，那天人像這樣知道后，默默不語，離開蓮花池向其他地方去了。
『那天人之後，又貪戀境界，享受境界的快樂。那些將要退轉的天人，極大的羞愧之相顯現，極大的恐懼之相顯現，
【English Translation】 English version 『This fire of death is extremely dreadful, blown by the winds of karma. The moment of life's end is approaching, yet the foolish Devas (gods) are unaware. In the conditioned realm of birth and death, there are no absolute relatives, nor absolute non-relatives. The net of death is extremely terrifying, and no one can escape it. All Devas whose death has not yet arrived, whose lives have not yet ended, should abandon negligence and create benefit for themselves. The staff of death will soon destroy the lives of all beings. Once great power arrives, it can cause life to be lost. Blinded by the realm, obscured by ignorance, far from the light of the Dharma, therefore they do not know the great and terrifying net of death. The foolish cannot know, and fear at the time of death, because their minds are attached to the realm, deluded by love. Retreating and being born again, from one path to another, beings are destroyed by ignorance, and therefore receive the consequences of their own karma. Death is extremely dreadful and swift, able to destroy all worlds. Why, at the time of death, would one not feel fear? Do beings have no mind? Or are they fearless, thinking they will not die? Thus, foolishly unaware, they fear at the time of death. The signs of decline are extremely evident, like seeing them with one's own eyes. Knowing this, one will soon decline from the heavens.』
『After that Deva saw the signs of decline, clearly knowing they were signs of decline, his mind was filled with sorrow and distress. He did not tell the other Devas who had not yet declined, nor did he tell the Devas who were about to decline. Because those Devas who had not yet declined were enjoying various pleasures in the five realms, he feared they would not believe that they too would decline later. Why? Because of their negligence and ignorance in the realm, or because their minds were confused. For those Devas whose lives were about to end, or those who were negligent, one should not tell them these things, nor should one show them these signs. At that time, that Deva, knowing this, remained silent and left the lotus pond to go elsewhere.
『After that Deva, he again delighted in the realm, enjoying the pleasures of the realm. Those Devas who were about to decline showed great signs of shame, great signs of fear,
癡不覺知，不懼不畏，龍中游戲，在蓮華中共諸天女，彼處久時受快樂已。復共如是無量百千諸天之眾，更向一山，彼山名為常樂鬘山。到已欲上，有天金銀、天毗琉璃、天蓮華寶，最勝天寶妙門之堂有百千數莊嚴彼山，復有百千勝妙蓮華而為莊嚴。如是山中第一勝樂，一切具足，百千樂音恣耳所聞，多著種種無縷天衣，自身光明。迭相看面，有妙色聲觸味香等，如心所愛而受快樂。自意念行，不可說樂，皆悉成就。天河流水，園林莊嚴，見則生樂。彼天如是次第覆上常樂鬘山，既上山已，有在堂中坐于床者，有乘鵝者，有天在於蓮華臺上跏趺坐者。天共天女在鳩婆羅葉中而住，種種嬉戲，若歌舞等，五樂音聲坐受快樂。其心欲在虛空中行，共諸天女處處遍看，于彼天處處處可愛，隨心所樂稱意而去。有處如焰，金銀蓮華妙寶光明，有處多有鳩婆羅葉青色膩影，有處則是天毗琉璃青寶光明，有處是銀頗梨真珠光明可愛。
「次復有河，有真珠沙，出寶山峰，有七功德清冷水流。見彼峰河有水旋流，其狀猶如真珠瓔珞。如是觀察見彼處已，飛于虛空，復見異處，七寶蓮華莊嚴水池，無量蜂眾莊嚴蓮華。如是見已，復觀異處，有園林池甚為可愛。見有鳥獸，獸種種色，有銀色者、有金色者，寶角可愛，蓮華寶眼，真
【現代漢語翻譯】 現代漢語譯本 由於愚癡而不自覺知，既不畏懼也不害怕，在龍宮中嬉戲，在蓮花中與眾天女一同，在那裡長久地享受快樂。 又與這樣無量百千的天眾一起，再次前往一座山，那座山名為常樂鬘山（永遠快樂的花環山）。到達后想要登上山頂，有天界的金銀、天界的毗琉璃（一種寶石）、天界的蓮花寶，最殊勝的天寶妙門之堂有百千之多，莊嚴著那座山，又有百千勝妙的蓮花用來莊嚴。 像這樣山中具備一切第一的勝樂，百千種快樂的聲音隨意聽聞，（天人）大多穿著種種沒有縫線的天衣，自身散發光明。互相看著對方的臉，有美妙的色、聲、觸、味、香等，如心中所愛而享受快樂。隨自己的意念而行，不可言說的快樂，全都成就。天河流水，園林莊嚴，看見就心生快樂。 那些天人像這樣依次登上常樂鬘山，登上山後，有的在堂中坐在床上，有的乘坐天鵝，有的天人在蓮花臺上結跏趺坐。天人與天女在鳩婆羅葉（一種樹葉）中居住，進行種種嬉戲，或者唱歌跳舞等，享受五種樂器的聲音帶來的快樂。他們的心想要在虛空中飛行，就與眾天女一起到處觀看，在那些天界之處處處都可愛，隨心所欲地稱心如意而去。 有的地方像火焰一樣，金銀蓮花散發著美妙寶光，有的地方有很多鳩婆羅葉，青色的濃密樹蔭，有的地方則是天界的毗琉璃青寶光明，有的地方是銀色的頗梨（水晶）和真珠的光明，非常可愛。 再次有河流，有真珠沙，從寶山的山峰流出，有具備七種功德的清澈寒冷的水流。看見那山峰河流有水旋轉流動，那形狀就像真珠瓔珞（用珠寶串成的項鍊）。像這樣觀察看見那地方后，飛向虛空，又看見不同的地方，七寶蓮花莊嚴著水池，無量的蜜蜂圍繞著蓮花。 像這樣看見后，又觀看不同的地方，有園林水池非常可愛。看見有鳥獸，獸有種種顏色，有銀色的，有金色的，寶角非常可愛，蓮花一樣的寶眼，真（實）
【English Translation】 English version Being ignorant and unaware, without fear or dread, they play in the dragon palaces, together with celestial women in the lotus flowers, enjoying happiness there for a long time. Again, together with such immeasurable hundreds of thousands of celestial beings, they go to another mountain, that mountain is named Chang Le Man Shan (Mountain of Everlasting Joyful Garlands). Arriving there and wanting to ascend, there are celestial gold and silver, celestial Vaidurya (a type of gemstone), celestial lotus jewels, and hundreds of thousands of most excellent celestial treasure halls adorning that mountain, and hundreds of thousands of exquisite lotus flowers adorning it. Like this, the supreme joy in the mountain is complete in every way, hundreds of thousands of joyful sounds are heard at will, (the celestial beings) mostly wear various seamless celestial garments, their bodies emitting light. They look at each other's faces, having wonderful sights, sounds, touches, tastes, and smells, enjoying happiness as their hearts desire. They act according to their own thoughts, unspeakable joy, all is accomplished. Celestial river flows, gardens are adorned, seeing them brings joy. Those celestial beings ascend Chang Le Man Shan in this order, after ascending the mountain, some are sitting on beds in the halls, some are riding geese, some celestial beings are sitting in the lotus position on lotus platforms. The celestial beings and celestial women dwell in the Kupala leaves (a type of tree leaf), engaging in various amusements, such as singing and dancing, enjoying the happiness of the sounds of five musical instruments. If their hearts desire to travel in the sky, they travel everywhere with the celestial women, in those celestial places everywhere is lovely, going wherever they please as they wish. Some places are like flames, with gold and silver lotus flowers emitting wonderful jewel light, some places have many Kupala leaves, with dense green shade, some places are the light of celestial Vaidurya blue jewels, some places are the lovely light of silver crystal and pearls. Again, there are rivers, with pearl sands, flowing from the peaks of treasure mountains, with clear, cool water flowing with seven merits. Seeing the mountain peak rivers with swirling water, the shape is like pearl necklaces. After observing and seeing that place like this, they fly into the sky, and see different places, with seven-jeweled lotus flowers adorning the ponds, and countless bees adorning the lotus flowers. After seeing it like this, they observe different places, there are garden ponds that are very lovely. Seeing birds and beasts, the beasts have various colors, some are silver, some are gold, the jewel horns are very lovely, the lotus-like jewel eyes, true (real)
金色背，兩脅白銀，頗梨色甲，背腳均平。復有餘獸，群隊相隨，七寶妙色，皆無所畏，群群遊戲，自受快樂。業所作故，形體殊妙，以其業故，皆食天食。
「又園林中余處復見孔雀命命，名無縷鳥、名戲論鳥、名大眼鳥、名動翅鳥，如是等鳥，群群遊行在山峰中出入園林，園林中見。既到如是常樂鬘山，臨欲上時，見如是鳥。彼山一廂則是青寶，彼第二廂是蓮華寶，彼第三廂則是金寶，彼第四廂則是銀寶。青寶廂處有妙寶堂，名曰雜影，堂中則有毗琉璃樹，其華下垂猶如大蓋，流水河池而為莊嚴，蓮華之林乃有百千，百千種鳥雜色莊嚴，多有天女甚為端正在彼堂中。彼第二廂蓮華寶處有名笑林。彼林銀樹，其葉是金，有赤蜂群，無量百千群鳥音聲。有流水河，河水有香，微風徐動，如是普遍莊嚴笑林。彼第三廂金寶之處有妙寶林，名樂寶林。有頗梨樹而為莊嚴，其樹金枝，枝網普覆，有無量鳥百千音聲，有流水河而為莊嚴。彼處多有歡喜天眾、歡喜天女在中歌舞，一切妙欲功德具足，而為莊嚴。彼第四廂銀寶之處，蓮華寶樹青色寶枝而為莊嚴，多有種種妙音聲鳥，多饒無量天及天女，無量百千蓮華莊嚴。有無量種無量分別，有無量種隨眼所見，見則受樂。彼林彼樹、彼河彼水、彼寶枝等，彼蓮花池、彼鳥彼
【現代漢語翻譯】 現代漢語譯本 金色背部，兩肋是銀白色，甲殼是頗梨色（水晶色），背部和腳部都很平整。還有其他的野獸，成群結隊地跟隨著，呈現出七寶的奇妙顏色，它們都無所畏懼，成群結隊地嬉戲玩耍，享受著快樂。這是由它們的業力所造成的，所以形體非常殊勝美妙，也因為它們的業力，它們都食用天上的食物。
『此外，在園林中的其他地方，還能看到孔雀、命命鳥（一種雙頭鳥），還有名為無縷鳥、戲論鳥、大眼鳥、動翅鳥的鳥類，像這樣的鳥類，成群結隊地在山峰中出入園林，在園林中可以見到。當到達像這樣常樂鬘山（山名）時，在將要登上山時，就能看到這樣的鳥類。那座山的一側是青寶（青色的寶石），第二側是蓮華寶（蓮花形狀的寶石），第三側是金寶（金色的寶石），第四側是銀寶（銀色的寶石）。在青寶那一側，有一座奇妙的寶堂，名叫雜影，堂中生長著毗琉璃樹（一種寶石樹），它的花朵向下垂落，就像巨大的傘蓋，流水和河池裝飾著它，蓮花的樹林有成百上千，成百上千種鳥類用各種顏色裝飾著它，有很多非常端莊美麗的天女在那座寶堂中。第二側蓮華寶的地方，有一片名叫笑林的樹林。那片樹林里生長著銀樹，樹葉是金色的，有無數的赤蜂群，還有無數的鳥鳴聲。有一條流淌的河流，河水散發著香味，微風輕輕吹動，像這樣普遍地裝飾著笑林。第三側金寶的地方，有一片奇妙的寶林，名叫樂寶林。那裡有頗梨樹（水晶樹）裝飾著，樹的枝幹是金色的，枝條像網一樣覆蓋著，有無數的鳥類發出成百上千種聲音，還有流淌的河流裝飾著它。那個地方有很多歡喜天眾（快樂的天神）、歡喜天女在其中唱歌跳舞，一切美妙的慾望和功德都具備，裝飾著那個地方。第四側銀寶的地方，用蓮華寶樹和青色寶枝裝飾著，有很多種美妙聲音的鳥類，有很多無數的天人和天女，無數的蓮花裝飾著它。有無數種種類，無數種分別，有無數種隨著眼睛所見到的，見到就能感受到快樂。那片樹林、那些樹木、那條河流、那些水、那些寶枝等等，那些蓮花池、那些鳥類、那些
【English Translation】 English version With golden backs, silvery-white flanks, crystal-colored shells, and backs and feet that are evenly flat. There are also other beasts, following in groups, with the wondrous colors of the seven treasures, all without fear, playing in groups, enjoying their own happiness. Due to their karma, their forms are exceptionally beautiful, and because of their karma, they all eat heavenly food.
『Moreover, in other parts of the garden, one can see peacocks, Jivamjivaka birds (a two-headed bird), birds named Nirlata, birds named Kila, birds named Mahacaksu, birds named Calapaksman, and other such birds, in groups, entering and leaving the garden from the mountain peaks, seen in the garden. Upon arriving at such a Sadanandamalini Mountain (name of a mountain), just as one is about to ascend, one sees such birds. One side of that mountain is made of blue jewels (blue gems), the second side is made of lotus jewels (lotus-shaped gems), the third side is made of gold jewels (golden gems), and the fourth side is made of silver jewels (silver gems). On the side with the blue jewels, there is a wondrous jeweled hall, named Citrabhasa, in the hall there are Vaidurya trees (a type of gem tree), whose flowers hang down like large canopies, adorned with flowing streams and ponds, and forests of lotuses numbering hundreds of thousands, adorned with hundreds of thousands of kinds of birds of various colors, and many heavenly maidens, very beautiful, are in that hall. On the second side, the place with the lotus jewels, there is a forest named Hasyavana. In that forest, there are silver trees, whose leaves are golden, with countless swarms of red bees, and the sounds of countless birds. There is a flowing river, the water of the river has fragrance, a gentle breeze blows softly, thus universally adorning Hasyavana. On the third side, the place with the gold jewels, there is a wondrous jeweled forest, named Ratnavana. There are crystal trees adorning it, the branches of the trees are golden, the branches cover like a net, there are countless birds making hundreds of thousands of sounds, and there is a flowing river adorning it. In that place, there are many joyful Devas (happy gods), and joyful Devis (happy goddesses) singing and dancing, complete with all wondrous desires and merits, adorning that place. On the fourth side, the place with the silver jewels, adorned with lotus jewel trees and blue jewel branches, there are many kinds of birds with wondrous sounds, many countless Devas and Devis, adorned with countless lotuses. There are countless kinds, countless distinctions, there are countless kinds according to what the eyes see, and seeing brings joy. That forest, those trees, that river, that water, those jeweled branches, etc., those lotus ponds, those birds, those
獸、彼蓮華等，種種色香、種種形相甚為端嚴。常樂鬘山處處皆有如是諸天及天女眾，乘空上彼常樂鬘山，普彼山處。一切皆見此勝念山有雜色光，彼天既見，眼則樂著，普欲上山，共天女眾五樂音聲、五欲功德而受快樂。勤行善業，樂修多作，可愛善業，持戒善寶，聖所愛果。如是受樂，皆欲上彼常樂鬘山。臨欲上時，名實語鳥，為說偈言：
「『此河水速流， 善業樂亦爾， 癡者不覺知， 境界貪所誑。 如是時來時， 死亦如是來， 樂迷放逸故， 天癡不覺知。 癡者無智故， 不覺命已過， 亦迷於善業， 而愛不可盡。 眾生不離愛， 有中隨順行， 彼癡愛眾生， 不覺善不善。 善果甚可愛， 若天受快樂， 如是見不善， 在惡道苦處。 若舍善不善， 復能離諸過， 則至不退處， 不生不死處。 彼樂得解脫， 欲樂非得脫， 夜摩及余天， 業盡故得脫。 無常則不住， 常則為第一， 悕望有中樂， 退墮不可樂。』
「彼實語鳥為彼天眾欲上山者，如是說已。彼天聞已，于天眾中，若其有天不大放逸，彼天則聞；若放逸者，以放逸過，是故不聞，猶著境界。彼放逸天一切不
【現代漢語翻譯】 現代漢語譯本 野獸、蓮花等，有各種顏色和香味，各種形狀和樣貌都非常端莊美麗。常樂鬘山（Chang Le Man Shan）的各處都有這樣的諸天和天女們，他們乘著虛空來到常樂鬘山（Chang Le Man Shan），遍佈整個山。所有天人都看到這座勝念山（Sheng Nian Shan）有各種顏色的光芒，天人們看到后，眼睛就迷戀於此，都想登上這座山，與天女們一起享受五種音樂和五欲的快樂。他們勤奮地行善業，喜歡修行和多做善事，喜愛可愛的善業，持有戒律的善寶，這是聖人所喜愛的果報。他們這樣享受快樂，都想登上常樂鬘山（Chang Le Man Shan）。當他們將要登上山時，名實語鳥（Ming Shi Yu Niao）為他們說了以下偈語： 『這條河水流淌迅速，善業的快樂也是如此，愚癡的人不覺察，被外在的境界和貪慾所迷惑。 像這樣時間到來的時候，死亡也像這樣到來，因為貪圖快樂而放縱，天人愚癡而不覺察。 愚癡的人沒有智慧，不覺察生命已經過去，也迷惑于善業，而愛慾是無法窮盡的。 眾生無法脫離愛慾，在輪迴中隨順而行，那些愚癡而貪愛的眾生，不覺察什麼是善，什麼是不善。 善的果報非常可愛，如果天人享受快樂，也要看到不善的果報，在惡道中受苦。 如果捨棄善和不善，又能遠離各種過失，就能到達不退轉的境界，不生不死的境界。 那樣的快樂是解脫的快樂，慾望的快樂不是解脫，夜摩天（Yama）和其他天人，業報盡了才能得到解脫。 無常的事物不能常住，常住才是第一位的，如果希望在輪迴中得到快樂，退墮的痛苦是無法忍受的。』 那隻名實語鳥（Ming Shi Yu Niao）為那些想要上山的天人們，這樣說了這些話。那些天人聽了之後，在天人之中，如果有些天人不太放逸，他們就能聽進去；如果放逸的天人，因為放逸的過失，所以聽不進去，仍然執著于外在的境界。那些放逸的天人什麼都聽不進去。
【English Translation】 English version Beasts, lotuses, and so on, with various colors and fragrances, and various shapes and appearances, are extremely beautiful and dignified. Everywhere on Chang Le Man Shan (Mountain of Constant Joy and Adornment) there are such devas (gods) and goddesses. Riding through the air, they ascend Chang Le Man Shan (Mountain of Constant Joy and Adornment), filling the entire mountain. All the devas see that this Sheng Nian Shan (Mountain of Victorious Mindfulness) has light of various colors. When the devas see it, their eyes are delighted and attached, and they all want to ascend the mountain to enjoy the pleasures of the five kinds of music and the merits of the five desires together with the goddesses. They diligently perform good deeds, enjoy cultivating and doing more good deeds, love the adorable good deeds, and hold the treasure of precepts, which is the fruit loved by the saints. Enjoying such pleasures, they all want to ascend Chang Le Man Shan (Mountain of Constant Joy and Adornment). When they are about to ascend, the Ming Shi Yu Niao (Bird of True Speech) speaks the following verses for them: 『This river flows swiftly, so too is the joy of good deeds. The foolish do not realize it, deluded by the realm of desire and greed. Just as time comes, so too does death come. Because of being deluded by pleasure and indulging in carelessness, the foolish devas do not realize it. Because the foolish lack wisdom, they do not realize that life has passed, and they are also deluded by good deeds, while love and desire are inexhaustible. Sentient beings cannot be separated from love and desire, and they follow along in existence. Those foolish and loving beings do not realize what is good and what is not good. The fruit of good is very lovely. If devas enjoy pleasure, they should also see the consequences of non-virtue, suffering in the evil realms. If one abandons both good and non-good, and can also be separated from all faults, then one will reach the state of non-retrogression, the state of neither birth nor death. That joy is the joy of liberation; the joy of desire is not liberation. Yama (Lord of Death) and the other devas can only be liberated when their karma is exhausted. Impermanence does not abide; permanence is the foremost. Hoping for joy in existence, the suffering of falling is unbearable.』 That Ming Shi Yu Niao (Bird of True Speech) spoke these words to the devas who wanted to ascend the mountain. After hearing this, among the devas, if there were some who were not very negligent, they could hear it; if they were negligent, because of the fault of negligence, they could not hear it and remained attached to the realm of desire. Those negligent devas could not hear anything.
取天鳥所說，如是鳥語真實利益。
「時，彼天眾復歡喜心向第一山上，彼山頂峰上有堂，在堂而坐。如前所說。彼一山峰，名普見山。彼普見山，一千山中最高最上，是故彼山名曰普見。共天女眾上彼山頂，種種樂音歌舞受樂，多有天眾及天女眾上彼山峰，見無量色善業所化光明水池。彼光明池有可愛水，其水清凈，中有金魚，見者眼樂。水波亂動，有鵝鴛鴦鴨等鳥群，此種種鳥可愛音聲，水中甚多。又彼水中多有蓮花、拘婆羅耶、拘物頭華、尼那陀花、迦吒摩羅，如是等花遍覆池水，有種種蜂出種種音。又復多有曼陀羅華，多有金珠而為間錯，其水清凈。又彼如是可愛池中復有蓮華，名曰沐鬘，有百千葉，一一葉中出無量葉。有蓮華葉青寶色者，有蓮華葉頗梨色者，有蓮華葉黃金色者，有蓮花葉白銀色者，有蓮華葉是車𤦲者，有蓮花葉迦雞檀那，有金剛華，第一善香。彼如是等異色葉中各各有臺，其色光明如初出日。彼種種臺有無量色，無量色葉遍彼池中，所謂青黃赤白黑色，臺白而赤，其香可愛滿一大臺。爾時天眾從虛空下向光明池，下已入池。池有金鳥，天既入池，在鳥背上，有天在於蓮花臺上，共多天女遊戲受樂。有天在於拘婆羅耶蓮花之上，復有餘天在水中者，有在鵝背入於水中而遊戲者，有在陸
【現代漢語翻譯】 現代漢語譯本 聽取天鳥所說，這些鳥語是真實且有利益的。
當時，那些天眾又以歡喜心前往第一座山，那座山的山頂峰上有一座殿堂，他們坐在殿堂里。如同之前所說。那一座山峰，名叫普見山（Sarvadarshana-parvata，意為能看見一切的山）。那座普見山，在一千座山中是最高最好的，因此那座山被稱為普見山。他們與天女們一同登上那座山頂，以各種美妙的音樂歌舞享受快樂，許多天眾和天女們登上那座山峰，看見了由無量善業所化現的光明水池。那光明池中有可愛的水，水質清澈，池中有金魚，看見的人眼睛感到快樂。水波盪漾，有鵝、鴛鴦、鴨等鳥群，這些鳥發出各種可愛的聲音，水中有很多生物。
而且那水中還有許多蓮花、拘婆羅耶（kuvalaya，青蓮花）、拘物頭華（kumuda，白睡蓮）、尼那陀花（nīlotpala，藍蓮花）、迦吒摩羅（kaṭamāla，黃花），這些花遍佈池水，有各種各樣的蜜蜂發出各種各樣的聲音。還有許多曼陀羅華（mandārava，曼陀羅花），許多金珠錯落其間，水質清澈。在那如此可愛的池中還有一種蓮花，名叫沐鬘（Snāna-mālā，沐浴花環），有成百上千的花瓣，每一片花瓣中又生出無數的花瓣。有的蓮花花瓣是青寶色，有的蓮花花瓣是頗梨色（sphatika，水晶色），有的蓮花花瓣是黃金色，有的蓮花花瓣是白銀色，有的蓮花花瓣是車𤦲色（cāksusa，眼睛的顏色），有的蓮花花瓣是迦雞檀那（kākaṇdana，烏鴉翅膀的顏色），還有金剛華（vajra-puspa，金剛花），散發著第一等的香氣。在這些不同顏色的花瓣中，各自都有花臺，花臺的顏色光明如初升的太陽。那些各種各樣的花臺有無數的顏色，無數顏色的花瓣遍佈池中，有所謂的青色、黃色、紅色、白色、黑色，花臺是白色而帶紅色，它的香氣可愛，充滿整個花臺。當時，天眾從虛空中降落到光明池，降落後進入池中。池中有金鳥，天人進入池中，有的在鳥背上，有的天人在蓮花臺上，與許多天女一起遊戲享樂。有的天人在拘婆羅耶蓮花之上，還有一些天人在水中，有的在鵝背上進入水中而遊戲，有的在陸地上。
【English Translation】 English version Taking what the celestial birds said, such bird language is truly beneficial.
Then, those celestial beings, with joyful hearts, went to the foremost mountain, upon whose peak was a hall, where they sat. As previously mentioned. That mountain peak was named Sarvadarshana-parvata (Mountain of Universal Vision). That Sarvadarshana-parvata was the highest and best among a thousand mountains, hence it was called Sarvadarshana. Together with celestial maidens, they ascended that peak, enjoying pleasure with various delightful music and dances. Many celestial beings and celestial maidens ascended that peak, beholding a pool of radiant water transformed by immeasurable good deeds. That radiant pool contained lovely water, clear and pure, with golden fish within, delighting the eyes of those who saw it. The water rippled, with flocks of geese, mandarin ducks, ducks, and other birds, their lovely sounds abundant in the water.
Moreover, in that water were many lotuses, kuvalaya (blue lotus), kumuda (white water lily), nīlotpala (blue lotus), and kaṭamāla (yellow flower), such flowers covering the pool. Various bees emitted various sounds. Furthermore, there were many mandārava (coral tree flowers), adorned with gold and jewels, the water clear and pure. In that lovely pool, there was also a lotus named Snāna-mālā (Bathing Garland), with hundreds of thousands of petals, each petal giving rise to countless others. Some lotus petals were sapphire blue, some were crystal clear, some were golden, some were silver, some were the color of cāksusa (eye color), some were kākaṇdana (crow's wing color), and there were vajra-puspa (diamond flowers), with the finest fragrance. Within these various colored petals, each had a platform, its color as bright as the rising sun. Those various platforms had countless colors, countless colored petals covering the pool, such as blue, yellow, red, white, and black. The platforms were white tinged with red, their fragrance lovely, filling the entire platform. At that time, the celestial beings descended from the sky towards the radiant pool, and having descended, entered the pool. There were golden birds in the pool, and the celestial beings, having entered the pool, were on the backs of the birds, while some celestial beings were on the lotus platforms, enjoying themselves with many celestial maidens. Some celestial beings were on the kuvalaya lotuses, and others were in the water, some riding on the backs of geese, entering the water and playing, while others were on land.
地共天女眾而遊戲者，五欲功德皆悉具足，迭共喜笑遊戲受樂。有在堂中共諸天女異處遊戲，同飲天酒離於醉過，現樂功德，味觸色香皆悉具足。其中諸天有以珠器而飲酒者，所謂青寶、銀寶金寶、毗琉璃寶、蓮華色寶及頗梨等種種珠器。有共天女，金蓮華葉而飲酒者。有以開葉，不穿不破拘婆羅耶而飲天酒，詠歌音聲生歡喜者有天受用蘇陀之食，色觸香味皆具足者。各各別別，共自眷屬種種受樂。有于異處共諸天女，五樂音聲種種歌舞，繞光明池而遊戲者。有共天女在於水中而遊戲者。彼水之味，隨天念轉，若天心念欲令此水色香味觸若冷若暖，善業力故，應念而有。善不善業果報如是，非有作者。又復彼天若如是念：『此水為酒，令我得飲。』即于念時皆是天酒，觸味香色皆悉具足，離於醉過。天既飲之，增長勝樂，善業力故，心生歡喜。然彼諸天自業力故，如是受樂，自業所化，一切所作善業不失業罥之師，人身機關，於三界中種種戲弄，愚癡凡夫不覺不知。如是諸天五欲功德皆悉具足，而受快樂。
「于彼天中，名實語鳥，為說偈言：
「『如油盡燈滅， 身命亦如是， 以本業盡故， 天中必定退。 如壁破壞時， 依壁畫亦滅； 如是業盡故， 天樂則無有。 天于彼
【現代漢語翻譯】 現代漢語譯本 與天女眾共同嬉戲的天人，五種感官的享樂和功德都完全具備，他們互相嬉笑玩樂。有些在殿堂中與天女們在不同的地方嬉戲，一同飲用天界的酒，遠離醉酒的過失，享受快樂的功德，味道、觸感、顏色、香氣都完全具備。其中有些天人使用珠寶器皿飲酒，這些器皿包括青寶、銀寶、金寶、毗琉璃寶（一種寶石）、蓮花色寶以及頗梨（水晶）等各種珠寶製成的器皿。有些與天女用金蓮花的葉子飲酒。有些用展開的葉子，不損壞拘婆羅耶（一種花）的情況下飲用天界的酒，歌唱的聲音帶來歡喜。有些天人享用蘇陀（一種食物）的美味，顏色、觸感、香味都具備。他們各自與自己的眷屬以各種方式享受快樂。有些在不同的地方與天女們一起，演奏五種樂器的聲音，跳著各種舞蹈，圍繞著光明的池塘嬉戲。有些與天女在水中嬉戲。那水的味道，隨著天人的意念而轉變，如果天人心想讓這水的顏色、香味、觸感或冷或暖，由於善業的力量，應念而生。善業和不善業的果報就是這樣，並非有創造者。而且那些天人如果這樣想：『這水變成酒，讓我可以飲用。』就在想的時候，水都變成了天酒，觸感、味道、香氣、顏色都完全具備，遠離醉酒的過失。天人飲用后，增長殊勝的快樂，由於善業的力量，心中生起歡喜。然而那些天人由於自身業力的緣故，這樣享受快樂，由自己的業力所化現，一切所做的善業不會消失。業罥（業力的束縛）的老師，人身機關，在三界中進行各種戲弄，愚癡的凡夫不覺察也不知道。像這樣，諸天五種感官的享樂和功德都完全具備，從而享受快樂。
『在那天界中，名為實語鳥的鳥兒，為他們說了偈語：
『如同油盡燈滅，身命也是這樣，因為原本的業力耗盡的緣故，天人必定會從天界退墮。如同墻壁破壞的時候，依附在墻壁上的畫也會消失；像這樣，業力耗盡的緣故，天界的快樂就沒有了。』 天于彼
【English Translation】 English version Those Devas (gods) who play with the hosts of heavenly women are fully endowed with the merits of the five desires, and they laugh and play together, enjoying pleasure. Some are in the halls, playing with the heavenly women in different places, drinking heavenly wine together, free from the faults of intoxication, manifesting the merits of joy, with taste, touch, color, and fragrance all fully present. Among them, some Devas drink wine from jeweled vessels, such as those made of blue jewels, silver jewels, gold jewels, Vaiḍūrya jewels (a type of gemstone), lotus-colored jewels, and crystal, and various other jeweled vessels. Some drink wine with heavenly women from the leaves of golden lotuses. Some drink heavenly wine from opened leaves, without breaking the Kuvālayas (a type of flower), and the sounds of singing bring joy. Some Devas enjoy the food of Sudhā (nectar), with color, touch, and taste all fully present. Each and every one, with their own retinue, enjoys various pleasures. Some, in different places with heavenly women, play various musical instruments of five kinds, dance in various ways, and play around the pools of light. Some play with heavenly women in the water. The taste of that water changes according to the Deva's thoughts. If the Deva thinks to make the color, fragrance, touch, or temperature of this water cold or warm, it happens instantly due to the power of good karma. The results of good and bad karma are like this, without a creator. Moreover, if those Devas think, 'Let this water become wine, so that I may drink it,' then at the moment of thought, the water becomes heavenly wine, with touch, taste, fragrance, and color all fully present, free from the faults of intoxication. After the Devas drink it, their supreme joy increases, and due to the power of good karma, joy arises in their hearts. However, those Devas enjoy pleasure in this way due to the power of their own karma, transformed by their own karma, and all the good deeds they have done are not lost. The teacher of the net of karma (the bondage of karma), the human body's mechanisms, performs various tricks in the three realms, which foolish ordinary people do not perceive or know. In this way, the Devas are fully endowed with the merits of the five desires, and thus enjoy happiness.
In that heaven, a bird named 'Truthful Speech' speaks the following verses:
'As a lamp goes out when the oil is exhausted, so is life. Because the original karma is exhausted, the Devas will surely fall from heaven. As when a wall is destroyed, the painting on the wall also disappears; in the same way, when karma is exhausted, the joy of heaven is no more.' The Devas in that
天處， 福業盡則退， 一切法無常， 眾生悉破壞。 皆無常不定， 命速不久住， 死力勢甚大， 而天不覺知。』
「彼實語鳥利益天眾，以彼諸天善業力故，如是已說。若彼諸天未于多時放逸行者，既聞鳥語，于少時間正心思惟；若放逸者，亦如不聞，以亂心故，雖聞不受。
「于彼池處如是久受境界樂已，各如所乘，向彼山頂，共諸天女飛空而往。復見余處有無量山，種種形相。一切山中，常樂鬘山最為高出，復有一山名平等聚，復有一山名曰普見，此三山量，于夜摩處一切山中最為高大。天眾如是觀察彼山，其山光明遍彼天處。天眾既見，即得上彼常樂鬘山，上已則見種種間雜諸妙寶樹，金樹銀樹、毗琉璃樹莊嚴彼山。彼樹根根莖莖、節節枝枝葉葉，皆是七寶莊嚴殊妙。彼樹根莖七寶莊嚴，諸節次第寶別不同。一節則是毗琉璃寶，一節則是蓮華色寶，次節銀寶，次節金寶，次節則是頗梨之寶，次節則是車𤦲之寶，次節則是迦雞檀那，彼樹如是節節各各莊嚴不同。自從根莖乃至於葉，一切皆是七寶莊嚴。
「彼樹不遠復有寶堂行而不亂，皆同一色，如人世間日之光明。彼諸天眾為戲樂故，次向彼堂。彼堂之數有十百千，如心意量，如意念行，如意念作。彼天之中有
【現代漢語翻譯】 現代漢語譯本： 『天界眾生，福報享盡便會衰退。 一切事物都是無常的，眾生終將壞滅。 一切都是無常不定的，壽命短暫不能長久安住， 死亡的力量非常強大，而天人卻不覺察。』
這隻實語鳥爲了利益天眾而鳴叫，憑藉這些天人的善業之力，所以才能如此宣說。如果這些天人沒有長時間放逸，聽到鳥的鳴叫，就能在短時間內以正念思維；如果放逸的天人，就如同沒有聽見一樣，因為心緒散亂的緣故，即使聽到了也無法接受。
他們在池邊長久享受各種境界之樂后，各自乘坐自己的座駕，向山頂飛去，與天女們一同在空中飛行。他們又看到其他地方有無數的山，形狀各異。所有的山中，常樂鬘山最為高聳突出，還有一座山名叫平等聚，還有一座山名叫普見，這三座山的高度，在夜摩天界所有的山中最為高大。天眾這樣觀察這些山，山的光明遍照整個天界。天眾看到后，就登上那座常樂鬘山，登上后就看到各種間雜的珍妙寶樹，金樹、銀樹、毗琉璃樹裝飾著這座山。這些樹的根、莖、節、枝、葉，都是用七寶裝飾，非常殊勝美妙。這些樹的根莖用七寶裝飾，各個節的寶物種類不同。一個節是毗琉璃寶（一種寶石），一個節是蓮花色寶（蓮花顏色的寶石），下一個節是銀寶，下一個節是金寶，下一個節是頗梨之寶（水晶），下一個節是車𤦲之寶（硨磲），下一個節是迦雞檀那（紫磨金），這些樹就這樣每個節都用不同的寶物裝飾。從根莖到葉子，一切都是用七寶裝飾。
離這些樹不遠的地方，還有寶堂整齊排列，顏色一致，如同人世間的太陽光芒。這些天眾爲了嬉戲娛樂，接著前往那些寶堂。寶堂的數量有成百上千，隨心所欲，如意念而行，如意念而作。這些天人之中有...
【English Translation】 English version: 'When the blessings of beings in the heavens are exhausted, they decline. All dharmas are impermanent, and all sentient beings are subject to destruction. Everything is impermanent and uncertain, life is fleeting and does not last long, The power of death is very great, yet the devas are unaware.'
That Real-Speech Bird benefits the devas, and by the power of the good karma of those devas, it speaks in this way. If those devas have not been heedless for a long time, upon hearing the bird's words, they will contemplate with right mindfulness for a short time; but if they are heedless, it is as if they have not heard, because their minds are confused, and even if they hear, they do not accept it.
After enjoying the pleasures of the senses at that pond for a long time, each according to their mount, they fly towards the mountain peak, together with the heavenly maidens. They see countless other mountains in other places, with various shapes and forms. Among all the mountains, Chang Le Man Mountain (Mountain of Constant Joy Garland) is the highest and most prominent, and there is also a mountain called Ping Deng Ju (Equality Gathering), and another mountain called Pu Jian (Universal Vision). The height of these three mountains is the greatest among all the mountains in the Yama heaven. The devas observe these mountains in this way, and the light of the mountains pervades the entire heaven. After seeing them, the devas ascend that Chang Le Man Mountain, and upon ascending, they see various mixed and wonderful jeweled trees, gold trees, silver trees, and lapis lazuli trees adorning the mountain. The roots, stems, joints, branches, and leaves of these trees are all adorned with the seven treasures, which are extremely wonderful and beautiful. The roots and stems of these trees are adorned with the seven treasures, and the treasures of each joint are different. One joint is lapis lazuli (a gemstone), one joint is lotus-colored treasure (lotus-colored gemstone), the next joint is silver treasure, the next joint is gold treasure, the next joint is crystal treasure (quartz), the next joint is tridacna treasure (giant clam), and the next joint is Karketana (purple-gold), the trees are adorned in this way, with each joint being different. From the roots and stems to the leaves, everything is adorned with the seven treasures.
Not far from these trees, there are rows of treasure halls that are orderly and uniform in color, like the sunlight in the human world. For the sake of play and enjoyment, these devas then go to those halls. There are hundreds and thousands of those halls, as they wish in their minds, as they go according to their thoughts, and as they act according to their thoughts. Among these devas, there are...
如是堂，近彼堂處有蓮華池，其數多少亦如彼堂，如是蓮華節節次第七寶莊嚴。又于彼處復有眾鳥三功德行，何等為三？一是水行；二是陸行；三是樹行。言水行者，謂名鴛鴦、泥盧槃、大胡盧、鵝鴨、摩鳩羅等，是水行鳥。言陸行者，彼山頂處出妙音聲，謂名二技、名歡喜聲、名一切忍，有鳥名為一切鳥聲、名一切時恒常受樂，如是等鳥是陸行鳥。天音聲中，此鳥音聲最為美妙。言樹行者，謂俱翅羅，名命命鳥、名孔雀鳥、名鸚鵡鳥、名普眼鳥、不眴眼鳥、名普行鳥、名實語鳥、名知時鳥，如是等鳥是樹行鳥。人中有半，彼天皆有。于彼天中有如是等無量眾鳥，種種音聲，如是天中三種行鳥出妙音聲。
「又常樂鬘大山頂上，更復有鳥行虛空中，身是七寶。若彼諸天行放逸行，放逸壞時，彼鳥說偈呵責之言：
「『放逸所壞天， 為境界所誑， 愛心所迷亂， 死王臨欲到。 染著欲樂故， 不知善不善， 一切眾生癡， 境界欲所誑。 行於種種道， 造作種種業， 為種種心使， 流轉於五道。』
「如是彼鳥見放逸天放逸行故，已說此偈而呵責之，猶如父母調伏諸子。而彼諸天雖如是聞，不受不取，猶故受樂，遊戲歌舞，乃至一切善業皆盡，則於後時退彼天
【現代漢語翻譯】 現代漢語譯本： 像這樣的殿堂，靠近那殿堂的地方有一個蓮花池，蓮花的數量多少也和那殿堂一樣，蓮花的每一節都依次用七寶莊嚴。而且在那地方還有具有三種功德行為的眾鳥，哪三種呢？一是水行；二是陸行；三是樹行。說到水行鳥，指的是鴛鴦（Yuanyang）、泥盧槃（Nilupan，一種鳥名）、大胡盧（Dahulu，一種鳥名）、鵝鴨、摩鳩羅（Mojuluo，一種鳥名）等，這些是水行鳥。說到陸行鳥，在那山頂處發出美妙的聲音，指的是二技（Erji，一種鳥名）、歡喜聲（Huanxisheng，一種鳥名）、一切忍（Yiqieren，一種鳥名），有鳥名叫一切鳥聲（Yiqieniaosheng），名叫一切時恒常受樂（Yiqieshi Henglchangshou Le），像這樣的鳥是陸行鳥。在天上的聲音中，這種鳥的聲音最為美妙。說到樹行鳥，指的是俱翅羅（Juchiluo，一種鳥名），名叫命命鳥（Mingmingniao），名叫孔雀鳥（Kongqueniao），名叫鸚鵡鳥（Yingwuniao），名叫普眼鳥（Puyan Niao），不眴眼鳥（Bushunyan Niao），名叫普行鳥（Puxingniao），名叫實語鳥（Shiyuniao），名叫知時鳥（Zhishiniao），像這樣的鳥是樹行鳥。人間有一半，那些天界都有。在那些天界中有像這樣無量眾多的鳥，發出各種各樣的聲音，像這樣的天界中三種行鳥發出美妙的聲音。
『又在常樂鬘（Changlèmán）大山頂上，更有鳥在虛空中飛行，身體是七寶所成。如果那些天人行為放逸，當放逸導致壞事發生時，那些鳥就會說偈語來呵責他們：
『被放逸所毀壞的天人，被境界所迷惑，被愛心所迷亂，死王即將到來。 因為貪戀享樂，所以不知道什麼是善，什麼是不善，一切眾生都愚癡，被外在的慾望所迷惑。 行走在各種各樣的道路上，造作各種各樣的業，被各種各樣的心所驅使，在五道中流轉。』
像這樣，那些鳥看到放逸的天人行為放逸，就說了這些偈語來呵責他們，就像父母調伏自己的孩子一樣。但是那些天人即使聽到了這些話，也不接受不聽取，仍然繼續享樂，遊戲歌舞，直到一切善業都耗盡，那麼在之後就會從天界退墮。
【English Translation】 English version: In a hall like that, near that hall, there is a lotus pond, the number of lotuses is also the same as that hall, and each section of the lotus is decorated with the seven treasures in order. Moreover, in that place, there are also many birds with three meritorious behaviors. What are the three? One is water-walking; the second is land-walking; the third is tree-walking. Speaking of water-walking birds, it refers to mandarin ducks (Yuanyang), Nilupan (a type of bird), Dahulu (a type of bird), geese and ducks, Mojuluo (a type of bird), etc., these are water-walking birds. Speaking of land-walking birds, beautiful sounds come from the top of that mountain, referring to Erji (a type of bird), Huanxisheng (a type of bird), Yiqieren (a type of bird), there is a bird called Yiqieniaosheng, named Yiqieshi Henglchangshou Le, birds like these are land-walking birds. Among the sounds of the heavens, the sound of this bird is the most beautiful. Speaking of tree-walking birds, it refers to Juchiluo (a type of bird), named Mingmingniao, named Kongqueniao (peacock), named Yingwuniao (parrot), named Puyan Niao, Bushunyan Niao, named Puxingniao, named Shiyuniao, named Zhishiniao, birds like these are tree-walking birds. Half of what is in the human realm is also in those heavens. In those heavens, there are countless birds like these, making all kinds of sounds, and in heavens like these, the three types of walking birds make beautiful sounds.
『Moreover, on the top of Mount Changlèmán, there are birds flying in the sky, their bodies made of the seven treasures. If those devas act with negligence, when negligence leads to bad things, those birds will speak verses to rebuke them:
『The devas destroyed by negligence, are deceived by the realm, are confused by love, the king of death is about to arrive. Because they are greedy for pleasure, they do not know what is good and what is not good, all beings are foolish, and are deceived by external desires. Walking on various paths, creating various karmas, driven by various minds, wandering in the five paths.』
Like this, those birds, seeing the negligent devas acting negligently, spoke these verses to rebuke them, just like parents disciplining their children. But even though those devas heard these words, they did not accept them or listen to them, and continued to enjoy themselves, playing and dancing, until all good karma was exhausted, and then they would fall from the heavens.
處。退天處已，如自業行，墮于地獄、餓鬼、畜生。若餘業故，生於人中同業處者，則生第一富樂之處，有勝上意，心常歡喜，在好國土迦那那洲、若師子國富樂處生，生長者家。以餘業故。
「廣博行地第七已竟。
「又彼比丘知業果報，觀夜摩天所有地處。彼見聞知：夜摩天中復有地處，名曰成就。眾生何業生彼地處？彼見：有人信佛世尊，善心持戒，不殺不盜，如前所說，復舍邪淫，于先所行共淫婦女，心不憶念。彼善男子如是持戒，善意熏心，身壞命終生於善道，夜摩天中成就處地。生彼處已，自業相似而得果報。所謂園林蓮華池水，池有種種鳥美妙音聲，種種莊嚴，妙身天女而為圍繞，生如是等天樂之處，五樂音聲種種遊戲，不可譬喻勝妙聲觸味色香等，而受快樂。譬如水池有五水瀆，皆悉是水，在水池畔，水入池中不遮不礙。如是如是，五根愛著，五愛之身常隨五處，不知厭足。譬如五處皆悉置火，一切焰然，風吹普熾。若以乾薪，如是如是著五火中，彼火如是熾然增長。如是如是，此根愛然如火增長，憶念風吹，不正觀焰，境界乾薪，五根火焰。如是如是，此五根火得境界薪，如是如是，根火熾然。如世間火，飛蛾入中則被燒然，如是如是，若有入于愛境界火，則為所燒。一切愛著皆如飛
【現代漢語翻譯】 現代漢語譯本： 處。從天上退下來之後，就像根據自己的業力所行，墮入地獄、餓鬼、畜生道。如果還有剩餘的業力，轉生到人中相同業力的地方，那麼就會出生在第一等富裕快樂的地方，具有卓越的智慧，內心常常歡喜，在美好的國土迦那那洲（Kānanā洲，地名）、或者師子國（Śrī Lanka，斯里蘭卡）富裕快樂的地方出生，生長在長者之家。這是因為剩餘的業力。 『廣博行地第七』已經結束。 還有，那位比丘知道業的果報，觀察夜摩天（Yāmadeva，欲界六天之一）所有的地處。他看見並知道：夜摩天中還有一處地方，名叫成就。眾生因為什麼業而生到那個地方呢？他看見：有人信仰佛世尊，以善良的心持戒，不殺生、不偷盜，如前面所說，又捨棄邪淫，對於先前所行的與**女之事，心中不再憶念。這位善男子這樣持戒，以善良的意念熏習內心，身壞命終之後，就生到善道，夜摩天中的成就處地。生到那個地方之後，因為自己所造的業相似而得到果報。那裡有園林、蓮花池水，池中有各種鳥兒發出美妙的聲音，有各種各樣的莊嚴，美妙身姿的天女圍繞著他，出生在像這樣充滿天樂的地方，享受五種音樂帶來的快樂，種種遊戲，無法比喻的殊勝美妙的聲音、觸感、味道、顏色、香氣等等，而享受快樂。譬如水池有五個水渠，都充滿了水，在水池旁邊，水流入池中，沒有遮擋也沒有阻礙。像這樣，五根貪愛執著，貪愛五欲之身常常追逐五種境界，不知滿足。譬如五個地方都放置了火，一切都燃燒起來，風吹動使得火焰普遍熾盛。如果用乾燥的柴火，像這樣不斷地放入五處火焰中，火焰就會這樣熾盛增長。像這樣，根的貪愛就像火一樣增長，憶念就像風一樣吹動，不正的觀察就像火焰，境界就像乾燥的柴火，五根就像火焰。像這樣，這五根之火得到境界的柴火，像這樣，根之火就熾盛燃燒。就像世間的火，飛蛾飛入其中就會被燒燬，像這樣，如果有人進入貪愛的境界之火中，就會被它所燒燬。一切貪愛執著都像飛蛾一樣。
【English Translation】 English version: Place. Having retreated from the heavenly realm, according to one's own karma, one falls into hell, the realm of hungry ghosts, or the animal realm. If there is remaining karma, and one is reborn among humans in a place of similar karma, then one is born in a place of utmost wealth and happiness, possessing superior intellect, with a heart constantly filled with joy, born in a good country like Kānanā-dvīpa (Kānanā Continent, a place name) or Śrī Lanka (Lion Country), in a wealthy and happy place, growing up in the house of a wealthy man. This is due to the remaining karma. 『The Seventh Extensive Practice Ground』 is completed. Furthermore, that Bhikṣu, knowing the results of karma, observes the places belonging to the Yāmadevas (Yāmadeva, one of the six heavens of the desire realm). He sees and knows that in the Yāmadeva realm, there is another place called Accomplishment. What karma causes beings to be born in that place? He sees that there are people who believe in the Buddha, the World Honored One, who uphold the precepts with a good heart, not killing, not stealing, as previously mentioned, and also abandoning sexual misconduct, no longer recalling in their minds the previous acts of engaging with **women. This good man, upholding the precepts in this way, with good intentions cultivating his mind, after the destruction of his body and the end of his life, is born in a good realm, in the Accomplishment place of the Yāmadeva heaven. Having been born in that place, he receives the results similar to his own karma. There are gardens, lotus ponds, and water, in the ponds there are various birds making beautiful sounds, there are various adornments, and heavenly women with beautiful bodies surround him, born in such a place filled with heavenly bliss, enjoying the pleasure of the five kinds of music, various games, incomparable and wonderful sounds, touch, tastes, colors, and fragrances, and enjoying happiness. Just as a pond has five water channels, all filled with water, beside the pond, the water flows into the pond without obstruction or hindrance. In the same way, the five roots of attachment, the body that craves the five desires, constantly pursue the five objects of sense, never knowing satisfaction. Just as five places are all set on fire, everything is ablaze, and the wind blows, causing the flames to spread and intensify. If dry firewood is used, and it is continuously added to the five flames, the fire will thus blaze and grow. In the same way, the craving of the roots grows like fire, the memory blows like the wind, the incorrect observation is like the flame, the object of sense is like dry firewood, and the five roots are like flames. In the same way, these five fires of the roots obtain the firewood of the objects of sense, and in the same way, the fire of the roots blazes. Just as worldly fire burns moths that fly into it, in the same way, if someone enters the fire of the realm of craving, they will be burned by it. All attachments are like moths.
蟲，不覺不知。一切諸天如彼飛蟲，為火所燒，墮五境界。共天女眾園林中行，從蓮花池至蓮華池，從蘇陀處至蘇陀處，從飲酒處至飲酒處，從美音處至美音處。從香花林嗅花香已，次復往到勝香花林。從一林處至一林處，見林眼樂，復向其餘，眼見樂林，如是遍入諸境界火。
「彼山如活，彼天見之如見命物。彼諸天眾如是見山，如是如是處處普見，如火得酥，其焰熾然。如是彼處，始生天子見如是處七寶莊嚴，見無量種，心則生樂。見彼山處無量百千諸天女眾。如是天女甚多甚饒，彼一切處多有天女種種莊嚴，遍滿彼處，天眾亦爾，遍滿彼處，歌舞遊戲迭共受樂，五樂音聲遊戲受樂。若下劣天，如是種種莊嚴天女可有一萬，如是次第三萬二千，如是次第，有四萬者、有五萬者，如是次第乃至百千諸天女者。爾時，如是諸天女眾于彼天子迭共相愛，不生厭心。一切天女一一各各作如是知：『天子愛我。』彼天如是愛于欲樂，不知厭足，如火得酥，焰起熾然。彼放逸行諸天子等，園林樹木、蓮花池中、于河水中可愛天女共受快樂。如是次第，復於後時，共彼天女入鵝林中。如是林者，于彼天中猶尚希有，況于余處。謂彼林中有鵝莊嚴，如是鵝者在彼林住。彼鵝銀翅，有金翅者，蓮花寶足。復有餘鵝，蓮花寶嘴，
【現代漢語翻譯】 現代漢語譯本 蟲子，沒有感覺也沒有知覺。一切諸天就像那些飛蟲一樣，被火燃燒，墜落到五種境界中。他們與天女們在園林中行走，從一個蓮花池到另一個蓮花池，從一個蘇陀（Sutoda，指美妙的地方）到另一個蘇陀，從飲酒的地方到飲酒的地方，從美妙音樂的地方到美妙音樂的地方。從香花林中聞過花香之後，又前往更勝一籌的香花林。從一個樹林到另一個樹林，眼睛看到令人快樂的樹林，又轉向其他的樹林，眼睛所見之處都是令人快樂的樹林，就這樣遍入各種境界之火。 那座山就像活的一樣，那些天人看到它就像看到了有生命的東西。那些天眾就這樣看待那座山，就這樣處處普遍地看到它，就像火得到了酥油一樣，火焰熾烈燃燒。就像那樣的地方，新生的天子看到那樣的地方被七寶裝飾，看到無數的種類，心中就生起快樂。看到那座山的地方有無數百千的天女。這些天女非常多，非常豐富，所有的地方都有許多天女用各種各樣的裝飾來莊嚴，遍滿那個地方，天眾也是這樣，遍滿那個地方，他們唱歌跳舞，互相享受快樂，用五種樂器的聲音遊戲玩樂。如果下等的天人，像這樣用各種裝飾來莊嚴的天女可能有一萬個，像這樣依次是三萬二千個，像這樣依次，有四萬個的、有五萬個的，像這樣依次乃至有百千個天女的。這時，這些天女互相愛戀著那些天子，不生厭倦之心。所有的天女都各自這樣認為：『天子愛我。』那些天人就這樣貪愛著欲樂，不知滿足，就像火得到了酥油，火焰燃燒起來一樣。那些放逸行為的天子們，在園林樹木、蓮花池中、在河水中與可愛的天女們共同享受快樂。像這樣依次，又在之後，與那些天女進入鵝林中。像這樣的樹林，在那些天中都尚且稀有，更何況在其他地方。說的是那片樹林中有鵝來莊嚴，這些鵝就住在那個樹林里。那些鵝有銀色的翅膀，有金色的翅膀，有蓮花寶足。還有其他的鵝，有蓮花寶嘴。
【English Translation】 English version Insects are without awareness or perception. All the devas (devas, gods) are like those flying insects, burned by fire, falling into the five realms. They walk with the heavenly women in gardens, from one lotus pond to another, from one Sutoda (Sutoda, a delightful place) to another, from a place of drinking to a place of drinking, from a place of beautiful music to a place of beautiful music. After smelling the fragrance of flowers in the fragrant flower forest, they go to an even more superior fragrant flower forest. From one forest to another, their eyes see delightful forests, and they turn to other forests, their eyes seeing delightful forests everywhere, thus entering the fires of various realms. That mountain is like something alive, and those devas see it as seeing a living being. Those deva hosts view the mountain in this way, seeing it everywhere, just as fire, when it gets ghee (clarified butter), its flames burn intensely. In such a place, newly born devaputras (devaputras, sons of gods) see such a place adorned with seven treasures, seeing countless varieties, and joy arises in their hearts. They see countless hundreds of thousands of heavenly women in that mountain place. These heavenly women are very numerous and abundant, and all places are adorned with various decorations, filling that place, and the deva hosts are also like that, filling that place, singing and dancing, mutually enjoying pleasure, playing and enjoying pleasure with the sounds of five musical instruments. If they are inferior devas, there may be ten thousand heavenly women adorned with various decorations like this, and in this order, thirty-two thousand, and in this order, there are forty thousand, and there are fifty thousand, and in this order, even hundreds of thousands of heavenly women. At this time, these heavenly women mutually love those devaputras, without generating any aversion. All the heavenly women each think like this: 'The devaputra loves me.' Those devas are so attached to sensual pleasures, never knowing satisfaction, just as fire gets ghee, and the flames rise up and burn. Those devaputras who engage in heedless conduct, in garden trees, lotus ponds, and in river waters, enjoy happiness together with lovely heavenly women. In this order, later on, they enter the goose forest with those heavenly women. Such a forest is still rare even in those heavens, let alone in other places. It is said that the forest is adorned with geese, and these geese live in that forest. Those geese have silver wings, some have golden wings, and lotus-jewel feet. There are also other geese with lotus-jewel beaks.
金寶間腹。有金身鵝，背則是銀、迦雞檀那，勝寶之足，其嘴亦是迦雞檀那。復有餘鵝頗梨為背，脅是車𤦲，腹是青寶，足則是金。復有餘鵝，七寶雜身，有鵝純色謂如銀色。有頗梨色、有純金色、有車𤦲色、有青寶色。復有餘鵝，大青寶色。復有餘鵝，迦雞檀那勝寶之色。如業心盡，如是受樂。如是鵝者，復共勝妙端正雌鵝處處遊戲，或在池中如是遊戲。如是次在蓮華林中、山河等中，或於陸地蓮華林中柔軟地處有種種華，共彼雌鵝如是受樂。爾時，諸天入彼鵝林，多饒種種莊嚴天女，共彼天女遊戲受樂。彼天既見如是鵝已，生希有心，轉勝歡喜，回眼普看如是勝林。
「彼諸天女隨順天心，既知天子心歡喜已，語天子言：『天今當知！此名鵝林。如是鵝林甚可愛樂，種種寶樹光明殊妙，有種種寶莊嚴此林，希有功德皆悉具足。種種蓮花而為莊嚴，無量百千山峰莊嚴，有種種華莊嚴彼林，如是種種，名尚叵說。有蓮華池莊嚴彼林，于彼林中有鵝王住，名曰善時。鵝如天主牟修樓陀住此天中，彼善時鵝乃是一切鵝中之王住此林中，在名廣池遊戲受樂。牟修樓陀夜摩天王恒常來至此鵝王所，共此鵝王種種遊戲，勝共一切天眾戲時所受之樂。共餘一切諸天遊戲，皆悉不如共鵝遊戲。』
「彼天子言：『以何因
【現代漢語翻譯】 現代漢語譯本 金色的腹部之間。有金身的天鵝，背部是銀色的、迦雞檀那（一種金色）色的，腳是勝寶（珍貴的寶石）做的，它的嘴也是迦雞檀那色的。還有其他的天鵝，背部是頗梨（水晶）做的，脅部是車𤦲（硨磲）做的，腹部是青寶做的，腳則是金色的。還有其他的天鵝，身體混合著七寶，有的天鵝是純色的，比如銀色。有的呈頗梨色、有的呈純金色、有的呈車𤦲色、有的呈青寶色。還有其他的天鵝，是大青寶色。還有其他的天鵝，是迦雞檀那勝寶的顏色。就像業力之心消盡一樣，這樣享受快樂。這些天鵝，又和勝妙端正的雌天鵝一起處處遊戲，或者在池中這樣遊戲。這樣依次在蓮花林中、山河等等地方，或者在陸地蓮花林中柔軟的地方，有種種的鮮花，和那些雌天鵝一起這樣享受快樂。這時，諸天進入那些天鵝林，有很多用種種莊嚴品裝飾的天女，和那些天女一起遊戲享受快樂。那些天看到這樣的天鵝后，生起稀有的心，更加歡喜，轉動眼睛普遍觀看這樣殊勝的樹林。 那些天女順應天的心意，已經知道天子心中歡喜，對天子說：『天現在應當知道！這裡名叫天鵝林。這樣的天鵝林非常可愛，種種寶樹的光明非常殊妙，有種種的寶物莊嚴這個樹林，稀有的功德都具備。用種種蓮花來莊嚴，用無量百千的山峰來莊嚴，有種種鮮花莊嚴那片樹林，像這樣的種種，名字都難以說盡。有蓮花池莊嚴那片樹林，在那片樹林中有天鵝王居住，名叫善時。天鵝就像天主牟修樓陀（Yama，夜摩天王）居住在這天中一樣，那善時天鵝是一切天鵝中的王者，居住在這片樹林中，在名叫廣池的地方遊戲享受快樂。牟修樓陀（Yama，夜摩天王）夜摩天王經常來到這天鵝王這裡，和這天鵝王一起進行種種遊戲，勝過和一切天眾遊戲時所享受的快樂。和其餘一切諸天遊戲，都比不上和天鵝遊戲。』 那天子說：『因為什麼原因
【English Translation】 English version Between the golden bellies. There are golden-bodied geese, their backs are silver and Kakikandana (a type of gold), their feet are made of Shengbao (precious gems), and their beaks are also Kakikandana. There are also other geese with crystal backs, sides of Chequ (Tridacna shell), bellies of blue gems, and feet of gold. There are also other geese with bodies mixed with seven treasures, and some geese are of pure colors, such as silver. Some are crystal-colored, some are pure gold, some are Chequ-colored, and some are blue gem-colored. There are also other geese, which are of great blue gem color. There are also other geese, which are the color of Kakikandana Shengbao. Just as the mind of karma is exhausted, so they receive joy. These geese, together with beautiful and upright female geese, play everywhere, or play in the ponds. They play in the lotus forests, mountains, rivers, and so on, or in the soft places of lotus forests on land, where there are various kinds of flowers, and they enjoy happiness with those female geese. At this time, the devas (gods) enter those goose forests, with many heavenly women adorned with various ornaments, and they play and enjoy happiness with those heavenly women. When those devas see such geese, they develop a rare mind, become even more joyful, and turn their eyes to look at such a magnificent forest. Those heavenly women, complying with the devas' minds, already knowing that the deva is happy in his heart, say to the deva: 'Deva, you should know now! This is called the Goose Forest. Such a Goose Forest is very lovely and delightful, the light of the various treasure trees is very special and wonderful, and various treasures adorn this forest, possessing all rare merits. It is adorned with various lotus flowers, adorned with countless hundreds of thousands of mountain peaks, and various flowers adorn that forest, such as these various things, their names are hard to describe. There are lotus ponds adorning that forest, and in that forest lives a goose king, named Shanshi (Good Time). The goose is like the deva lord Mushiloutuo (Yama, the King of Yama) living in this heaven, that Shanshi goose is the king of all geese, living in this forest, playing and enjoying happiness in a place called Guangchi (Vast Pond). Mushiloutuo (Yama, the King of Yama), the King of Yama, constantly comes to this goose king, and engages in various games with this goose king, surpassing the joy experienced when playing with all the heavenly beings. Playing with all the other devas is not as good as playing with the goose.' That deva said: 'For what reason
緣，夜摩天王恒常共彼善時鵝王而遊戲耶？』天女答言：『如是因緣，一切天眾皆悉不知。天子今者如是心念，我今共去向彼善時鵝王之所，入彼林中，乃至到池。盡見林已，見彼天王牟修樓陀，及見鵝王。』彼始生天于天女眾如是聞已，作如是言：『我今共去，到彼鵝王、牟修樓陀天王之所。』
「爾時，如是諸天女眾共始生天，向彼林間水池之中鵝王之所。未至鵝王，已見種種天妙樹林，多饒種種鳥獸群眾，有種種色，種種鳥獸。鳥共雌鳥，獸共牝獸，如所應食，種種不同。食天根果，皆七寶身，莊嚴勝妙。中間平地于樹林中、窟穴之中、若平地處，或於河岸、蓮華池岸，或在池中、或山谷中，群群遊戲或出音聲。彼始生天見已心喜，又生希有未曾有心，眼則眴動，諸天女眾而圍繞之，詠歌音聲，如是遊戲，入彼鵝林。
「復於一處見孔雀群在園林中，彼諸孔雀有咽起者，有以咽項相揩摩者，如是露處種種遊戲。復有孔雀七寶之身，在闇林中屏處遊戲。有共樹心而遊戲者。種種孔雀，如天所應，始生天子共諸天女如是見已，欲入鵝林。見多無量百千億數諸天女眾在鵝林中，復見余林甚可愛樂，所謂有河第一清水，普河兩岸多有諸天及天女眾，七功德水盈滿彼河。所謂河者，名欲水河、寂靜水河、歡喜
【現代漢語翻譯】 現代漢語譯本：『緣，夜摩天王（Yama，掌管死亡的神）經常和善時鵝王一起玩耍嗎？』天女回答說：『這樣的因緣，所有的天眾都不知道。天子現在這樣想，我現在一起去善時鵝王那裡，進入那片樹林，直到到達水池。看完樹林后，見到了天王牟修樓陀（Maheśvara，大自在天），也見到了鵝王。』那位新生的天人在天女們那裡聽到這些后，這樣說：『我現在一起去，到鵝王、牟修樓陀天王那裡。』 當時，這些天女們和新生的天人一起，向那片樹林中的水池鵝王那裡走去。還沒到鵝王那裡，就已經看到了各種各樣的天妙樹林，有很多各種各樣的鳥獸，有各種各樣的顏色，各種各樣的鳥獸。鳥和雌鳥在一起，獸和牝獸在一起，按照它們應該吃的，各種各樣不同的食物。吃著天上的根和果實，都是七寶之身，莊嚴殊勝美妙。中間的平地在樹林中、窟穴中、或者平地上，或者在河岸、蓮花池岸，或者在池中、或者山谷中，成群結隊地玩耍或者發出聲音。那位新生的天人看到後心里很高興，又產生了稀有從未有過的想法，眼睛眨動著，天女們圍繞著他，吟唱著歌聲，就這樣玩耍著，進入了鵝林。 又在一處看到孔雀群在園林中，那些孔雀有的伸長脖子，有的用脖子互相摩擦，就這樣在露天的地方各種各樣地玩耍。還有孔雀是七寶之身，在黑暗的樹林中隱蔽的地方玩耍。有的和樹心一起玩耍。各種各樣的孔雀，如天人所應有的樣子，新生的天子和天女們這樣看到后，想要進入鵝林。看到了無數百千億的天女們在鵝林中，又看到了其他的樹林非常可愛，所謂有河第一清水，河的兩岸有很多天人和天女，七功德水充滿那條河。所謂的河，名叫欲水河、寂靜水河、歡喜河。
【English Translation】 English version: 'Is it the case that Yama (Yama, the King of Death) constantly plays with that Good-Time Goose King?' The heavenly maiden replied, 'Such a cause and condition, all the heavenly beings are unaware of. The heavenly son now has such a thought, 'I will now go together to that Good-Time Goose King's place, enter that forest, and even reach the pond. After seeing the forest, I will see the heavenly king Maheśvara (Maheśvara, the Great Lord), and also see the Goose King.' That newly born heavenly being, having heard this from the heavenly maidens, said thus, 'I will now go together, to the place of the Goose King and the heavenly king Maheśvara.' At that time, those heavenly maidens together with the newly born heavenly being, went towards the Goose King's place in the pond within that forest. Before reaching the Goose King, they had already seen various wonderful heavenly forests, abundant with various kinds of birds and beasts, having various colors, various kinds of birds and beasts. Birds were together with female birds, beasts were together with female beasts, according to what they should eat, various different foods. Eating heavenly roots and fruits, all with bodies of seven treasures, adorned with supreme wonder. The flat ground in the middle, within the forests, within caves, or on flat ground, or on riverbanks, lotus pond banks, or in ponds, or in mountain valleys, in groups playing or making sounds. That newly born heavenly being, having seen this, was delighted in his heart, and also gave rise to a rare and unprecedented thought, his eyes blinking, the heavenly maidens surrounding him, singing songs, and thus playing, they entered the Goose Forest. Again, in one place they saw groups of peacocks in the gardens, those peacocks, some stretching their necks, some rubbing their necks against each other, thus in open places playing in various ways. There were also peacocks with bodies of seven treasures, playing in secluded places in the dark forests. Some were playing with the heart of trees. Various kinds of peacocks, as befitting heavenly beings, the newly born heavenly son together with the heavenly maidens, having seen this, desired to enter the Goose Forest. They saw countless hundreds of thousands of millions of heavenly maidens in the Goose Forest, and also saw other forests that were very lovely, so-called rivers with the finest clear water, on both banks of the rivers there were many heavenly beings and heavenly maidens, the rivers filled with water possessing the seven virtues. The so-called rivers were named the River of Desire, the River of Tranquility, and the River of Joy.
流河，名酒流河，有河名為葡萄酒流，有名隨稱一切念水，名鳥音聲可愛樂河。彼大林中如是河流，彼岸行鳥飲冷水已，而說偈言：
「『故業勿令盡， 數數造新業， 以本業盡故， 則于天中退。 若人造新業， 三種三時生， 故未盡造新， 則不墮惡道。 若畏未來世， 不貪著現在， 不樂過去者， 不久間得脫。 若心不動轉， 苦樂不經心， 彼智者捨身， 余處則得樂。 若受故業樂， 而不造新業， 故業受盡已， 癡者死時知。 若彼癡心天， 受行境界樂， 若勤佛功德， 不為欲所使。 若有得如是， 大過患之身， 能不著現樂， 則是智慧者。 若不為欲使， 畏過不貪著， 復畏於惡道， 則是勇健者。 若心貪著樂， 而不畏惡道， 此癡愛樂行， 由愛故退失。 貪著于諸欲， 得已心歡喜， 修欲不得力， 后時墮惡道。 如電如陽焰， 如乾闥婆城， 如是說欲惡， 能誑惑一切。』
「彼岸行鳥見始生天放逸行故，如是說偈。彼始生天新著欲故，雖聞不受。爾時彼天聞彼鳥語既不受已，復入鵝林，更受無量境界之樂。始著
【現代漢語翻譯】 現代漢語譯本 流河，有一條名叫流河的名酒河，還有一條河名叫葡萄酒流（wine flow），還有一條河名叫隨稱一切念水（water that brings all thoughts），還有一條河名叫鳥音聲可愛樂河（river delightful with the sound of birds）。在那片大森林中，有這樣的河流，在河的彼岸，行走的鳥兒飲用清涼的水后，便說了這樣的偈語： 『不要讓過去的業力耗盡，要不斷地創造新的業力，因為如果過去的業力耗盡了，就會從天界退墮。 如果有人創造新的業力，三種果報會在三個時期產生，所以如果未耗盡過去的業力就創造新的業力，就不會墮入惡道。 如果畏懼未來的世間，不貪戀現在的享樂，不留戀過去的事物，不久就能得到解脫。 如果內心不動搖，苦樂都不放在心上，這樣的智者捨棄身體后，會在其他地方得到快樂。 如果享受過去的業力帶來的快樂，而不創造新的業力，過去的業力享受完畢后，愚癡的人在臨死時才會明白。 如果那些愚癡的天人，享受著感官境界的快樂，如果勤修佛的功德，就不會被慾望所驅使。 如果有人得到了這樣充滿過患的身體，能夠不執著于眼前的快樂，那就是有智慧的人。 如果不被慾望所驅使，畏懼過患而不貪戀，又畏懼惡道，那就是勇敢的人。 如果內心貪戀快樂，而不畏懼惡道，這種愚癡的愛樂之行，會因為愛而導致退失。 貪戀各種慾望，得到后內心歡喜，修習慾望卻得不到力量，最終會墮入惡道。 就像閃電、像陽焰、像乾闥婆城（mirage），這樣說慾望的罪惡，能夠迷惑一切。』 那隻在彼岸行走的鳥，看到剛出生的天人放縱享樂，所以說了這樣的偈語。那些剛出生的天人因為剛開始執著于慾望，所以即使聽到了也不接受。當時，那些天人聽了那隻鳥的話后，既不接受，又進入鵝林（goose forest），更加享受無量的境界之樂。剛開始執著于慾望。
【English Translation】 English version There is a river called Liquor River (river of liquor), a famous liquor river. There is a river called Wine Flow (river of wine flow), a river called According-to-All-Thoughts-Water (river of water that accords with all thoughts), and a river called Bird-Sound-Delightful-Joy River (river delightful and joyful with the sound of birds). In that great forest are such rivers, and on the bank of that river, a bird walking there, having drunk the cool water, spoke this verse: 『Do not let past karma be exhausted; again and again create new karma. Because if past karma is exhausted, one will fall from the heavens. If a person creates new karma, three kinds of results will arise at three times. Therefore, if one creates new karma before the old is exhausted, one will not fall into evil paths. If one fears the future world, is not greedy for the present, and does not delight in the past, one will soon gain liberation. If the mind does not waver, and suffering and joy do not affect the mind, that wise person, having abandoned the body, will find joy elsewhere. If one enjoys the pleasure of past karma but does not create new karma, when the past karma is exhausted, the foolish one will realize it at the time of death. If those foolish heavenly beings enjoy the pleasures of the sensory realm, if they diligently cultivate the merits of the Buddha, they will not be enslaved by desire. If one has obtained such a body full of great faults, and is able to not be attached to present pleasures, that is a wise person. If one is not enslaved by desire, fears faults and is not greedy, and also fears evil paths, that is a courageous person. If the mind is greedy for pleasure and does not fear evil paths, this foolish practice of loving pleasure will lead to loss because of love. Being greedy for all kinds of desires, and rejoicing in the heart after obtaining them, cultivating desires but not gaining strength, one will later fall into evil paths. Like lightning, like a mirage, like a Gandharva city (mirage), thus is the evil of desire spoken of, able to deceive all.』 That bird walking on the bank, seeing the newly born heavenly beings indulging in pleasure, spoke this verse. Those newly born heavenly beings, because they were just beginning to be attached to desire, did not accept it even when they heard it. At that time, those heavenly beings, having heard the bird's words and not accepting them, entered the Goose Forest (goose forest), and enjoyed even more immeasurable pleasures of the realm. Just beginning to be attached to desire.
欲故、鵝林勝故，雖聞不取。如是鵝林枝網覆故，實與不實，一切不知。
「彼鵝林中見寶珠林，遠處遙見第一光明，復有百千光明羅網其處。諸天尚不能看，況下地天——三十三天、四天王天——而能看耶？彼天珠林如是光明，若天欲發，如是寶珠為作堂舍，行虛空中。珠內有孔，天坐其中，飛行虛空遊戲受樂。以善業故，珠為堂舍行於虛空。如是珠中有天園林蓮華水池，種種樹林，分分地處多有山峰，饒鳥音聲。如是彼天在虛空中，音聲娛樂、六慾功德一切成就，遊戲受樂。
正法念處經卷第五十一 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五十二
元魏婆羅門瞿曇般若流支譯觀天品之三十一(夜摩天之十七)
「又復彼天若心有念，欲下虛空，即心念時，共諸天眾從空而下，下已還至自住處住。如是寶珠還復如本，有大光明。彼諸天女為始生天如是說已。爾時，如是始生天子為欲罥縛，復樂境界，向寶珠林。見不遠處，有黃赤白無量百千種種光明滿珠林中，彼寶珠林不遠之處則有鵝林。爾時，如是始生天子于天女邊如是聞已，向寶珠林，共彼天女如是往到。既前到已，見珠光明乃有無量，當爾之時，始生天子如是憶念：『如彼異天入寶珠林虛空
【現代漢語翻譯】 現代漢語譯本 因為貪慾和對美好鵝林（一種天上的園林）的嚮往，即使聽說了（真相）也不接受。像這樣，因為鵝林枝條網路覆蓋，對於真實與不真實，一切都不知道。
『在那鵝林中，他們看見寶珠林，從遠處遙望，那是最耀眼的光明，還有成百上千的光明羅網在那裡。諸天尚且不能直視，更何況地獄的天——三十三天（忉利天），四天王天——又怎麼能看見呢？那寶珠林的光明是如此強烈，如果天人想要出發，這些寶珠就會變成他們的宮殿，在虛空中飛行。寶珠內部有孔洞，天人坐在其中，在虛空中飛行嬉戲，享受快樂。因為他們過去所造的善業，寶珠就變成了宮殿，在虛空中飛行。這樣的寶珠中有天上的園林、蓮花水池、各種各樣的樹林，不同的地方還有許多山峰，充滿了鳥的鳴叫聲。這些天人在虛空中，享受著音樂娛樂和六慾功德所帶來的一切，盡情地嬉戲玩樂。
《正法念處經》卷第五十一 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第五十二
元魏 婆羅門 瞿曇般若流支 譯 觀天品之三十一 (夜摩天之十七)
『此外，那些天人如果心中想念，想要降落到虛空中，當他們這樣想的時候，就會和眾天人一起從空中降落，降落後回到他們自己的住所居住。這樣，寶珠又恢復到原來的樣子，發出巨大的光明。那些天女對新生的天人這樣說完之後。那時，這些新生的天子爲了想要束縛（自己），又貪戀美好的境界，就朝著寶珠林走去。他們看見在不遠處，有無數百千種黃色、紅色、白色的光明充滿了寶珠林，而寶珠林不遠處就是鵝林。那時，這些新生的天子從天女那裡聽到這些之後，就和那些天女一起前往寶珠林。到達之後，他們看見寶珠的光明是如此的巨大和無量，在那時，新生的天子這樣想：『就像其他天人進入寶珠林虛空
【English Translation】 English version Due to desire and longing for the beautiful Goose Grove (a celestial garden), even if they hear (the truth), they do not accept it. Thus, because the Goose Grove's branch network covers everything, they know nothing about what is real and what is not.
『In that Goose Grove, they see the Jewel Grove, and from afar, they see the most brilliant light, and there are hundreds of thousands of light networks there. Even the gods cannot look directly at it, let alone the lower heavens—the Thirty-three Heavens (Trāyastriṃśa), the Four Heavenly Kings Heavens—how could they see it? The light of that Jewel Grove is so intense that if the gods want to depart, these jewels will become their palaces, flying in the void. Inside the jewels are holes, and the gods sit inside, flying and playing in the void, enjoying happiness. Because of the good karma they have created in the past, the jewels become palaces, flying in the void. Such jewels contain celestial gardens, lotus ponds, various kinds of trees, and in different places, there are many mountains, filled with the sounds of birds. These gods in the void enjoy music and entertainment and all the merits of the six desires, indulging in play and enjoyment.』
The Sutra of the Establishment of Right Mindfulness, Volume 51 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 52
Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty Chapter 31 on Observing the Heavens (Seventeenth of the Yama Heaven)
『Furthermore, if those gods have a thought in their minds, wanting to descend into the void, when they think like this, they will descend from the sky together with the assembly of gods, and after descending, they will return to their own dwellings to reside. In this way, the jewels return to their original state, emitting great light. After those celestial women said this to the newly born gods. At that time, these newly born gods, wanting to bind (themselves) and craving beautiful realms, went towards the Jewel Grove. They saw not far away, countless hundreds of thousands of yellow, red, and white lights filled the Jewel Grove, and not far from the Jewel Grove was the Goose Grove. At that time, after these newly born gods heard this from the celestial women, they went to the Jewel Grove together with those celestial women. After arriving, they saw that the light of the jewels was so great and immeasurable, and at that time, the newly born gods thought: 『Just like other gods entering the Jewel Grove void
中行，遍見天處，我亦如是，入寶珠林如是而行。』即于念時，隨心所念，珠為堂舍，在虛空中。彼始生天空中見已，共天女眾入寶珠堂。如自善業，見彼堂中種種可愛。彼寶珠中有流水河、蓮華水池、園林山峰滿珠堂內，眼見心樂。
「復于諸處見有諸鳥，鳥聲可愛。彼如是處有種種色形相香華。復見異處種種鳥獸，有河平岸、有河峻岸，皆悉可愛，在彼河邊復見異處，多有天子及諸天女歌舞喜笑遊戲受樂。彼如是處諸園林等，一切皆如向來所說，天子始見，共天女眾遊戲受樂放逸而行，愛不知足。又行異處，次復行到蘇陀食處，為食食故。如自善業，相似得食。食彼食已，為境界火之所燒然，復向酒河，共諸天女，愛波所漂，去向彼河飲酒地處。到彼處已，乃以珠器盛酒而飲。彼既飲酒，歡喜之心轉更增長，愛境界火之所燒然，為五境界之所迷惑，復共天女歌舞遊戲。
「彼處如是受天樂已，復向水池蓮華之林。為欲在彼池中游戲，共天女眾受諸欲樂，是故向彼蓮華池林。到已復更受境界樂，共諸天女水中游戲，第一勝樂，不可譬喻，受如是樂。又復欲發，悕望欲樂，欲聞音聲，貪著境界，五樂音聲，心念悕望聞天女眾歌詠之聲。五樂音聲聞已心樂，不可稱說，更無異法可以為喻。彼受如是五欲功德
【現代漢語翻譯】 現代漢語譯本： 『中行天（Madhyaṃga Deva，中間行走的天人），遍見天處，我也像這樣，進入寶珠林也是這樣行走。』當他這樣想的時候，隨著他心中的念頭，寶珠就變成了堂舍，懸浮在虛空中。那位新生的天人從空中看到這些，就和天女們一起進入寶珠堂。由於他自己的善業，他看到那堂中種種可愛的事物。那寶珠堂中有流動的河水、蓮花水池、園林山峰，充滿了寶珠堂內部，眼睛看到心裡就感到快樂。
『又在各處看到各種鳥類，鳥鳴聲非常悅耳。那些地方有各種顏色、形狀、香氣的花朵。又在別處看到各種鳥獸，有平緩的河岸，也有陡峭的河岸，都非常可愛。在那河邊又看到別的地方，有很多天子和天女在那裡唱歌跳舞，歡喜嬉笑，享受快樂。那些地方的園林等等，一切都像之前所說的那樣，天子剛看到，就和天女們一起嬉戲玩樂，放縱而行，貪愛不知滿足。又走到別的地方，接著走到蘇陀食（Sudhā-food，天食）的地方，爲了尋找食物。由於他自己的善業，他得到了類似的食物。吃完那些食物后，被境界之火所燃燒，又走向酒河，和天女們一起，被愛慾的波浪所沖刷，前往那條河邊飲酒的地方。到達那裡后，就用寶珠製成的器皿盛酒來喝。他喝了酒之後，歡喜的心情更加增長，被愛慾的火焰所燃燒，被五種境界所迷惑，又和天女們一起唱歌跳舞。
『在那裡享受了天上的快樂之後，又走向水池和蓮花林。爲了在那池中嬉戲，和天女們一起享受各種慾望的快樂，所以走向那蓮花池林。到達之後又更加享受境界的快樂，和天女們在水中嬉戲，那是第一等的殊勝快樂，無法比喻，享受著這樣的快樂。又想要出發，渴望著慾望的快樂，想要聽到聲音，貪戀著境界，五種快樂的聲音，心中渴望聽到天女們歌唱的聲音。聽到五種快樂的聲音后，心中感到快樂，無法用言語來形容，再也沒有其他事物可以用來比喻。他享受著這樣的五欲功德。』
【English Translation】 English version: 'Madhyaṃga Deva (Madhyaṃga Deva, the deva who walks in the middle), seeing all the heavenly realms, I am also like that, entering the Jewel Forest and walking in the same way.' As he thought this, according to the thoughts in his mind, the jewels transformed into halls, suspended in the empty space. That newly born deva, seeing this from the sky, entered the Jewel Hall together with the heavenly maidens. Due to his own good karma, he saw all kinds of lovely things in that hall. In that Jewel Hall, there were flowing rivers, lotus ponds, gardens, and mountain peaks, filling the interior of the Jewel Hall, making the eyes happy and the heart joyful.
'Also, in various places, he saw various birds, and the sounds of the birds were very pleasing. Those places had flowers of various colors, shapes, and fragrances. In other places, he saw various birds and beasts, with gentle riverbanks and steep riverbanks, all very lovely. By that river, he saw other places, with many devas and heavenly maidens singing, dancing, laughing joyfully, and enjoying pleasure. The gardens and so on in those places were all as described before. As soon as the deva saw them, he played and frolicked with the heavenly maidens, indulging himself and being insatiable in his desires. He went to other places, and then arrived at the Sudhā-food (Sudhā-food, heavenly food) place, seeking food. Due to his own good karma, he obtained similar food. After eating that food, he was burned by the fire of the senses, and went towards the river of wine, carried by the waves of desire with the heavenly maidens, heading towards the place by the river where wine was drunk. Having arrived there, they used jewel-made vessels to hold wine and drink. After he drank the wine, his joyful mood increased even more, he was burned by the flames of desire, and was deluded by the five senses, and sang and danced with the heavenly maidens.
'Having enjoyed heavenly pleasures in that place, he went towards the lotus pond and lotus forest. Desiring to play in that pond, and to enjoy the pleasures of various desires with the heavenly maidens, he therefore went towards that lotus pond and forest. Having arrived, he further enjoyed the pleasures of the senses, playing in the water with the heavenly maidens, which was the first and foremost supreme pleasure, beyond comparison, enjoying such pleasure. He then desired to depart, longing for the pleasures of desire, desiring to hear sounds, and being attached to the senses, the sounds of the five pleasures, his heart longing to hear the singing of the heavenly maidens. Having heard the sounds of the five pleasures, his heart felt joy, which was indescribable, and there was no other thing that could be used as a comparison. He enjoyed such merits of the five desires.'
種種勝樂，不知厭足。以有愛故，愛不知足，如火得薪，無有足時。如是欲者，欲不可足，常無量種無量分別而受諸樂。于長久時，既受樂已，而復更于鵝林之中珠堂上坐。共諸天女下彼珠堂，在鵝林中而復更見未曾有處。如是如是見彼處已，如是如是心生喜樂，如是如是種種見已，而於境界猶不知足。如是流水、蓮華河池、園林等處，若天、天女見無量種五樂音聲，如是遊戲。又復鵝王住寬廣處，天共天女向彼鵝處。如是彼處見種種天，無量百千歌舞遊戲而受天樂，更無餘物可為譬喻。形世間日，如螢火蟲，唯除光明，更無譬喻。
「彼處如是不可譬喻境界受樂，彼受樂天，譬喻叵得。人世界中第一美味，所謂蜜味合藥之酒、甘蔗肉等，閻浮提中此味第一，一切和合于赤蘇陀，如極苦味、檗味不異。人中勝味于彼天味，如是劣減。如是味勝，少分譬喻，天中之味不可譬喻。彼天之香亦不可喻，如人世間第一善香，謂栴檀香、若沉水香、末香涂香、瞻波迦華、尼居私帝蘇摩那華，如是乾陀婆離師迦、憂缽羅華、拘物頭華、尼朱羅等，此一切華皆悉和合，猶亦不如天中之華。于彼天中荏婆色華，十六分中不及其一，如是天中香，亦如是不可譬喻。又彼天中觸，亦如是不可譬喻。人世界中一切國土平等勝觸，謂憍奢
【現代漢語翻譯】 現代漢語譯本 種種殊勝的快樂，（諸天）仍然不知滿足。因為有愛慾的緣故，愛慾永遠不會滿足，就像火得到了柴薪，永遠沒有滿足的時候。像這樣，慾望是永遠無法滿足的，（諸天）總是以無數種類、無數方式來享受各種快樂。在漫長的時間裡，享受了快樂之後，又在鵝林（Ganga-vana，天界的園林）中的珠寶宮殿上安坐。與眾天女一同下到那珠寶宮殿，在鵝林中再次看到前所未有的景象。像這樣一次又一次地看到那些景象之後，心中就一次又一次地生起喜悅，像這樣一次又一次地觀賞之後，對於眼前的境界仍然不知滿足。像流水、蓮花河池、園林等地方，天人和天女們看到無數種五妙樂的音聲，就這樣嬉戲玩樂。而且鵝王（Hamsa-raja，天界的鳥王）住在寬廣的地方，天人和天女們一同走向那鵝王所在之處。像這樣，在那地方看到各種各樣的天人，無數百千的天人在歌舞嬉戲中享受天界的快樂，再也沒有其他事物可以用來比喻。人世間的太陽，就像螢火蟲一樣，除了光明之外，再也沒有其他可以比喻的地方了。 在那地方享受著如此不可比喻的境界之樂，那些享受快樂的天人，也沒有什麼可以比喻的。人世界中第一等美味，就是用蜂蜜和藥物調和的酒、甘蔗肉等等，在閻浮提（Jambudvipa，我們所居住的娑婆世界）中，這些味道是第一等的，如果將它們全部混合在赤蘇陀（Raktasutras，人間的食物）中，與極苦的味道、黃檗的味道沒有什麼不同。人間的上等美味與天界的美味相比，是如此的低劣。像這樣，味道上的勝妙，也只能稍微比喻一下，天界中的味道是無法比喻的。天界的香氣也是無法比喻的，比如人世間第一等的香氣，像是栴檀香（Sandalwood）、沉水香（Aloeswood）、末香（Powdered incense）、涂香（Fragrant ointment）、瞻波迦花（Champaka flower）、尼居私帝蘇摩那花（Nikusita-sumana flower），以及乾陀婆離師迦（Gandhavarisa flower）、憂缽羅花（Utpala flower，青蓮花）、拘物頭花（Kumuda flower，白睡蓮）、尼朱羅（Nijula）等等，這些花全部混合在一起，也比不上天界中的一朵花。在天界中，一朵荏婆色華（Nimba-varna flower）的十六分之一，也超過了人間的花朵，像這樣，天界的香氣也是無法比喻的。而且天界的觸感，也是無法比喻的。人世界中一切國土平等殊勝的觸感，像是憍奢（Kausa，柔軟的絲綢）
【English Translation】 English version They are never satiated with various kinds of superior pleasures. Because of their attachment, their desire is never satisfied, just as fire is never satisfied when it gets fuel. Thus, desire is insatiable, and they constantly experience various kinds of pleasures in countless ways. After enjoying these pleasures for a long time, they sit again on jeweled terraces in Ganga-vana (Ganga-vana, a celestial garden). Together with the celestial nymphs, they descend from those jeweled terraces and, in Ganga-vana, they see unprecedented sights. Having seen these places again and again, joy arises in their hearts again and again, and having seen these various things, they are still not satisfied with the realms. They play in such places as flowing streams, lotus ponds, and gardens, where gods and goddesses see countless kinds of the five sensual sounds. Moreover, the Hamsa-raja (Hamsa-raja, the king of birds in the heavens) dwells in a wide and spacious place, and the gods and goddesses go together to that place where the Hamsa-raja is. In that place, they see various kinds of gods, and countless hundreds and thousands of them enjoy celestial pleasures in singing, dancing, and playing, and there is nothing else that can be used as a comparison. The sun in the human world is like a firefly; there is no comparison except for its light. In that place, they enjoy pleasures in realms that are beyond comparison, and there is no way to compare those gods who enjoy those pleasures. The best flavors in the human world, such as wine mixed with honey and medicine, sugarcane, and meat, are the best flavors in Jambudvipa (Jambudvipa, the world we live in). If all of these are mixed together in Raktasutras (Raktasutras, human food), they are no different from extremely bitter flavors like phellodendron. The superior flavors in the human world are so inferior compared to the flavors of the heavens. Thus, the superiority of the flavors can only be compared slightly; the flavors in the heavens are beyond comparison. The fragrances of the heavens are also beyond comparison. For example, the best fragrances in the human world, such as sandalwood (Sandalwood), aloeswood (Aloeswood), powdered incense (Powdered incense), fragrant ointment (Fragrant ointment), champaka flowers (Champaka flower), nikusita-sumana flowers (Nikusita-sumana flower), as well as gandhavarisa flowers (Gandhavarisa flower), utpala flowers (Utpala flower, blue lotus), kumuda flowers (Kumuda flower, white water lily), and nijula, etc., even if all these flowers are mixed together, they are still not comparable to a single flower in the heavens. In the heavens, one-sixteenth of a nimba-varna flower (Nimba-varna flower) surpasses the flowers of the human world. Thus, the fragrances of the heavens are also beyond comparison. Moreover, the tactile sensations of the heavens are also beyond comparison. All the equal and superior tactile sensations in the human world, such as kausa (Kausa, soft silk)
耶絹及烏拏、若劫貝等，如是種種彼人中觸一切和合，于彼天中極微劣觸，謂金最堅，猶勝人中所有勝觸。于天下觸，十六分中不及其一，如是天中所有諸觸，不可譬喻。又彼天中，聲亦如是不可譬喻。人世界中第一聲者，所謂琵琶、箏笛箜篌、齊鼓歌等，如是諸聲一切和合，猶亦不如彼天之中莊嚴具聲。于彼天中莊嚴具聲，十六分中不及其一，如是天中所有音聲，不可譬喻。如是譬喻，唯可得與四天王天以為譬喻，若於第二三十三天則非譬喻，于夜摩天亦非譬喻。人中欲樂，唯可得況四天王天所受欲樂。四天王天所受欲樂，唯可得況三十三天所受欲樂。三十三天所受欲樂，唯可得況夜摩天中所受欲樂。如是次第，業力勝故，六慾天中次第轉勝，諸天境界意亦如是，天樂轉勝。意地之樂有無量種，一切和合。
「如是天子，彼鵝林中游戲受樂，次第漸前，遂近鵝王。見彼鵝王在廣池中種種遊戲，共彼雌鳥住蓮華林，天眾圍繞彼大鵝王。有一蓮華，一由旬量，七寶蓮華，金剛為須，其觸極軟，及香色等不可譬喻，無量光明從華而出，有百千葉。彼大鵝王在彼如是蓮華中住。于節會時。節會之時，夜摩天王牟修樓陀並天眾等，鵝為說法。彼鵝王者，以願力故，生夜摩中。如是利益，生夜摩天，為夜摩天如是說法，令
【現代漢語翻譯】 現代漢語譯本 耶絹（一種絲綢）、烏拏（羊毛）、若劫貝（棉花）等，像這樣人世間所有觸感的混合，在天界中都是極其微弱的觸感。即使是人世間最堅硬的金屬，也比不上天界中最好的觸感。天界的觸感，人間的觸感連它的十六分之一都比不上，天界中的所有觸感，是無法用人間的例子來比喻的。同樣，天界的聲音也是無法比喻的。人世間最好的聲音，比如琵琶、箏、笛、箜篌、齊鼓、歌唱等，所有這些聲音加在一起，也比不上天界中裝飾物的聲音。天界裝飾物的聲音，人間的音樂連它的十六分之一都比不上，天界中的所有聲音，是無法用人間的例子來比喻的。這樣的比喻，只能用來比喻四天王天，如果用來比喻第二層天三十三天，就不合適了，用來比喻夜摩天也不合適。人間的慾望享樂，只能用來比喻四天王天所享受的慾望享樂。四天王天所享受的慾望享樂，只能用來比喻三十三天所享受的慾望享樂。三十三天所享受的慾望享樂，只能用來比喻夜摩天所享受的慾望享樂。像這樣依次，因為業力的殊勝，六慾天中的享樂依次變得更加殊勝，諸天的境界和意念也是如此，天上的音樂也變得更加殊勝。意念上的快樂有無量種，全部混合在一起。 這些天子們，在那鵝林中嬉戲享樂，逐漸向前，靠近了鵝王。他們看到那鵝王在廣闊的池塘中進行各種遊戲，與雌鳥一起住在蓮花林中，天眾圍繞著那大鵝王。有一朵蓮花，有一由旬（長度單位）那麼大，是七寶蓮花，金剛做花蕊，它的觸感極其柔軟，香氣和顏色等無法比喻，無量的光明從花中發出，有成百上千的花瓣。那大鵝王就住在這樣的蓮花中。在節慶的時候。節慶的時候，夜摩天王牟修樓陀（Yama king Mausulinda）和天眾等，鵝王為他們說法。那鵝王，因為願力的緣故，生在夜摩天中。像這樣利益眾生，生在夜摩天，為夜摩天眾這樣說法，使他們...
【English Translation】 English version Silk and wool, cotton and other fabrics, all the tactile sensations of the human world combined are extremely inferior to the tactile sensations of the heavens. Even the hardest metal in the human world is inferior to the best tactile sensation in the heavens. The tactile sensation of the heavens is more than sixteen times better than that of the human world. All the tactile sensations of the heavens are beyond comparison. Similarly, the sounds of the heavens are beyond comparison. The best sounds in the human world, such as the sounds of the pipa (Chinese lute), zheng (zither), flute, konghou (harp), drums, and singing, all combined, are still inferior to the sounds of the ornaments in the heavens. The sounds of the ornaments in the heavens are more than sixteen times better than the music of the human world. All the sounds of the heavens are beyond comparison. Such a comparison can only be used to compare the Heaven of the Four Heavenly Kings (Cāturmahārājikādeva), but it is not appropriate to compare it to the Heaven of the Thirty-three Gods (Trāyastriṃśa), nor is it appropriate to compare it to the Yama Heaven (Yāmadeva). The pleasures of desire in the human world can only be compared to the pleasures of desire enjoyed by the Heaven of the Four Heavenly Kings. The pleasures of desire enjoyed by the Heaven of the Four Heavenly Kings can only be compared to the pleasures of desire enjoyed by the Heaven of the Thirty-three Gods. The pleasures of desire enjoyed by the Heaven of the Thirty-three Gods can only be compared to the pleasures of desire enjoyed by the Yama Heaven. In this way, due to the superiority of karma, the pleasures in the Six Desire Realms (Ṣaṭkāmadhātu) become increasingly superior, and the realms and thoughts of the gods are also the same, and the music of the heavens becomes increasingly superior. The pleasures of the mind are immeasurable, all combined together. These devaputras (heavenly beings), playing and enjoying themselves in that goose forest, gradually approached the Goose King. They saw the Goose King playing various games in the vast pond, living with the female birds in the lotus forest, surrounded by the heavenly beings. There was a lotus flower, one yojana (unit of length) in size, a seven-jeweled lotus flower, with vajra (diamond) as its stamen, its touch extremely soft, and its fragrance and color beyond comparison, immeasurable light emanating from the flower, with hundreds of thousands of petals. That Great Goose King lived in such a lotus flower. During festivals. During festivals, the Yama King Mausulinda (Yama king Mausulinda) and the heavenly beings, the Goose King preached the Dharma to them. That Goose King, because of his vows, was born in the Yama Heaven. In this way, benefiting sentient beings, he was born in the Yama Heaven, preaching the Dharma to the Yama Heaven, causing them to...
離放逸。
「爾時，如是始生天子次第漸前往到廣池。善時鵝王既見如是始生天子，為說偈言：
「『以有渴愛故， 于欲不知足， 由心動諸根， 不覺時已過。 所愛著欲樂， 無常法所攝， 以樂見婦女， 不覺時已過。 為愛所迷故， 系屬於生死， 如是愚癡者， 不覺時已過。 為欲牽心故， 沒在癡闇中， 瞋所繫縛者， 不覺時已過。 繫縛在地獄， 不生厭離心， 放逸毒所迷， 不覺時已過。 不調不知羞， 恃姓生憍慢， 心貪不知足， 不覺時已過。 五繩罥所縛， 六法之所迷， 三時中常癡， 不覺時已過。 不知惡趣道， 惡罥所破壞， 若有如是心， 不覺時已過。 初得欲則樂， 后則不利益， 以心著欲故， 不覺時已過。 不知前世苦， 而樂著天樂， 未知愛別離， 不覺時已過。 為業網所縛， 如魚在網中， 是故失善道， 不覺時已過。 愚癡者無心， 不知有過患， 沒在於癡闇， 不覺時已過。 眾生業罥縛， 獨而無伴侶， 見天女故迷， 不覺時已過。 乘騎諸根馬， 迷
【現代漢語翻譯】 現代漢語譯本 遠離放逸。
『那時，那些新生的天子們次第漸進地來到廣池（Guangchi，廣闊的池塘）。吉祥的鵝王看見這些新生的天子，便為他們說了這些偈語：
『因為有渴愛（tanha，慾望），所以對於慾望不知滿足， 由於心念動搖諸根，不覺時間已經過去。 所愛著的欲樂，被無常的法則所支配， 因為喜歡見到婦女，不覺時間已經過去。 因為被愛所迷惑，被束縛于生死輪迴， 像這樣的愚癡者，不覺時間已經過去。 因為慾望牽引內心，沉沒在愚癡的黑暗中， 被嗔恨所束縛的人，不覺時間已經過去。 被束縛在地獄中，不生起厭離之心， 被放逸的毒藥所迷惑，不覺時間已經過去。 不調伏自己，不知羞恥，仗恃姓氏而生起驕慢， 內心貪婪不知滿足，不覺時間已經過去。 被五種慾望的繩索所束縛，被六種塵境所迷惑， 三個時辰中常常愚癡，不覺時間已經過去。 不知道惡趣的道路，被惡的羅網所破壞， 如果有這樣的心，不覺時間已經過去。 最初得到慾望時感到快樂，後來則沒有利益， 因為內心執著于慾望，不覺時間已經過去。 不知道前世的苦難，卻樂於享受天上的快樂， 不知道愛別離的痛苦，不覺時間已經過去。 被業力的網所束縛，如同魚在網中， 因此失去善良的道路，不覺時間已經過去。 愚癡的人沒有心思，不知道有過患， 沉沒在愚癡的黑暗中，不覺時間已經過去。 眾生被業力的羅網束縛，獨自而沒有伴侶， 因為見到天女而迷惑，不覺時間已經過去。 騎著諸根的馬，迷』
【English Translation】 English version Abandoning negligence.
『At that time, those newly born devas (devas, gods) gradually proceeded to Guangchi (Guangchi, a vast pond). When the auspicious Swan King saw these newly born devas, he spoke these verses for them:
『Because there is craving (tanha, desire), there is no satisfaction with desires, Because the mind agitates the senses, one does not realize that time has passed. The pleasures that are loved are governed by the law of impermanence, Because one delights in seeing women, one does not realize that time has passed. Because one is deluded by love, one is bound to the cycle of birth and death, Such a foolish person does not realize that time has passed. Because desire pulls the mind, one is submerged in the darkness of ignorance, One who is bound by anger does not realize that time has passed. Bound in hell, one does not generate a mind of aversion, Deluded by the poison of negligence, one does not realize that time has passed. Not self-controlled, not knowing shame, relying on lineage to generate arrogance, The mind is greedy and not content, one does not realize that time has passed. Bound by the five cords of desire, deluded by the six objects of sense, Often foolish in the three times, one does not realize that time has passed. Not knowing the path of evil destinies, destroyed by the net of evil, If one has such a mind, one does not realize that time has passed. Initially, one feels joy when obtaining desires, but later there is no benefit, Because the mind is attached to desires, one does not realize that time has passed. Not knowing the suffering of past lives, yet delighting in heavenly pleasures, Not knowing the pain of separation from loved ones, one does not realize that time has passed. Bound by the net of karma, like a fish in a net, Therefore, one loses the path of goodness, one does not realize that time has passed. A foolish person has no mind, not knowing the faults, Submerged in the darkness of ignorance, one does not realize that time has passed. Beings are bound by the net of karma, alone and without companions, Because one is deluded by seeing heavenly women, one does not realize that time has passed. Riding the horses of the senses, deluded』
失於善道， 貪著三界味， 不覺時已過。 不知戒非戒， 或復多瞋恚， 失意亦失道， 不覺時已過。 不知利益不， 迷於作不作， 如小兒戲弄， 不覺時已過。 如河水速流， 在園林池處， 常受欲樂故， 不覺時已過。 在山頂堂中， 若在蓮花林， 常受欲樂故， 不覺時已過。 于業業報中， 未曾有知解， 唯貪著食味， 不覺時已過。 業風之所吹， 常在此三界， 流轉猶如輪， 癡故不覺知。 常在於惡處， 上高梁繩上， 如是愚癡者， 不勤舍離過。 若能捨離欲， 是第一精進， 離一切希望， 則無諸煩惱。 彼初中后時， 若得佛法已， 寂靜修行故， 是無煩惱者。 若得於欲樂， 彼樂必破壞， 因欲得苦報， 知欲非勝法。 是故有智者， 心不樂於欲， 彼則能斷除， 生死苦因緣。』
「彼大鵝王為始生天如是說偈，毀呰欲法，如是說故。彼始生天漸漸前進，近於鵝王。彼始生天雖聞勝法而心不受，境界迷故，漸近鵝王而不攝法，猶著境界，受諸欲樂。現見鵝王在水中戲，入蓮華林，割取蓮華，共天女眾擲
【現代漢語翻譯】 現代漢語譯本 失去了通往善良的道路， 貪戀執著于欲界（Kāmadhātu）、色界（Rūpadhātu）、無色界（Arūpadhātu）這三界的滋味， 沒有察覺時間已經流逝。 不知道什麼是戒律，什麼不是戒律， 或者常常充滿嗔恨和惱怒， 失去了目標也失去了正道， 沒有察覺時間已經流逝。 不知道什麼是有益的，什麼不是有益的， 迷惑于應該做什麼，不應該做什麼， 就像小孩子玩遊戲一樣， 沒有察覺時間已經流逝。 就像河水快速流淌， 身處園林和池塘之中， 常常享受慾望帶來的快樂， 沒有察覺時間已經流逝。 在高山頂上的殿堂中， 或者在蓮花盛開的樹林里， 常常享受慾望帶來的快樂， 沒有察覺時間已經流逝。 對於業（karma）和業報（karmaphala）的道理， 從來沒有理解和認識， 只貪戀執著于食物的美味， 沒有察覺時間已經流逝。 被業力的風所吹動， 常常在這欲界、色界、無色界三界之中， 像車輪一樣不停地流轉， 因為愚癡而不覺察。 常常處於危險的境地， 就像走在高高的梁繩上一樣， 像這樣愚蠢的人， 不努力捨棄過錯。 如果能夠捨棄慾望， 這就是第一等的精進， 遠離一切希望和期待， 就沒有各種煩惱。 那個人在最初、中間和最後的時候， 如果已經獲得了佛法， 因為寂靜地修行， 就是一個沒有煩惱的人。 如果得到了慾望的快樂， 那快樂必定會破滅， 因為慾望而得到痛苦的果報， 要知道慾望不是殊勝的法。 因此有智慧的人， 內心不貪戀慾望， 那人就能斷除， 生死輪迴的痛苦根源。 那隻大鵝王為剛出生的天人這樣說了偈語，斥責慾望的過患，這樣說了之後。那剛出生的天人漸漸前進，靠近鵝王。那剛出生的天人雖然聽聞了殊勝的佛法，但是內心並不接受，因為被外境迷惑，漸漸靠近鵝王而不攝受佛法，仍然執著于外境，享受各種慾望的快樂。親眼看見鵝王在水中嬉戲，進入蓮花林，割取蓮花，和天女們互相投擲。
【English Translation】 English version Having lost the path of goodness, Greedy and attached to the flavors of the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu), Unaware that time has already passed. Not knowing what is precept and what is not precept, Or often full of anger and resentment, Having lost the goal and also lost the right path, Unaware that time has already passed. Not knowing what is beneficial and what is not beneficial, Confused about what should be done and what should not be done, Like children playing games, Unaware that time has already passed. Like a river flowing swiftly, Being in gardens and ponds, Often enjoying the pleasure of desires, Unaware that time has already passed. In the halls on mountain peaks, Or in lotus forests, Often enjoying the pleasure of desires, Unaware that time has already passed. Regarding the principles of karma (karma) and karmic retribution (karmaphala), Never having understanding and knowledge, Only greedy and attached to the taste of food, Unaware that time has already passed. Blown by the wind of karma, Often in these three realms of desire, form, and formlessness, Revolving like a wheel, Unaware because of ignorance. Often in dangerous places, Like walking on a high tightrope, Such foolish people, Do not diligently abandon faults. If one can abandon desires, That is the foremost diligence, Away from all hopes and expectations, Then there are no afflictions. That person in the beginning, middle, and end, If they have already obtained the Buddha's teachings, Because of practicing in stillness, Is a person without afflictions. If one obtains the pleasure of desires, That pleasure will surely be destroyed, Because of desires, one receives painful retribution, Know that desires are not a superior Dharma. Therefore, wise people, Do not delight in desires in their hearts, That person can cut off, The root cause of suffering in the cycle of birth and death. That great goose king spoke these verses to the newly born deva (celestial being), denouncing the faults of desire, and having spoken thus. That newly born deva gradually advanced, approaching the goose king. Although that newly born deva heard the superior Dharma, his heart did not accept it, because he was deluded by external objects, gradually approaching the goose king without receiving the Dharma, still attached to external objects, enjoying various pleasures of desire. He saw with his own eyes the goose king playing in the water, entering the lotus forest, cutting lotuses, and throwing them with the celestial maidens.
而弄之。善時鵝王而語之言：『此安隱語而不肯受，汝於後時，為何所得？』
「爾時，鳥處始生天子復聞遠處有勝妙聲，勝於天聲。聞彼聲已，心生愛樂，其聲普遍琵琶箜篌、齊鼓笛等如是種種可愛音聲。爾時彼天在廣池邊種種遊戲，既聞聲已，一切回面向彼聲聽。爾時，遠見有百千堂周匝圍繞，天歌音聲甚為可愛，聞者欲發。端嚴殊妙如星繞月，如是如是堂行圍繞或身光明周匝輪行，一切天眾見之心樂，百千天女詠歌音聲。夜摩天主在百千葉七寶蓮華臺上而坐，無量天女之所圍繞，為聽法故，向彼善時菩薩鵝王所住之處。
「爾時，鵝王善時菩薩見已速迎，共余雌鵝並余雄鵝，無量百千勝妙七寶間錯其身，一切同時皆在虛空飛向天主牟修樓陀，復有餘鵝詠歌音聲。如是二王，一是鵝王，二是天王，迭相敬重出美妙語，迭相問訊。鵝王善時以本願故，為夜摩天除放逸故，生夜摩天。
「善時王言：『天王久時不來在此廣池之所，我于余天聞如是言：「牟修樓陀夜摩天王不放逸行，共諸天眾在彼山樹具足地處看六佛塔——禮拜供養——化力書經，在彼佛塔讀說彼經，示諸天眾。」此因緣故，我今來迎。汝于彼處說法之時，我亦在此廣池之側，為遊戲天如應說法，謂第一義寂靜安隱，能除放逸，畢竟
【現代漢語翻譯】 現代漢語譯本 於是（善時鵝王）就對鵝群說：『這（才是）安穩的話語，你們卻不肯接受，你們以後又能得到什麼呢？』
『那時，鳥處始生天子（Bird-place-newborn-deva，新生的天子）又聽到遠處傳來勝妙的聲音，勝過天上的聲音。聽到這聲音后，心中生起愛慕和喜悅，那聲音遍佈琵琶、箜篌、齊鼓、笛子等各種可愛的樂器聲。當時，這位天子在廣闊的池邊進行各種遊戲，聽到聲音后，都回頭面向聲音傳來的方向傾聽。那時，遠遠地看到有成百上千的殿堂周匝圍繞，天上的歌聲非常可愛，聽了讓人心生嚮往。端莊殊勝美妙如同眾星拱月，像這樣，殿堂成行圍繞，或者（天人）身上散發的光明周匝輪轉，一切天眾見了都心生歡喜，成百上千的天女詠唱著歌聲。夜摩天主（Yama Deva，欲界六天之一）坐在成百上千葉的七寶蓮花臺上，被無數天女圍繞，爲了聽法，前往善時菩薩鵝王所居住的地方。
『那時，鵝王善時菩薩（Good-time Bodhisattva Goose King）見到（夜摩天主）后，迅速前去迎接，與其餘的雌鵝和雄鵝一起，用無數勝妙的七寶裝飾身體，一切同時都在虛空中飛向天主牟修樓陀（Maudgalyāyana，夜摩天主的名字），還有其他的鵝詠唱著歌聲。像這樣，兩位國王，一位是鵝王，一位是天王，互相敬重，說出美妙的語言，互相問候。鵝王善時因為本來的誓願，爲了夜摩天眾去除放逸，而降生在夜摩天。
『善時王說：『天王很久沒有來到這廣闊的池邊了，我從其他天人那裡聽到這樣的話：「牟修樓陀夜摩天王不放逸修行，與諸天眾在那山樹茂盛的地方觀看六佛塔——禮拜供養——用神通力量書寫經文，在那佛塔中讀誦經文，向諸天眾開示。」因為這個緣故，我今天前來迎接。您在那裡說法的時候，我也在這廣闊的池邊，為遊戲的天人如理如實地說法，講說第一義諦的寂靜安穩，能夠去除放逸，究竟（涅槃）。』
【English Translation】 English version And then he spoke to the geese, saying: 'This is the word of peace, but you are unwilling to accept it. What will you gain in the future?'
'At that time, the Bird-place-newborn-deva (Bird-place-newborn-deva) again heard a supremely wonderful sound from afar, surpassing the sound of the heavens. Having heard that sound, his heart arose with love and joy. The sound pervaded with the sounds of lutes, harps, drums, flutes, and other such lovely musical instruments. At that time, that deva was engaged in various games by the wide pond. Having heard the sound, all turned their faces to listen to the direction from which the sound came. At that time, from afar, they saw hundreds of thousands of halls surrounded on all sides. The songs of the devas were extremely lovely, causing those who heard them to desire to go forth. Dignified and wonderfully beautiful, like stars surrounding the moon, in this way, rows of halls surrounded them, or the light from their bodies revolved around them. All the devas who saw this felt joy in their hearts, and hundreds of thousands of heavenly maidens sang songs. The Yama Deva (Yama Deva), sat on a seven-jeweled lotus platform with hundreds of thousands of petals, surrounded by countless heavenly maidens, and for the sake of hearing the Dharma, he went to the place where the Good-time Bodhisattva Goose King (Good-time Bodhisattva Goose King) resided.
'At that time, the Goose King Good-time Bodhisattva, having seen him, quickly went to greet him, together with the other female geese and male geese, adorned with countless supremely wonderful seven jewels. All at the same time, they flew in the sky towards the Deva Maudgalyāyana (Maudgalyāyana), and there were other geese singing songs. In this way, the two kings, one the Goose King and the other the Deva King, mutually respected each other, spoke beautiful words, and exchanged greetings. The Goose King Good-time, because of his original vow, and in order to remove the heedlessness of the Yama devas, was born in the Yama heaven.
'King Good-time said: 'It has been a long time since the Deva King came to this wide pond. I heard from other devas that the Deva Maudgalyāyana does not act with heedlessness, and together with the devas, he is in that place full of mountains and trees, viewing the six Buddha Stupas—worshipping and making offerings—using his transformative powers to write scriptures, reading and reciting those scriptures in those Buddha Stupas, and showing them to the devas.' Because of this reason, I have come to greet you today. When you are teaching the Dharma there, I will also be here by this wide pond, teaching the Dharma appropriately to the devas who are playing, speaking of the supreme meaning of stillness and peace, which can remove heedlessness, and ultimately (Nirvana).'
利益。以此因緣，我今如是來迎天王。我以愛法離於慢心，敬重故來。』
「彼時如是，牟修樓陀夜摩天王聞是語已，作如是言：『鵝王普為饒益一切夜摩諸天，利益一切夜摩諸天故在此處，今共回還到廣池所。』說是語已，牟修樓陀夜摩天王無量天眾、諸天女眾之所圍繞，善時鵝王無量百千鵝眾圍繞，如是二王各並其眾，彼此和合，于虛空中種種音聲，心皆無垢猶如寶珠，于放逸地不放逸行，有大威德，共向廣池。到廣池已，彼廣池所一切天眾，既見天王暫止放逸，不作音聲、不相娛樂，不於水中種種遊戲，生敬重心。
「夜摩天王知彼天眾心調順故，語鵝王言：『善時鵝王！此時最善，今可說法。天眾見我，心皆離慢，並天女眾一切無慢，可為說法。』
「爾時，鵝王自念本生，曾於往世有佛，名為迦迦村陀，于彼佛所聞諸法門，所聞法中唯以一法為天眾說。語天王言：『天王善聽，我今為說。有五種法，若天若人放逸行者，是根本過。何等為五？謂放逸者其心則亂，意念異法，口宣異言。若有所說，不實無義，前後相違，動轉不定，他則不受。何以故？以其放逸心動亂故。自不能知——為何所說、為誰而說，彼則輕毀，彼則不受。以如是故，則於一切便為自輕，是放逸過。放逸過故，墮于惡
【現代漢語翻譯】 現代漢語譯本：『因為利益的緣故。因為這個因緣，我現在這樣來迎接天王。我以慈愛之法遠離傲慢之心，以敬重之心前來。』 「那時，牟修樓陀（Maushilinda）夜摩天王（Yama，掌管死亡和正義的天神）聽到這些話后，這樣說道：『鵝王（Swan King）普遍爲了饒益一切夜摩諸天，爲了利益一切夜摩諸天而在此處，現在一起返回到廣池（Vast Pond）那裡。』說完這些話后，牟修樓陀夜摩天王被無量的天眾和諸天女眾所圍繞，善時鵝王（Good Time Swan King）也被無量百千的鵝眾所圍繞，就這樣兩位天王各自帶領著他們的部眾，彼此和合，在虛空中發出各種聲音，他們的心都像寶珠一樣沒有瑕疵，在容易放逸的地方不放逸地修行，具有很大的威德，一起前往廣池。到達廣池后，廣池那裡的一切天眾，看到天王暫時停止了放逸，不再發出聲音、不再互相娛樂，也不在水中進行各種遊戲，都生起了敬重之心。 「夜摩天王知道這些天眾的心已經調伏順從，就對鵝王說：『善時鵝王！現在是最好的時機，現在可以說法了。天眾看到我，他們的心都遠離了傲慢，包括天女眾也都沒有傲慢之心，可以為他們說法了。』 「那時，鵝王回憶起自己的前世，曾經在過去世遇到一位佛，名為迦迦村陀（Krakucchanda，過去七佛之一），在那位佛的處所聽聞了各種法門，在所聽聞的法中只選擇一個法門為天眾宣說。他對天王說：『天王請仔細聽，我現在為你宣說。有五種法，無論是天人還是凡人，如果放逸而行，這就是根本的過失。哪五種呢？就是說放逸的人，他們的心就會散亂，心思念著其他的事情，口中說著其他的話。如果有所說，那就不真實、沒有意義，前後矛盾，動搖不定，別人就不會接受。為什麼呢？因為他們放逸，心意動亂的緣故。自己不能知道——爲了什麼而說、爲了誰而說，別人就會輕視、譭謗，別人就不會接受。因為這個緣故，就會在一切事情上自我輕賤，這就是放逸的過失。因為放逸的過失，就會墮落到惡道之中。
【English Translation】 English version: 'Because of benefit. Because of this cause and condition, I now come to greet the Heavenly King in this way. I come with a loving Dharma, free from arrogance, and with reverence.' At that time, Maushilinda (Maushilinda) Yama Heavenly King (Yama, the god who governs death and justice), having heard these words, spoke thus: 'Swan King (Swan King) is here universally for the benefit of all Yama heavens, for the benefit of all Yama heavens, now let us return together to the Vast Pond (Vast Pond).' Having spoken these words, Maushilinda Yama Heavenly King was surrounded by countless heavenly beings and heavenly women, and Good Time Swan King (Good Time Swan King) was also surrounded by countless hundreds of thousands of swans. Thus, the two kings, each with their retinues, united with each other, making various sounds in the empty sky, their hearts without blemish like precious jewels, practicing diligently in a place prone to negligence, possessing great power and virtue, together heading towards the Vast Pond. Having arrived at the Vast Pond, all the heavenly beings there, seeing the Heavenly King temporarily ceasing negligence, no longer making sounds, no longer entertaining each other, and no longer engaging in various games in the water, gave rise to a respectful heart. The Yama Heavenly King, knowing that the hearts of these heavenly beings were subdued and compliant, said to the Swan King: 'Good Time Swan King! Now is the best time, now you can expound the Dharma. The heavenly beings see me, and their hearts are all free from arrogance, including the heavenly women, who are also without arrogance. You can expound the Dharma for them.' At that time, the Swan King recalled his past lives, having encountered a Buddha in a past life named Krakucchanda (Krakucchanda, one of the past seven Buddhas), and having heard various Dharma gates at that Buddha's place, he chose only one Dharma to expound to the heavenly beings. He said to the Heavenly King: 'Heavenly King, please listen carefully, I will now expound it for you. There are five kinds of Dharma, whether they are gods or humans, if they act negligently, this is the fundamental fault. What are the five? That is to say, those who are negligent, their minds will be scattered, their thoughts will be on other things, and their mouths will be saying other things. If there is something said, then it is not true, meaningless, contradictory, and unstable, and others will not accept it. Why? Because they are negligent and their minds are disturbed. They cannot know for themselves—what they are saying and for whom they are saying it, others will despise and slander them, and others will not accept it. Because of this reason, they will belittle themselves in everything, and this is the fault of negligence. Because of the fault of negligence, they will fall into evil paths.'
道，於三惡趣隨相應生。此是初過。
「『又彼放逸有第二過。何者第二？所謂不知應作不作。放逸意故，不知何者是所應作，不知何者所不應作。不知何業，不知何果，以不知業故不知果。彼愚癡者迷業果故，身壞命終墮于惡道，生地獄中。以放逸故得如是過，此第二過。
「『又彼放逸有第三過。何者第三？若人若天以放逸故，近惡知識，不敬三寶、不求于智、不敬尊長；於過功德，不覺不知；于生死苦，不生厭離；不知雜業，謂種種業；不能翹勤，常喜睡眠，不能持戒。身壞命終墮于惡道，生地獄中。以放逸故得如是過，此第三過。
「『又彼放逸有第四過。何者第四？謂于天中、若於人中，即初生時，命行不住，即生即滅，善業亦爾；生已即盡，死王欲至，共誰放逸？彼必別離。此有四法必定離別，何等為四？一者少年；二者安隱；三者壽命；四者具足。如是四種必定離別，智者常觀如是四種，若放逸者則不能知。若天若人放逸行者，一切不知，以不知故，墮于惡道。以放逸故得如是過，此第四過。
「『又彼放逸有第五過。何者第五？謂于第一不可信處，而便信之。不可信中最叵信者，所謂婦女，而愚癡者信于婦女。彼愚癡者雖信婦女，然彼婦女于其不信，乃至命盡，心不離誑。
【現代漢語翻譯】 現代漢語譯本 『因為懈怠，（眾生）會在三惡趣（three evil realms）中隨業力而生。這是第一個過患。
『而且，那懈怠還有第二個過患。什麼是第二個過患呢？就是不知道什麼應該做，什麼不應該做。因為懈怠的緣故，不知道什麼是應該做的，不知道什麼是不應該做的。不知道什麼業（karma），也不知道什麼果報（result of karma）。因為不知道業，所以也不知道果報。那些愚癡的人因為迷惑于業和果報，身壞命終后墮入惡道，生於地獄中。因為懈怠的緣故得到這樣的過患，這是第二個過患。
『而且，那懈怠還有第三個過患。什麼是第三個過患呢？無論是人還是天，因為懈怠的緣故，親近惡知識（evil companions），不尊敬三寶（Three Jewels，佛 Buddha，法 Dharma，僧 Sangha），不尋求智慧，不尊敬尊長；對於過失和功德，沒有覺察和認知；對於生死之苦，不生厭離；不知道雜業，也就是種種的業；不能精進勤奮，常常喜歡睡眠，不能持戒。身壞命終后墮入惡道，生於地獄中。因為懈怠的緣故得到這樣的過患，這是第三個過患。
『而且，那懈怠還有第四個過患。什麼是第四個過患呢？就是在天界或者人間，剛出生的時候，壽命不停留，即生即滅，善業也是這樣；產生后立刻消失，死王（king of death）將要到來，和誰一起懈怠呢？必定會分離。這裡有四種法必定會離別，哪四種呢？一是少年；二是安穩；三是壽命；四是具足。像這四種必定會離別，智者常常觀察這四種，如果懈怠的人就不能知道。無論是天還是人，懈怠而行的人，一切都不知道，因為不知道的緣故，墮入惡道。因為懈怠的緣故得到這樣的過患，這是第四個過患。
『而且，那懈怠還有第五個過患。什麼是第五個過患呢？就是在第一不可信任的地方，卻信任它。在不可信任中最不可信任的，就是婦女，而愚癡的人卻信任婦女。那些愚癡的人雖然信任婦女，然而那些婦女卻不信任他，乃至生命終結，心中也不離開欺騙。
【English Translation】 English version 『Due to negligence, (beings) are born in the three evil realms (three evil realms) according to their corresponding karma. This is the first fault.
『Moreover, that negligence has a second fault. What is the second? It is not knowing what should be done and what should not be done. Because of negligence, one does not know what should be done, and one does not know what should not be done. One does not know what karma (karma) is, nor does one know what the result (result of karma) is. Because one does not know karma, one does not know the result. Those foolish people, because they are deluded about karma and its result, fall into evil realms after their bodies are destroyed and their lives end, and are born in hell. Because of negligence, they obtain such a fault; this is the second fault.
『Moreover, that negligence has a third fault. What is the third? Whether it is a human or a deva, because of negligence, they associate with evil companions (evil companions), do not respect the Three Jewels (Three Jewels, Buddha, Dharma, Sangha), do not seek wisdom, and do not respect elders; regarding faults and merits, they have no awareness or knowledge; regarding the suffering of birth and death, they do not generate aversion; they do not know mixed karma, which is various kinds of karma; they cannot be diligent and energetic, they often like to sleep, and they cannot uphold precepts. After their bodies are destroyed and their lives end, they fall into evil realms and are born in hell. Because of negligence, they obtain such a fault; this is the third fault.
『Moreover, that negligence has a fourth fault. What is the fourth? Whether in the heavens or among humans, at the very moment of birth, the duration of life does not stay, it is born and extinguished immediately, and good karma is also like this; it arises and vanishes immediately, the king of death (king of death) is about to arrive, with whom do you indulge in negligence? Separation is certain. Here are four things that are certain to be separated from, what are the four? First is youth; second is security; third is lifespan; fourth is completeness. Like these four are certain to be separated from, the wise constantly observe these four, but those who are negligent cannot know. Whether it is a deva or a human, those who act negligently do not know anything, and because they do not know, they fall into evil realms. Because of negligence, they obtain such a fault; this is the fourth fault.
『Moreover, that negligence has a fifth fault. What is the fifth? It is to trust in the place where one should not trust at all. Among the untrustworthy, the most untrustworthy are women, but foolish people trust women. Those foolish people, although they trust women, those women do not trust them, and even until the end of their lives, their hearts do not depart from deceit.
一切婦女皆多諂誑，皆多幻偽，多垢破壞，其心多慢，破戒心濁。如是等過，一切婦女心皆不離，如火之熱，一切婦女不離此法。若愚癡者信彼婦女，唯有語言，然無一實。以愛貪故，為欲所牽，是故近之。如是略說放逸之行五種過患，如是五過不離放逸，是故天人應舍放逸。此放逸行障涅槃門，放逸行者身壞命終墮于惡道，生在地獄、餓鬼、畜生。以放逸故得如是過，此第五過。
「『是故智者應離放逸，若舍放逸，有五功德。何等為五？所謂正行，心意正信，作所應作，不應作者則便不作，恒常用意，於一切時皆作利益。舍離放逸如毒不異，善知三世。此不放逸最初功德，不放逸故得此功德。
「『又不放逸第二功德。何者第二？謂知輕重。近善知識，常行善業；遠惡知識，不作惡業，以彼惡業，善人嫌毀。若見惡人則皆舍離，見功德人則便親近。如是修行善意行故，不入惡道。此不放逸第二功德，不放逸故得此功德。
「『又不放逸第三功德。何者第三？所謂謹慎。乃至捨命，不屬婦女，不信其言。常一切時形相可見，一切婦女有二種縛，繫縛世間。唯見其色，不信其語，彼有智者如是如實觀察婦女。如是如實正觀察已，雖見歌舞喜笑遊戲莊嚴具等，心不貪著。一切放逸皆因婦女，一切婦女
【現代漢語翻譯】 現代漢語譯本 所有婦女大多虛偽狡詐，充滿欺騙，多有污垢和破壞性，她們的心中充滿傲慢，行為不端且心懷污濁。諸如此類的過失，存在於所有婦女的心中，就像火的熱性一樣，所有婦女都無法擺脫這些特性。如果愚癡之人相信這些婦女，只相信她們的花言巧語，卻沒有任何實際的東西。因為愛和貪婪的緣故，被慾望所牽引，所以接近她們。以上簡要地說明了放逸行為的五種過患，這五種過患與放逸形影不離，因此天人和人都應該捨棄放逸。這種放逸的行為會阻礙通往涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的道路，放逸之人身死命終後會墮入惡道，轉生在地獄（Naraka，佛教中的受苦之處）、餓鬼（Preta，佛教中因貪婪而受苦的眾生）、畜生（Tiryak，佛教中指動物）道。因為放逸的緣故，會遭受這樣的過失，這是第五種過失。
『因此，智者應當遠離放逸，如果捨棄放逸，就會有五種功德。哪五種呢？就是行為端正，內心意念正直且有正信，做應該做的事情，不應該做的事情就不做，始終保持專注，在任何時候都做有益的事情。捨棄放逸就像遠離毒藥一樣，能夠清楚地瞭解過去、現在和未來三世。這是不放逸最初的功德，因為不放逸才能獲得這種功德。
『此外，不放逸還有第二種功德。哪種是第二種呢？就是能夠分辨輕重緩急。親近善知識（Kalyanamitra，指引導人們走向正道的良師益友），經常行善業；遠離惡知識，不做惡業，因為那些惡業會被善良的人嫌棄和指責。如果看到惡人就遠離他們，看到有功德的人就親近他們。像這樣修行善良的行為，就不會墮入惡道。這是不放逸的第二種功德，因為不放逸才能獲得這種功德。
『此外，不放逸還有第三種功德。哪種是第三種呢？就是謹慎小心。乃至捨棄生命，也不要依附婦女，不要相信她們的話。她們常常以各種外貌和姿態示人，所有婦女都有兩種束縛，以此來束縛世間。只看到她們的美色，不要相信她們的言語，那些有智慧的人應該這樣如實地觀察婦女。像這樣如實地正確觀察之後，即使看到她們的歌舞、嬉笑、遊戲和華麗的裝飾等，內心也不會貪戀執著。一切放逸都源於婦女，一切婦女
【English Translation】 English version All women are mostly flattering and deceitful, full of illusion and falsehood, often defiled and destructive, their hearts are full of arrogance, their behavior is improper and their minds are turbid. Such faults are present in the hearts of all women, just like the heat of fire, all women cannot escape these characteristics. If foolish people believe these women, only believing their sweet words, but there is nothing real. Because of love and greed, they are drawn by desire, so they approach them. The above briefly describes the five faults of indulgence, these five faults are inseparable from indulgence, therefore gods and humans should abandon indulgence. This act of indulgence hinders the path to Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), the indulgent person will fall into evil realms after death, and be reborn in hell (Naraka, a place of suffering in Buddhism), hungry ghosts (Preta, beings suffering from greed in Buddhism), and the animal (Tiryak, referring to animals in Buddhism) realm. Because of indulgence, one will suffer such faults, this is the fifth fault.
'Therefore, the wise should stay away from indulgence, if one abandons indulgence, there will be five merits. What are the five? That is, righteous conduct, uprightness and faith in one's mind, doing what should be done, not doing what should not be done, always staying focused, and doing beneficial things at all times. Abandoning indulgence is like staying away from poison, being able to clearly understand the past, present and future three worlds. This is the initial merit of non-indulgence, because of non-indulgence one can obtain this merit.
'In addition, non-indulgence has a second merit. What is the second? That is, being able to distinguish between what is important and what is not. Approaching good teachers (Kalyanamitra, referring to good teachers and friends who guide people to the right path), often doing good deeds; staying away from bad teachers, not doing bad deeds, because those bad deeds will be disliked and criticized by good people. If you see bad people, stay away from them, if you see people with merit, get close to them. By cultivating good behavior in this way, one will not fall into evil realms. This is the second merit of non-indulgence, because of non-indulgence one can obtain this merit.
'In addition, non-indulgence has a third merit. What is the third? That is, being cautious. Even if it means giving up one's life, do not rely on women, do not believe their words. They often show themselves in various appearances and postures, all women have two kinds of bondage, with which they bind the world. Only see their beauty, do not believe their words, those who are wise should observe women in this way. After observing them correctly in this way, even if they see their singing, dancing, laughter, games and gorgeous decorations, their hearts will not be greedy and attached. All indulgence comes from women, all women
，是半放逸。若有能離婦女放逸，則能渡于生死大海。人世界中，人皆說言：「不放逸者得名好人。」此不放逸第三功德，不放逸故得此功德。
「『又不放逸第四功德。何者第四？所謂謹慎不放逸者，謂于富樂欲等不信，觀知無常，作如是知：「此欲無常，轉動不定，則不可信，不久破壞，不久失滅。」如是不信安隱之事，故不放逸。一切安隱為病所壞，如是于少亦不生信，一切少年為老所壞，是故於少不生慢心。如是于命亦不生信，不生慢心，不作惡業。何以故？必為死王所劫奪故。是故不信一切有為生死之法，以不信故，不放逸行。此不放逸第四功德，不放逸故得此功德。
「『又不放逸第五功德。何者第五？所謂恒常親近聖人愛樂智故，歸依三寶，聞法思義，彼臨死時，不生怖畏。以知死相、知退相故，不生怖畏。聞義天子則知退相，人慾死時則知死相，如是知故，知生惡道、知生善道，作如是知：「我生善道。」「我生惡道。」若臨死時，惡道相出，則能方便令心清凈，心清凈故，惡道相滅，善道相現。此不放逸第一勝果，甚為難得，諸親善中，此亦最勝。此不放逸第五功德，不放逸故得此功德。』
「爾時，彼處善時鵝王頌彼如來迦迦村陀佛所說偈言：
「『已離欲如來， 讚歎
【現代漢語翻譯】 現代漢語譯本：『這是半放逸。如果有人能夠遠離對婦女的放逸，就能渡過生死大海。在人世間，人們都說：「不放逸的人才能獲得好名聲。」這是不放逸的第三個功德，因為不放逸才能獲得這個功德。 『又一個不放逸的第四個功德。什麼是第四個功德？就是謹慎不放逸的人，對於富裕享樂等不信任，觀察到它們是無常的，這樣認識到：「這些享樂是無常的，變化不定，所以不可信任，不久就會破壞，不久就會消失。」像這樣不信任安穩的事情，所以不放逸。一切安穩都會被疾病破壞，因此對於年少也不產生信任，一切少年都會被衰老破壞，所以對於年少不產生傲慢之心。像這樣對於生命也不產生信任，不產生傲慢之心，不做惡業。為什麼呢？因為必定會被死王所劫奪。所以不信任一切有為的生死之法，因為不信任，所以實行不放逸。這是不放逸的第四個功德，因為不放逸才能獲得這個功德。 『又一個不放逸的第五個功德。什麼是第五個功德？就是經常親近聖人，喜愛智慧，歸依三寶（佛、法、僧），聽聞佛法並思考其意義，這樣的人在臨死的時候，不會產生恐懼。因為知道死亡的徵兆、知道衰退的徵兆，所以不產生恐懼。聞義天子知道衰退的徵兆，人在將要死亡的時候知道死亡的徵兆，像這樣知道，知道會生於惡道、知道會生於善道，這樣認識到：「我會生於善道。」或者「我會生於惡道。」如果在臨死的時候，惡道的徵兆出現，就能方便地使內心清凈，內心清凈了，惡道的徵兆就會消失，善道的徵兆就會顯現。這是不放逸的第一殊勝果報，非常難得，在各種親善之中，這也是最殊勝的。這是不放逸的第五個功德，因為不放逸才能獲得這個功德。』 『當時，在那裡，善時鵝王用偈頌讚美迦迦村陀佛（Kakacunda Buddha）所說的偈語： 『已經遠離慾望的如來（Tathagata），讚歎
【English Translation】 English version: 『This is half-non-negligence. If one can be free from negligence regarding women, then one can cross the ocean of birth and death. In the human world, people all say, 『Those who are non-negligent obtain a good name.』 This is the third merit of non-negligence; one obtains this merit because of non-negligence. 『Again, the fourth merit of non-negligence. What is the fourth? It is that those who are cautious and non-negligent do not trust in wealth and pleasure, etc., observing and knowing their impermanence, making such a realization: 『These pleasures are impermanent, constantly changing, and therefore untrustworthy; they will soon be destroyed, soon lost and extinguished.』 Not trusting in secure things in this way is why one is non-negligent. All security is destroyed by disease, so one does not trust in youth either; all youth is destroyed by old age, so one does not generate arrogance regarding youth. Likewise, one does not trust in life either, does not generate arrogance, and does not commit evil deeds. Why? Because one will inevitably be seized by the King of Death. Therefore, one does not trust in all conditioned dharmas of birth and death; because of this lack of trust, one practices non-negligence. This is the fourth merit of non-negligence; one obtains this merit because of non-negligence. 『Again, the fifth merit of non-negligence. What is the fifth? It is that one constantly draws near to noble people, loves wisdom, takes refuge in the Three Jewels (Buddha, Dharma, Sangha), hears the Dharma and contemplates its meaning; such a person, at the time of death, does not generate fear. Because one knows the signs of death and the signs of decline, one does not generate fear. The Deva of Hearing Meaning knows the signs of decline; when a person is about to die, they know the signs of death; knowing in this way, one knows that one will be born in a bad destination, knows that one will be born in a good destination, making such a realization: 『I will be born in a good destination,』 or 『I will be born in a bad destination.』 If, at the time of death, the signs of a bad destination appear, one can skillfully purify the mind; because the mind is purified, the signs of a bad destination disappear, and the signs of a good destination appear. This is the first and foremost result of non-negligence, extremely rare to obtain; among all kinds of kindness, this is also the most excellent. This is the fifth merit of non-negligence; one obtains this merit because of non-negligence.』 『At that time, in that place, the Good Time Goose King praised the verses spoken by Kakacunda Buddha (Kakacunda Buddha) with a verse: 『The Tathagata (Tathagata) who has already departed from desire, praises
不放逸， 毀呰放逸行， 所至生死處。 不放逸解脫， 放逸故受苦， 此放逸繫縛， 愚者不能斷。 不放逸善人， 則生於天中， 于天中放逸， 故退時心悔。 一切放逸者， 生死不得脫， 放逸第一罥， 能縛令流轉。 作所不應作， 不作所應作， 一切放逸者， 所作皆顛倒。 尚不作世法， 何況出世法， 是故諸智者， 不讚放逸行。 以是故不應， 行放逸之行， 如是放逸行， 是惡道初使。 若有能捨離， 苦惱之藏處， 如是勇健者， 能渡有大海。』
「善時鵝王為彼天主牟修樓陀並諸天眾，如是已說過去舊法，利益天人。又彼鵝王現為天主牟修樓陀復更說法，作如是言：『有五種法對治沙門放逸之行。何等為五？所謂一切放逸行者皆受苦惱。如是之人隨何放逸，能致苦惱。舍彼放逸，知彼過已，修行功德，舍離彼故，無不饒益；不受苦惱，不善惡業則不增長，修行正行。此是沙門初對治法，放逸對治。
「『又復沙門第二對治，對治放逸。何者第二？謂見實義。實見之人，一切心意皆悉決定，如實而見。如實見故，不行放逸，以如實見放逸過故。此是第二放逸對治。
【現代漢語翻譯】 現代漢語譯本 不放逸： 沉溺於放逸，會招致生死輪迴，無論去到哪裡。 不放逸能帶來解脫，放逸則導致痛苦。 這放逸是一種束縛，愚笨的人無法斬斷。 不放逸的善良之人，會往生到天界。 在天界中放逸，退墮時會感到後悔。 一切放逸的人，都無法從生死中解脫。 放逸是第一道羅網，能束縛眾生使其流轉生死。 做不應該做的事，不做應該做的事， 一切放逸的人，所作所為都是顛倒的。 連世間法都不能做好，更何況是出世間法呢？ 因此，有智慧的人，都不會讚歎放逸的行為。 因此，不應該沉溺於放逸的行為， 這樣的放逸行為，是通往惡道的最初使者。 如果有人能夠捨棄，苦惱的聚集之處， 這樣的勇猛之人，才能渡過存在的苦海。
善時鵝王為彼天主牟修樓陀（Maheshvara，自在天主）以及諸天眾，如此宣說了過去的古老法則，利益天人和阿修羅。鵝王化身的天主牟修樓陀再次說法，這樣說道：『有五種方法可以對治沙門（Shramana，修行者）的放逸行為。哪五種呢？就是一切放逸的行為都會導致苦惱。這樣的人無論沉溺於哪種放逸，都會導致苦惱。捨棄那些放逸，認識到放逸的過患，修行功德，因為捨棄放逸的緣故，沒有什麼是不能利益的；不會遭受苦惱，不善的惡業就不會增長，修行正當的行為。這是沙門最初對治放逸的方法，對治放逸。』
『此外，沙門第二種對治放逸的方法，是對治放逸。哪種是第二種呢？就是見到真實的意義。真正見到實義的人，一切心意都會堅定，如實地去看待事物。因為如實地去看待事物，就不會放逸，因為如實地看到了放逸的過患。這是第二種對治放逸的方法。』
【English Translation】 English version Non-negligence: Indulging in negligence leads to the cycle of birth and death, wherever one goes. Non-negligence brings liberation, while negligence leads to suffering. This negligence is a bondage that fools cannot sever. Good people who are non-negligent are born in the heavens. Negligence in the heavens leads to regret upon falling. All who are negligent cannot escape from birth and death. Negligence is the foremost snare, binding beings and causing them to transmigrate. Doing what should not be done, not doing what should be done, All who are negligent, their actions are inverted. They cannot even manage worldly affairs, let alone supramundane ones. Therefore, the wise do not praise negligent conduct. Therefore, one should not indulge in negligent conduct, Such negligent conduct is the initial messenger of the evil paths. If one can abandon the source of suffering and affliction, Such a courageous one can cross the ocean of existence.』
At that time, the Swan King spoke to the Deva Lord Maheshvara (自在天主, The Great Lord) and the assembly of devas, thus expounding the ancient Dharma, benefiting devas and humans. The Swan King, manifested as the Deva Lord Maheshvara, further taught, saying: 『There are five ways to counteract the negligent conduct of a Shramana (修行者, Ascetic). What are the five? Namely, all negligent conduct leads to suffering. Whichever negligence such a person indulges in, it will lead to suffering. Abandoning that negligence, recognizing its faults, cultivating merit, because of abandoning that negligence, there is nothing that cannot be benefited; one will not suffer, unwholesome karma will not increase, and one will cultivate righteous conduct. This is the Shramana's first method of counteracting negligence, counteracting negligence.』
『Furthermore, the Shramana's second method of counteracting negligence is to counteract negligence. What is the second? It is seeing the true meaning. One who truly sees the real meaning, all their thoughts and intentions will be firm, seeing things as they truly are. Because of seeing things as they truly are, one will not be negligent, because one has truly seen the faults of negligence. This is the second method of counteracting negligence.』
「『又復沙門第三對治，對治放逸。何者第三？所謂親近不放逸者，受戒持戒。如彼所行如是而行，如彼所作亦如是作。于持戒者常與同處，于破戒者舍而不近。是故放逸，一切皆無。此是第三放逸對治。
「『又復沙門第四對治，對治放逸。何者第四？謂求智故，常近智者、常樂智者，舍離放逸。近不放逸如是謹慎不放逸者，樂近苦遠，彼善男子恒常如是不放逸行。此是第四放逸對治。
「『又復沙門第五對治，對治放逸。何者第五？所謂有王、若王大臣執放逸者，與其罪罰或斷其命，或時盡奪一切財物，或時與杖，或截其手。如是種種與放逸者異異刑罰，彼既見已，心生怖畏。以怖畏故，舍離放逸，不放逸行。如是對治舍離放逸，以見他人受如是罰，生怖畏故。隨順法行，畏行放逸墮于地獄，是故不作一切惡行。此是第五放逸對治。如是放逸，于天於人則非安隱。』
「彼多天眾聞是經已，舍離放逸。牟修樓陀夜摩天王既聞鵝王所說經已，起隨喜心，復共天眾飛昇虛空，如其本來，還如是去。自余諸天，有在廣池更受樂者，有向林中而受樂者。既入園林種種受樂，如是乃至愛善業盡。善業盡故，于彼處退。彼處退已，如自業行，或墮地獄、或墮餓鬼、或墮畜生。若以餘業生於人中，則生
【現代漢語翻譯】 現代漢語譯本 『此外，沙門（指修行者）還有第三種對治（指克服）放逸（指懈怠）的方法，那就是對治放逸。什麼是第三種呢？就是親近不放逸的人，接受戒律並遵守戒律。像那些不放逸的人一樣行動，像他們一樣做事。對於持戒的人，經常和他們在一起；對於破戒的人，捨棄他們而不接近。因此，一切放逸都沒有了。這是第三種對治放逸的方法。 『此外，沙門還有第四種對治放逸的方法，那就是對治放逸。什麼是第四種呢？就是爲了追求智慧，經常親近有智慧的人，經常喜愛智慧，捨棄遠離放逸。親近不放逸的人，像這樣謹慎而不放逸的人，喜歡親近善，遠離苦難。那些善良的男子總是這樣不放逸地修行。這是第四種對治放逸的方法。 『此外，沙門還有第五種對治放逸的方法，那就是對治放逸。什麼是第五種呢？就是如果有國王或者國王的大臣懲罰放逸的人，給予他們罪罰，或者斷絕他們的生命，或者全部奪走他們的財物，或者用棍杖擊打他們，或者砍斷他們的手。像這樣用各種各樣的刑罰懲罰放逸的人，那些人看到后，心中產生恐懼。因為恐懼的緣故，捨棄遠離放逸，不放逸地修行。像這樣對治舍離放逸，因為看到其他人受到這樣的懲罰，產生恐懼的緣故。順從佛法修行，害怕因為放逸而墮入地獄，所以不做一切惡行。這是第五種對治放逸的方法。像這樣放逸，對於天人和人類來說都不是安穩的。』 那些眾多的天人聽了這部經后，捨棄了放逸。牟修樓陀（Mūṣilinda）夜摩天王（Yāmadeva-rāja，夜摩天之王）聽了鵝王（可能是指佛陀前世）所說的經后，生起隨喜之心，又和天人們一起飛昇到虛空中，像他們原來一樣，就這樣離開了。其餘的那些天人，有的在廣闊的池塘里享受快樂，有的向樹林中去享受快樂。進入園林后享受各種各樣的快樂，像這樣一直到善業結束。善業結束后，從那個地方退下來。從那個地方退下來后，按照自己的業力，或者墮入地獄，或者墮入餓鬼，或者墮入畜生。如果因為剩餘的業力而生在人間，那麼就生……
【English Translation】 English version 『Furthermore, the third antidote for a Śrāmaṇa (monk, ascetic) against heedlessness is to counteract heedlessness. What is the third? It is to associate with those who are not heedless, to receive and uphold the precepts. To act as they act, to do as they do. To always be with those who uphold the precepts, and to abandon and not associate with those who break the precepts. Therefore, all heedlessness is eliminated. This is the third antidote to heedlessness. 『Furthermore, the fourth antidote for a Śrāmaṇa against heedlessness is to counteract heedlessness. What is the fourth? It is to constantly approach the wise, to constantly delight in wisdom, and to abandon heedlessness for the sake of seeking wisdom. Approaching those who are not heedless, being as cautious and un-heedless as they are, delighting in approaching goodness and staying far from suffering. Those virtuous men constantly practice in this un-heedless manner. This is the fourth antidote to heedlessness. 『Furthermore, the fifth antidote for a Śrāmaṇa against heedlessness is to counteract heedlessness. What is the fifth? It is that if there is a king or a minister of the king who punishes those who are heedless, giving them penalties, or taking their lives, or completely seizing all their possessions, or striking them with a staff, or cutting off their hands. In this way, various punishments are given to those who are heedless. Having seen this, they develop fear in their hearts. Because of fear, they abandon heedlessness and practice non-heedfulness. Thus, heedlessness is counteracted and abandoned because they have seen others receive such punishments and have developed fear. They follow the Dharma (law, teachings) and fear that heedlessness will cause them to fall into hell. Therefore, they do not commit any evil deeds. This is the fifth antidote to heedlessness. Thus, heedlessness is not safe for gods or humans.』 Having heard this sutra (discourse, scripture), those many gods abandoned heedlessness. Mūṣilinda (Mūṣilinda) Yāmadeva-rāja (Yāmadeva-rāja, King of the Yama Heaven), having heard the sutra spoken by the Swan King (possibly referring to a previous life of the Buddha), arose with joy and, together with the gods, flew up into the sky, and departed as they had come. The remaining gods, some enjoyed pleasure in the wide ponds, and some went to the forests to enjoy pleasure. Having entered the gardens, they enjoyed various pleasures, until their good karma was exhausted. When their good karma was exhausted, they fell from that place. Having fallen from that place, according to their own karma, they fell into hell, or into the realm of hungry ghosts, or into the realm of animals. If, due to remaining karma, they are born among humans, then they are born…
第一富樂之處，黠慧利根，多所知見，有智慧命，以有智慧是故大富，為王所愛。以餘業故。
「成就地竟。
「又彼比丘知業果報，觀夜摩天所有地處。彼見聞知：復有地處名光明圍。眾生何業生於彼處？彼見聞知或天眼見：若善男子曾聞法義，受戒持戒，正見不邪，不惱亂他，心意正直，不殺不盜，如前所說，復舍邪淫，畏邪行故，乃至不觀畫婦女像，常行善業，善修凈命。如是之人身壞命終生於善道，天世界中，光明圍處。生彼處已，善業力故，天妙境界五欲功德種種受樂，六根所使，樂見園林。如是如是見種種法，如是如是六根增上。以增上故，則能驅使地處平正，第一柔軟，七寶間雜，甚可愛樂。彼地之中若有樹生，觸極軟滑，金果銀葉，勝觸香味皆悉具足。如是天果，如意出香，如意生味。
「彼處諸天若有是心，欲令彼果如意出酒，即有觸香色味具足天之美酒，從果流出在於樹下。時彼諸天共天女眾執珠寶器，承而飲之。如是天酒有下中上，香味觸等。業無量故，如彼業因，如是得酒，有下中上。又復余天有無量種受五欲樂，為放逸燒，樂見園林歌舞喜笑，處處遊戲相隨而行，向彼園林。如是如是，隨所行道，見異異種微妙之色。彼所得味，有無量種無量分別種種勝味。彼所嗅香，
【現代漢語翻譯】 現代漢語譯本：第一種富足快樂的境地是，擁有敏銳的智慧和理解力，博學多聞，具備智慧的生命，因為擁有智慧所以非常富有，受到國王的喜愛。這是由於過去所造的善業所致。
『成就地的描述到此結束。
『此外，那位比丘瞭解業的果報，觀察夜摩天（Yama Heaven，六慾天之一）的所有境地。他看到並瞭解到：還有一處境地名為光明圍（Guangming Wei，名稱）。眾生因為什麼樣的業而生於彼處呢？他看到並瞭解到，或者通過天眼看到：如果善男子曾經聽聞佛法，受持戒律，具有正見而不邪見，不惱亂他人，心意正直，不殺生不偷盜，如前面所說的那樣，並且捨棄邪淫，因為畏懼邪惡的行為，甚至不觀看描繪婦女的畫像，經常行善業，努力修持清凈的梵行。這樣的人在身壞命終之後，會生於善道，也就是天界之中，光明圍處。生於彼處之後，憑藉善業的力量，享受天界美妙的境界，五欲功德種種的快樂，六根所感受到的快樂，喜歡觀看園林。像這樣，他們看到種種的法，像這樣，他們的六根得到增長。因為這種增長，他們能夠驅使地處變得平整，極其柔軟，用七寶裝飾，非常可愛。在那片土地之中，如果生長出樹木，觸感極其柔軟光滑，結出金色的果實和銀色的葉子，美好的觸感、香味都完全具備。這樣的天果，能夠如意地散發出香味，如意地產生味道。
『彼處的天人們如果心想，想要讓這些果實如意地流出美酒，立刻就會有觸感、香味、顏色和味道都具備的天界美酒，從果實中流出，在樹下。這時，那些天人們和天女們一起拿著珠寶器皿，盛著美酒飲用。這樣的天酒有下品、中品和上品，香味和觸感等等也各不相同。因為業力是無量的，就像他們所造的業因一樣，得到的酒也有下品、中品和上品。此外，還有其他的天人享受著無量種類的五欲之樂，被放逸所焚燒，喜歡觀看園林，唱歌跳舞，歡喜嬉笑，到處遊玩，互相跟隨，走向那些園林。像這樣，隨著他們所行走的道路，看到各種各樣微妙的顏色。他們所得到的味道，有無量種類，無量分別，種種美好的味道。他們所嗅到的香味，
【English Translation】 English version: The first place of abundant joy is having sharp wisdom and keen understanding, being learned and knowledgeable, possessing a life of wisdom. Because of having wisdom, one is greatly wealthy and loved by the king. This is due to residual karma.
'The description of the accomplished realm ends here.
'Furthermore, that Bhikkhu understands the karmic consequences, observing all the realms of the Yama Heaven (one of the six desire realms). He sees and knows: there is also a realm called Guangming Wei (name). What karma causes beings to be born in that place? He sees and knows, or sees through his divine eye: if a virtuous man has heard the Dharma, received and upheld the precepts, has right view and not wrong view, does not disturb others, is upright in mind, does not kill or steal, as previously mentioned, and also abandons sexual misconduct, fearing evil deeds, even refraining from looking at paintings of women, constantly performing good deeds, diligently cultivating a pure life. Such a person, after the destruction of the body and the end of life, is born in a good path, in the heavenly world, in the place of Guangming Wei. Having been born there, by the power of good karma, they enjoy the wonderful realms of the heavens, the various pleasures of the five desires, the pleasures experienced by the six senses, and delight in viewing gardens. In this way, they see various Dharmas, and in this way, their six senses are enhanced. Because of this enhancement, they are able to make the land level, extremely soft, adorned with the seven treasures, and very lovely. In that land, if trees grow, the touch is extremely soft and smooth, bearing golden fruits and silver leaves, with excellent touch, fragrance, and taste all complete. Such heavenly fruits, as desired, emit fragrance and produce taste as desired.
'If the devas (gods) in that place have the thought, wishing to have these fruits produce wine as desired, immediately there will be heavenly wine with touch, fragrance, color, and taste all complete, flowing from the fruits under the trees. At that time, those devas together with the heavenly women hold jeweled vessels, receiving and drinking the wine. Such heavenly wine has lower, middle, and upper grades, with different fragrances and touches, etc. Because karma is immeasurable, according to their karmic causes, they obtain wine that is lower, middle, and upper grade. Furthermore, other devas enjoy immeasurable kinds of the pleasures of the five desires, being burned by indulgence, delighting in viewing gardens, singing, dancing, laughing joyfully, playing everywhere, following each other, and walking towards those gardens. In this way, as they walk along the path, they see various kinds of subtle colors. The tastes they obtain are of immeasurable kinds, immeasurable distinctions, and various excellent tastes. The fragrances they smell,
有無量種無量分別種種妙香。與心相應。彼憶念觸，有無量種無量分別受樂相應天妙之觸。彼天所聞天妙音聲，有無量種無量分別心樂相應，聞已歡喜，第一持戒勝善業故。五欲功德皆悉具足而受樂行，彼天如是受樂行故，乃經久時，如是受樂，不知厭足。
「復更遠見，名心樂林，無量百千寶樹莊嚴。彼心樂林如是可愛，枝葉根莖各各別別。一廂銀林，其白如雪，名銀樹林，其光猶如閻浮提中月之光明。彼一一樹端嚴殊妙，天若見者，心則受樂。又復一廂，赤色猶如迦雞檀那，甚赤無比，有赤光明，其葉亦赤。如是葉等，和合成林，如是赤林極為可愛。彼林赤故，遍照虛空一切皆赤。又復一廂名常樂林，其林一廂有青園林，其林普青，青影光明。彼林一廂如是光明，端嚴殊妙，如閻浮提虛空不異，是毗琉璃寶之光明。如是彼處名常樂林。複次一廂是頗梨林，光明清凈根莖枝葉，多有無量流水河池皆悉具足。又彼大林次復一廂，青寶樹林，根莖枝葉青色光明。于樹枝中有種種鳥，鳥種種聲，多有種種妙蓮花池而為莊嚴。彼天園林如是光明，端嚴勝妙。
「爾時，彼處光明圍地一切諸天自身光明，為欲遊戲受諸樂故，向心樂林。于彼林中游戲受樂，愛林所繫，五欲功德，受天快樂，不知厭足。又復遊戲種種
【現代漢語翻譯】 現代漢語譯本：有無量種、無量分別的各種美妙香氣，與心意相應。他們憶念、接觸到的是，有無量種、無量分別的感受快樂相應的天的美妙觸感。那些天人所聽到的天的美妙聲音，有無量種、無量分別，與心意快樂相應，聽了之後心生歡喜，這是因為他們第一持戒，有殊勝的善業的緣故。五欲的功德都完全具備，並享受快樂，那些天人像這樣享受快樂，經過了很久的時間，這樣享受快樂，卻不知道厭倦。
『他們又遠遠地看見，名為心樂林（讓人內心快樂的樹林），用無量百千的寶樹來莊嚴。那心樂林是如此可愛，枝、葉、根、莖各自不同。一邊是銀林，其白色如雪，名為銀樹林，它的光芒猶如閻浮提（Jambudvipa，我們所居住的娑婆世界）中月亮的光明。那一棵棵樹都端正美妙，天人如果看見，內心就會感到快樂。又一邊，赤色猶如迦雞檀那（Karketana，赤珠），非常紅，無與倫比，有紅色的光芒，它的葉子也是紅色的。這樣的葉子等，和合而成樹林，這樣的赤林極為可愛。因為這片樹林是紅色的，所以遍照虛空，一切都變成紅色。又一邊名為常樂林（永遠快樂的樹林），這片樹林的一邊有青色的園林，這片樹林普遍是青色的，有青色的影子和光明。這片樹林的一邊是如此光明，端正美妙，和閻浮提的虛空沒有什麼不同，是毗琉璃寶（Beryl，一種寶石）的光明。像這樣，那個地方名為常樂林。其次一邊是頗梨林（水晶林），光明清凈，根、莖、枝、葉，有很多無量的流水、河流、池塘，都完全具備。又那片大樹林，其次一邊，是青寶樹林，根、莖、枝、葉都是青色的光明。在樹枝中，有各種各樣的鳥，鳥發出各種各樣的聲音，有很多各種各樣的美妙蓮花池來作為莊嚴。那些天人的園林是如此光明，端正美妙。
『這時，那個地方光明圍繞，一切諸天用自身的光明，爲了遊戲，享受各種快樂的緣故，向心樂林走去。在那片樹林中游戲，享受快樂，被樹林所繫縛，享受五欲的功德，享受天的快樂，不知道厭倦。又繼續遊戲各種各樣。
【English Translation】 English version: There are immeasurable kinds of immeasurable and diverse wonderful fragrances, corresponding to the mind. Their recollection and contact are with immeasurable kinds of immeasurable and diverse heavenly exquisite touches corresponding to the enjoyment of pleasure. Those heavenly beings hear heavenly exquisite sounds, which are immeasurable kinds of immeasurable and diverse, corresponding to the joy of the mind. Having heard them, they rejoice, because they primarily uphold the precepts and have supremely virtuous karma. The merits of the five desires are all fully possessed, and they enjoy pleasure. Those heavenly beings enjoy pleasure in this way, and after a long time, they enjoy pleasure in this way, without knowing satiety.
'Furthermore, they see in the distance a forest named Mind-Pleasure Forest (a forest that brings joy to the mind), adorned with immeasurable hundreds of thousands of precious trees. That Mind-Pleasure Forest is so lovely, with branches, leaves, roots, and stems each distinct. On one side is a silver forest, its whiteness like snow, named Silver Tree Forest, its light like the light of the moon in Jambudvipa (the world we live in). Each and every tree is upright and exquisite, and if the heavenly beings see them, their minds will experience joy. On another side, the red color is like Karketana (red pearl), exceedingly red, unparalleled, with red light, and its leaves are also red. Such leaves and so on, combined to form a forest, such a red forest is extremely lovely. Because this forest is red, it illuminates the entire void, and everything becomes red. On another side is named Constant-Joy Forest (a forest of eternal joy), on one side of this forest is a green garden, this forest is universally green, with green shadows and light. One side of this forest is so bright, upright and exquisite, no different from the void of Jambudvipa, it is the light of Beryl (a gemstone). Like this, that place is named Constant-Joy Forest. Next, on one side is Crystal Forest (a crystal forest), with bright and pure light, roots, stems, branches, and leaves, there are many immeasurable flowing streams, rivers, and ponds, all fully equipped. And that great forest, next on one side, is a Blue Treasure Tree Forest, the roots, stems, branches, and leaves are all blue light. In the tree branches, there are various kinds of birds, the birds emit various kinds of sounds, there are many various kinds of exquisite lotus ponds to serve as adornments. Those heavenly gardens are so bright, upright, and exquisitely beautiful.
'At this time, that place is surrounded by light, all the heavenly beings use their own light, for the sake of playing and enjoying various pleasures, they go towards the Mind-Pleasure Forest. In that forest, they play and enjoy pleasure, bound by the forest, enjoying the merits of the five desires, enjoying heavenly bliss, without knowing satiety. And they continue to play in various ways.'
受樂，入心樂林。彼林之內有種種色、有種種味、有種種香，花果具足，多有妙蜂莊嚴其林，處處普遍。又復多有可愛鳥眾，種種可愛妙蓮花池，種種可愛樹枝屋舍，散華遍地，地觸柔軟，甚可愛樂。多有無量百千天眾，是故彼處如是端嚴。樹枝屋舍，多有蓮華、流水池河，種種山谷多有諸樹。歌舞喜笑，種種遊戲莊嚴具聲，猶如歌音；微風動林，枝花垂挑。是故彼林如是嚴好。爾時，彼天入彼林中，轉勝歡喜，復更歌舞遊戲喜笑，迭共受樂。於一切時心樂境界，其心恒常念行放逸。
「彼諸天眾如是受樂，乃至久時，復入七寶曼陀羅林。彼林可愛，林中最勝，猶如山王。所有光明勝百千日，繞蓮華池以為莊嚴。曼陀羅林有孔雀王，名曰雜色，種種七寶間錯斑雜，所出音聲普遍彼林。實是菩薩以願力故，生彼天中，為放逸天除放逸故。見彼諸天五境界火之所燒故，住樹枝中，勇猛無畏，生憐愍心告彼天言：『此諸天等多放逸行，不慮後退。此樂欲盡，無常不住。一切天樂速疾已過，如山中河其流迅速而不覺知。心常著樂，以惡愛故。』
「爾時，雜色孔雀鳥王而說偈言：
「『所作如夢見， 住處如見焰， 城如乾闥婆， 天如是著欲。 天為愛所生， 終竟必破壞， 謂樂不可盡
【現代漢語翻譯】 現代漢語譯本 受樂的天人們進入令人心生喜悅的樂林。那片林子里有各種各樣的顏色、味道和香氣，鮮花和果實應有盡有，許多美妙的蜜蜂裝飾著那片林子，處處都是。還有許多可愛的鳥兒，各種各樣可愛的蓮花池，各種各樣可愛的樹枝屋舍，鮮花散落在地上，地面觸感柔軟，非常可愛。有數不清的成百上千的天人，因此那個地方如此端莊美麗。樹枝屋舍，有許多蓮花、流水池河，各種山谷里有許多樹木。歌舞、歡笑，各種遊戲的聲音，像歌聲一樣；微風吹動樹林，樹枝和花朵垂下來。因此那片林子如此美好。那時，那些天人進入那片林中，更加歡喜，又唱歌跳舞，嬉戲歡笑，互相享受快樂。在任何時候，他們的心都沉浸在快樂的境界中，他們的心總是想著享樂，行為放縱。
那些天人就這樣享受快樂，過了很久，又進入七寶曼陀羅林（Mandala林，七種珍寶裝飾的林）。那片林子可愛，是林中最殊勝的，就像山王一樣。所有的光明勝過成百上千個太陽，環繞著蓮花池作為裝飾。曼陀羅林里有一隻孔雀王，名叫雜色（Zase），用各種各樣的七寶交錯斑駁地裝飾著，它發出的聲音遍佈那片林子。實際上是一位菩薩因為願力的緣故，生到天界中，爲了讓那些放縱的天人去除放縱。他看到那些天人被五種境界之火所焚燒，住在樹枝中，勇敢無畏，生起憐憫之心，告訴那些天人說：『這些天人多麼放縱啊，不考慮將來。這種快樂終將結束，無常而不能持久。一切天上的快樂很快就會過去，就像山中的河流，水流迅速而不被人察覺。他們的心總是執著于快樂，因為邪惡的愛慾。』
那時，雜色孔雀鳥王說了這樣的偈語：
『所作如夢見， 住處如見焰， 城如乾闥婆（Gandharva，一種天神）， 天如是著欲。 天為愛所生， 終竟必破壞， 謂樂不可盡』
【English Translation】 English version The pleasure-receiving Devas (heavenly beings) entered the Joyful Grove, a forest that delights the heart. Within that grove were various colors, tastes, and fragrances, replete with flowers and fruits, adorned with many exquisite bees, everywhere pervasive. Moreover, there were many lovely flocks of birds, various delightful lotus ponds, various charming tree-branch dwellings, with flowers scattered across the ground, the ground soft to the touch, exceedingly delightful. There were countless hundreds of thousands of Devas, hence that place was so dignified and beautiful. The tree-branch dwellings had many lotuses, flowing streams and rivers, and various valleys with many trees. Singing, dancing, laughter, and various playful adornments created sounds like music; a gentle breeze stirred the grove, causing branches and flowers to droop. Therefore, that grove was so beautifully adorned. At that time, those Devas entered that grove, their joy increasing, and they sang, danced, played, laughed, and mutually enjoyed pleasure. At all times, their minds were in a state of joyful experience, their hearts constantly thinking of indulgence and acting recklessly.
Those Devas thus enjoyed pleasure, and after a long time, they entered the Seven-Jeweled Mandala Grove (Mandala Grove, a grove adorned with seven kinds of jewels). That grove was lovely, the most excellent of groves, like a mountain king. All its light surpassed hundreds of thousands of suns, encircling the lotus ponds as adornment. In the Mandala Grove was a peacock king named Zase (Zase), adorned with various seven jewels interspersed and mottled, its voice pervading the grove. In reality, it was a Bodhisattva who, due to a vow, was born in the heavens to remove the indulgence of those reckless Devas. Seeing those Devas burned by the fires of the five sense realms, he dwelt in the tree branches, courageous and fearless, and with a compassionate heart, he told those Devas: 'These Devas are so indulgent, not considering the future. This pleasure will end, it is impermanent and cannot last. All heavenly pleasures quickly pass, like a river in the mountains, its flow swift and unnoticed. Their hearts are always attached to pleasure, because of evil desires.'
At that time, the peacock king Zase spoke these verses:
'What is done is like seeing in a dream, The dwelling place is like seeing flames, A city is like a Gandharva (Gandharva, a type of celestial being) city, The Devas are thus attached to desire. The Devas are born of love, Ultimately, they will be destroyed, Thinking pleasure cannot end.'
， 天如是著欲。 樂不久則失， 如河流速過， 為欲城所誑， 天如是著欲。 如風吹動水， 彼水中見月， 猶如旋火輪， 天如是著欲。 如電之流動， 如鹿愛之焰， 如水沫不堅， 天如是著欲。 如芭蕉葉動， 又亦如象耳， 不善人所愛， 天如是著欲。 如金波迦果， 如有食鐵鉤， 如幻之無常， 天如是著欲。 皆虛誑無物， 暫時不停住， 初時味則甜， 天如是著欲。 唯放逸一味， 是有縛之因， 速使入惡道， 天如是著欲。 愛惡物謂好， 常可畏常妨， 如毒如刀等， 天如是著欲。』
「彼心樂林如是孔雀名雜色王，為調伏天如是說偈。善意願故，于天中生。彼孔雀王用人中物，以為譬喻，為天眾說。何以故？令天聞已，憶本生故；以憶本生，知業果故，修行無常；修無常故，不放逸行。是故雜色孔雀鳥王，以人中喻，為天說法。說何等法？謂無常法。為說欲過，說欲無常。
「爾時，有天聞所說法，憶本前生。以憶本生，知業報故，于少時中不放逸行，生於善意。彼天少時生於善意不放逸行，少時利益、少時安隱，種未來世無量百千安隱生處善業種子，
【現代漢語翻譯】 現代漢語譯本： 天人就是這樣執著于慾望。 快樂不會長久，就像河流快速流過一樣。 被慾望之城所欺騙，天人就是這樣執著于慾望。 就像風吹動水面，在水中看到月亮的倒影一樣。 又像旋轉的火輪，天人就是這樣執著于慾望。 就像閃電的流動，像鹿貪愛的火焰， 像水泡一樣不堅固，天人就是這樣執著于慾望。 就像芭蕉葉的搖動，又像大象的耳朵， 被不善良的人所喜愛，天人就是這樣執著于慾望。 像金波迦果（一種有毒的水果），像有倒鉤的食鐵鉤， 像幻術一樣無常，天人就是這樣執著于慾望。 一切都是虛假的，沒有實質，暫時不會停留， 最初的時候味道是甜美的，天人就是這樣執著于慾望。 只有放逸這一種味道，是束縛的原因， 迅速使人進入惡道，天人就是這樣執著于慾望。 喜愛惡劣的事物卻認為美好，常常令人畏懼，常常成為障礙， 像毒藥像刀劍一樣，天人就是這樣執著于慾望。
孔雀王雜色（名字），爲了調伏天人，像這樣說了偈語。因為善意的願望，所以在天界出生。這孔雀王用人世間的事物作為比喻，為天眾說法。為什麼呢？爲了讓天人聽了之後，回憶起前世的經歷；因為回憶起前世的經歷，知道了業報的因果，所以修行無常；因為修行無常，所以不放逸而行。因此，雜色孔雀鳥王用人世間的比喻，為天人說法。說的是什麼法呢？說的是無常之法。爲了說明慾望的過患，說明慾望的無常。
當時，有天人聽了所說的法，回憶起前世的經歷。因為回憶起前世的經歷，知道了業報的緣故，在很短的時間內不放逸而行，生起了善意。這些天人在很短的時間內生起了善意，不放逸而行，在很短的時間內獲得了利益、獲得了安穩，種下了未來世無量百千安穩生處的善業種子。
【English Translation】 English version: Thus do the Devas (gods) cling to desires. Pleasure is not lasting, like a river swiftly flowing. Deceived by the city of desires, thus do the Devas cling to desires. Like the wind stirring the water, seeing the moon in the water, Like a revolving wheel of fire, thus do the Devas cling to desires. Like the movement of lightning, like the flame loved by the deer, Like a bubble, not firm, thus do the Devas cling to desires. Like the shaking of a banana leaf, and also like an elephant's ear, Loved by the unkind, thus do the Devas cling to desires. Like the fruit of the golden trumpet tree (kind of poisonous fruit), like a barbed iron hook, Like the impermanence of illusion, thus do the Devas cling to desires. All are false and empty, without substance, temporarily not staying, Sweet in taste at first, thus do the Devas cling to desires. Only the taste of indulgence, is the cause of bondage, Quickly leading into evil paths, thus do the Devas cling to desires. Loving bad things, thinking them good, always fearful, always obstructive, Like poison, like swords, thus do the Devas cling to desires.'
The peacock king named Variegated (name), in the pleasure grove of the mind, spoke these verses to subdue the Devas. Because of good intentions, he was born in the heavens. That peacock king used things from the human realm as metaphors to preach to the Devas. Why? To make the Devas remember their past lives upon hearing this; because remembering their past lives, they know the consequences of karma, therefore cultivating impermanence; because cultivating impermanence, they practice without negligence. Therefore, the Variegated Peacock King used human metaphors to teach the Dharma to the Devas. What Dharma did he teach? He taught the Dharma of impermanence. To explain the faults of desire, explaining the impermanence of desire.
At that time, some Devas, hearing the Dharma being taught, remembered their past lives. Because remembering their past lives, knowing the retribution of karma, they practiced without negligence for a short time, giving rise to good intentions. Those Devas, giving rise to good intentions and practicing without negligence for a short time, gained benefit and peace for a short time, planting seeds of good karma for countless future lives in peaceful places.
是故菩薩雜色鳥王說如是法。爾時天眾猶故著樂，入彼林中，以蓮華鬘莊嚴身首，自身光明莊嚴其身，五樂音聲種種受樂。于彼林中，無量河池水流盈滿具足莊嚴，天眾見已，放逸而行，于生老死不生怖畏，歌舞遊戲不知厭足。更入余林，彼林名鬘。鬘林之樹無量百千，其樹枝華種種異色間雜不同，有無量種形相色香種種妙花，枝枝具足。如是妙華大小均等，希奇得所。于彼林中有七寶蜂，其音可愛，在彼華中共天遊戲。彼諸天等，取彼華鬘，共天女眾相擲嬉戲。天及天女本自端正，以著如是妙花鬘故，十倍勝本。迭互一心，于彼林中游戲受樂，折取花枝。其花香氣遍五由旬，有十由旬、二十由旬、三十由旬。如是彼林天香具足，無量種花和集而有。
「爾時，彼天如是遊戲受諸樂已，復向酒河，河名歡喜。其河甚大，彼酒音聲，觸味香色皆悉具足，在河而流。彼天見已，坐河岸上，取而飲之。彼復有鳥，名為常樂，見彼諸天在歡喜河而飲酒故，為說偈言：
「『沒入放逸海， 貪著諸境界， 此酒能迷心， 何用復飲酒？ 為境界火燒， 不知作不作， 園林生貪心， 何用復飲酒？』
「彼常樂鳥見樂酒天在河飲酒，為調伏故，如是說偈。彼天聞已，猶故飲酒，不休不止，心
【現代漢語翻譯】 現代漢語譯本：因此，菩薩化身的雜色鳥王宣說了這樣的佛法。當時，天界的眾生仍然沉溺於享樂之中，進入那片樹林，用蓮花花鬘裝飾自己的頭和身體，自身的光明也裝飾著自身，享受著各種各樣的五種樂器的音樂。在那片樹林中，無數的河流和池塘水流充盈，莊嚴具足，天眾看見后，放縱地行走，對生老病死不再感到恐懼，歌舞嬉戲，不知滿足。他們又進入另一片樹林，那片樹林名叫鬘林。鬘林中的樹木有無數百千棵，樹枝和花朵呈現出各種不同的顏色，相互交錯，有無數種形狀、顏色和香味的美妙花朵，每根樹枝上都長滿了花朵。這些美妙的花朵大小均勻，非常稀有難得。在那片樹林中，有七寶化成的蜜蜂，它們的聲音非常可愛，在花叢中與天人一起嬉戲。那些天人們摘取那些花鬘，與天女們互相投擲嬉戲。天人和天女原本就非常端莊美麗，因為佩戴了這些美妙的花鬘，比原本更加美麗十倍。他們彼此一心，在那片樹林中嬉戲享樂，折取花枝。花朵的香氣遍佈五由旬（yóu xún，古印度長度單位），甚至十由旬、二十由旬、三十由旬。這片樹林天香具足，無數種花朵彙集在一起。 當時，那些天人在這樣嬉戲享受各種快樂之後，又走向酒河，那條河名叫歡喜。那條河非常大，酒的音聲、觸感、味道、香氣和顏色都具備，在河中流動。天人們看見后，坐在河岸上，取酒飲用。那裡又有一種鳥，名叫常樂，看見那些天人在歡喜河邊飲酒，爲了調伏他們，就說了這樣的偈語： 『沉沒在放逸的海洋里，貪戀執著各種境界，這種酒能迷惑心智，為何還要再飲酒？被境界之火焚燒，不知道該做什麼不該做什麼，園林引發貪心，為何還要再飲酒？』 那隻名叫常樂的鳥，看見沉溺於酒樂的天人在河邊飲酒，爲了調伏他們，就這樣說了偈語。那些天人聽了之後，仍然繼續飲酒，沒有停止，他們的心...
【English Translation】 English version: Therefore, the Bodhisattva, in the form of a variegated bird king, spoke such Dharma. At that time, the heavenly beings were still attached to pleasure, entering that forest, adorning their heads and bodies with lotus garlands, their own light adorning themselves, enjoying various kinds of music from the five instruments. In that forest, countless rivers and ponds flowed full and adorned, the heavenly beings, seeing this, walked about indulgently, no longer fearing birth, old age, sickness, and death, singing, dancing, and playing without satisfaction. They entered another forest, named Garland Forest (Mán Lín). The trees in Garland Forest numbered countless hundreds of thousands, their branches and flowers displaying various different colors, intermingled and diverse, with countless kinds of shapes, colors, and fragrances of wonderful flowers, each branch fully adorned. These wonderful flowers were of uniform size, rare and well-placed. In that forest were seven-jeweled bees, their sounds lovely, playing with the heavenly beings among the flowers. Those heavenly beings took those flower garlands, playfully throwing them at the heavenly women. The heavenly beings and heavenly women were originally beautiful, but because they wore such wonderful flower garlands, they were ten times more beautiful than before. They were of one mind with each other, playing and enjoying themselves in that forest, breaking off flower branches. The fragrance of the flowers spread for five yojanas (yóu xún, an ancient Indian unit of distance), or even ten yojanas, twenty yojanas, thirty yojanas. Thus, that forest was filled with heavenly fragrance, with countless kinds of flowers gathered together. At that time, after those heavenly beings had thus played and enjoyed various pleasures, they went again to the River of Wine, the river named Joy (Huān Xǐ). That river was very large, and the sound, touch, taste, fragrance, and color of the wine were all complete, flowing in the river. The heavenly beings, seeing this, sat on the riverbank, taking the wine and drinking it. There was also a bird there, named Constant Joy (Cháng Lè), seeing those heavenly beings drinking wine by the River of Joy, spoke the following verse in order to subdue them: 'Submerged in the ocean of indulgence, greedy and attached to various realms, this wine can delude the mind, why drink it again? Burned by the fire of the realms, not knowing what to do or not to do, the garden generates greed, why drink it again?' That bird named Constant Joy, seeing the heavenly beings indulging in wine and pleasure by the river, spoke the verse in this way in order to subdue them. After those heavenly beings heard it, they still continued to drink wine, without stopping, their minds...
生歡喜。自身光明周圍如鬘，復以花鬘莊嚴身體，飲酒遊戲不知厭足。五欲功德，五樂音聲，歌舞遊戲，次第復向華枝舍林，希望欲樂，故到彼林，共天女眾歌舞喜笑。
「爾時，彼天見彼樹林眾花具足，心生歡喜。以先聞故，見則歡喜。如是勝妙可愛園林，有七寶蜂而為莊嚴，天眾見已，生希有心，回眼普看，不生厭足。彼天女眾皆亦如是，見五千種百千分別華舍具足，彼諸天女見則入中，歌舞遊戲而受快樂。彼樹枝葉甚可愛樂，密覆如屋。彼眾樹枝是種種寶，所謂枝者，毗琉璃枝，金葉所覆，若金枝屋，毗琉璃葉之所覆蔽，迦雞檀那妙好色果具足而有。迦雞檀那青寶樹枝，銀色葉覆。若頗梨樹，金果具足。若彼有樹迦雞檀那以為枝者，青寶葉覆，金果具足。若頗梨樹，頗梨枝屋，金葉密覆，大青寶果具足而有。隨念莊嚴，皆悉可愛，蜂眾圍繞，音聲美妙繞華枝屋。彼枝舍內，如是嚴好，天欲受樂則入其中，以善業故。又，枝舍外種種具足，有蓮華池，蓮花金葉，皆毗琉璃，青寶為須，白銀為臺，周遍林外，無量蜂眾而為莊嚴。鵝鴨鴛鴦、迦曇婆羅出妙音聲，聞者心樂。是故彼林甚為微妙。彼蓮花林其外華池，如鬘不異，寶花枝舍周圍彼林，處處普遍。
「蓮華輪外復有樹林，如是林者有鳥獸住，心皆
【現代漢語翻譯】 現代漢語譯本：生起歡喜心。自身的光明如同花鬘般圍繞，又用花鬘來莊嚴身體，飲酒嬉戲，不知滿足。享受著五欲的功德，聆聽著五種美妙的樂聲，歌唱跳舞嬉戲，然後依次前往華枝舍林（以花為枝條構成的林園），希望得到欲樂，所以來到那片林子，與天女們一同歌舞歡笑。
『那時，那些天人看到那片樹林里各種花朵都盛開著，心中生起歡喜。因為之前就聽說過，所以見到時就感到歡喜。如此殊勝美妙可愛的園林，有七寶蜜蜂作為莊嚴，天人們看到后，心中感到稀有，轉動眼睛四處觀看，怎麼看都不覺得厭倦。那些天女們也都是這樣，看到五千種百千種不同的華舍（以花為材料的房屋）都具備，那些天女們看到后就進入其中，歌舞嬉戲，享受快樂。那些樹的枝葉非常可愛，茂密地覆蓋著，像屋頂一樣。那些樹枝是用各種寶物製成的，所謂的樹枝，有的是毗琉璃（一種寶石）的枝條，被金色的葉子覆蓋；有的是金色的枝條，被毗琉璃的葉子覆蓋；還有迦雞檀那（一種香木）的美好顏色的果實。有的是迦雞檀那青寶樹的枝條，被銀色的葉子覆蓋。有的是頗梨（水晶）樹，結著金色的果實。有的是迦雞檀那作為枝條的樹，被青寶的葉子覆蓋，結著金色的果實。有的是頗梨樹，用頗梨的枝條做成房屋，被金色的葉子茂密地覆蓋著，結著大青寶的果實。隨著念頭而莊嚴，都非常可愛，蜜蜂圍繞著，聲音美妙地環繞著華枝屋。那枝舍內，如此莊嚴美好，天人想要享受快樂就進入其中，因為有善業的緣故。而且，枝舍外各種東西都具備，有蓮花池，蓮花是金色的葉子，都是毗琉璃做的，青寶做花蕊，白銀做花臺，遍佈林子的周圍，無數的蜜蜂作為莊嚴。鵝、鴨、鴛鴦、迦曇婆羅（一種鳥）發出美妙的聲音，聽到的人心裡快樂。所以那片林子非常微妙。那蓮花林外面的華池，像花鬘一樣沒有區別，寶花枝舍圍繞著那片林子，處處普遍。』
『蓮花輪外還有樹林，這樣的樹林里有鳥獸居住，心都…』
【English Translation】 English version: They arose with joy. Their own light surrounded them like garlands, and they adorned their bodies with flower garlands, drinking and playing without satiety. Enjoying the merits of the five desires, the five delightful sounds, singing, dancing, and playing, they then proceeded to the Hūa-śākha-vana (forest of flower branches), hoping for sensual pleasures, and so they came to that forest, singing and laughing with the celestial maidens.
'At that time, those devas (gods) saw that the forest was full of various flowers, and their hearts were filled with joy. Because they had heard of it before, they were delighted when they saw it. Such a supremely wonderful and lovely garden, adorned with seven-jeweled bees, the devas, having seen it, felt a sense of wonder, turning their eyes to look around, never tiring of it. The celestial maidens were all the same, seeing five thousand kinds of hundreds of thousands of different Hūa-śākha (flower houses) complete, those celestial maidens entered into them, singing, dancing, and enjoying happiness. The branches and leaves of those trees were very lovely, densely covering like roofs. Those tree branches were made of various jewels, the so-called branches, some were made of Vaiḍūrya (a type of gemstone) branches, covered with golden leaves; some were golden branches, covered with Vaiḍūrya leaves; and there were Kākiṇī-dāna (a type of fragrant wood) with beautifully colored fruits. Some were Kākiṇī-dāna blue jewel tree branches, covered with silver leaves. Some were Sphatika (crystal) trees, bearing golden fruits. Some trees had Kākiṇī-dāna as branches, covered with blue jewel leaves, bearing golden fruits. Some were Sphatika trees, with Sphatika branches forming houses, densely covered with golden leaves, bearing large blue jewel fruits. Adorned according to their thoughts, all were very lovely, surrounded by bees, their voices beautifully encircling the flower branch houses. Inside those branch houses, so adorned and beautiful, the devas, wanting to enjoy pleasure, entered into them, because of their good karma. Moreover, outside the branch houses, all kinds of things were complete, there were lotus ponds, the lotus flowers had golden leaves, all made of Vaiḍūrya, with blue jewel stamens, and silver platforms, surrounding the forest, adorned by countless bees. Geese, ducks, mandarin ducks, and Kadamba birds (a type of bird) emitted wonderful sounds, making those who heard them happy. Therefore, that forest was very subtle. Outside that lotus flower forest, the flower ponds were like garlands, the jewel flower branch houses surrounded that forest, everywhere prevalent.'
'Outside the lotus wheel, there were also forests, in such forests lived birds and beasts, their hearts all...'
歡喜。有在樹下依樹坐者，有遊行者，有在林中食天美果華根等者。果花根等，有第一色香味觸等和合具足。如是鳥獸，雄雌、牝牡皆各相隨。又彼鳥獸聞天歌已，開眼張耳，羽毛皆豎，歡喜心樂。又彼鳥獸，雄雌、牝牡各各相隨，在於樹下柔軟觸地，迭相看面而受快樂，或共遊戲。諸獸嚼咽，牝牡同處，迭相看面，共受快樂。其身皆是七寶間雜，在於林中如是受樂。
正法念處經卷第五十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五十三
元魏婆羅門瞿曇般若流支譯觀天品之三十二(夜摩天之十八)
「又復彼鳥種種形相，見者愛樂，種種憶念、種種受樂。所謂樂者：有銜蓮花，耳聽歌音週迴而行，雄雌相隨而遊戲者。有鳥群住，縱身低縮，聽彼樹枝屋舍中聲，一心聽者。有以嘴銜勝光明寶，在於處處遍遊行者。有七寶身，從於山中聞歌音故，揚翅飛來，為聽歌音，向華枝舍，普遍虛空皆悉嚴好，心歡喜者。復有餘鳥在余林中，種種妙寶莊嚴兩翅，以嘴折取種種敷華，銜來向彼華枝屋者。復于余鳥聞歌音已，共銜寶鬘，有種種色勝妙光明。如是來向華枝屋舍，普遍虛空皆悉嚴妙，如是來者。如是彼林內外鳥獸，有種種色、種種形相，種種具足，皆可愛樂
【現代漢語翻譯】 現代漢語譯本 歡喜。有些（鳥獸）在樹下靠著樹坐著，有些（鳥獸）在林中吃著天上的美味果實和花根等。這些果實和花根等，具備第一等的色、香、味、觸等完美結合的品質。這些鳥獸，雄性和雌性、雄性和雌性都各自相隨。而且這些鳥獸聽到天上的歌聲后，睜大眼睛，豎起耳朵，羽毛都豎起來，歡喜快樂。這些鳥獸，雄性和雌性各自相隨，在樹下柔軟的土地上，互相看著對方的臉而享受快樂，或者一起遊戲。各種野獸咀嚼吞嚥食物，雌性和雄性同處一地，互相看著對方的臉，共同享受快樂。它們的身體都是用七寶裝飾，在林中這樣享受快樂。
《正法念處經》卷第五十二 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第五十三
元魏婆羅門瞿曇般若流支譯《觀天品》之三十二（夜摩天之十八）
『此外，那些鳥有各種各樣的形狀，看到的人都喜愛，（人們）對它們有各種各樣的憶念，（鳥獸們）有各種各樣的享受快樂的方式。所謂的快樂是：有些鳥銜著蓮花，耳朵聽著歌聲，在周圍飛翔，雄性和雌性相隨而遊戲。有些鳥群聚在一起，縱身低頭收縮身體，聽著樹枝和屋舍中的聲音，一心一意地聽著。有些鳥用嘴銜著殊勝光明的寶物，在各處遍佈。有些鳥有著七寶裝飾的身體，從山中聽到歌聲，揚起翅膀飛來，爲了聽歌聲，飛向花枝屋舍，普遍虛空都被裝飾得美好，心中歡喜。還有其他的鳥在其他的樹林中，用各種美妙的寶物裝飾著翅膀，用嘴折取各種各樣的花朵，銜著飛向那些花枝屋舍。還有一些鳥聽到歌聲后，共同銜著寶鬘（用寶石串成的花環），有各種顏色殊勝美妙的光明。就這樣飛向花枝屋舍，普遍虛空都被裝飾得美妙，就這樣飛來。』像這樣，那片樹林的內外，鳥獸有各種各樣的顏色、各種各樣的形狀、各種各樣的具備，都可愛而令人快樂。
【English Translation】 English version Joy. Some (birds and beasts) sit under the trees, leaning against them; some eat heavenly delicious fruits and flower roots in the forest. These fruits and flower roots possess the perfect combination of first-class color, fragrance, taste, and touch. These birds and beasts, male and female, each follow their own kind. Moreover, after hearing the heavenly songs, these birds and beasts open their eyes wide, prick up their ears, and their feathers stand on end, filled with joy and happiness. These birds and beasts, male and female, each follow their own kind, on the soft ground under the trees, looking at each other's faces and enjoying happiness, or playing together. Various beasts chew and swallow food, the female and male stay in the same place, looking at each other's faces, and enjoying happiness together. Their bodies are all adorned with seven treasures, enjoying happiness in the forest in this way.
The Sutra on the Foundation of Mindfulness, Volume 52 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Foundation of Mindfulness
The Sutra on the Foundation of Mindfulness, Volume 53
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 32 on Observing the Heavens (Eighteenth of the Yama Heaven)
'Furthermore, those birds have various shapes, which are loved by those who see them, (people) have various recollections of them, (birds and beasts) have various ways of enjoying happiness. The so-called happiness is: some birds hold lotus flowers in their beaks, listening to the sound of songs, flying around, with the male and female following each other and playing. Some birds gather in groups, stretching and shrinking their bodies, listening to the sounds in the branches and houses, listening with all their hearts. Some birds hold precious and bright treasures in their beaks, spreading them everywhere. Some birds have bodies adorned with seven treasures, hearing the sound of songs from the mountains, raising their wings and flying, in order to listen to the songs, flying towards the flower-branch houses, the entire void is adorned beautifully, and their hearts are filled with joy. There are also other birds in other forests, adorning their wings with various wonderful treasures, breaking off various flowers with their beaks, holding them and flying towards those flower-branch houses. There are also some birds who, after hearing the sound of songs, jointly hold jeweled garlands (flower rings strung with gems), with various colors of excellent and wonderful light. In this way, they fly towards the flower-branch houses, the entire void is adorned beautifully, and they fly in this way.' Like this, inside and outside that forest, the birds and beasts have various colors, various shapes, various possessions, all of which are lovely and joyful.
。彼林殊妙嚴好，如是彼諸天眾在彼林中種種受樂。
「爾時，彼天五樂音聲在彼林中久時遊戲，愛火所燒，猶不厭足，復向余林。彼林名為鳥音聲樂，無量天女以自圍繞，如是歌舞喜笑遊戲，在虛空中手彈箜篌，如是飛行。有在鵝背如是去者，復有餘天乘孔雀者，有在空中坐蓮華臺如是去者，復有餘天乘七寶鳥在虛空中如是去者，一切皆向鳥聲樂林。
「彼如是行，在路未至，種種勝樂皆悉具足，欲至彼林。名實語鳥，為說偈言：
「『乘中業乘勝， 余乘則不然， 人以業乘故， 能遍行三界。 何誰於何處， 何業云何作， 彼則于彼處， 如作受苦樂。 業種種雜雜， 心因緣所作， 無物叵得者， 久時必皆得。 種種異異樂， 由業因緣起， 以業因盡故， 種種樂亦無。 諸有不亡失， 先所作善業， 若欲常得樂， 皆應作餘業。 若心常懈怠， 放逸毒所悶， 放逸天不覺， 未來苦惱處。 一切樂離別， 到大苦惱處， 以能破陰界， 是故名為死。 彼速疾欲來， 能令命盡滅， 天境界所迷， 是故不覺知。』
「彼實語鳥以善心故，憐愍天眾，如是偈說真實之法，
【現代漢語翻譯】 現代漢語譯本： 那片林地非常殊勝美妙，那些天眾就在林中享受各種各樣的快樂。
『那時，天上的五種樂器發出的聲音在那片林中長久地嬉戲，被愛慾之火焚燒，仍然不滿足，又向另一片林地而去。那片林地名為鳥音聲樂林，無數的天女圍繞著他們，像這樣歌舞嬉笑遊戲，在虛空中用手彈奏箜篌，像這樣飛行。有的坐在鵝背上這樣離去，還有的天乘坐孔雀，有的在空中坐在蓮花臺上這樣離去，還有的天乘坐七寶鳥在虛空中這樣離去，一切都向鳥聲樂林而去。
他們像這樣行進，在路上還未到達，各種殊勝的快樂都已經具備，想要到達那片林地。名為實語鳥（Satya-vādin bird，誠實之鳥）的鳥，為他們說了偈語：
『乘著業的工具是殊勝的，其他的乘坐則不然，人們因為業的乘坐，能夠遍行三界。 誰在什麼地方，什麼業如何做，那麼他就在那個地方，像他所做的那樣承受苦樂。 業是種種雜亂的，是心因緣所造作的，沒有東西是得不到的，經過長久的時間必定都能得到。 種種不同的快樂，由業的因緣而生起，因為業的因緣窮盡的緣故，種種快樂也就不存在了。 所有沒有亡失的，是先前所作的善業，如果想要常常得到快樂，都應該再做其他的善業。 如果心常常懈怠，被放逸的毒所迷惑，放逸的天人不會覺察，未來將要前往苦惱之處。 一切快樂都會離別，到達極大的苦惱之處，因為它能夠破壞五陰和十二界，所以叫做死亡。 死亡快速地想要到來，能夠使生命耗盡滅亡，天界的境界使人迷惑，所以不會覺察知道。』
那隻實語鳥因為善心的緣故，憐憫天眾，像這樣用偈語宣說了真實的佛法。
【English Translation】 English version: That grove was exceedingly wonderful and beautiful, and those hosts of devas (devas, gods or deities) enjoyed various pleasures in that grove.
『At that time, the sounds of the five kinds of heavenly music played for a long time in that grove. Burned by the fire of desire, they were still not satisfied and went to another grove. That grove was called Bird Sound Music Grove, surrounded by countless heavenly maidens, singing, dancing, laughing, and playing, playing the konghou (Chinese harp) with their hands in the empty sky, flying like this. Some left riding on the backs of geese, others rode peacocks, some sat on lotus platforms in the air and left like this, and others rode seven-jeweled birds in the empty sky and left like this, all heading towards the Bird Sound Music Grove.
As they traveled like this, on the road before arriving, all kinds of excellent pleasures were fully present, wanting to reach that grove. A bird named Satya-vādin (Satya-vādin bird, truth-speaking bird) spoke these verses:
『Riding the vehicle of karma is excellent, other rides are not so. People, because of the vehicle of karma, can travel throughout the three realms. Whoever, wherever, whatever karma is done, how it is done, then in that place, they will experience suffering and joy according to what they have done. Karma is varied and mixed, created by the causes and conditions of the mind. There is nothing that cannot be obtained; after a long time, everything will surely be obtained. Various different pleasures arise from the causes and conditions of karma. Because the causes of karma are exhausted, various pleasures will also cease to exist. All that is not lost is the good karma previously created. If you want to always have happiness, you should create more good karma. If the mind is always lazy, overwhelmed by the poison of negligence, the negligent devas will not realize the future place of suffering. All pleasures will be separated, reaching a place of great suffering, because it can destroy the skandhas (skandhas, aggregates of existence) and the twelve āyatanas (āyatanas, sense bases), therefore it is called death. Death quickly desires to come, able to exhaust and extinguish life. Deluded by the realm of the devas, they do not realize or know this.』
That Satya-vādin bird, out of kindness, had compassion for the devas, and spoke the true Dharma in these verses.
利益彼天。而天不取，愛覆心故，轉復歡喜，而更前入鳥聲樂林。一切天眾心皆樂見鳥音聲林，如是林者名既如是，復有如是鳥音聲樂。彼林中樹一切是寶，所謂金銀毗琉璃樹，有白銀樹、有頗梨樹、有青寶樹。是平澤中，蓮華之林，彼諸蓮華猶如燈樹，一切種種甚可愛樂。有種種鳥，有無量色、無量形相，寶間雜翅，不可具說。何以故？以心善業無量種故，鳥之形相如是種雜。以心雜故，雜作善業，善業雜故，得如是果，不可具說。以心微細速流轉故，以是因緣不可具說，一切天法皆不可說。
「天業果報今說少分，有好妙欲境界放逸，園林流水、蓮華河池、種種山峰、蓮花之林、鳥及寶等，天女可愛。以業果故，天世界中如是化現。彼此因緣說天可愛，如彼善業所作果報，不失不滅；若不作者，果不可得。復以此因如是說樂。又復彼天如是種種鬘莊嚴身，以香涂身，自身光明，而受快樂，勝歡喜心。如是觀察鳥聲樂林，如是觀見七寶諸樹光明如炎，有種種鳥圍繞彼林。彼鳥詠歌，若天聞之，昔未曾聞如是音聲，既得聞已心喜受樂。彼一切天聞已皆樂。彼如是鳥，有住樹中而詠歌者，有鳥在於蓮花林中而詠歌者，有在花中而詠歌者，有鳥在於蓮華池中而詠歌者。彼天聞已，心生喜樂。若天、天女迭共和合，種
【現代漢語翻譯】 現代漢語譯本 利益彼天（指那些天人）。而天（指這些天人）不取（不接受），因為愛慾覆蓋了他們的心，反而更加歡喜，並繼續向前進入鳥聲樂林（充滿鳥鳴音樂的樹林）。一切天眾的心都樂於見到鳥音聲林，這個林子的名字既然是這樣，就真的有這樣的鳥鳴音樂。那林中的樹都是寶樹，有金樹、銀樹、毗琉璃（一種寶石）樹，有白銀樹、有頗梨（水晶）樹、有青寶樹。在這片平坦的沼澤中，有蓮花之林，那些蓮花就像燈樹一樣，一切都非常可愛。有各種各樣的鳥，有無量的顏色、無量的形狀，翅膀上雜有寶石，無法一一述說。為什麼呢？因為心的善業有無量種，所以鳥的形狀也如此多種多樣。因為心是複雜的，所以造作的善業也是複雜的，善業複雜，所以得到的果報也是這樣，無法一一述說。因為心是微細且快速流轉的，因為這個原因，無法完全述說，一切天界的法則都是不可說的。
『現在稍微說一下天界的業果報應，他們有好妙的慾望境界，放縱享樂，有園林流水、蓮花河池、各種山峰、蓮花之林、鳥和寶物等等，還有可愛的天女。因為業果的緣故，天界中才會這樣顯現。這些因緣說明了天界的可愛，就像那些善業所產生的果報，不會消失也不會磨滅；如果不造作善業，就無法得到這樣的果報。又因為這個原因，才這樣說天界的快樂。而且那些天人還用各種各樣的花鬘來莊嚴自身，用香塗抹身體，自身發出光明，享受快樂，心中充滿無比的歡喜。他們這樣觀察鳥聲樂林，這樣看到七寶樹發出像火焰一樣的光明，有各種各樣的鳥圍繞著那片樹林。那些鳥兒歌唱，天人聽到后，聽到從未聽過的聲音，聽到後心中歡喜，享受快樂。所有天人都樂於聽到這些聲音。那些鳥兒，有的停留在樹中歌唱，有的在蓮花林中歌唱，有的在花中歌唱，有的鳥在蓮花池中歌唱。天人聽到后，心中生起喜悅。如果天人和天女互相結合，』
【English Translation】 English version They benefit those Devas (referring to those heavenly beings). But the Devas (referring to these heavenly beings) do not take it (do not accept it), because their hearts are covered by desire, instead they become even more joyful and continue forward into the Bird-Sound Music Grove (a grove filled with the music of birds). The minds of all the Devas are delighted to see the Bird-Sound Music Grove; since the name of this grove is such, it truly has such bird-sound music. All the trees in that grove are treasure trees, including gold trees, silver trees, Vaidurya (a type of gemstone) trees, silver trees, crystal trees, and blue gem trees. In this flat marshland, there is a grove of lotuses, and those lotuses are like lamp trees, everything is very lovely and delightful. There are all kinds of birds, with immeasurable colors and immeasurable shapes, their wings interspersed with jewels, impossible to describe in detail. Why? Because the good karma of the mind is of immeasurable kinds, so the shapes of the birds are also so diverse. Because the mind is complex, the good deeds performed are also complex, and because good deeds are complex, the resulting rewards are also like this, impossible to describe in detail. Because the mind is subtle and flows quickly, for this reason, it is impossible to fully describe, and all the laws of the heavenly realm are indescribable.
'Now I will briefly speak about the karmic rewards of the heavenly realm, they have wonderful and exquisite realms of desire, indulging in pleasure, with gardens, flowing streams, lotus rivers and ponds, various mountain peaks, lotus groves, birds and treasures, and lovely Deva women. Because of karmic results, the heavenly realm manifests in this way. These causes and conditions explain the loveliness of the heavenly realm, just like the rewards produced by those good deeds, they will not disappear or be destroyed; if one does not perform good deeds, one cannot obtain such rewards. And for this reason, it is said that the heavenly realm is joyful. Moreover, those Devas adorn themselves with various garlands, apply fragrant perfumes to their bodies, emit light from their own bodies, enjoy happiness, and their hearts are filled with boundless joy. They observe the Bird-Sound Music Grove in this way, seeing the seven-jeweled trees emitting light like flames, with various birds surrounding that grove. Those birds sing, and when the Devas hear it, they hear sounds they have never heard before, and upon hearing them, their hearts are joyful and they enjoy happiness. All the Devas are delighted to hear these sounds. Those birds, some stay in the trees and sing, some sing in the lotus groves, some sing in the flowers, and some birds sing in the lotus ponds. When the Devas hear them, joy arises in their hearts. If the Devas and Deva women unite with each other,'
種歌音一切皆止，聽鳥歌聲，心生愛樂。如是彼鳥詠歌音聲普遍山峰，諸山峰中一切諸獸，自體本性喜樂歌音，聞彼歌已，或百或千皆悉前近。既前近已，耳明不動，聽其歌音。有在樹底住聽歌者，有對天草無心欲食，聽歌音者。于彼林中，鳥歌音聲如是可愛，鳥聲樂林可愛如是。又彼林中香甚可愛種種華香，有種種色，隨念皆有，香色聲等隨念皆得。箜篌齊鼓箏笛歌等種種美音，是天音聲，彼鳥之音勝彼天聲一根境界，如是勝故，彼林可愛。
「又彼林中，復有一根境界可愛，所謂天味。隨意所念，得勝果味或天酒味、天藥草味。如是彼林，隨念得味，如是林中，諸味具足。
「又彼林中復有勝法，所謂有山。遊戲彼山，枝網普覆，種種重樓皆是枝網，行而不亂。有無量種七寶雜壁，有無量種彩畫皆遍，多有種種莊嚴天女在重樓上。彼林如是種種莊嚴。又彼園林復有莊嚴。彼林功德，具足已說。今復說山莊嚴可愛具足之相，謂毗琉璃莊嚴其山，山有七種功德具足。何等為七？所謂色聲觸味香等隨念皆得，有隨念樹，七種具足。彼處諸天見彼功德，癡惑迷亂，不見不聞彼鳥說法。
「彼說法鳥，猶如父母所說之法，皆悉決定。天著境界不聞不覺，境界迷故，不受鳥語，行愛曠野。復向大林，為三種
【現代漢語翻譯】 現代漢語譯本： 一切歌聲都停止了，只聽見鳥兒的歌聲，心中生起喜愛和快樂。那鳥兒的歌聲遍佈山峰，山峰中的一切野獸，天性就喜愛歌聲，聽到那歌聲后，成百上千地都來到鳥兒附近。靠近之後，它們豎起耳朵，一動不動地聽著歌聲。有的在樹下住著聽歌，有的對著地上的草，無心去吃，只是聽著歌聲。在那片林中，鳥兒的歌聲是如此可愛，鳥聲悅耳的樹林是如此可愛。而且那片林中，香味非常可愛，有各種各樣的花香，有各種各樣的顏色，隨心所想都能得到，香味、顏色、聲音等等，隨心所想都能得到。箜篌、齊鼓、箏、笛、歌等等各種美妙的聲音，是天上的聲音，但那鳥兒的聲音勝過天上的聲音一根境界，因為這樣勝過，那片樹林才如此可愛。
『而且那片林中，還有一根境界非常可愛，那就是天上的美味。隨心所想，就能得到勝妙的果味，或者天上的酒味、天上的藥草味。像這樣，那片樹林，隨心所想就能得到美味，像這樣的樹林中，各種美味都具備。』
『而且那片林中還有殊勝的妙法，那就是有山。在山中游戲，枝條像網一樣覆蓋著，各種各樣的重樓都是枝條形成的網，行走在其中也不會迷亂。有無數種七寶裝飾的墻壁，有無數種彩繪遍佈，有很多各種各樣裝飾華麗的天女在重樓上。那片樹林就是這樣被各種各樣地裝飾著。而且那片園林還有其他的裝飾。』那片樹林的功德，已經全部說完了。現在再說山莊嚴可愛具足的景象，用毗琉璃裝飾那座山，山有七種功德具足。是哪七種呢？就是顏色、聲音、觸感、味道、香味等等，隨心所想都能得到，有隨心所想的樹，七種都具備。那裡的諸天看到這些功德，癡迷迷惑，看不見也聽不見那鳥兒說法。
『那說法的鳥兒，就像父母所說的話一樣，都是確定的真理。天人們執著于境界，聽不見也感覺不到，因為被境界迷惑，不接受鳥兒的教誨，在愛慾的曠野中行走。又走向大林，爲了三種……』
【English Translation】 English version: All other sounds ceased, only the songs of birds could be heard, and love and joy arose in the heart. The bird's song spread throughout the mountains, and all the beasts in the mountains, who by nature loved song, upon hearing it, came near by the hundreds or thousands. Having drawn near, they perked up their ears and listened to the song without moving. Some stayed under the trees listening to the song, while others, facing the grass on the ground, had no desire to eat, but only listened to the song. In that forest, the bird's song was so lovely, and the forest of delightful bird sounds was so enchanting. Moreover, in that forest, the fragrance was exceedingly lovely, with all kinds of flower scents and various colors, all obtainable at will; fragrance, color, sound, and so on, all could be obtained at will. The sounds of the Konghou (a stringed instrument), drums, zither, flute, songs, and other beautiful sounds were celestial sounds, but the bird's sound surpassed those celestial sounds by one root-realm; because it surpassed them in this way, that forest was so lovely.
'Moreover, in that forest, there was another root-realm that was exceedingly lovely, namely, celestial flavors. At will, one could obtain the most excellent fruit flavors, or celestial wine flavors, or celestial herb flavors. Thus, in that forest, flavors could be obtained at will; in such a forest, all kinds of flavors were complete.'
'Moreover, in that forest, there was also a supreme Dharma, namely, there were mountains. Playing in those mountains, the branches covered them like nets, and the various multi-storied pavilions were all formed by these branch-nets, so that one could walk without getting lost. There were countless kinds of walls adorned with the seven treasures, and countless kinds of colorful paintings were everywhere, with many celestial maidens adorned in various ways on the multi-storied pavilions. That forest was adorned in such various ways. Moreover, that garden had other adornments.' The merits of that forest have all been described. Now, let us describe the appearance of the mountain's adornments, which are lovely and complete: the mountain was adorned with Vaidurya (beryl or lapis lazuli), and the mountain had seven kinds of complete merits. What were the seven? Namely, color, sound, touch, taste, fragrance, and so on, all obtainable at will; there were trees that fulfilled all desires, complete with the seven qualities. The Devas (gods) there, seeing these merits, were infatuated and confused, unable to see or hear the bird preaching the Dharma.
'That bird preaching the Dharma, like the teachings of parents, were all definite truths. The Devas were attached to the realms of sense, unable to hear or perceive, because they were deluded by these realms, and did not accept the bird's teachings, wandering in the wilderness of desire. They turned again towards the great forest, for three kinds of...'
火之所燒然，五怨所使，喜愛所誑，迷於實道，唯有苦樂。苦相似樂，以著如是虛妄樂故，不覺不知，利益說法不受不取，而聽其餘三處行鳥詠歌之聲。謂水行鳥，天可愛色、可愛形相，七寶之身，種種間雜，鵝鴨鴛鴦如是等鳥，種種音聲並水音聲，彼天樂聞美妙聲歌，一切時樂放逸而行。一切諸天愛彼音聲，如是彼天更聞余鳥種種音聲，不聞法音。所謂林行種種諸鳥，孔雀白鴿、莊嚴樹鳥、山谷巖窟所住之鳥，出美妙聲，一切鳥聲皆與相似妙聲之鳥——七寶身鳥，以莊嚴山，兩兩並飛，在虛空中同共出聲。觀彼諸鳥如見莊嚴，彼鳥光明，見者常樂，生愛著心，如是勝勝眾鳥音聲。彼天樂聞有語聲者、有歌聲者、有響聲者，如是無量種種分別跋求之聲，種種異聞，天有欲心，為天女眾之所圍繞，聽彼音聲，于長久時聞聲受樂，更有勝愛覆蔽其心。
「復飲天酒，第一味香皆悉具足，如天所應，從巖窟中如是流出，多有妙蜂皆集酒上。彼諸天等迭互一心，同飲天酒，不相妨礙。復有餘天向蓮華林，蓮華葉中多有天酒，第一天味香觸具足，隨念美味。諸天、天女恣意共飲，歌舞戲笑，迭互一心，共同欲意。彼諸天等，于勝林中游戲受樂，于境界中心不厭足，而復更向毗琉璃寶莊嚴之山。
「彼山多有鵝鴨鴛鴦
【現代漢語翻譯】 現代漢語譯本：被火焰燃燒，被五種怨恨驅使，被喜愛所迷惑，迷失在真實的道路上，只剩下痛苦和快樂。痛苦看起來像快樂，因為執著于這種虛假的快樂，所以不覺察也不知道，對於有益的說法不接受也不採納，卻去聽其他三個地方飛鳥的鳴叫歌唱之聲。他們認為水中的鳥，天上的可愛顏色、可愛形象，七寶之身，各種顏色交雜，鵝、鴨、鴛鴦等等這些鳥，各種聲音以及水的聲音，那些天人喜歡聽美妙的歌聲，總是快樂放縱地生活。一切諸天都喜愛那些聲音，這樣一來，那些天人就更多地聽到其他各種鳥的鳴叫聲，而不聽聞佛法之音。所謂林中飛行的各種鳥，孔雀、白鴿、裝飾樹的鳥、山谷巖洞里居住的鳥，發出美妙的聲音，一切鳥的聲音都與相似美妙聲音的鳥——七寶之身的鳥，用來裝飾山，成雙成對地飛翔，在天空中一起發出聲音。觀看那些鳥就像看到莊嚴的景象，那些鳥的光明，看到的人常常感到快樂，產生愛戀執著之心，像這樣越來越勝妙的各種鳥的聲音。那些天人喜歡聽有說話聲的、有歌唱聲的、有響聲的，像這樣無量種種分別的跋求之聲，種種不同的聲音，天人生起慾望之心，被天女們圍繞著，聽那些聲音，長時間地聽著聲音享受快樂，更加強烈的愛戀覆蓋著他們的心。
『又喝天上的美酒，第一等的味道和香味都具備，正如天人所應享用的，從巖洞中這樣流出來，很多美妙的蜜蜂都聚集在酒上。那些天人們互相一心，共同飲用天酒，互不妨礙。又有其他天人走向蓮花林，蓮花葉中有很多天酒，第一等的天味、香味、觸感都具備，隨心所欲地品嚐美味。諸天和天女們隨意共同飲用，唱歌跳舞嬉戲歡笑，互相一心，共同產生慾望。那些天人們，在美好的樹林中游戲享受快樂，對於眼前的景象心中不厭倦滿足，又再次前往用毗琉璃寶裝飾的山。
『那座山上有很多鵝、鴨、鴛鴦』
【English Translation】 English version: Burned by fire, driven by the five resentments, deluded by love and affection, lost on the path of truth, they only experience suffering and joy. Suffering resembles joy, and because they are attached to such illusory joy, they are unaware and unknowing. They neither accept nor adopt beneficial teachings, but instead listen to the songs and calls of birds in the other three places. They think of water birds, the lovely colors and forms of the heavens, bodies of seven jewels, various colors intermingled, geese, ducks, mandarin ducks, and other such birds, various sounds and the sounds of water. Those devas (gods) love to hear beautiful songs, and always live joyfully and indulgently. All the devas love those sounds, and so those devas hear more and more the calls of various other birds, but do not hear the sound of the Dharma (teachings). The various birds flying in the forests, peacocks, white doves, birds that adorn the trees, birds dwelling in mountain valleys and caves, emit beautiful sounds, all the sounds of birds are similar to the beautiful sounds of birds—birds with bodies of seven jewels, used to adorn the mountains, flying in pairs, making sounds together in the sky. Watching those birds is like seeing a magnificent sight, the light of those birds, those who see them often feel joy, and generate love and attachment in their hearts, like this, the sounds of various increasingly wonderful birds. Those devas love to hear those who speak, those who sing, those who make sounds, like this, countless various distinct sounds of 'Balku', various different sounds, the devas generate desires in their hearts, surrounded by heavenly women, listening to those sounds, listening to the sounds for a long time and enjoying pleasure, even stronger love covers their hearts.
'Again, they drink heavenly wine, possessing the best taste and fragrance, as befits the devas, flowing out from the caves in this way, many wonderful bees gather on the wine. Those devas, with one heart, drink the heavenly wine together, without hindering each other. And other devas go to the lotus forest, in the lotus leaves there is much heavenly wine, possessing the best heavenly taste, fragrance, and touch, enjoying the delicious taste as they please. The devas and heavenly women freely drink together, singing, dancing, playing, and laughing, with one heart, generating desires together. Those devas, playing and enjoying pleasure in the beautiful forests, are not tired or satisfied with the scenery before them, and again go to the mountain adorned with Vaidurya (Beryl) jewels.
'That mountain has many geese, ducks, and mandarin ducks.'
，普皆青影，覆萬由旬皆是青影。其山舉高三百由旬，多有園林，饒蓮華池，流水盈滿，有第一鳥，見者皆愛。于彼山中有好平地、有好山谷、有好巖穴、河泉源窟，多有行林，蓮華水池具足諸華。有三種鵝在岸出聲，所謂有鵝頗梨寶色，七寶間錯，或自體白，如是鵝者，山中甚饒，莊嚴彼山。毗琉璃山普有流水，水色清凈猶如寶珠。彼山多有種種香華，多有無量百千諸鳥，種種雜鳥，以此諸鳥嚴蓮華池。彼種種物勝勝希有，上上希有，可愛妙色莊嚴彼山，聲觸香等無量種物以莊嚴山，六根受樂，普山莊嚴。
「彼諸天眾為欲受樂，往到彼山，普遍處處歌舞遊戲，以蓮華鬘瓔珞其身，一切時樂，心常歡喜、心常愛樂。五境界怨如五火燒，愛縛其咽。向彼山頂為受樂故，希望欲見種種憶念、種種分別。漸漸欲到，漸近彼山，見有山窟是毗琉璃。彼山窟者青色光明，可有一萬以為莊嚴，普第一樂勝妙光明。若住山天入彼窟中，種種遊戲。若彼諸天入窟中者，彼如是窟，如是如是轉轉寬博，如彼天心，如是如是種種憶念，如是如是皆于窟中具足而得。彼窟名為如念得窟，住彼窟天共天女眾恒常受樂不知厭足。彼諸天女種種莊嚴，以善業故，見彼天女心極愛樂，形服莊嚴，姿媚殊絕，歌舞喜笑，受天之樂。
「夜
【現代漢語翻譯】 現代漢語譯本：普遍都是青色的影子，覆蓋萬由旬（yóu xún，古印度長度單位）都是青色的影子。那座山高三百由旬，有很多園林，盛產蓮花池，流水充盈，有一種最美的鳥，見到的人都喜愛。在那座山中有美好的平地、美好的山谷、美好的巖穴、河流泉水的源頭，有很多成行的樹林，蓮花水池裡各種花都具備。有三種鵝在岸邊鳴叫，就是有鵝是頗梨（pō lí，即水晶）寶色，用七寶鑲嵌，或者自身是白色的，這樣的鵝，山中非常多，莊嚴著那座山。毗琉璃（pí liú lí，一種寶石）山普遍有流水，水色清澈如同寶珠。那座山有很多種種香花，有很多無量百千種鳥，種種雜色鳥，用這些鳥來莊嚴蓮花池。那些種種事物非常殊勝稀有，極其殊勝稀有，用可愛美妙的顏色來莊嚴那座山，聲音、觸感、香氣等無量種事物用來莊嚴山，六根感受快樂，普遍莊嚴著山。 那些天眾爲了享受快樂，前往那座山，普遍地到處歌舞遊戲，用蓮花花鬘裝飾身體，一切時都快樂，心中常常歡喜、心中常常愛樂。五境界怨如同五火燃燒，愛束縛著他們的咽喉。向那座山頂去，爲了享受快樂的緣故，希望見到種種憶念、種種分別。漸漸想要到達，漸漸靠近那座山，看見有山窟是毗琉璃做的。那山窟是青色的光明，可以用一萬來作為莊嚴，普遍第一的快樂殊勝光明。如果住在山上的天人進入那山窟中，就種種遊戲。如果那些天人進入窟中，那樣的窟，就那樣那樣地轉而寬廣，如同那些天人的心，就那樣那樣地種種憶念，就那樣那樣地都在窟中具足而得到。那窟名叫如念得窟，住在那個窟中的天人與天女們恒常享受快樂不知厭足。那些天女種種莊嚴，因為善業的緣故，見到那些天女心中極其愛樂，形貌服飾莊嚴，姿態嫵媚絕倫，歌舞喜笑，享受天上的快樂。 夜晚
【English Translation】 English version: Everywhere were blue shadows, covering myriad yojanas (yóu xún, an ancient Indian unit of distance), all were blue shadows. That mountain was three hundred yojanas high, with many gardens, abundant lotus ponds, and flowing water, with a supreme bird that all who saw it loved. In that mountain were beautiful plains, beautiful valleys, beautiful caves, river and spring sources, many rows of trees, and lotus ponds complete with all kinds of flowers. There were three kinds of geese calling on the shore, namely geese of beryl (pō lí, crystal) color, inlaid with seven treasures, or white in themselves. Such geese were very abundant in the mountain, adorning that mountain. Beryl (pí liú lí, a type of gemstone) Mountain universally had flowing water, the color of the water was clear and pure like a jewel. That mountain had many kinds of fragrant flowers, many immeasurable hundreds of thousands of birds, all kinds of mixed birds, using these birds to adorn the lotus ponds. Those various things were exceedingly rare and wonderful, supremely rare and wonderful, using lovely and beautiful colors to adorn that mountain, sounds, touch, fragrances, and immeasurable kinds of things to adorn the mountain, the six senses experiencing pleasure, universally adorning the mountain. Those heavenly beings, desiring to experience pleasure, went to that mountain, universally singing and dancing and playing everywhere, adorning their bodies with lotus garlands, always joyful, their hearts always delighted and loving. The five sense-objects enemies were like five burning fires, love bound their throats. They went towards that mountain peak, for the sake of experiencing pleasure, hoping to see all kinds of thoughts and all kinds of distinctions. Gradually wanting to arrive, gradually approaching that mountain, they saw a mountain cave made of beryl. That mountain cave was of blue light, which could be used by ten thousand as adornment, universally the foremost pleasure, supremely wonderful light. If the heavenly beings living on the mountain entered that cave, they would play in various ways. If those heavenly beings entered the cave, that kind of cave, would in that way, become increasingly wide and broad, like the minds of those heavenly beings, in that way, all kinds of thoughts, in that way, all would be fully obtained in the cave. That cave was called the 'Cave Obtained as Thought', the heavenly beings living in that cave, together with the heavenly women, constantly enjoyed pleasure without knowing satiety. Those heavenly women were adorned in various ways, because of good karma, seeing those heavenly women, their hearts were extremely loving, their forms and attire were adorned, their appearances were charming and unparalleled, singing, dancing, joyful, and laughing, experiencing heavenly pleasure. Night
摩天王牟修樓陀利益天故，佛所說偈書在彼山寶窟門上，偈如是言：
「『死王吞眾生， 衰老飲少年， 病至滅強健， 世間無知者。 有無量種生， 有無量種退， 如生老亦然， 世間無知者。 無有一念間， 無一時一日， 死無時處住， 世間無知者。 已數數受生， 亦曾數數退， 癡天迷境界， 世間無知者。 此有輪如籠， 貪著于愛慾， 愛繩縛將去， 世間無知者。 愛過旋波中， 多有分別鳥， 此愛河寬廣， 世間無知者。』
「彼寶窟門為利益天，書佛偈頌，其法如是。有天見之，則便尋讀，讀彼偈已，憶自本生，于少時間不放逸行。以善業故，于須臾間正心思惟，增長未來無量百千多生之樂，增長凈分，減損染分。彼天如是少時正念，能滅無量百千生數。若有見彼寶窟門上所書偈者，則生厭離，不放逸行；若天入窟不讀偈者，則為唐入。
「若見不見一切入者，皆放逸行。在內一處見寶珠聚，謂金剛聚、青寶珠聚、摩伽羅多寶珠之聚、大青寶聚。而彼寶窟體性自明，以寶珠故，光明更勝。第三複以天入中故，天身光明令彼寶窟光明轉勝，如是彼窟甚為可愛。彼寶窟中天、天女眾五欲功德，受諸欲
【現代漢語翻譯】 現代漢語譯本 摩天王牟修樓陀（Mao xiuloutuo，一位天王的名字）爲了利益諸天，將佛所說的偈頌書寫在彼山寶窟的門上，偈頌是這樣說的： 『死王吞噬眾生，衰老侵蝕少年，疾病消滅強健，世間卻無人知曉。 有無數種生命誕生，有無數種生命衰退，如同生老病死一樣，世間卻無人知曉。 沒有一念之間，沒有一時一日，死亡沒有固定的時間和處所，世間卻無人知曉。 已經無數次經歷生死輪迴，也曾無數次經歷衰退，愚癡的天人迷惑于境界，世間卻無人知曉。 這生死輪迴如同牢籠，貪戀執著于愛慾，被愛慾的繩索束縛牽引，世間卻無人知曉。 愛慾如同漩渦中的波浪，其中有許多分別之鳥，這愛慾之河寬廣無邊，世間卻無人知曉。』 爲了利益諸天，在那寶窟門上書寫佛陀的偈頌，方法就是這樣。有些天人見到這些偈頌，便會尋思誦讀，讀了這些偈頌后，回憶起自己的前世，在短暫的時間內不放逸修行。因為善業的緣故，在很短的時間內以正確的思想進行思維，增長未來無數百千生的快樂，增長清凈的成分，減少染污的成分。這些天人像這樣短暫的正念，就能滅除無數百千生的業報。如果有人見到那寶窟門上所書寫的偈頌，就會產生厭離之心，不放逸修行；如果天人進入寶窟卻不讀偈頌，那就是白白進入了。 無論是見到還是沒見到偈頌而進入寶窟的人，都會放逸修行。在寶窟內的一處地方，可以看到寶珠聚集，有金剛寶珠聚集、青寶珠聚集、摩伽羅多（Makaluotuo）寶珠的聚集、大青寶聚集。而那寶窟的本體自然光明，因為寶珠的緣故，光明更加殊勝。再次因為天人進入其中，天人身上的光明使得那寶窟的光明更加殊勝，像這樣，那寶窟非常可愛。在那寶窟中，天人和天女們享受著五欲功德，沉溺於各種慾望之中。
【English Translation】 English version King of Gods, Mao xiuloutuo (Name of a God King), for the benefit of the gods, wrote the verses spoken by the Buddha on the door of the treasure cave on that mountain. The verses are as follows: 'The King of Death devours all living beings, old age erodes the young, disease destroys the strong, yet the world knows nothing. There are countless kinds of births, there are countless kinds of declines, just like birth, old age, sickness, and death, yet the world knows nothing. Not in a single moment, not in an hour or a day, death has no fixed time or place, yet the world knows nothing. Having experienced countless cycles of birth and death, and also countless declines, foolish gods are deluded by realms, yet the world knows nothing. This cycle of birth and death is like a cage, clinging to love and desire, bound and dragged away by the ropes of love, yet the world knows nothing. Love is like waves in a whirlpool, with many birds of discrimination within, this river of love is vast and boundless, yet the world knows nothing.' For the benefit of the gods, the Buddha's verses were written on the door of that treasure cave, and the method is like this. Some gods, upon seeing these verses, would contemplate and recite them. After reading these verses, they would recall their past lives and practice diligently without negligence in a short period of time. Because of good deeds, they would contemplate with correct thoughts in a very short time, increasing the happiness of countless future lives, increasing pure elements, and decreasing defiled elements. Such gods, with such brief right mindfulness, can extinguish the karmic retribution of countless lives. If anyone sees the verses written on the door of that treasure cave, they will generate a sense of detachment and practice diligently without negligence; if gods enter the cave without reading the verses, they enter in vain. Whether those who enter the treasure cave see the verses or not, they all practice negligently. In one place within the cave, one can see gatherings of jewels, gatherings of diamond jewels, gatherings of blue jewels, gatherings of Makaluotuo jewels, and gatherings of great blue jewels. The essence of that treasure cave is naturally bright, and because of the jewels, the light is even more extraordinary. Furthermore, because the gods enter within, the light from the bodies of the gods makes the light of that treasure cave even more extraordinary. In this way, that cave is very lovely. In that treasure cave, the gods and goddesses enjoy the merits of the five desires, indulging in various desires.
樂，安隱離惱。離於熱惱，遠離憂悲，自善業故，受無量種天勝妙樂。彼天既見彼寶地已，生歡喜心，歌舞遊戲，五樂音聲而受快樂。又彼寶窟入其中者，則見有河，第一香觸具足，天酒盈滿。其中酒河兩岸，饒飲酒鳥，以為莊嚴。如是鳥者，謂名歡喜、有名常樂、有名常戲、名無異味、名見可愛、名審諦心，有鳥名為異處不樂、名飲香樂，此等諸鳥。復有餘鳥在彼酒河，遊戲飲酒。
「天善業故，鳥說偈言：
「『初飲美味酒， 飲已多作惡， 未來得惡果， 在於地獄中。 飲已能令癡， 癡故造惡業， 癡作惡業故， 入于地獄中。 初時生歡喜， 后乃得惡報， 初時能除渴， 后時甚大熱。 初時口意失， 后時則失樂， 是故有智者， 則不應飲酒。 若常飲酒者， 則如鳥無異， 飲酒能令癡， 說酒為大毒。 若見酒如毒， 彼見不退處， 若飲不味酒， 則為飲鐵汁。 一切惡一分， 說酒為一分， 是心過所作， 一切戒根心。 飲酒心不正， 不能思惟法， 比丘飲酒故， 非阿蘭若行。 飲酒令心亂， 不調不知羞， 失法空無福， 失現在未來。 不知修威儀
【現代漢語翻譯】 現代漢語譯本 快樂，安穩地遠離煩惱。脫離熱惱，遠離憂愁悲傷，因為自身善良的業力，享受無量種天上殊勝美妙的快樂。那些天人看到那片寶地后，心生歡喜，唱歌跳舞嬉戲，用五種音樂的聲音來享受快樂。而且進入那寶窟中的人，就能看到有河流，具備第一等的香氣和觸感，充滿了天上的美酒。那酒河的兩岸，有很多飲酒的鳥，作為裝飾點綴。這些鳥的名字，有的叫歡喜，有的叫常樂，有的叫常戲，有的叫無異味，有的叫見可愛，有的叫審諦心，還有鳥名叫異處不樂、飲香樂，就是這些鳥。還有其他的鳥在那酒河裡，嬉戲飲酒。
因為天人的善業，鳥兒唱著偈語說：
『最初飲用美味的酒，飲用后多作惡事，未來會得到惡果，在地獄之中受苦。 飲用后能使人愚癡，因為愚癡而造作惡業，因為愚癡造作惡業的緣故，墮入地獄之中。 最初的時候產生歡喜，後來卻得到惡報，最初的時候能夠解除乾渴，後來卻感到非常炎熱。 最初的時候口和意都失去控制，後來就失去快樂，所以有智慧的人，就不應該飲酒。 如果經常飲酒的人，就和鳥沒有什麼區別，飲酒能使人愚癡，所以說酒是大毒。 如果把酒看作毒藥，他就能看到不退轉的地方，如果飲用沒有味道的酒，就如同飲用鐵汁。 一切罪惡的一部分，都說是酒的一部分，這是心犯下的過錯所造成的，是一切戒律的根本。 飲酒後心就不正，不能夠思惟佛法，比丘因為飲酒的緣故，就不是在阿蘭若（Aranya）[寂靜處]修行。 飲酒使人心神錯亂，不調柔也不知道羞恥，失去佛法，空無福德，失去現在和未來。 不知道修習威儀』
【English Translation】 English version Joy, peacefulness, and freedom from affliction. Separated from heat and affliction, far from sorrow and grief, due to their own good karma, they experience immeasurable kinds of heavenly, supremely wonderful joy. When those devas (devas) [gods] see that treasure land, they generate joyful minds, singing, dancing, and playing games, enjoying happiness with the sounds of the five kinds of music. Moreover, those who enter that treasure cave see a river, possessing the foremost fragrance and touch, filled with heavenly wine. On both banks of that wine river, there are many wine-drinking birds, serving as adornments. Such birds are named Joy (Ananda), Constant Bliss (Nitya-sukha), Constant Play (Nitya-krida), Undifferentiated Taste (Abhinna-rasa), Seeing Loveliness (Drishta-priya), Ascertaining Truth (Sam-dhi-citta), and there are birds named Disliking Other Places (Anyatra-arati), and Enjoying Fragrant Drink (Gandha-pana-rati). There are also other birds in that wine river, playing and drinking wine.
Due to the good karma of the devas (devas), the birds speak in verses:
'Initially drinking delicious wine, after drinking, one commits many evils, in the future, one will receive evil consequences, suffering in hell. After drinking, it can make one foolish, because of foolishness, one creates evil karma, because of foolishly creating evil karma, one falls into hell. Initially, joy arises, later one receives evil retribution, initially, it can quench thirst, later one feels great heat. Initially, mouth and mind are lost, later one loses joy, therefore, wise people should not drink wine. If one constantly drinks wine, then one is no different from a bird, drinking wine can make one foolish, therefore wine is said to be a great poison. If one sees wine as poison, he will see the place of non-retrogression, if one drinks tasteless wine, it is like drinking molten iron. A portion of all evils, is said to be a portion of wine, this is caused by the faults committed by the mind, it is the root of all precepts. After drinking wine, the mind is not upright, one cannot contemplate the Dharma (Dharma) [teachings], because a bhikshu (bhikshu) [monk] drinks wine, he is not practicing in the Aranya (Aranya) [quiet place]. Drinking wine makes the mind confused, unrefined, and without shame, losing the Dharma (Dharma), empty of blessings, losing the present and the future. Not knowing how to cultivate proper conduct.'
， 不知時及處， 障礙於正法， 唯言說無義。 自既不能知， 不知何所說， 自口語如屎， 亦自不能知。 令世間輕賤， 令法不增長， 見貧者飲酒， 如火之炎然。 過事皆忘失， 于現事皆迷， 況思惟未來， 飲酒三時失。 能失壞名色， 或失眾生身， 能生無量過， 飲酒障礙法。』
「如是彼處住山窟鳥心常歡喜，以業因緣，為天說偈。彼天聞已，若有善業隨順法行而生彼者，憶本前生；憶本生故，則知酒過；知酒過故，則不飲酒，不放逸行。
「自余天眾不受鳥偈，猶故飲酒，生歡喜心，五樂音聲歌舞受樂，乃至久時，彼山窟中種種受樂。既受樂已，于入時道，還如是出。如是出已，猶于境界不知厭足，放逸而行。樂見園林，共天女眾復於一切園林之中，河岸山谷種種遊戲。如是諸天以善業故，如是受樂。彼處如是不可譬喻，天樂具足。
「彼諸天等於境界中受諸欲樂，不知厭足，廣多愛故。所言廣者，自體廣故，彼不曾攝，恒常開舒，是故名廣。又于境界不知厭足，以諸境界廣無量故，以根常渴，不曾斷故。如是彼天五欲功德轉轉增長，不斷不絕，常受欲樂，心生希有，可愛功德不可譬喻。是故彼天不知厭
【現代漢語翻譯】 現代漢語譯本： 不知何時何地應該做， 就會障礙正確的佛法， 只是空談而沒有實際意義。 自己既然不能明白， 就不知道自己在說什麼， 自己說出的話就像糞便一樣， 自己也不能認識到。 使世間人輕視， 使佛法不能增長， 看到貧窮的人飲酒， 就像火焰燃燒一樣危險。 過去的事情全部忘記， 對於現在的事情也感到迷惑， 更何況是思考未來， 飲酒會使人失去過去、現在、未來三時。 能夠破壞名色（nāma-rūpa，構成個體的精神和物質要素）， 或者失去眾生的身體， 能夠產生無量的過失， 飲酒會障礙佛法。』
「像這樣，住在山洞裡的鳥，心中常常歡喜，因為業的因緣，為天人說偈。那些天人聽了之後，如果有善業隨順佛法修行而生到那裡的人，就會回憶起前世；因為回憶起前世的緣故，就知道飲酒的過失；因為知道飲酒的過失，就不會飲酒，不會放逸而行。
「其餘的天眾不接受鳥的偈語，仍然飲酒，生起歡喜心，用五種樂器演奏音樂、歌舞來享受快樂，乃至很長的時間，在那個山洞中以各種方式享受快樂。享受快樂之後，進入時所經過的道路，還是像原來那樣出去。這樣出去之後，仍然對於外在的境界不知滿足，放逸而行。喜歡看到園林，與天女們一起在一切園林之中、河岸山谷中進行各種遊戲。像這樣，諸天因為善業的緣故，這樣享受快樂。那個地方像這樣無法比喻，天上的快樂非常完備。
「那些天人在境界中享受各種慾望的快樂，不知道滿足，因為有廣大眾多的愛。所說的廣大，是因為自體廣大，他們不曾收斂，恒常開放舒展，所以叫做廣大。又對於境界不知道滿足，因為各種境界廣大無量，因為六根常常渴求，不曾斷絕。像這樣，那些天人的五欲功德轉而增長，不斷不絕，常常享受慾望的快樂，心中生起稀有之感，可愛的功德無法比喻。因此那些天人不知道厭足。
【English Translation】 English version: Not knowing the right time and place, Obstructs the true Dharma, Only speaking empty words without meaning. Since one cannot understand oneself, One does not know what one is saying, One's own words are like excrement, One cannot even recognize it oneself. Causing the world to despise, Causing the Dharma not to grow, Seeing the poor drinking alcohol, Is like a blazing fire. All past events are forgotten, One is confused about present events, How much more so thinking about the future, Drinking alcohol causes one to lose the three times. It can destroy nāma-rūpa (name and form, the mental and physical constituents of an individual), Or lose the body of sentient beings, It can generate limitless faults, Drinking alcohol obstructs the Dharma.』
『Thus, the bird dwelling in the mountain cave, its heart constantly joyful, due to the karmic causes, spoke verses to the devas (gods). When those devas heard it, if there were those who were born there due to good karma in accordance with Dharma practice, they would recall their past lives; because they recalled their past lives, they would know the faults of drinking alcohol; because they knew the faults of drinking alcohol, they would not drink alcohol, and would not act with negligence.
『The remaining devas did not accept the bird's verses, and still drank alcohol, generating joyful minds, enjoying pleasure with the sounds of the five musical instruments, singing and dancing, and even for a long time, enjoying pleasure in various ways in that mountain cave. After enjoying pleasure, they went out on the same path they had entered. After going out in this way, they were still not satisfied with the external realms, and acted with negligence. They liked to see gardens, and together with the goddesses, they played in various ways in all the gardens, riverbanks, and mountain valleys. In this way, the devas enjoyed pleasure in this way because of good karma. That place is incomparable in this way, and the pleasures of the heavens are complete.
『Those devas enjoyed the pleasures of various desires in the realms, not knowing satisfaction, because of their vast and numerous love. What is called vast is because their own bodies are vast, they have never restrained themselves, and are constantly open and expansive, therefore it is called vast. Also, they do not know satisfaction with the realms, because the various realms are vast and immeasurable, because their roots are constantly thirsty, and have never been cut off. In this way, the merits of the five desires of those devas increase more and more, without ceasing or stopping, constantly enjoying the pleasures of desire, and rare feelings arise in their minds, and the lovely merits are incomparable. Therefore, those devas do not know satisfaction.』
足，如海吞流無有足時，天不知足亦復如是。常一切時于彼天處如是受樂，行於種種園林之中，欲水所漂，共諸天女遊戲受樂。彼天如是，乃至作集愛善業盡，至於后時退彼天處，如自業行，業繩繫縛。如是樂處，業盡退已，墮于地獄、餓鬼、畜生。若有餘天余善業故，生於人中，在閻浮提大富樂處，第一種姓，歌舞喜笑種種遊戲，常受快樂，身色殊妙形服端嚴種種具足勝國土中；或為國王或為大臣，或迦奢國、憍薩羅國，在安隱洲。彼餘業故。
「夜摩天攝勝光明園處第九地竟。
「又彼比丘知業果報，觀夜摩天所有地處。彼見聞知或天眼見：復有地處，名曰正行。眾生何業生於彼處？彼見：有人隨法正行，第一清凈，報亦清凈，業清凈故，受樂果報，聖人所愛。勝善佈施，少於智慧。以佈施故，生於天中，受天愛果。所謂天處，何人得彼天中果報？所謂有人善心清凈，生敬重心、柔軟之心，不殺不盜，如前所說。復舍邪淫，所謂耳聞先時有人曾共婦女而行淫慾，如是聞已，心不喜樂，于先欲事，心不思念，不生覺觀，復能遮他不聽思念。如是成就清凈業行，身壞命終生於善道，夜摩天中正行地處，受本所修善業果報。生彼處已，愛樂種種香味觸等無量境界，行園林中。天蓮華池，百千天女之所供養。
【現代漢語翻譯】 現代漢語譯本 滿足，就像大海吞噬河流沒有滿足的時候，天也同樣不知足。常常在所有的時間裡在那天界處這樣享受快樂，行走在各種園林之中，被慾望之水所漂流，和眾多的天女一起遊戲享受快樂。那天界就是這樣，直到積累的喜愛善業耗盡，到了後來退離那天界處，像被自己的業力所牽引，被業力的繩索束縛。像這樣的快樂之處，業力耗盡退離之後，墮入地獄、餓鬼、畜生。如果還有剩餘的天界善業的緣故，出生在人間，在閻浮提（Jambudvipa，指我們所居住的這個世界）大富大樂的地方，第一等的種姓，歌舞嬉笑各種遊戲，常常享受快樂，身形顏色殊勝美妙，服飾端莊嚴麗，各種條件都具備，在殊勝的國土中；或者成為國王或者成為大臣，或者在迦奢國（Kasi，古印度地名）、憍薩羅國（Kosala，古印度地名），在安穩的洲。這是因為剩餘的業力緣故。
夜摩天（Yama Heaven，六慾天之一，又稱焰摩天）攝勝光明園處第九地結束。
還有那位比丘知道業的果報，觀察夜摩天所有的地處。他見聞知道或者用天眼看到：還有一處地方，名叫正行。眾生因為什麼業而生在那處地方呢？他看到：有人隨順佛法正當修行，第一等清凈，果報也清凈，因為業力清凈的緣故，受到快樂的果報，被聖人所喜愛。勝妙的善的佈施，少於智慧。因為佈施的緣故，生在天界中，受到天界喜愛的果報。所謂的天界處，什麼樣的人能夠得到那天界中的果報呢？所謂有人善心清凈，生起恭敬心、柔軟之心，不殺生不偷盜，像前面所說的那樣。又捨棄邪淫，所謂聽到先前有人曾經和婦女一起行淫慾，像這樣聽到之後，心裡不喜悅快樂，對於先前的淫慾之事，心裡不去思念，不生起覺觀，又能阻止別人不聽不想。像這樣成就清凈的業行，身壞命終之後生在善道，夜摩天中正行地處，受到原本所修的善業果報。生在那處之後，喜愛各種香味觸等無量的境界，行走在園林之中。天界的蓮花池，有成百上千的天女在那裡供養。
【English Translation】 English version Contentment is like the sea swallowing rivers, never having enough. The heavens, too, are never content. Constantly, at all times, in that heavenly realm, they enjoy such pleasures, wandering through various gardens, drifting in the waters of desire, and playing and enjoying themselves with numerous heavenly maidens. That heavenly realm is like this until the accumulated loving-kindness and virtuous deeds are exhausted. Later, they regress from that heavenly realm, as if drawn by their own karma, bound by the ropes of karma. Such a place of pleasure, once the karma is exhausted and they regress, they fall into hell, the realm of hungry ghosts, or the realm of animals. If there is remaining heavenly virtuous karma, they are born among humans, in Jambudvipa (the world we live in), in a place of great wealth and happiness, of the highest caste, with singing, dancing, laughter, and various games, constantly enjoying happiness, with a body of extraordinary beauty, and clothing of dignified elegance, fully endowed with all kinds of things, in a superior country; or they become kings or ministers, or in the countries of Kasi (ancient Indian place name) or Kosala (ancient Indian place name), in a peaceful continent. This is because of the remaining karma.
The ninth realm of the Yama Heaven's (one of the six desire realms, also known as the Heaven of Strife) Victorious Light Garden is complete.
Furthermore, that Bhiksu (Buddhist monk) knows the retribution of karma and observes all the realms of the Yama Heaven. He sees and knows, or sees with his divine eye: there is another realm called Right Conduct. What karma causes beings to be born in that realm? He sees: there are people who practice right conduct in accordance with the Dharma (Buddhist teachings), with the highest purity, and the retribution is also pure. Because the karma is pure, they receive the reward of happiness, beloved by the sages. Excellent and virtuous giving, but less in wisdom. Because of giving, they are born in the heavens, receiving the beloved reward of the heavens. What kind of people can obtain the reward in that heavenly realm? Those who have pure good hearts, generate respectful hearts, gentle hearts, do not kill, do not steal, as mentioned before. They also abandon sexual misconduct, meaning if they hear that someone has engaged in sexual activity with a woman, upon hearing this, their hearts are not pleased or happy. Regarding past sexual matters, their minds do not dwell on them, they do not generate thoughts or observations, and they can also prevent others from listening and thinking about such things. Having accomplished such pure karmic conduct, after the body breaks and life ends, they are born in a good path, in the Right Conduct realm of the Yama Heaven, receiving the reward of the virtuous karma they originally cultivated. Having been born in that place, they love various scents, tastes, touches, and other limitless realms, wandering in gardens. The heavenly lotus ponds are attended to by hundreds and thousands of heavenly maidens.
在於園林蓮花之池流水處行，無時暫住。先所未見，不可譬喻、不可具說種種天樂，具足受彼無量種樂。于境界中，心不知足。
「又于彼處有無量種天妙園林，如是彼處始生天子，少婦女眾而圍繞之。于余園林有天女眾在中游戲，見始生天，心則欲發，行則異本，以天衣鬘種種莊嚴，見始生天即便前近。始生天子見彼天女，五倍欲發，即前往近。彼諸天女、始生天子迭相雜合，彼此共受無量種樂，同心一意不相違返。如是天女一切共歌歡喜舞笑，彼諸天女生如是心：『此始生天是我夫主。』始生天子有如是心：『此諸天女是我之婦。』如是天子共諸天女彼此相信，不相疑慮，喜笑歌舞迭相愛樂。在園林中，從一園林至一園林，從一山峰至一山峰，從蓮華池至蓮花池，從一枝舍至一枝舍，從一叢樹至一叢樹，從一池去復至一池。如是池者，青寶之色。彼池多有鵝鴨鴛鴦種種音聲，有如是等無量諸鳥種種音聲，耳聞心樂，如心意念。如是水生，色香味具。在彼池中有無量種歌舞遊戲，受諸快樂。既受樂已，復見余處有異天眾歡喜遊行，始生天子見之即往，共天女眾五樂音聲歌舞遊戲如是而去。
「爾時，彼天既見如是始生天子而說偈言：
「『山園林等中， 或在蓮花池， 一切重樓處， 共天
【現代漢語翻譯】 現代漢語譯本 在園林和蓮花池的流水處遊玩，沒有片刻停留。先前從未見過的，無法比喻、無法詳盡描述的各種天樂，充分地享受著那無量的快樂。在這種境界中，內心不知滿足。 而且在那裡有無量種美妙的天界園林，那些新生的天子，被眾多的天女圍繞著。在其他的園林里，有天女們在其中嬉戲，看見新生的天子，心中便生起愛慕之情，她們行走時姿態各異，用天衣和花鬘等各種裝飾品打扮自己，看見新生的天子便上前靠近。新生的天子看見那些天女，愛慕之情更加強烈，便也上前靠近。那些天女和新生的天子互相交融，彼此共同享受無量的快樂，同心同德，沒有絲毫違逆。天女們一起唱歌，歡喜地跳舞嬉笑，她們心中想著：『這位新生的天子是我的夫主。』新生的天子也想著：『這些天女是我的妻子。』天子和天女們彼此信任，沒有絲毫懷疑，喜笑歌舞，互相愛慕。他們在園林中，從一個園林到另一個園林，從一座山峰到另一座山峰，從一個蓮花池到另一個蓮花池，從一棵樹的枝幹到另一棵樹的枝幹，從一叢樹到另一叢樹，從一個池塘離開又到另一個池塘。那些池塘，呈現出青寶的顏色。池塘里有很多鵝、鴨、鴛鴦等各種鳥類的聲音，還有其他無量鳥類的各種聲音，聽在耳中，心中快樂，一切都如心中所想。池塘里的水，色香味俱全。在那些池塘里有無量種歌舞遊戲，享受著各種快樂。享受快樂之後，又看見其他地方有不同的天眾在歡喜地交合，新生的天子看見了就前往那裡，和天女們一起用五種樂器演奏音樂，唱歌跳舞嬉戲，就這樣離去。 這時，那些天人看見這樣的新生天子，便用偈語說道： 『在山間的園林中，或者在蓮花池邊，一切重樓高閣之處，和天...
【English Translation】 English version They wander in gardens and lotus ponds with flowing water, never staying for long. The various heavenly music, never seen before, is beyond comparison and description, and they fully enjoy that immeasurable bliss. In this realm, their hearts know no satisfaction. Moreover, there are countless wonderful heavenly gardens there, and those newly born devas (heavenly beings) are surrounded by numerous goddesses. In other gardens, goddesses are playing, and when they see the newly born devas, their hearts are filled with affection. They walk with different postures, adorning themselves with heavenly garments and garlands, and approach the newly born devas. When the newly born devas see those goddesses, their affection intensifies fivefold, and they also approach them. Those goddesses and the newly born devas mingle with each other, sharing immeasurable joy, with one heart and one mind, without any conflict. The goddesses sing together, joyfully dancing and laughing, thinking in their hearts: 'This newly born deva is my husband.' The newly born devas also think: 'These goddesses are my wives.' The devas and goddesses trust each other, without any doubt, laughing, singing, and dancing, loving each other. In the gardens, they go from one garden to another, from one mountain peak to another, from one lotus pond to another, from one branch of a tree to another, from one cluster of trees to another, leaving one pond and going to another. Those ponds are the color of blue jewels. There are many sounds of geese, ducks, mandarin ducks, and various other birds in the ponds, as well as the sounds of countless other birds, which are pleasing to the ear and heart, just as they imagine in their minds. The water in the ponds has perfect color, fragrance, and taste. In those ponds, there are countless songs, dances, and games, and they enjoy all kinds of happiness. After enjoying the happiness, they see other devas joyfully copulating in other places, and the newly born devas go there, playing music with five kinds of instruments, singing, dancing, and playing with the goddesses, and then they leave. At that time, those devas, seeing such newly born devas, spoke in verses: 『In mountain gardens, or by lotus ponds, in all multi-storied pavilions, with the devas...
女受樂。 或於金山中， 或毗琉璃峰， 或園林叢樹， 共天女受樂。 隨念可愛樹， 或在流水河， 或在寬廣池， 共天女受樂。 七寶間雜處， 或在山河中， 或平地好處， 共天女受樂。 曼陀羅樹林， 青優缽羅林， 種種鳥音處， 共天女受樂。 種種地分處， 或於寶林中， 或在可愛堂， 共天女受樂。 或五樂音聲， 令心樂清涼， 常歌舞遊戲， 共天女受樂。』
「彼諸天等為始生天如是說偈，始生天子聞說偈已，彼處復有名實語鳥，如法利益，令正行故，為說偈言：
「『山園林等中， 或在蓮華林， 癡為愛所迷， 共天女俱墮。 或在金山中， 或毗琉璃峰， 食善業盡已， 共天女俱墮。 隨念可愛樹， 或在流水河， 遊戲善業盡， 共天女俱墮。 七寶間雜處， 或在山河中， 為境界所迷， 共天女俱墮。 曼陀羅樹林， 青憂缽羅林， 著樂癡所盲， 共天女俱墮。 種種地分處， 或於寶林中， 不修行善法， 共天女俱墮。 或五樂音聲， 令心樂清涼， 貪著故時過， 共天女俱墮。』
【現代漢語翻譯】 現代漢語譯本 享受快樂。 或者在金山中，或者在毗琉璃峰（一種寶石山）， 或者在園林叢樹中，與天女一同享受快樂。 隨著念頭出現可愛的樹木，或者在流動的河水中， 或者在寬廣的池塘邊，與天女一同享受快樂。 在七寶交錯的地方，或者在山河之間， 或者在平坦美好的地方，與天女一同享受快樂。 在曼陀羅（一種花名）樹林中，在青優缽羅（藍色蓮花）林中， 在各種鳥鳴聲響的地方，與天女一同享受快樂。 在各種不同的地方，或者在寶林中， 或者在可愛的殿堂里，與天女一同享受快樂。 或者聽著五種樂器的聲音，讓內心快樂清涼， 常常唱歌跳舞玩耍，與天女一同享受快樂。』
『那些天人們作為始生天這樣說了偈語，始生天子聽了偈語后，那個地方又有名為實語鳥的鳥，爲了如法利益，爲了讓他們走上正道，說了這樣的偈語：
『在山園林等等地方，或者在蓮花林中， 因為愚癡被愛慾迷惑，與天女一同墮落。 或者在金山中，或者在毗琉璃峰， 享用完所有的善業后，與天女一同墮落。 隨著念頭出現可愛的樹木，或者在流動的河水中， 玩樂消耗完所有的善業，與天女一同墮落。 在七寶交錯的地方，或者在山河之間， 因為被外在的境界迷惑，與天女一同墮落。 在曼陀羅樹林中，在青優缽羅林中， 因為貪著快樂被愚癡矇蔽，與天女一同墮落。 在各種不同的地方，或者在寶林中， 不修行善良的法，與天女一同墮落。 或者聽著五種樂器的聲音，讓內心快樂清涼， 因為貪戀執著而時光流逝，與天女一同墮落。』
【English Translation】 English version Enjoying pleasure. Either in the Golden Mountain, or on the peak of Vaidurya (a type of gemstone mountain), Or in garden groves of trees, enjoying pleasure together with heavenly women. Following thoughts of lovely trees, or in flowing rivers, Or in wide ponds, enjoying pleasure together with heavenly women. In places interspersed with the seven treasures, or in mountains and rivers, Or in good places on level ground, enjoying pleasure together with heavenly women. In groves of Mandarava (a type of flower) trees, in groves of blue Utpala (blue lotus), In places with various bird sounds, enjoying pleasure together with heavenly women. In various divisions of land, or in treasure groves, Or in lovely halls, enjoying pleasure together with heavenly women. Or with the sounds of the five kinds of music, making the mind happy and cool, Constantly singing, dancing, and playing, enjoying pleasure together with heavenly women.』
『Those devas (gods) and others, as newly born devas, spoke these verses. After the newly born deva princes heard the verses, in that place there was also a bird named 'Speaker of Truth,' who, for the sake of righteous benefit and to guide them onto the right path, spoke these verses:
『In mountain gardens and forests, or in lotus groves, Bewildered by love due to ignorance, falling together with heavenly women. Or in the Golden Mountain, or on the peak of Vaidurya, Having exhausted their good karma, falling together with heavenly women. Following thoughts of lovely trees, or in flowing rivers, Having exhausted their good karma through play, falling together with heavenly women. In places interspersed with the seven treasures, or in mountains and rivers, Bewildered by external realms, falling together with heavenly women. In groves of Mandarava trees, in groves of blue Utpala, Blinded by attachment to pleasure due to ignorance, falling together with heavenly women. In various divisions of land, or in treasure groves, Not cultivating good dharma (teachings), falling together with heavenly women. Or with the sounds of the five kinds of music, making the mind happy and cool, Because of greed and attachment, time passes, falling together with heavenly women.』
「彼實語鳥為利益天，隨順饒益令天安隱、令正行故，如是說偈。彼天放逸雖聞不受，彼諸舊天猶尚不取，況始生天。
「彼新舊天為放逸毒之所傷故，普皆歌舞，心生歡喜，在園林中處處遊戲，受境界樂。自身光明，不假余照。彼一切天共天女眾，復向一山，名山鬘山。彼山鬘山多有無量種種寶性，有種種寶而為莊嚴，普山光明百千蓮華，如日初出以為莊嚴，有百千億流水泉池。彼山四廂有四叢林，所謂一名百池流水；二名大光；三名嚴山；四名普香。此名四林，在彼山廂。彼山一廂，百池流水叢林之中有隨念樹，有百千池，金銀青寶、迦雞檀那諸寶色魚，普遍池中。其池之水清凈涼冷，如意念水盈滿彼池。多有園林圍繞彼池，鵝鴨鴛鴦音聲可愛，聞者心樂。
「有一切時常歡喜鳥，見彼天眾而說偈言：
「『一切命無常， 少年不停住， 此天處亦爾， 而天不覺知。 諸法念不住， 次第皆失壞， 業繩所繫縛， 世間不覺知。 千億諸天眾， 在園林遊行， 退時將欲到， 世間不覺知。 六慾諸天等， 放逸受愛樂， 一切皆失滅， 世間不覺知。 樂如水沫聚， 如夢所得物， 速滅不久停， 世間不覺知。』
【現代漢語翻譯】 現代漢語譯本 『那隻實語鳥爲了利益諸天，爲了順應和饒益他們，使他們安穩、行持正道，這樣說了偈語。那些天人放逸，即使聽了也不接受，那些舊天人尚且不聽取，更何況是新生的天人呢。 『那些新天人和舊天人因為被放逸的毒所傷害，普遍都在歌舞，心中充滿歡喜，在園林中到處嬉戲，享受境界之樂。他們自身有光明，不需要藉助其他的光照。所有這些天人和天女們，又一起前往一座山，名叫山鬘山（Shānmán Shān）。那座山鬘山有很多無量的各種寶物，用各種寶物來莊嚴，整個山光明閃耀，有成百上千的蓮花，像初升的太陽一樣莊嚴，還有成百上千億的流水泉池。那座山的四面有四處叢林，分別是：一名百池流水；二名大光；三名嚴山；四名普香。這四處叢林就在那座山的旁邊。那座山的一面，百池流水叢林之中有隨念樹，有成百上千的水池，池中有金銀青寶、迦雞檀那（Jiā jī tán nà）等各種顏色的寶魚，遍佈在水池中。那些池水清澈涼爽，如意念般的水充滿池中。有很多園林圍繞著那些水池，鵝、鴨、鴛鴦的叫聲可愛動聽，聽了讓人心情愉悅。 『有一隻一切時常歡喜鳥，看見那些天人，就說了這樣的偈語： 『一切生命都是無常的， 少年時光不會停留， 這個天界也是這樣， 而天人卻不覺知。 諸法的念頭不會停留， 次第都會失壞， 被業的繩索所繫縛， 世間卻不覺知。 千億諸多的天人， 在園林中嬉戲， 衰退將要到來， 世間卻不覺知。 六慾天的諸天等等， 放逸地享受愛慾之樂， 一切都會失滅， 世間卻不覺知。 快樂就像水上的泡沫， 如同夢中所得到的物品， 迅速消滅不會停留太久， 世間卻不覺知。』
【English Translation】 English version 『That Truth-speaking Bird, for the benefit of the devas (gods), in accordance with and for the benefit of them, to bring them peace and to guide them on the right path, spoke the following verses. Those devas, being heedless, did not heed even when they heard; the old devas did not take it to heart, let alone the newly born devas. 『Those new and old devas, wounded by the poison of heedlessness, universally sang and danced, their hearts filled with joy, playing everywhere in the gardens, enjoying the pleasures of the senses. They had their own light and did not need other illumination. All those devas and their female consorts went together to a mountain called Mountain Garland (Mountain Mallaṇa). That Mountain Garland had countless treasures of various kinds, adorned with various jewels, the entire mountain radiant, with hundreds of thousands of lotuses, adorned like the rising sun, and hundreds of thousands of flowing springs and ponds. On the four sides of that mountain were four groves, named: first, Hundred-Pond Flowing Water; second, Great Light; third, Adorned Mountain; fourth, Universal Fragrance. These four groves were located beside that mountain. On one side of that mountain, in the Hundred-Pond Flowing Water grove, there was a Remembrance Tree, and hundreds of thousands of ponds, with gold, silver, blue jewels, and various colored precious fish like Kakketana (Jiā jī tán nà), all over the ponds. The water in those ponds was clear and cool, like wish-fulfilling water filling the ponds. Many gardens surrounded those ponds, and the sounds of geese, ducks, and mandarin ducks were lovely and pleasing, bringing joy to those who heard them. 『There was a bird that was always joyful, and seeing those devas, it spoke these verses: 『All life is impermanent, Youth does not stay, This heavenly realm is also like this, But the devas do not realize it. The thoughts of all dharmas do not stay, They will all be lost in order, Bound by the ropes of karma, The world does not realize it. Hundreds of billions of devas, Play in the gardens, The time of decline is about to arrive, The world does not realize it. The devas of the six desire realms, etc., Heedlessly enjoy the pleasures of love, Everything will be lost and destroyed, The world does not realize it. Pleasure is like a bubble on the water, Like something obtained in a dream, It vanishes quickly and does not stay long, The world does not realize it.』
「彼處諸天欲上山時，彼一切時常歡喜鳥以利益心、天善業故，如是說偈。彼諸天等樂境界故，不聽不取，不覺不知，不能見諦，不看彼鳥。如生盲者，有道不見。
「爾時，彼天次向第二大光叢林，彼林光明勝於一百日之光明。彼林諸樹有勝光明，或樹光明或寶光明，勝妙功德皆悉具足，光明炎然。彼大光林三種光明普遍彼林，彼如是林普皆可愛，流水河池而為莊嚴，有隨念樹莊嚴林處。如是林處各各差別，彼諸天眾各在異處，五樂音聲歌舞遊戲，種種受樂，善業漸盡。于彼山中，覆在異處受境界樂，如大醉象，如是林中久時受樂。
「又彼天眾于彼山中，自心動故，次第復向巖山之林。于中復受五境界樂，為放逸怨之所迷惑，不知畏退，無有方便而可得脫。唯初時樂，后則衰惱。聲味色香受諸欲樂，愛亂心故，處處遊行。
「復見余林，普彼林外有蓮華林，周匝圍繞，有隨念樹莊嚴彼林，百千種華而為莊嚴。有餘大樹，有殊妙香而莊嚴之，又復多有流水河池而為莊嚴。又復多有種種鳥獸，七寶枝舍而為莊嚴，又復多有種種香美飲食之河。彼諸天眾到如是山，或百千到，歌舞遊戲，迭共為伴，同一欲心，俱到彼林，共天女眾久時受樂，彼此迭互希望境界。
「又復彼天未知厭足，于彼山
【現代漢語翻譯】 現代漢語譯本： 『當那些天人想要登上山頂時，那隻名為常歡喜的鳥，總是出於利益之心和對天人的善意，這樣說偈語。但那些天人沉溺於享樂的境界，不聽取，不接受，不覺察，不知道，不能見到真諦，不看那隻鳥。就像天生的盲人，即使有道路也看不見一樣。
『那時，那些天人接著來到第二處巨大的光芒叢林，那裡的光明勝過一百個太陽的光芒。那片叢林中的樹木具有殊勝的光明，有的樹木發出光明，有的樹木發出寶光，具備一切殊勝微妙的功德，光明熾盛。那片大光明叢林的三種光明普遍照耀著整個叢林，那樣的叢林普遍令人喜愛，流水和河池裝飾著它，有隨念樹裝飾著叢林各處。這樣的叢林各不相同，那些天人們各自在不同的地方，享受著五種樂器的聲音，歌舞嬉戲，享受著各種各樣的快樂，善業逐漸耗盡。在那座山中，又在不同的地方享受著境界的快樂，就像喝醉的大象一樣，就這樣在那片叢林中長久地享受快樂。
『而且那些天人因為自己的心念動搖，依次又來到巖石山林的區域。在那裡又享受著五種感官帶來的快樂，被放逸的怨敵所迷惑，不知道畏懼和退縮，沒有可以逃脫的方法。只有最初是快樂的，後來則是衰敗和煩惱。他們貪戀聲、味、色、香等感官的慾望，因為愛慾擾亂了心，到處貪求。
『他們又看見另一片叢林，那片叢林外面普遍都是蓮花叢林，周圍環繞著，有隨念樹裝飾著那片叢林，用成百上千種花朵來裝飾。還有其他的大樹，用殊勝美妙的香氣來裝飾，還有許多流水和河池來裝飾。還有許多各種各樣的鳥獸，用七寶的枝條和房屋來裝飾，還有許多各種各樣香美飲食的河流。那些天人們來到這樣的山中，或者成百上千地來到，歌舞嬉戲，互相結伴，懷著同樣的慾望，一起到達那片叢林，和天女們一起長久地享受快樂，彼此互相希望得到對方的境界。
『而且那些天人還不知道滿足，在那座山中……』
【English Translation】 English version: 『When those devas (gods) wanted to ascend the mountain, that bird named Always Joyful, always with a mind of benefit and for the good deeds of the devas, spoke these verses. But those devas, indulging in the realm of pleasure, did not listen, did not accept, did not perceive, did not know, could not see the truth, and did not look at that bird. Like someone born blind, even with a path, they cannot see it.
『At that time, those devas then went to the second great forest of light, where the light was brighter than the light of a hundred suns. The trees in that forest had excellent light, some trees emitted light, some trees emitted jewel light, possessing all excellent and subtle merits, the light blazing. The three kinds of light in that great light forest pervaded the entire forest, that kind of forest was universally lovely, adorned with flowing water and ponds, with remembrance trees adorning the forest everywhere. Such forests were different from each other, those devas were each in different places, enjoying the sounds of the five musical instruments, singing, dancing, and playing, enjoying all kinds of pleasures, their good deeds gradually being exhausted. In that mountain, they were again in different places enjoying the pleasures of the realm, like drunken elephants, thus enjoying pleasure in that forest for a long time.
『Moreover, those devas, because their own minds were moving, successively went to the area of the rocky mountain forest. There they again enjoyed the pleasures brought by the five senses, being deluded by the enemy of indulgence, not knowing fear and retreat, having no means to escape. Only the beginning was pleasure, later it was decline and affliction. They were greedy for the desires of sound, taste, color, and smell, because desire disturbed their minds, they were greedy everywhere.
『They also saw another forest, outside that forest were universally lotus forests, surrounded all around, with remembrance trees adorning that forest, decorated with hundreds and thousands of kinds of flowers. There were also other large trees, decorated with excellent and wonderful fragrances, and there were also many flowing waters and ponds to decorate it. There were also many kinds of birds and beasts, decorated with branches and houses of seven treasures, and there were also many rivers of various fragrant and delicious foods. Those devas came to such a mountain, or hundreds and thousands came, singing, dancing, and playing, accompanying each other, with the same desire, together reaching that forest, and together with the deva women enjoying pleasure for a long time, hoping to obtain each other's realm.
『Moreover, those devas did not yet know satisfaction, in that mountain...』
處次復更見大可愛林，名曰普香。彼林甚香，樹枝華香，金枝華蓋覆彼林上，有居尸奢第一妙香。又彼林中，曼陀羅華第一妙香，香氣流佈普百由旬，天聞彼香，生希有心。彼諸天眾嗅如是等無量妙香，入彼林中。彼諸天眾迭相愛樂，同一心欲，受境界樂，不知厭足，處處遊行，無量種行。
「彼天如是處處遊行，遊戲而行，如是漸向山鬘山頂。遂爾前到百百千千彼山頂上，見有大城，城甚可愛，其城縱廣五百由旬。普彼城中有行重樓，金寶殿舍、銀寶殿舍、毗琉璃舍、車𤦲之舍，如是種種妙寶殿舍而為莊嚴。行巷相當，門狀可愛，皆是妙寶，普彼城中饒蓮華池。彼諸天眾入如是城，心生歡喜，種種功德具足受樂。在寶舍中、寶園林中，或覆在于蓮華池中，枝華舍中或華林中，或覆在于蓮華池中，或覆在于饒華地處，或覆在于山窟之中，或覆在于山谷之中，或覆在于山脅之處；彼天如是，或在城中，或在余處山頂之上，共諸天女處處受樂，無量種樂，多種受樂，五樂音聲功德具足，如是遊戲種種受樂。
「彼受樂時，鳥見之故，為說偈言：
「『諸天本善業， 一切必當盡， 后受苦惱時， 乃知放逸過。 心樂著欲者， 唯受微少樂， 彼樂未久間， 后時必當壞。 樂境
【現代漢語翻譯】 現代漢語譯本 再次，他們又看見一個巨大的可愛樹林，名叫普香（Pu Xiang，普遍散發香氣）。那片樹林非常香，樹枝和花朵都散發著香氣，金色的樹枝和華麗的樹冠覆蓋著樹林上方，那裡有居尸奢（Ju Shi She）第一等美妙的香氣。而且在那片樹林中，曼陀羅華（Mantuo Luo Hua）散發著第一等美妙的香氣，香氣傳播到一百由旬（You Xun，古印度長度單位）的範圍，天人們聞到這香氣，都生起稀有之心。那些天眾們嗅著這樣無量美妙的香氣，進入那片樹林中。那些天眾們互相愛慕喜悅，同心同欲，享受著境界之樂，不知厭足，處處嬉戲，進行著無量種行為。
『那些天人像這樣處處嬉戲，遊玩而行，就這樣漸漸地走向山鬘山（Shan Man Shan）的山頂。於是他們來到成百上千的山頂上，看見一座大城，那座城非常可愛，其縱橫廣闊有五百由旬。整個城中有成排的重樓，有金寶殿舍、銀寶殿舍、毗琉璃（Pi Liu Li）殿舍、車𤦲（Che Ju）殿舍，像這樣用各種美妙的寶物殿舍來莊嚴。街道巷弄相互對應，門的樣子很可愛，都是用美妙的寶物製成，整個城中有很多蓮花池。那些天眾們進入這樣的城中，心中生起歡喜，各種功德具足，享受著快樂。在寶舍中、寶園林中，或者在蓮花池中，枝華舍中或者華林中，或者在蓮花池中，或者在長滿鮮花的地方，或者在山洞之中，或者在山谷之中，或者在山腰之處；那些天人像這樣，或者在城中，或者在其他山頂之上，和眾多的天女一起處處享受快樂，無量種快樂，多種享受快樂，五種音樂的聲音功德具足，像這樣嬉戲，享受著各種快樂。
『當他們享受快樂的時候，鳥看見了他們，因此說了偈語：
『諸天本善業， 一切必當盡， 后受苦惱時， 乃知放逸過。 心樂著欲者， 唯受微少樂， 彼樂未久間， 后時必當壞。 樂境
【English Translation】 English version Again, they saw a great and lovely forest named Pu Xiang (Pu Xiang, universally spreading fragrance). That forest was very fragrant, with fragrant branches and flowers, and golden branches and canopies covering the forest above, where there was the first wonderful fragrance of Ju Shi She (Ju Shi She). Moreover, in that forest, the Manduo Luo Hua (Manduo Luo Hua) emitted the first wonderful fragrance, which spread to a hundred Yojana (Yojana, an ancient Indian unit of length), and the devas, hearing this fragrance, conceived a rare mind. Those devas, smelling such immeasurable wonderful fragrances, entered that forest. Those devas loved and rejoiced with each other, with one heart and one desire, enjoying the pleasures of the realm, never knowing satiety, playing everywhere, and performing immeasurable kinds of actions.
『Those devas, playing and walking everywhere like this, gradually approached the summit of Mount Shan Man (Shan Man Shan). Then they arrived at hundreds and thousands of mountaintops and saw a great city, which was very lovely, with a length and breadth of five hundred Yojana. Throughout the city, there were rows of multi-storied buildings, gold treasure palaces, silver treasure palaces, Pi Liu Li (Pi Liu Li) palaces, and Che Ju (Che Ju) palaces, adorned with various wonderful treasure palaces like these. The streets and lanes corresponded to each other, the appearance of the gates was lovely, all made of wonderful treasures, and throughout the city there were many lotus ponds. Those devas entered such a city, and joy arose in their hearts, with all kinds of merits complete, enjoying happiness. In treasure palaces, treasure gardens, or in lotus ponds, in branch and flower palaces or flower forests, or in lotus ponds, or in places full of flowers, or in mountain caves, or in mountain valleys, or on the sides of mountains; those devas, like this, either in the city or on other mountaintops, together with many deva women, enjoyed happiness everywhere, immeasurable kinds of happiness, many kinds of enjoyment, with the merits of the sounds of the five kinds of music complete, playing like this, enjoying various kinds of happiness.
『When they were enjoying happiness, a bird saw them and therefore spoke a verse:
『The good deeds of the devas, will surely come to an end, When suffering comes later, then they will know the fault of indulgence. Those whose minds are attached to desires, only receive a little happiness, That happiness will not last long, and will surely be destroyed later. The realm of pleasure
界樂者， 常有希望心， 見婦女放逸， 后時必當壞。 天著境界樂， 不慮退時苦， 至后破壞時， 乃知退苦惱。 天若近婦女， 而共放逸行， 終至後退時， 彼一切舍離。 一切欲退天， 無與共行者， 唯有一切業， 隨後與同行。 常應修善業， 常舍不善業， 常離於放逸， 常行不放逸。 放逸是有根， 不放逸寂靜， 放逸不放逸， 如所說其相。 勇者常思惟， 修行善業樂， 常修行法者， 則不受諸苦。』
「彼鳥如是利益天故，已說此偈。彼諸天等放逸行故，不聽不受，而復更為境界所盲。行園林中，種種遊戲，或在園林或在可愛寶城等中受種種樂。
「彼天在於山鬘山中既受樂已，而復更向千峰之山，希望欲見彼寶山故。樂天境界，是故次往，天善業因而受快樂。見彼寶山，生勝愛心，一切欲樂皆悉具足。於一切時多有華果，流水河池、蓮華之林具足而有。彼一切天于彼樂處見則受樂，行亦受樂，食亦受樂。見彼勝山，生希有心，謂山鬘山。彼大勝山復有眾山周匝圍繞，皆是寶山，是故彼山名曰山鬘。彼山多有園林華池，有流水河，多有寶蜂、無量眾鳥種種音聲。如是諸鳥，皆是
【現代漢語翻譯】 現代漢語譯本 沉溺於享樂的人，常常懷有希望之心，但當他們看到婦女們放縱享樂時，最終必然走向衰敗。 天神沉溺於感官享樂，不考慮衰退時的痛苦，直到衰敗來臨，才知道退墮的苦惱。 如果天神接近婦女，一起放縱享樂，最終衰退時，他們將失去一切。 一切將要退墮的天神，沒有人與他們同行，只有他們所造的一切業，會跟隨他們一同而去。 我們應當經常修習善業，經常捨棄不善業，經常遠離放逸，經常奉行不放逸。 放逸是（痛苦的）根源，不放逸是寂靜（涅槃），放逸和不放逸，如佛所說，各有其相。 勇猛的人常常思惟，修行善業的快樂，經常修行佛法的人，就不會遭受各種痛苦。』
『那隻鳥因為這樣利益天神，所以說了這些偈頌。但那些天神因為放縱享樂，不聽不接受（這些勸告），反而更加被感官享樂所迷惑。他們在園林中嬉戲玩樂，或者在園林中，或者在可愛的寶城中享受各種快樂。
『那些天神在山鬘山（Shānmán Shān）中享受快樂之後，又前往千峰之山，希望見到那座寶山。他們貪戀天界的享樂，所以接連前往，因為過去所修的善業而享受快樂。他們見到那座寶山，生起極大的喜愛之心，一切感官享樂都完全具備。那裡總是盛開著鮮花，結滿果實，流水潺潺，河池清澈，蓮花盛開。所有天神在那快樂的地方，看到也快樂，行走也快樂，飲食也快樂。他們看到那座殊勝的山，生起稀有之心，那就是山鬘山（Shānmán Shān）。那座大勝山周圍還有許多山峰環繞，都是寶山，所以那座山被稱為山鬘（Shānmán）。那座山上有許多園林花池，有流動的河流，有許多珍貴的蜜蜂、無數的鳥類發出各種各樣的聲音。這些鳥類，都是……』
【English Translation】 English version Those who delight in realms, constantly have a hopeful mind, Seeing women indulging in pleasure, they will surely decline in the future. The gods are attached to the pleasures of the realm, not considering the suffering of decline, When destruction arrives, they then know the pain of falling. If gods approach women and engage in indulgent behavior, Eventually, when they decline, they will abandon everything. All gods who are about to fall, have no one to accompany them, Only all their deeds, follow them and go with them. One should always cultivate good deeds, always abandon bad deeds, Always stay away from negligence, always practice diligence. Negligence is the root (of suffering), diligence is tranquility (Nirvana), Negligence and diligence, as the Buddha said, each has its own characteristics. The brave constantly contemplate, the joy of practicing good deeds, Those who constantly practice the Dharma, will not suffer all kinds of pain.』
『That bird, because it benefited the gods in this way, spoke these verses. But those gods, because they indulged in pleasure, did not listen or accept (these admonitions), but were further blinded by the pleasures of the senses. They played and frolicked in the gardens, or enjoyed various pleasures in the gardens or in the lovely treasure cities.
『After those gods had enjoyed themselves in Shānmán Shān (Mountain Garland), they went to the Mountain of a Thousand Peaks, hoping to see that treasure mountain. They were attached to the pleasures of the heavenly realm, so they went one after another, enjoying happiness because of the good deeds they had cultivated in the past. They saw that treasure mountain and developed a great love for it, and all the pleasures of the senses were fully present. There were always flowers blooming and fruits ripening, flowing streams and clear ponds, and lotus forests in full bloom. All the gods in that happy place were happy to see it, happy to walk there, and happy to eat there. Seeing that magnificent mountain, they felt a rare sense of wonder, that was Shānmán Shān (Mountain Garland). That great and magnificent mountain was surrounded by many mountains, all of which were treasure mountains, so that mountain was called Shānmán (Mountain Garland). That mountain had many gardens and flower ponds, flowing rivers, many precious bees, and countless birds making all kinds of sounds. These birds were all...』
寶身，種種形相皆悉可愛，莊嚴山峰。普彼山峰，光明悉遍，彼諸光明有百千種。如是寶山在諸山中，見彼寶山頂插虛空，有大光明，微妙殊勝。彼諸天等上如是山，共天女眾五樂音聲遊戲受樂。心生歡喜，上彼山上，如意念行；有在空中而遊行者，有共天女同一欲心，於五境界受諸欲樂，愛河所漂，不暫停者。若寂靜樂，則是常樂。舍未來世如是寂靜利益安樂，而樂天樂，如是天樂，如雜毒蜜，而諸天眾心生樂著。初時似賢，后則不善，實非是樂，與樂相似。彼天不知，心生樂著，共天女眾，五樂音聲隨心遊戲，上彼山頂。如是如是上彼山上，如是如是見彼山處，隨見何處，轉勝可愛。如是寶山，普皆可愛，樹林河池，種種諸鳥在園林中，滿彼山處。無量百千種種園林莊嚴彼山，七寶光明周匝圍繞。普彼天眾共諸天女歌舞遊戲徐上彼山，並行並看。天及天女種種形服，鬘莊嚴身，更無異心，心常樂樂，放逸而行。彼諸天眾自身光明，共自光明無量形服莊嚴天女圍繞同行，安安詳詳，如心意行，上彼山上。善業力故，自作善業，自得樂報，決定自受。遊戲歌舞在河池中，有無量種受諸快樂。徐上彼山，五樂音聲，離病無倦，心生歡喜，如是遊戲。彼如是行，見無量種山谷溪𡼏，各各差別，隨自意行，隨何處行，皆無所
【現代漢語翻譯】 現代漢語譯本 寶身（Ratnakara），種種形相都非常可愛，莊嚴著山峰。那山峰，光明遍佈，有成百上千種光芒。這座寶山在眾山之中，它的頂端直插天空，散發著巨大的光明，微妙而殊勝。諸天（Devas）和他們的天女們登上這座山，伴隨著五種樂器的聲音，享受著歡樂。他們心中充滿歡喜，登上山頂，隨心所欲地行動；有些在空中飛行，有些與天女們心懷同樣的慾望，在五種感官境界中享受著各種快樂，被愛慾之河所裹挾，無法停歇。真正的寂靜之樂，才是永恒的快樂。他們捨棄未來世的寂靜利益和安樂，卻貪戀天上的快樂。這樣的天樂，就像摻雜了毒藥的蜂蜜，讓諸天眾心生迷戀。起初看似美好，最終卻是不好的，實際上並非真正的快樂，只是與快樂相似。那些天人並不明白，心中充滿迷戀，與天女們一起，伴隨著五種樂器的聲音，隨心所欲地玩樂，登上山頂。就這樣，他們不斷地登上山，所見之處，都變得更加可愛。這座寶山，處處都令人喜愛，樹林、河流、池塘，各種各樣的鳥兒在園林中，遍佈山間。無數的園林裝飾著這座山，七寶的光芒環繞四周。諸天眾和天女們一起歌唱跳舞，緩緩地登上山，邊走邊看。天人和天女們穿著各種各樣的服飾，用花鬘裝飾身體，心中沒有其他想法，總是快樂無比，放縱地遊玩。那些天人自身散發著光明，與自身的光明和無數的服飾一起，裝飾著天女，圍繞著他們一同前行，安詳自在，隨心所欲地登上山。這是善業的力量，自己造下的善業，自己得到快樂的果報，必定自己承受。他們在河池中游戲歌舞，享受著無數種快樂。緩緩地登上山，五種樂器的聲音響起，沒有疾病，沒有疲倦，心中充滿歡喜，就這樣玩樂。他們就這樣行走，看到無數種山谷溪澗，各不相同，隨心所欲地行走，無論走到哪裡，都沒有任何阻礙。
【English Translation】 English version Ratnakara (treasure body), all kinds of forms and appearances are lovely and adorn the mountain peaks. Those mountain peaks are filled with light, with hundreds and thousands of kinds of light. This treasure mountain is among all the mountains, its peak piercing the sky, emitting great light, subtle and supreme. The Devas (gods) and their celestial women ascend this mountain, enjoying happiness with the sounds of five kinds of musical instruments. Their hearts are filled with joy, ascending the mountain top, acting as they please; some fly in the air, some share the same desires with the celestial women, enjoying various pleasures in the five sense realms, swept away by the river of love and desire, unable to stop. True joy of tranquility is eternal joy. They abandon the future benefits and peace of such tranquility, yet crave heavenly pleasures. Such heavenly pleasure is like honey mixed with poison, causing the Devas to become infatuated. At first it seems virtuous, but later it is not good, it is not true joy, but only similar to joy. Those Devas do not understand, their hearts filled with infatuation, together with the celestial women, playing as they please with the sounds of five kinds of musical instruments, ascending the mountain top. Thus, they continue to ascend the mountain, and wherever they see, it becomes even more lovely. This treasure mountain is lovely everywhere, with forests, rivers, ponds, and various kinds of birds in the gardens, filling the mountain. Countless gardens adorn this mountain, surrounded by the light of seven treasures. The Devas and celestial women sing and dance together, slowly ascending the mountain, walking and looking around. The Devas and celestial women wear various kinds of clothing, adorning their bodies with garlands, with no other thoughts in their minds, always happy, indulging in play. Those Devas emit their own light, together with their own light and countless garments, adorning the celestial women, surrounding them and walking together, peacefully and leisurely, ascending the mountain as they please. This is the power of good karma, they create good karma themselves, they receive the reward of happiness themselves, they will surely receive it themselves. They play and dance in the rivers and ponds, enjoying countless kinds of happiness. Slowly ascending the mountain, the sounds of five kinds of musical instruments resound, without illness, without fatigue, their hearts filled with joy, thus they play. As they walk in this way, they see countless kinds of mountain valleys and streams, each different, walking as they please, wherever they walk, there is no obstruction.
畏。如是次第，漸上山上。
「彼山鬘山復有異處，有大鵝王住在其中。彼鵝王者，寶莊嚴身，名曰善時，見彼諸天行放逸行。彼諸天等，勝善業故，得彼樂命，應怖畏時而便喜笑。
「爾時，菩薩善時鵝王為利益彼一切天故，住山窟中，隨順修行寂靜善業，饒益天故，為除放逸，畢竟利益彼諸天故，第一勇勝，種種微妙，一切天愛美音聲語覆一切天，所有音聲而說偈言：
「『愛慾染心癡， 常樂著境界， 彼天則不知， 利益未來世。 此余少福德， 臨欲至退時， 退已到異處， 受自業果報。 百千生中間， 為業鎖所縛， 此業縛眾生， 須集道資糧。 若天恒受樂， 常作不善業， 彼因不相似， 癡者住心中。 為欲所迷惑， 唯食而待死， 若不能諦知， 不能利眾生。 為欲所迷惑， 唯食而待死， 若為身樂故， 壞法是愚癡。 一切時一心， 常勤修善業， 舍離不善者， 此是智慧相。 放逸不持戒， 食本前業盡， 以放逸行故， 不久退天處。 彼常如是意， 為時所催驅， 后為悔火燒， 無有能救者。 惡不可得避， 眾生決定受， 後到
【現代漢語翻譯】 現代漢語譯本 畏。像這樣依次，逐漸登上山頂。
『那座鬘山（Mān Shān）還有其他地方，有一隻大鵝王住在那裡。那鵝王，以寶物莊嚴其身，名叫善時（Shàn Shí），看見那些天人行為放縱。那些天人等，因為殊勝的善業，得到快樂的生命，在應該感到恐懼的時候卻喜笑顏開。
『那時，菩薩善時鵝王爲了利益那些所有天人，住在山洞中，隨順修行寂靜的善業，爲了饒益天人，爲了去除他們的放逸，爲了最終利益那些天人，以第一的勇猛和殊勝，種種微妙，一切天人喜愛的美妙音聲覆蓋所有天人的聲音，而說偈頌：
『愛慾染心癡，常常快樂地執著于境界，那些天人則不知道利益未來世。 此余少福德，臨欲至退時，退已到異處，受自業果報。 百千生中間，為業鎖所縛，此業縛眾生，須集道資糧。 若天恒受樂，常作不善業，彼因不相似，癡者住心中。 為欲所迷惑，唯食而待死，若不能諦知，不能利眾生。 為欲所迷惑，唯食而待死，若為身樂故，壞法是愚癡。 一切時一心，常勤修善業，舍離不善者，此是智慧相。 放逸不持戒，食本前業盡，以放逸行故，不久退天處。 彼常如是意，為時所催驅，后為悔火燒，無有能救者。 惡不可得避，眾生決定受，後到
【English Translation】 English version Fear. In this order, gradually ascending the mountain.
『That Mān Shān (Garland Mountain) also has other places, where a great goose king resides. That goose king, adorned with jewels, is named Shàn Shí (Good Time). He saw those devas (gods) engaging in unrestrained behavior. Those devas, due to their superior good karma, obtained joyful lives, yet they laughed and rejoiced when they should have been fearful.
『At that time, the Bodhisattva goose king Shàn Shí, for the benefit of all those devas, dwelt in a mountain cave, diligently cultivating peaceful and virtuous deeds. To benefit the devas, to eliminate their heedlessness, and to ultimately benefit those devas, with supreme courage and excellence, in various subtle ways, with beautiful sounds loved by all the devas, he covered all the sounds of the devas and spoke these verses:
『Afflicted by desire, with minds deluded, constantly delighting in attachment to objects, those devas do not know how to benefit future lives. This remaining little merit, when about to decline, having declined, they go to another place, to receive the retribution of their own karma. In hundreds of thousands of lifetimes, bound by the chains of karma, this karma binds sentient beings, one must accumulate the provisions for the path. If devas constantly enjoy pleasure, and constantly engage in unwholesome deeds, their causes are dissimilar, delusion dwells in their hearts. Bewildered by desire, only eating and awaiting death, if they cannot truly know, they cannot benefit sentient beings. Bewildered by desire, only eating and awaiting death, if for the sake of bodily pleasure, they destroy the Dharma, it is foolishness. At all times, with one mind, constantly diligently cultivate virtuous deeds, abandoning the unwholesome, this is the mark of wisdom. Heedless and not upholding precepts, the original karma from past lives is exhausted, due to heedless conduct, they will soon fall from the heavenly realms. They constantly have such thoughts, driven by time, later burned by the fire of regret, there is no one who can save them. Evil cannot be avoided, sentient beings will certainly receive it, later arriving at
于死時； 知已寂靜行。』
「善時鵝王第一勇勝，自體如是美妙音聲，為彼天眾如是說偈。如是鵝王菩薩音聲，為一切天作無量種無量音聲章句示現，皆悉相應。菩薩之聲，美妙勢力勇而復勝，蔽天音聲。
「彼處如是一切天眾復聞遠處有大音聲，無量天女之所圍繞，種種莊嚴勝妙寶殿。一切時華、一切時果皆悉具足，無量蓮華遍覆其處，多天女眾歌聲可愛，妙寶瓔珞光明照耀，七寶間錯園林水池而為莊嚴，幢幡枸欄種種莊嚴。百千天女妙音聲歌，五樂音聲聞者心樂。毗琉璃寶、大青寶柱、真金柱等之所莊嚴，大師子座之所莊嚴，如是寶殿行虛空中。夜摩天王在彼殿上，多有無量百千天女供養天王，百千合掌讚歎天王。在虛空中，分明如畫，勝歡喜心向山鬘山，為欲往見善時鵝王。
「如是鵝王以大願力，為利益天，生在夜摩，憶本前生。是故天王生敬重心，而來向之為聽法故，為于自身，併爲天眾利益安樂，饒益自他，不墮惡道，離放逸故。
「爾時，彼天山鬘山中游戲受樂，在種種處山園林中，或有在於平處住者，或有在於山谷中者，或有在於蓮華林者，或有在於池水中者，或有在於殿堂上者，或有在於寶舍中者，或有在於山峰中者，或有在於河岸處者，或有在於山頂上者，或有在
【現代漢語翻譯】 『當死亡來臨之際，了知寂靜的修行。』
『善時鵝王（Sundara Hamsa Raja，意為美麗的鵝王）是第一勇士，自身擁有如此美妙的聲音，為那些天眾如此宣說偈頌。』如此，鵝王菩薩的聲音，為一切天眾示現無量種類的音聲和章句，都完全相應。菩薩的聲音，美妙、有力、勇敢且殊勝，勝過天上的聲音。
彼處的一切天眾又聽到遠處傳來巨大的聲音，被無量的天女所圍繞，是種種莊嚴殊勝美妙的寶殿。一切時節的花朵、一切時節的果實都完全具備，無量的蓮花遍佈覆蓋其處，眾多的天女歌聲可愛，美妙的寶物瓔珞光明照耀，七寶交錯的園林水池作為莊嚴，幢幡、鉤欄種種莊嚴。成百上千的天女發出美妙的歌聲，五種樂器的聲音讓聽者心生喜悅。毗琉璃寶、大青寶柱、真金柱等用來莊嚴，大師子座用來莊嚴，這樣的寶殿在虛空中飛行。夜摩天王（Yama Deva Raja，意為夜摩天之王）在那寶殿之上，有眾多無量百千的天女供養天王，百千天女合掌讚歎天王。在虛空中，清晰如畫，以殊勝歡喜的心情向山鬘山（Sumanamala，意為花環山）而來，爲了想要拜見善時鵝王。
如此，鵝王以大願力，爲了利益天眾，而生在夜摩天（Yama Heaven，意為夜摩天界），憶起了前生的事情。因此，天王生起了敬重之心，前來拜見他是爲了聽聞佛法，爲了自身，並且爲了天眾的利益安樂，饒益自己和他人，不墮入惡道，遠離放逸的緣故。
爾時，在那天山鬘山中游戲享樂，在種種地方的山園林中，或者有在平坦之處居住的，或者有在山谷中的，或者有在蓮花林中的，或者有在池水中的，或者有在殿堂上的，或者有在寶舍中的，或者有在山峰中的，或者有在河岸邊的，或者有在山頂上的，或者有在...
【English Translation】 'Knowing the practice of stillness at the time of death.'
'Sundara Hamsa Raja (Beautiful Swan King) is the foremost hero, possessing such a wondrous voice, uttering these verses for the heavenly beings.' Thus, the voice of the Swan King Bodhisattva manifested countless kinds of sounds and verses for all the devas, all perfectly corresponding. The Bodhisattva's voice, beautiful, powerful, brave, and supremely victorious, surpassed the sounds of the heavens.
There, all the heavenly beings heard a great sound from afar, surrounded by countless heavenly maidens, a magnificent and wondrous jeweled palace adorned in various ways. Flowers of all seasons and fruits of all seasons were fully present, with countless lotuses covering the area. Many heavenly maidens sang lovely songs, and exquisite jeweled necklaces shone brightly. Gardens and ponds interspersed with the seven treasures served as adornments, with banners, railings, and various decorations. Hundreds of thousands of heavenly maidens sang beautiful songs, and the sounds of the five instruments delighted the hearts of those who heard them. Adorned with lapis lazuli jewels, great sapphire pillars, and pillars of pure gold, and graced with a great lion throne, such a jeweled palace traveled through the sky. Yama Deva Raja (King Yama) was upon that palace, attended by countless hundreds of thousands of heavenly maidens who offered to the king, and hundreds of thousands of them praised him with folded hands. In the sky, clear as a painting, with supreme joy, he approached Sumanamala (Garland Mountain), desiring to see Sundara Hamsa Raja.
Thus, the Swan King, with great vows, for the benefit of the devas, was born in Yama Heaven, remembering his past lives. Therefore, the king developed a respectful heart and came to see him in order to hear the Dharma, for his own sake, and for the benefit and happiness of the devas, to benefit himself and others, to avoid falling into evil paths, and to stay away from heedlessness.
At that time, they were playing and enjoying themselves in that mountain Sumanamala, in various places in the mountain gardens and forests, some dwelling in the plains, some in the valleys, some in the lotus groves, some in the ponds, some in the palaces, some in the jeweled houses, some on the mountain peaks, some on the riverbanks, some on the mountaintops, some on...
于華林中者，或有在於果林中者，或有在於隨念樹者，或有在於毗琉璃金隨念樹者，或有在於無量到數見則可愛樹林中者。一切皆悉共天女眾，或共多眾或共少眾，一切天眾速生喜心，歌舞嬉笑，看彼天王。見大天王坐勝殿上，成就無比天之快樂，見已疾走，一切天眾盡力而走。既見天王牟修樓陀，普看並走，心眼俱樂，眼觀不捨，轉轉前近。彼諸天眾如是思惟：『夜摩天主牟修樓陀為欲聽法，是故來詣善時鵝王。我今往見供養天王。』
「彼諸天眾如是思惟，既思惟已，一切皆近夜摩天王，五欲功德境界之樂一切具足，天衣天鬘以為莊嚴。彼一切天皆悉前向牟修樓陀。夜摩天王行虛空中。若天在於一千峰山遊戲樂者，如是見已，天衣莊嚴，一切皆前到天王所，禮拜供養。既供養已，轉勝歡喜歌舞戲笑，近王面前。一切皆與夜摩天王和合一處，共向鵝王菩薩之所。「彼鵝王菩薩第一聰明，有大智慧，以本願力，為彼諸天除放逸故，生在夜摩。彼一切天皆到鵝王菩薩之所。夜摩天王既見菩薩，生敬重心，敬重法故，共天女眾從殿而下。鵝王菩薩常說大法，常作法吼，既見天王牟修樓陀，則正法吼。彼大鵝王法勢力故，於一切天最為勝妙，光明殊絕，法威力故。
正法念處經卷第五十三 大正藏第 17 冊
【現代漢語翻譯】 現代漢語譯本 在華林中的天人，或者在果林中的天人，或者在隨念樹旁的天人，或者在毗琉璃金隨念樹旁的天人，或者在無量到數、看見就令人喜愛的樹林中的天人。他們都與天女們在一起，或者與眾多天女，或者與少數天女，所有的天眾迅速生起歡喜之心，歌舞嬉笑，觀看夜摩天王（Yama，欲界六天之一，掌管夜摩天的天神）。他們看見大天王坐在殊勝的殿堂之上，享受著無與倫比的天界快樂，看見之後便快速奔走，所有的天眾都竭盡全力地奔走。他們已經看見了天王牟修樓陀（Muni-rudra，夜摩天王的名字），普遍觀看並奔走，心眼都集中在一起，眼睛不捨得離開，越來越靠近。這些天眾這樣思惟：『夜摩天主牟修樓陀是爲了聽法，所以才來到善時鵝王（菩薩的化身）這裡。我們現在前去拜見供養天王。』 這些天眾這樣思惟，思惟完畢之後，所有人都靠近夜摩天王，五欲功德境界的快樂一切具足，用天衣天鬘作為莊嚴。他們都面向牟修樓陀。夜摩天王在虛空中行走。如果有天人在一千峰的山上游戲享樂，像這樣看見之後，用天衣莊嚴自身，都來到天王那裡，禮拜供養。供養完畢之後，更加歡喜地歌舞戲笑，靠近天王的面前。所有人都與夜摩天王和合在一起，一同前往鵝王菩薩所在的地方。 『鵝王菩薩第一聰明，有大智慧，以本願力，爲了讓這些天人去除放逸，所以降生在夜摩天。所有天人都來到鵝王菩薩那裡。夜摩天王看見菩薩，生起敬重之心，因為敬重佛法，所以與天女們一起從殿堂下來。鵝王菩薩經常宣說大法，經常發出法吼，看見天王牟修樓陀，就發出正法的獅子吼。因為大鵝王的正法勢力，在一切天人中最為殊勝美妙，光明也特別超絕，這是佛法的威力。』 《正法念處經》卷第五十三
【English Translation】 English version Those in the Hualin (flower forest), or those in the Guolin (fruit forest), or those by the Suinian tree (tree of mindfulness), or those by the Piluli Jin Suinian tree (lapis lazuli gold tree of mindfulness), or those in the countless and lovely forests. All of them are with the heavenly women, either with many or with few. All the heavenly beings quickly generate joyful minds, singing, dancing, and laughing, watching the Yama Heaven King (Yama, one of the six heavens of the desire realm, the deity who governs the Yama Heaven). Seeing the great Heaven King sitting on the victorious palace, enjoying unparalleled heavenly bliss, they run quickly, all the heavenly beings running with all their might. Having seen the Heaven King Muni-rudra (Muni-rudra, the name of the Yama Heaven King), they look around and run, their minds and eyes focused together, their eyes unwilling to leave, getting closer and closer. These heavenly beings think thus: 'The Yama Heaven Lord Muni-rudra has come to the Good Time Goose King (a manifestation of a Bodhisattva) to listen to the Dharma. Now I will go to see and make offerings to the Heaven King.' These heavenly beings think thus, and having thought thus, all of them approach the Yama Heaven King, fully equipped with the pleasures of the five desires and merits, adorned with heavenly clothes and garlands. All of them face Muni-rudra. The Yama Heaven King walks in the empty sky. If there are heavenly beings playing and enjoying themselves on the mountain of a thousand peaks, having seen this, adorned with heavenly clothes, all of them come to the Heaven King, prostrating and making offerings. Having made offerings, they sing, dance, and laugh with even greater joy, approaching the King's presence. All of them unite with the Yama Heaven King, together heading towards the place of the Goose King Bodhisattva. 'The Goose King Bodhisattva is the most intelligent, possessing great wisdom, and by the power of his original vows, to remove the heedlessness of these heavenly beings, he is born in Yama. All the heavenly beings come to the place of the Goose King Bodhisattva. The Yama Heaven King, seeing the Bodhisattva, generates a respectful mind, and because of respecting the Dharma, he descends from the palace with the heavenly women. The Goose King Bodhisattva constantly speaks the Great Dharma, constantly roars the Dharma, and seeing the Heaven King Muni-rudra, he roars the lion's roar of the Right Dharma. Because of the power of the Great Goose King's Right Dharma, he is the most excellent and wonderful among all the heavenly beings, his light is especially extraordinary, this is the power of the Dharma.' The Sutra of the Establishment of Right Mindfulness, Volume 53
No. 0721 正法念處經
正法念處經卷第五十四
元魏婆羅門瞿曇般若流支譯觀天品之三十三(夜摩天之十九)
「爾時，鵝王見彼天主牟修樓陀，作如是言：『今者善來。』種種語言問訊供養，既供養已，贊言：『善哉！夜摩天王乃能如是不放逸行，甚為希有。在此第一放逸之處，而能如是不行放逸，不放逸行，此為希有。復有希有：一切天主皆于天中百倍受樂，不行放逸，此甚希有；離樂因緣，則不可得。』
「如是菩薩善時鵝王憶自本生，尸棄佛所曾聞經法。念彼經已，而為天主牟修樓陀如是說言：『汝大天王獲得善利，不放逸行，為聞我聲，是故來此，甚為希有。汝今善聽，我為汝說。如彼世尊尸棄如來所說而說。當於爾時，我作人王，聞如來說，如本所聞，今為汝說。汝今諦聽，善思念之。有一法門，名王法行，如是法門則能利益灌頂受位剎利大王。王得此法，于現在世常得安樂，常有利益，正護國土，能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。
「『灌頂受位剎利大王成就何業，于現在世常得安樂，常有利益，正護世間，大富大力，能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王，有大神通、大富大力？所謂此王具足成就三
【現代漢語翻譯】 現代漢語譯本 《正法念處經》卷第五十四
元魏婆羅門瞿曇般若流支譯 觀天品第三十三（夜摩天第十九）
『爾時，鵝王見彼天主牟修樓陀（Yamaraja，夜摩天之主），作如是言：『今者善來。』種種語言問訊供養，既供養已，贊言：『善哉！夜摩天王乃能如是不放逸行，甚為希有。在此第一放逸之處，而能如是不行放逸，不放逸行，此為希有。復有希有：一切天主皆于天中百倍受樂，不行放逸，此甚希有；離樂因緣，則不可得。』
『如是菩薩善時鵝王憶自本生，尸棄佛（Sikhī Buddha）所曾聞經法。念彼經已，而為天主牟修樓陀如是說言：『汝大天王獲得善利，不放逸行，為聞我聲，是故來此，甚為希有。汝今善聽，我為汝說。如彼世尊尸棄如來（Sikhī Tathagata）所說而說。當於爾時，我作人王，聞如來說，如本所聞，今為汝說。汝今諦聽，善思念之。有一法門，名王法行，如是法門則能利益灌頂受位剎利大王。王得此法，于現在世常得安樂，常有利益，正護國土，能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。
『灌頂受位剎利大王成就何業，于現在世常得安樂，常有利益，正護世間，大富大力，能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王，有大神通、大富大力？所謂此王具足成就三
【English Translation】 English version No. 0721 Saddharma-smṛtyupasthāna-sūtra
Saddharma-smṛtyupasthāna-sūtra, Volume 54
Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty Chapter 33: Contemplation of the Heavens (Nineteenth of the Yama Heaven)
『At that time, the Swan King, seeing the heavenly lord Mu Xiuloutuo (Yamaraja, Lord of the Yama Heaven), spoke thus: 『Welcome, good sir.』 He greeted and made offerings with various words. Having made offerings, he praised, saying: 『Excellent! The Yama Heavenly King is able to practice non-negligence in this way, which is very rare. In this foremost place of negligence, to be able to not practice negligence, to practice non-negligence, this is rare. Moreover, it is rare that all the heavenly lords receive a hundredfold of pleasure in the heavens and do not practice negligence; it is impossible to be apart from the causes and conditions of pleasure.』
『Thus, the Swan King, a Bodhisattva of good times, remembered his past life, the Dharma he had heard from Sikhī Buddha. Having remembered that sutra, he spoke thus to the heavenly lord Mu Xiuloutuo: 『Great Heavenly King, you have obtained great benefit. Your practice of non-negligence, coming here to hear my voice, is very rare. Now listen well, I will speak for you. I will speak as the World Honored One, Sikhī Tathagata, spoke. At that time, I was a human king, and having heard the Tathagata speak, as I heard it then, I will now speak for you. Now listen carefully and contemplate it well. There is a Dharma gate called the King's Dharma Practice. Such a Dharma gate can benefit a Kshatriya great king who has been crowned and enthroned. If the king obtains this Dharma, he will always have peace and happiness in this present life, always have benefits, rightly protect the country, be able to protect himself, be praised by good people, and after his body is destroyed and his life ends, he will be born in a good path, in the heavenly world as the Yama King.
『What deeds must a Kshatriya great king, who has been crowned and enthroned, accomplish in order to always have peace and happiness in this present life, always have benefits, rightly protect the world, be greatly wealthy and powerful, be able to protect himself, be praised by good people, and after his body is destroyed and his life ends, be born in a good path, in the heavenly world as the Yama King, possessing great supernatural powers, great wealth, and great power? It is said that this king fully accomplishes three
十七法，于現在世常得安樂，常有利益，正護世間，護世間故，大富大力，一切余王不能破壞，能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。
「『何等名為三十七法？一者軍眾一切凈潔；二者依法賦稅受取；三者恒常懷忍不怒；四者平直斷事不偏；五者恒常供養尊長；六者順舊，依前而與；七者佈施，心不慳吝；八者不攝非法行者；九者不近不善知識；十者貞謹，不屬婦女；第十一者聞諸語言不一切信；第十二者愛善名稱，不貪財物；第十三者舍離邪見；第十四者恒常惠施；第十五者愛語美說；第十六者如實語說；第十七者于諸臣眾若無因緣，不舉不下；第十八者知人好惡；第十九者常定一時，數見眾人；第二十者不多睡臥；二十一者常不懈怠；二十二者善友堅固；二十三者不近一切無益之友；二十四者瞋喜不動；二十五者不貪飲食；二十六者心善思惟；二十七者不待后時安詳而作；二十八者法利世間；二十九者恒常修行十善業道；第三十者信于因緣；三十一者常供養天；三十二者正護國土；三十三者正護妻子；三十四者常修習智；三十五者不樂境界；三十六者不令惡人住其國內；三十七者於一切民若祿、若位，依前法與。是等名為三十七法。若成就此三十七法，得名受位剎利大王，于現在
【現代漢語翻譯】 現代漢語譯本： 有十七種法，能使人在現世常得安樂，常有利益，能真正地守護世間。因為守護世間的緣故，能獲得大富大力，一切其他的國王都不能破壞他，他能保護自身，被善人所讚歎，身壞命終后能生於善道，在天界中成為夜摩王（Yama-rāja，掌管地獄的王）。
『什麼叫做三十七法呢？一是軍隊和民眾一切都乾淨整潔；二是依法徵收賦稅；三是恒常懷有忍耐之心，不輕易發怒；四是公平正直地判斷事務，不偏袒任何一方；五是恒常供養尊敬長輩；六是遵循舊例，按照以前的規矩給予；七是樂於佈施，心中沒有慳吝；八是不收容那些行為不合法度的人；九是不親近不善良的知識分子；十是保持貞潔謹慎，不沉溺於女色；十一是聽到各種言論不全部相信；十二是喜愛好的名聲，不貪圖財物；十三是捨棄邪惡的見解；十四是恒常給予恩惠和施捨；十五是說愛語和美好的言辭；十六是說真實的話；十七是對於臣眾，如果沒有特殊原因，不隨意升降他們的職位；十八是瞭解人的好壞；十九是經常在固定的時間，多次會見眾人；二十是不貪睡；二十一是經常不懈怠；二十二是擁有堅固的善友；二十三是不親近一切沒有益處的朋友；二十四是面對憤怒和喜悅都能保持不動心；二十五是不貪圖飲食；二十六是心中善於思考；二十七是不拖延，立即行動；二十八是用佛法利益世間；二十九是恒常修行十善業道；三十是相信因果報應；三十一是經常供養天神；三十二是公正地守護國土；三十三是公正地保護妻子兒女；三十四是經常修習智慧；三十五是不貪戀世俗的享樂；三十六是不讓惡人居住在他的國內；三十七是對於一切民眾，無論是俸祿還是職位，都按照以前的規矩給予。這些就叫做三十七法。如果能成就這三十七法，就能成為受人尊敬和擁有地位的剎利大王（Kshatriya-rāja，國王），在現世』
【English Translation】 English version: There are seventeen dharmas that enable one to constantly attain peace and benefit in this present life, and truly protect the world. Because of protecting the world, one can obtain great wealth and power, which no other king can destroy. One can protect oneself, be praised by virtuous people, and after the destruction of the body and the end of life, be reborn in a good realm, becoming Yama-rāja (the king who governs hell) in the heavenly world.
『What are these thirty-seven dharmas? First, the army and the people are all clean and pure; second, taxes are collected according to the law; third, one constantly harbors patience and does not easily become angry; fourth, one judges matters fairly and impartially, without favoring any side; fifth, one constantly makes offerings to and respects elders; sixth, one follows the old precedents and gives according to the previous rules; seventh, one is generous in giving and has no stinginess in the heart; eighth, one does not harbor those who act unlawfully; ninth, one does not associate with unkind intellectuals; tenth, one maintains chastity and prudence, and does not indulge in women; eleventh, one does not believe everything one hears; twelfth, one loves a good reputation and does not covet wealth; thirteenth, one abandons evil views; fourteenth, one constantly bestows grace and charity; fifteenth, one speaks loving and beautiful words; sixteenth, one speaks truthfully; seventeenth, one does not arbitrarily promote or demote officials without a valid reason; eighteenth, one knows the good and bad of people; nineteenth, one frequently meets with the public at a fixed time; twentieth, one does not oversleep; twenty-first, one is constantly diligent; twenty-second, one has steadfast good friends; twenty-third, one does not associate with any unprofitable friends; twenty-fourth, one remains unmoved by anger and joy; twenty-fifth, one is not greedy for food and drink; twenty-sixth, one is good at thinking in the heart; twenty-seventh, one does not delay and acts immediately; twenty-eighth, one benefits the world with the Dharma; twenty-ninth, one constantly practices the ten wholesome karmic paths; thirtieth, one believes in cause and effect; thirty-first, one constantly makes offerings to the gods; thirty-second, one justly protects the country; thirty-third, one justly protects one's wife and children; thirty-fourth, one constantly cultivates wisdom; thirty-fifth, one does not crave worldly pleasures; thirty-sixth, one does not allow evil people to live in one's country; thirty-seventh, for all the people, whether it be salary or position, one gives according to the previous rules. These are called the thirty-seven dharmas. If one can accomplish these thirty-seven dharmas, one can become a respected and high-ranking Kshatriya-rāja (king), in the present』
世常得安樂，常有利益，大富大樂，有多財寶，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以如是等三十七法善業因故。
「『何者名為剎利大王軍眾凈潔？所謂善心利益他人。于對諍者依法斷事，不違法律，依法正護，不違本要。忠心諫主，主行利益，順成贊善，依法護國。所設言教，依量利益，且起直心，不惱於他。依法事主，不唯畏罰。心無貪慢。於一切法皆順不違，為未來世，隨法而行，怖畏生死，信業果報，舍三惡業，不樂多欲，不喜行罰，正意不亂。如是自他二皆能度，能利益王。若如是者，是王軍眾。如是軍眾與王相應，是故令王于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以諸軍眾一切凈潔，是故令王不生噁心，善業因故。
「『又復受位剎利大王，次第二法應勤修習，成就相應，于現在世常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。何者第二？所謂依法賦稅受取，以供衣食。云何依法？或國或城、或村或邑、或人集處，於一切時常依舊則、依道理取。彼王如是，若國壞時、若天儉時則不賦稅，取時以理，不逼不罰，依先舊來常所用稱斗尺均平。如是受取
【現代漢語翻譯】 現代漢語譯本： 世人常常能夠得到安樂，常常獲得利益，擁有巨大的財富和快樂，擁有眾多的財寶，能夠守護國土、能夠保護自身，受到善人的讚揚，身死命終后能夠往生到善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為具備了像這樣等三十七種善業的緣故。 『什麼叫做剎帝利（Kshatriya，統治階級）大王的軍隊清凈呢？就是說擁有善良的心去利益他人。對於爭訟的人，依據法律來判決事情，不違背法律，依據法律公正地守護，不違背原本的約定。以忠誠的心勸諫君主，君主施行利益百姓的事情，順從並讚美善行，依據法律來守護國家。所設立的言論教導，依據適度的利益，並且發起正直的心，不惱害他人。依據法律來侍奉君主，不只是畏懼懲罰。心中沒有貪婪和傲慢。對於一切的法律都順從不違背，爲了未來世，遵循佛法而行，畏懼生死輪迴，相信業力果報，捨棄三種惡業，不貪圖過多的慾望，不喜歡施行懲罰，保持正念不散亂。像這樣自己和他人都能得到解脫，能夠利益君王。如果能夠這樣，這就是清凈的國王軍隊。這樣的軍隊與國王相應，因此使得國王在現在世常常能夠得到安樂，常常獲得利益，能夠守護國土、能夠保護自身，受到善人的讚揚，身死命終后能夠往生到善道，在天界中成為夜摩王。因為這些軍隊一切清凈，所以使得國王不生噁心，都是因為善業的緣故。 『另外，新即位的剎帝利大王，接下來第二種法應當勤奮修習，成就相應的功德，在現在世常常能夠獲得利益，能夠守護國土、能夠保護自身，受到善人的讚揚，身死命終后能夠往生到善道，在天界中成為夜摩王。這第二種法是什麼呢？就是說依據法律來徵收賦稅，用以供給衣食。怎樣叫做依據法律呢？無論是在國家、城市、鄉村、城鎮、還是人們聚集的地方，在任何時候都應該按照舊有的規章制度、依據道理來徵收。這樣的國王，如果國家遭受災難的時候、如果遇到天災導致糧食歉收的時候，就不徵收賦稅，徵收的時候也要合乎情理，不逼迫也不懲罰，依據先前舊有的、經常使用的稱、斗、尺來保持公平。像這樣來徵收賦稅。
【English Translation】 English version: People can often obtain peace and happiness, often gain benefits, have great wealth and joy, possess numerous treasures, be able to protect the country, be able to protect themselves, be praised by virtuous people, and after death, be reborn in a good realm, becoming Yama (the lord of death) in the heavenly world. This is because of the causes of good karma, such as these thirty-seven practices. 『What is meant by the purity of the Kshatriya (warrior/ruling class) king's army? It means having a kind heart to benefit others. For those who are in dispute, judging matters according to the law, without violating the law, protecting justly according to the law, without violating the original agreement. Admonishing the ruler with a loyal heart, the ruler implementing things that benefit the people, complying with and praising good deeds, protecting the country according to the law. The words and teachings that are established are based on appropriate benefits, and also giving rise to a straightforward heart, without causing trouble to others. Serving the ruler according to the law, not just fearing punishment. Having no greed or arrogance in the heart. Complying with and not violating all laws, acting according to the Dharma for the future, fearing the cycle of birth and death, believing in the results of karma, abandoning the three evil deeds, not being greedy for excessive desires, not liking to inflict punishment, and maintaining right mindfulness without distraction. In this way, both oneself and others can be liberated, and the king can be benefited. If it can be like this, this is a pure king's army. Such an army is in accordance with the king, therefore it enables the king to often obtain peace and happiness in the present life, often gain benefits, be able to protect the country, be able to protect themselves, be praised by virtuous people, and after death, be reborn in a good realm, becoming Yama in the heavenly world. Because these armies are all pure, it enables the king not to give rise to evil thoughts, all because of the causes of good karma.』 『Furthermore, the newly enthroned Kshatriya king should diligently cultivate the second Dharma, achieve corresponding merits, and in the present life, often gain benefits, be able to protect the country, be able to protect themselves, be praised by virtuous people, and after death, be reborn in a good realm, becoming Yama in the heavenly world. What is this second Dharma? It means collecting taxes according to the law, in order to provide food and clothing. What is meant by according to the law? Whether it is in the country, city, village, town, or places where people gather, at any time, one should collect according to the old regulations and according to reason. Such a king, if the country suffers disasters, or if there is a famine due to natural disasters, then he should not collect taxes, and when collecting, it should be reasonable, without coercion or punishment, and maintaining fairness according to the previously existing, commonly used scales, measures, and rulers. Collecting taxes in this way.』
，依法不違，不逼不罰，不侵不奪，如是國王則是憐愍一切眾生。王若如是依法受取，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以常依法賦稅受取善業因故。
「『又復受位剎利大王有第三法應勤修習，成就相應，不逼國土，現在、未來二世利益。何者第三？所謂恒常懷忍不怒。心如是念：「隨何因緣令我瞋忿，如是因緣一切皆舍。」身雖自在，見他瑕疵，不譏不調。于諸臣僚、眷屬、僕使有罪過者，不重刑罰。於他怨人，若他親善，不說其過、不說其惡。若於軍眾起瞋心時，則念忍辱；念忍辱故，瞋心則滅。口說美語，更說異言，令彼軍眾不憂不怖。恒常如是一切法中一切時忍，自體實忍，非因緣故，如是不瞋，如是不忿。王若如是心懷忍辱，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以能於人恒常懷忍善業因故。
「『又復受位剎利大王有第四法應勤修習，成就相應，現在、未來二世利益。何者第四？所謂平直斷事不偏。王善心意，於一切民猶如父母，不以物故、不以用故、不以親故、不以恩故、不以友故、不以貴勢有囑及故，不用如是一切因緣，依
【現代漢語翻譯】 現代漢語譯本：依法行事，不違反法律，不強迫，不懲罰，不侵佔，不掠奪，這樣的國王就是憐憫一切眾生。國王如果這樣依法徵稅，憑藉這樣的功德因緣，在現世常常得到安樂，常常有利益，能夠守護國土，能夠保護自身，被善人讚揚，身死命終后能往生善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為常常依法賦稅徵收的善業因緣。 『又一位登位的剎利（Kshatriya，古印度第二等級，即武士階層）大王，有第三種法應當勤奮修習，成就相應，對現在和未來兩世都有利益。什麼是第三種法？就是恒常懷有忍耐之心，不輕易發怒。心中這樣想：『無論什麼因緣讓我產生嗔恨，都要捨棄這些因緣。』即使自身地位尊貴，見到他人的缺點，也不譏諷，不調侃。對於臣僚、眷屬、僕人、使者有罪過的人，不施加過重的刑罰。對於怨恨自己的人，或者與他們親善的人，不說他們的過錯，不說他們的壞話。如果在軍隊中生起嗔恨心時，就憶念忍辱；因為憶念忍辱的緣故，嗔恨心就會熄滅。口中說美好的話語，不說其他不好的話，讓軍隊不憂愁，不恐懼。恒常在一切法中，一切時都忍耐，是自身真實的忍耐，不是因為其他因緣的緣故，這樣就不會嗔恨，就不會忿怒。國王如果這樣心中懷有忍辱，憑藉這樣的功德因緣，在現世常常得到安樂，常常有利益，能夠守護國土，能夠保護自身，被善人讚揚，身死命終后能往生善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為能夠對人恒常懷有忍耐之心的善業因緣。 『又一位登位的剎利（Kshatriya，古印度第二等級，即武士階層）大王，有第四種法應當勤奮修習，成就相應，對現在和未來兩世都有利益。什麼是第四種法？就是以公正之心判斷事物，不偏袒。國王以善良的心意，對待一切百姓如同父母，不因為財物，不因為使用，不因為親屬，不因為恩情，不因為朋友，不因為權貴有請託，不使用這些因緣，依據
【English Translation】 English version: Acting according to the law, without violating it, without coercion, without punishment, without encroachment, without plunder, such a king is compassionate to all beings. If the king thus levies taxes according to the law, by virtue of such meritorious causes, he will always obtain peace and happiness in this present life, and will always have benefits. He will be able to protect the country, to protect himself, and will be praised by good people. After his body is destroyed and his life ends, he will be reborn in a good realm, in the heavenly world as Yama (the lord of death). This is because of the good karma of constantly levying taxes according to the law. 『Furthermore, a Kshatriya (the warrior caste in ancient India) great king who has ascended the throne should diligently cultivate a third dharma, achieving corresponding results, which will benefit both the present and future lives. What is the third dharma? It is to constantly cherish patience and not be easily angered. He should think thus in his heart: 『Whatever causes arise that make me angry, I must abandon all such causes.』 Even though he is in a position of power, when he sees the faults of others, he does not ridicule or mock them. Towards ministers, relatives, servants, and messengers who have committed offenses, he does not inflict heavy punishments. Towards those who hate him, or those who are friendly with them, he does not speak of their faults, does not speak of their evils. If anger arises in the army, he should remember patience; because of remembering patience, the anger will be extinguished. He speaks beautiful words, and does not speak other bad words, so that the army is not worried or afraid. He constantly endures in all dharmas, at all times, it is his own true endurance, not because of other causes, thus he will not be angry, he will not be wrathful. If the king thus cherishes patience in his heart, by virtue of such meritorious causes, he will always obtain peace and happiness in this present life, and will always have benefits. He will be able to protect the country, to protect himself, and will be praised by good people. After his body is destroyed and his life ends, he will be reborn in a good realm, in the heavenly world as Yama (the lord of death). This is because of the good karma of being able to constantly cherish patience towards people. 『Furthermore, a Kshatriya (the warrior caste in ancient India) great king who has ascended the throne should diligently cultivate a fourth dharma, achieving corresponding results, which will benefit both the present and future lives. What is the fourth dharma? It is to judge matters with fairness and impartiality. The king, with a good heart, treats all people like parents, not because of wealth, not because of use, not because of relatives, not because of kindness, not because of friends, not because of powerful people making requests, he does not use these causes, but relies on
法斷事，不偏不黨。于諍對者怨親平等，利益語說，實語而說。王若如是平直斷事，功德因緣，于現在世常得安樂，常有利益，不失國土、不失名稱，一切軍眾皆無罪罰，能護國土，不畏他論，他王不勝，久時為王，王領國土，能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以心平直斷事不偏善業因故。
「『又復受位剎利大王有第五法應勤修習，成就相應，現在、未來二世利益，如是乃至到于涅槃。何者第五？所謂恒常供養尊長。何者尊長？謂尊長者，如實而見，持戒智行利益眾生，常作善業，身口意等恒常寂靜，自心無垢令他攝福。如是尊長，王應親近。既親近已，聽法聞法，常往供養，受其所說，受其言教。如其所說，王應受持，如所說行。以一切時供養尊長功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以一切時供養尊長善業因緣。
「『又復受位剎利大王有第六法應勤修習，成就相應，現在、未來二世利益。何者第六？所謂順舊，依前而與。若父先與、若祖先與，或復先祖于先舊與，若地、若金、若銀等物，彼受位王以不濁心、以清凈心隨順歡喜，愛樂彼法。如是依舊，隨順贊善，教他令與。王若如是依前而
【現代漢語翻譯】 現代漢語譯本：法官斷案，應當公正不偏袒。對於爭訟的雙方，無論怨家還是親友，都應平等對待，說有益的話，說真實的話。國王如果這樣公正地斷案，憑藉功德因緣，在現世常常得到安樂，常常有利益，不會失去國土、不會失去名聲，所有軍隊都不會受到罪罰，能夠守護國土，不畏懼其他議論，其他國王不能戰勝他，長久地做國王，國王治理的國土，能夠保護自身，被善良的人所讚揚，身死命終後會生到善道，在天界中做夜摩王（Yama，掌管死亡的神）。這是因為以心平正直斷案這種不偏不倚的善業所導致的。 『此外，新即位的剎利（Kshatriya，古印度社會第二等級，即武士階層）大王有第五種法應當勤奮修習，成就相應，對現在和未來兩世都有利益，這樣乃至最終達到涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。這第五種法是什麼呢？就是恒常供養尊長。什麼是尊長呢？就是指那些真正如實地覺悟，持戒修行，以智慧和行為利益眾生，常常行善業，身口意等恒常寂靜，自身內心沒有污垢，能夠引導他人獲得福報的人。對於這樣的尊長，國王應當親近。親近之後，聽聞佛法，常常前往供養，接受他們所說的話，接受他們的教誨。對於他們所說的，國王應當接受並奉行，按照他們所說的去做。憑藉一切時供養尊長的功德因緣，在現世常常得到安樂，常常有利益，能夠守護國土、能夠保護自身，被善良的人所讚揚，身死命終後會生到善道，在天界中做夜摩王。這是因為一切時供養尊長這種善業所導致的。 『此外，新即位的剎利（Kshatriya，古印度社會第二等級，即武士階層）大王有第六種法應當勤奮修習，成就相應，對現在和未來兩世都有利益。這第六種法是什麼呢？就是遵循舊例，按照以前的慣例給予。如果是父親先前給予的、如果是祖父先前給予的，或者更早的先祖先前給予的，無論是土地、是金子、是銀子等物品，這位新即位的國王應當以不貪婪的心、以清凈的心隨順歡喜，喜愛這種做法。像這樣遵循舊例，隨順並讚揚這種做法，教導他人也這樣做。國王如果像這樣按照以前的慣例給予，那麼……』
【English Translation】 English version: Judges should adjudicate impartially, without bias. Towards those in dispute, whether enemies or relatives, they should be equal, speaking beneficial words, speaking truthfully. If a king judges justly in this way, through the cause and condition of merit, he will always obtain happiness and benefit in this present life, he will not lose his kingdom, he will not lose his reputation, all his armies will be without guilt or punishment, he will be able to protect his kingdom, he will not fear the arguments of others, other kings will not be able to defeat him, he will be king for a long time, the kingdom ruled by the king will be able to protect itself, he will be praised by good people, and after death he will be reborn in a good realm, becoming Yama (Yama, the god of death) in the heavenly world. This is because of the impartial good karma of judging with a fair and upright mind. 『Furthermore, a newly enthroned Kshatriya (Kshatriya, the warrior caste in ancient Indian society) king has a fifth dharma that he should diligently cultivate, achieving accordance, benefiting both the present and future lives, even reaching Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). What is this fifth dharma? It is the constant offering to elders. Who are the elders? They are those who truly and rightly awaken, uphold the precepts, cultivate wisdom and conduct, benefit sentient beings with wisdom and action, constantly perform good deeds, whose body, speech, and mind are constantly tranquil, whose own minds are without defilement, and who can lead others to accumulate blessings. The king should draw near to such elders. Having drawn near, he should listen to the Dharma, constantly go to make offerings, receive what they say, and receive their teachings. The king should accept and uphold what they say, and act according to what they say. Through the cause and condition of the merit of constantly making offerings to elders, he will always obtain happiness and benefit in this present life, he will be able to protect his kingdom, he will be able to protect himself, he will be praised by good people, and after death he will be reborn in a good realm, becoming Yama (Yama, the god of death) in the heavenly world. This is because of the good karma of constantly making offerings to elders. 『Furthermore, a newly enthroned Kshatriya (Kshatriya, the warrior caste in ancient Indian society) king has a sixth dharma that he should diligently cultivate, achieving accordance, benefiting both the present and future lives. What is this sixth dharma? It is following the old precedents, giving according to the former customs. If the father gave previously, if the grandfather gave previously, or if earlier ancestors gave previously, whether it be land, gold, silver, or other things, this newly enthroned king should follow with joy with a non-greedy mind, with a pure mind, and cherish this practice. In this way, following the old precedents, he should follow and praise this practice, and teach others to do the same. If the king gives according to the former customs in this way, then...』
與，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以常順舊依前而與善業因故。
「『又復受位剎利大王有第七法應勤修習，成就相應，現在、未來二世利益。何者第七？所謂佈施，心不慳吝。何者佈施？佈施者名少、壯、老時恒常佈施，佈施一切，一切種施、一切時施，利益一切、饒益一切、安樂一切，常念地獄、餓鬼、畜生一切道中受飢渴等種種苦惱。佈施之時，愿如是等三趣眾生早得解脫，生人天中。王若如是，得現世報。何者現報？所謂名稱；若遭難時，奴僕軍眾則不捨離；他國土人常來供養，餘人見已，不能破壞，一切怨敵乃至不能得其少便，於他常勝。如是佈施，得現世報。非福田處如是佈施，尚得如是現世果報，況于福田物思具足勝善佈施，常閉惡道，常受樂報，彼無量種佈施而與。何者無量？謂法佈施，資生布施，無畏佈施。王如是等種種佈施，若施沙門、施婆羅門，如是佈施功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以彼佈施善業因故。
「『又復受位剎利大王有第八法應勤舍離，成就相應，現在、未來二世利益。何者第八？所謂不攝非法
【現代漢語翻譯】 現代漢語譯本：並且，因為功德和因緣，在現世常常得到安樂，常常有利益，能夠保護國土、能夠保護自身，被善人所讚揚，身死命終后往生到善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為常常遵循舊例，按照以前的方式給予善業的緣故。
『此外，新即位的剎利（Kshatriya，古印度社會中的武士或貴族階層）大王有第七種法應當勤奮修習，成就相應，在現在和未來兩世都能獲得利益。這第七種法是什麼呢？就是佈施，心中沒有慳吝。什麼是佈施呢？佈施是指在年少、壯年、老年時都恒常佈施，佈施一切，佈施各種各樣的東西，在一切時間佈施，利益一切眾生、饒益一切眾生、安樂一切眾生，常常想到地獄、餓鬼、畜生一切道中的眾生所受的飢渴等種種苦惱。在佈施的時候，愿這些三惡道的眾生早日得到解脫，往生到人天之中。大王如果這樣做，就能得到現世的果報。什麼是現世的果報呢？就是獲得好的名聲；如果遭遇災難時，奴僕和軍隊不會捨棄離去；其他國土的人常常來供養，其他人看到后，不能破壞（大王的地位），一切怨敵甚至不能得到絲毫的便利，對於他人常常能夠戰勝。像這樣的佈施，就能得到現世的果報。即使在不是福田的地方進行這樣的佈施，尚且能得到這樣的現世果報，更何況在福田（值得佈施的對象）處，以物資思慮周全、殊勝美好的佈施，就能常常關閉惡道，常常享受快樂的果報，他所給予的佈施是無量的。什麼是無量呢？就是法佈施、資生布施、無畏佈施。大王像這樣進行種種佈施，如果佈施給沙門（Shramana，佛教出家人）、佈施給婆羅門（Brahmana，古印度社會中的祭司階層），像這樣的佈施功德因緣，在現世常常得到安樂，常常有利益，能夠保護國土、能夠保護自身，被善人所讚揚，身死命終后往生到善道，在天界中成為夜摩王。這是因為他佈施的善業的緣故。
『此外，新即位的剎利大王有第八種法應當勤奮舍離，成就相應，在現在和未來兩世都能獲得利益。這第八種法是什麼呢？就是不攝取非法。
【English Translation】 English version: Furthermore, due to merit and causal conditions, one constantly obtains peace and happiness in the present life, constantly receives benefits, is able to protect the country, is able to protect oneself, is praised by virtuous people, and after death, is reborn in a good realm, becoming Yama Raja (Yama, the god of death) in the heavenly world. This is because one constantly follows the old ways and gives rise to good karma as before.
『Moreover, a newly enthroned Kshatriya (Kshatriya, the warrior or noble class in ancient Indian society) king should diligently cultivate a seventh dharma, achieving corresponding results, benefiting both the present and future lives. What is this seventh dharma? It is giving, without stinginess in the heart. What is giving? Giving means constantly giving in youth, adulthood, and old age, giving everything, giving all kinds of things, giving at all times, benefiting all beings, enriching all beings, bringing peace and happiness to all beings, and constantly thinking of the suffering of hunger and thirst in all realms of hell, hungry ghosts, and animals. When giving, one should wish that these beings in the three evil realms may quickly be liberated and reborn in the realms of humans and gods. If the king does this, he will receive rewards in this life. What are the rewards in this life? They are gaining a good reputation; if encountering difficulties, servants and armies will not abandon him; people from other countries will often come to make offerings, and others, seeing this, will not be able to undermine (the king's position), and all enemies will not even be able to find the slightest advantage, and he will always be victorious over others. Such giving will bring rewards in this life. Even giving in places that are not fields of merit will still bring such rewards in this life, how much more so when giving in fields of merit (worthy recipients of giving), with thoughtful and excellent provisions, one will constantly close the evil paths, constantly receive joyful rewards, and the giving he provides is immeasurable. What is immeasurable? It is Dharma giving, giving of livelihood, and giving of fearlessness. If the king makes such various kinds of giving, giving to Shramanas (Shramana, Buddhist monks) and giving to Brahmanas (Brahmana, the priestly class in ancient Indian society), such giving, due to merit and causal conditions, one constantly obtains peace and happiness in the present life, constantly receives benefits, is able to protect the country, is able to protect oneself, is praised by virtuous people, and after death, is reborn in a good realm, becoming Yama Raja in the heavenly world. This is because of the good karma of his giving.』
『Moreover, a newly enthroned Kshatriya king should diligently abandon an eighth dharma, achieving corresponding results, benefiting both the present and future lives. What is this eighth dharma? It is not embracing what is unlawful.
行者，不令在國。以剎利王自隨法行，是故不攝非法行者，不令住國。何者名為非法行者？所謂有人種種方便劫奪他物，或叉他咽令其悶絕，而取其物。或與惡藥，令無覺知而取其物。或設方便，盜偷他物。或復私竊盜取他物。或在道路或在市中，作諸方便而取他物。買真賣偽，種種欺誑而取他物。或復有人奸欺無道，壓善舉惡，進非退是，誣抂賢良，黨助不肖。或有邪見、或有斷見。或復有人苦殺眾生，望得解脫。若外道齋，于大會中屠殺羊等，望有福德。或復有人犍割眾生，令使不男。或復有人淫于男子。或復有人不能供養父母師長。如是等人，不令住國。何以故？若共同國，令諸善人心意壞故，相仿習故。同處住故，善人壞故，令王無力，失增上力。非時降雨，時則不雨；五穀熟時，五穀不熟。所有國土一切破壞，惡人過故。以此因緣，不令惡人住在國內。此因緣故，不攝一切非法行者，不令住國；依法行者，攝令在國。攝法人故，隨時降雨，日觸順時，是故五穀至時善熟，不壞國土，離於怖畏，不生憂愁。一切國土利益之事，是攝法人因緣力故，能斷一切生死苦惱，令有福人在己國住。以近如是福德人故、行法人故。第一梵行，所謂安住。有福德人近福德人、順法行人，是故一切有智慧王近行法人，令住國內
【現代漢語翻譯】 現代漢語譯本：修行者，不應讓他們居住在國家裡。因為剎帝利王（武士階級國王）親自遵循正法行事，所以不接納那些行為不符合正法的人，不讓他們居住在國家裡。什麼樣的人被稱為行為不符合正法的人呢？就是那些用各種方法搶劫他人財物的人，或者掐住別人的喉嚨使他們昏厥，然後拿走他們的財物。或者給人吃有害的藥物，使他們失去知覺，然後拿走他們的財物。或者設計各種方法，偷偷地盜竊他人的財物。或者暗地裡偷竊他人的財物。或者在道路上或在市場上，用各種手段拿走他人的財物。買真貨賣假貨，用各種欺騙的手段獲取他人的財物。或者有些人奸詐欺騙，不講道義，壓制善良的人，推舉邪惡的人，排斥正確的，擁護錯誤的，誣陷賢良的人，偏袒不賢的人。或者有邪見，或者有斷滅見。或者有些人殘酷地殺害眾生，希望得到解脫。或者外道舉行齋戒，在大會中屠殺羊等動物，希望得到福德。或者有些人閹割眾生，使它們失去生殖能力。或者有些人與男子發生性關係。或者有些人不能供養父母師長。像這樣的人，不應該讓他們居住在國家裡。為什麼呢？如果和他們共同居住在一個國家，會使善良的人心意變壞，互相效仿，因為共同居住在一起，善良的人就會變壞，使國王失去力量，失去增長的力量。不該下雨的時候下雨，該下雨的時候不下雨；五穀成熟的時候，五穀不能成熟。所有的國土都會被破壞，因為惡人的過錯。因為這個原因，不讓惡人居住在國內。因為這個原因，不接納一切行為不符合正法的人，不讓他們居住在國家裡；接納那些行為符合正法的人，讓他們居住在國家裡。因為接納遵循正法的人，所以隨時降雨，日照風調雨順，所以五穀到時就能很好地成熟，不會破壞國土，遠離恐懼，不產生憂愁。一切國土的利益之事，都是接納遵循正法的人的因緣力量所致，能夠斷除一切生死苦惱，讓有福德的人在自己的國家居住。因為親近像這樣有福德的人，奉行正法的人。第一梵行（最殊勝的清凈行為），就是安住。有福德的人親近有福德的人，順應正法而行的人，所以一切有智慧的國王都應該親近奉行正法的人，讓他們居住在國內。
【English Translation】 English version: Wanderers should not be allowed to reside in the country. Because the Kshatriya king (warrior-class king) personally acts in accordance with the Dharma, he does not accept those who do not act in accordance with the Dharma and does not allow them to reside in the country. Who are called those who do not act in accordance with the Dharma? They are those who rob others of their property by various means, or strangle others' throats to make them faint and then take their property. Or give them harmful drugs to make them unconscious and then take their property. Or devise various methods to steal others' property secretly. Or secretly steal others' property. Or on the road or in the market, use various means to take others' property. Buy genuine goods and sell fake goods, using various deceptive means to obtain others' property. Or some people are treacherous and deceitful, without morality, suppressing good people and promoting evil people, rejecting what is right and supporting what is wrong, falsely accusing virtuous people, and favoring the unworthy. Or have wrong views, or have annihilationist views. Or some people cruelly kill sentient beings, hoping to attain liberation. Or non-Buddhists hold fasts, slaughtering sheep and other animals in large gatherings, hoping to gain merit. Or some people castrate sentient beings, making them infertile. Or some people engage in sexual relations with men. Or some people are unable to support their parents and teachers. People like these should not be allowed to reside in the country. Why? If they live together in a country, it will corrupt the minds of good people, and they will imitate each other. Because they live together, good people will become bad, causing the king to lose power and lose the power of increase. It rains when it should not rain, and it does not rain when it should rain; when the five grains are ripe, the five grains cannot ripen. All the lands will be destroyed because of the faults of evil people. For this reason, evil people are not allowed to reside in the country. For this reason, all those who do not act in accordance with the Dharma are not accepted, and they are not allowed to reside in the country; those who act in accordance with the Dharma are accepted and allowed to reside in the country. Because those who follow the Dharma are accepted, it rains at the right time, the sun and wind are favorable, so the five grains can ripen well at the right time, the land will not be destroyed, there will be no fear, and no sorrow will arise. All the beneficial things for the country are due to the power of the cause and condition of accepting those who follow the Dharma, which can cut off all the suffering of birth and death, and allow people with merit to reside in their own country. Because they are close to such meritorious people, people who practice the Dharma. The first Brahmacharya (the most excellent pure conduct) is abiding. Meritorious people are close to meritorious people, and those who act in accordance with the Dharma, so all wise kings should be close to those who practice the Dharma and allow them to reside in the country.
。王若如是不攝一切非法行者，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以彼不攝非法行者善業因故。
「『又復受位剎利大王有第九法應勤舍離，成就相應，現在、未來二世利益。何者第九？所謂不近不善知識。不善知識是惡知識，彼惡知識略有八種，一切王者皆應舍離。何等為八？一者斷見，所謂有人如是心言：「無業，無施，無有此世，無有他世。」此是最初惡知識也。又復第二惡知識者，所謂有人如是心言：「一切婦女依時共行，不破梵行。」又復第三惡知識者，所謂有人如是心言：「若以火燒，得大福德。若與眾生，則無福德。」又復第四惡知識者，所謂有人如是心言：「乃至未死，有命以來，得名為人。若身死已，善不善業一切皆失，如風吹雲，更無可集，眾生如是無有罪福。」又復第五惡知識者，所謂有人常教他人破壞父母，亦復不聽供養尊長。又復第六惡知識者，所謂有人言殺生善；若殺老人、若殺盲人、惡病之人、長病人等，奪其命故，得生樂處。又復第七惡知識者，所謂有人如是心言：「于山崖上自投身下，若火燒身、若自餓死，或五處火以炙其身，如是取死，有無量福，后得天上，無量眷屬、無量天女之所供養
【現代漢語翻譯】 現代漢語譯本：如果國王能夠不攝受一切非法行為，那麼憑藉其功德因緣，在現世就能常常得到安樂，常常獲得利益，能夠守護國土，能夠保護自身，受到善人的讚揚，身壞命終后能夠往生到善道，在天界中成為夜摩王（Yama-rāja，掌管地獄的閻王）。這是因為他不攝受非法行為的善業因緣所致。
『此外，已經即位的剎帝利（Kṣatriya，古印度四大種姓之一，指武士和統治者）大王還有第九種法應當勤奮地捨棄，成就相應的功德，這樣在現在和未來兩世都能獲得利益。這第九種法是什麼呢？就是不親近不善知識。不善知識就是惡知識，這些惡知識大致有八種，一切國王都應當捨棄。這八種是什麼呢？第一種是斷見，也就是有人這樣認為：『沒有業，沒有佈施，沒有今生，沒有來世。』這是最初的惡知識。第二種惡知識是，有人這樣認為：『一切婦女都可以按照時節一起行淫，不算是破了梵行（brahmacarya，禁慾或獨身）。』第三種惡知識是，有人這樣認為：『如果用火焚燒自己，就能得到大的福德。如果佈施給眾生，就沒有福德。』第四種惡知識是，有人這樣認為：『乃至沒有死，有生命的時候，才能稱之為人。如果身體死了以後，善業和不善業一切都消失了，就像風吹散云一樣，再也無法聚集，眾生就是這樣，沒有罪福。』第五種惡知識是，有人常常教唆他人破壞父母關係，也不允許供養長輩。第六種惡知識是，有人說殺生是善的；如果殺死老人、盲人、患有惡疾的人、長期生病的人等等，奪取他們的性命，就能往生到快樂的地方。第七種惡知識是，有人這樣認為：『從山崖上跳下去，或者用火焚燒自己，或者自己餓死，或者用五處火來燒灼自己的身體，像這樣求死，就有無量的福報，死後可以升到天上，得到無量的眷屬和無量的天女的供養。
【English Translation】 English version: If a king does not embrace all unlawful conduct, then by virtue of his meritorious causes and conditions, he will always obtain peace and happiness in the present life, always gain benefits, be able to protect the country, be able to protect himself, be praised by virtuous people, and after his body is destroyed and his life ends, he will be reborn in a good realm, becoming Yama-rāja (the King of Hell) in the heavenly world. This is due to the good karma of not embracing unlawful conduct.
『Furthermore, a Kṣatriya (warrior or ruler caste) great king who has already ascended the throne has a ninth dharma (law, teaching) that he should diligently abandon, achieving corresponding merits, so that he can obtain benefits in both the present and future lives. What is this ninth dharma? It is not to associate with unwholesome friends. Unwholesome friends are evil friends, and these evil friends are roughly of eight kinds, which all kings should abandon. What are these eight? The first is nihilistic views, that is, someone who thinks like this: 『There is no karma, no giving, no this life, no next life.』 This is the first evil friend. The second evil friend is someone who thinks like this: 『All women can engage in sexual activity together according to the seasons, and it does not break brahmacarya (celibacy or abstinence).』 The third evil friend is someone who thinks like this: 『If you burn yourself with fire, you will gain great merit. If you give to sentient beings, there is no merit.』 The fourth evil friend is someone who thinks like this: 『Until you die, while you have life, you can be called a person. If the body dies, all good and bad karma disappears, like wind blowing away clouds, and can no longer be gathered. Sentient beings are like this, without sin or merit.』 The fifth evil friend is someone who often instigates others to destroy their relationships with their parents and does not allow them to support their elders. The sixth evil friend is someone who says that killing is good; if you kill the elderly, the blind, those with malignant diseases, the chronically ill, etc., taking their lives, you can be reborn in a happy place. The seventh evil friend is someone who thinks like this: 『Jumping off a cliff, or burning oneself with fire, or starving oneself to death, or burning one's body in five places, seeking death in this way, there is immeasurable merit, and after death, one can ascend to heaven, receiving the offerings of immeasurable retinues and immeasurable heavenly women.』
。」又復第八惡知識者，所謂有人如是心言：「一切由天，非業果報。」如是八種惡知識者，一切不聽住在國內，眼亦不看。唯攝一切實語說人，從如是人聽聞正法，聞已攝取，受持修行。王若如是不近一切不善知識，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以彼不近不善知識善業因故。
「『又復受位剎利大王有第十法應勤舍離，成就相應，現在、未來二世利益。何者第十所謂有法應當舍離？舍何者法？所謂婦女。有智之人不屬婦女，一切世間屬婦女者，於世間中最為凡鄙。若余凡人屬婦女者，猶尚凡鄙，豈況國王人中第一。一切婦女能破壞人，一切國土、一切人民、一切王者皆由婦女而致破壞。以貪心故，能令王等皆失利益，能奪其物，令行非法，不聽佈施。以貪心故，能令王等一切懈怠。以樂欲故，常近不離，能令丈夫失自利益。婦女如雹，能害善苗。一切婦女樂破壞語，慢妒之藏。屬婦女人，行同婦女。屬婦女人，國土亦失。是故不應系屬婦女，若屬婦女則為凡鄙，以婦女法是鄙惡故。屬婦女人，亦為鄙惡。屬婦女者，失一切法。屬婦女者，常入苦處。若屬婦女，善人舍離。以欲過故，如是之人，婦女所誑。一切婦女皆悉欺陵
【現代漢語翻譯】 現代漢語譯本： 「再說第八種惡知識，就是有人這樣說：『一切都是天意，不是業果報應。』對於這八種惡知識，一概不聽他們的，不讓他們住在國內，眼睛也不看他們。只親近那些說實話的人，從這些人那裡聽聞正法，聽聞后攝取，接受，修行。國王如果能這樣不親近一切不善的知識，憑藉功德因緣，在現世常常得到安樂，常常有利益，能夠守護國土，能夠保護自身，被善人所讚揚，身死命終后能生於善道，在天界中成為夜摩王（Yama，掌管地獄的夜摩天）。這是因為他不親近不善知識的善業因緣的緣故。
「再次，接受王位的剎利大王（Kshatriya，古印度社會四種姓之一，指武士和統治者）有第十種法應當努力捨棄，成就相應的功德，這樣才能在現在和未來兩世都獲得利益。什麼是這第十種應當捨棄的法呢？應當捨棄什麼法呢？就是婦女。有智慧的人不被婦女所支配，一切世間被婦女支配的人，在世間中最為庸俗卑鄙。如果其他凡人被婦女支配，尚且庸俗卑鄙，更何況是國王這樣的人中第一呢？一切婦女都能破壞人，一切國土、一切人民、一切王者，都是因為婦女而導致破壞。因為貪心，能讓國王等失去利益，能奪取他們的財物，讓他們行非法之事，不聽從佈施。因為貪心，能讓國王等一切懈怠。因為貪圖享樂，常常親近不離，能讓丈夫失去自身的利益。婦女就像冰雹，能傷害好的苗。一切婦女都喜歡破壞性的言語，是傲慢嫉妒的倉庫。被婦女支配的男人，行為和婦女一樣。被婦女支配的男人，國土也會失去。所以不應該被婦女束縛，如果被婦女束縛，那就是庸俗卑鄙，因為婦女的法是卑鄙惡劣的。被婦女支配的男人，也是卑鄙惡劣的。被婦女支配的人，會失去一切法。被婦女支配的人，常常進入痛苦的境地。如果被婦女支配，善人會捨棄他。因為慾望的過失，這樣的人，會被婦女所欺騙。一切婦女都會欺凌他人。
【English Translation】 English version: 『Furthermore, the eighth kind of evil friend is someone who says, 「Everything is due to fate, not the result of karma.」 These eight kinds of evil friends should not be listened to at all, nor should they be allowed to live in the country, nor should one even look at them. One should only associate with those who speak truthfully, and listen to the true Dharma from them. Having heard it, one should embrace it, accept it, and practice it. If the king does not associate with all such unwholesome friends, then by the cause of merit, he will always obtain peace and happiness in this present life, and will always have benefit. He will be able to protect the country, able to protect himself, praised by virtuous people, and after his body is destroyed and his life ends, he will be born in a good realm, becoming Yama (Yama, the lord of the underworld) in the world of the gods. This is because of the good karma of not associating with unwholesome friends.』
『Furthermore, a Kshatriya (Kshatriya, one of the four castes in ancient India, referring to warriors and rulers) great king who has received his position should diligently abandon the tenth dharma, and accomplish the corresponding merits, so that he may benefit in both the present and future lives. What is this tenth dharma that should be abandoned? What dharma should be abandoned? It is women. A wise person is not controlled by women. Those in the world who are controlled by women are the most vulgar and base in the world. If other ordinary people are controlled by women, they are still vulgar and base, how much more so a king, who is the first among men? All women can destroy people, all countries, all people, and all kings are destroyed by women. Because of greed, they can cause kings and others to lose their benefits, they can seize their possessions, causing them to act unlawfully, and not listen to giving. Because of greed, they can cause kings and others to be lazy. Because of the desire for pleasure, they are always close and inseparable, which can cause husbands to lose their own benefits. Women are like hail, which can harm good seedlings. All women love destructive words, and are a storehouse of arrogance and jealousy. A man who is controlled by women acts like a woman. A man who is controlled by women will also lose his country. Therefore, one should not be bound by women. If one is bound by women, then one is vulgar and base, because the dharma of women is base and evil. A man who is controlled by women is also base and evil. One who is controlled by women will lose all dharmas. One who is controlled by women will always enter a state of suffering. If one is controlled by women, virtuous people will abandon him. Because of the fault of desire, such a person is deceived by women. All women deceive others.』
軟弱之人，體性爾故，不知恩養，能與衰惱，多貪妒嫉。婦女如是，皆不可信。若屬婦女，彼人則于城邑聚落一切人中最為凡鄙，何況王者，其損更深，是故不應系屬婦女。王若如是畏婦女過，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以離婦女善業因故。
「『又，剎利王復有一法是第十一，應勤修習，成就相應，現在、未來二世利益。第十一者，謂聞言語不一切信。一切世間人心不同，迭相破壞，性喜破壞。作時能壞，成時能壞。本性自體垢故破壞，常樂諍斗故相破壞。以近親故，共相破壞。自體破壞，以國土過，是故破壞。自輕因緣，故相破壞。彼此迭互闇地相說，各為自明，故相破壞。欲令自勝，令他不如，故相破壞。如是等語，王皆不信，違道理故，前後相違。以從噁心次第來故，以愛自朋如是說故。先被教來，于先囑來、先有恩來、先有怨來，迭相破壞，來向王說。此如是等，前說因緣，迭相瞋故，作如是說。王不普信，是以國土則不破壞。如是王者，心性本好，不違不亂，依道理瞋，心不橫瞋，于破壞語，心不生信。彼王自有如是功德，不信於他，自心所樂，少於瞋恚，一切眾生於王愛樂，心善思量，隨順法行，心意正直
【現代漢語翻譯】 現代漢語譯本 軟弱之人，其體性就是如此，不知感恩圖報，反而會帶來衰敗和煩惱，而且大多貪婪、嫉妒。婦女也是如此，都不可信任。如果親近婦女，那個人在城邑聚落的所有人中，就是最平庸鄙陋的，更何況是國王，其損害會更深，所以不應該親近婦女。國王如果能這樣畏懼婦女帶來的過患，憑藉功德因緣，在現世就能常常得到安樂，常常有利益，能夠守護國土、能夠保護自身，受到善人的讚揚，身死命終後會往生到善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為遠離婦女這種善業的緣故。
『此外，剎帝利王（Kshatriya，古印度社會第二等級，武士和統治者）還有一種法是第十一，應該勤奮修習，成就相應，對現在和未來兩世都有利益。這第十一法就是：聽聞言語不要全部相信。一切世間的人心都不同，互相破壞，天性就喜歡破壞。事情開始時能破壞，事情成功時也能破壞。因為本性自體有污垢而破壞，因為常常喜歡爭鬥而互相破壞。因為是近親，所以共同互相破壞。因為自身破壞，因為國土的過失，所以破壞。因為自我輕賤的因緣，所以互相破壞。彼此互相在暗地裡說壞話，各自爲了表明自己正確，所以互相破壞。想要讓自己勝過別人，讓別人不如自己，所以互相破壞。像這樣的言語，國王都不要相信，因為違背道理，前後矛盾。因為是從噁心中次第產生的，因為偏愛自己的朋黨而這樣說。先前被教唆而來，先前被囑託而來、先前有恩惠而來、先前有怨恨而來，互相破壞，來向國王進讒言。這些像前面所說的因緣，因為互相嗔恨，才這樣說。國王不要普遍相信，這樣國土就不會被破壞。像這樣的國王，心性本來就好，不違背常理，不胡亂發怒，依據道理而發怒，心中不無端發怒，對於破壞性的言語，心中不產生信任。這樣的國王自身具有這樣的功德，不輕易相信別人，只相信自己心中所認可的，很少有嗔恚之心，一切眾生都愛戴擁護這樣的國王，心中善良地思考，遵循正法而行，心意正直。
【English Translation】 English version Weak people, by their very nature, are ungrateful and bring decline and trouble. They are mostly greedy and jealous. Women are also like this, and cannot be trusted. If one associates with women, that person will be the most vulgar and lowly among all the people in towns and villages, let alone a king, whose harm will be even greater. Therefore, one should not associate with women. If a king fears the faults brought by women in this way, by the cause of merit and virtue, he will always obtain peace and happiness in the present life, always have benefits, be able to protect the country, be able to protect himself, be praised by good people, and after death, be reborn in a good realm, becoming Yama (Yama, the god of death) in the world of the heavens. This is because of the good karma of staying away from women.
『Furthermore, there is another dharma, the eleventh, for a Kshatriya king (Kshatriya, the second of the four varnas (social orders) of ancient India, usually translated to warrior or ruler), which he should diligently cultivate and achieve accordingly, for the benefit of both the present and future lives. This eleventh dharma is: do not believe everything you hear. The hearts of all people in the world are different, and they destroy each other, naturally liking to destroy. They can destroy when things are starting, and they can destroy when things are succeeding. They destroy because their inherent nature is defiled, and they destroy each other because they constantly enjoy fighting. Because they are close relatives, they destroy each other together. They destroy because of their own destruction, and they destroy because of the faults of the country. They destroy each other because of self-deprecation. They speak ill of each other in secret, each trying to prove themselves right, so they destroy each other. They want to surpass others and make others inferior, so they destroy each other. The king should not believe such words, because they are against reason and contradict themselves. Because they come from evil minds in sequence, and because they say so out of favoritism for their own factions. Those who have been instigated, those who have been entrusted, those who have been favored, and those who have been resented, destroy each other and come to the king to slander. These, like the causes mentioned earlier, say such things because of mutual hatred. The king should not universally believe them, so that the country will not be destroyed. Such a king, whose heart is originally good, does not violate reason, does not get angry randomly, gets angry according to reason, does not get angry without cause, and does not trust destructive words in his heart. Such a king has such merits, does not easily believe others, only believes what he approves of in his heart, has little anger, and all beings love and support such a king, thinking kindly in their hearts, following the Dharma, and being upright in mind.』
，多攝州土。王若如是不一切信，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以不普信善業因故。
「『又，剎利王復有一法是第十二，應勤修習，成就相應，現在、未來二世利益。第十二者，謂愛善名，不貪財物。以王之心不貪財物，不急拳手、不動眉面、不怒眼目、不惡語說，其心終不無因緣瞋，又心亦不無因緣喜，心意堅固。王若如是得善名稱，亦得財物。如是得已，于財物中不大歡喜。得名稱故，勝歡喜心，王法不妨，一切人愛怨不得便。財物多故。又復更有十種因緣得美名稱，何等為十？一者美語；二者能捨；三者審諦、四者他國遠人來看；五者近之則得安樂；六者以時給施左右；七者敬尊奉施所須，供給善人，拯濟孤獨；八者凈行；九者好心，不惱亂他；十者正見，不生邪見。得此十法，行如是法，復教他人行如是法。以如是行得此法故，得善名稱。王若如是愛善名稱，不貪財物，功德因緣，于現在世常得安樂，常有利益，隨順法行，他不能勝，異人近之則得安樂。彼人久時作人中王，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以愛善名不貪財物善業因故。
「『又，剎利王復有一法是
【現代漢語翻譯】 現代漢語譯本：多攝州土（Duo She Zhou Tu）。如果國王不能完全相信這些，憑藉功德因緣，在現世常常得到安樂，常常有利益，能夠守護國土、能夠守護自身，被善人讚揚，身死命終後會往生到善道，在天界中成為夜摩王（Yama-raja）。這是因為不普遍相信善業的緣故。
『此外，剎利王（Ksatriya-raja）還有一種法是第十二種，應該勤奮修習，成就相應，對現在和未來兩世都有利益。第十二種是，喜愛好的名聲，不貪戀財物。因為國王的心不貪戀財物，不緊握拳頭、不動眉毛面容、不怒目而視、不說惡語，他的內心終究不會無緣無故地嗔怒，內心也不會無緣無故地歡喜，心意堅定。國王如果這樣做就能得到好的名聲，也能得到財物。像這樣得到之後，對於財物不會過分歡喜。因為得到好的名聲，勝過對財物的歡喜心，國王的法度不會受到妨礙，所有人都愛戴，仇人也無法得逞。因為財物眾多。而且還有十種因緣可以得到美好的名聲，是哪十種呢？一是美好的言語；二是能夠施捨；三是審慎真實；四是其他國家遠方的人前來觀看；五是接近他就能得到安樂；六是按時給予身邊的人施捨；七是尊敬供奉所需要的物品，供給善人，救濟孤獨的人；八是清凈的行為；九是美好的心，不惱亂他人；十是正見，不產生邪見。得到這十種法，奉行這樣的法，又教導他人奉行這樣的法。因為這樣奉行而得到這些法，所以得到好的名聲。國王如果這樣喜愛好的名聲，不貪戀財物，憑藉功德因緣，在現世常常得到安樂，常常有利益，隨順正法而行，他人不能戰勝他，其他人接近他就能得到安樂。這個人長久地做人中之王，能夠守護國土、能夠守護自身，被善人讚揚，身死命終後會往生到善道，在天界中成為夜摩王（Yama-raja）。這是因為喜愛好的名聲不貪戀財物這種善業的緣故。
『此外，剎利王（Ksatriya-raja）還有一種法是
【English Translation】 English version: 『Duo She Zhou Tu (name of a region). If the king does not fully believe in these, by the causal conditions of merit, he will always obtain peace and happiness in the present life, always have benefits, be able to protect the country, be able to protect himself, be praised by good people, and after death, be reborn in a good realm, becoming a Yama-raja (King Yama) in the heavenly world. This is because of not universally believing in the causes of good karma.
『Furthermore, there is another dharma for a Ksatriya-raja (warrior king), which is the twelfth, that he should diligently cultivate, achieve accordingly, and benefit both the present and future lives. The twelfth is to love a good name and not be greedy for wealth. Because the king's heart is not greedy for wealth, does not clench his fists, does not move his eyebrows and face, does not glare with his eyes, and does not speak evil words, his heart will ultimately not be angry without cause, nor will his heart be happy without cause; his mind is firm. If the king does so, he will obtain a good name and also obtain wealth. Having obtained it in this way, he will not be overly happy about wealth. Because of obtaining a good name, he will have a joy that surpasses the joy of wealth; the king's laws will not be hindered, everyone will love him, and enemies will not be able to take advantage of him, because he has much wealth. Moreover, there are ten causes and conditions for obtaining a good name. What are the ten? First, beautiful speech; second, being able to give; third, being careful and truthful; fourth, people from distant countries coming to see him; fifth, being able to obtain peace and happiness by approaching him; sixth, giving alms to those around him at the right time; seventh, respectfully offering what is needed, providing for good people, and helping the lonely; eighth, pure conduct; ninth, a good heart, not disturbing others; tenth, right view, not giving rise to wrong views. Having obtained these ten dharmas, practicing such dharmas, and also teaching others to practice such dharmas, because of practicing in this way and obtaining these dharmas, he obtains a good name. If the king loves a good name in this way and is not greedy for wealth, by the causal conditions of merit, he will always obtain peace and happiness in the present life, always have benefits, follow the Dharma, and others will not be able to defeat him; others will be able to obtain peace and happiness by approaching him. That person will be the king of men for a long time, able to protect the country, able to protect himself, be praised by good people, and after death, be reborn in a good realm, becoming a Yama-raja (King Yama) in the heavenly world. This is because of the good karma of loving a good name and not being greedy for wealth.
『Furthermore, there is another dharma for a Ksatriya-raja (warrior king), which is
第十三，應勤舍離，成就相應，現在、未來二世利益。第十三者，謂舍邪見。邪見者名一切眾生不安隱本。此顛倒見，一切因緣皆不生信。彼不信處，一切憎惡，一切毀訾，王則應舍。若王不捨，則邪見行，一切人憎，一切不信，一切諸人皆不順行。不順行故，一切人舍，得衰惱時，依法行天一切舍離；天捨去已，無所能為。是故王者應舍邪見，王若如是正見不邪，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，於一切時作正利益，為一切人之所供養，一切人愛，依法行天常不捨離，一切國人如王意行，一切分別、一切心念皆悉具得。彼王心意本性不亂，能于久時王領國土，安隱無患，身壞命終生於善道，天世界中為夜摩王。以舍邪見善業因故。
「『又，剎利王復有一法是第十四，成就相應，現在、未來二世利益。第十四者，謂世間法、出世間法、王根本法，所謂惠施。王若大臣能行惠施，一切國人敬愛不捨，心生敬重，不捨其國向余國土。若余國人，以王能施，共自妻子並其軍眾，一切皆來歸屬於王。多人來故，令王國人增長更多，自余諸國不能破壞。以人多故，無能破壞。如是施者，世間佈施，於世間中第一安隱。又復更有出世間施第一好施，若人佈施，為天所攝，有大力能
【現代漢語翻譯】 現代漢語譯本 第十三，應該勤奮地捨棄邪見，成就相應的正見，這樣才能獲得現在和未來兩世的利益。這第十三種方法，就是捨棄邪見（Mithya-drishti）。邪見是一切眾生不安穩的根本。這種顛倒的見解，對於一切因緣都不生信心。對於他不相信的地方，就會產生一切憎惡，一切譭謗，君王應該捨棄這種邪見。如果君王不捨棄邪見，那麼邪見就會盛行，一切人都會憎恨他，一切人都不信任他，一切人都不會順從他的行為。因為不順從的緣故，一切人都會捨棄他，當他遭受衰敗和苦惱的時候，依法行事的天神也會捨棄他；天神捨棄他之後，他就什麼都不能做了。所以君王應該捨棄邪見，君王如果這樣正見而不邪見，憑藉功德因緣，在現在世常常得到安樂，常常有利益，能夠守護國土，能夠保護自身，被善人所讚揚，在一切時候都能做出正確的利益，被一切人所供養，被一切人所愛戴，依法行事的天神常常不會捨棄他，一切國人都按照君王的心意行事，一切分別、一切心念都能夠完全得到。這位君王的心意本性不亂，能夠長久地統治國土，安穩沒有憂患，身壞命終之後，能夠往生到善道，在天界中成為夜摩天王（Yama-raja）。這是因為捨棄邪見的善業因緣的緣故。
『此外，剎帝利王（Kshatriya-raja）還有一種方法是第十四種，成就相應的正見，這樣才能獲得現在和未來兩世的利益。這第十四種方法，就是世間法、出世間法、君王根本的法，也就是惠施（Dana）。君王或者大臣如果能夠施行惠施，一切國人都會敬愛而不捨棄他，心中產生敬重，不會捨棄自己的國家而投向其他國家。如果其他國家的人，因為君王能夠佈施，連同自己的妻子兒女以及軍隊，一切都來歸屬於這位君王。因為很多人來歸附的緣故，使得王國的百姓增長更多，其餘各國不能夠破壞。因為人多的緣故，沒有誰能夠破壞。像這樣的佈施，是世間的佈施，在世間中是最安穩的。又有一種出世間的佈施是最好的佈施，如果有人佈施，被天神所攝護，有很大的力量。
【English Translation】 English version Thirteenth, one should diligently abandon wrong views and achieve corresponding right views, so as to obtain benefits in both the present and future lives. This thirteenth method is to abandon wrong views (Mithya-drishti). Wrong views are the root of all beings' insecurity. This inverted view causes one to lack faith in all conditions. Where there is no faith, there will be hatred and slander. The king should abandon such wrong views. If the king does not abandon wrong views, then wrong views will prevail, everyone will hate him, no one will trust him, and no one will follow his actions. Because of not following, everyone will abandon him. When he suffers decline and distress, the gods who act according to the Dharma will also abandon him; after the gods abandon him, he will be unable to do anything. Therefore, the king should abandon wrong views. If the king has right views and is not misguided, then by virtue of meritorious causes, he will always obtain happiness and benefit in the present life, be able to protect the country, be able to protect himself, be praised by good people, always do what is right and beneficial, be worshiped by everyone, be loved by everyone, and the gods who act according to the Dharma will never abandon him. All the people of the country will act according to the king's will, and all distinctions and thoughts will be fully realized. This king's mind will not be confused, and he will be able to rule the country for a long time, in peace and without worry. After his body breaks and his life ends, he will be reborn in a good realm, becoming Yama-raja (Yama-raja) in the heavenly world. This is because of the good karma of abandoning wrong views.
'Furthermore, there is another method for a Kshatriya king (Kshatriya-raja), which is the fourteenth, to achieve corresponding right views, so as to obtain benefits in both the present and future lives. This fourteenth method is the worldly Dharma, the transcendental Dharma, and the fundamental Dharma of the king, which is generosity (Dana). If the king or minister can practice generosity, all the people of the country will respect and love him and will not abandon him. They will have respect in their hearts and will not abandon their country to go to other countries. If people from other countries, because the king is able to give, come to belong to this king together with their wives, children, and armies. Because many people come to join, the people of the kingdom increase even more, and the other countries cannot destroy it. Because there are many people, no one can destroy it. Such giving is worldly giving, and it is the most secure in the world. There is also transcendental giving, which is the best giving. If someone gives, they are protected by the gods and have great power.
，有大威德。佈施沙門、若婆羅門、貧窮等人，莊嚴未來，現在好色。何以故？心清凈故，食則清凈；食清凈故，面色清凈；面色凈故，端正可喜。此等皆是佈施之力，又復有法，現得果報。何者現報？所謂佈施，心無憍慢，離貪離嫉，信于因緣，信因、信報、信未來世，供養尊長，其心柔軟，正意思惟，舍種種物，攝大富因，攝離慳嫉，信于福田、福田功德、福田種子。王若如是善語熏心，第一凈心功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，久時為王，王領國土久時受樂，國土不亂恒常安隱，不怖不憂，身壞命終生於善道，天世界中為夜摩王。以能惠施善業因故。
「『又，剎利王復有一法是第十五，應勤修習，成就相應，現在、未來二世利益。第十五者，謂勤愛語。愛語王者，一切皆愛，一切皆近。若與財物，不能如是攝取眾生。如此愛語，更無能令歡喜清凈如愛語者。一切眾生如是因緣，故愛語說。先愛心生，然後發語，此因緣故，口說愛語。如是王者，能取他城、他國土等，自國、自城他不能得，一切人愛。王若實語，雜有愛語，設有怨家亦為親友，何況中人本來親者。王若如是愛語言說，功德因緣，于現在世常得安樂，常有利益，怨成親友，不作中人，一切人愛，一
【現代漢語翻譯】 現代漢語譯本：，具有大威德。佈施給沙門（出家修行者）、婆羅門（古印度祭司階層）、貧窮之人等，能莊嚴未來，使現在容貌美好。這是什麼原因呢？因為內心清凈的緣故，飲食也清凈；飲食清凈的緣故，面色也清凈；面色清凈的緣故，容貌端正令人喜愛。這些都是佈施的力量。又有其他方法，能使人現在就得到果報。哪些是現世的果報呢？就是佈施時，內心沒有驕慢，遠離貪婪和嫉妒，相信因緣果報，相信善因、善報、相信未來世，供養尊長，內心柔和，以正確的思想進行思維，捨棄種種事物，積聚大富的因緣，積聚遠離慳吝和嫉妒的因緣，相信福田（指值得佈施的對象）、福田的功德、福田的種子。國王如果能這樣用善語熏習內心，以第一清凈心的功德因緣，在現在世常常得到安樂，常常有利益，能夠守護國土、能夠保護自身，被善人所讚揚，長久地做國王，國王治理國土長久地享受快樂，國土不亂恒常安穩，沒有恐怖沒有憂愁，身壞命終后能往生到善道，在天界中做夜摩天王。這是因為能夠行惠施這種善業的緣故。
『此外，剎利王（國王）還有第十五種方法，應該勤奮修習，成就相應，能帶來現在和未來兩世的利益。這第十五種方法，就是勤于說愛語。能說愛語的國王，一切人都愛戴他，一切人都親近他。即使給予財物，也不能像這樣攝取眾生。沒有什麼能像愛語這樣，更能令人歡喜清凈。一切眾生都是因為這樣的因緣，所以才說愛語。先有愛心產生，然後才說出愛語，因為這個因緣，口中說出愛語。這樣的國王，能夠攻取他人的城池、他人的國土等等，自己的國家、自己的城池他人卻不能得到，一切人都愛戴他。國王如果說實話，其中又夾雜著愛語，即使有怨家也會變成親友，更何況是本來就親近的人。國王如果能這樣說愛語，憑藉這種功德因緣，在現在世常常得到安樂，常常有利益，怨家變成親友，不作壁上觀，一切人都愛戴，一
【English Translation】 English version: , possesses great power and virtue. Giving alms to Shramanas (wandering ascetics), Brahmanas (priestly class in ancient India), the poor, and others, adorns the future and makes the present appearance beautiful. Why is this so? Because the mind is pure, so the food is pure; because the food is pure, so the complexion is pure; because the complexion is pure, the appearance is upright and pleasing. All these are the power of giving. Furthermore, there are other methods that bring immediate rewards. What are these immediate rewards? It is that when giving, the mind is without arrogance, free from greed and jealousy, believing in cause and effect, believing in good causes, good rewards, and the future life, honoring elders, with a gentle heart, contemplating with right thought, giving up various things, accumulating the causes of great wealth, accumulating the causes of being free from stinginess and jealousy, believing in the field of merit (worthy recipients of offerings), the merits of the field of merit, and the seeds of the field of merit. If a king cultivates his mind with such good words, with the merit and causes of the first pure mind, he will always obtain peace and happiness in the present life, always have benefits, be able to protect the country, be able to protect himself, be praised by good people, be king for a long time, the king will govern the country and enjoy happiness for a long time, the country will not be in chaos, always be peaceful and secure, without fear or worry, and after the body breaks and life ends, he will be reborn in a good realm, becoming King Yama in the heavenly world. This is because of the good karma of being able to bestow charity.
'Furthermore, there is a fifteenth method for a Kshatriya king (king), which should be diligently practiced and accomplished accordingly, bringing benefits to both the present and future lives. This fifteenth method is to be diligent in speaking loving words. A king who speaks loving words is loved by all, and all draw near to him. Even giving wealth cannot gather beings in such a way. Nothing can bring joy and purity like loving words. All beings speak loving words because of this cause and condition. First, a loving heart arises, and then words are spoken; because of this cause and condition, loving words are spoken from the mouth. Such a king can conquer the cities and countries of others, but others cannot obtain his own country and city; all people love him. If a king speaks truthfully, mixed with loving words, even enemies will become friends, let alone those who are already close. If a king speaks loving words in this way, by virtue of this merit and cause, he will always obtain peace and happiness in the present life, always have benefits, enemies will become friends, no one will be neutral, all people will love him, one
切供養，能護國土、能護自身，善人所贊，一切人中久時為王，身壞命終生於善道，天世界中為夜摩王。以彼愛語善業因故。
「『又，剎利王復有一法是第十六，應勤修習，成就相應，現在、未來二世利益。第十六者，謂修實語。實語者名一切生死解脫之因，不須物買，不可窮盡，乃是大藏，無能劫奪，心海中生，第一叵見，一切善人之所讚歎，一切世間次第流出。此法乃是涅槃城門，於一切時用不可盡，增長功德，能滅諸過，一切人信，能除貧窮。若能實語，雖復醜陋，于餘一切端正人所則為最勝，以實光明而自莊嚴。一切下姓若能實語，則勝一切大姓之人。如是實語，莊嚴種姓，一切人信、一切人近，一切人見如見兄弟。隨何處行，于彼彼處為人供養，如父如母、如王不異。雖行曠野險惡之處，猶故受樂。隨行何國，為王供養，如供養主。若村若城、多人住處，一切諸人及大長者皆悉供養。自余國土所不行處，流名遍滿，彼處諸人作如是言：「彼處若王、若王大臣實語善行，如高幢幡，名聞六天。」彼善男子，天常供養，隨後而行，不見惡夢。第一勝天，供養如天。若更貧窮，以實語故，后還大富。一切憶念皆具足得。唸唸漸老，諸根不衰。得好神通、大力身體，作長命業，成就相應。一切諍對，以其為
【現代漢語翻譯】 現代漢語譯本 切供養（以切割、分割的方式進行供養），能夠守護國土，能夠保護自身，被善良的人們所讚揚，在所有人中長久地成為國王，身死命終后往生到好的去處，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為愛語和善業的緣故。 『此外，剎利王（Ksatriya，統治階級）還有一種法是第十六種，應該勤奮修習，成就相應，對現在和未來兩世都有利益。第十六種就是修習實語。實語被稱為一切生死解脫的因，不需要用財物購買，不可窮盡，乃是一個大寶藏，沒有人能夠搶奪，從心海中產生，第一難以見到，被一切善良的人所讚歎，從一切世間次第流出。這種法是通往涅槃（Nirvana，佛教最高境界）之城的門，在任何時候使用都不會窮盡，能夠增長功德，能夠滅除各種過失，被所有人信任，能夠去除貧窮。如果能夠說實話，即使長相醜陋，在其他一切端正的人中也是最殊勝的，用真實的光明來莊嚴自己。一切下等種姓的人如果能夠說實話，就勝過一切高等種姓的人。像這樣，實語能夠莊嚴種姓，被所有人信任，被所有人親近，所有人見到都像見到兄弟一樣。無論走到哪裡，在任何地方都會受到人們的供養，就像對待父親、母親、國王一樣沒有區別。即使行走在曠野險惡的地方，仍然能夠享受快樂。無論走到哪個國家，都會受到國王的供養，就像供養主人一樣。無論是村莊還是城市，在多人居住的地方，一切人和大長者都會供養。在其他國家沒有流傳的地方，他的名聲也會遍滿，那些地方的人會這樣說：「那個地方的國王或者大臣，因為實語善行，就像高高的旗幟一樣，名聲傳遍六天。」那位善良的男子，天神常常供養，跟隨著他行走，不會見到惡夢。第一殊勝的天神，像對待天神一樣供養他。如果更加貧窮，因為實語的緣故，後來還會變得非常富有。一切憶念的事情都能夠具足得到。唸唸之間逐漸衰老，但各種器官不會衰退。能夠得到好的神通、強大的身體，做長壽的事業，成就相應。一切爭論，因為他
【English Translation】 English version Cutting offerings, able to protect the country, able to protect oneself, praised by good people, to be king among all people for a long time, after death to be reborn in a good place, in the heavenly world to be Yama (the god of death). This is because of loving speech and good deeds. 『Furthermore, a Ksatriya (ruling class) king has another dharma, the sixteenth, which should be diligently practiced, achieving corresponding results, benefiting both the present and future lives. The sixteenth is the practice of truthful speech. Truthful speech is called the cause of liberation from all birth and death, it does not need to be bought with things, it is inexhaustible, it is a great treasure, no one can rob it, it arises from the sea of the heart, it is the most difficult to see, it is praised by all good people, it flows out in order from all the worlds. This dharma is the gate to the city of Nirvana (the highest state in Buddhism), it can be used inexhaustibly at all times, it can increase merit, it can extinguish all faults, it is trusted by all people, it can remove poverty. If one can speak truthfully, even if one is ugly, one is the most superior among all beautiful people, adorning oneself with the light of truth. If all lower castes can speak truthfully, they are superior to all higher castes. Thus, truthful speech adorns lineage, is trusted by all people, is approached by all people, and is seen by all people as if seeing a brother. Wherever one goes, in every place one will be offered to by people, just like treating a father, a mother, or a king without difference. Even if one walks in the wilderness in dangerous places, one can still enjoy happiness. Wherever one goes, one will be offered to by the king, just like offering to a master. Whether it is a village or a city, in places where many people live, all people and great elders will offer to him. In places where his name has not spread in other countries, his name will be filled, and the people in those places will say, "The king or minister in that place, because of truthful speech and good deeds, is like a tall banner, his name is heard in the six heavens." That good man, the gods often offer to him, following him as he walks, and will not see bad dreams. The first supreme gods, offer to him like a god. If he becomes more impoverished, because of truthful speech, he will later become very wealthy. All the things he remembers can be fully obtained. He gradually ages in every moment, but his organs do not decline. He can obtain good supernatural powers, a strong body, do the work of longevity, and achieve corresponding results. All disputes, because of him
量，以其為證。若犯王法被收縛者，以物寄之，唯此一人最為可信。如是富者以物寄之，以實語故，心意不動。怨親之人不能令動，唯以實相而自娛樂，生歡喜心。以實語食，而自充飽。實語之愛數數思惟，或瞋、或喜不動其心。此王則是第一大仙，常作世間及出世間二種利益，不越所作，實畫之文，常以實水澡浴清凈，常著鮮白無縷寶衣。實名之香，十方遍嗅。一切世間未相見者，皆成知友，何況見者，善名流佈過須彌峰。雖是年少，老人見之，供養如父。以實老故，亦復能作長命之業，乃至造作無上菩提大智之業，何況能造夜摩天王世間之業。王若如是修如實語，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以修實語善業因故。
「『又，剎利王復有一法是第十七，應勤修習，成就相應，現在、未來二世利益。第十七者，謂于臣眾若無因緣，不舉不下。是王重意，彼王不知他戒形相及不知意，則不生信。為王之法：細意思惟，然後乃作。王于臣眾若不于先深細思惟，或下、或舉，彼則非王。若為王者，則不久滅，唯可單有王名而已。不思惟作，心意少動，意輕不住，若說舊法，眾則不信，言王妄語，是故於王不生愛心，或以餘人換其王
【現代漢語翻譯】 現代漢語譯本 量，以此作為憑證。如果有人觸犯了王法被逮捕囚禁，將財物寄託給他，唯獨這個人最值得信任。這樣的富人因為誠實守信，心意堅定不動搖。無論是怨恨的人還是親近的人都無法動搖他，他只以真實的道理來娛樂自己，心中充滿歡喜。以真實的話語為食，使自己感到充實飽滿。對於誠實的話語所帶來的益處，要時常思惟，無論是面對憤怒還是喜悅，都能保持內心不動搖。這樣的國王是第一大仙，常常做世間和出世間兩種利益的事情，不超越自己所做的事情，以真實的圖畫作為行為的準則，常用真實的水來沐浴使自己清凈，常穿鮮艷潔白沒有一絲雜色的寶衣。真實的名稱所散發的香氣，遍佈十方。一切世間未曾見過他的人，都成為他的知心朋友，更何況是見過他的人呢，他的美名流傳超過須彌山峰。即使是年輕人，老人們見到他，也像對待父親一樣恭敬供養。因為誠實穩重，也能成就長壽的事業，乃至能造作無上菩提大智慧的事業，更何況是能造作夜摩天王世間的事業。國王如果這樣修習如實語，憑藉這樣的功德因緣，在現在世常常得到安樂，常常得到利益，能夠守護國土、能夠保護自身，受到善人的讚揚，身壞命終后能往生到善道，在天界中成為夜摩天王。這是因為修習誠實語的善業所導致的。
『此外，剎利王還有一種法是第十七種，應該勤奮修習，成就相應，對現在和未來兩世都有利益。這第十七種法是說，對於臣子，如果沒有正當的理由，不要輕易地提拔或貶低。國王要重視自己的意圖，如果國王不瞭解臣子的戒行和想法，就不會產生信任。作為國王的法則：要仔細思考，然後才行動。國王對於臣子，如果不事先深入細緻地思考，就隨意地貶低或提拔，那麼他就不是一個合格的國王。如果這樣做國王，那麼他的國家很快就會滅亡，只能徒有國王的虛名而已。不經過思考就行動，心意稍微動搖，意志輕浮不定，如果所說的是陳舊的法令，民眾就不會相信，會說國王說謊，因此對國王不產生愛戴之心，或者會用其他人來取代他。
【English Translation】 English version Measure, using it as proof. If someone violates the king's law and is arrested, entrusting possessions to him, this person alone is most trustworthy. Such a wealthy person, because of honest speech, has a mind that is firm and unwavering. Neither enemies nor relatives can sway him; he delights only in the true Dharma, filled with joy. He nourishes himself with truthful words, feeling content and satisfied. He constantly contemplates the benefits of truthful speech, remaining unmoved in the face of anger or joy. This king is the foremost great sage, constantly working for both worldly and other-worldly benefits, not exceeding what he has undertaken. He uses true images as his guide, constantly bathing in the water of truth to purify himself, always wearing bright white, seamless, precious garments. The fragrance of his true name permeates the ten directions. All in the world who have not met him become his friends, let alone those who have met him; his good name spreads beyond Mount Sumeru. Though young, elders see him and offer him respect as they would a father. Because of his truthful maturity, he is also able to create the karma for long life, even to create the karma for unsurpassed Bodhi and great wisdom, let alone the karma for the worldly achievements of a Yama (King of the Underworld) king. If a king cultivates truthful speech in this way, through the cause and condition of such merit, he will always find peace and benefit in this present life, able to protect his country and himself, praised by virtuous people. After his body breaks and his life ends, he will be reborn in a good realm, becoming a Yama king in the heavenly world, due to the good karma of cultivating truthful speech.
'Furthermore, a Kshatriya (warrior caste) king has another Dharma, the seventeenth, which he should diligently cultivate and accomplish, bringing benefit to both the present and future lives. The seventeenth is that he should not promote or demote his ministers without due cause. The king should value his intentions; if the king does not understand the conduct and thoughts of his ministers, trust will not arise. The law for a king is to think carefully before acting. If a king does not deeply and carefully consider his ministers before demoting or promoting them, then he is not a qualified king. If he acts as such a king, then his kingdom will soon perish, and he will have only the name of a king. Acting without thinking, with a mind that is easily swayed, and a will that is unstable, if he speaks of old laws, the people will not believe him, saying that the king is lying, and therefore they will not have affection for the king, or they will replace him with another.'
位。是故王者知此過已，不作妄語。如是妄語，現在、未來不能利益，是故現在無量種過。知此過已，不妄語說。餘人若爾，亦不相應，況復王者，如是如是失於王法，如是如是亦失世間。若王有福，勝世間人，一切皆勝。王常實語則護世間，護彼樂故，王法不妨。一切善法，實為根本。若不實說，則于臣眾無有因緣或舉、或下。若常實語，則于仕人若無因緣不舉、不下。王若如是，則于王位不動不失，一切臣眾知王如是，則不捨離，向他國土；深生敬重，如父如母，一切時樂，生歡喜心。彼王則有堅意、住意，有不動意、有一廂意，與臣眾樂。王若如是不無因緣或舉、或下，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以無因緣不舉、不下善業因故。
「『又，剎利王復有一法是第十八，應勤修習，成就相應，現在、未來二世利益。第十八者，謂能識知人之善惡。此大智慧數數修故，若能知者，則為第一最勝大王。王知彼人是智、非智，若如是知，則是世間一切地器，任為王者，一切他王不能破壞。若勤所作，如所應處，安置使令，彼如是業皆得成就，不失財物。于所作法，次第增長。王見人中若非法行，王則不攝。貪食之人、不知恩人
【現代漢語翻譯】 現代漢語譯本：因此，國王知道這個過失后，就不說謊。像這樣說謊，現在和未來都不能帶來利益，因此現在就有無量的過失。知道這個過失后，就不說謊。其他人如果這樣，也是不合適的，更何況是國王呢？像這樣就會失去王法，像這樣也會失去世間。如果國王有福德，勝過世間人，一切都能勝過。國王常說實話就能守護世間，爲了守護他們的快樂，王法就不會受到妨礙。一切善法，都是以真實為根本。如果不說實話，那麼對於臣子們就沒有提拔或貶黜的理由。如果常說實話，那麼對於仕人，如果沒有理由就不會提拔或貶黜。國王如果像這樣，那麼他的王位就不會動搖或失去，一切臣子知道國王是這樣，就不會捨棄他，投向其他國家；會深深地敬重他，像對待父親母親一樣，一切時候都快樂，生起歡喜心。這樣的國王就會有堅定的意志、安住的意志，有不動的意志、有一心一意的意志，與臣子們同樂。國王如果像這樣，不無緣無故地提拔或貶黜，因為功德的緣故，在現在世就能常常得到安樂，常常有利益，能夠守護國土、能夠守護自身，被善人所讚歎，身壞命終后就能生到善道，在天界中成為夜摩王（Yama，掌管死亡的神）。因為沒有無緣無故地提拔或貶黜的善業的緣故。
『此外，剎利王（Kshatriya，印度種姓制度中的第二等級，通常是統治者和戰士）還有一種法是第十八種，應該勤奮修習，成就相應，現在和未來兩世都能獲得利益。第十八種是，能夠識別人的善惡。這種大智慧如果經常修習，如果能夠識別，那麼就是第一最殊勝的大王。國王知道那個人是聰明還是愚笨，如果像這樣知道，那麼就是世間一切的土地和器物，可以勝任為國王，一切其他的國王都不能破壞他。如果勤奮地工作，按照應該安置的地方，安置並使用他們，那麼他們的事業都能成就，不會損失財物。對於所做的事情，會次第增長。國王看到人們中有非法行為，國王就不會接納他們。貪吃的人、不知道感恩的人
【English Translation】 English version: Therefore, a king, knowing this fault, does not lie. Such lying brings no benefit in the present or future; hence, there are countless faults in the present. Knowing this fault, he does not speak falsely. If others do so, it is also inappropriate, how much more so for a king? In this way, he loses the royal law; in this way, he also loses the world. If a king has merit, he surpasses worldly people, surpassing all. A king who always speaks truthfully protects the world; for the sake of protecting their happiness, the royal law is not hindered. All good dharmas have truth as their foundation. If he does not speak truthfully, then there is no reason for raising or lowering his ministers. If he always speaks truthfully, then he will not raise or lower officials without reason. If a king is like this, then his throne will not be shaken or lost. All his ministers, knowing the king is like this, will not abandon him to go to other countries; they will deeply respect him, like a father or mother, always joyful, with hearts full of happiness. That king will have firm intention, abiding intention, unwavering intention, and single-minded intention, and will rejoice with his ministers. If a king is like this, not raising or lowering without reason, because of the merit of his actions, he will always obtain peace and happiness in the present life, always have benefits, be able to protect his country, be able to protect himself, be praised by good people, and after his body is destroyed and his life ends, he will be born in a good realm, becoming Yama (掌管死亡的神), the king of the Yama heaven. This is because of the good karma of not raising or lowering without reason.
'Furthermore, a Kshatriya (印度種姓制度中的第二等級，通常是統治者和戰士) king has another dharma, the eighteenth, which he should diligently practice, achieve, and correspond to, bringing benefits in both the present and future lives. The eighteenth is the ability to recognize the good and evil of people. If this great wisdom is frequently cultivated, if one can recognize, then he is the first and most supreme king. The king knows whether a person is wise or foolish; if he knows this, then he is like all the lands and vessels of the world, capable of being a king, and no other king can destroy him. If he works diligently, placing and employing people in their proper positions, then their tasks will be accomplished, and wealth will not be lost. The dharmas that are practiced will increase in order. If the king sees illegal conduct among the people, the king will not accept them. A gluttonous person, an ungrateful person
，王則不攝。多人怨人、邪見之人、無憐愍人、妄語之人、他王怨人、惡律儀人、不知時人、難調伏人、常惡業人、著境界人、曲因說人、其體本性不知足人、恒常不作利益行人、常於他所先作惡人、慢心之人、常樂怨人、踴躍之人、語動之人、意動之人如是等人，王則不攝。攝何等人？所謂隨法修行之人、不諂曲人、不我慢人、實語之人、聰明智人、柔軟心人、不惱他人、不誑他人、於三寶所能供養人、得信之人、知足之人、調伏之人、不懈怠人、常作業人、少食之人、一切愛人、有慈心人、有悲心人、精進之人、正見之人、智慧之人、依法律人、生來清凈身口意人、信因緣人、知業報人、不飲酒人、不多睡人、近善友人、樂惠施人、有戒之人、有智之人如是等人，王則應攝。如是等人，王于其中知輕知重，堪為何業，則令營作。彼王如是，更無餘王能為破壞，無量財寶富樂具足，隨順法行。隨法行故，則能佈施，能為福德，供養三寶。王若如是知人好惡，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以識別人善業因故。
「『又，剎利王復有一法是第十九，應勤修習，成就相應，現在、未來二世利益。第十九者，謂定一時數見眾人。若
【現代漢語翻譯】 現代漢語譯本：如果國王不能攝受這些人：經常抱怨的人、持有邪見的人、沒有憐憫心的人、說謊的人、被其他國王怨恨的人、行為不端的人、不明時勢的人、難以調伏的人、經常作惡業的人、執著于外在境界的人、歪曲因果關係的人、天性不知足的人、經常不做利益他人的事情的人、總是先對他人作惡的人、傲慢自大的人、總是喜歡抱怨的人、輕浮躁動的人、言語輕率的人、心意不定的人，國王就不應該攝受他們。那麼應該攝受什麼樣的人呢？ 應該攝受那些能夠按照佛法修行的人、不諂媚虛偽的人、不傲慢自大的人、說實話的人、聰明有智慧的人、心地柔軟的人、不惱害他人的人、不欺騙他人的人、能夠供養佛法僧三寶的人、具有信心的人、知足常樂的人、容易調伏的人、不懈怠懶惰的人、經常努力工作的人、飲食節制的人、愛護一切眾生的人、具有慈悲心的人、精進修行的人、持有正見的人、具有智慧的人、遵循法律法規的人、身口意清凈的人、相信因果緣起的人、明白業報的人、不飲酒的人、不過度睡眠的人、親近善良朋友的人、樂於佈施的人、遵守戒律的人、具有智慧的人，國王就應該攝受他們。對於這些人，國王應該瞭解他們的能力大小，適合做什麼樣的工作，就讓他們去做。這樣的國王，就沒有其他國王能夠破壞他的統治，擁有無量的財富和快樂，並且能夠遵循佛法行事。因為遵循佛法，所以能夠佈施，能夠積累福德，供養三寶。如果國王能夠辨別人的好壞，瞭解功德的因緣，那麼在現世就能常常得到安樂，常常得到利益，能夠保護國家，能夠保護自身，受到善人的讚揚，身死之後能夠往生到善道，在天界中成為夜摩王。這是因為能夠識別善人善業的緣故。 『此外，剎利王還有第十九種方法，應該勤奮修習，成就這種方法，就能獲得現在和未來的利益。這第十九種方法就是，固定一個時間定期會見眾人。如果...
【English Translation】 English version: If a king does not embrace the following: those who frequently complain, those who hold wrong views, those who lack compassion, those who lie, those who are resented by other kings, those who have bad conduct, those who do not understand the times, those who are difficult to tame, those who constantly commit evil deeds, those who are attached to external realms, those who distort the law of cause and effect, those who are inherently insatiable, those who constantly do not benefit others, those who always harm others first, those who are arrogant, those who always enjoy complaining, those who are frivolous, those who are unsteady in speech, those who are unsteady in mind, the king should not embrace such people. Whom should he embrace? He should embrace those who practice according to the Dharma, those who are not deceitful, those who are not arrogant, those who speak truthfully, those who are intelligent, those who are gentle-hearted, those who do not harm others, those who do not deceive others, those who are able to make offerings to the Triple Gem (Three Jewels: Buddha, Dharma, Sangha), those who have faith, those who are content, those who are tamed, those who are not lazy, those who are constantly working, those who eat sparingly, those who love all beings, those who have loving-kindness, those who have compassion, those who are diligent, those who have right views, those who are wise, those who rely on the law, those whose body, speech, and mind are pure from birth, those who believe in cause and effect, those who know the retribution of karma, those who do not drink alcohol, those who do not sleep too much, those who are close to good friends, those who enjoy giving, those who have precepts, those who are wise, the king should embrace such people. For these people, the king should know their capabilities, what kind of work they are suitable for, and then let them do it. Such a king, no other king can destroy his rule, he will have immeasurable wealth and happiness, and he will be able to act in accordance with the Dharma. Because he follows the Dharma, he is able to give, able to accumulate merit, and make offerings to the Triple Gem. If the king can distinguish between good and bad people, and understand the causes and conditions of merit, then in this life he will always have peace and happiness, always have benefits, be able to protect the country, be able to protect himself, be praised by good people, and after death he will be reborn in a good realm, becoming Yama (Yama: the lord of death) in the heaven world. This is because he can recognize the causes of good deeds. 『Furthermore, a Kshatriya (Kshatriya: a member of the warrior or ruling caste) king has a nineteenth method that he should diligently cultivate, and by achieving this method, he can obtain benefits in both the present and the future. This nineteenth method is to regularly meet with the people at a fixed time. If...
剎利王常定一時數見眾人，如是王者久時為王，一切國人皆不嫌恨，能知一切人之善惡，能令國人一切行法，強不陵弱，一切國人隨時見王，財物具足。以此方便，增長熾盛財法富故，不屬他王，以安隱故，隨順法行，供養沙門、婆羅門等，從其聞法。既聞法已，法行轉勝，以定一時數見人故，修法之行，轉勝增上。如是如是隨法行故，如是如是富樂增長。大富樂故，能大布施，廣作福業，精勤持戒。王若難見，彼王則無如是功德，是故王者應定一時常數見人。王者若能常定一時數見人者，則能行法，是行法人有大福德。王若如是常定一時數見眾人，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以定一時數見眾人善業因故。
「『又，剎利王復有一法是第二十，應勤修習，成就相應，現在、未來二世利益。第二十者，謂少睡眠。少睡眠故，心善思惟，意不錯謬，不愚不鈍，怨不得便，恒常一意。所作決定，決定作故，善思惟作。王若如是善思惟作，隨何等法，皆速成就，不經久時。彼王晨朝則不放逸，不放逸故，壽命則長。善思惟故，一切國人心則慕樂，不生厭惡。國內人民、一切軍眾、一切僮僕、左右百官、諸大臣等，皆悉熾盛。財物豐
【現代漢語翻譯】 現代漢語譯本 剎利王（Kshatriya，統治者）經常在固定的時間接見眾人，這樣的國王長久為王，所有國民都不會嫌棄怨恨，能夠知曉所有人的善惡，能夠使國民都奉行正法，強者不欺凌弱者，所有國民隨時都能見到國王，財物充足。通過這種方式，增長並興盛財富和正法，不隸屬於其他國王，因為安定穩固的緣故，順應正法而行，供養沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司）等，從他們那裡聽聞佛法。聽聞佛法后，奉行正法更加精進，因為固定時間接見眾人的緣故，修行正法的行為，更加精進增長。像這樣隨順正法而行，財富和快樂也像這樣增長。因為大富大樂的緣故，能夠廣行佈施，廣泛地做善事，精勤地持守戒律。國王如果難以見到，那麼這位國王就沒有這樣的功德，所以國王應該固定時間經常接見眾人。國王如果能夠經常在固定的時間接見眾人，就能奉行正法，奉行正法的人有很大的福德。國王如果像這樣經常在固定的時間接見眾人，憑藉這種功德因緣，在現世常常得到安樂，常常有利益，能夠守護國土、能夠保護自身，受到善人的讚揚，身壞命終后往生到善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為固定時間接見眾人的善業因緣。
『此外，剎利王還有一種法是第二十種，應該勤奮修習，成就相應，對現在和未來兩世都有利益。這第二十種法就是：減少睡眠。因為減少睡眠的緣故，內心能夠很好地思考，意志不會錯亂，不會愚笨遲鈍，怨敵無法得逞，能夠恒常一心。所做出的決定，因為決定去做，所以能夠很好地思考後才去做。國王如果像這樣很好地思考後才去做，無論什麼法，都能迅速成就，不需要很長時間。這位國王早晨就不會放逸，因為不放逸的緣故，壽命就會長久。因為善於思考的緣故，所有國民的心都愛慕喜樂，不會產生厭惡。國內人民、所有軍隊、所有僮僕、左右百官、各位大臣等，都會興盛起來。財物豐
【English Translation】 English version The Kshatriya King (Kshatriya, ruler) often meets with the public at a fixed time. Such a king reigns for a long time, and all the people of the country will not be resentful or hateful. He can know the good and evil of all people, and can make the people of the country practice the Dharma. The strong do not bully the weak, and all the people of the country can see the king at any time, and their wealth is sufficient. In this way, wealth and Dharma increase and flourish, and they do not belong to other kings. Because of peace and stability, they follow the Dharma, and make offerings to Shramanas (Shramana, renunciates) and Brahmanas (Brahmana, priests), etc., and hear the Dharma from them. After hearing the Dharma, the practice of Dharma becomes more diligent. Because of meeting with the public at a fixed time, the practice of Dharma becomes more diligent and increases. In this way, as they follow the Dharma, wealth and happiness increase. Because of great wealth and happiness, they can give generously, do good deeds extensively, and diligently uphold the precepts. If the king is difficult to see, then this king will not have such merits. Therefore, the king should fix a time to meet with the public regularly. If the king can regularly meet with the public at a fixed time, he can practice the Dharma, and those who practice the Dharma have great merit. If the king regularly meets with the public at a fixed time, by virtue of this merit, he will always have peace and happiness in this life, and will always have benefits. He can protect the country, protect himself, be praised by good people, and be reborn in a good realm after death, becoming Yama (Yama, the god of death) in the heavenly world. This is because of the good karma of meeting with the public at a fixed time.
'Furthermore, there is another Dharma for the Kshatriya King, which is the twentieth. He should diligently cultivate it, achieve corresponding results, and benefit both the present and future lives. The twentieth Dharma is: reducing sleep. Because of reducing sleep, the mind can think well, the will will not be confused, it will not be foolish or dull, enemies cannot take advantage, and one can always be of one mind. The decisions made, because they are determined to be done, can be done after careful consideration. If the king does this after careful consideration, whatever Dharma it is, it can be quickly achieved, without taking a long time. This king will not be negligent in the morning, and because he is not negligent, his life will be long. Because of good thinking, the hearts of all the people of the country will be fond of joy and will not produce disgust. The people of the country, all the armies, all the servants, the officials on the left and right, and the ministers, will all flourish. Wealth is abundant
饒，多臣民故，則多財物；多財物故，有大威德；有威德故，則能佈施修行福業，能善持戒。王若如是少於睡眠功德力故，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以少睡眠善業因故。
「『又，剎利王復有一法是二十一，應勤修習，成就相應，現在、未來二世利益。二十一者，謂一切時常不懈怠。不懈怠王，堅固精進，如法修業，隨何所作，一切皆能究竟成就。隨心制御，皆悉屬己，他不能壞、他不能奪。一切國人愛王心意，皆生敬重。其王國土一切皆善，一切具足。若城若村、多人住處，遍滿國內，間不空曠。不懈怠王，堅固精進，有大勢力，如是如是隨何所作，彼彼所作一切成就。何以故？不懈怠故。法時處等，方便具足。不懈怠王，於世間業、出世間業皆能成就，乃至能成涅槃之業，何況餘業。若勤精進而不懈怠，時處方便，所作具足，彼王則勝一切餘人，種種具足。彼王如是世間所作，皆悉成就，如是共智，而復能作。出世間業皆悉成就，出世間者，謂施、戒、智。王若如是常不懈怠，功德因緣，于現在世常得安樂，常有利益，能護國土、能護自身，善人所贊，施、戒、智等猶如香氣，身壞命終生於善道，天世界中為夜摩王。以不懈怠
【現代漢語翻譯】 現代漢語譯本 因為擁有眾多臣民，所以擁有眾多財物；因為擁有眾多財物，所以擁有巨大的威德；因為擁有威德，所以能夠佈施修行福業，能夠很好地持戒。國王如果因為減少睡眠的功德力，在現世常常得到安樂，常常有利益，能夠守護國土、能夠守護自身，被善人所讚歎，身壞命終後會生於善道，在天界中成為夜摩王（Yama-rāja，掌管死亡的神）。這是因為減少睡眠這種善業的緣故。 『此外，剎帝利（Kṣatriya，古印度社會中的武士和統治階層）國王還有一種法是二十一種，應該勤奮修習，成就相應，對現在和未來兩世都有利益。這二十一種法是：一切時候都不懈怠。不懈怠的國王，堅固精進，如法修習事業，無論做什麼，一切都能究竟成就。隨心所欲地控制，一切都屬於自己，他人不能破壞、他人不能奪取。所有國人都愛戴國王的心意，都生起敬重。這個國王的國土一切都好，一切都具足。無論是城市還是鄉村，多人居住的地方，遍佈國內，沒有空曠的地方。不懈怠的國王，堅固精進，有巨大的勢力，像這樣無論做什麼，所做的每一件事都能成就。為什麼呢？因為不懈怠的緣故。法、時機、地點等，方便都具足。不懈怠的國王，對於世間的事業、出世間的事業都能成就，乃至能夠成就涅槃（Nirvāṇa，佛教術語，指解脫）的事業，更何況其他的世間事業。如果勤奮精進而不懈怠，時機、地點、方便，所做的事情都具足，那麼這個國王就能勝過一切其他人，種種都具足。這個國王像這樣世間所做的事情，都能成就，像這樣共同的智慧，而且能夠去做。出世間的事業都能成就，出世間的事業，指的是佈施、持戒、智慧。國王如果像這樣常常不懈怠，因為這種功德因緣，在現世常常得到安樂，常常有利益，能夠守護國土、能夠守護自身，被善人所讚歎，佈施、持戒、智慧等就像香氣一樣，身壞命終後會生於善道，在天界中成為夜摩王（Yama-rāja，掌管死亡的神）。因為不懈怠的緣故。
【English Translation】 English version Because of having many subjects, one has many possessions; because of having many possessions, one has great power and virtue; because of having power and virtue, one is able to give alms, cultivate meritorious deeds, and is able to uphold the precepts well. If a king, because of the power of reducing sleep, constantly obtains peace and happiness in the present life, constantly has benefits, is able to protect the country, is able to protect himself, is praised by good people, and after the destruction of the body and the end of life, is born in a good path, becoming a Yama-rāja (Lord of Death) in the world of the heavens. This is because of the good karma of reducing sleep. 『Furthermore, a Kṣatriya (warrior and ruler class in ancient India) king has another dharma that consists of twenty-one qualities, which he should diligently cultivate, achieving corresponding results, benefiting both the present and future lives. These twenty-one qualities are: constantly not being lazy at all times. A non-lazy king, firm and diligent, cultivates his duties according to the Dharma, and whatever he does, he is able to accomplish everything completely. He controls everything according to his will, everything belongs to him, others cannot destroy it, others cannot take it away. All the people of the country love the king's intentions, and all generate respect. The king's country is all good, all complete. Whether it is a city or a village, places where many people live, it is spread throughout the country, with no empty spaces. A non-lazy king, firm and diligent, has great power, and like this, whatever he does, everything he does is accomplished. Why? Because of not being lazy. Dharma, timing, location, etc., are all convenient and complete. A non-lazy king is able to accomplish both worldly and otherworldly affairs, even able to accomplish the work of Nirvāṇa (liberation), let alone other worldly affairs. If one is diligent and not lazy, with timing, location, and convenience, and all that is done is complete, then that king will surpass all others, complete in every way. That king, like this, all that is done in the world is accomplished, like this common wisdom, and is also able to do it. Otherworldly affairs are all accomplished, and otherworldly affairs refer to giving, upholding precepts, and wisdom. If a king is constantly not lazy like this, because of this meritorious cause, he constantly obtains peace and happiness in the present life, constantly has benefits, is able to protect the country, is able to protect himself, is praised by good people, and giving, upholding precepts, and wisdom are like fragrance, and after the destruction of the body and the end of life, he is born in a good path, becoming a Yama-rāja (Lord of Death) in the world of the heavens. Because of not being lazy.
善業因故。
正法念處經卷第五十四 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五十五
元魏婆羅門瞿曇般若流支譯觀天品之三十四(夜摩天之二十)
「『又，剎利王復有一法是第二十二，應勤修習，成就相應，現在、未來二世利益。二十二者，善友堅固。友堅固王，善思惟作，久時為王，遠離諸過，他不能壞。如樹多根，長而深入，堅牢善住，不可傾轉，風不能壞。如彼牢樹風不能壞，王亦如是，知友堅固好心善意，一切人愛，所共敬重。
「『世間法中，堅固不壞功德善友有十三種功德具足。何等十三？一者善知，王若有惡，能令清凈。二者堪能，最難作者，能為王作。三者有智，若彼善友復有善友，則令為友。四者心盡，所有財物善友皆知。五者盡意，知于善友有利益事，勤心作之。六者心舒，忽爾相見，不撿威儀。七者究竟，若得衰惱乃至失命，則不捨離。八者稱意，隨心所須，如心為作。九者不匿，隨家所有，一切不隱，隨其所須，索者不吝。十者共心，若見善友多有具足，則生歡喜。第十一者，若得苦惱，則共同苦，設使大瞋，心亦不變；隨有何食，一切同食，同共遊戲。第十二者，于所有物，不劣根求；若自有物，不苦求與。第十三
【現代漢語翻譯】 現代漢語譯本 善業因緣的緣故。
《正法念處經》卷第五十四 大正藏第17冊 No. 0721 《正法念處經》
《正法念處經》卷第五十五
元魏 婆羅門 瞿曇般若流支 譯 觀天品之三十四 (夜摩天(Yama Heaven)之二十)
『此外，剎利王(Kshatriya King)還有一種法是第二十二種，應該勤奮修習，成就相應，對現在和未來兩世都有利益。這第二十二種法就是善友堅固。如果國王的友誼堅固，就能善於思考並作出決策，長久地治理國家，遠離各種過失，他人無法破壞。就像樹木有很多根，生長得很長並深入地下，堅固地安住，不可傾倒和轉動，風也無法摧毀。就像那棵牢固的樹木不會被風摧毀一樣，國王也是如此，知道友誼的堅固，擁有美好的心意和善良的想法，被所有人愛戴，共同敬重。
『在世間法中，堅固不壞、具有功德的善友有十三種功德具足。是哪十三種呢？第一，善於瞭解，國王如果有過失，能夠使之清凈。第二，堪能勝任，最難做的事情，能夠為國王完成。第三，有智慧，如果這位善友還有其他善友，就讓他們也成為朋友。第四，心意坦誠，所有的財物善友都知道。第五，盡心盡力，知道對善友有利益的事情，就勤奮地去做。第六，心胸開闊，即使突然相見，也不拘泥於威儀。第七，堅持到底，如果遇到衰敗和苦惱，乃至失去生命，也不會捨棄。第八，稱心如意，隨心所需要的，都按照心意去做。第九，不隱瞞，對於家裡所有的一切，都不隱瞞，隨其所需要的，索取時也不吝嗇。第十，同心同德，如果看到善友有很多具足的優點，就心生歡喜。第十一，如果遇到苦惱，就共同承擔苦惱，即使非常生氣，心意也不會改變；無論有什麼食物，都一起分享，共同遊戲。第十二，對於所有的東西，不以低劣的手段去索取；如果自己有東西，也不會勉強別人給予。第十三
【English Translation】 English version Due to the cause of wholesome karma.
The Sutra on the Establishment of Right Mindfulness, Volume 54 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 55
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 34 on Observing the Heavens (20th of the Yama Heaven)
『Furthermore, a Kshatriya King (Kshatriya King) has another dharma, the twenty-second, which he should diligently cultivate and accomplish accordingly, benefiting both the present and future lives. The twenty-second is the firmness of good friendship. If a king's friendship is firm, he can think well and make decisions, govern the country for a long time, stay away from faults, and others cannot destroy him. Just like a tree with many roots, growing long and deep, firmly dwelling, unshakeable and unmovable, the wind cannot destroy it. Just as that firm tree cannot be destroyed by the wind, so is the king, knowing the firmness of friendship, having a good heart and kind intentions, loved by all, and respected by all.
『In worldly dharmas, a good friend who is firm, indestructible, and possesses merit has thirteen kinds of complete virtues. What are the thirteen? First, being good at understanding, able to purify the king if he has faults. Second, being capable, able to do the most difficult things for the king. Third, being wise, if that good friend has other good friends, he will make them friends as well. Fourth, being sincere, the good friend knows all the wealth. Fifth, being dedicated, diligently doing things that are beneficial to the good friend. Sixth, being open-minded, not being constrained by formalities even when meeting suddenly. Seventh, being persistent, not abandoning even in decline and distress, even to the point of losing one's life. Eighth, being agreeable, doing whatever is needed according to one's wishes. Ninth, not concealing, not hiding anything in the family, and not being stingy when asked for what is needed. Tenth, being of one mind, rejoicing when seeing that the good friend has many complete virtues. Eleventh, sharing suffering when encountering distress, not changing one's mind even when very angry; sharing all food and playing together. Twelfth, not seeking all things by inferior means; not forcing others to give if one has things oneself. Thirteenth
者，若知家中訊息好惡乃至諍鬥，如是等事，一切盡說，不忌不難；自家中事乃至諍鬥，亦皆盡說。如是十三功德善友如是功德具足善友，則是世間。
「『如是世間功德具足十三善友，王成就一，則有大力，況復有多，是故智王應當勤攝如是善友。王若勤攝如是善友，一切所作可愛之事皆悉成就。又因善友，復能成就出世間道。略而言之，有十功德具足善友。何等為十？一者能遮非法之行；二者能教修行佈施；三者能教受戒持戒；四者示智，能教修智；五者好心，遮近惡友；六者正信，示業果報；七者若見迷惡道時，教住善道；八者若見毀犯戒時，能為除滅；九者教令供養父母；十者恒常數數教誡。如是十種出世善友，一切惡道皆能擁護，猶如父母。堅固善友，常于善友。若善友朋，不生慢心。如是善友，非現在世，是未來世，是故王者應堅善友。王若如是善友堅固，則修善業功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以堅善友善業因故。
「『又，剎利王復有一法是二十三，應勤舍離，成就相應，現在、未來二世利益。二十三者，所謂不近無益之友。言無益者，所謂一切誑惑之人。不近一切博戲之人、導惡行人。若惡思惟，思
【現代漢語翻譯】 現代漢語譯本：這樣的人，如果知道家中訊息的好壞，乃至爭鬥，像這樣的事情，全部都說出來，不隱瞞也不為難；自己家中的事情乃至爭鬥，也全都說出來。像這樣具有十三種功德的善友，就是世間難得的善友。 『像這樣世間功德具足的十三種善友，國王如果成就一個，就擁有很大的力量，更何況是擁有多個，所以智慧的國王應當努力攝取這樣的善友。國王如果努力攝取這樣的善友，一切所作可愛的事情都能夠成就。又因為善友，還能成就出世間的道。簡略地說，有十種功德具足的善友。哪十種呢？第一，能夠阻止非法的行為；第二，能夠教導修行佈施；第三，能夠教導受戒持戒；第四，顯示智慧，能夠教導修習智慧；第五，心地善良，阻止接近惡友；第六，具有正信，顯示業果報應；第七，如果看到迷惑于惡道時，教導安住于善道；第八，如果看到毀犯戒律時，能夠幫助消除罪業；第九，教導供養父母；第十，經常不斷地教誡。像這十種出世間的善友，能夠守護一切惡道，猶如父母一般。要堅定地對待善友，常常親近善友。對於善友朋友，不生傲慢之心。像這樣的善友，不僅對現在世有益，對未來世也有益，所以國王應該堅定地對待善友。國王如果像這樣堅定地對待善友，那麼修習善業功德的因緣，在現在世常常得到安樂、常常有利益，能夠守護國土、能夠守護自身，被善人所讚歎，身壞命終後生于善道，在天世界中成為夜摩王（Yama，掌管死亡的神）。這是因為堅定善友的善業因緣的緣故。 『又，剎利王（Kshatriya，古印度社會第二等級，即武士階層）還有一種法是二十三種，應當努力捨棄，成就相應的善法，這樣才能獲得現在和未來兩世的利益。這二十三種是：不親近沒有益處的朋友。所說的沒有益處的朋友，就是指一切欺騙迷惑他人的人。不親近一切賭博之人、引導他人作惡的人。如果惡意的思惟，思
【English Translation】 English version: Such a person, if they know the good or bad news of the household, even disputes, all such matters are spoken of completely, without concealment or difficulty; matters of their own household, even disputes, are all spoken of completely. Such a virtuous friend with thirteen merits is a rare find in the world. 'If a king possesses even one such virtuous friend with thirteen merits, he will have great power, let alone having many. Therefore, a wise king should diligently gather such virtuous friends. If the king diligently gathers such virtuous friends, all desirable things he does will be accomplished. Moreover, because of virtuous friends, he can also attain the path of transcending the world. Briefly speaking, there are ten kinds of virtuous friends with complete merits. What are the ten? First, they can prevent unlawful conduct; second, they can teach the practice of giving; third, they can teach the acceptance and upholding of precepts; fourth, they reveal wisdom and can teach the cultivation of wisdom; fifth, they have a good heart and prevent approaching evil friends; sixth, they have right faith and show the consequences of karma; seventh, if they see one lost in evil paths, they teach them to abide in good paths; eighth, if they see one violating precepts, they can help eliminate the offense; ninth, they teach to make offerings to parents; tenth, they constantly and frequently give admonishments. Such ten kinds of virtuous friends who transcend the world can protect from all evil paths, like parents. Be steadfast with virtuous friends, and always be close to virtuous friends. Do not give rise to arrogance towards virtuous friends. Such virtuous friends are beneficial not only in this present life but also in future lives. Therefore, the king should be steadfast with virtuous friends. If the king is steadfast with virtuous friends in this way, then by the cause and condition of cultivating virtuous deeds, he will always attain peace and happiness and always have benefits in this present life, be able to protect the country, be able to protect himself, be praised by virtuous people, and after the destruction of the body and the end of life, be born in a good path, becoming Yama (掌管死亡的神) in the world of the heavens. This is because of the cause and condition of the virtuous deeds of being steadfast with virtuous friends.' 'Furthermore, a Kshatriya (古印度社會第二等級，即武士階層) king has another twenty-three things that he should diligently abandon and cultivate corresponding good dharmas, so that he can obtain benefits in both the present and future lives. These twenty-three are: not to associate with friends who are of no benefit. Those who are said to be of no benefit are all those who deceive and delude others. Do not associate with all gamblers and those who lead others to do evil. If one thinks with evil intentions, thinks
惟已作，近如是人，大不饒益，所失甚大。失中大者，所謂誑惑。誑惑有二：一者私密；二者公彰。彼公彰者，謂博戲等種種誑惑。彼私密者，詐設形服，猶如惡人，不識別者心謂之好。如是等人，外道所攝，並實外道，外道棘刺，誑惑自親，亦誑他人，不畏後世，現善形相，實是大賊。如是等人尚不應見，不應共語，何況親近以為知識？善人應舍。彼尚不能利益自身，況能利他？王者應當舍如是等不善知識無益之友，不近一切誑惑之人，不近一切博戲之人。如是等人不與相識，正念所作，正思惟作。王若親近善知識行、善知識熏，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以不親近無益之友善業因故。
「『又，剎利王復有一法是二十四，應勤修習，成就相應，現在、未來二世利益。二十四者，所謂瞋喜所不能動。若剎利王能持瞋喜，彼王國土牢固不壞，一切國人皆悉務樂，不生厭惡，無能破壞、無能得便。王若不瞋，思惟而作，非不思惟、非無因緣退人職位，非無因緣進其官爵與財利等。以不瞋故，密語不彰。非無因緣而舉下他；于歡喜處，心不高舉；如是王者，身有實意，不作諸惡，不攝惡人，平等重意。彼王如是世間法中瞋喜不
【現代漢語翻譯】 現代漢語譯本： 『那些已經作惡，並且接近這樣的人，是極大的無益，損失非常巨大。損失中最大的，就是所謂的欺騙迷惑。欺騙迷惑有兩種：一是私下的；二是公開的。那些公開的，指的是賭博等各種欺騙迷惑。那些私下的，是偽裝外表，就像惡人一樣，不認識的人心裡認為他們是好的。像這樣的人，被外道所攝，並且是真正的外道，外道的荊棘，欺騙迷惑自己的親人，也欺騙迷惑他人，不畏懼後世，表面上裝出善良的樣子，實際上是大盜賊。像這樣的人尚且不應該見，不應該和他們說話，更何況親近他們作為朋友？善人應該遠離。他們尚且不能利益自身，何況能利益他人？國王應當捨棄像這樣不好的知識、無益的朋友，不接近一切欺騙迷惑的人，不接近一切賭博的人。像這樣的人不與他們相識，以正念去做事，以正思惟去做事。國王如果親近善知識，被善知識薰陶，因為功德因緣，在現在世常常得到安樂、常常有利益，能守護國土、能守護自身，被善人所讚揚，身壞命終後生于善道，在天世界中成為夜摩王（Yama，掌管死亡的神）。這是因為不親近無益的朋友，以及行善業的緣故。
『此外，剎利王（Kshatriya，古印度社會中的武士或統治者階層）還有一種法是二十四種，應當勤奮修習，成就相應，對現在和未來兩世都有利益。這二十四種是：所謂不被嗔怒和喜悅所動搖。如果剎利王能夠控制嗔怒和喜悅，那麼這個國王的國土就會牢固不壞，一切國民都安居樂業，不產生厭惡，沒有人能夠破壞、沒有人能夠找到可乘之機。國王如果不發怒，經過思惟才去做事，不是不經過思惟，也不是沒有原因就撤退人的職位，不是沒有原因就提升人的官爵和給予財利等。因為不發怒的緣故，秘密的話語不會泄露。不是沒有原因就貶低他人；在歡喜的時候，內心不高傲自大；像這樣的國王，身有真實的意圖，不做各種惡事，不收容惡人，平等地重視一切。這樣的國王，在世間法中不被嗔怒和喜悅所』
【English Translation】 English version: 'Those who have already committed evil and are close to such people are of great disservice and suffer immense loss. The greatest of these losses is what is called deception and delusion. Deception and delusion are of two kinds: one is private; the other is public. The public ones refer to various deceptions such as gambling. The private ones are disguised appearances, like evil people, whom the unknowing consider good. Such people are included among the heretics (外道, wàidào, non-Buddhist schools of thought), and are indeed real heretics, thorns of heresy, deceiving and deluding their own relatives, and also deceiving and deluding others, not fearing the afterlife, outwardly appearing virtuous, but in reality, they are great thieves. Such people should not even be seen, nor should one speak with them, let alone befriend them as acquaintances? Good people should stay away. They cannot even benefit themselves, how can they benefit others? The king should abandon such bad knowledge and useless friends, not associate with all deceptive people, and not associate with all gamblers. Do not associate with such people, act with right mindfulness, and act with right thought. If the king associates with good knowledge and is influenced by good knowledge, due to the causes and conditions of merit, he will always obtain peace and happiness and always have benefits in the present life, be able to protect the country and protect himself, be praised by good people, and after the destruction of the body and the end of life, be born in a good realm, becoming Yama (夜摩王, Yèmó wáng, the lord of death) in the world of the gods. This is because of not associating with useless friends and the cause of good deeds.
'Furthermore, there is another dharma of twenty-four for a Kshatriya king (剎利王, Chàlì wáng, the warrior or ruling class in ancient Indian society), which he should diligently cultivate and achieve accordingly, for the benefit of both the present and future lives. These twenty-four are: namely, not being moved by anger and joy. If a Kshatriya king can control anger and joy, then the king's country will be firm and unbreakable, all the people of the country will live in peace and happiness, without generating aversion, and no one will be able to destroy it or find an opportunity to take advantage of it. If the king does not get angry, but acts after thinking, not without thinking, and not without reason, he will demote people from their positions, and not without reason, he will promote their official ranks and give them wealth and benefits. Because he is not angry, secret words will not be revealed. He does not belittle others without reason; in places of joy, his heart is not arrogant and conceited; such a king has a real intention in his body, does not do various evil deeds, does not harbor evil people, and equally values everything. Such a king, in the worldly dharma, is not moved by anger and joy.'
動，而得安隱。云何復于出世間道瞋喜不動，而得安隱？王若不瞋，則為能持生死一垢；王若不喜，能持力垢；彼王如是能持力垢、持生死垢。若人能持如是二垢，彼人則能持癡力垢。王若如是能持三垢，智忍堅意，有決定意，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。瞋喜不動善業因故。
「『又，剎利王復有一法是二十五，應勤修習，成就相應，現在、未來二世利益。二十五者，所謂不著飲食二法，不多貪著。何以故？貪多飲食，于王則妨，常念飲食在腹內故。彼諸國人左右軍眾，心生厭賤，有如是念：「彼王心意同如畜生，唯除飲食，更無餘心、無餘業心。」恒常如是貪樂飲食，心常愛樂飲食味故，則不思惟法與非法，於國土事不能籌量思惟計校，不思惟人，不能調伏一切左右內外軍眾，于大臣等一切國人不能次第如彼相應與其官爵，于所作事不知輕重。彼王財物，唯有損減。財物減故，則少財物。財物少故，飲食則盡。無飲食故，一切輕毀。以貪飲食，故致貧窮。貪多飲食，不自節王，如是妨礙世間饒益。云何復為出世間妨？謂心貪著，樂多飲食，常愛諸味，不正思惟，不能念身、不能念受、不能念心、不能念法，不能思念苦集
【現代漢語翻譯】 現代漢語譯本 動，而得安隱。如何才能在出世間道中不起瞋怒和喜悅，從而獲得安穩呢？大王如果不發怒，就能持住生死這一污垢；大王如果不喜悅，就能持住力量的污垢；這位大王如果能夠持住力量的污垢和生死的污垢，那麼他就能持住愚癡的力量的污垢。大王如果能夠這樣持住這三種污垢，那麼他的智慧和忍耐就會堅定，意志堅定，憑藉功德因緣，在現世常常得到安樂，常常有利益，能夠守護國土，能夠保護自身，受到善人的讚揚，身死命終後會生到善道，在天界中成為夜摩王。這是因為不起瞋怒和喜悅的善業所致。
『此外，剎帝利王還有一種法是二十五法，應該勤奮修習，成就相應，這樣在現在和未來兩世都能獲得利益。這二十五法是什麼呢？就是不貪著飲食這兩種法，不要過度貪婪。為什麼呢？因為貪圖過多的飲食，對大王來說是一種妨礙，因為他會總是想著肚子里的食物。那些國民和左右軍隊，心中會產生厭惡和輕視，他們會這樣想：「這位大王的心思和畜生一樣，除了飲食，再沒有其他的心思，沒有其他的事業心。」如果他總是這樣貪圖享樂飲食，心中總是喜愛飲食的味道，那麼他就不會思考什麼是合法什麼是不合法，對於國土的事情不能籌劃思量，不能思考人才，不能調伏一切左右內外的軍隊，對於大臣等一切國民不能按照他們的功勞給予相應的官職，對於所做的事情不知道輕重。這位大王的財物，只會減少。財物減少，就會缺少財物。財物缺少，飲食就會耗盡。沒有飲食，一切都會輕視他。因為貪圖飲食，所以導致貧窮。貪圖過多的飲食，不能自我節制的國王，這樣會妨礙世間的饒益。那麼，又如何妨礙出世間呢？就是說，如果內心貪著，喜歡過多的飲食，總是喜愛各種味道，不能正確地思考，不能憶念身體、不能憶念感受、不能憶念心識、不能憶念法，不能思念苦集
【English Translation】 English version …and attain peace. How can one, through detachment from worldly paths of anger and joy, attain peace? If the king does not become angry, he will be able to hold onto the defilement of birth and death; if the king does not become joyful, he will be able to hold onto the defilement of power. If the king is able to hold onto the defilement of power and the defilement of birth and death, then he will be able to hold onto the defilement of the power of ignorance. If the king is able to hold onto these three defilements, then his wisdom and patience will be firm, his will resolute, and through the causes and conditions of merit, he will constantly attain happiness and benefit in the present world, be able to protect the country, be able to protect himself, be praised by virtuous people, and after his body breaks and his life ends, he will be born into a good path, becoming King Yama in the world of the heavens. This is due to the good karma of detachment from anger and joy.
『Furthermore, there is another dharma for a Kshatriya (warrior king) consisting of twenty-five qualities, which should be diligently cultivated and attained accordingly, bringing benefit in both the present and future lives. What are these twenty-five qualities? They are the two dharmas of not being attached to food and drink, and not being excessively greedy. Why? Because greed for excessive food and drink is an obstacle for the king, as he will constantly be thinking about the food in his belly. The people of the country, the left and right armies, will develop aversion and contempt, thinking, 「This king』s mind is like that of an animal, with no other thoughts or concerns besides food and drink, no other business.」 If he constantly indulges in and enjoys food and drink, always delighting in the taste of food, then he will not contemplate what is lawful and unlawful, will not be able to plan and deliberate on matters of the country, will not be able to think about people, will not be able to subdue all the left and right, inner and outer armies, will not be able to grant appropriate ranks and positions to ministers and all the people of the country according to their merits, and will not know the importance of the tasks at hand. The king』s wealth will only decrease. Because wealth decreases, there will be a lack of resources. Because there is a lack of resources, food and drink will be exhausted. Without food and drink, everyone will despise him. Because of greed for food and drink, he will become impoverished. A king who is greedy for excessive food and drink and cannot restrain himself will hinder worldly prosperity. How does it hinder the transcendent? It is said that if the mind is greedy, enjoying excessive food and drink, always delighting in various flavors, one cannot think correctly, cannot remember the body, cannot remember feelings, cannot remember the mind, cannot remember the Dharma, cannot contemplate suffering and its origin…
滅道，自餘一切皆不思念。如是貪著飲食境界，同如畜生，無有差別。是故應當依順道理，相應飲食，如相應行，相應語說，清凈諸根，如應轉動，思惟正道——身受心法、苦集滅道。如是法中心善調伏，能思能念。心正念故，根轉清凈，相應飲食，身則調停；身調停故，心亦調順；心調順故，能念善法。是故不應愛著諸味。若以飲食內于身中，調適相應則為安隱，恒常依法而修習之。如是彼王能調伏心，心則正念，心正念故，能作善業。王若如是不貪飲食，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終，所修善業唯如香氣，生於善道，天世界中為夜摩王。以不貪著飲食二味善業因故。
「『又，剎利王復有一法是二十六，應勤修習，成就相應，現在、未來二世利益。二十六者，謂善思惟。善思惟王，則於世間及出世間安隱之事一切皆得。何以故？心功德故。善思惟者，于現在世、若未來世常得勝樂，隨何等事，善思惟作，則無諸過。意如是念：「貪慾等垢，常行惡道，應令盡滅。以不凈法除貪慾垢，以慈悲法除瞋恚垢，以觀智法除愚癡垢。」如是皆以心善思惟故能除滅，非不善意而能除也。若惡思惟，不能成就世間之法；要善思惟，則能成就。是故當知一切諸法，善思
【現代漢語翻譯】 現代漢語譯本 斷滅道之後，其餘一切都不應思念。如果像這樣貪戀飲食的境界，就和畜生一樣，沒有任何差別。因此，應當遵循道理，合理地對待飲食，如理而行，如理而言，清凈諸根，如其所應地運轉，思惟正道——身受心法、苦集滅道。像這樣在佛法中心地善良調伏，就能思考和憶念。心正念的緣故，根轉為清凈，合理地對待飲食，身體就能調和適中；身體調和適中的緣故，心也能調順；心調順的緣故，就能憶念善法。所以不應該貪愛各種美味。如果將飲食納入身體之中，調和適應就能安穩，恒常依法而修習它。像這樣，那位國王能夠調伏內心，內心就能正念，內心正念的緣故，就能做善業。國王如果像這樣不貪戀飲食，憑藉功德因緣，在現在世常常得到安樂、常常有利益，能夠守護國土、能夠守護自身，被善人所讚揚，身壞命終之後，所修的善業就像香氣一樣，生於善道，在天界中成為夜摩王（Yama-rāja，掌管死亡的神）。這是因為不貪戀飲食二味的善業的緣故。
『此外，剎帝利王（Kshatriya-rāja，國王）還有一種法是二十六種，應當勤奮修習，成就相應，對現在和未來兩世都有利益。這二十六種法，就是善於思惟。善於思惟的國王，就能在世間和出世間得到一切安穩的事情。為什麼呢？因為心的功德。善於思惟的人，在現在世和未來世常常得到殊勝的快樂，無論做什麼事情，善於思惟地去做，就不會有過失。意念應當這樣想：『貪慾等污垢，常常在惡道中執行，應當使它們全部滅盡。用不凈觀的方法去除貪慾的污垢，用慈悲的方法去除瞋恚的污垢，用觀智的方法去除愚癡的污垢。』像這樣，都是因為用心善於思惟的緣故才能去除滅盡，不是不善的意念能夠去除的。如果惡于思惟，就不能成就世間的法；只有善於思惟，才能成就。所以應當知道一切諸法，善於思
【English Translation】 English version After extinguishing the Path, one should not contemplate anything else. If one is attached to the realm of food like this, it is no different from being a beast. Therefore, one should follow reason, be appropriate with food, act and speak accordingly, purify the senses, move as appropriate, and contemplate the Right Path—body, sensation, mind, and phenomena; suffering, accumulation, cessation, and the path. In this way, with the mind well-tamed in the Dharma, one can think and remember. Because the mind is rightly mindful, the senses become pure, and appropriate food leads to a balanced body. Because the body is balanced, the mind is also harmonious; because the mind is harmonious, one can remember good Dharma. Therefore, one should not be attached to flavors. If food is taken into the body and harmonized appropriately, it will be peaceful, and one should constantly practice it according to the Dharma. In this way, that king can tame his mind, and his mind will be rightly mindful. Because his mind is rightly mindful, he can do good deeds. If the king is not greedy for food like this, by the cause of merit, he will always have happiness and benefit in the present life, be able to protect the country and himself, be praised by good people, and after his body is destroyed and his life ends, the good deeds he has cultivated will be like fragrance, and he will be born in a good realm, becoming Yama-rāja (Lord of Death) in the heavenly world. This is because of the good karma of not being greedy for the two flavors of food.
『Furthermore, there is another Dharma for the Kshatriya-rāja (King), which is twenty-sixfold, that one should diligently cultivate, achieve accordingly, and benefit both the present and future lives. These twenty-six are: good contemplation. A king who contemplates well will obtain all peaceful things in the world and beyond. Why? Because of the merit of the mind. One who contemplates well will always obtain supreme happiness in the present and future lives. Whatever one does, if one does it with good contemplation, there will be no faults. One should think like this: 『Greed and other defilements constantly run in evil paths, and one should make them all cease. Use the method of impurity to remove the defilement of greed, use the method of loving-kindness and compassion to remove the defilement of anger, and use the method of wisdom to remove the defilement of ignorance.』 Like this, all can be removed and extinguished because the mind contemplates well, not because of an unwholesome intention. If one contemplates evilly, one cannot achieve worldly Dharma; only by contemplating well can one achieve it. Therefore, one should know that all Dharmas are good
惟作則得成就。王若如是心善思惟，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以善思惟善業因故。
「『又，剎利王復有一法是二十七，應勤修習，成就相應，現在、未來二世利益。二十七者，謂不待時安詳而作。若作世間、作出世間利益之法，久時乃作則不可作。既不可作而作之者，則不成就。譬如有病，不時速治，久乃治者，則不可治；不可治故，則能殺人。如是復有無量作法不時速作，久乃作者，難作、叵作、不可得作，如是能障出世間道。微少煩惱亦如彼病，不速治故，煩惱不斷；以不斷故，則入惡道。是久乃作之大過患，如是障礙出世間道。微少煩惱不時斷故，漸次增長，猶如毒芽，久則增長，燒一切身，能令眾生若墮地獄、餓鬼、畜生，是故不應安詳待后久時乃作。如是王者、若諸餘人、若諸比丘、若諸俗人、若大富人、若貧窮人，一切不應安詳待后久時乃作。若人待后久時乃作，彼人生過，速得衰惱，乃經久時不能除滅、不能破壞、不能斷絕；以不斷故，自得衰惱。若人不觀久時乃作，則速失壞，並根普拔。如是之人無彼過故，畢竟得樂，住世間道、出世間道。如是之人若過始生，即能除滅，如毒芽生，見即除者。彼毒
【現代漢語翻譯】 現代漢語譯本：只有這樣做才能獲得成就。大王如果這樣用心善加思考，憑藉功德因緣，在現世就能常常獲得安樂、常常得到利益，能夠守護國土、能夠保護自身，受到善人的讚揚，身死命終后就能往生到善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為善於思考善業的緣故。 『此外，剎帝利（Kshatriya，古印度社會四種姓之一，指武士和統治者）的國王還有一種法是二十七法，應當勤奮修習，成就相應，這樣在現在和未來兩世都能獲得利益。這二十七法是：不要拖延，要迅速行動。如果要做世間的、或者做出世間的利益之法，拖延很久才做就無法做成。既然無法做成卻還要去做，那就不會成功。譬如有人生病，不及時迅速治療，拖延很久才治療，那就無法治好；因為無法治好，就會要人性命。像這樣還有無數的事情，不及時迅速去做，拖延很久才做，就會變得難以完成、無法完成、不可能完成，這樣就能障礙出世間的道路。微小的煩惱也像那疾病一樣，不迅速治療，煩惱就無法斷除；因為無法斷除，就會墮入惡道。這就是拖延很久才做的巨大過患，像這樣障礙出世間的道路。微小的煩惱不及時斷除，就會逐漸增長，就像有毒的幼芽，時間久了就會增長，焚燒全身，能使眾生墮入地獄、餓鬼、畜生道，所以不應該拖延等待很久才做。像這樣，無論是國王、還是其他人、無論是比丘（Bhikshu，佛教出家男眾）、還是俗人、無論是大富之人、還是貧窮之人，一切都不應該拖延等待很久才做。如果有人拖延等待很久才做，那人就會產生過失，迅速遭受衰敗惱害，即使經過很久的時間也不能消除、不能破壞、不能斷絕；因為不能斷絕，自己就會遭受衰敗惱害。如果人不考慮拖延很久才做，就能迅速消除壞事，連根拔起。像這樣的人沒有那些過失，最終就能獲得快樂，安住於世間道、出世間道。像這樣的人如果過失剛剛產生，就能立即消除，就像有毒的幼芽剛長出來，看見就立即除去一樣。那毒
【English Translation】 English version: Only by acting in this way can one achieve success. If the king contemplates these meritorious causes and conditions with a virtuous mind, he will constantly attain happiness and benefit in the present life, be able to protect the country and himself, be praised by virtuous people, and after death, be reborn in a good realm, becoming Yama (the lord of death) in the heavenly world. This is because of contemplating virtuous deeds. 『Furthermore, a Kshatriya (warrior or ruler caste in ancient India) king has another dharma, consisting of twenty-seven practices, which he should diligently cultivate and accomplish accordingly, so as to benefit both the present and future lives. These twenty-seven practices are: do not delay, but act swiftly. If one is to perform worldly or supramundane beneficial deeds, delaying for a long time will make it impossible to accomplish. If one attempts to do what is impossible, it will not succeed. For example, if someone is ill and does not seek prompt treatment, but delays for a long time, the illness will become incurable; and because it is incurable, it can take one's life. Similarly, there are countless actions that, if not performed promptly, but delayed for a long time, become difficult, impossible, or unattainable, thus obstructing the path to liberation. Minor afflictions are also like that illness; if not treated promptly, they cannot be eradicated; and because they cannot be eradicated, one will fall into evil realms. This is the great fault of delaying for a long time, thus obstructing the path to liberation. If minor afflictions are not eradicated promptly, they will gradually increase, like a poisonous sprout that grows over time, burning the entire body and causing beings to fall into hell, the realm of hungry ghosts, or the animal realm. Therefore, one should not delay and wait for a long time to act. In this way, whether it be a king, or any other person, whether a Bhikshu (Buddhist monk), or a layperson, whether a wealthy person, or a poor person, all should not delay and wait for a long time to act. If someone delays and waits for a long time to act, that person will incur faults and quickly suffer decline and distress, which cannot be eliminated, destroyed, or severed even after a long time; and because it cannot be severed, one will suffer decline and distress. If one does not consider the consequences of delaying for a long time, one will quickly lose everything and be uprooted completely. Such a person, without those faults, will ultimately attain happiness and abide in the worldly path and the supramundane path. Such a person, if a fault arises, can immediately eliminate it, just like a poisonous sprout that is removed as soon as it is seen. That poison
芽者，喻如煩惱，久則增長，過生則多。是故若有斷始生過，則為真知，而得安隱，彼人常樂。王若如是不待后時安詳而作，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，彼人常樂，身壞命終生於善道，天世界中為夜摩王。以不待時安詳而作善業因故。
「『又，剎利王復有一法是二十八，應勤修行，成就相應，現在、未來二世利益。二十八者，所謂以法利益國土，非是非法。彼多法王能自利益，能利益他。自利益者，若王持戒，能護國土，非不持戒，是自利益。利益他者，謂見有人不隨法行，令住法中。王者如是正護國土，護國土故，法、財、名三皆和合得。既能如是令他依法，何況自身不隨法行？如是王者，則得財物。云何得物？所謂決定於國土中一切財物，六分取一。是以國土則為大富，以正護故。若國大富，王有急事，一切人民以愛王故，知王有急須用財物，皆悉多與。此是王者第二功德具足成就。如是王者正護國土，左右軍眾敬愛于王，一切方處稱王善名。王若如是，法、財、名等和合具足，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以自他利善業因故。
「『又，剎利王復有一法是二十九，應勤修
【現代漢語翻譯】 現代漢語譯本： 『萌芽，譬如煩惱，時間久了就會增長，經歷多次生死就會更多。因此，如果能夠斷除最初產生的過失，那就是真正的智慧，從而獲得安穩，這樣的人常常快樂。大王如果能夠像這樣不等待以後，安詳地行事，憑藉功德因緣，在現世就能常常得到安樂、常常獲得利益，能夠守護國土、能夠保護自身，被善人所讚歎，這樣的人常常快樂，身壞命終后就能往生到善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為不等待時機，安詳地行善業的緣故。
『此外，剎利王（Kshatriya，古印度社會中的武士或貴族階層）還有一種法是第二十八種，應當勤奮修行，成就相應，在現在和未來兩世都能獲得利益。這二十八種法是：用正法來利益國土，不做非法之事。這樣的多法之王能夠自我利益，也能夠利益他人。自我利益是指，如果國王持戒，就能守護國土，如果不持戒，就不能守護國土，這就是自我利益。利益他人是指，看到有人不遵循正法行事，就令其安住于正法之中。國王像這樣端正地守護國土，因為守護國土的緣故，法、財、名三者都能和諧地獲得。既然能夠這樣使他人依法行事，更何況自身不遵循正法行事呢？這樣的國王，就能獲得財物。如何獲得財物呢？就是決定在國土中一切財物，收取六分之一。因此國土就會變得非常富裕，因為國王公正守護的緣故。如果國家非常富裕，國王有緊急的事情，一切人民因為愛戴國王的緣故，知道國王有緊急需要用到的財物，都會多多地給予。這是國王第二種功德具足成就。這樣的國王端正地守護國土，左右的軍隊都敬愛國王，一切地方都稱讚國王的美名。國王如果像這樣，法、財、名等和諧具足，在現世就能常常得到安樂、常常獲得利益，能夠守護國土、能夠保護自身，被善人所讚歎，身壞命終后就能往生到善道，在天界中成為夜摩王。這是因為自我利益和利益他人的善業的緣故。
『此外，剎利王還有一種法是第二十九種，應當勤奮修行……』
【English Translation】 English version: 『A sprout is like affliction; the longer it lasts, the more it grows, and the more births it goes through, the more it multiplies. Therefore, if one can cut off the fault at its very beginning, that is true wisdom, and one will attain peace and happiness. Such a person is always joyful. If the king acts calmly and deliberately without waiting for a later time, by virtue of meritorious causes and conditions, he will always attain happiness and benefit in the present life, be able to protect his country and himself, and be praised by virtuous people. Such a person is always joyful, and after death, he will be reborn in a good realm, becoming Yama (the lord of death) in the heavenly world. This is because of the good karma of acting calmly and deliberately without waiting for the right time.
『Furthermore, the Kshatriya (warrior or noble class in ancient Indian society) king has another dharma, the twenty-eighth, which he should diligently practice and achieve accordingly, bringing benefit to both the present and future lives. These twenty-eight dharmas are: to benefit the country with dharma, and not to do what is unlawful. Such a king of many dharmas can benefit himself and others. Self-benefit means that if the king observes the precepts, he can protect the country; if he does not observe the precepts, he cannot protect the country. This is self-benefit. Benefiting others means that when he sees someone not acting in accordance with the dharma, he causes them to abide in the dharma. When the king thus righteously protects the country, because of protecting the country, dharma, wealth, and fame can all be harmoniously obtained. Since he can thus cause others to act in accordance with the dharma, how much more so should he himself not act in accordance with the dharma? Such a king will obtain wealth. How does he obtain wealth? It is by determining that he will take one-sixth of all the wealth in the country. Therefore, the country will become very wealthy, because the king protects it righteously. If the country is very wealthy, and the king has urgent matters, all the people, because they love the king, knowing that the king has urgent need of wealth, will all give generously. This is the second merit of the king, fully accomplished. Such a king righteously protects the country, and the armies on his left and right respect and love the king, and all places praise the king's good name. If the king is like this, with dharma, wealth, and fame harmoniously complete, he will always attain happiness and benefit in the present life, be able to protect his country and himself, and be praised by virtuous people. After death, he will be reborn in a good realm, becoming Yama in the heavenly world. This is because of the good karma of benefiting himself and others.
『Furthermore, the Kshatriya king has another dharma, the twenty-ninth, which he should diligently practice...』
習，成就相應，現在、未來二世利益。二十九者，謂常修行十善業道。彼十善道第一樂報，以要言之，則有三種，謂身、口、意。身則有三：殺、盜、邪行。口則有四：妄語、兩舌、惡口、綺語。意地有三：貪、瞋、邪見。如是十種不善業道，顛倒則名十善業道，名為慧道、名為正道。不善業道則無有慧，善道有慧，故名慧道，攝人天生，次第乃至到于涅槃。彼王如是自身能住，復令他人軍眾等住，如是王者于諸眾生猶如父母，能到涅槃。隨自所愿，何道皆得。彼王如是一切所念皆悉成就，常為天護，無有刀劍、怨敵等畏，一切國土常不壞亂，一切五穀隨時善熟。如天時節，日月調和普照一切，國土所用一切具足，多饒人眾。彼王如是正護國土，后時無常，身壞命終生於善道，天世界中。
「『受何業報？受何等樂？略而言之，夜摩天中，不殺業故天命則長，有下中上如是天命。於六欲天，不偷盜故，天中大富，七寶具足，園林山峰種種可愛，在如是處遊戲受樂。不邪淫故，諸天女眾于余天子悉皆不往，乃至未退有命以來，不往不近。彼諸天女一切端正、一切好色，光明勝妙，眼見心樂。若人邪行，彼生天中，所有天女共余天行。如是異異業報成就，此如是等身善業行，善護不犯，樂修多作，生於天中受天樂報
【現代漢語翻譯】 現代漢語譯本 修習十善業道，成就相應的功德，能帶來現在和未來兩世的利益。這二十九種利益中，最重要的是經常修行十善業道。這十善業道帶來的最根本的快樂回報，可以概括為三種，即身、口、意三方面。身方面有三種：不殺生（殺、盜、邪行的顛倒），不偷盜（殺、盜、邪行的顛倒），不邪淫（殺、盜、邪行的顛倒）。口方面有四種：不妄語（妄語、兩舌、惡口、綺語的顛倒），不兩舌（妄語、兩舌、惡口、綺語的顛倒），不惡口（妄語、兩舌、惡口、綺語的顛倒），不綺語（妄語、兩舌、惡口、綺語的顛倒）。意方面有三種：不貪（貪、瞋、邪見的顛倒），不瞋（貪、瞋、邪見的顛倒），不邪見（貪、瞋、邪見的顛倒）。這十種不善業道的反面就是十善業道，也稱為『慧道』、『正道』。不善業道沒有智慧，而善道有智慧，所以稱為『慧道』，它能引導眾生從人天善道，次第修行直至涅槃（Nirvana）。這樣的國王自身能夠安住於十善業道，又能使他的臣民軍隊等安住其中，這樣的國王對於所有眾生來說就像父母一樣，能夠引導他們到達涅槃（Nirvana），隨其各自的願望，任何道都能證得。這樣的國王一切所思所念都能實現，常受天神護佑，沒有刀劍、怨敵等的畏懼，一切國土常常不會發生戰亂，一切五穀能夠按時成熟。就像天時節令一樣，日月調和普照一切，國土所需的一切都能充足，人民眾多。這樣的國王以正法守護國土，最終無常到來，身壞命終后能往生到善道，即天界之中。
『承受什麼樣的業報？享受什麼樣的快樂？簡單來說，在夜摩天（Yama Heaven）中，因為不殺生的緣故，天人的壽命很長，有下、中、上三種不同的壽命。在六慾天（Six Desire Heavens）中，因為不偷盜的緣故，天人非常富有，七寶具足，園林山峰種種可愛，在這樣的地方遊戲享樂。因為不邪淫的緣故，諸天天女對於其他天子都不會前往，乃至在她們未退轉之前，有生之年，都不會前往親近。這些天女一切都端莊美麗，光明勝妙，眼睛看到心裡都快樂。如果有人邪淫，他往生到天界中，所有的天女會和其他天人行淫。像這樣不同的業報成就，這些身善業的行為，善於守護而不違犯，樂於修行並且多多行持，就能往生到天界中享受天界的快樂果報。』
【English Translation】 English version By practicing the ten virtuous paths of action, one achieves corresponding merits, bringing benefits in both the present and future lives. Among these twenty-nine benefits, the most important is the constant practice of the ten virtuous paths of action. The most fundamental joyful reward brought about by these ten virtuous paths can be summarized in three aspects: body, speech, and mind. In terms of the body, there are three: abstaining from killing (the opposite of killing, stealing, and sexual misconduct), abstaining from stealing (the opposite of killing, stealing, and sexual misconduct), and abstaining from sexual misconduct (the opposite of killing, stealing, and sexual misconduct). In terms of speech, there are four: abstaining from false speech (the opposite of false speech, divisive speech, harsh speech, and idle chatter), abstaining from divisive speech (the opposite of false speech, divisive speech, harsh speech, and idle chatter), abstaining from harsh speech (the opposite of false speech, divisive speech, harsh speech, and idle chatter), and abstaining from idle chatter (the opposite of false speech, divisive speech, harsh speech, and idle chatter). In terms of the mind, there are three: abstaining from greed (the opposite of greed, hatred, and wrong views), abstaining from hatred (the opposite of greed, hatred, and wrong views), and abstaining from wrong views (the opposite of greed, hatred, and wrong views). The opposite of these ten non-virtuous paths of action are the ten virtuous paths of action, also known as the 'Path of Wisdom' and the 'Right Path'. Non-virtuous paths of action lack wisdom, while virtuous paths have wisdom, hence they are called the 'Path of Wisdom', which can guide beings from the good paths of humans and gods, gradually cultivating until Nirvana (Nirvana). Such a king, being able to abide in the ten virtuous paths of action himself, and also enabling his subjects, armies, etc., to abide in them, such a king is like parents to all beings, able to guide them to Nirvana (Nirvana), attaining whatever path they desire. Such a king can achieve all his thoughts and intentions, constantly protected by deities, without fear of swords, enemies, etc., all lands will often not experience war, and all five grains can ripen on time. Just like the seasons of the heavens, the sun and moon are harmonious and illuminate everything, and everything needed by the country is sufficient, with many people. Such a king, protecting the country with righteousness, will eventually face impermanence, and after the destruction of the body and the end of life, will be reborn in a good path, in the heavenly realm.
'What kind of karmic rewards are received? What kind of happiness is enjoyed? Simply put, in the Yama Heaven (Yama Heaven), because of not killing, the lifespan of the gods is long, with lower, middle, and upper three different lifespans. In the Six Desire Heavens (Six Desire Heavens), because of not stealing, the gods are very wealthy, possessing all seven treasures, with gardens and mountain peaks of various loveliness, playing and enjoying happiness in such places. Because of not engaging in sexual misconduct, the goddesses will not go to other gods, and even before they degenerate, for the rest of their lives, they will not go near. These goddesses are all dignified and beautiful, with brilliant light, pleasing to the eye and joyful to the heart. If someone engages in sexual misconduct, when they are reborn in the heavens, all the goddesses will engage in sexual activity with other gods. Like this, different karmic rewards are achieved, these actions of bodily virtue, being good at guarding and not violating, being happy to cultivate and practicing them a lot, one can be reborn in the heavens and enjoy the happiness of the heavenly realm.'
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「『次復第二，口四善業樂修多作，生於天中。口何者業，生於天處？受何樂報？謂修四種口正行戒。不妄語故，滿語美語，種種實語，常一切時第一妙語，隨口所說，彼語則樂，隨語皆得，不妄語故。不兩舌故，所有軍眾常不破壞，於一切時隨順供養。不惡口故，常聞美妙歌舞、遊戲喜笑等聲，第一悅耳美妙之聲。不綺語故，常出義語，一切諸天愛樂其語，皆信其語，彼于天中如是成就口業果報。
「『何者意業，如是天處受何樂果？以不貪故，一切憶念、一切所須，隨念皆得，得已不失，自余諸天不能侵奪，唯自受用。此果報者，不貪業故。以不瞋故，一切天愛，第一端正，可喜妙色。不邪見故，所求皆得，如所求得，不變不異。如所念得，未曾不得，常具足得。如是略說十善業道所得果報。
「『若佈施者，則得勝報。以佈施故，富樂轉勝。以智勝故，勝一切天。一切樂受，愿是根本——若癡樂者則非是樂——心自在故、福田力故、時自在故、物自在故、信解力故。以自在故，有一善業亦生天中，乃有眾生入于涅槃，何況生天。如是業報，第一微細，何人不知，則迷業報，迷業報故入于地獄。此如所說十善業道，若王修行，或國土人、或王軍眾，以王因緣皆行十善。王若如是修十善業，
【現代漢語翻譯】 現代漢語譯本 『其次，第二種情況，如果一個人經常修行和實踐口四善業，他就會往生到天界。什麼樣的口業會導致往生天界呢？又會享受到什麼樣的快樂果報呢？那就是修行四種口的正行戒律。因為不妄語，所以總是說真實、美好、令人愉悅的話語，總是說最真實、最美妙的話語，無論說什麼，聽者都感到快樂，所說的話都能實現，這是因為不妄語的緣故。因為不兩舌，所以能夠維護所有軍隊的團結，在任何時候都能得到他們的順從和供養。因為不惡口，所以經常聽到美妙的歌舞、遊戲和歡笑等聲音，聽到最悅耳動聽的美妙聲音。因為不綺語，所以總是說有意義的話語，所有天人都喜愛並相信他的話語。他在天界就是這樣成就口業的果報。 『什麼樣的意業，會在天界享受到什麼樣的快樂果報呢？因為不貪婪，所以一切憶念、一切所需，都能隨心所愿地得到，得到后也不會失去，其他天人也不能搶奪，只能自己享用。這種果報，是因為不貪婪的業力所致。因為不嗔恨，所以受到所有天人的喜愛，擁有最端正、最令人喜悅的美妙容貌。因為沒有邪見，所以所求都能得到，而且所得到的東西不會改變或變異。所想得到的，沒有得不到的，總是能完全得到。以上簡略地說明了修習十善業道所能得到的果報。 『如果佈施，就能得到殊勝的果報。因為佈施，所以財富和快樂會更加增勝。因為智慧殊勝，所以勝過一切天人。一切快樂的感受，願望是根本——如果執著于愚癡的快樂，那就不是真正的快樂——因為心自在的緣故，因為福田的力量，因為時間自在，因為物質自在，因為信解的力量。因為這些自在的緣故，即使只有一種善業也能往生天界，甚至有眾生因此進入涅槃，更何況是往生天界。這樣的業報，非常微妙，如果有人不明白，就會迷惑于業報，因為迷惑于業報就會墮入地獄。以上所說的是十善業道，如果國王能夠修行，或者國土上的人民、或者國王的軍隊，因為國王的緣故都能夠奉行十善。如果國王能夠這樣修習十善業，
【English Translation】 English version 『Furthermore, secondly, if one constantly cultivates and practices the four good verbal karmas, they will be reborn in the heavens. What kind of verbal karma leads to rebirth in the heavens? And what kind of joyful rewards will be experienced? It is the practice of the four right speech precepts. Because of not lying, one always speaks truthfully, beautifully, and pleasantly; always speaking the most truthful and wonderful words. Whatever is said brings joy to the listener, and what is spoken comes to fruition, because of not lying. Because of not engaging in divisive speech, one can maintain the unity of all armies, and at all times receive their obedience and offerings. Because of not using harsh language, one constantly hears beautiful songs, dances, games, laughter, and other sounds, hearing the most pleasing and wonderful sounds. Because of not engaging in idle chatter, one always speaks meaningfully, and all the devas (gods) love and believe their words. In the heavens, one thus achieves the karmic rewards of verbal actions.』 『What kind of mental karma leads to what kind of joyful rewards in the heavens? Because of not being greedy, all thoughts and all needs can be obtained as desired, and once obtained, they will not be lost. Other devas cannot seize them; one can only enjoy them oneself. This karmic reward is due to the karma of non-greed. Because of not being angry, one is loved by all the devas, possessing the most upright and delightful appearance. Because of not having wrong views, all that is sought is obtained, and what is obtained does not change or become different. What is thought to be obtained is never not obtained, and one always obtains it completely. The above briefly describes the karmic rewards obtained by cultivating the ten virtuous karmas.』 『If one gives alms, one will receive superior rewards. Because of giving alms, wealth and happiness will increase even more. Because of superior wisdom, one surpasses all the devas. All joyful feelings, wishes are the root—if one clings to foolish pleasures, then it is not true joy—because of the freedom of mind, because of the power of the field of merit, because of the freedom of time, because of the freedom of material possessions, because of the power of faith and understanding. Because of these freedoms, even with only one virtuous karma, one can be reborn in the heavens, and some beings even enter Nirvana because of it, let alone being reborn in the heavens. Such karmic rewards are very subtle. If someone does not understand, they will be confused about karmic rewards, and because of being confused about karmic rewards, they will fall into hell. The above is what is said about the ten virtuous karmas. If the king can practice them, or the people of the country, or the king's army, can all practice the ten virtues because of the king. If the king can cultivate the ten virtuous karmas in this way,』
功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以行十善善業因故。
「『又，剎利王復有一法是第三十，應勤修習，成就相應，現在、未來二世利益。第三十者，謂信因緣。信因緣王、若大臣等，不迷業報，意常正念，于境界中不放逸行。彼因名為果種子因，緣於時處具足和合。彼名信因。若信因者，亦信于果，彼以如是諦見因果，不作惡業。猶如種子與芽為因，如是諦見、信因緣故，不迷業報。彼如是業，有善不善，生死相續不斷不絕，種種苦樂，能令眾生處處受生，有中流轉。如是有中相續輪轉，在於地獄、餓鬼、畜生、天、人之中。有三種行：一、福業行；二、罪業行；三、不動行，謂四禪行。彼福業行是天人因；彼罪業行，地獄等因；彼不動行，是色界因。彼三種界，王若於中唯諦知因，彼王不迷生死曠野。如是一切，此有為中，所謂因果。王信因果，過不能壞，以能畏過，故不造作不善之業，常作善業。王若如是信于因緣功德力故，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以信因緣善業因故。一切眾生第一勝法，謂信因緣。是故王者應當精勤修習此法、受持此法，
【現代漢語翻譯】 現代漢語譯本：功德和因緣，使人在現世常常得到安樂，常常獲得利益，能夠守護國土，能夠保護自身，被善人所讚揚，身死命終后能往生善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為奉行十善業的緣故。
『此外，剎利王（Kshatriya，古印度社會中的武士或貴族階層）還有一種法是第三十種，應該勤奮修習，成就相應，對現在和未來兩世都有利益。這第三十種法，就是相信因緣。相信因緣的國王或大臣等，不會迷惑于業報，心中常常保持正念，在各種境界中不放縱自己。其中的『因』是果實的種子之因，『緣』是指時間地點等條件具足和合。這叫做『信因』。如果相信因，也就會相信果。他們以這樣的真諦來看待因果，就不會造作惡業。猶如種子是萌芽的原因一樣，因為這樣真切地看待和相信因緣，所以不會迷惑于業報。他們所作的業，有善有不善，生死相續不斷絕，種種苦樂，能使眾生在各處受生，在有中流轉。就像這樣在有中相續輪轉，存在於地獄、餓鬼、畜生、天、人之中。有三種行為：第一種是福業行；第二種是罪業行；第三種是不動行，也就是四禪行。福業行是天人的原因；罪業行是地獄等惡道的原因；不動行是**（此處原文不完整，無法翻譯）的原因。這三種界，國王如果能夠真實地瞭解其中的因，那麼這位國王就不會在生死曠野中迷失。像這樣的一切，在這個有為法中，所謂的因果關係。國王相信因果，過失就不能損害他，因為能夠畏懼過失，所以不造作不善的業，常常行善業。國王如果像這樣相信因緣的功德力，在現世常常得到安樂，常常獲得利益，能夠守護國土，能夠保護自身，被善人所讚揚，身死命終后能往生善道，在天界中成為夜摩王。這是因為相信因緣的善業的緣故。對於一切眾生來說，第一殊勝的法，就是相信因緣。因此，國王應當精勤地修習此法，受持此法。』
【English Translation】 English version: Merits and conditions cause one to constantly obtain peace and happiness and constant benefits in the present life, to be able to protect the country, to be able to protect oneself, to be praised by virtuous people, and after the destruction of the body and the end of life, to be reborn in a good realm, becoming Yama Raja (Yama, the god of death) in the heavenly world. This is because of practicing the ten wholesome karmas.
'Furthermore, a Kshatriya king (Kshatriya, the warrior or noble class in ancient Indian society) has another dharma, the thirtieth, which should be diligently cultivated and attained accordingly, bringing benefits to both the present and future lives. This thirtieth dharma is to believe in cause and condition. A king or minister who believes in cause and condition will not be deluded by karmic retribution, will always maintain right mindfulness in their mind, and will not act recklessly in various realms. The 'cause' is the seed cause of the fruit, and the 'condition' refers to the complete and harmonious combination of time, place, and other factors. This is called 'believing in cause'. If one believes in cause, one will also believe in effect. They see cause and effect with such truth and will not create evil karma. Just as a seed is the cause of a sprout, because of seeing and believing in cause and condition in this way, one will not be deluded by karmic retribution. The karma they create, whether good or bad, continues the cycle of birth and death without interruption, and various sufferings and joys enable sentient beings to be born in various places, transmigrating in existence. Just like this, continuously revolving in existence, one exists in hells, among hungry ghosts, among animals, in the heavens, and among humans. There are three types of actions: first, meritorious actions; second, sinful actions; third, unwavering actions, which are the four dhyanas. Meritorious actions are the cause of gods and humans; sinful actions are the cause of hells and other evil realms; unwavering actions are the cause of ** (the original text is incomplete, untranslatable). If the king can truly understand the cause within these three realms, then this king will not be lost in the wilderness of birth and death. Like all of this, in this conditioned existence, is the so-called cause and effect relationship. If the king believes in cause and effect, faults cannot harm him, because he is able to fear faults, so he does not create unwholesome karma, and always performs wholesome karma. If the king believes in the power of the merits of cause and condition in this way, he will constantly obtain peace and happiness and constant benefits in the present life, be able to protect the country, be able to protect himself, be praised by virtuous people, and after the destruction of the body and the end of life, be reborn in a good realm, becoming Yama Raja in the heavenly world. This is because of the wholesome karma of believing in cause and condition. For all sentient beings, the first and foremost excellent dharma is to believe in cause and condition. Therefore, the king should diligently cultivate this dharma and uphold this dharma.'
謂信因緣。
「『又，剎利王復有一法是三十一，應勤修習，成就相應，現在、未來二世利益。三十一者，謂供養天。以何因緣供養彼天？善業行故，得生天中，有大神通，若我造作不善業道，能遮止我。若夜若晝恒常供養，一切所作皆能調伏，能于夢中示善不善。一切國土不饒益時，能為作護，令入善法。彼天如是能遮不善，若夜若晝常能擁護，猶如父母無量方便種種擁護。應供養天，彼能作善。是故王者供養彼天，以愛法故，離於惡業，不為侵他，非邪見故。無如是意：「離天無業，此天造作。」一切世間無如是心：「一切苦樂皆天所作。」無如是心：「供養于天，如是供養，為利益我不失饒益。」非謗因果，非邪見心，彼王如是供養天故，得他供養。王若如是常供養天，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以供養天善業因故。
「『又，剎利王復有一法是三十二。王者應作，成就相應，現在、未來二世利益。三十二者，謂一切時正護國土。正護國王，隨順法行，猶如父母，一切畏處，施與無畏。施無畏故，晝夜常恒善法增長，一切軍眾皆悉敬愛，心不捨離。國內人民，或獻財物或復讚歎，稱王善名。或時晝夜心常思惟
【現代漢語翻譯】 現代漢語譯本： 關於相信因緣。
『此外，剎帝利王還有一種法是第三十一，應當勤奮修習，成就相應，能獲得現在和未來兩世的利益。這第三十一法是：供養天（deva，指天神）。因為什麼因緣要供養這些天呢？因為他們過去行善業，所以得以往生天界，具有大神力，如果我造作不善的行業，他們能夠阻止我。無論白天黑夜都恒常供養他們，一切所作所為都能得到調伏，並且能在夢中顯示善與不善。當一切國土受到損害時，他們能夠為我守護，使我進入善法。這些天能夠遮止不善，無論白天黑夜都能擁護我，就像父母用無量方便來守護我一樣。應當供養天，因為他們能夠行善。因此，國王供養這些天，因為愛護正法，遠離惡業，不侵犯他人，沒有邪見。沒有這樣的想法：『離開天就沒有作為，一切都是天所造作的。』世間也沒有這樣的想法：『一切苦樂都是天所造成的。』也沒有這樣的想法：『供養天，這樣供養，是爲了利益我，使我不失去利益。』不誹謗因果，沒有邪見之心。國王這樣供養天，就能得到他人的供養。國王如果這樣常常供養天，憑藉這種功德因緣，在現在世就能常常得到安樂，常常得到利益，能夠守護國土，能夠守護自身，被善人所讚歎，身壞命終后往生到善道，在天界中成為夜摩王（Yama，欲界第三天天主）。這是因為供養天這種善業的緣故。
『此外，剎帝利王還有一種法是第三十二。國王應當奉行，成就相應，能獲得現在和未來兩世的利益。這第三十二法是：一切時侯都要以正法來守護國土。以正法守護國王，順應正法而行，猶如父母一般，對於一切恐懼之處，都施與無畏。因為施與無畏的緣故，白天黑夜善法都能增長，一切軍隊都敬愛他，心不捨離。國內人民，或者獻上財物，或者讚歎，稱揚國王的美名。或者時常在白天黑夜裡思惟。
【English Translation】 English version: This concerns believing in causes and conditions.
『Furthermore, a Kshatriya king has another dharma, the thirty-first, which he should diligently cultivate and accomplish accordingly, bringing benefits in both the present and future lives. The thirty-first is: making offerings to the devas (deva, meaning gods). For what reason should one make offerings to these devas? Because they performed good deeds in the past, they were born in the heavens, possessing great supernatural powers. If I were to commit unwholesome actions, they could prevent me. Whether night or day, constantly making offerings to them, all actions can be subdued, and they can reveal good and bad in dreams. When all lands are harmed, they can protect me and lead me into good dharma. These devas can prevent unwholesome deeds, and whether night or day, they can protect me, just as parents protect with immeasurable means. One should make offerings to the devas because they can do good. Therefore, the king makes offerings to these devas because he cherishes the Dharma, stays away from evil deeds, does not harm others, and has no wrong views. He does not have the thought: 『Without the devas, there is no action; everything is created by the devas.』 The world also does not have the thought: 『All suffering and happiness are caused by the devas.』 Nor does he have the thought: 『Making offerings to the devas, in this way, is to benefit me and prevent me from losing benefits.』 He does not slander cause and effect and has no wrong views. The king, by making offerings to the devas in this way, will receive offerings from others. If the king constantly makes offerings to the devas in this way, through the cause and condition of this merit, he will always have peace and happiness in the present life, always receive benefits, be able to protect the country, be able to protect himself, be praised by good people, and after death, be reborn in a good realm, becoming Yama (Yama, the lord of the third heaven of the desire realm) in the world of the devas. This is because of the good karma of making offerings to the devas.
『Furthermore, a Kshatriya king has another dharma, the thirty-second. The king should practice it and accomplish it accordingly, bringing benefits in both the present and future lives. The thirty-second is: at all times, protecting the country with righteousness. Protecting the king with righteousness, acting in accordance with the Dharma, like parents, giving fearlessness in all places of fear. Because of giving fearlessness, good dharma increases day and night, and all the troops respect and love him, and their hearts do not leave him. The people of the country either offer wealth or praise, extolling the king's good name. Or they constantly think about it day and night.
，欲令其人得安隱樂。彼王如是利益一切諸眾生故，是以令王自在增長。多自在故，五穀成熟，國土增長，一切軍眾皆悉增長。國內耆宿，愿王熾盛。彼如是王，正護國土，法、財、名三，日日增長，和合相應。王若如是正護國土，於一切時利益國土，離瞋、離貪，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以護國土善業因故。
「『又，剎利王復有一法是三十三，王者應作，成就相應，現在、未來二世利益。三十三者，謂一切時正護妻子。護妻子故，妻子得樂，王、若大臣無量福德，多種福德和集增長。若有財物，有何者物，何處何時有物，不惜給與妻子。若與財物、若與飲食、若與床敷、若與衣服，若或抱持，愛語信任，令心歡喜，施與無畏。如力分與，施與妻子。舍內得福，作無量種舍內福德，此護妻子有大福德。若復有人無憐愍心，或為貪覆，不憐妻子。彼人之心甚於惡獸殺生食肉，食屎獸等。若人不能出家住法，彼人應當如力如分正護妻子，令得安樂。若自有力，無憐愍心，不護妻子，如是之人不名在家，不名出家。是故應以資生布施及余物施，若教持戒。王、若大臣能令妻子受戒持戒，教令佈施，教令習智，更餘次第正護其
【現代漢語翻譯】 現代漢語譯本：爲了使那個人得到安穩快樂。國王這樣利益一切眾生，因此使國王自在增長。由於多自在，五穀成熟，國土增長，一切軍隊都增長。國內年長的人，希望國王興盛。那樣的國王，正直地守護國土，法、財、名三者，日日增長，和諧相應。國王如果這樣正直地守護國土，在一切時候利益國土，遠離嗔恨、遠離貪婪，憑藉功德因緣，在現在世常常得到安樂、常常有利益，能守護國土、能守護自身，被善人讚揚，身壞命終後生于善道，在天界中成為夜摩王（Yama，掌管死亡的神）。這是因為守護國土的善業的緣故。
『此外，剎帝利王（Kshatriya，古印度社會中的武士和統治者階層）還有一種法是三十三種，王者應該做，成就相應，對現在和未來兩世都有利益。三十三種是：在一切時候正直地守護妻子。守護妻子，妻子得到快樂，國王和大臣獲得無量的福德，多種福德彙集增長。如果有財物，有什麼樣的財物，在什麼地方什麼時候有財物，不吝惜地給予妻子。如果給予財物、給予飲食、給予床鋪、給予衣服，或者擁抱，用愛語信任，使妻子心生歡喜，施與無畏。儘自己的能力給予，施與妻子。在家裡得到福報，做無量種在家裡積攢的福德，這種守護妻子有很大的福德。如果有人沒有憐憫心，或者被貪婪覆蓋，不憐憫妻子。那樣的人的心比惡獸殺生食肉，食屎獸還要惡劣。如果人不能出家修行佛法，那人應當盡力盡責地守護妻子，使他們得到安樂。如果自己有能力，卻沒有憐憫心，不守護妻子，這樣的人不配稱為在家之人，也不配稱為出家之人。所以應該用資生之物佈施以及其他物品佈施，或者教導持戒。國王和大臣能夠讓妻子受戒持戒，教導她們佈施，教導她們學習智慧，更進一步地正直地守護她們。
【English Translation】 English version: In order to enable that person to obtain peace and happiness. Because the king benefits all sentient beings in this way, it causes the king to increase freely. Because of much freedom, the five grains ripen, the country grows, and all the armies increase. The elders in the country wish the king to flourish. Such a king, righteously protects the country, and the three things of Dharma, wealth, and fame increase day by day, harmoniously corresponding. If the king righteously protects the country in this way, benefiting the country at all times, being free from anger and greed, by virtue of meritorious causes, he will always obtain peace and happiness and always have benefits in the present life, able to protect the country and able to protect himself, praised by good people, and after the destruction of his body and the end of his life, he will be born in a good path, becoming Yama (the lord of death) in the world of the heavens. This is because of the good karma of protecting the country.
'Furthermore, the Kshatriya (warrior and ruling class in ancient Indian society) king also has one Dharma that is thirty-three kinds, which the king should do, achieving corresponding benefits for both the present and future lives. The thirty-three kinds are: at all times, righteously protect his wife. By protecting his wife, the wife obtains happiness, and the king and ministers obtain immeasurable merit, and various kinds of merit gather and increase. If there is wealth, whatever kind of wealth, wherever and whenever there is wealth, do not be stingy in giving it to the wife. If giving wealth, giving food and drink, giving beds and bedding, giving clothes, or embracing, with loving words and trust, making her heart rejoice, giving her fearlessness. Give according to one's ability, giving to the wife. Obtain blessings within the home, doing immeasurable kinds of blessings accumulated within the home, this protection of the wife has great merit. If there is someone who has no compassion, or is covered by greed, and does not have compassion for his wife. That person's heart is even worse than evil beasts that kill and eat meat, and beasts that eat excrement. If a person cannot leave home to practice the Dharma, that person should protect his wife to the best of his ability, enabling them to obtain peace and happiness. If one has the ability, but has no compassion, and does not protect his wife, such a person is not worthy to be called a householder, nor is he worthy to be called a renunciate. Therefore, one should give provisions and other things, or teach them to uphold the precepts. The king and ministers can enable their wives to receive and uphold the precepts, teach them to give alms, teach them to learn wisdom, and further righteously protect them in order.'
樂，次第如力。王、若大臣如是作者，久時受樂，久時壽命。王若如是正護妻子，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以護妻子善業因故。
「『又，剎利王復有一法是三十四應勤修習，成就相應，現在、未來二世利益。三十四者，謂常習智。習智者名一切苦滅，出離一切生死之因。若能決定習智者，好。彼智者名：于入大闇、墮在闇中得無量種衰惱之者，照明如燈；生死曠野險道資糧；盲者眼目；無力者力；無伴者伴；無救者救；病者良藥；迷者導師；生死曠野險道、遠行飢渴乏者之清冷水、之飲食也；繫縛生死牢獄之者出要之因；無親友者則能與作利益親友；與無目者作光明眼。能于死時，而作強伴。閻摩羅人來近至時，于死滅時，作大力伴。一切惡處能為閉塞。于欲墮墜大險岸者，如手接取。若作同侶，得一切樂。于裸露者，是好衣服，無能劫奪。若有怖畏破戒罪、火熱惱逼者，能作無量多枝葉花、清冷蔭影具足之樹。一切眾生眼所矚者，皆生愛樂。是故，智勝。于無始來流轉世界諸眾生等，能與現在、未來世樂，更無餘法能作樂因，如一智也。常應識知種種修習，心行正道，心善思惟，心中安住。共余法動，無量種意，初
【現代漢語翻譯】 現代漢語譯本：快樂，依照各自的能力次第而行。國王或大臣如果這樣做，就能長久地享受快樂，長久地擁有壽命。國王如果這樣正直地守護妻子，憑藉功德因緣，在現世常常得到安樂、常常得到利益，能夠守護國土、能夠守護自身，被善人所讚揚，身死命終后將往生到善道，在天界中成為夜摩王（Yama-raja，掌管地獄的統治者）。這是因為守護妻子的善業所致。
『此外，剎帝利王（Kshatriya-raja，統治者）還有一種法是三十四種應勤奮修習的，成就相應，對現在和未來兩世都有利益。這三十四種法就是：常常修習智慧。修習智慧意味著一切痛苦的滅除，是脫離一切生死輪迴之因。如果能夠堅定地修習智慧，那就太好了。這種智慧對於那些進入黑暗、墮落在黑暗中遭受無量衰惱的人來說，就像燈一樣照明；是生死曠野險惡道路上的資糧；是盲人的眼睛；是無力者的力量；是無伴者的伴侶；是無救者的救助；是病人的良藥；是迷路者的導師；是生死曠野險惡道路上長途跋涉、飢渴乏力者的清涼之水、飲食；是那些被束縛在生死牢獄中的人脫離困境的原因；對於沒有親友的人來說，能夠成為給予利益的親友；能為沒有眼睛的人帶來光明。能夠在死亡的時候，成為強大的伴侶。當閻摩羅人（Yamaraja，死亡之神）臨近時，在死亡之際，成為強大的助力。能夠封閉一切惡道。對於那些將要墮入危險深淵的人，就像手一樣接住他們。如果能與智慧為伴，就能獲得一切快樂。對於**者來說，智慧是美好的衣服，無人能夠搶奪。如果有人因為害怕破戒的罪過、被罪火的熱惱所逼迫，智慧就能像一棵擁有無量枝葉花朵、清涼蔭影的樹木一樣。一切眾生所注視的人，都會心生愛樂。因此，智慧最為殊勝。對於無始以來在世界中流轉的眾生來說，能夠給予他們現在和未來的快樂，再也沒有其他法能夠像智慧一樣成為快樂的原因。應該常常認識到要通過各種方式修習，使心行走在正道上，使心善於思考，使心安住在正道中。與其他的法一起行動，產生無量的意念，最初』
【English Translation】 English version: Happiness comes according to one's ability. If a king or a great minister acts in this way, they will enjoy happiness for a long time and have a long life. If a king righteously protects his wife in this way, by the cause of meritorious deeds, he will always obtain peace and happiness and always have benefits in the present life, be able to protect the country, be able to protect himself, be praised by good people, and after death, he will be reborn in a good realm, becoming Yama-raja (Lord of Death) in the world of the heavens. This is because of the good karma of protecting his wife.
'Furthermore, there is another dharma for a Kshatriya-raja (warrior king) that consists of thirty-four practices that should be diligently cultivated, achieving correspondence, and benefiting both the present and future lives. These thirty-four are: constantly practicing wisdom. Practicing wisdom means the extinction of all suffering and is the cause of liberation from all cycles of birth and death. If one can resolutely practice wisdom, that is excellent. This wisdom is like a lamp illuminating those who have entered darkness and fallen into darkness, suffering immeasurable decline; it is provisions for the dangerous path of the wilderness of birth and death; it is the eyes of the blind; the strength of the powerless; the companion of the companionless; the savior of the helpless; the good medicine for the sick; the guide for the lost; the cool water and food for those who are traveling far in the dangerous wilderness of birth and death, who are hungry and thirsty; it is the cause of escape for those bound in the prison of birth and death; for those without relatives, it can act as a beneficial relative; it can give light to those without eyes. It can be a strong companion at the time of death. When the Yamaraja (Lord of Death) approaches, it becomes a powerful aid at the time of death. It can block all evil paths. For those about to fall into a dangerous abyss, it is like a hand that catches them. If one makes wisdom one's companion, one obtains all happiness. For the ** (missing word), wisdom is beautiful clothing, which no one can steal. If someone is afraid of the sins of breaking precepts, oppressed by the heat of sinful fire, wisdom can be like a tree with countless branches, leaves, flowers, and cool shade. All beings who look upon it will feel love and joy. Therefore, wisdom is the most excellent. For all beings who have been transmigrating in the world since beginningless time, it can give them happiness in the present and future lives; there is no other dharma that can be the cause of happiness like wisdom. One should always recognize and cultivate it in various ways, make the mind walk on the right path, make the mind think well, and make the mind dwell in the right path. Acting together with other dharmas, producing immeasurable thoughts, initially.'
中不善，智則能除，能示實道。此則安隱，一切饒益皆能成就，示涅槃城，常應修習。以修習故、善識知故，生人天中，為王、為勝。智火能燒一切煩惱，乃至后時得寂滅樂，更無異法能令出離一切生死如此智者。是故希望一切地者，應當思惟修習此智，為他人說。王若如是常修習智，為他而說，樂修多作，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，后正流轉，身壞命終生於善道，天世界中為夜摩王。以能修習多智因故，終得涅槃。
「『又，剎利王復有一法是三十五，應勤舍離，成就相應，現在、未來二世利益。三十五者，所謂不樂一切境界。若剎利王樂於境界，如是王者，不得安隱。若王樂聲觸味香色一切方便，不得安隱，亦復不能正護國土，亦復不能正護自身。常樂境界，常著心故，失法、物、名，三皆退壞。樂境界王，余王能破；他破壞故，自軍眾等皆生厭惡，不復愛樂；以厭離故，則失王位，而得衰惱；得衰惱故，或失壽命。是故王者不用縱心樂著境界。若不縱心大樂境界，彼王則能正護自法，或時心凈，正攝色聲香味觸等，不能動心。久時為王，王領國土一切軍眾不厭不捨，是故他王不能破壞，命住久時，不得熱惱，久時受樂。今既受樂，後生樂處。王若如是不樂
【現代漢語翻譯】 現代漢語譯本 不善之事，智慧能夠去除，並且能夠指示真實的道路。這才是安穩的，一切饒益都能成就，指示涅槃（Nirvana）城（寂滅、解脫的境界），應當經常修習。因為修習的緣故，善於識別知曉的緣故，（此人）能夠生於人天之中，成為國王，成為殊勝者。智慧之火能夠焚燒一切煩惱，乃至最終獲得寂滅之樂，沒有其他方法能夠令人脫離一切生死，唯有如此的智者才能做到。因此，希望統治一切土地的國王，應當思維修習這種智慧，並且為他人宣說。國王如果能夠這樣經常修習智慧，爲了他人而宣說，樂於修習並且多多實踐，憑藉功德因緣，在現在世就能常常得到安樂、常常得到利益，能夠守護國土、能夠守護自身，受到善人的讚揚，之後正直地流轉（輪迴），身壞命終之後能夠生於善道，在天世界中成為夜摩（Yama）王（掌管地獄的鬼王）。因為能夠修習增長智慧的緣故，最終能夠獲得涅槃。
『此外，剎利（Ksatriya）王（統治者）還有一種法，是三十五種應該勤奮舍離的，成就相應的，對現在和未來兩世都有利益。這三十五種是：所謂不貪戀一切境界。如果剎利王貪戀境界，這樣的國王，就不能得到安穩。如果國王貪戀聲、觸、味、香、色一切享樂，就不能得到安穩，也不能正確地守護國土，也不能正確地守護自身。常常貪戀境界，常常執著於心，就會失去法、財物、名聲，這三者都會退步敗壞。貪戀境界的國王，會被其他國王攻破；因為被他人破壞的緣故，自己的軍隊民眾等都會產生厭惡，不再愛戴擁護；因為厭離的緣故，就會失去王位，而得到衰敗惱害；得到衰敗惱害的緣故，或許會失去壽命。因此，國王不能放縱自己的心去貪戀享樂境界。如果不放縱自己的心去貪戀享樂境界，那麼這位國王就能正確地守護自己的法，有時心能清凈，即使接觸到色、聲、香、味、觸等，也不能動搖他的心。長久地做國王，國王所統治的國土和一切軍隊民眾都不會厭惡捨棄他，因此其他國王不能夠破壞他，壽命能夠長久，不會受到熱惱，長久地享受快樂。現在既然享受快樂，以後還能生到快樂的地方。國王如果能夠不貪戀
【English Translation】 English version Unwholesome deeds can be removed by wisdom, which can also show the true path. This is peaceful and secure, and all benefits can be achieved. It points to the city of Nirvana (Nirvana) (the state of tranquility and liberation), which should be constantly cultivated. Because of cultivation, and because of good knowledge and understanding, one can be born in the realms of humans and gods, becoming a king, becoming a superior being. The fire of wisdom can burn away all afflictions, and eventually attain the bliss of tranquility. There is no other method that can lead one to escape all birth and death, only such a wise person can do it. Therefore, a king who desires to rule all lands should contemplate and cultivate this wisdom, and speak of it to others. If a king can constantly cultivate wisdom in this way, speak of it for the sake of others, be diligent in cultivation and practice it extensively, by virtue of the causes and conditions of merit, he will always obtain peace and happiness and constant benefits in this present life, be able to protect the country and protect himself, be praised by virtuous people, and afterwards righteously transmigrate (reincarnate), and after the destruction of the body and the end of life, be born in a good path, in the heavenly world as Yama (Yama) King (the king of hell). Because of being able to cultivate and increase the cause of wisdom, one will ultimately attain Nirvana.
'Furthermore, there is another dharma for a Ksatriya (Ksatriya) king (ruler), which consists of thirty-five things that should be diligently abandoned, and corresponding accomplishments, which are beneficial for both the present and future lives. These thirty-five are: namely, not delighting in all sense objects. If a Ksatriya king delights in sense objects, such a king will not attain peace and security. If a king delights in sounds, touch, tastes, smells, and sights, and all kinds of pleasures, he will not attain peace and security, nor will he be able to properly protect the country, nor will he be able to properly protect himself. Constantly delighting in sense objects, constantly clinging to them in his mind, he will lose dharma, wealth, and reputation, and all three will decline and be ruined. A king who delights in sense objects can be defeated by other kings; because he is destroyed by others, his own army and people will develop aversion, and no longer love and support him; because of aversion, he will lose his throne, and suffer decline and distress; because of suffering decline and distress, he may lose his life. Therefore, a king should not indulge his mind in delighting in sense objects. If he does not indulge his mind in greatly delighting in sense objects, then that king will be able to properly protect his own dharma, and sometimes his mind can be pure, and even when he comes into contact with sights, sounds, smells, tastes, and touch, they will not be able to disturb his mind. He will be king for a long time, and the country and all the army and people that the king rules will not be disgusted with him or abandon him, therefore other kings will not be able to destroy him, his life will be long, he will not suffer from afflictions, and he will enjoy happiness for a long time. Since he enjoys happiness now, he will be born in a happy place in the future. If a king can not delight in
境界，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。不樂境界善業因故。
「『又，剎利王復有一法是三十六，王不應作，成就相應，現在、未來二世利益。三十六者，所謂不令惡人住國。不調伏者，不令住國。若諸惡人惡業破戒，令住國者，彼王則不久時為王，則于彼人必得殃禍。彼大過故，國人破壞，自在劣減，五穀不登，人不作業，王則不能正護國土，一切國人于王不樂。住國土天，不生憐愍，以其國內惡人住故，以其國有不調人故。彼調伏人亦不調伏，第一修業福德之人近惡人故，彼則有失。是故王者，不調伏人不令住國。若王不令不調伏人住其國者，惡法行人則不住國。以不住國，則無上過，又復常能正護國土。一切國人皆悉知王不令惡人住在國內，則不作惡，一切國人皆修行法，不作非法。彼能如是隨法行王，一切意念皆悉成就，一切國人皆知法律，依法律行；余不饒益，不生不起。彼王如是以法為救、以法為伴。王若如是以法為本，不令惡人住其國內，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以離惡人善業因故。
「『又，剎利王復有一法是
【現代漢語翻譯】 現代漢語譯本 對於境界和功德因緣，（如果做到以下這些）在現世常常能夠得到安樂，常常能夠獲得利益，能夠守護國土，能夠保護自身，受到善人的讚揚，身死命終之後能夠往生到善道，在天界之中成為夜摩王（Yama，掌管死亡的神）。這是因為不貪戀境界，行持善業的緣故。
『此外，剎利王（Kshatriya，古印度社會中的武士或貴族階層）還有一種法是三十六（指某種行爲準則或品質），國王不應該做，成就了這種相應的法，現在和未來兩世都能獲得利益。這三十六種法是：不讓惡人住在國內。對於不調伏的人，不讓他們住在國內。如果那些作惡業、破戒的惡人住在國內，那麼這位國王為王的時間不會長久，一定會因此人而遭受災禍。因為這個巨大的過失，國家人民遭到破壞，自在減少，五穀不豐收，人們不從事生產，國王就不能夠正確地守護國土，所有國人都不喜歡這位國王。守護國土的天神，也不會生起憐憫之心，因為他的國內有惡人居住，因為他的國家有不調伏的人。那些應該被調伏的人也無法被調伏，那些第一等修行善業、有福德的人，因為接近惡人，他們也會有所損失。因此，作為國王，不應該讓不調伏的人住在國內。如果國王不讓不調伏的人住在國內，那麼行持惡法的人就不會住在國內。因為他們不住在國內，就不會有上述的過失，而且常常能夠正確地守護國土。所有國人都知道國王不讓惡人住在國內，那麼他們就不會作惡，所有國人都修行正法，不作非法之事。這樣的國王能夠隨順正法而行，一切意念都能夠成就，所有國人都懂得法律，依靠法律行事；其餘不好的事情，就不會發生。這樣的國王以正法為救護，以正法為伴侶。國王如果能夠以正法為根本，不讓惡人住在國內，憑藉這樣的功德因緣，在現世常常能夠得到安樂，常常能夠獲得利益，能夠守護國土，能夠保護自身，受到善人的讚揚，身死命終之後能夠往生到善道，在天界之中成為夜摩王。這是因為遠離惡人，行持善業的緣故。
『此外，剎利王（Kshatriya，古印度社會中的武士或貴族階層）還有一種法是……
【English Translation】 English version Regarding realms and the causes and conditions of merit, in the present life, one can always obtain peace and happiness, always gain benefits, be able to protect the country, be able to protect oneself, be praised by virtuous people, and after death, be reborn in a good realm, becoming Yama (Yama, the god of death) in the heavenly world. This is due to not being attached to realms and engaging in virtuous deeds.
『Furthermore, a Kshatriya king (Kshatriya, the warrior or noble class in ancient Indian society) has another dharma that is thirty-six (referring to certain codes of conduct or qualities), which the king should not do. By accomplishing this corresponding dharma, one can obtain benefits in both the present and future lives. These thirty-six dharmas are: not allowing evil people to reside in the country. Those who are untamed should not be allowed to reside in the country. If those evil people who commit evil deeds and break precepts are allowed to reside in the country, then the king's reign will not be long, and he will surely suffer misfortune because of these people. Because of this great fault, the people of the country will be destroyed, freedom will be diminished, the five grains will not be abundant, people will not engage in production, and the king will not be able to properly protect the country, and all the people of the country will dislike the king. The gods who protect the country will not have compassion, because there are evil people residing in his country, because his country has untamed people. Those who should be tamed will also not be tamed, and those who are the foremost in cultivating virtuous deeds and have merit, because they are close to evil people, they will also suffer losses. Therefore, as a king, one should not allow untamed people to reside in the country. If the king does not allow untamed people to reside in his country, then those who practice evil dharmas will not reside in the country. Because they do not reside in the country, there will be no above-mentioned faults, and one can always properly protect the country. All the people of the country know that the king does not allow evil people to reside in the country, then they will not commit evil deeds, and all the people of the country will cultivate the Dharma and not commit unlawful acts. Such a king can act in accordance with the Dharma, and all his thoughts can be accomplished, and all the people of the country will understand the law and act in accordance with the law; other unfavorable things will not happen. Such a king takes the Dharma as his refuge and the Dharma as his companion. If the king can take the Dharma as the foundation and not allow evil people to reside in his country, by virtue of such merit and conditions, in the present life, one can always obtain peace and happiness, always gain benefits, be able to protect the country, be able to protect oneself, be praised by virtuous people, and after death, be reborn in a good realm, becoming Yama in the heavenly world. This is due to being away from evil people and engaging in virtuous deeds.
『Furthermore, a Kshatriya king has another dharma that is...
三十七，王應勤修，多獲福德，一切國人皆不厭惡，成就相應，現在、未來二世利益。三十七者，所謂依前過去舊法，不斷先得，依法而與。使人、軍眾、一切人民先來得者，不斷不奪，若地、若物，依本常與。若有何人種姓次第先來得者，隨相應與。一切人民則于其王不生厭惡，左右軍眾一切不能迭相妨礙。王不憂悔、不生熱惱，王位不動，國土不亂，恒常正住，一切職人不偏斷事，強不陵弱，不違法律，一切國人如自業作，心生歡喜。天心喜故，以時降雨，寒暑隨時，常豐不儉，無刀兵劫，龍心不瞋。一切善天，不捨其國，行於余國。彼王國土以行法故，余天不壞。以人因緣，是故有天；以人力故，天則有力。彼王既知如是過已，依先舊與，不斷不奪。若王善行第一法行，於國內人，依次第來隨相應與，依祖父來隨所應與。若王國土令法久住，依法正護，如彼次第依分而與，如是次第依法王者，一切天眾不求其便，護其國土，彼王大富，國土具足。以大富故，佈施作福，持戒修智。王若如是依隨法行，功德因緣，于現在世常得安樂、常有利益，能護國土、能護自身，善人所贊，身壞命終生於善道，天世界中為夜摩王。以不違法善業因故。
「『若王成就此如是等三十七法，攝取彼法、安住彼法，一切功德皆
【現代漢語翻譯】 現代漢語譯本 三十七，如果國王應勤勉修行，就能獲得許多福德，所有國民都不會厭惡他，成就相應的功德，獲得現在和未來兩世的利益。這三十七種方法是：遵循以前過去的舊法，不中斷先前已經獲得的利益，依法給予。對於人民、軍隊和所有百姓，先前已經獲得的利益，不中斷、不剝奪，無論是土地還是財物，都按照原有的慣例給予。如果有人按照種姓或等級的先後順序前來請求，就根據相應的情況給予。這樣，所有人民就不會對國王產生厭惡，左右的軍隊和民眾也不會互相妨礙。國王不會憂愁後悔，不會產生煩惱，王位穩固不動搖，國土不會發生動亂，能夠恒常安穩地居住。所有的官員都能公正地處理事務，強大的不會欺凌弱小的，不違反法律，所有國民都像在經營自己的產業一樣，內心充滿歡喜。因為天神的心情愉悅，所以能夠按時降雨，寒暑適時，常常豐收而不匱乏，沒有刀兵劫難，龍神也不會發怒。所有的善神都不會捨棄這個國家，而前往其他國家。這個國王的國土因為奉行正法，所以不會被其他天神破壞。因為人的緣故，所以有天神；因為人的力量，所以天神才會有力量。國王既然知道了這些道理，就按照先前的舊例給予，不中斷、不剝奪。如果國王善於奉行第一法行，對於國內的人民，按照次第先後前來請求的，根據相應的情況給予，按照祖父輩傳下來的，根據應該給予的給予。如果國王的國土能夠使正法長久住世，依法公正地守護，按照那樣的次第，按照應得的份額給予，像這樣按照次第依法行事的國王，一切天眾都不會尋找他的過失，會守護他的國土，這位國王會非常富有，國土也會非常完備。因為非常富有，所以能夠佈施作福，持戒修習智慧。國王如果像這樣依隨正法而行，憑藉功德因緣，在現在世常常能夠得到安樂，常常能夠獲得利益，能夠守護國土，能夠保護自身，受到善人的讚揚，身壞命終后能夠往生到善道，在天界中成為夜摩王（Yama-rāja，掌管地獄的夜摩天王）。這是因為不違背正法的善業所導致的。 『如果國王成就了這些如是等等三十七法，攝取這些法，安住于這些法，一切功德都...
【English Translation】 English version Thirty-seven: If a king diligently cultivates, he will acquire much merit, and all the people of the country will not be disgusted with him. He will achieve corresponding merits and benefits in both the present and future lives. These thirty-seven methods are: following the old laws of the past, not interrupting the benefits previously obtained, and giving according to the law. For the people, the army, and all the populace, the benefits previously obtained should not be interrupted or taken away. Whether it be land or property, it should be given according to the original custom. If anyone comes according to the order of caste or rank, they should be given according to their corresponding situation. In this way, all the people will not feel disgusted with the king, and the armies and people on the left and right will not hinder each other. The king will not worry or regret, will not generate vexation, the throne will be stable and unshaken, the country will not be in turmoil, and he will be able to dwell in constant peace. All officials will be able to handle affairs justly, the strong will not bully the weak, and the laws will not be violated. All the people will be as happy as if they were managing their own affairs. Because the hearts of the gods are pleased, rain will fall in due season, the cold and heat will be timely, there will be constant abundance without scarcity, there will be no calamities of war, and the dragon gods will not be angry. All the good gods will not abandon this country and go to other countries. Because this king's country practices the Dharma, it will not be destroyed by other gods. Because of humans, there are gods; because of human strength, the gods have strength. Since the king knows these principles, he should give according to the previous old customs, without interruption or deprivation. If the king is good at practicing the foremost Dharma, he should give to the people in the country according to the order in which they come, according to their corresponding situation, and according to what should be given according to what has been passed down from their ancestors. If the king's country can make the Dharma abide for a long time, and protect it justly according to the law, giving according to that order and according to the share that is due, a king who acts according to the Dharma in this way will not have his faults sought by all the heavenly beings, who will protect his country. This king will be very wealthy, and his country will be complete. Because he is very wealthy, he will be able to give alms and make merit, uphold the precepts, and cultivate wisdom. If the king acts in this way, following the Dharma, by the cause of merit, he will always be able to obtain peace and happiness in the present life, always be able to obtain benefits, be able to protect the country, be able to protect himself, be praised by good people, and after his body is destroyed and his life ends, he will be reborn in a good realm, becoming a Yama-rāja (掌管地獄的夜摩天王, the Yama King who governs hell) in the heavenly world. This is because of the good karma of not violating the Dharma. 'If a king achieves these thirty-seven dharmas, embraces these dharmas, and abides in these dharmas, all merits will...
悉具足。彼從樂處，復得樂處。』
「爾時，彼名善時鵝王，為說過去尸棄如來所說偈言：
「『若王軍眾凈， 法行制諸根， 彼則有法慧， 生天世界中。 若王時賦稅， 依法而受取， 彼則舍離貪， 為夜摩天王。 若王忍愛語， 瞋喜不能動， 彼護國土故， 生天中最勝。 若王不朋諍， 不看友非友， 彼則心平等， 得天眾中勝。 若王勤敬宿， 供養諸尊長， 彼意堅不貪， 得為天中王。 若王依先世， 隨祖父法與， 彼不奪眾生， 得為天中王。 若王修施戒， 說法制諸根， 彼護國土人， 天世界中貴。 若王舍非法， 攝取行法者， 彼正法持戒， 生天中最勝。 若王離婦女， 唯親近善人， 彼則無垢意， 生天中為王。 若王不普信， 唯攝取善人， 彼命終真見， 夜摩天中勝。 若王愛善名， 不貪著財物， 彼離貪垢故， 為夜摩天王。 若王不邪見， 心愛樂正見， 彼凈見不動， 為夜摩天王。 若王勤施戒， 亦常修行智， 彼得諸國土， 後生為天王。 若王常愛語， 生他人
【現代漢語翻譯】 現代漢語譯本 『完全具足。他從快樂的地方，又得到快樂的地方。』
『那時，那位名叫善時（Santi）的鵝王，為他們說了過去尸棄如來（Sikhin Buddha）所說的偈頌：』
『如果國王的軍隊清凈，以佛法行事，約束自己的感官， 那麼他就有佛法的智慧，往生到天界之中。 如果國王按時徵收賦稅，依法收取， 那麼他就能捨離貪婪，成為夜摩天王（Yama）。 如果國王能夠忍耐，言語溫和，不被憤怒和喜悅所動搖， 因為他守護國土的緣故，往生到天界中最殊勝的地方。 如果國王不結黨營私，不看重朋友或非朋友， 那麼他的心就能平等，在天眾中獲得殊勝的地位。 如果國王勤奮恭敬地對待長者，供養他們， 他的意志堅定而不貪婪，就能成為天中的國王。 如果國王遵循先輩的傳統，按照祖父的法度給予， 他不掠奪眾生，就能成為天中的國王。 如果國王修行佈施和持戒，宣說佛法，約束自己的感官， 他守護國土和人民，在天界中尊貴。 如果國王捨棄非法之事，接納修行佛法的人， 他以正法持戒，往生到天界中最殊勝的地方。 如果國王遠離婦女，只親近善良的人， 那麼他的意念就沒有污垢，往生到天界中成為國王。 如果國王不輕易相信所有人，只接納善良的人， 那麼他命終時就能有真實的見解，在夜摩天中殊勝。 如果國王喜愛好的名聲，不貪戀財物， 他因為遠離貪婪的污垢，成為夜摩天王。 如果國王沒有邪見，內心喜愛正見， 他清凈的見解不動搖，成為夜摩天王。 如果國王勤奮地佈施和持戒，也經常修行智慧， 他能獲得許多國土，後世往生為天王。 如果國王經常說愛語，使他人
【English Translation】 English version 『Fully endowed. He goes from a place of happiness to another place of happiness.』
『At that time, the goose king named Santi (Good Time), spoke the verses spoken by the past Buddha Sikhin (Sikhin Buddha):』
『If a king's army is pure, acts according to the Dharma, and controls his senses, Then he has the wisdom of the Dharma and is reborn in the heavenly realms. If a king collects taxes on time and receives them according to the law, Then he can abandon greed and become the Yama (Yama) king. If a king can be patient, speak kindly, and not be moved by anger and joy, Because he protects the country, he is reborn in the most excellent place in the heavens. If a king does not form factions and does not value friends or non-friends, Then his heart can be equal, and he can gain a superior position among the heavenly beings. If a king diligently respects elders and makes offerings to them, His will is firm and not greedy, and he can become the king of the heavens. If a king follows the traditions of his ancestors and gives according to the laws of his forefathers, He does not plunder sentient beings and can become the king of the heavens. If a king practices generosity and observes the precepts, preaches the Dharma, and controls his senses, He protects the country and its people and is honored in the heavenly realms. If a king abandons illegal matters and accepts those who practice the Dharma, He observes the precepts with the right Dharma and is reborn in the most excellent place in the heavens. If a king stays away from women and only associates with good people, Then his mind is without defilement, and he is reborn as a king in the heavens. If a king does not easily trust everyone and only accepts good people, Then he can have true insight at the end of his life and be superior in the Yama heaven. If a king loves a good reputation and is not greedy for wealth, He becomes the Yama king because he is free from the defilement of greed. If a king has no wrong views and loves right views in his heart, His pure view is unwavering, and he becomes the Yama king. If a king diligently practices generosity and observes the precepts, and also constantly cultivates wisdom, He can obtain many lands and be reborn as a heavenly king in the future. If a king always speaks loving words, making others
最樂， 彼得土清涼， 生天中最勝。 若王實語說， 不動如須彌， 彼登實階梯， 天眾中如幢。 若王無因緣， 不舉下軍眾， 彼王民不厭， 命終為天王。 若王知好惡， 亦知有力無， 彼王有慧力， 生夜摩為王。 三界第一勝， 所謂名三寶， 王若能供養， 彼王則生天。 若王時見人， 能利益國土， 彼離慢心儉， 生天中最勝。 若王離睡垢， 則離於癡過， 彼智境相應， 決定為天王。 若王離懈怠， 常堅固精進， 彼能竭過海， 來世為天王。 若王友堅固， 常隨法行者， 彼善友圍繞， 生天為天王。 若王離惡友， 常舍離不近， 彼則離諂毒， 生天為天王。 若王持瞋害， 不樂作惡業， 彼離惡垢故， 常為天中王。 若王不貪味， 唯愛樂善法， 彼能示善道， 黠慧生勝處。 若王善思惟， 隨順善法行， 彼如法見道， 到夜摩天處。 若王時速作， 依如是法行， 彼速離諸苦， 為夜摩天王。 若王法利國， 或以王法護， 彼為人所贊， 生天天亦贊。 若
【現代漢語翻譯】 現代漢語譯本 最快樂的是：
彼得土（Peter soil，指一種清涼的土地）清涼，生於天界最為殊勝。
如果國王言語真實，像須彌山（Mount Sumeru，佛教宇宙觀中的聖山）一樣不動搖，
他登上真實的階梯，在天眾中猶如旗幟。
如果國王沒有理由，不輕易發動戰爭，
這樣的國王人民不會厭倦，命終後會成為天王。
如果國王知道什麼是好什麼是壞，也知道誰有能力誰沒有能力，
這樣的國王具有智慧和力量，會轉生到夜摩天（Yama Heaven，欲界六天之一）成為天王。
三界（Three Realms，欲界、色界、無色界）中最殊勝的，就是所謂的三寶（Three Jewels，佛、法、僧），
國王如果能夠供養三寶，他就會轉生到天界。
如果國王時常接見賢人，能夠利益國家，
他遠離傲慢和吝嗇，轉生到天界最為殊勝。
如果國王遠離睡眠的污垢，就能遠離愚癡的過失，
他的智慧與真理相應，必定會成為天王。
如果國王遠離懈怠，常常堅定精進，
他能夠竭盡煩惱之海，來世會成為天王。
如果國王擁有堅固的友誼，常常追隨正法而行，
他會被善友圍繞，轉生到天界成為天王。
如果國王遠離惡友，常常捨棄不親近，
他就能遠離諂媚的毒害，轉生到天界成為天王。
如果國王持有嗔恨之心，但不喜歡作惡業，
他因為遠離惡的污垢，常常會成為天中的國王。
如果國王不貪圖美味，只喜愛善法，
他能夠指示善良的道路，聰明智慧地轉生到殊勝之處。
如果國王善於思考，隨順善法而行，
他如實地見到真理，到達夜摩天之處。
如果國王及時迅速地行動，依據這樣的正法而行，
他迅速地脫離諸多的痛苦，成為夜摩天王。
如果國王以正法利益國家，或者以王法來守護，
他會被人們所讚美，轉生到天界也會被天人所讚美。
【English Translation】 English version The greatest joy is:
The Peter soil (Peter soil, referring to a cool and refreshing land) is cool, and being born in the heavens is the most excellent.
If a king speaks truthfully, unwavering like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology),
He ascends the true ladder, like a banner among the heavenly beings.
If a king has no reason, he does not lightly initiate war,
Such a king will not be厭倦 (yàn juàn, be tired of) by the people, and will become a heavenly king after death.
If a king knows what is good and what is bad, and also knows who has ability and who does not,
Such a king possesses wisdom and strength, and will be reborn in Yama Heaven (Yama Heaven, one of the six heavens of the desire realm) as a heavenly king.
The most excellent in the Three Realms (Three Realms, the desire realm, the form realm, and the formless realm) is the so-called Three Jewels (Three Jewels, the Buddha, the Dharma, and the Sangha),
If a king can make offerings to the Three Jewels, he will be reborn in the heavens.
If a king often meets with virtuous people and can benefit the country,
He is far from arrogance and stinginess, and being reborn in the heavens is the most excellent.
If a king is far from the defilement of sleep, he can be far from the faults of ignorance,
His wisdom corresponds to the truth, and he will surely become a heavenly king.
If a king is far from laziness and is always steadfast and diligent,
He can exhaust the sea of afflictions, and will become a heavenly king in the next life.
If a king has steadfast friendships and always follows the righteous Dharma,
He will be surrounded by good friends and be reborn in the heavens as a heavenly king.
If a king is far from evil friends and always abandons them and does not get close,
He can be far from the poison of flattery and be reborn in the heavens as a heavenly king.
If a king holds anger, but does not like to do evil deeds,
Because he is far from the defilement of evil, he will often be the king among the heavens.
If a king is not greedy for delicious flavors, but only loves good Dharma,
He can point out the path of goodness, and be reborn intelligently in an excellent place.
If a king thinks well and acts in accordance with good Dharma,
He truly sees the truth and reaches the place of Yama Heaven.
If a king acts promptly and quickly, acting according to such righteous Dharma,
He quickly escapes from many sufferings and becomes the Yama Heavenly King.
If a king benefits the country with the Dharma, or protects it with the laws of the king,
He will be praised by the people, and will also be praised by the devas when reborn in the heavens.
王行十善， 是如來所說， 彼是修行法， 生天為天王。 若王信因緣， 如是道非道， 彼則離見垢， 黠慧生天勝。 若王供養天， 如所應而作， 彼得天供養， 生天中最勝。 若王護妻子， 心意不濁亂， 彼自妻知足， 生天中最勝。 若王遠境界， 愚癡所愛者， 彼則是持戒， 當生天為王。 若王舍惡人， 近依法行者， 彼是善法王， 應為夜摩王。 若王依法行， 是護國土主， 應一切地主， 亦堪夜摩王。』
「如是彼名善時鵝王，以願力故，生彼天中而作鵝王，既見天主牟修樓陀，念本生時從尸棄佛所聞經法，為令天主牟修樓陀心歡喜故，如是說已，語天王言：『天王當知！業如是故，得此天處，以大法勝，故得此處。若得此處不放逸行，於後退時，心不生悔。命盡死時，醜面可畏地獄之使，不來現前。汝夜摩王慎勿放逸，勿放逸行。汝于彼處聞我音聲，故來至此。汝既舍離一切境界，為聽法故而來至此。若苦惱者，隨順法行，則非奇特；若受天樂，不放逸行，此則為難。汝夜摩主牟修樓陀若不著欲，則為大樂。若更余天，近汝、愛汝，隨汝而行。為軍眾者，善得生處，以得近汝善知識故
【現代漢語翻譯】 現代漢語譯本 如果國王奉行十善（王行十善），這正是如來（如來）所說的教導。 這是一種修行的方法（修行法），能夠使人往生天界成為天王（天王）。 如果國王相信因果緣起（因緣），能夠辨別什麼是正道，什麼不是正道（道非道）， 那麼他就能遠離邪見污垢（見垢），以聰慧的智慧往生到更殊勝的天界。 如果國王供養天神（天），如法如理地進行供養（如所應而作）， 他也能得到天神的供養，往生天界成為最殊勝的天人。 如果國王守護自己的妻子（妻子），心意不被擾亂（心意不濁亂）， 他能對自己的妻子感到滿足（自妻知足），往生天界成為最殊勝的天人。 如果國王遠離那些世俗的享樂（境界），也就是愚癡之人所貪愛的東西（愚癡所愛者）， 那麼他就是一位持戒之人（持戒），將來能夠往生天界成為天王。 如果國王捨棄惡人（惡人），親近那些奉行正法的人（依法行者）， 他就是一位行善法的國王（善法王），應當成為夜摩王（夜摩王）。 如果國王依法行事（依法行），他就是守護國土的君主（護國土主）， 他應當成為所有地方的統治者（一切地主），也堪當成為夜摩王。』
『像這樣，他被稱為善時鵝王（善時鵝王），因為願力的緣故，往生到天界成為鵝王。他見到天主牟修樓陀（牟修樓陀），憶念起前世身為鵝時從尸棄佛（尸棄佛）那裡聽聞的經法，爲了讓天主牟修樓陀心生歡喜，這樣說完后，告訴天王說：『天王您應當知道！因為這樣的業力，才能得到這天界的果報，因為殊勝的佛法，才能得到這個地方。如果得到這個果報后不放逸修行，將來衰退的時候，心中就不會產生後悔。壽命將盡死亡的時候，醜陋可怖的地獄使者，就不會出現在你的面前。你，夜摩王（夜摩王），要謹慎不要放逸，不要放逸修行。你因為在那個地方聽到了我的聲音，所以來到這裡。你既然已經捨棄了一切世俗的享樂，爲了聽聞佛法才來到這裡。如果受苦惱的人，隨順佛法修行，這並不是什麼稀奇的事情；如果享受天界的快樂，還能不放逸修行，這才是難能可貴。你，夜摩主牟修樓陀（牟修樓陀），如果不執著于慾望，那就是最大的快樂。如果還有其他天人，親近你、愛戴你，跟隨著你。作為你的部眾，他們也善於得到好的去處，因為他們能夠親近你這位善知識的緣故。』
【English Translation】 English version If a king practices the ten virtues (Wang Xing Shi Shan), this is what the Tathagata (Ru Lai) has taught. This is a method of cultivation (Xiu Xing Fa) that enables one to be reborn in the heavens as a heavenly king (Tian Wang). If a king believes in the law of cause and effect (Yin Yuan), and can distinguish between what is the right path and what is not (Dao Fei Dao), then he can be free from the defilements of wrong views (Jian Gou), and be reborn in a more superior heaven with wise intelligence. If a king makes offerings to the gods (Tian), and performs the offerings lawfully and appropriately (Ru Suo Ying Er Zuo), he will also receive offerings from the gods, and be reborn in the heavens as the most superior of the heavenly beings. If a king protects his wife (Qi Zi), and his mind is not disturbed (Xin Yi Bu Zhuo Luan), he is content with his own wife (Zi Qi Zhi Zu), and will be reborn in the heavens as the most superior of the heavenly beings. If a king stays away from worldly pleasures (Jing Jie), which are loved by foolish people (Yu Chi Suo Ai Zhe), then he is a person who upholds the precepts (Chi Jie), and will be reborn in the heavens as a heavenly king. If a king abandons evil people (E Ren), and associates with those who practice the Dharma (Yi Fa Xing Zhe), he is a king who practices good deeds (Shan Fa Wang), and should become a Yama King (Ye Mo Wang). If a king acts in accordance with the Dharma (Yi Fa Xing), he is the ruler who protects the country (Hu Guo Tu Zhu), he should become the ruler of all places (Yi Qie Di Zhu), and is also worthy of becoming a Yama King.』
『In this way, he was called the Good Time Goose King (Shan Shi E Wang), and because of the power of his vows, he was reborn in the heavens as a goose king. When he saw the heavenly lord Muxiuloutuo (Mu Xiu Lou Tuo), he remembered the scriptures he had heard from Buddha Shiqi (Shi Qi Fo) when he was a goose in his previous life. In order to make the heavenly lord Muxiuloutuo happy, after saying this, he told the heavenly king: 『Heavenly King, you should know! Because of such karma, you are able to receive this heavenly reward, and because of the superior Dharma, you are able to obtain this place. If you do not practice diligently after obtaining this reward, you will not regret it in your heart when you decline in the future. When your life is about to end and you die, the ugly and terrifying messengers of hell will not appear before you. You, Yama King (Ye Mo Wang), be careful not to be negligent, and do not practice negligently. You came here because you heard my voice in that place. Since you have abandoned all worldly pleasures, you have come here to listen to the Dharma. If those who are suffering follow the Dharma and practice, this is not a rare thing; if you enjoy the pleasures of heaven and can still practice diligently, this is commendable. You, Yama Lord Muxiuloutuo (Mu Xiu Lou Tuo), if you are not attached to desires, then that is the greatest happiness. If there are other heavenly beings who are close to you, love you, and follow you. As your followers, they are also good at obtaining good destinations, because they are able to be close to you, a good teacher.』
，恒常得樂。近惡知識，樂不可得。汝夜摩主牟修樓陀於此天眾多作利益，此諸天眾以近汝故，得二種樂，謂今世樂、后涅槃樂。汝等諸天一切軍眾，各各還向自地處去。我今復欲更向其餘放逸天處，為除放逸。』
「善時鵝王如是說已，彼諸天眾于山頂上飛昇虛空。牟修樓陀夜摩天王聞說法已，隨喜讚歎上天宮殿，天眾圍繞上升虛空，共諸天眾、諸天女眾之所圍繞。復有餘天住山鬘山千峰之中，遊戲受樂，如是放逸，放逸而行。境界所迷，愛樂境界，為愛所壞，于園林中蓮花水池、意念樹林，如是如是，迭共同伴遊戲受樂。五樂音聲、天樂之音，不可譬喻，在飲食河遊戲受樂。一切時華、一切時果、眾鳥音聲，皆悉具足，饒蓮華池具足之處，自業化果，受第一樂。如是乃至愛善業盡、作集業盡、善業盡故，如自業行，或墮地獄、或墮餓鬼、或墮畜生。若以餘業得生人中同業之處，第一富樂，或近海畔或在其餘饒流水處，作大富人，廣多商賈；或作國王，常在海畔，船舶具足，多有財物，多有人眾，一切人愛。
正法念處經卷第五十五 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五十六
元魏婆羅門瞿曇般若流支譯觀天品之三十五(夜摩天之二十一)
【現代漢語翻譯】 現代漢語譯本，經常能夠獲得快樂。親近惡知識，快樂就無法獲得。你，夜摩主（Yama，掌管死亡的神）牟修樓陀（Mura），對這些天眾做了很多利益，這些天眾因為親近你的緣故，得到兩種快樂，即今世的快樂和最終涅槃的快樂。你們這些天眾的所有軍隊，各自返回自己的住所去吧。我現在又要去其他的放逸天處，爲了去除他們的放逸。』
善時鵝王這樣說完之後，那些天眾就從山頂上飛昇到虛空中。牟修樓陀夜摩天王聽了說法之後，隨喜讚歎上天的宮殿，被天眾圍繞著上升到虛空，與眾天眾、眾天女一起被圍繞。還有其他的天住在山鬘山（Mount Garland）的千峰之中，遊戲享樂，這樣放逸，放逸地行走。被境界所迷惑，喜愛這些境界，被愛所破壞，在園林中的蓮花水池、意念樹林中，就這樣，就這樣，互相結伴遊戲享樂。五種樂器的聲音、天上的音樂之音，無法比喻，在飲食河中游戲享樂。一切時節都有花、一切時節都有果實、眾鳥的鳴叫聲，全都具備，在蓮花池充足的地方，憑藉自己的業力化生的果報，享受第一等的快樂。像這樣乃至愛善業耗盡、所作所集的業耗盡、善業耗盡的緣故，就像自己的業力所行，或者墮入地獄、或者墮入餓鬼、或者墮入畜生。如果憑藉剩餘的業力得以生在人間相同業力的地方，享受第一等的富裕快樂，或者靠近海邊，或者在其他多流水的地方，成為大富之人，廣做買賣；或者成為國王，常在海邊，船隻充足，有很多財物，很多人眾，被所有的人愛戴。
【English Translation】 English version, constantly obtaining happiness. Approaching evil companions, happiness cannot be obtained. You, Yama (Lord of Death) Mura, have greatly benefited these celestial beings. Because of their proximity to you, these celestial beings obtain two kinds of happiness: the happiness of this life and the ultimate happiness of Nirvana. All of you, celestial armies, return to your respective abodes. I now wish to go to other realms of negligent celestial beings to eliminate their negligence.』
After the Good Time Goose King spoke thus, those celestial beings ascended into the sky from the mountaintop. Mura, the Yama King, having heard the Dharma, rejoiced and praised the heavenly palaces, ascending into the sky surrounded by celestial beings, together with throngs of celestial beings and celestial maidens. There were also other celestial beings dwelling among the thousand peaks of Mount Garland, indulging in games and pleasures, thus being negligent, walking negligently, deluded by realms, loving these realms, ruined by love, in lotus ponds in gardens, and forests of wish-fulfilling trees, in this way, in this way, mutually accompanying each other in games and pleasures. The sounds of the five musical instruments, the sounds of heavenly music, are beyond comparison, indulging in games and pleasures in the River of Food and Drink. Flowers of all seasons, fruits of all seasons, the sounds of all kinds of birds, all are fully present. In places abundant with lotus ponds, by the fruition of their own karma, they enjoy the foremost happiness. Thus, until the exhaustion of the karma of loving goodness, the exhaustion of the karma they have accumulated, and the exhaustion of good karma, according to the course of their own karma, they either fall into hell, or fall into the realm of hungry ghosts, or fall into the realm of animals. If, by remaining karma, they are born among humans in places of similar karma, they enjoy the foremost wealth and happiness, either near the seashore or in other places abundant with flowing water, becoming great wealthy people, engaging in extensive commerce; or becoming kings, constantly by the sea, with abundant ships, much wealth, many people, loved by all.
「複次，比丘知業果報，觀夜摩天所住之地。彼以聞慧或以天眼見：夜摩天覆有地處，名曰常樂。眾生何業而生彼地？彼見：若人不殺不盜，如前所說，常離邪淫，乃至見畫女像，不念欲想，于彼畫女不生勝相。見畫女時，不生念想：『似某女人。』心亦不生可愛之想，不如是觀，不以欲心觀畫女像，心不迷惑，心依正法。以正念故，舍離欲心，遠避女人自毀其身。既自思念，不邪淫己，心生歡喜，未生欲心，常作方便令使不生；勸邪淫者，令住正道，為說欲過，不可愛樂。若能如是舍離邪淫，則是第一清凈身業，正見不貪，身壞命終生於善道天世界中，在夜摩天常樂之地。彼在中陰乃至天處，皆因善業，五根受樂，色聲香味觸皆悉具足，次第生天。于彼天中三處化生：一者生於蓮花臺中；二者生於拘婆羅耶須中；三者生於曼陀羅花。
「若於拘婆羅耶須中生者，光明及色，亦如其花，或赤或青或種種色，七寶莊嚴亦如拘婆羅耶之須。云何七寶雜色莊嚴？青毗琉璃以為其發，目𥇒眼瞼皆亦如是，銀色爪甲，赤白紅色齒如真珠，其身猶如閻浮檀金，臍下毛色如因陀寶，自余身份處處雜色。心之畫師，如畫所作。
「若在蓮花臺中生者，色亦如是，如閻浮檀真金之色、發青寶色，唇色猶如赤蓮華寶或車𤦲色，
【現代漢語翻譯】 現代漢語譯本： 『再者，比丘通過了解業果報應，觀察夜摩天（Yama Heaven，欲界六天之一，掌管時間和善惡果報的天界）所居住的地方。他憑藉聽聞的智慧或者天眼，看到夜摩天還有一處地方，名叫常樂（Chang Le，夜摩天中的一個區域，意為恒常的快樂）。什麼樣的眾生會因為什麼樣的業而生到那個地方呢？他看到：如果有人不殺生、不偷盜，就像前面所說的那樣，經常遠離邪淫，甚至看到畫中的女子，也不生起慾望的想法，對於畫中的女子不產生強烈的愛慕之情。看到畫中的女子時，不生起這樣的念頭：『像某個女人。』心中也不生起可愛的想法，不這樣去看待，不以慾望之心去看畫中的女子，內心不迷惑，內心依靠正法。因為有正確的念頭，所以捨棄慾望之心，遠離女人，自我約束。既然自己思念，不邪淫，內心生起歡喜，對於未生起的慾望之心，經常想方設法使它不生起；勸說邪淫的人，讓他們安住于正道，為他們講述慾望的過患，慾望是不可愛和不值得貪戀的。如果能夠像這樣捨棄邪淫，這就是第一清凈的身業，具有正見而不貪婪，身壞命終后，就會生到善道的天界之中，在夜摩天的常樂之地。他在中陰（Zhong Yin，死亡和投生之間的過渡狀態）乃至天界，都因為善業而享受五根帶來的快樂，色、聲、香、味、觸都完全具備，依次生到天界。在那天界中，有三種化生的方式：第一種是生於蓮花臺中；第二種是生於拘婆羅耶須（Jubaluoyexu，一種花名）中；第三種是生於曼陀羅花（Mantuluohua，一種花名）。』
『如果生於拘婆羅耶須中的，光明和顏色，也像那種花一樣，或者紅色，或者青色，或者各種顏色，用七寶來莊嚴，也像拘婆羅耶須的花須一樣。用什麼樣的七寶雜色來莊嚴呢？用青色的毗琉璃（Piluli，一種寶石，意為青色琉璃）作為頭髮，目𥇒（Muqie，一種寶石，意為貓眼石）的眼瞼也像這樣，銀色的爪甲，赤白紅色的牙齒像真正的珍珠一樣，身體就像閻浮檀金（Yanfutan jin，一種金色，產于閻浮提的金色）一樣，肚臍下面的毛色像因陀寶（Yintuobao，一種寶石，意為帝釋天的寶石）一樣，其餘身體的部分處處都是雜色。就像是心裡的畫師，按照畫作來製作一樣。』
『如果生在蓮花臺中的，顏色也像這樣，像閻浮檀真金的顏色，頭髮是青寶色，嘴唇的顏色就像赤蓮華寶（Chilianhuabao，紅蓮花寶）或者車𤦲色（Chequse，一種紅色，像車渠貝的顏色），』
【English Translation】 English version: 『Furthermore, a Bhikkhu (Buddhist monk) knowing the retribution of karma, observes the dwelling place of the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm, which governs time and the retribution of good and evil). Through the wisdom of hearing or through divine vision, he sees that the Yama Heaven also has a place called Chang Le (Chang Le, an area in the Yama Heaven, meaning constant joy). What kind of beings are born in that place due to what kind of karma? He sees: If a person does not kill, does not steal, as mentioned before, constantly avoids sexual misconduct, and even when seeing a painted image of a woman, does not generate thoughts of desire, and does not develop strong feelings of infatuation towards the painted woman. When seeing a painted woman, he does not generate thoughts like, 『She resembles a certain woman.』 His heart does not generate thoughts of love, he does not view her in that way, he does not look at the painted image of a woman with a lustful heart, his mind is not confused, and his mind relies on the Dharma. Because of right mindfulness, he abandons the heart of desire, stays away from women, and restrains himself. Since he reflects on himself and does not commit sexual misconduct, joy arises in his heart, and for the desires that have not yet arisen, he constantly makes efforts to prevent them from arising; he persuades those who engage in sexual misconduct to abide in the right path, and tells them about the faults of desire, that desire is not lovable and not worth craving. If one can abandon sexual misconduct in this way, this is the first pure bodily karma, possessing right view and not being greedy. After the body breaks and life ends, he will be born in the heavenly realm of the good path, in the Chang Le area of the Yama Heaven. In the intermediate state (Zhong Yin, the transitional state between death and rebirth) and even in the heavens, he enjoys the pleasures brought by the five senses because of good karma, and the forms, sounds, smells, tastes, and tactile sensations are all fully present, and he is born into the heavens in sequence. In that heaven, there are three ways of transformation and birth: the first is to be born in a lotus flower platform; the second is to be born in a Jubaluoyexu (Jubaluoyexu, the name of a flower); and the third is to be born in a Manduluohua (Mantuluohua, the name of a flower).』
『If one is born in a Jubaluoyexu, the light and color are also like that flower, either red, or blue, or various colors, adorned with the seven treasures, also like the stamens of the Jubaluoyexu. How are they adorned with the seven treasures and various colors? Using blue Piluli (Piluli, a gemstone, meaning blue lapis lazuli) as hair, the eyelids of Muqie (Muqie, a gemstone, meaning cat's eye) are also like that, silver nails, red and white teeth like real pearls, the body is like Yanfutan gold (Yanfutan jin, a type of gold, gold produced in Jambudvipa), the color of the hair below the navel is like Yintuobao (Yintuobao, a gemstone, meaning Indra's gemstone), and the rest of the body is variegated in color. It is like a painter in the heart, creating according to the painting.』
『If one is born in a lotus flower platform, the color is also like that, like the color of Yanfutan pure gold, the hair is the color of blue treasure, and the color of the lips is like Chilianhuabao (Chilianhuabao, red lotus treasure) or Chequse (Chequse, a type of red, like the color of tridacna shell),』
其甲猶如蓮花寶色，臍下毛色如紺車𤦲。唯說少分。若於曼陀羅花中生者，其身衣服有種種色，在中生故，還似其色。謂相似者，如現見法，隨何色果，其中生物所生之物，即同其色，在中生故。相類亦然，隨其生處，即同其色亦復如是。以在花故，一切相似。天子生已，常具眾樂，不斷不絕，常受天樂，不可譬喻。于彼樂中，但說少分，譬如海中一渧之水，此所說樂亦復如是。若於人中作善業者，聞此天樂，心則精勤。何以故？知業果故，望此樂報，勤修善業。如為解脫，勤精進者，為破有中無量苦故，破壞愛毒，彼見有中無有少樂。以是因緣，說善業果，此說天樂，不為有果。
「爾時，天子既生此天常樂地處，常于其中五欲功德遊戲受樂，百千天女歌詠贊嘆而供養之。于園林中蓮華河池，在如是處種種歌舞共相娛樂，不相妨礙，自業受樂，在園林處、平地山峰、蓮華林中常受天樂。時諸天子為天女眾之所圍繞，於一一處、一一園林、一一可愛遊戲之處、一一七寶山峰之中受天欲愛，不知厭足。見諸可愛妙蓮華池，聞妙音聲，食天上味，服於細軟上妙天衣，所愛之香，久受五欲，共相愛樂。
「爾時，有鳥名曰覺時，為于放逸諸天眾故，以偈頌曰：
「『於三有聚中， 一切皆當死， 愚者
【現代漢語翻譯】 現代漢語譯本：他們的身體顏色如同蓮花寶石的光澤，肚臍下的毛髮顏色如同深青色的車渠貝。這裡只說了很少一部分。如果在曼陀羅花中出生的天人，他們的身體和衣服會有各種各樣的顏色，因為他們是在花中出生的，所以會呈現出花的顏色。這就像我們現在所見到的現象一樣，無論是什麼顏色的果實，其中所生的生物，也會呈現出同樣的顏色，因為它們是在果實中出生的。相似的情況也是如此，根據它們出生的地點，它們也會呈現出同樣的顏色。因為它們在花中，所以一切都相似。天子出生后，常常擁有各種各樣的快樂，連綿不斷，永遠享受著天上的快樂，這是無法比擬的。在這些快樂中，這裡只說了很少一部分，就像大海中的一滴水一樣，這裡所說的快樂也是如此。如果在人間行善業的人，聽到這天上的音樂，內心就會更加精進勤奮。為什麼呢？因為他們知道這是善業的果報，期望得到這樣的快樂，所以會勤奮地修習善業。就像爲了解脫而勤奮精進的人一樣，爲了破除三有（指欲有、色有、無色有）中的無量痛苦，破除貪愛的毒害，他們看到三有之中沒有任何快樂。因為這個原因，說善業的果報，這裡說天上的快樂，並不是爲了追求三有的果報。
『那時，天子們出生在這個充滿快樂的天界，常常在那裡享受五欲（指色、聲、香、味、觸）功德帶來的快樂，成百上千的天女歌唱讚美並供養他們。在園林中的蓮花池塘邊，在這樣的地方，他們一起唱歌跳舞，互相娛樂，互不干擾，各自享受自己的業力帶來的快樂，在園林、平地山峰、蓮花林中，常常享受天上的快樂。那時，諸位天子被天女們圍繞著，在每一個地方、每一個園林、每一個可愛玩樂的地方、每一座七寶山峰之中，享受著天上的慾望和愛，不知滿足。他們看到各種可愛的美妙蓮花池，聽到美妙的聲音，吃著天上的美味，穿著柔軟的上等天衣，聞著喜愛的香氣，長久地享受著五欲，互相愛戀快樂。
『那時，有一隻鳥名叫覺時（Jue Shi），爲了讓放逸的諸位天人警醒，用偈頌說道：
『在三有（San You）的聚集之中，一切眾生都終將死去，愚昧的人啊，你們在放逸中沉溺多久呢？』
【English Translation】 English version: Their bodies are like the color of lotus jewels, and the color of the hair below their navels is like dark blue conch shells (chequ). Only a small portion is described here. If they are born in a Mandala flower, their bodies and clothes will have various colors, because they are born in the flower, so they resemble the color of the flower. This is like what we see now, no matter what color the fruit is, the creatures born within it will also have the same color, because they are born in the fruit. Similar situations are also like this, according to the place where they are born, they will also have the same color. Because they are in the flower, everything is similar. After the Devas (Tianzi) are born, they often have all kinds of pleasures, continuously and without interruption, always enjoying heavenly bliss, which is incomparable. Among these pleasures, only a small portion is described here, like a drop of water in the ocean, the pleasure described here is also like that. If those who perform good deeds in the human realm hear this heavenly music, their hearts will be more diligent and assiduous. Why? Because they know that this is the result of good karma, hoping to receive such pleasure, so they will diligently cultivate good deeds. Just like those who diligently strive for liberation, in order to break the immeasurable suffering in the Three Realms (Sanyou) (referring to the Desire Realm, the Form Realm, and the Formless Realm), breaking the poison of attachment, they see that there is no joy in the Three Realms. Because of this reason, speaking of the result of good deeds, speaking of heavenly bliss here, is not for pursuing the result of the Three Realms.
『At that time, the Devas (Tianzi), having been born in this heavenly realm of constant joy, often play and enjoy the merits of the five desires (wuyu) (referring to form, sound, smell, taste, and touch), with hundreds of thousands of heavenly maidens singing praises and making offerings to them. By the lotus ponds in the gardens, in such places, they sing and dance together, entertaining each other, without interfering with each other, each enjoying the pleasure brought by their own karma, in the gardens, on the flat mountain peaks, and in the lotus forests, they often enjoy heavenly bliss. At that time, the Devas (Tianzi) are surrounded by heavenly maidens, in every place, every garden, every lovely place of amusement, and every seven-jeweled mountain peak, enjoying heavenly desires and love, without knowing satisfaction. They see all kinds of lovely and wonderful lotus ponds, hear wonderful sounds, eat heavenly delicacies, wear soft and exquisite heavenly clothes, and smell the fragrances they love, enjoying the five desires for a long time, loving and enjoying each other.
『At that time, there was a bird named Jue Shi (覺時, meaning 'Awakening Time'), for the sake of awakening the negligent Devas (Tianzhong), he spoke in verse:
『In the gathering of the Three Realms (Sanyou), all beings will eventually die, O foolish ones, how long will you indulge in negligence?』
于生死， 不能生厭離。 一切必有死， 皆當勤方便， 死怨既來至， 無有能救者。 能斷一切樂， 能加眾苦惱， 離別一切愛， 是故名為死。 能與眾生畏， 能與大苦惱， 能令意迷惑， 是故名為死。 能斷保命心， 能破壞諸根， 眾生不能破， 是故名為死。 眾生不能壞， 諸業不能勝， 令眾生失壞， 是故名為死。 眾生皆悉有， 決定能殺害， 能令愛別離， 是故名為死。 天夜叉樂神、 鬼龍羅剎等， 時輪皆能殺， 是故名為死。 惱亂難調伏， 於一切如火， 堅強不可避， 是故名為死。 能壞於陰入， 命氣及心意， 時法大勢力， 是故名為死。 其行甚駿速， 破壞諸眾生， 當勤修福業， 勿得行放逸。』
「此覺時鳥為放逸天說于死法，決定無疑。時諸天眾以放逸故，雖聞此法，不生厭離，諸根自體性輕動故。受樂多者，諸根輕動，則亦難伏；以樂勝故，諸根輕動，不可調伏。以此因緣，此諸天眾雖聞真實堅固利益，然於此義不覺不知。設有覺知，愛毒所害，雖覺不受。以此因緣，雖聞實語利益真語而不攝受。不受法故，初
【現代漢語翻譯】 現代漢語譯本 對於生死，不能產生厭惡和遠離之心。 一切眾生終將面臨死亡，都應當勤奮努力修行， 當死亡的怨敵到來時，沒有任何人能夠救助。 死亡能夠斷絕一切快樂，能夠增加各種痛苦煩惱， 使人與一切所愛分離，所以被稱為死亡。 死亡能夠帶給眾生畏懼，能夠帶給眾生巨大的苦惱， 能夠使人的心意迷惑，所以被稱為死亡。 死亡能夠斷絕人們保全性命的心，能夠破壞諸根（眼、耳、鼻、舌、身、意）， 眾生無法戰勝它，所以被稱為死亡。 眾生無法摧毀它，諸業（善業、惡業）也無法戰勝它， 使眾生喪失和敗壞，所以被稱為死亡。 眾生都必定會經歷死亡，死亡必定能夠殺害眾生， 能夠使人與所愛分離，所以被稱為死亡。 天（deva）夜叉（yaksha）樂神（Gandharva）、鬼（preta）龍（naga）羅剎（rakshasa）等， 時輪（kala-cakra，時間之輪）都能夠殺死他們，所以被稱為死亡。 死亡惱亂眾生，難以調伏，對於一切眾生如同烈火， 堅強而不可避免，所以被稱為死亡。 死亡能夠破壞五陰（色、受、想、行、識）、十二入（六根和六塵）， 命氣以及心意，時間法則具有強大的力量，所以被稱為死亡。 死亡的行進非常迅速，破壞所有的眾生， 應當勤奮修習福德善業，不要放縱懈怠。』 『這隻覺時鳥（a bird that reminds of time）為放逸的天人宣說了關於死亡的法則，這是確定無疑的。當時，諸天天眾因為放逸的緣故，即使聽聞了這些法則，也沒有產生厭惡和遠離之心，因為他們的諸根（感官）自性輕浮躁動。享受快樂過多的人，諸根容易輕浮躁動，也就難以調伏；因為快樂佔據上風的緣故，諸根輕浮躁動，無法調伏。因為這個因緣，這些天眾即使聽聞了真實、堅固的利益，然而對於其中的意義卻不覺不知。即使有所覺知，也被愛慾之毒所傷害，即使覺知了也不接受。因為這個因緣，即使聽聞了真實的語言、利益的真語，也不接受採納。因為不接受佛法，最初
【English Translation】 English version Regarding birth and death, they cannot generate aversion and detachment. All beings must die; all should diligently strive, When the enemy of death arrives, there is no one who can save them. Death can sever all pleasures, can increase all suffering and afflictions, Separates from all loved ones, therefore it is called death. Death can bring fear to beings, can bring great suffering, Can cause the mind to be confused, therefore it is called death. Death can sever the mind of preserving life, can destroy the senses (indriya), Beings cannot defeat it, therefore it is called death. Beings cannot destroy it, nor can karma (karma) overcome it, Causes beings to lose and be ruined, therefore it is called death. All beings inevitably have it, it can certainly kill, Can cause separation from loved ones, therefore it is called death. Devas (deva), Yakshas (yaksha), Gandharvas (Gandharva), Pretas (preta), Nagas (naga), Rakshasas (rakshasa), etc., The wheel of time (kala-cakra) can kill them all, therefore it is called death. Death troubles and is difficult to subdue, like fire to all, Strong and unavoidable, therefore it is called death. Death can destroy the skandhas (form, feeling, perception, mental formations, consciousness), the ayatanas (the six sense organs and their corresponding objects), Life force and mind, the law of time has great power, therefore it is called death. Its movement is very swift, destroying all beings, One should diligently cultivate meritorious deeds, and not be lax.』 『This bird that reminds of time spoke to the heedless devas about the law of death, this is certain and without doubt. At that time, the devas, because of their heedlessness, even though they heard these laws, did not generate aversion and detachment, because their senses (indriya) are by nature frivolous and restless. Those who enjoy too much pleasure, their senses are easily frivolous and restless, and therefore difficult to subdue; because pleasure prevails, the senses are frivolous and restless, and cannot be tamed. Because of this cause, these devas, even though they heard the true and solid benefits, yet they were unaware and did not know the meaning of it. Even if they were aware, they were harmed by the poison of desire, and even if they were aware, they did not accept it. Because of this cause, even though they heard the true words, the beneficial true words, they did not accept and adopt them. Because they did not accept the Dharma, initially
著美境，受諸欲樂，五樂音聲嬉笑歌舞，種種遊戲。于園林中蓮花池處，共諸天女——以善業故——在於無量七寶莊嚴可愛山峰常受快樂，不斷不絕。一切天欲功德具足共相娛樂，種種珍寶莊嚴之地常受快樂。如是遊戲種種受樂，次第遊行到于廣池。其池縱廣一百由旬，有一蓮華，其花柔軟，七寶間錯，毗琉璃莖，金剛為須，其花開敷遍覆大池。此諸天眾本未曾見，既見此花，生希有心：『今此天中甚為可愛，所見之處皆可愛樂。』諸天見之百倍歡喜，迭互相示，皆共瞻仰，圍繞一面，共行遊戲，心生歡喜觀此蓮花，一切皆生希有之心，共相謂言：『汝觀，汝觀！可愛蓮華昔所未見，有大光明，多有無量七寶眾蜂莊嚴如是大寶蓮華。』此大蓮華遍覆大池，周匝繞花，少分見水。于廣池岸真珠間錯，青因陀寶、赤蓮華寶、白銀色寶間錯莊嚴。大蓮華臺高五由旬，廣十由旬。隨天所念，善業力故，于天遊戲受樂之時，隨天心念若大若小。如天心念，于大池內蓮華之心皆悉具足，是故此池名隨念池，其花名為隨念蓮華。如是二事，同名隨念。爾時，天眾初始見時，心生歡喜足一百倍，以善業故，在彼池岸歌舞戲笑五樂音聲一切共受如是天樂。
「時諸天眾既遊戲已，復飲諸天上味之飲，離於醉過。既飲上味，受樂功德
【現代漢語翻譯】 現代漢語譯本：他們到達美好的境地，享受各種慾望帶來的快樂，五種樂器演奏出的美妙聲音、嬉笑、歌舞，以及各種各樣的遊戲。在園林中的蓮花池邊，與眾天女——因為他們所做的善業——在無量七寶莊嚴的美麗山峰上，持續不斷地享受快樂。一切天界的慾望和功德都具備，他們共同娛樂，在各種珍寶裝飾的土地上享受快樂。就這樣嬉戲玩樂，逐漸來到一個廣闊的池塘。這個池塘縱橫一百由旬（yóu xún，古印度長度單位），其中有一朵蓮花，花瓣柔軟，七寶鑲嵌，毗琉璃（pí liú lí，一種寶石）做莖，金剛石做花須，花朵盛開，覆蓋了整個大池塘。這些天人之前從未見過這樣的景象，看到這朵蓮花，都感到非常稀奇：『現在這天界真是太可愛了，所見之處都令人喜愛。』眾天人看到后，歡喜百倍，互相展示，共同瞻仰，圍繞著蓮花的一面，一起嬉戲玩樂，心中充滿歡喜地觀賞這朵蓮花，大家都感到非常稀有，互相說道：『你們看，你們看！這朵可愛的蓮花以前從未見過，有巨大的光明，還有無數的七寶蜜蜂裝飾著這朵巨大的寶蓮花。』這朵巨大的蓮花覆蓋了整個大池塘，繞著花朵的周圍，只能看到少部分水面。在廣闊的池塘岸邊，珍珠鑲嵌，青色的因陀羅寶（yīn tuó luó bǎo，一種寶石）、紅色的蓮花寶、白銀色的寶物交錯裝飾。大蓮花的花臺高五由旬，寬十由旬。隨著天人的心念，因為善業的力量，在天人嬉戲玩樂的時候，蓮花可以隨著天人的心念變大變小。正如天人所想，在大池塘內的蓮花中心，一切都具備，因此這個池塘被稱為隨念池，這朵花被稱為隨念蓮花。這兩件事物，都同樣被稱為隨念。當時，眾天人最初見到這景象時，心中生起一百倍的歡喜，因為善業的緣故，他們在池塘岸邊歌舞嬉笑，享受五種樂器的美妙聲音，一切共同享受這樣的天界快樂。 當時，眾天人嬉戲完畢后，又飲用天界美味的飲品，遠離了醉酒的過失。飲用美味的飲品后，享受快樂和功德。
【English Translation】 English version: They arrive at a beautiful realm, enjoying pleasures derived from various desires, the delightful sounds of five musical instruments, laughter, singing, and dancing, and all sorts of games. By the lotus pond in the garden, together with the heavenly maidens—due to their good karma—they constantly and continuously enjoy happiness on the immeasurably adorned and lovely mountain peaks. All heavenly desires and merits are complete, and they entertain each other, constantly enjoying happiness in a place adorned with various treasures. Thus playing and enjoying various pleasures, they gradually arrive at a vast pond. This pond is one hundred yojanas (yójana, an ancient Indian unit of distance) in length and breadth, and there is a lotus flower within it, with soft petals, inlaid with seven treasures, a stem of vairocana (vairocana, a type of gemstone), and diamond filaments. The flower is in full bloom, covering the entire great pond. These devas (deva, gods) have never seen such a sight before, and upon seeing this lotus flower, they feel a sense of wonder: 『Now this heavenly realm is truly lovely, and everything seen here is delightful.』 The devas are a hundred times more joyful upon seeing it, showing it to each other, all gazing at it together, circling around one side, playing and rejoicing, their hearts filled with joy as they behold this lotus flower. Everyone feels a sense of wonder, saying to each other: 『Look, look! This lovely lotus flower has never been seen before, it has great light, and is adorned with countless seven-treasure bees, such a great treasure lotus flower.』 This great lotus flower covers the entire great pond, and only a small portion of the water can be seen around the flower. On the shore of the vast pond, pearls are inlaid, and blue indranila gems (indranila, a type of gemstone), red lotus gems, and silver-colored treasures are interspersed in adornment. The great lotus flower platform is five yojanas high and ten yojanas wide. According to the devas' thoughts, due to the power of good karma, when the devas are playing and enjoying themselves, the lotus can become larger or smaller according to their thoughts. Just as the devas think, everything is complete within the heart of the lotus flower in the great pond, therefore this pond is called the 'Pond of Recollection,' and this flower is called the 'Lotus of Recollection.' These two things are both called 'Recollection.' At that time, when the devas initially see this sight, their hearts are filled with a hundred times more joy, and because of their good karma, they sing, dance, and laugh on the shore of the pond, enjoying the delightful sounds of five musical instruments, all together enjoying such heavenly bliss. At that time, after the devas have finished playing, they also drink the delicious heavenly drinks, free from the fault of intoxication. After drinking the delicious drinks, they enjoy happiness and merit.
，如念即得，如意念香、如意念色、如意念味。如其憶念種種寶器，于彼池中即有寶器，上味充滿，從池而出。美妙天酒從池流出，此諸天眾飲斯上味。飲上味已，復向異處遊戲而行，見蘇陀聚，色香味觸皆悉具足，意欲食之，歡喜往趣。既至食所，皆共食之，或以手食或用寶器，如業相似。食須陀已，隨其來處，還向廣池。彼此迭共生歡喜心，天眾圍繞，五樂音聲歌舞喜笑遊戲而行到廣池中。見大蓮華光明殊勝過百千日，彼一切天妙寶光明于華光明，十六分中不及其一。爾時，天眾見大蓮華，心極歡喜，天眾圍繞，五樂音聲歌舞遊戲圍繞大池，皆共循行。如是如是，隨其繞池周遍循行，復見池中希有之事。
「于花池上多有種種可愛妙色七寶眾蜂，雄雌娛樂而受快樂，共飲花汁。花汁美味，不可譬喻，並飲花汁，以偈頌曰：
「『若作種種業， 則生種種果， 種種受生者， 以業種種故。 心雜故種種， 造種種依處， 種種業盡故， 不久則失壞。 此所受天樂， 不可具足說， 無常力自在， 不久須臾至。 樂如水泡沫， 如陽炎非水， 諸樂亦如是， 一切必破壞。 極惡不可遮， 眾生皆怖畏， 死王將欲至， 其力不可壞。
【現代漢語翻譯】 現代漢語譯本 如果他們憶念，就能立即得到，如意念香、如意念色、如意念味。如果他們憶念各種寶器，在那池中就會出現寶器，充滿上等的美味，從池中涌出。美妙的天酒也從池中流出，這些天眾飲用這些上等美味。飲用上味之後，他們又到別處嬉戲遊玩，看見蘇陀聚（sutha聚，食物），色香味觸都具備，想要食用，便歡喜地前去。到達食用之處，大家都一起食用，有的用手，有的用寶器，都和他們的業力相似。食用須陀（sutha）后，他們順著來的方向，返回廣池。彼此互相生起歡喜心，天眾圍繞著，伴隨著五種樂器的聲音，歌舞喜笑，嬉戲遊玩，來到廣池中。他們看見巨大的蓮花，光明殊勝，超過百千個太陽，所有天上的妙寶光明，在這蓮花的光明面前，連十六分之一都比不上。那時，天眾看見大蓮花，心中極其歡喜，天眾圍繞著，伴隨著五種樂器的聲音，歌舞嬉戲，圍繞著大池，一起循行。就這樣，他們繞著池塘，周遍循行，又看見池中稀有的景象。 在花池上，有很多種種可愛美妙顏色的七寶眾蜂，雄雌相互娛樂，享受快樂，共同飲用花汁。花汁的美味，無法比喻，它們飲用花汁，並用偈頌說道： 『如果造作種種業，就會產生種種果報， 種種受生的眾生，是因為種種業力的緣故。 心念雜亂，所以造作種種依靠之處， 種種業力窮盡，不久就會失壞。 這裡所享受的天樂，無法完全述說， 無常的力量自在，不久就會須臾到來。 快樂如同水中的泡沫，如同陽光下的熱氣並非水， 各種快樂也是這樣，一切必定會破壞。 極端的惡無法遮擋，眾生都感到恐懼， 死王將要到來，他的力量不可摧毀。』
【English Translation】 English version If they remember, they can immediately obtain whatever they desire, such as the scent of their desire, the color of their desire, and the taste of their desire. If they remember various precious vessels, then precious vessels will appear in that pond, filled with supreme flavors, emerging from the pond. Wonderful celestial wine also flows from the pond, and these celestial beings drink these supreme flavors. After drinking the supreme flavors, they go to other places to play and frolic, seeing heaps of Sutha (sutha, food), complete with color, scent, taste, and touch. Desiring to eat them, they joyfully approach. Arriving at the place of eating, they all eat together, some with their hands and some with precious vessels, according to their similar karma. After eating Sutha (sutha), they return to the wide pond from where they came. They mutually generate joyful hearts, surrounded by celestial beings, with the sounds of the five instruments, singing, dancing, laughing, and playing, they arrive at the wide pond. They see a great lotus flower, its light surpassing hundreds of thousands of suns, and all the wonderful precious light of the heavens is not even one-sixteenth of the lotus flower's light. At that time, the celestial beings see the great lotus flower, their hearts extremely joyful, surrounded by celestial beings, with the sounds of the five instruments, singing, dancing, and playing, they circumambulate the great pond together. In this way, as they circumambulate the pond, they see rare events in the pond. On the flower pond, there are many kinds of lovely and beautiful colored seven-jeweled bees, males and females enjoying each other and experiencing happiness, drinking flower nectar together. The deliciousness of the flower nectar is beyond comparison. They drink the flower nectar and recite in verse: 『If one creates various karmas, Then various fruits are born, The various beings who are born, Are due to various karmas. Because the mind is mixed, It creates various places of reliance, Because various karmas are exhausted, They will soon be destroyed. The heavenly bliss experienced here, Cannot be fully described, The power of impermanence is free, It will soon arrive in an instant. Happiness is like a water bubble, Like a mirage that is not water, All pleasures are also like this, Everything will surely be destroyed. Extreme evil cannot be blocked, All beings are fearful, The King of Death is about to arrive, His power cannot be destroyed.』
破壞一切樂， 及斷于命根， 業鎖所繫縛， 將至於余世。 若樂已過去， 是樂不可念； 若樂在未來， 亦不名為樂； 若樂住現在， 與愛境界雜； 無常所遷動， 一切皆破壞。 若樂屬三界， 智者所不讚， 云何諸天眾， 愛樂如是樂？ 此身不久停， 死火必來至， 能燒滅一切， 如火焚乾薪。 諸樂速遷滅， 莫行於放逸， 勿于臨終時， 而生於悔心。 無量百千生， 業樂皆已過， 如夢至何所， 如風念不住。 愚者樂無厭， 如火得乾薪， 是故所著樂， 則非為常樂。 解脫渴愛者， 能離於欲過， 修禪不放逸， 得無垢凈樂。 得如是樂者， 乃可名為樂， 諸有雖名樂， 猶如雜毒蜜。 如是著樂者， 心恒求欲樂， 欲樂非常樂， 是故非寂靜。』
「如是眾蜂以善業故，為諸天眾說如此偈。時諸天眾雖聞此法，而不攝受，復觀此池，心生愛樂，共諸天女遊戲歌舞，處處遍觀。久於此處，遊戲受樂，復欲觀彼池中蓮花，輕便四大自在力故、業勢力故，蓮華池中自在遊行。或有天眾入花葉中游戲受樂，或有入于種種妙寶間錯華
【現代漢語翻譯】 現代漢語譯本 破壞一切快樂，以及斷絕生命之根，被業力的鎖鏈束縛，將要前往來世。 如果快樂已經過去，那快樂就不值得留戀；如果快樂還在未來，也不能稱之為快樂；如果快樂停留在現在，又與愛慾的境界混雜；被無常所牽動，一切都會被破壞。 如果快樂屬於三界（指欲界、色界、無色界），有智慧的人不會讚美它，為什麼諸天眾（指天界的眾生）會如此喜愛這種快樂呢？ 這身體不會停留太久，死亡之火必定會到來，能夠燒燬一切，就像火焚燒乾燥的柴火一樣。 各種快樂迅速消逝，不要放縱自己，不要在臨終的時候，產生後悔之心。 經歷了無數百千次的生命，因業力而產生的快樂都已經過去，如同夢境一般到了哪裡呢？又如風一樣無法停留。 愚笨的人對快樂沒有厭足，就像火得到了乾燥的柴火一樣，因此所執著的快樂，就不是永恒的快樂。 解脫了對渴愛的追求的人，能夠遠離慾望的過患，修習禪定而不放逸，就能獲得沒有污染的清凈快樂。 獲得這種快樂的人，才可以稱之為真正快樂，那些所謂的快樂，就像摻雜了毒藥的蜂蜜一樣。 像這樣執著于快樂的人，內心總是追求慾望的快樂，慾望的快樂不是永恒的快樂，因此不是寂靜的境界。 『就這樣，眾蜂因為善業的緣故，為諸天眾說了這樣的偈語。當時諸天眾雖然聽聞了這些佛法，卻並不接受，又觀看這個蓮花池，心中生起愛戀和快樂，與各位天女一起嬉戲歌舞，到處觀看。長久地在這裡，嬉戲享受快樂，又想觀看那池中的蓮花，憑藉輕盈的四大（指地、水、火、風）和自在的力量，以及業力的作用，在蓮花池中自由自在。有的天眾進入花葉中嬉戲享受快樂，有的進入各種美妙的寶物之間。
【English Translation】 English version Destroying all pleasures, and severing the root of life, bound by the chains of karma, one will go to the next life. If pleasure has passed, that pleasure is not worth remembering; if pleasure is in the future, it cannot be called pleasure either; if pleasure dwells in the present, it is mixed with the realm of love and desire; moved by impermanence, everything will be destroyed. If pleasure belongs to the Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm), the wise do not praise it, why do the Devas (referring to beings in the heavenly realms) love such pleasure so much? This body will not stay for long, the fire of death will surely come, able to burn everything, like fire burning dry firewood. All pleasures vanish quickly, do not indulge in negligence, do not have regrets at the time of death. Through countless hundreds of thousands of lives, the pleasures arising from karma have all passed, like a dream where have they gone? Like the wind, they cannot be held onto. Foolish people are never satisfied with pleasure, like fire getting dry firewood, therefore the pleasure that is clung to is not eternal pleasure. Those who are liberated from the thirst for craving can be free from the faults of desire, cultivating meditation without negligence, and attain pure, undefiled joy. Those who attain such joy can be called truly joyful, those so-called pleasures are like honey mixed with poison. Those who are attached to pleasure in this way, their minds constantly seek the pleasure of desire, the pleasure of desire is not eternal pleasure, therefore it is not a state of tranquility. 『Thus, the multitude of bees, due to their good karma, spoke these verses to the assembly of Devas. At that time, although the Devas heard this Dharma, they did not accept it, and again gazed upon this lotus pond, their hearts filled with love and joy, playing and dancing with the heavenly maidens, looking everywhere. Staying here for a long time, playing and enjoying pleasure, they then wished to see the lotus flowers in the pond, relying on the lightness of the Four Great Elements (referring to earth, water, fire, and wind) and the power of freedom, as well as the power of karma, they were free in the lotus pond. Some Devas entered the flower petals to play and enjoy pleasure, some entered among the various wonderful treasures.』
臺，共諸天女而受快樂。于花臺中，隨心所念，升花葉上。時，蓮華葉如是如是轉更增長，以善業故，蓮華增長二百由旬、三百由旬乃至千由旬。以天善業意念力故，臺亦如是漸更增長二百由旬；其大蓮華光明亦爾，漸更增長。爾時，天眾各各在於余花葉中，共天女眾遊戲受樂。此諸天眾既上花葉，葉即增長。
「爾時，天眾遊戲受樂，作如是念：『我今於此遊戲止住，應生酒河及須陀食。』即于念時，蓮花葉中即生酒河及須陀食，皆悉具足。復作是念：『我今飲酒，食須陀味。』即共天女飲于天酒，食須陀味。
「爾時，天眾久受樂已，復作是念：『我於此處，止住遊戲，此華葉中應生園林。』以善業故，隨其所念，即生園林。七寶雜樹，有種種鳥、種種音聲，寶樹蔭覆猶如宮室，花果具足。所念花果，隨時皆得。有種種河、泉池流水勝妙可愛，種種妙聲，寶鈿地處多有妙花色香相貌，皆悉可愛。華有三種，所謂青色優缽羅華、拘物陀花、庵摩羅那花、蘇支羅花、香葉花、離泥花、具足欲花、羅婆羅花、君荼羅花，有如是等水生之花。于花光中多有眾蜂，如是等花，隨念雜色，有青寶色，周遍皆生。如是天花莊嚴其林。復於陸地生種種花，其花種種色貌相類，甚可愛樂，生此林中。彼諸天眾住在如是蓮
【現代漢語翻譯】 現代漢語譯本 在蓮花臺上，與眾多的天女一起享受快樂。在花臺中，隨著心中所想，升到蓮花的葉子上。當時，蓮花的葉子就這樣不斷地增長，因為善業的緣故，蓮花增長到二百由旬（Yojana，古印度長度單位）、三百由旬乃至一千由旬。由於天人的善業意念力的緣故，蓮花臺也這樣逐漸增長到二百由旬；那巨大的蓮花光明也是如此，逐漸增長。那時，天眾各自在其餘的花葉中，與天女們一起嬉戲享受快樂。這些天眾一旦上了花葉，花葉就增長。
『那時，天眾嬉戲享受快樂，心中這樣想：『我如今在這裡嬉戲居住，應該生出酒河以及須陀（Sudha，天上的食物）食。』就在他們這樣想的時候，蓮花葉中就生出酒河以及須陀食，全都具備。他們又這樣想：『我如今要飲酒，吃須陀的味道。』於是就與天女們一起飲用天酒，吃須陀的味道。
『那時，天眾長久地享受快樂后，又這樣想：『我在這裡居住嬉戲，這花葉中應該生出園林。』因為善業的緣故，隨著他們所想，就生出園林。有七寶雜樹，有各種各樣的鳥、各種各樣的聲音，寶樹的樹蔭覆蓋著，就像宮室一樣，花果具備。所想的花果，隨時都能得到。有各種各樣的河流、泉池流水，非常美妙可愛，有各種各樣的美妙聲音，寶鈿裝飾的地面上有很多美妙的花，顏色香味和相貌，全都可愛。花有三種，就是青色的優缽羅華（Utpala，青蓮花）、拘物陀花（Kumuda，白睡蓮）、庵摩羅那花、蘇支羅花、香葉花、離泥花、具足欲花、羅婆羅花、君荼羅花，有像這樣的水生之花。在花的光芒中有很多蜜蜂，像這樣的花，隨著意念而呈現各種顏色，有青寶色，周遍地生長。像這樣的天花莊嚴著園林。又在陸地上生長各種各樣的花，那些花的各種顏色和相貌相似，非常可愛，生長在這園林中。那些天眾就住在這樣的蓮
【English Translation】 English version On the lotus platform, they enjoy happiness with numerous heavenly women. Within the flower platform, according to their thoughts, they ascend onto the lotus leaves. At that time, the lotus leaves grow and increase in such a manner, due to their good karma, the lotus increases to two hundred Yojana (Yojana, an ancient Indian unit of distance), three hundred Yojana, and even a thousand Yojana. Due to the power of the heavenly beings' good karma and thoughts, the platform also gradually increases to two hundred Yojana; the great light of the lotus is also the same, gradually increasing. At that time, the heavenly beings each reside in the remaining flower leaves, playing and enjoying happiness with the heavenly women. Once these heavenly beings are on the flower leaves, the leaves grow.
『At that time, the heavenly beings play and enjoy happiness, thinking thus: 『Now that I dwell and play here, there should arise a river of wine and Sudha (Sudha, heavenly food).』 Just as they think this, a river of wine and Sudha food arise in the lotus leaves, all complete. They then think: 『Now I shall drink wine and taste the flavor of Sudha.』 Thus, they drink heavenly wine and eat the flavor of Sudha together with the heavenly women.
『At that time, after the heavenly beings have enjoyed happiness for a long time, they think again: 『As I reside and play here, a garden should arise in these flower leaves.』 Due to their good karma, according to their thoughts, a garden arises. There are seven-jeweled mixed trees, with various kinds of birds and various kinds of sounds, the shade of the jeweled trees covers like palaces, complete with flowers and fruits. Whatever flowers and fruits they think of, they obtain at any time. There are various rivers, springs, pools, and flowing water, wonderfully lovely, with various wonderful sounds, the ground adorned with jewels has many wonderful flowers, with colors, fragrances, and appearances, all lovely. There are three kinds of flowers, namely blue Utpala (Utpala, blue lotus), Kumuda (Kumuda, white water lily), Amrolana flowers, Suchira flowers, fragrant leaf flowers, Linni flowers, flowers that fulfill desires, Lobala flowers, Kundala flowers, and such aquatic flowers. In the light of the flowers, there are many bees, and such flowers, according to thought, appear in various colors, with blue jewel colors, growing everywhere. Such heavenly flowers adorn the garden. Also, on the land, various kinds of flowers grow, the various colors and appearances of those flowers are similar, very lovely and delightful, growing in this garden. Those heavenly beings reside in such a lotus』
花葉中，所謂樂光明花，天子、天女喚之即來。復有一花名曰見樂，復有一花名種種色，歡喜開敷柔軟葉花、一切光明勝莊嚴花、朱多藍花、無厭足花、憶念樂花，有如是等陸生之花。隨天念時，一切現前。于樹林中復有諸花，所謂曼陀羅花、與喜樂花、香觸愛花、香味可愛花、吱多羅花、五葉之花、龍林舌華、遮抹羅花、林鬘之華、須摩那花、光明之花、聞香飽花、一切愛花、山鬘之花、山峰鬘花。如是等華，有生樹下，有生榛林。此諸天等，蓮花中住遊戲之時，善業力故，生此諸花。爾時，天眾共諸天女住蓮花林，遊戲花葉，受種種樂。彼大蓮花，隨念廣池，勢力如是。
「時，諸天眾蓮花葉中作是思惟：『今於此處應有眾山。種種寶峰從此出生，光明具足，種種鳥眾、種種妙聲在山峰中。巖窟河池、平處險岸、寶鈿之地，如是等處，我應遊戲。』復作是念：『我今住此大蓮華葉，此處若有巖窟河池、平地流泉，我當於中游戲受樂。』善業力故，即于念時，多有園林花池山峰、巖窟平頂，皆可愛樂，七寶光明而為莊嚴，種種樹枝甚可愛樂，見之心樂。過一百山天花果樹，枝條蔭覆猶如宮室，甚可愛樂，百千寶窟生在山中以為莊嚴。時諸天眾離蓮華葉，與千天女而自圍繞，上妙天華，色香觸等皆悉具足，無有
【現代漢語翻譯】 現代漢語譯本 在花葉之中，有一種叫做樂光明花（能帶來快樂和光明的花），天子（天界的王子）和天女（天界的女子）只要呼喚它，它就會立刻出現。還有一種花叫做見樂（看到就快樂的花），還有一種花叫做種種色（擁有各種顏色的花），以及歡喜開敷柔軟葉花（歡快綻放，葉子柔軟的花）、一切光明勝莊嚴花（以一切光明來殊勝莊嚴的花）、朱多藍花（一種紅色的花）、無厭足花（永遠不會感到滿足的花）、憶念樂花（回憶起就感到快樂的花），像這樣生長在陸地上的花。隨著天人的意念，一切都會立刻顯現。在樹林中還有各種各樣的花，比如曼陀羅花（mandala flower）、與喜樂花（帶來喜悅和快樂的花）、香觸愛花（氣味和觸感都令人喜愛的花）、香味可愛花（氣味和味道都可愛的花）、吱多羅花（Jitara flower）、五葉之花（有五片葉子的花）、龍林舌華（Dragon Forest Tongue Flower）、遮抹羅花（Chamara flower）、林鬘之華（森林花環之花）、須摩那花（Sumana flower）、光明之花（散發光明的花）、聞香飽花（聞到香味就感到飽足的花）、一切愛花（人人都喜愛的花）、山鬘之花（山間花環之花）、山峰鬘花（山峰上的花環之花）。這些花有的生長在樹下，有的生長在榛樹林中。這些天人等，在蓮花中居住嬉戲的時候，因為善業的力量，才得以生長出這些花。 當時，天人們和天女們一起住在蓮花林中，嬉戲花葉，享受各種各樣的快樂。那些巨大的蓮花，隨著他們的意念而擴充套件池塘，力量就是這樣。 當時，天人們在蓮花葉中這樣思索：『現在這裡應該有眾多的山。各種各樣的寶峰從這裡出生，光明具足，各種各樣的鳥類、各種各樣的美妙聲音在山峰中。巖洞、河流、池塘、平坦的地方、險峻的岸邊、用寶石裝飾的土地，像這樣的地方，我應該去嬉戲。』又這樣想：『我現在住在這巨大的蓮花葉上，如果這裡有巖洞、河流、池塘、平地流泉，我應當在其中嬉戲享樂。』因為善業的力量，就在他們意念的時候，就出現了許多園林、花池、山峰、巖洞、平坦的山頂，都可愛而令人快樂，用七寶的光明來莊嚴，各種各樣的樹枝非常可愛，看到就讓人心裡快樂。超過一百座山的天花果樹，枝條遮蔽覆蓋，就像宮室一樣，非常可愛，成百上千的寶窟生長在山中，作為莊嚴。當時，天人們離開蓮花葉，被成千上萬的天女圍繞著，上妙的天花，顏色、香味、觸感等都具備，沒有...
【English Translation】 English version Within the flowers and leaves, there is what is called the 'Joyful Light Flower' (Lakshmiprabha flower) , which appears immediately when called upon by the Devas (gods) and Devis (goddesses). There is also a flower named 'Seeing Joy' (Drishtasukha flower), another named 'Various Colors' (Nana Varna flower), as well as the 'Joyfully Blooming Soft-Leaved Flower' (Pramudita Vikaca Mridu Patra flower), the 'All-Illuminating Victorious Adornment Flower' (Sarva Prabha Jaya Alamkara flower), the 'Jutodala Flower' (Jutodala flower), the 'Never-Satisfied Flower' (Atripti flower), and the 'Memory of Joy Flower' (Smritisukha flower). Such are the flowers that grow on land. According to the thoughts of the Devas, all appear instantly. In the forests, there are also various flowers, such as the 'Mandala Flower' (Mandala flower), the 'Joy and Delight Flower' (Ratisukha flower), the 'Fragrant Touch of Love Flower' (Gandhasparsha Priya flower), the 'Fragrant and Lovely Flower' (Gandharuchi Priya flower), the 'Jitara Flower' (Jitara flower), the 'Five-Petaled Flower' (Panca Patra flower), the 'Dragon Forest Tongue Flower' (Naga Vana Jihva flower), the 'Chamara Flower' (Chamara flower), the 'Forest Garland Flower' (Vana Mala flower), the 'Sumana Flower' (Sumana flower), the 'Illuminating Flower' (Prabha flower), the 'Scent-Satiating Flower' (Gandhatripti flower), the 'All-Beloved Flower' (Sarva Priya flower), the 'Mountain Garland Flower' (Parvata Mala flower), and the 'Mountain Peak Garland Flower' (Parvata Shikhara Mala flower). These flowers grow either under trees or in hazel forests. When these Devas and others dwell and play in the lotus flowers, these flowers grow due to the power of their good deeds. At that time, the Devas and Devis dwelt together in the lotus flower forest, playing with the flowers and leaves, enjoying various pleasures. Those great lotus flowers, according to their thoughts, expanded the ponds; such was their power. Then, the Devas, dwelling in the lotus leaves, thought thus: 'Now, there should be mountains here. Various jeweled peaks should arise from here, full of light, with various birds and various beautiful sounds in the mountain peaks. Caves, rivers, ponds, flat places, steep banks, and jeweled lands—such places are where I should play.' They further thought: 'Now that I dwell on this great lotus leaf, if there are caves, rivers, ponds, flat lands, and flowing springs here, I shall play and enjoy myself in them.' Due to the power of their good deeds, at the moment of their thought, many gardens, flower ponds, mountain peaks, caves, and flat summits appeared, all lovely and delightful, adorned with the light of the seven jewels, with various tree branches that were very lovely, pleasing to the heart upon seeing them. Beyond a hundred mountains, the heavenly flowering and fruit-bearing trees, with branches covering and sheltering like palaces, were very lovely, and hundreds of thousands of jeweled caves grew in the mountains as adornments. At that time, the Devas departed from the lotus leaves, surrounded by thousands of Devis, with supreme heavenly flowers, complete with colors, fragrances, and tactile sensations, without...
萎變。莊嚴天女，美妙歌聲音曲齊等，聞者心樂。如天所應，五欲具足，安詳徐步而升大山，顧目遍觀。時諸天眾遊戲受樂，飯于食河，飲于流味。既食無量諸飲食已，即于河邊取曼陀羅花、俱施耶舍花莊嚴其身，復嚴天女，歌舞遊戲。於五欲中，久受樂已，于可愛境界受諸欲樂，不知厭足，愛河所漂，復向廣池大蓮花中。此諸天眾，或百或千諸天女眾而為圍繞，種種莊嚴，到于大池，各至所住蓮花葉中，各各遊戲，受于可愛勝妙之樂。如印所印，各如自業，受相似樂。
「爾時，天眾復作是念：『此處應有種種山谷、種種眾鳥、種種色貌，行食相類，見之心樂。七寶之身，出妙音聲，一切處行皆無障礙，或在水中、或在陸地、或行空中而無疲惓。若有此鳥來至此處，我當乘之行虛空中，與諸天女遊戲空中，下觀常樂地處諸天歡娛受樂。遍觀察已，共諸天女復受勝樂。』時諸天眾作是念時，有種種山、種種山峰、種種山谷、種種山窟、種種樹林、種種鳥眾，善業力故，隨念即來。種種相貌，種種莊嚴，種種勝妙跋求之聲，種種七寶雜色眾鳥，天女見之，一切皆生希有之心。其音美妙，遍滿虛空，皆來向此蓮華葉中天遊戲處，遍覆虛空。爾時，天眾及諸天女既見彼鳥，心轉歡喜。以歡喜故，共天女眾欲升虛空。爾
【現代漢語翻譯】 現代漢語譯本 衰敗變化。莊嚴天女（Devi，女神），美妙的歌聲音樂一起出現，聽到的人心裡都感到快樂。如同天界所應有的，五欲（pañca kāmaguṇa，色、聲、香、味、觸）全部具備，安詳緩慢地走上大山，回頭四處觀看。這時，眾天人遊戲享樂，在食物之河裡吃飯，在流淌美味的河流里飲用。吃完無數的各種飲食后，就在河邊摘取曼陀羅花（Mandala flower）和俱施耶舍花（Kusumesu flower）來莊嚴自身，又用來莊嚴天女，歌舞遊戲。 在五欲之中，長久地享受快樂后，在可愛的境界中享受各種欲樂，不知滿足，被愛河所漂流，又走向廣闊的池塘和大蓮花之中。這些天人，或者被成百上千的天女圍繞，用各種各樣的裝飾打扮，到達大池塘，各自到達所居住的蓮花葉中，各自遊戲，享受可愛殊勝的快樂。如同印章所印，各自如同自己的業力，享受相似的快樂。 『這時，天人們又這樣想：『這裡應該有各種山谷、各種鳥類、各種色彩容貌，行為飲食相似，看到就讓人心裡快樂。七寶之身，發出美妙的聲音，在任何地方行走都沒有障礙，或者在水中、或者在陸地、或者在空中行走都不會疲倦。如果這種鳥來到這裡，我就乘坐它在天空中飛行，與眾天女在空中游戲，向下觀看常樂（nitya-sukha）之地，諸天歡快地享受快樂。』普遍觀察之後，與眾天女一起享受殊勝的快樂。』當時，天人們這樣想的時候，就有各種山、各種山峰、各種山谷、各種山洞、各種樹林、各種鳥類，因為善業的力量，隨著念頭就來了。各種各樣的相貌，各種各樣的裝飾，各種各樣殊勝美妙的跋求之聲（Bhalku sound），各種各樣七寶雜色的鳥，天女們看到這些，都生起稀有之心。它們的聲音美妙，遍滿虛空，都來到這蓮花葉中天人遊戲的地方，遍佈覆蓋虛空。當時，天人和眾天女們看到那些鳥，心裡更加歡喜。因為歡喜的緣故，與天女們一起想要升到天空中。
【English Translation】 English version Decay and change. The majestic Devi (Devi, goddess), with beautiful songs and music all together, those who hear it feel joy in their hearts. As it should be in the heavens, the five desires (pañca kāmaguṇa, sights, sounds, smells, tastes, and tactile objects) are all complete, walking up the great mountain peacefully and slowly, looking back in all directions. At this time, the heavenly beings play and enjoy themselves, eating in the river of food, and drinking in the river of flowing flavors. After eating countless kinds of food and drink, they pick Mandala flowers (Mandala flower) and Kusumesu flowers (Kusumesu flower) by the river to adorn themselves, and also to adorn the heavenly maidens, singing, dancing, and playing. In the midst of the five desires, after enjoying happiness for a long time, enjoying all kinds of sensual pleasures in the lovely realm, never knowing satisfaction, drifting in the river of love, and heading towards the vast pond and the great lotus flowers. These heavenly beings, either surrounded by hundreds or thousands of heavenly maidens, adorned with all kinds of decorations, arrive at the great pond, each reaching the lotus leaf where they dwell, each playing and enjoying the lovely and wonderful bliss. Like a seal that is stamped, each according to their own karma, enjoying similar bliss. 'At that time, the heavenly beings thought again: 'Here there should be all kinds of valleys, all kinds of birds, all kinds of colors and appearances, similar in behavior and diet, seeing them makes people happy in their hearts. Bodies of seven treasures, emitting wonderful sounds, walking everywhere without obstruction, whether in the water, or on land, or walking in the air without fatigue. If such a bird comes here, I will ride it and fly in the sky, playing in the sky with the heavenly maidens, looking down at the land of nitya-sukha (nitya-sukha), where the heavens joyfully enjoy happiness.' After observing everywhere, together with the heavenly maidens, they enjoy supreme bliss.' At that time, when the heavenly beings thought this way, there were all kinds of mountains, all kinds of peaks, all kinds of valleys, all kinds of caves, all kinds of forests, all kinds of birds, because of the power of good karma, they came as soon as they were thought of. All kinds of appearances, all kinds of decorations, all kinds of wonderful Bhalku sounds (Bhalku sound), all kinds of birds of seven treasures and mixed colors, when the heavenly maidens saw them, they all gave rise to a rare heart. Their sounds are beautiful, filling the void, all coming to this place where the heavenly beings play in the lotus leaves, covering the void. At that time, the heavenly beings and the heavenly maidens, seeing those birds, were even more delighted in their hearts. Because of this delight, together with the heavenly maidens, they wanted to ascend into the sky.'
爾時諸鳥知天所念，來近天眾，時諸天子共諸天女升于鳥上，鳥即飛行遍於虛空，手執箜篌歌眾妙音，笙笛鼓吹，甚可愛樂，聞之心樂。復觀自地天眾受天欲樂，喜愛著心不念退沒，以善業故，唯受天樂。
「爾時，有鳥名曰實語，為調放逸諸天眾故，以偈頌曰：
「『暴風鳥集飛， 其行甚速疾， 一切眾生命， 速疾過於此。 風行或迴旋， 鳥去時有返， 命根既壞已， 則無有還期。 以業速盡故， 速到于死時， 必定離天處， 愚者不覺知。 大力不可遮， 極惡憎眾生， 死王甚勇健， 必定須臾至。 天多行放逸， 為樂之所誑， 不覺必當得， 無量大苦惱。 一切法無常， 畢定當破壞， 諸有法如是， 是最可怖畏。 老能壞壯色， 死能喪身命， 敗壞破資具， 相對法如是。 于如是大惡， 衰惱大怖畏， 如猶行放逸， 是名無心人。 若畏未來世， 則名有智眼， 若與此相違， 是為大愚癡。 一切心所誑， 令意皆迷亂， 業盡則失壞， 如油盡燈滅。 無量境界樂， 此樂皆無常， 本作業盡故， 必當歸磨滅。』
【現代漢語翻譯】 現代漢語譯本 當時，眾鳥知道諸天的心意，飛近天眾。這時，諸位天子和天女一同升到鳥背上，鳥兒便在虛空中飛行，（他們）手中拿著箜篌（一種絃樂器），歌唱各種美妙的音樂，吹奏笙、笛、鼓等樂器，非常可愛，令人快樂，聽了之後心中歡喜。他們又看到自己所處的天界，天眾享受著天界的欲樂，心中充滿喜愛和執著，不考慮退沒（死亡），因為善業的緣故，只是一味地享受天樂。
這時，有一隻鳥名叫實語（Satya-vacana，意為真實語者），爲了調伏那些放逸的諸天眾，用偈頌說道：
『暴風聚集鳥群飛，飛行速度非常快， 一切眾生的生命，比這還要快速。 風的執行或許會迴旋，鳥的離去有時還會返回， 但生命的根基一旦壞滅，就沒有歸還的期限了。 因為業力迅速耗盡的緣故，很快就會到達死亡的時候， 必定會離開天界，愚笨的人卻不覺察。 強大的力量也無法阻擋，極度厭惡眾生的死神， 死王非常勇猛強健，必定會在須臾之間到來。 諸天大多行為放逸，被快樂所迷惑， 不覺察必定會得到，無量巨大的苦惱。 一切法都是無常的，必定會破壞， 所有有為法都是這樣，是最令人恐懼的。 衰老能破壞強壯的容顏，死亡能喪失身命， 敗壞能破壞資財器具，相對的諸法就是這樣。 對於這樣的大惡，衰老和惱怒這樣的大恐怖， 如果仍然放逸，這就是沒有心的人。 如果畏懼未來的世間，就叫做有智慧的眼睛， 如果與此相反，那就是大愚癡。 一切都被心所欺騙，使心意都迷亂， 業力耗盡就會失壞，就像油盡燈滅一樣。 無量的境界之樂，這些快樂都是無常的， 因為原本所造的業力耗盡的緣故，必定會歸於磨滅。』
【English Translation】 English version At that time, the birds, knowing the thoughts of the Devas (gods), came near the Deva assembly. Then, the Deva sons and Deva daughters ascended upon the birds together, and the birds flew throughout the sky. Holding harps (konghou) in their hands, they sang various wonderful melodies, playing sheng (a reed pipe wind instrument), flutes, and drums, which were very delightful and pleasing, bringing joy to the heart upon hearing. They also observed their own celestial realm, where the Devas were enjoying the pleasures of the heavens, their hearts filled with love and attachment, not considering their decline and death, solely enjoying the heavenly bliss due to their good karma.
At that time, there was a bird named Satya-vacana (meaning 'speaker of truth'), who, in order to subdue the heedless Devas, spoke in verses:
'A flock of birds gathers and flies swiftly, The life of all beings, is even faster than this. The wind may circle and return, the birds may leave and sometimes come back, But once the root of life is destroyed, there is no return. Because karma is quickly exhausted, one quickly reaches the time of death, One will surely depart from the heavenly realm, but the foolish are unaware. Great strength cannot prevent it, nor can the extremely hateful Death, The King of Death is very brave and strong, and will surely arrive in a moment. The Devas mostly act heedlessly, deceived by pleasure, Unaware that they will surely receive, immeasurable great suffering. All dharmas (phenomena) are impermanent, and will surely be destroyed, All conditioned dharmas are like this, and are most fearful. Old age can destroy youthful beauty, death can take away life, Decay can destroy possessions and tools, such is the nature of relative dharmas. Regarding such great evils, the great fear of decay and affliction, If one still acts heedlessly, that is called a mindless person. If one fears the future world, that is called having the eye of wisdom, If one is contrary to this, that is great foolishness. Everything is deceived by the mind, causing the mind to be confused, When karma is exhausted, it will be lost, like a lamp extinguished when the oil runs out. The pleasures of immeasurable realms, all these pleasures are impermanent, Because the karma originally created is exhausted, one will surely return to annihilation.'
「是實語鳥以善業力，為令諸天心調伏故，說如是偈。時諸天眾以放逸故，愚癡不覺，心不信解亦不攝受。復觀如是常樂地處可愛山谷、河泉流水、花池園林。一一花林、山峰溪谷，天眾充滿，遊戲空中，聞諸歌音，遍滿虛空。時，諸天眾復見異處眾多天子及天女眾，在花池岸飲天上味，于如意樹，五樂音聲而受快樂。復行異處，見有宮殿在於虛空，天子天女天鬘莊嚴，天之五欲皆悉具足，遊戲受樂。見二天眾合為一會，在虛空中游戲受樂。乘於七寶莊嚴之鳥，那羅林天住于宮殿，此二天眾一切和合，在虛空中共相娛樂。于虛空中久遊戲已，復升山峰，久于山峰遊戲受樂，復向廣池念花而去。或有乘鳥，滿虛空中，騰躍而行，歌天妙音，是諸天眾念勝樂故，復向廣池。既到池已，從鳥而下，入于廣池蓮花葉中，如前所說，種種遊戲而受快樂。
「爾時，天眾在於廣池大蓮花中久受樂已，復作是念：『今我此處應生枝葉蔭覆宮室，俱翅羅聲、種種妙寶、花林莊嚴。種種寶色枝葉蔭覆，以為宮室，我當於中游戲受樂。』以善業故，即于念時，種種妙寶光明莊嚴，第一妙花色香具足，以覆其上。所謂白銀、毗琉璃寶、大青寶王、赤蓮華寶、頗梨色寶，如是乃至金色寶等，微妙第一，見之悅樂。如是種種眾寶枝葉蔭覆宮
【現代漢語翻譯】 現代漢語譯本： 『這隻實語鳥憑藉其善業之力，爲了使眾天神的心能夠調伏，說了這樣的偈語。當時，眾天神因為放逸的緣故，愚昧無知，不覺悟，心中不相信也不接受這些偈語。他們又觀看那些常樂之地，可愛的山谷、河流泉水、花池園林。每一個花林、山峰溪谷，都充滿了天神，他們在空中嬉戲，聽到的歌聲遍滿虛空。當時，眾天神又看到其他地方有眾多的天子和天女，在花池邊飲用天上的美味，在如意樹下，享受著五種樂器的美妙聲音帶來的快樂。他們又走到其他地方，看到有宮殿在虛空中，天子天女用天上的花鬘裝飾自己，天上的五種慾望都完全具備，在那裡嬉戲享樂。他們看到兩隊天神匯合在一起，在虛空中嬉戲享樂。乘坐著用七寶裝飾的鳥，那羅林天的天神住在宮殿里，這兩隊天神完全融合在一起，在虛空中共同娛樂。在虛空中嬉戲了很久之後，他們又登上山峰，在山峰上嬉戲了很久，又向廣闊的池塘走去，想著去採摘蓮花。有的天神乘坐著鳥，在虛空中騰躍而行，唱著美妙的天音，這些天神因為想著殊勝的快樂，又向廣闊的池塘走去。到達池塘之後，他們從鳥上下來，進入廣闊的池塘的蓮花葉中，像前面所說的那樣，進行各種各樣的遊戲，享受快樂。 『那時，眾天神在廣闊的池塘的大蓮花中享受了很久的快樂之後，又這樣想：『現在我們應該在這裡生長出枝葉，用來遮蔽宮室，發出俱翅羅鳥的叫聲，用各種各樣的美妙珍寶、花林來裝飾。用各種寶色的枝葉來遮蔽，作為宮室，我們應當在其中嬉戲享樂。』因為善業的緣故，就在他們這樣想的時候，各種各樣的美妙珍寶的光明裝飾著，最美妙的花朵，顏色和香味都具備，用來覆蓋在上面。這就是所謂的白銀、毗琉璃寶（一種寶石）、大青寶王（一種藍色的寶石）、赤蓮華寶（紅蓮花形的寶石）、頗梨色寶（水晶一樣的寶石），像這樣乃至金色寶等，微妙第一，看到就感到喜悅。像這樣各種各樣的眾寶枝葉遮蔽宮殿
【English Translation】 English version: 'That Real Speech Bird, by the power of good karma, in order to subdue the minds of all the devas (gods), spoke such verses. At that time, the assembly of devas, due to their negligence, were foolish and unaware, their minds did not believe or accept them. They further observed such places of constant joy, lovely valleys, rivers, springs, flower ponds, and gardens. Each flower grove, mountain peak, and stream valley was filled with devas, playing in the air, hearing songs that filled the void. At that time, the assembly of devas also saw in other places many deva sons and deva daughters, drinking heavenly flavors on the banks of flower ponds, enjoying happiness under the wish-fulfilling trees with the sounds of five musical instruments. They further traveled to other places and saw palaces in the void, deva sons and deva daughters adorned with heavenly garlands, fully equipped with the five desires of the devas, playing and enjoying themselves. They saw two groups of devas merging into one gathering, playing and enjoying themselves in the void. Riding on birds adorned with seven treasures, the devas of Naralina (name of a heavenly abode) resided in palaces. These two groups of devas were completely united, entertaining each other in the void. After playing for a long time in the void, they ascended mountain peaks, played for a long time on the mountain peaks, and then went towards the wide ponds, thinking of picking flowers. Some rode on birds, soaring through the void, singing wonderful heavenly sounds. These devas, thinking of supreme joy, went towards the wide ponds. Having arrived at the ponds, they descended from the birds and entered the lotus leaves in the wide ponds, engaging in various games and enjoying happiness as described before. 'At that time, the assembly of devas, having enjoyed happiness for a long time in the large lotuses in the wide ponds, thought: 'Now we should grow branches and leaves here to cover the palaces, produce the sounds of the Kurara (a type of bird) bird, and adorn them with various wonderful treasures and flower groves. We should use branches and leaves of various precious colors to cover them, making them into palaces, and we shall play and enjoy ourselves within them.' Due to their good karma, at the very moment they thought this, various wonderful treasures and radiant adornments, the most wonderful flowers, complete with color and fragrance, covered the palaces. These were silver, Vaidurya (lapis lazuli) jewels, great blue jewel kings, red lotus jewels, crystal-colored jewels, and even golden jewels, subtle and supreme, pleasing to see. Thus, various kinds of precious branches and leaves covered the palaces.'
室，善業力故，隨念而生。爾時天眾見此枝葉蔭覆宮室，心生歡喜入此宮室，歡娛受樂。一切天女而為圍繞，天衣天鬘莊嚴其身，一切天欲皆悉具足，其心和順不相妨礙，離於妒嫉斗諍瞋恚而受樂行。以善業故，受此天樂。五樂音聲一切齊等，于枝葉蔭覆宮室之中，共諸天女而受欲樂，心無厭足，愛毒所燒，受五欲樂不知厭足，不可譬喻。枝葉蔭覆宮室之中受天勝樂，深樂成就。如是枝葉蔭覆宮室，眾寶所成，毗琉璃樹，真金為葉，赤蓮花寶以為其果。青因陀寶以為其枝。或白銀葉，頗梨為果；或青寶葉，赤蓮花果；或雜寶葉，雜寶為果；或真金葉，白銀為果；金葉、金果，亦復如是。種種枝葉蔭覆宮室，以善業故，隨天所念皆悉具足。
「爾時，天子共諸天女心生歡喜，入于枝葉蔭覆宮室，闃然而住。共眾天女遊戲受于種種之樂，如魚處水不知厭足。於此枝葉蔭覆宮室生希有心，在宮室中嬉戲歌詠，娛樂受樂。既受樂已，復作是念：『我今此處枝葉蔭覆宮室之內，應生第一色香味觸。天之上味從葉流出，共天女眾飲之快樂。』以善業故，即于念時，天上味飲，色香味觸最為第一，從葉流出，共諸天女飲之受樂。心不知足，以愛慾心，久時歌舞遊戲受樂。以放逸地，不知厭足——先所作業，臨欲退時——遊戲受
【現代漢語翻譯】 現代漢語譯本：因為善良的業力，這些宮室隨著天人的意念而生。當時，天眾看到這些枝葉廕庇的宮室，心中歡喜，進入宮室，歡快地享受快樂。眾多的天女圍繞著他們，身著天衣，佩戴天上的花鬘，裝飾著身體，一切天上的慾望都完全滿足。他們的內心和諧順暢，互不妨礙，遠離嫉妒、爭鬥和嗔恚，享受著快樂。因為善良的業力，他們享受著這天上的快樂。五種樂器的聲音和諧一致，在枝葉廕庇的宮室中，與眾天女一同享受慾望的快樂，內心沒有厭足，被愛慾之毒所焚燒，享受五欲的快樂而不知滿足，無法用言語來比喻。在枝葉廕庇的宮室中享受著天上的殊勝快樂，深深地沉浸其中。這樣的枝葉廕庇的宮室，由各種珍寶構成，是毗琉璃樹，真金做葉子，赤蓮花寶做果實，青因陀寶做樹枝。或者白銀做葉子，頗梨做果實；或者青寶做葉子，赤蓮花做果實；或者雜寶做葉子，雜寶做果實；或者真金做葉子，白銀做果實；金葉、金果，也是這樣。各種各樣的枝葉廕庇的宮室，因為善良的業力，隨著天人的意念，一切都完全具備。 當時，天子與眾天女心生歡喜，進入枝葉廕庇的宮室，靜靜地居住。與眾天女一同嬉戲，享受各種各樣的快樂，如同魚在水中一樣不知厭足。在這枝葉廕庇的宮室中生起稀有的心思，在宮室中嬉戲歌唱，娛樂享受快樂。享受快樂之後，又這樣想：『我現在在這枝葉廕庇的宮室之內，應該生出第一等的色香味觸。天上的美味從葉子中流出，與天女們一同飲用，享受快樂。』因為善良的業力，就在他們這樣想的時候，天上的美味飲品，色香味觸都是最上等的，從葉子中流出，與眾天女一同飲用，享受快樂。內心不知滿足，以愛慾之心，長時間地歌舞嬉戲，享受快樂。因為放逸，不知厭足——先前所造的善業，在將要衰退的時候——嬉戲享受。
【English Translation】 English version: Due to the power of good karma, these palaces arise according to the thoughts of the Devas (gods). At that time, the Devas, seeing these palaces shaded by branches and leaves, felt joy in their hearts and entered these palaces, happily enjoying pleasure. Numerous Apsaras (heavenly nymphs) surrounded them, adorned with celestial garments and garlands, fulfilling all heavenly desires. Their hearts were harmonious and unhindered, free from jealousy, strife, anger, and they enjoyed their pleasures. Because of their good karma, they experienced this heavenly bliss. The sounds of the five musical instruments were all equal and harmonious. In the palaces shaded by branches and leaves, they enjoyed sensual pleasures together with the Apsaras, their hearts never satisfied, burned by the poison of desire, enjoying the pleasures of the five senses without knowing contentment, beyond comparison. They experienced supreme heavenly bliss in the palaces shaded by branches and leaves, deeply immersed in it. Such palaces shaded by branches and leaves, made of various treasures, were made of Vaidurya (lapis lazuli) trees, with leaves of pure gold, fruits of red lotus jewels, and branches of blue Indra (king of gods) jewels. Or leaves of white silver, with fruits of crystal; or leaves of blue jewels, with fruits of red lotus flowers; or leaves of mixed jewels, with fruits of mixed jewels; or leaves of pure gold, with fruits of white silver; golden leaves and golden fruits were also like this. Various palaces shaded by branches and leaves, due to good karma, were fully equipped according to the thoughts of the Devas. At that time, the Devas and Apsaras, with joyful hearts, entered the palaces shaded by branches and leaves, and dwelt there quietly. Together with the Apsaras, they played and enjoyed various pleasures, like fish in water, never satisfied. In these palaces shaded by branches and leaves, they developed rare thoughts, playing, singing, and enjoying pleasure in the palaces. After enjoying pleasure, they thought: 'Now, within these palaces shaded by branches and leaves, the finest forms, sounds, smells, tastes, and textures should arise. The finest heavenly flavors should flow from the leaves, and we should drink them together with the Apsaras, enjoying pleasure.' Due to their good karma, at the moment they thought this, the finest heavenly drinks, with the best forms, sounds, smells, tastes, and textures, flowed from the leaves, and they drank them together with the Apsaras, enjoying pleasure. Their hearts were not satisfied, and with minds full of desire, they danced and played for a long time, enjoying pleasure. Because of their heedlessness, they were not content—the good karma they had previously created, as it was about to decline—they played and enjoyed.
樂，渴愛境界，不知厭足。復作是念：『今我此處花葉之中，應生第一須陀之味，具香味觸。』以善業故，即心念時，第一須陀具香味觸從葉中出，出已食之。時諸天眾久受樂已，復作是念：『今我此處寶樹枝中，應生寶珠瓔珞莊嚴、勝妙天冠、光明具足臂莊嚴等，諸天種種嚴飾之具，光明莊嚴，從樹枝出。』作是念時，善業力故，出生種種天莊嚴具光明嚴飾。
「爾時，天眾著莊嚴具，久受天樂，不知厭足，共諸天女受五欲樂，不知厭足。雖久受樂，于境界中轉增渴愛，以心不定，復生異念：『今於此處應有香風來吹樹葉，互相𢴤觸出妙音聲，勝於歌音。』作是念時，以善業故，種種香風吹動樹葉，互相𢴤觸出妙音聲，天女歌音，十六分中不及其一。時，彼天眾共諸天女歌舞遊戲，久時受樂，猶不知足。爾時，天眾復作是念：『我今於此所住之處，應生種種七寶雜色莊嚴宮殿，一切天欲皆悉具足隨念出生。如是生已，於此廣池周匝普遍。在虛空中，共諸天女歌舞遊戲喜笑受樂。』作是念時，即有種種七寶宮殿雜色莊嚴，真珠瓔珞以為莊嚴。其殿四面，種種眾寶勝妙欄楯，觀之可愛。其欄楯上或有鵝鳥、或有孔雀、或命命鳥，種種眾鳥住在其上。處處皆有眾鳥止住，如心所愛種種眾鳥而現其前。天眾見已，共諸
【現代漢語翻譯】 現代漢語譯本 諸天享受快樂，沉溺於渴愛（tanha，對感官享受的強烈渴望）的境界，不知滿足。他們又想：『現在我這裡花葉之中，應該生出第一等的須陀（sudha，天上的美味），具有香味和觸感。』因為善業的緣故，剛一這樣想，第一等的須陀就帶著香味和觸感從葉中生出，生出后他們就食用它。這時，眾天神享受了很久的快樂后，又想：『現在我這裡寶樹的枝條中，應該生出用寶珠和瓔珞裝飾的、殊勝美妙的天冠、光明具足的臂釧等，各種天人的裝飾品，光明莊嚴，從樹枝中生出。』這樣想的時候，因為善業的力量，就生出各種天人的莊嚴飾品，光明閃耀。 『那時，天人們戴上莊嚴的飾品，享受了很久的天樂，不知滿足，和眾天女一起享受五欲之樂，不知滿足。雖然享受了很久的快樂，但在境界中反而更加渴求，因為心不定，又生出其他的想法：『現在這裡應該有香風吹動樹葉，互相摩擦發出美妙的聲音，勝過歌聲。』這樣想的時候，因為善業的緣故，各種香風吹動樹葉，互相摩擦發出美妙的聲音，天女的歌聲，十六分之一都比不上。這時，那些天人和眾天女一起唱歌跳舞嬉戲，享受了很久的快樂，仍然不知滿足。那時，天人們又想：『我現在所居住的地方，應該生出各種七寶雜色裝飾的宮殿，一切天上的慾望都完全滿足，隨著念頭而生出。這樣生出后，在這廣闊的池塘周圍普遍存在。在虛空中，和眾天女一起唱歌跳舞，歡喜快樂。』這樣想的時候，立刻就有了各種七寶宮殿，用各種顏色裝飾，用珍珠瓔珞作為裝飾。宮殿的四面，有各種眾寶製成的殊勝美妙的欄桿，看起來很可愛。欄桿上或者有鵝鳥、或者有孔雀、或者有命命鳥（jivajivaka，兩種頭共用一個身體的鳥），各種鳥類棲息在上面。到處都有各種鳥類棲息，如心中所喜愛的各種鳥類都出現在眼前。天人們看見后，和眾天
【English Translation】 English version The Devas (gods) enjoyed pleasure, in the realm of craving (tanha), never knowing satisfaction. They further thought: 'Now, in these flowers and leaves, there should arise the finest sudha (heavenly nectar), possessing fragrance, flavor, and touch.' Due to their good karma, as soon as they thought this, the finest sudha, possessing fragrance, flavor, and touch, emerged from the leaves, and they consumed it. Then, after the Devas had enjoyed pleasure for a long time, they further thought: 'Now, in the branches of this precious tree, there should arise jeweled necklaces, adorned with splendor, exquisite heavenly crowns, arm ornaments full of light, and other various adornments for the Devas, radiant and magnificent, emerging from the branches.' As they thought this, due to the power of their good karma, various heavenly adornments, radiant and magnificent, arose. At that time, the Devas, wearing their adornments, enjoyed heavenly pleasure for a long time, never knowing satisfaction, and together with the Deva maidens, they indulged in the pleasures of the five senses, never knowing satisfaction. Although they enjoyed pleasure for a long time, their craving for sense objects only increased, and because their minds were unsettled, they had another thought: 'Now, fragrant breezes should blow through the leaves here, causing them to rub against each other and produce exquisite sounds, surpassing even singing.' As they thought this, due to their good karma, various fragrant breezes blew through the leaves, causing them to rub against each other and produce exquisite sounds, surpassing even the singing of the Deva maidens by sixteen times. Then, those Devas, together with the Deva maidens, sang, danced, and played, enjoying pleasure for a long time, yet still not satisfied. At that time, the Devas further thought: 'Now, in this place where we dwell, there should arise various palaces adorned with seven treasures and diverse colors, fulfilling all heavenly desires, arising according to our thoughts. Having arisen in this way, they should spread throughout this vast pond. In the empty sky, we will sing, dance, play, and rejoice with the Deva maidens.' As they thought this, immediately there were various palaces of seven treasures, adorned with diverse colors, and decorated with pearl necklaces. On the four sides of the palaces were exquisite railings made of various precious jewels, delightful to behold. On the railings were geese, peacocks, and jivajivaka birds (birds with two heads sharing one body), various kinds of birds dwelling upon them. Everywhere there were various birds dwelling, and all kinds of birds that they loved appeared before them. The Devas, seeing this, together with the
天女升此宮殿遊戲歌舞，一切皆往向廣大池。在宮殿中，下觀大池，見諸蓮花，生希有心。此大蓮花，種種寶葉、種種光明、種種妙色以為莊嚴，所謂金剛、青因陀寶、赤蓮花寶、毗琉璃寶、大青寶王、金光明葉，見之受樂。時，諸天眾在於虛空宮殿之中，復有餘天住于廣大蓮花葉中，共諸天女歌舞遊戲，互相娛樂。或有在於虛空宮殿，或有在於大蓮花葉，是諸天眾作無量種不可譬喻遊戲受樂。如是種種遊戲歌音，其聲遍滿五百由旬，五欲功德皆悉具足，五樂音聲，受無量樂。
「自作勝業，所集業盡，猶不覺知，善業將盡，退時欲至，行於異處，當生何道？受何等苦？受何等樂？善不善業，今當將我至何等處？示我何道？為在地獄？為在餓鬼？為在畜生？為在人中？為生畏處？為不畏處？以沒放逸黑闇中故，于如是等，不覺不知。若至覺時，善業已盡，無常大風吹令墜墮。如是天眾，多行放逸，如怨詐親，非實利益，詐為利益。善業既盡，將受異果，爾時乃覺，作如是念：『我作不善，多行放逸，如是終時爾乃覺知。』以多習行此放逸怨，不生畏難，復于花池遊戲歌舞。善業力故，極生愛樂而復樂觀。蓮花葉中游戲諸天，及住虛空宮殿天眾，彼此和合而共受樂。
「爾時，有鳥名水波輪，以善業力，為
【現代漢語翻譯】 現代漢語譯本 天女升到這座宮殿，嬉戲歌舞，一切都朝著廣大的池塘而去。在宮殿中，向下觀看大池塘，看見各種蓮花，心中生起稀有之感。這些大蓮花，用各種寶葉、各種光明、各種美妙的顏色來莊嚴，包括金剛、青因陀寶（Indra-nila，青色因陀羅神之寶）、赤蓮花寶、毗琉璃寶（vaidurya，一種寶石）、大青寶王、金光明葉，看見這些令人感到快樂。當時，諸天眾在虛空的宮殿之中，又有其餘的天人住在廣大的蓮花葉中，與諸天女一同歌舞嬉戲，互相娛樂。有的在虛空的宮殿，有的在大的蓮花葉上，這些天眾做出無數種不可比喻的遊戲，享受快樂。像這樣種種遊戲歌音，聲音遍滿五百由旬（yojana，古印度長度單位），五欲功德全都具備，五種音樂的聲音，享受無量的快樂。 『因為自己造作殊勝的善業，所積累的善業將要耗盡，卻還不覺察，不知道善業將盡，衰退的時候將要到來，將要前往異處，應當生到哪一道？承受什麼樣的痛苦？承受什麼樣的快樂？善業或不善業，現在將要把我帶到什麼地方？指示我什麼道路？是在地獄？還是在餓鬼？還是在畜生？還是在人中？是生在令人畏懼的地方？還是不畏懼的地方？因為沉沒在放逸的黑暗中，對於像這些，不覺察也不知道。如果到了覺察的時候，善業已經耗盡，無常的大風吹動，使他墜落。像這樣的天眾，大多行為放逸，像怨家假裝親近，不是真正的利益，假裝是利益。善業既然耗盡，將要承受不同的果報，那時才覺悟，這樣想念：『我造作不善，多行放逸，像這樣臨終的時候才覺察知道。』因為多次習行這種放逸的怨家，不生起畏懼和困難，又在花池中游戲歌舞。因為善業的力量，極度地生起愛戀和快樂而又樂觀。在蓮花葉中游戲的天人，以及住在虛空宮殿的天眾，彼此和合而共同享受快樂。 『那時，有一種鳥名叫水波輪（Salilabhrama），憑藉善業的力量，爲了
【English Translation】 English version The heavenly nymphs ascended to this palace, playing and dancing, all heading towards the vast pond. In the palace, looking down at the great pond, they saw various lotus flowers, and a rare feeling arose in their hearts. These great lotuses were adorned with various precious leaves, various lights, and various wonderful colors, including vajra (diamond), indra-nila (blue Indra's gem), red lotus gem, vaidurya (a type of gem), great blue gem king, and golden light leaves, seeing which they felt joy. At that time, the various heavenly beings were in the palace in the void, and other heavenly beings lived in the vast lotus leaves, playing and dancing with the heavenly nymphs, entertaining each other. Some were in the palace in the void, and some were on the large lotus leaves, these heavenly beings performed countless kinds of incomparable games, enjoying happiness. Like this, various games and songs, their sound filled five hundred yojanas (an ancient Indian unit of length), all the merits of the five desires were complete, the sounds of the five kinds of music, enjoying immeasurable happiness. 『Because they have created excellent good karma, and the accumulated good karma is about to be exhausted, they are not aware, they do not know that the good karma is about to end, the time of decline is about to come, they are about to go to another place, which path should they be born into? What kind of suffering should they endure? What kind of happiness should they enjoy? Good or bad karma, where will it take me now? What path will it show me? Is it in hell? Or in the preta (hungry ghost) realm? Or in the animal realm? Or among humans? Is it born in a place of fear? Or a place of no fear? Because they are immersed in the darkness of negligence, they are not aware of such things. If they reach the time of awareness, the good karma has already been exhausted, the great wind of impermanence blows, causing them to fall. Such heavenly beings mostly act negligently, like enemies pretending to be close, not real benefits, pretending to be benefits. Since the good karma is exhausted, they will receive different consequences, then they realize, thinking like this: 『I have created unwholesome deeds, acted negligently, only at the time of death do I realize this.』 Because they have repeatedly practiced this negligent enemy, they do not give rise to fear and difficulty, and they play and dance in the flower pond. Because of the power of good karma, they give rise to extreme love and joy and are optimistic. The heavenly beings playing in the lotus leaves, and the heavenly beings living in the palace in the void, are in harmony with each other and enjoy happiness together. 『At that time, there was a bird named Salilabhrama, by the power of good karma, for
于放逸諸天眾故，以偈頌曰：
「『眾生命不住， 猶如水濤波， 無堅如水沫， 而天不覺知。 若無風吹鼓， 水沫或久住， 無常天福盡， 速滅不久停。 譬如燈油盡， 光明亦皆無， 業盡亦如是， 天樂則隨滅。 無有所作業， 而不失壞者， 如是諸眾生， 愚癡不覺知。 凡諸有生類， 有生必歸滅， 一切有為法， 皆亦復如是。 眾生自業故， 流轉于生死， 云何此世間， 放逸所破壞？ 放逸失善法， 放逸為堅縛， 以其放逸故， 退墮于地獄。 若有一因緣， 謂從放逸生， 是故求樂者， 應離放逸行。 若離放逸者， 則得不死處， 以不放逸行， 則近於涅槃。 以不放逸故， 得至涅槃處， 是故智者說， 放逸為苦因。 一切放逸者， 猶如狂病人， 現為他所輕， 死則入惡道。 一切放逸者， 于業果報中， 及以生死處， 無不顛倒行。 放逸火熾然， 燒地獄眾生， 若欲脫地獄， 當離放逸行。 若欲離放逸， 當樂修智慧， 則脫煩惱縛， 常得安樂處。 五根生三垢，
【現代漢語翻譯】 現代漢語譯本： 因為諸天眾沉溺於放逸，所以用偈頌說道： 『眾生的生命無法停留，就像水面的波濤一樣， 沒有像水沫那樣堅固的東西，而天人們卻不覺察。 如果沒有風吹動，水沫或許還能停留一段時間， 但無常到來，天上的福報終將耗盡，迅速消滅，不會長久停留。 譬如燈油耗盡，光明也隨之消失， 業報耗盡也是如此，天上的快樂也會隨之滅亡。 沒有什麼行為，不會失去和壞滅， 就像這樣，眾生愚癡，不能覺察。 凡是所有有生命的種類，有生就必定會歸於滅亡， 一切有為法（saṃskṛta-dharma），也都是這樣。 眾生因為自己的業力，在生死中流轉， 為什麼這個世間，會被放逸所破壞呢？ 放逸會失去善良的品行，放逸是堅固的束縛， 因為放逸的緣故，會退墮到地獄中。 如果有一個因緣，那就是從放逸產生， 所以追求快樂的人，應該遠離放逸的行為。 如果遠離放逸的人，就能得到不死的境界（amṛta）， 因為不放逸的行為，就能接近涅槃（nirvāṇa）。 因為不放逸的緣故，能夠到達涅槃的境界， 所以智者說，放逸是痛苦的根源。 一切放逸的人，就像瘋狂的病人一樣， 現在被他人輕視，死後則墮入惡道。 一切放逸的人，在業的果報中， 以及在生死輪迴的地方，沒有不顛倒行事的。 放逸的火焰熾烈燃燒，焚燒地獄中的眾生， 如果想要脫離地獄，應當遠離放逸的行為。 如果想要遠離放逸，應當樂於修習智慧， 就能脫離煩惱的束縛，常常得到安樂的境界。 五根（pañcendriyāṇi）產生三種垢染，'
【English Translation】 English version: Because the multitude of devas (devas) were indulging in heedlessness, he spoke in verses: 『The lives of beings cannot stay still, like waves on the water, There is nothing as fragile as a water bubble, yet the devas do not realize this. If there is no wind blowing, the water bubble might last for a while, But impermanence arrives, and the blessings of the heavens will eventually be exhausted, quickly vanishing and not staying for long. Just as when the oil in a lamp is used up, the light also disappears, So too, when karma is exhausted, the happiness of the heavens will also perish. There is no action that will not be lost or destroyed, Just like that, beings are foolish and cannot realize this. All living beings, having been born, must return to death, All conditioned phenomena (saṃskṛta-dharma) are also like this. Beings, because of their own karma, transmigrate in birth and death, Why is this world destroyed by heedlessness? Heedlessness loses good qualities, heedlessness is a strong bond, Because of heedlessness, one falls into hell. If there is one cause, it is born from heedlessness, Therefore, those who seek happiness should avoid heedless behavior. If one abandons heedlessness, one can attain the realm of immortality (amṛta), Because of heedless behavior, one can approach nirvāṇa (nirvāṇa). Because of heedlessness, one can reach the state of nirvāṇa, Therefore, the wise say that heedlessness is the cause of suffering. All who are heedless are like mad patients, Now they are despised by others, and after death they fall into evil paths. All who are heedless, in the karmic consequences of their actions, And in the places of birth and death, there is nothing they do that is not inverted. The fire of heedlessness burns fiercely, burning the beings in hell, If you want to escape hell, you should abandon heedless behavior. If you want to abandon heedlessness, you should delight in cultivating wisdom, Then you can escape the bonds of affliction and always attain a state of peace and happiness. The five senses (pañcendriyāṇi) produce three defilements, '
心流轉三界， 已離放逸者， 說放逸如是。 放逸藏甚苦， 不放逸藏樂， 是故求樂者， 應離放逸行。』
「如是水波輪鳥為彼天眾舍離放逸，善調伏故，說如是偈。時諸天眾以放逸故，于如是等真語實語，雖聞此法，不能聽受。復于虛空廣池之內蓮花葉中共相娛樂，遊戲受樂，作天伎樂天妙音聲及余境界，堅著色聲香味觸等，不知足厭。如飲鹹水，雖複數飲，不能斷渴。此諸天眾亦復如是，雖受無量種種天樂，而不知足。
「爾時，天眾于虛空中久受樂已，復于廣池與彼天子及諸天女，于大蓮花葉中游戲受樂，五樂音聲，彼此和合一處，同心同欲共相娛樂。其心堅著六慾境界，久於此處歌舞喜笑，以無量種無量差別而受天樂。如是等樂，隨心所念，具足成就。以善業故，隨其所念，一切諸樂，隨念差別，皆得成就。是諸天眾為無量念覺觀波淪大河所漂，生歡喜心。一切天眾久在大池大蓮花中成就天樂，受天無量放逸之樂。
「時，夜摩天王牟修樓陀知諸天眾著放逸樂，生憐愍心，欲除諸天放逸行故，為之現化，斷除色慢。去廣池不遠化作大山，名曰清凈，猶如善凈。真毗琉璃無量金銀種種雜寶而為莊嚴，遍於彼山。有遊戲林周匝圍繞，多有無量百千流泉，水皆清涼。
【現代漢語翻譯】 現代漢語譯本： 『心隨三界流轉， 已遠離放逸的人，這樣講述放逸。 放逸之中隱藏著極大的痛苦，不放逸之中隱藏著快樂， 因此，追求快樂的人，應該遠離放逸的行為。』
『就像這樣，水波輪鳥爲了那些天眾捨棄放逸，因為善於調伏，說了這樣的偈語。當時，那些天眾因為放逸的緣故，對於這樣真實不虛的話語，雖然聽到了這些佛法，卻不能聽從接受。又在虛空中廣闊的池塘之內，在蓮花葉中共相娛樂，遊戲享受快樂，演奏天上的伎樂，發出美妙的聲音以及其他的境界，堅固地執著於色、聲、香、味、觸等，不知滿足厭倦。就像飲用鹹水，即使多次飲用，也不能止渴。這些天眾也像這樣，即使享受無量種種天上的快樂，卻不知滿足。
『當時，天眾在虛空中長久享受快樂之後，又在廣闊的池塘中與那些天子以及眾多的天女，在大蓮花葉中游戲享受快樂，五種樂器的聲音，彼此和諧地混合在一起，同心同欲地共同娛樂。他們的心堅固地執著於六欲的境界，長久地在此處歌舞喜笑，用無量種無量的差別來享受天上的快樂。像這樣的快樂，隨著心中所想，都能夠具足成就。因為善業的緣故，隨著他們所想的，一切的快樂，隨著念頭的差別，都能夠得到成就。這些天眾被無量的念頭覺觀如波濤般的大河所漂流，生起歡喜心。一切天眾長久地在大池塘大蓮花中成就天上的快樂，享受天上無量的放逸之樂。
『當時，夜摩天王牟修樓陀（Muxiuluotuo）知道眾天眾執著于放逸的快樂，生起憐憫之心，想要去除眾天眾的放逸行為，因此為他們顯現變化，斷除他們的色慢。在距離廣闊的池塘不遠的地方，變化出一座大山，名字叫做清凈，就像非常乾淨一樣。用真正的毗琉璃（piluli）、無量的金銀以及各種各樣的雜寶來莊嚴，遍佈在那座山上。有遊戲林在周圍環繞，有很多無量百千的流泉，水都非常清涼。
【English Translation】 English version: 'The mind wanders through the three realms, Those who have abandoned negligence, speak of negligence thus. In negligence lies hidden great suffering, in non-negligence lies hidden happiness, Therefore, those who seek happiness, should abandon negligent conduct.'
'Just like that, the Water Wave Wheel Bird, for those devas (heavenly beings), abandoning negligence, because of skillful subduing, spoke such a verse. At that time, those devas, because of negligence, regarding such true and real words, although they heard these teachings, were unable to listen and accept them. Moreover, within the vast pond in the empty sky, on the lotus leaves, they entertained each other, playing and enjoying pleasure, performing heavenly music, emitting wonderful sounds and other realms, firmly clinging to form, sound, smell, taste, touch, etc., without knowing satisfaction or weariness. Like drinking salty water, even if drinking repeatedly, one cannot quench thirst. These devas are also like this, even though they enjoy immeasurable kinds of heavenly pleasures, they do not know satisfaction.'
'At that time, the devas, after enjoying pleasure for a long time in the empty sky, again in the vast pond, with those deva sons and many deva daughters, played and enjoyed pleasure on the large lotus leaves, the sounds of the five instruments, harmoniously mixed together, with one heart and one desire, entertaining each other. Their minds firmly clung to the realm of the six desires, for a long time singing, dancing, rejoicing, and laughing in this place, using immeasurable kinds of immeasurable differences to enjoy heavenly pleasure. Such pleasures, according to what the mind thinks, are fully accomplished. Because of good karma, according to what they think, all pleasures, according to the differences in thoughts, are all accomplished. These devas were drifted by the immeasurable thoughts and perceptions like the great river of waves, giving rise to joyful hearts. All the devas for a long time in the great pond and great lotus flowers accomplished heavenly pleasure, enjoying the immeasurable pleasure of heavenly negligence.'
'At that time, the Yama (name of a heaven) King Muxiuluotuo (name of a king), knowing that the devas were attached to the pleasure of negligence, gave rise to a compassionate heart, wanting to remove the negligent conduct of the devas, therefore manifested a transformation for them, cutting off their pride in form. Not far from the vast pond, he transformed a great mountain, named Pure, just like being very clean. Using true piluli (lapis lazuli), immeasurable gold and silver, and various kinds of miscellaneous treasures to adorn it, covering that mountain. There were game forests surrounding it, with many immeasurable hundreds of thousands of flowing springs, the water all very cool.'
其山寶峰光明普照，一切林樹以為莊嚴。多有花池，無量種花以為嚴飾。無量千數枝葉蔭覆，猶如天宮。如是勝山周遍莊嚴，夜摩天中常樂地處所住天眾皆悉見之。
「夜摩天王牟修樓陀復更思惟，化作天眾，如天怨家。顏色端正，其行速疾，歌舞戲笑，勝常樂地過逾十倍。或復化作勝妙天女，勝常樂地一切天女，亦過十倍。此地天女一切不如。何等一切？所謂相貌端正、顏色殊妙、嬉笑歌舞、種種遊戲皆悉殊勝。其清涼山，一切皆是毗琉璃山，如前所說。
「爾時，勝天在於化山，住于第一最高山峰。於此峰中化作天子及化天女，歌詠伎樂，音聲美妙，聞者愛著。彼化天眾及化天女，從化山峰次第而下，遊戲歌舞來向實天。爾時，實天聞諸化天歌詠之音，如前所說，十倍殊勝，美妙音聲，共天女眾歌詠遊戲。時諸化天亦復同作一類歌詠，漸漸來下，近實天眾。爾時，二種天眾既相見已，化天歌詠漸增轉勝。時實天眾見勝色故，即離色慢。既破實天形服色慢，爾時化天即出音聲而詠歌頌。時，諸實天為于化天歌詠所覆，化天香氣色量形貌及化天女量色形貌，一切皆勝。時諸實天五欲境界一切欲樂，為彼化天五欲境界欲樂所覆。以夜摩天王方便力故，令諸實天諸慢漸薄。爾時，化天與實天眾共集一處，令實
【現代漢語翻譯】 現代漢語譯本：那座山峰，名為寶峰（珍貴的山峰），光明普照，所有的林木都用來作為莊嚴的裝飾。有很多花池，用無量種類的花來裝飾。無數千數的枝葉遮天蔽日，就像天宮一樣。這樣殊勝的山峰周遍莊嚴，夜摩天（Yama，欲界六天之一，又稱焰摩天、時分天）中的常樂地（夜摩天的快樂之地）所居住的天眾都能夠看到它。
夜摩天王牟修樓陀（Maitreya，彌勒菩薩的別名）又進一步思量，化作天眾，如同天人的怨家一般。他們的顏色端正，行動迅速，歌舞嬉笑，比常樂地還要勝過十倍。或者又化作殊勝美妙的天女，比常樂地的一切天女，也勝過十倍。這常樂地的天女一切都不如他們。什麼一切呢？就是指相貌端正、顏色殊妙、嬉笑歌舞、種種遊戲，都非常殊勝。那清涼山，一切都是毗琉璃山（Vaiḍūrya，一種寶石），就像前面所說的那樣。
當時，勝天（勝利的天人）在化山（變化出來的山）上，住在最高的山峰上。在這山峰中，化作天子和天女，歌詠伎樂，聲音美妙，聽到的人都會愛慕迷戀。那些變化出來的天眾和天女，從化山的山峰上依次下來，遊戲歌舞，來到真實的天人面前。當時，真實的天人聽到那些變化出來的天人的歌詠之聲，就像前面所說的那樣，十倍殊勝，美妙的音聲，和天女們一起歌詠遊戲。這時，那些變化出來的天人也一起唱著同樣的歌，漸漸下來，靠近真實的天眾。當時，兩種天眾既然已經相見，變化出來的天人的歌詠逐漸增加，更加殊勝。當時，真實的天眾因為看到殊勝的顏色，就離開了對自身顏色的傲慢。既然破除了真實天人對自身形貌服飾顏色的傲慢，這時變化出來的天人就發出聲音來歌詠贊頌。當時，那些真實的天人被變化出來的天人的歌詠所覆蓋，變化出來的天人的香氣、色量、形貌，以及變化出來的天女的量、色、形貌，一切都勝過真實的天人。當時，那些真實的天人的五欲境界（色、聲、香、味、觸）的一切欲樂，被那些變化出來的天人的五欲境界的欲樂所覆蓋。因為夜摩天王方便的力量，使得那些真實的天人的各種傲慢逐漸減弱。當時，變化出來的天人和真實的天眾聚集在一起，使得真實的天
【English Translation】 English version: That mountain, named Treasure Peak (precious peak), shines with light, and all the forests and trees are used as magnificent adornments. There are many flower ponds, decorated with countless kinds of flowers. Countless thousands of branches and leaves provide shade, like a heavenly palace. Such a supreme mountain is adorned all around, and the heavenly beings residing in the Joyful Land (a place of pleasure in the Yama Heaven) of the Yama Heaven (Yama, one of the six heavens of the Desire Realm, also known as the Suyama Heaven or the Heaven of Time) can all see it.
The Yama Heaven King Maitreya (Maitreya, another name for the Bodhisattva Maitreya) further contemplated, transforming into heavenly beings, like enemies of the heavenly beings. Their appearance is upright, their movements are swift, and their singing, dancing, and laughter surpass the Joyful Land by more than ten times. Or he transformed into supremely wonderful heavenly women, surpassing all the heavenly women of the Joyful Land by more than ten times as well. The heavenly women of this Joyful Land are inferior to them in every way. What is 'every way'? It refers to their upright appearance, extraordinary beauty, joyful laughter, singing and dancing, and various games, all of which are supremely superior. That Cool Mountain is entirely made of Vaiḍūrya (a type of gemstone), as mentioned earlier.
At that time, the Victorious Heavenly Being (victorious deva) was on the Transformation Mountain (mountain of transformation), residing on the highest peak. On this peak, he transformed into heavenly sons and heavenly daughters, singing and playing music, with beautiful sounds that captivated and enchanted those who heard them. Those transformed heavenly beings, both sons and daughters, descended from the peak of the Transformation Mountain in sequence, playing and dancing towards the real heavenly beings. At that time, the real heavenly beings heard the singing of the transformed heavenly beings, which, as mentioned earlier, was ten times more superior, with beautiful sounds, and they sang and played with the heavenly women. Then, those transformed heavenly beings also sang the same songs, gradually descending and approaching the real heavenly beings. When the two types of heavenly beings met, the singing of the transformed heavenly beings gradually increased and became even more superior. At that time, the real heavenly beings, seeing the superior beauty, abandoned their pride in their own appearance. Having broken the real heavenly beings' pride in their own forms, attire, and colors, the transformed heavenly beings then emitted sounds and sang praises. At that time, the real heavenly beings were covered by the singing of the transformed heavenly beings, and the fragrance, color, form, and appearance of the transformed heavenly beings, as well as the measure, color, and form of the transformed heavenly women, all surpassed the real heavenly beings. At that time, all the desires of the five desires (form, sound, smell, taste, touch) of the real heavenly beings were covered by the desires of the five desires of the transformed heavenly beings. Because of the skillful power of the Yama Heaven King, the various prides of the real heavenly beings gradually diminished. At that time, the transformed heavenly beings gathered together with the real heavenly beings, causing the real
天眾威德光明皆悉隱蔽。如閻浮提日光既現，星宿月光一切皆滅；化天威德，令實天眾光明悉滅，亦復如是。時化天眾出勝歌音，令實天音隱蔽不現。于化天音，如閻浮提人中歌音，比于天聲量；色形貌所有勝相亦復如是，如夜摩天勝人色相。時，實天眾羞覆心故，向廣池岸。時化天眾在彼池中大蓮花上歌舞嬉笑，天中所有五欲功德皆悉具足，樂事成就。于廣池上大蓮花中歌舞戲笑，共相娛樂。
「時化天眾一切樂具，皆勝實天，以雜歌頌，為實天眾而說偈言：
「『一切業相似， 得天中樂報， 天命及樂受， 業盡則失壞。 是故諸未失， 天中種種樂， 皆由福德因， 無福則大苦。 命速不暫停， 上色亦如是， 死來甚迅速， 勿行於放逸。 放逸能破壞， 眾生一切樂， 命為死所滅， 勿得行放逸。 諸根不可制， 境界不可遮， 智者于境界， 則能得自在。 故應舍愚癡， 常修行智慧， 常遠離諸過， 無利之根本。 放逸生諸欲， 由欲造苦因， 生死皆是苦， 生滅法如是。 若舍離放逸， 則不樂境界， 能離於諸過， 則得解脫樂。 放逸是苦樹， 是大苦之根，
【現代漢語翻譯】 現代漢語譯本 天眾（devas）的威德和光明全都隱蔽起來。就像閻浮提（Jambudvipa，我們所居住的這個世界）的太陽出現后，星宿和月亮的光芒全部消失一樣；化天（Nirmāṇarati，化樂天）的威德，使得實天眾（actual devas）的光明全部消失，也是如此。這時，化天眾發出美妙的歌聲，使得實天眾的聲音隱蔽不顯。化天眾的聲音，就像閻浮提人間的歌聲，比之於天上的聲音；他們的顏色、形貌和所有殊勝的相貌也是如此，就像夜摩天（Yāmadeva，夜摩天）勝過人間的色相一樣。當時，實天眾因為感到羞愧而遮掩自己的內心，走向廣池的岸邊。而化天眾則在那池中的大蓮花上歌舞嬉笑，天界中所有的五欲功德都完全具備，享樂之事圓滿成就。他們在廣池上的大蓮花中歌舞嬉笑，互相娛樂。 「這時，化天眾的一切享樂器具，都勝過實天眾，他們用各種歌頌，為實天眾說了以下偈語： 『一切業相似， 得天中樂報， 天命及樂受， 業盡則失壞。 是故諸未失， 天中種種樂， 皆由福德因， 無福則大苦。 命速不暫停， 上色亦如是， 死來甚迅速， 勿行於放逸。 放逸能破壞， 眾生一切樂， 命為死所滅， 勿得行放逸。 諸根不可制， 境界不可遮， 智者于境界， 則能得自在。 故應舍愚癡， 常修行智慧， 常遠離諸過， 無利之根本。 放逸生諸欲， 由欲造苦因， 生死皆是苦， 生滅法如是。 若舍離放逸， 則不樂境界， 能離於諸過， 則得解脫樂。 放逸是苦樹， 是大苦之根，』
【English Translation】 English version The majestic power and light of the devas (heavenly beings) were all concealed. Just as when the sun appears in Jambudvipa (the world we live in), the light of the stars and moon all disappear; the majestic power of the Nirmāṇarati devas (devas of the Heaven of Delight) caused the light of the actual devas to completely vanish, and so it was. At this time, the Nirmāṇarati devas emitted beautiful songs, causing the voices of the actual devas to be concealed and not appear. The voices of the Nirmāṇarati devas were like the songs of humans in Jambudvipa, compared to the voices of the heavens; their colors, forms, and all excellent appearances were also like this, just as the Yāmadevas (devas of the Yama Heaven) surpass the appearances of humans. At that time, the actual devas, feeling ashamed and covering their hearts, went towards the shore of the broad pond. But the Nirmāṇarati devas sang, danced, and laughed on the large lotus flowers in that pond, fully possessing all the merits of the five desires in the heavens, and the enjoyment was perfectly fulfilled. They sang, danced, and laughed on the large lotus flowers in the broad pond, enjoying themselves together. 「At this time, all the instruments of enjoyment of the Nirmāṇarati devas surpassed those of the actual devas, and they used various songs to speak the following verses to the actual devas: 『All deeds are similar, Obtaining joyful rewards in the heavens, Heavenly life and joyful experiences, When karma is exhausted, they are lost. Therefore, all those not yet lost, Various joys in the heavens, All are due to the cause of merit, Without merit, there is great suffering. Life is swift and does not pause, Superior colors are also like this, Death comes very quickly, Do not engage in negligence. Negligence can destroy, All the joys of sentient beings, Life is destroyed by death, Do not engage in negligence. The senses cannot be controlled, The realms cannot be blocked, The wise in the realms, Can then obtain freedom. Therefore, one should abandon ignorance, Constantly cultivate wisdom, Constantly stay away from all faults, The root of no benefit. Negligence gives rise to desires, From desires, the cause of suffering is created, Birth and death are all suffering, The law of arising and ceasing is like this. If one abandons negligence, Then one does not delight in realms, Able to leave all faults, Then one obtains the joy of liberation. Negligence is a tree of suffering, It is the root of great suffering.』
放逸能破壞， 一切諸眾生。 是色等無常， 非樂非和合， 得已而復失， 諸有皆如是。 隨有樂境界， 皆是繫縛因， 隨得轉增長， 如火得乾薪。 如是無厭足， 則不名為樂， 若得離愛樂， 乃可名為樂。 若離生死樂， 爾乃得常樂； 若為欲所使， 則不名常樂。』
「如是夜摩天王牟修樓陀以方便力，壞彼天慢，如是歌詠第一妙聲，昔所未聞，誘諸天眾，欲令實天聞其歌聲，因得聞法。時諸天眾既得聞已，本修心力之所熏故，即便覺知如斯歌義。既覺知已，心生厭離作如是言：『彼天於我一切皆勝，自離放逸而說偈頌，況我卑劣而行放逸。』時，夜摩天王牟修樓陀以方便力，令諸天眾生厭離心，斷除放逸第一方便，為作利益。以此天眾色樂憍慢，是故不知天當退沒，至後退時，悔火自燒，后為地獄大火所燒。夜摩天王以是方便，令實天眾心生厭離而得利益。
正法念處經卷第五十六 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五十七
元魏婆羅門瞿曇般若流支譯觀天品之三十六(夜摩天之二十二)
「時，夜摩天王牟修樓陀知諸天眾心生厭離，復為現化，令增厭離，化作天
【現代漢語翻譯】 現代漢語譯本 放逸能破壞一切眾生。色等是無常的，不是真正的快樂，也不是和諧的結合，得到了還會失去，一切存在都是這樣。凡是追求快樂的境界，都是被束縛的原因，隨著得到而不斷增長，就像火得到乾燥的柴火一樣。這樣永遠無法滿足，就不能稱之為快樂，如果能夠遠離對愛慾的執著，才可以稱之為快樂。如果脫離生死的快樂，才能得到永恒的快樂；如果被慾望所驅使，就不能稱為永恒的快樂。 『夜摩天王（Yama, 掌管死亡的天神）牟修樓陀（Maudgalyayana，佛陀的弟子，以神通著稱）以方便之力，摧毀那些天人的傲慢，如此歌唱這第一美妙之聲，這是過去從未聽聞的，以此來引導諸天眾，希望真正的天人能夠聽到他的歌聲，從而得以聽聞佛法。當時，諸天眾聽聞之後，由於過去修行心力的薰陶，立刻覺悟了這歌聲的含義。覺悟之後，心中生起厭離之感，說道：『那位天人比我們一切都強，自己遠離放逸而宣說偈頌，更何況我們如此卑劣，怎麼能放逸呢？』當時，夜摩天王牟修樓陀以方便之力，使諸天眾生起厭離之心，斷除放逸，這是第一方便，為他們帶來利益。因為這些天人沉溺於色慾之樂而生起憍慢，所以不知道天福將要衰退，等到衰退的時候，悔恨的火焰會焚燒自己，最終會被地獄的大火所焚燒。夜摩天王用這種方便，使真正的天眾心生厭離，從而得到利益。 《正法念處經》卷第五十六 《大正藏》第 17 冊 No. 0721 《正法念處經》 《正法念處經》卷第五十七 元魏 婆羅門 瞿曇般若流支（Gotama Prajñāruci，譯者）譯 觀天品之三十六 (夜摩天之二十二) 當時，夜摩天王牟修樓陀知道諸天眾心生厭離，又為他們示現變化，使他們更加厭離，變化出天...
【English Translation】 English version Negligence can destroy all living beings. Form and so on are impermanent, not true happiness, nor a harmonious union; what is gained will be lost again, and all existence is like this. Whatever seeks pleasurable realms is a cause of bondage, growing with acquisition, like fire with dry firewood. Such insatiability is not called happiness; only by detaching from the love of desire can it be called happiness. Only by escaping the happiness of birth and death can one attain eternal happiness; if driven by desire, it cannot be called eternal happiness. 『Yama (the god of death), the Yama Heaven King Maudgalyayana (one of the Buddha's main disciples known for his supernatural powers), with the power of skillful means, destroyed the arrogance of those devas (gods), singing this first wonderful sound, which had never been heard before, guiding the devas, hoping that the true devas could hear his song and thus hear the Dharma (teachings of the Buddha). At that time, when the devas heard it, due to the influence of their past cultivation of mind, they immediately realized the meaning of the song. After realizing it, they felt disgusted and said: 『That deva is stronger than all of us, reciting verses while staying away from negligence, how can we, so inferior, be negligent?』 At that time, the Yama Heaven King Maudgalyayana, with the power of skillful means, made the devas feel disgusted, cutting off negligence, which was the first skillful means, bringing them benefits. Because these devas were immersed in the pleasure of form and arrogance, they did not know that their heavenly blessings would decline; when they declined, the fire of regret would burn themselves, and eventually they would be burned by the great fire of hell. The Yama Heaven King used this skillful means to make the true devas feel disgusted and thus benefit. The Sutra on the Establishment of Right Mindfulness, Volume Fifty-Six Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness The Sutra on the Establishment of Right Mindfulness, Volume Fifty-Seven Translated by the Brahmin Gotama Prajñāruci (translator) of the Yuan Wei Dynasty, Chapter Thirty-Six on Observing the Heavens (Twenty-Two of the Yama Heaven) At that time, the Yama Heaven King Maudgalyayana, knowing that the devas felt disgusted, manifested transformations for them again, making them even more disgusted, transforming into a deva...
眾，于華葉中游戲歌舞，諸實天眾本未曾見。如是天眾遊戲受樂，有無量種無量差別，為實天眾得離慢故。時，實天眾聞諸化天歌樂音聲，心生羞恥，止不歌舞，不能遊戲、不受欲樂，一心正住，觀化天眾。見化天眾作無量種歌舞戲笑，無量差別、無量可愛，更無相似可以譬喻。時諸化天蓮華葉中歌舞遊戲，種種受樂。
「爾時，天王牟修樓陀見實天眾心離憍慢善調伏已，復于蓮華葉中化天歌舞。有一華葉，滿中化天，忽然墜落墮大池中，或有深沒更不復出，或有涌出在於水上，或如死屍浮在水上，或有相抱二俱沉沒，皆唱是言：『救我，救我！』迭互相喚。或有相抱發聲大叫，或有相抱而便沉沒。諸實天眾在大池岸觀諸化天，見化天眾退沒亂壞，極生怖畏，極大愁惱。
「爾時，池中一蓮花葉既墮落已，復有一蓮華葉化天滿中，而復墜落墮大池中，或有沉沒、或有少力浮在水上發聲大叫、或有沉沒不知所在，或有死已沒於水下、或有死已浮在水上猶如船筏。或有叫喚，或共天女相抱大叫，或為天女兩手急抱而沒水中。猶如人間在惡水中，船筏壞時，人皆沉沒。此化天眾住花葉中，與葉俱墜清凈水中，沒在大池，亦復如是。
「爾時，復有一蓮華葉化天滿中，而復墜落墮大池中，如石墮水，不復更
【現代漢語翻譯】 現代漢語譯本 眾多天人在蓮花葉中嬉戲歌舞，那些真正的天眾（實天眾）從未見過這樣的景象。這些化現出來的天眾（化天眾）以無數種方式享受快樂，有著無數種差異，這是爲了讓真正的天眾（實天眾）能夠遠離傲慢。當時，真正的天眾（實天眾）聽到這些化現天眾（化天眾）的歌舞音樂，心中感到羞愧，停止了歌舞，不再嬉戲，也不再享受慾望的快樂，而是專心致志地觀察這些化現天眾（化天眾）。他們看到化現天眾（化天眾）表演著無數種歌舞嬉笑，有著無數種差異，極其可愛，沒有什麼可以比擬。 當時，這些化現天眾（化天眾）在蓮花葉中歌舞嬉戲，以各種方式享受快樂。
『那時，天王牟修樓陀（Mūṣilinda）看到真正的天眾（實天眾）內心遠離了驕慢，得到了很好的調伏，又在蓮花葉中變化出天人歌舞。有一片蓮花葉，上面滿是化現出來的天人（化天），忽然墜落到大池中，有的深深沉沒不再出現，有的涌出水面漂浮著，有的像死屍一樣漂浮在水上，有的互相擁抱一起沉沒，都呼喊著：『救我，救我！』互相呼喚。有的互相擁抱發出大叫，有的互相擁抱然後沉沒。那些真正的天眾（實天眾）在大池岸邊觀看這些化現天眾（化天眾），看到化現天眾（化天眾）退沒混亂崩潰，感到極其恐懼，極其愁惱。
『那時，池塘中的一片蓮花葉墜落之後，又有一片蓮花葉，上面滿是化現出來的天人（化天），也墜落到大池中，有的沉沒，有的力氣小漂浮在水上大聲叫喊，有的沉沒不知去向，有的死了沉在水下，有的死了漂浮在水上像船筏一樣。有的叫喊，有的和天女相擁大叫，有的被天女雙手緊緊抱住沉入水中。就像人間在惡劣的水中，船筏壞了的時候，人們都會沉沒。這些化現天眾（化天眾）住在花葉中，和花葉一起墜落到清澈的水中，沉沒在大池中，也是這樣。
『那時，又有一片蓮花葉，上面滿是化現出來的天人（化天），也墜落到大池中，像石頭掉進水裡一樣，不再出現。
【English Translation】 English version The multitude of devas (gods) were playing and dancing in the lotus leaves, which the true devas (Śuddhavāsa Devas) had never seen before. These manifested devas (Nirmāṇarati Devas) enjoyed happiness in countless ways, with countless differences, so that the true devas (Śuddhavāsa Devas) could be free from arrogance. At that time, the true devas (Śuddhavāsa Devas), hearing the singing and music of these manifested devas (Nirmāṇarati Devas), felt ashamed in their hearts, stopped singing and dancing, no longer played, and no longer enjoyed the pleasures of desire, but focused their minds and observed these manifested devas (Nirmāṇarati Devas). They saw the manifested devas (Nirmāṇarati Devas) performing countless kinds of singing, dancing, and laughter, with countless differences, extremely lovely, and nothing could be compared to it. At that time, these manifested devas (Nirmāṇarati Devas) were singing, dancing, and playing in the lotus leaves, enjoying happiness in various ways.
『At that time, the deva king Mūṣilinda (Mūṣilinda, a Naga king) saw that the true devas (Śuddhavāsa Devas) had distanced themselves from pride and were well-subdued, and again manifested devas (Nirmāṇarati Devas) singing and dancing in the lotus leaves. There was a lotus leaf, full of manifested devas (Nirmāṇarati Devas), which suddenly fell into the great pond, some sinking deeply and never reappearing, some emerging and floating on the water, some floating on the water like corpses, some embracing each other and sinking together, all shouting: 『Save me, save me!』 calling to each other. Some embraced each other and cried out loudly, some embraced each other and then sank. Those true devas (Śuddhavāsa Devas) watched these manifested devas (Nirmāṇarati Devas) from the shore of the great pond, seeing the manifested devas (Nirmāṇarati Devas) retreating, collapsing in chaos, and felt extremely frightened and extremely distressed.
『At that time, after one lotus leaf in the pond had fallen, another lotus leaf, full of manifested devas (Nirmāṇarati Devas), also fell into the great pond, some sinking, some with little strength floating on the water shouting loudly, some sinking and disappearing, some dying and sinking under the water, some dying and floating on the water like rafts. Some were shouting, some were embracing celestial women and shouting loudly, some were tightly embraced by celestial women with both hands and sank into the water. It was like people in the human realm in evil waters, when the rafts break, people all sink. These manifested devas (Nirmāṇarati Devas) lived in the flower leaves, and together with the leaves fell into the clear water, sinking in the great pond, and it was the same.
『At that time, another lotus leaf, full of manifested devas (Nirmāṇarati Devas), also fell into the great pond, like a stone falling into the water, never to reappear.
出。爾時復有一蓮華葉，多有化天住在其中，而復墜落，墮大池中，迭共相抱，皆大叫喚。或沒半身，久時叫喚，然後盡沒。如是百百千千，有無量種安詳徐墮大池水中，猶如沈石，令實天眾皆悉見之。無量天眾沒已不出。
「爾時，復有一蓮華葉滿中化天，臨欲墮落，發聲大叫，如大山崩或如地動，或如大海潮波之聲。化天墮時，出大音聲，亦復如是。時實天眾在彼岸上，聞化天眾如是音聲，見如是等諸衰惱事，皆生厭離，心大恐怖，周匝繞池觀此化天，心極厭離，共相謂言：『如此之事，本所未見。』『有如是等一切天眾極大衰惱，昔所未聞，昔所未見此大怖畏。』作是語已，或有思惟，極生厭離。爾時，復有一蓮華葉滿中天女，而復墜落墮大池中，驚怖求哀，唱如是言：『救我，救我！』復相謂言：『若天放逸，則得如是衰惱殃禍，墜落退沒。』互相告已，時諸實天心得調伏，皆生厭離，不行放逸，心得隨順。
「時，夜摩天王牟修樓陀見實天眾心調伏已，為利益他，自隱其身，入蓮花臺。共諸調伏不放逸天入蓮華臺，令實天眾不見天王。王及天眾第一善心，為利天眾，皆共入于蓮花臺中。余實天眾不見其身，觀諸實天，作如是念：『彼天云何，為調伏不？為離慢不？』
「爾時，天王知諸
【現代漢語翻譯】 現代漢語譯本：這時，又有一片蓮花葉，上面住著許多變化出來的天人，也墜落下來，掉進大池中，他們互相擁抱，都大聲叫喊。有的半身沒入水中，長時間叫喊，然後全部沒入水中。像這樣成百上千，有無數種情形，他們安詳緩慢地墜落大池水中，就像沉入水中的石頭一樣，讓真實的天眾都親眼看見。無數天人沒入水中后沒有出來。
這時，又有一片蓮花葉，上面滿是變化出來的天人，臨近墜落時，發出巨大的叫聲，像大山崩塌或者像大地震動，或者像大海潮水的聲音。變化出來的天人墜落時，發出巨大的聲音，也是這樣。當時真實的天眾在池塘的彼岸，聽到變化出來的天眾這樣的聲音，看到這些衰敗煩惱的事情，都產生了厭惡和遠離之心，心中非常恐怖，圍繞著池塘觀看這些變化出來的天人，心中極其厭惡，互相說道：『這樣的事情，以前從未見過。』『有這樣一切天人極大的衰敗煩惱，過去從未聽說，過去從未見過這樣大的恐怖。』說完這些話后，有些人開始思考，極度厭惡遠離。這時，又有一片蓮花葉，上面滿是天女，也墜落下來，掉進大池中，驚恐地哀求，喊道：『救我，救我！』又互相說道：『如果天人放縱逸樂，就會得到這樣的衰敗煩惱災禍，墜落退沒。』互相告誡后，當時各位真實的天人心得到了調伏，都產生了厭惡和遠離之心，不再放縱逸樂，心也隨之順從。
這時，夜摩天王牟修樓陀（Yama Deva King Mauli）看到真實的天眾心已調伏，爲了利益他們，就隱藏了自己的身體，進入蓮花臺中。與那些調伏不放逸的天人一起進入蓮花臺中，讓真實的天眾看不見天王。天王和天眾以第一善心，爲了利益天眾，都一起進入蓮花臺中。其餘真實的天眾看不見他們的身影，觀察其他真實的天人，這樣想著：『那些天人怎麼樣了，是被調伏了嗎？是離開了傲慢了嗎？』
這時，天王知道各位
【English Translation】 English version: Then, there was another lotus leaf, with many transformed devas (devas: celestial beings) dwelling on it, which also fell, plunging into the great pond. They embraced each other, all crying out loudly. Some were submerged halfway, crying out for a long time, and then completely submerged. In this way, hundreds and thousands, with countless variations, they fell peacefully and slowly into the great pond, like stones sinking into water, allowing the real devas to witness it all. Countless devas submerged and did not reappear.
Then, there was another lotus leaf, full of transformed devas, about to fall, emitting a great cry, like a mountain collapsing or the earth shaking, or like the sound of ocean tides. When the transformed devas fell, they made a great sound, just like that. At that time, the real devas were on the other shore of the pond, hearing the sounds of the transformed devas, seeing these signs of decay and affliction, they all developed a sense of disgust and detachment, their hearts filled with terror. They circled the pond, observing these transformed devas, their hearts filled with extreme aversion, saying to each other: 'Such a thing, we have never seen before.' 'Such great decay and affliction of all these devas, we have never heard of in the past, we have never seen such great fear in the past.' After saying these words, some began to contemplate, developing extreme aversion and detachment. Then, there was another lotus leaf, full of goddesses, which also fell, plunging into the great pond, crying out in fear and pleading, saying: 'Save me, save me!' They said to each other: 'If devas indulge in pleasure, they will suffer such decay, affliction, and calamity, falling and sinking.' After warning each other, the minds of the real devas were subdued, and they all developed a sense of disgust and detachment, no longer indulging in pleasure, their minds following accordingly.
Then, Yama Deva King Mauli (Yama Deva King Mauli: the king of the Yama heaven) saw that the minds of the real devas had been subdued, and in order to benefit them, he concealed his body and entered the lotus platform. Together with those subdued and non-indulgent devas, he entered the lotus platform, so that the real devas could not see the king. The king and the devas, with the first good intention, for the benefit of the devas, all entered the lotus platform together. The remaining real devas could not see their figures, observing the other real devas, thinking: 'How are those devas, have they been subdued? Have they abandoned pride?'
Then, the Deva King knew that all
天眾心善調伏，乃至心中不念放逸，皆生怖畏。『今正是時，應為說法而攝取之。』知此事已，于大池中大蓮華內復作變化，令生怖畏。化作蓮華，有無量葉及諸化天，在蓮華葉墜于大池。墮於水時，出無量種怖畏之聲，而復化作無量天眾死屍狼藉。夜摩天王牟修樓陀心自思惟：『如是天眾極大怖畏，或當馳走奔于餘地。』即復化現令其不去，唯觀化天，轉轉復生大厭離心。如是一切種種化現皆悉作已，與其天眾入花臺中，復更觀察。遍觀察已，第一悲心，為利天眾，出蓮花臺。共諸天眾出華臺已，即攝神力，化事皆滅，安慰天眾作如是言：『若天放逸，一切皆當得此衰惱。一切怖畏，放逸為本；不放逸天則不怖畏，不得衰惱。』
「爾時，天王牟修樓陀為諸天眾，以偈頌曰：
「『愚癡樂放逸， 常受諸苦惱， 若離放逸者， 則得常安樂。 一切諸苦樹， 放逸為根本， 是故欲離苦， 應當舍放逸。』
「爾時，實天見夜摩天王牟修樓陀，心皆安隱，歡喜馳趣夜摩天王，共相謂言：『我今得主——夜摩天王。今者坐于大蓮華臺，天眾圍繞，能救護我，能攝受我。』如是各各共籌量已，一切皆走向大蓮華上蓮花臺。牟修樓陀天王住處師子之座與蓮華臺二俱同色，夜摩天王共余
【現代漢語翻譯】 現代漢語譯本 天眾的心性善良且已調伏，乃至心中連一絲一毫的放逸之念都沒有，仍然會感到恐懼。『現在正是時候，應該為他們說法，從而攝受他們。』知道這件事後，就在大池中的大蓮花內再次施展變化，使他們產生恐懼。變化出蓮花，有無量的葉子以及各種變化出來的天人，在蓮花葉子上墜落到大池中。墜入水中時，發出無數種令人恐懼的聲音，並且又變化出無數天人的屍體，雜亂地散落著。夜摩天王（Yama, 掌管死亡和正義的天神）牟修樓陀（Maudgalyayana，佛陀的著名弟子之一）心中暗自思忖：『這些天人如此恐懼，或許會逃跑到其他地方。』於是又顯現變化，使他們無法離去，只能觀看這些變化出來的天人，反而更加生起巨大的厭離之心。像這樣一切種種的變化顯現都做完后，與天眾一起進入蓮花臺中，再次觀察。普遍觀察完畢后，生起第一悲心，爲了利益天眾，走出蓮花臺。與眾天人一起走出蓮花臺后，就收回神通之力，所有變化都消失了，安慰天眾，這樣說道：『如果天人放逸，一切都將遭受這種衰敗和惱害。一切的恐懼，都以放逸為根本；不放逸的天人就不會恐懼，也不會遭受衰敗和惱害。』 「當時，天王牟修樓陀為諸天眾，用偈頌說道： 『愚癡的人貪圖放逸，常常遭受各種苦惱，如果遠離放逸的人，就能得到永久的安樂。一切痛苦的樹木，都以放逸為根本，所以想要遠離痛苦，就應當捨棄放逸。』 「當時，真正的天人看到夜摩天王牟修樓陀，內心都安定下來，歡喜地奔向夜摩天王，互相說道：『我們現在有了主人——夜摩天王。現在他坐在大蓮花臺上，天眾圍繞著他，能夠救護我們，能夠攝受我們。』像這樣各自商量完畢后，一切都走向大蓮花上的蓮花臺。牟修樓陀天王所住的獅子座與蓮花臺兩種顏色相同，夜摩天王與其餘
【English Translation】 English version The minds of the heavenly beings are virtuous and well-tamed, to the extent that even without a single thought of negligence in their hearts, they still feel fear. 'Now is the right time to preach the Dharma to them and thereby gather them in.' Knowing this, he transformed himself again within the great lotus in the great pond, causing them to feel fear. He transformed into a lotus flower with countless leaves and various transformed deities, who fell from the lotus leaves into the great pond. As they fell into the water, countless kinds of fearful sounds arose, and he further transformed into countless corpses of heavenly beings scattered in disarray. Yama（掌管死亡和正義的天神） King Maudgalyayana（佛陀的著名弟子之一） thought to himself: 'These heavenly beings are so terrified that they might flee to other places.' So he manifested another transformation to prevent them from leaving, making them only watch the transformed deities, which further aroused great aversion in their minds. After all these various transformations had been completed, he entered the lotus platform with the heavenly beings and observed again. After observing everywhere, he arose with the foremost compassion, and for the benefit of the heavenly beings, he emerged from the lotus platform. After emerging from the lotus platform with the heavenly beings, he withdrew his divine power, and all the transformations disappeared. He comforted the heavenly beings, saying: 'If heavenly beings are negligent, they will all suffer this decline and affliction. All fear has its root in negligence; heavenly beings who are not negligent will not fear and will not suffer decline and affliction.' 「At that time, King Maudgalyayana spoke the following verses for the heavenly beings: 『Foolish ones delight in negligence, and constantly suffer various afflictions; if one departs from negligence, then one will attain constant happiness. All trees of suffering have negligence as their root; therefore, if you wish to be free from suffering, you should abandon negligence.』 「At that time, the true heavenly beings saw Yama King Maudgalyayana, and their hearts were all at peace. They joyfully rushed towards Yama King, saying to each other: 'Now we have a master—Yama King. Now he is sitting on the great lotus platform, surrounded by heavenly beings, able to protect us, able to gather us in.' After each of them had deliberated in this way, they all walked towards the lotus platform on the great lotus. The lion throne where King Maudgalyayana resided and the lotus platform were both of the same color. Yama King and the other
天眾住華臺中。天眾到已，白天王言：『誰令天眾如是破壞、如是衰惱、如是墜墮沉沒水中，唱聲叫喚？誰能如是與諸天眾種種苦惱？』
「爾時，天王牟修樓陀告天眾曰：『此放逸過，一切眾生必定皆有。汝等天眾皆悉未知。』
「爾時，天主牟修樓陀為諸天眾，以偈頌曰：
「『一切諸眾生， 皆悉不能破， 一切諸業行， 無有能勝者； 能令諸世間， 一切皆失壞， 以有如是力， 是故名為死。 彼能壞世間， 能破陰界入， 死王從此世， 將至未來世。 無力能抵捍， 無有能救者， 唯有法能救， 是故法名救。 命速不久停， 壯色亦如是， 死來甚迅速， 不應生放逸。 一切眾生樂， 皆為無常壞， 命為死所滅， 不應樂放逸。 若善業盡時， 必至三惡趣， 既知如是過， 不應樂放逸。 世間屬無常， 皆有三毒刺， 有生故有死， 不應樂放逸。 死能破壞命， 老能令衰變， 病能壞安隱， 不應樂放逸。 業繩縛眾生， 心依繩閣道， 流轉三有中， 不應樂放逸。 樂者必受苦， 苦者苦轉勝， 公夫為妻子， 不應樂
【現代漢語翻譯】 現代漢語譯本 天眾居住在華麗的臺榭中。天眾到達后，天王說道：『是誰讓天眾如此被破壞、如此衰弱惱怒、如此墜落沉沒水中，發出叫喊的聲音？是誰能這樣給諸天眾帶來種種苦惱？』 『這時，天王牟修樓陀（Maheshvara）告訴天眾說：『這種放逸的過失，一切眾生必定都有。你們這些天眾全都不知道。』 『這時，天主牟修樓陀（Maheshvara）為諸天眾，用偈頌說道： 『一切諸眾生， 皆悉不能破， 一切諸業行， 無有能勝者； 能令諸世間， 一切皆失壞， 以有如是力， 是故名為死。 彼能壞世間， 能破陰界入， 死王從此世， 將至未來世。 無力能抵捍， 無有能救者， 唯有法能救， 是故法名救。 命速不久停， 壯色亦如是， 死來甚迅速， 不應生放逸。 一切眾生樂， 皆為無常壞， 命為死所滅， 不應樂放逸。 若善業盡時， 必至三惡趣， 既知如是過， 不應樂放逸。 世間屬無常， 皆有三毒刺， 有生故有死， 不應樂放逸。 死能破壞命， 老能令衰變， 病能壞安隱， 不應樂放逸。 業繩縛眾生， 心依繩閣道， 流轉三有中， 不應樂放逸。 樂者必受苦， 苦者苦轉勝， 公夫為妻子， 不應樂
【English Translation】 English version The heavenly beings dwell in jeweled pavilions. Having arrived, the heavenly king said: 'Who is causing the heavenly beings to be so destroyed, so weakened and distressed, so fallen and submerged in water, crying out? Who is able to inflict such suffering on the heavenly beings?' Then, the heavenly king Maheshvara (牟修樓陀) said to the heavenly beings: 'This fault of negligence is certain to be present in all living beings. All of you heavenly beings are unaware of it.' At that time, the heavenly lord Maheshvara (牟修樓陀), for the sake of the heavenly beings, spoke in verse: 'All living beings, cannot be broken, All actions of karma, none can overcome; Able to cause all the worlds, all to be ruined, Having such power, therefore it is called death. It can destroy the world, can break the skandhas, realms, and entrances, The king of death, from this world, will take to the future world. No power can resist, none can save, Only the Dharma can save, therefore the Dharma is called salvation. Life is swift and does not stay long, strength and beauty are also like this, Death comes very quickly, one should not be negligent. All the pleasures of living beings, are destroyed by impermanence, Life is extinguished by death, one should not delight in negligence. If good karma is exhausted, one will surely go to the three evil realms, Having known such faults, one should not delight in negligence. The world belongs to impermanence, all have the three poisons as thorns, Because there is birth, there is death, one should not delight in negligence. Death can destroy life, old age can cause decay, Sickness can destroy peace, one should not delight in negligence. The rope of karma binds living beings, the mind relies on the tightrope path, Revolving in the three realms of existence, one should not delight in negligence. Those who enjoy pleasure will surely suffer, those who suffer will suffer even more, The husband for the wife and children, one should not delight
放逸。 母亦為妻室， 妻亦為怨家， 此等輪轉行， 不應樂放逸。 于園林山谷， 天女眾圍繞， 世間皆當盡， 不應樂放逸。 一切天受樂， 皆當歸破壞， 虛妄不可信， 不應樂放逸。 有生皆是苦， 是老死之器， 決定必當得， 不應樂放逸。 諸根難調伏， 無有能調者， 一切樂皆盡， 不應樂放逸。 少年必當老， 諸欲猶如夢， 是故有智者， 不應樂放逸。 猶如芭蕉葉， 如電不久住， 一切皆破壞， 不應樂放逸。 諸根難調伏， 樂著諸境界， 唯有智慧者， 能住自境界。』
「如是天王牟修樓陀以諸天眾心得厭離，為利益他，說如是偈。爾時，天王牟修樓陀復為天眾說放逸過，作如是言：『汝等天眾云何沒在放逸闇中不見大惡、不見大畏？汝等皆見如是等天以放逸故，皆悉破壞，歸於死滅，無能救者。彼諸天眾一切樂具皆悉勝汝，色量形貌、富樂光明、天女歌詠、舞戲皆勝。汝等現見彼諸天眾以放逸故，一切磨滅。汝等天眾皆應思惟，遠離放逸。一切世間惡龍池中、放逸池中，境界惡龍最為大惡。諸風火惡中，放逸之火與憶念風最為甚惡。一切闇聚，無量時集、無
【現代漢語翻譯】 現代漢語譯本 放逸（Pramāda）。 母親也可能成為妻室，妻子也可能成為怨家， 這樣的輪迴不止，不應該貪圖放逸。 在園林山谷中，被天女們圍繞， 世間的一切終將消逝，不應該貪圖放逸。 一切天上的享樂，最終都將歸於破壞， 虛妄不可信賴，不應該貪圖放逸。 有生就有苦，生命是衰老和死亡的容器， 必定會經歷這些，不應該貪圖放逸。 諸根難以調伏，沒有人能夠完全調伏它們， 一切快樂終將消逝，不應該貪圖放逸。 少年必然會衰老，各種慾望如同夢幻， 因此有智慧的人，不應該貪圖放逸。 猶如芭蕉葉，又如閃電般短暫， 一切都會破壞消逝，不應該貪圖放逸。 諸根難以調伏，貪戀各種境界， 只有具有智慧的人，才能安住于自己的境界。
『天王牟修樓陀（Mūṣilinda）這樣爲了使諸天眾生厭離，爲了利益他們，說了這樣的偈語。當時，天王牟修樓陀（Mūṣilinda）又為天眾說了放逸的過患，這樣說道：『你們這些天眾為什麼沉溺在放逸的黑暗中，看不到巨大的罪惡、看不到巨大的恐懼？你們都看到這些天人因為放逸的緣故，全都破壞消逝，歸於死亡，沒有人能夠救助他們。那些天人的一切享樂器具都勝過你們，無論在顏色、數量、形狀、富裕快樂、光明、天女的歌唱舞蹈方面都勝過你們。你們現在親眼看到那些天人因為放逸的緣故，一切都磨滅了。你們這些天眾都應該思考，遠離放逸。在一切世間的惡龍池中、放逸池中，境界惡龍是最為巨大的罪惡。在各種風火災難中，放逸之火與憶念之風是最為嚴重的災難。在一切黑暗的聚集，無量時間的聚集，無
【English Translation】 English version Negligence (Pramāda). A mother can become a wife, and a wife can become an enemy, Such is the cycle of existence; one should not delight in negligence. In gardens and valleys, surrounded by celestial maidens, All in the world will come to an end; one should not delight in negligence. All heavenly pleasures will eventually return to destruction, Falsehood is not to be trusted; one should not delight in negligence. To be born is to suffer; life is a vessel for old age and death, These are certain to be encountered; one should not delight in negligence. The senses are difficult to subdue; no one can fully subdue them, All pleasures will come to an end; one should not delight in negligence. Youth will surely age, and desires are like dreams, Therefore, the wise should not delight in negligence. Like a banana leaf, like lightning that does not last long, All will be destroyed; one should not delight in negligence. The senses are difficult to subdue, delighting in various realms, Only the wise can abide in their own realm.』
『Thus, the Deva King Mūṣilinda, in order to cause the heavenly beings to become weary and to benefit them, spoke these verses. At that time, the Deva King Mūṣilinda again spoke to the heavenly beings about the faults of negligence, saying: 『Why are you heavenly beings immersed in the darkness of negligence, unable to see the great evils and great fears? You have all seen how these devas, due to negligence, have all been destroyed and returned to death, with no one able to save them. All the instruments of pleasure of those devas surpass yours, whether in color, quantity, form, wealth, happiness, light, or the songs and dances of the celestial maidens. You now see with your own eyes that those devas have been obliterated due to negligence. You heavenly beings should all contemplate and stay away from negligence. Among all the evil dragon pools in the world, the pool of negligence, the evil dragon of realms is the greatest evil. Among all the evils of wind and fire, the fire of negligence and the wind of mindfulness are the most severe evils. In all gatherings of darkness, gatherings of immeasurable time, no
始來集，放逸闇聚最為闇冥。一切求便諸惡怨中，放逸大怨求境界便最為大惡。諸利刀中，放逸利刀最為傷害墮惡道刀。一切大惡毒蛇之中，放逸毒蛇貪慾之毒，能殺一切愚癡眾生，毒中最惡。一切怨家詐親善中，放逸怨家詐現親善最為大惡，以起一切親故、愛故。一切杻械枷鎖及以繩索繫縛之中，放逸繫縛最為堅固，過堅難故。一切曠野無水無樹、無果無蔭，無量眾生於中遭苦，諸曠野中，放逸曠野最為大惡。以離樂水、離善人樹、離持戒蔭，能與世間一切眾生無量苦惱。一切不實虛妄見中，妄見為實，如旋火輪、乾闥婆城。鹿愛炎中，放逸虛妄最為不實。境界樂動，不停不住，無有如實，唯虛妄見，如旋火輪、乾闥婆城。鹿愛炎中，放逸最為虛妄不實。一切險岸顛墜之中，放逸險岸最為可畏，必定當墮大惡道故。汝等天眾當知！如是一切五道所攝眾生，以放逸故，三趣眾生行惡業故，墮大惡道。是故一切畏苦惱者，應當勤心舍離放逸。此放逸者，一切苦本。』
「爾時，天王牟修樓陀為諸天眾，以偈頌曰：
「『不放逸得脫， 放逸常受苦， 放逸不放逸， 已略說其相。』
「如是天王牟修樓陀調伏諸天，為說正道。時諸天眾一心諦聽，心調伏故，折伏諸根，諸根寂靜。夜摩天王牟修樓
【現代漢語翻譯】 現代漢語譯本：最初的聚集，放逸（Pramāda，疏忽、放縱）之闇最為深沉黑暗。在一切尋求便利的諸惡怨敵中，放逸這個大怨敵尋求機會，是最為巨大的罪惡。在各種鋒利的刀刃中，放逸這把利刃造成的傷害最大，使人墮入惡道。在一切劇毒的毒蛇中，放逸這條毒蛇所含的貪慾之毒，能夠殺死一切愚癡的眾生，是毒中最惡的。在一切偽裝成友善的怨家中，放逸這個怨家偽裝成親善的樣子，是最為惡劣的，因為它會引發一切因親情和愛而產生的執著。在一切杻械、枷鎖以及繩索的束縛中，放逸的束縛最為堅固，因為它比任何堅硬之物都難以掙脫。在一切沒有水、沒有樹木、沒有果實、沒有樹蔭的曠野中，無數眾生在其中遭受痛苦，在所有曠野中，放逸的曠野最為惡劣。因為它使人遠離快樂之水、遠離善良之人的樹木、遠離持戒的庇廕，能夠給世間一切眾生帶來無量的苦惱。在一切不真實的虛妄見解中，將虛妄的見解視為真實，就像旋轉的火輪、乾闥婆城（Gandharva-nagar，海市蜃樓）。就像鹿對熱氣的愛戀一樣，放逸的虛妄是最不真實的。境界的快樂是變動不居的，不會停留，沒有真實性，只有虛妄的見解，就像旋轉的火輪、乾闥婆城。就像鹿對熱氣的愛戀一樣，放逸是最虛妄不實的。在一切危險的懸崖峭壁和顛簸墜落中，放逸的險岸最為可怕，因為它必定會導致墮入大惡道。你們這些天眾應當知道！像這樣，一切被五道（五趣，Gati）所包含的眾生，因為放逸的緣故，三惡道（三趣，Tri-gati）的眾生行惡業的緣故，墮入大惡道。因此，一切畏懼苦惱的人，應當勤奮地捨棄放逸。這放逸，是一切痛苦的根源。』 「當時，天王牟修樓陀（Mūṣilinda，又譯為目支鄰陀）為諸天眾，以偈頌說道： 『不放逸能夠得到解脫，放逸常常遭受痛苦，放逸與不放逸，已經簡略地說明了它們的相狀。』 「像這樣，天王牟修樓陀調伏諸天，為他們宣說正道。當時，諸天眾一心諦聽，因為心被調伏的緣故，折伏了諸根，諸根寂靜。夜摩天王牟修樓陀（Yama，夜摩天）
【English Translation】 English version: The very first gathering, the darkness of Pramāda (negligence, indulgence) is the darkest and most profound. Among all the evil enemies who seek convenience, Pramāda, the great enemy, seeking opportunity, is the greatest evil. Among all the sharp blades, the sharp blade of Pramāda causes the greatest harm, causing one to fall into evil paths. Among all the most venomous snakes, the venom of greed contained in the snake of Pramāda can kill all foolish beings, and is the most evil among poisons. Among all the enemies who falsely appear as friends, Pramāda, the enemy who falsely appears as friendly, is the most evil, because it gives rise to all attachments arising from affection and love. Among all the fetters, shackles, and ropes that bind, the bondage of Pramāda is the most firm, because it is more difficult to break free from than anything hard. In all the wildernesses without water, without trees, without fruit, without shade, where countless beings suffer, among all the wildernesses, the wilderness of Pramāda is the most evil. Because it keeps one away from the water of joy, away from the trees of good people, away from the shade of upholding precepts, it can bring immeasurable suffering to all beings in the world. Among all the unreal and false views, taking false views as real, like a rotating fire wheel, Gandharva-nagar (mirage). Like a deer's love for heat, the falsehood of Pramāda is the most unreal. The happiness of realms is changing and impermanent, it does not stay, there is no reality, only false views, like a rotating fire wheel, Gandharva-nagar. Like a deer's love for heat, Pramāda is the most false and unreal. Among all the dangerous cliffs and precipitous falls, the dangerous shore of Pramāda is the most frightening, because it will surely lead to falling into the great evil paths. You heavenly beings should know! Like this, all beings contained within the five Gati (realms), because of Pramāda, because beings in the three Tri-gati (evil realms) perform evil deeds, fall into the great evil paths. Therefore, all who fear suffering should diligently abandon Pramāda. This Pramāda is the root of all suffering.』 「At that time, the Deva King Mūṣilinda (also translated as Mucilinda) spoke to the heavenly beings in verse, saying: 『Non-Pramāda leads to liberation, Pramāda always suffers, Pramāda and non-Pramāda, their characteristics have been briefly explained.』 「In this way, the Deva King Mūṣilinda subdued the heavenly beings, and spoke the right path for them. At that time, the heavenly beings listened attentively with one mind, because their minds were subdued, they subdued their senses, and their senses were quiet. Yama (Yama, the King of Yama Heaven) Deva King Mūṣilinda
陀于蓮花臺坐師子座，時諸天眾白天王言：『愿為我說畢竟利益、畢竟安樂，令我得此畢竟利益、畢竟安樂。我云何行？』
「爾時，天王告諸天曰：『有佛世尊具一切智，解脫之師，一切諸過皆悉解脫，一切功德皆悉具足，於一切眾生中最為殊勝，若能歸依，則能斷除汝等苦惱。佛無放逸，汝當歸依，能救汝等無量無邊生死怖畏。』
「爾時，天眾聞天王教，一切胡跪——及諸天女——生敬重心，攝伏諸根。于佛世尊生敬重心，合掌頂禮，受三歸依。一切天眾以誠實心歸依佛、歸依法、歸依僧，以善凈心毀呰放逸，誠心悔過，以見化天有無量種衰惱滅壞，不能堪忍無量苦惱。
「爾時，天主牟修樓陀見諸天眾心生厭離，復為化現無量神通。于須臾間，能示一身以為千身，于千身中現百千身。于須臾間，於一形相現於無量種種形相。于須臾間飛昇虛空，種種妙寶嚴飾其身，種種形服。于須臾間，沒於水中，現一千頭，種種寶冠，種種寶印莊嚴其臂，其身光明勝於千日。于須臾間，化作大山，園林具足。在園林中，一切天眾之所圍繞，天眾皆見。或見在於大蓮華中，無量百千光明天女之所圍繞，是諸天女身出光明。時，實天眾皆不能觀天王之身及天女眾。
「爾時，天王牟修樓陀復現神通，為
【現代漢語翻譯】 現代漢語譯本：天王牟修樓陀坐在蓮花臺上，師子座上，當時諸天眾白天王說：『希望您為我說究竟的利益、究竟的安樂，讓我得到這究竟的利益、究竟的安樂。我應該怎麼做？』 『那時，天王告訴諸天眾說：『有佛世尊（Buddha World-Honored One），具足一切智慧，是解脫的導師，一切過失都已解脫，一切功德都已具足，在一切眾生中最為殊勝，如果能夠歸依他，就能斷除你們的苦惱。佛沒有放逸，你們應當歸依他，能救你們無量無邊的生死怖畏。』 『那時，天眾聽到天王的教誨，全都胡跪——以及諸位天女——生起恭敬心，攝伏各種感官。對佛世尊生起恭敬心，合掌頂禮，接受三歸依（Three Refuges）。一切天眾以誠實的心歸依佛（Buddha）、歸依法（Dharma）、歸依僧（Sangha），以善良清凈的心捨棄放逸，誠心懺悔過錯，因為見到化樂天（Nirmana-rati）有無量種衰敗惱害滅壞，不能忍受無量的苦惱。 『那時，天主牟修樓陀（Maheśvara）見到諸天眾心生厭離，又為他們化現無量神通。在很短的時間內，能示現一個身體變成千個身體，在千個身體中又現出百千個身體。在很短的時間內，從一種形相現出無量種種形相。在很短的時間內飛昇到虛空中，用各種美妙的寶物裝飾他的身體，穿著各種各樣的衣服。在很短的時間內，沒入水中，現出一千個頭，用各種寶冠，各種寶印莊嚴他的手臂，他的身體光明勝過千個太陽。在很短的時間內，化作大山，園林具備。在園林中，被一切天眾所圍繞，天眾都能看見。或者看見他在大蓮花中，被無量百千光明天女所圍繞，這些天女身上發出光明。當時，真正的天眾都不能觀看天王的身軀以及天女們。 『那時，天王牟修樓陀又顯現神通，為……』
【English Translation】 English version: Then, King Maheśvara (Maheśvara) was seated on a lotus platform, on a lion throne. At that time, the assembly of devas (devas) said to the White-Clad King: 『May you speak to us of ultimate benefit and ultimate happiness, so that we may attain this ultimate benefit and ultimate happiness. How should we act?』 『At that time, the King addressed the devas, saying: 『There is the Buddha World-Honored One (Buddha World-Honored One), possessing all wisdom, the teacher of liberation, all faults completely liberated, all merits completely fulfilled, most supreme among all beings. If one can take refuge in him, then he can cut off your suffering. The Buddha is without negligence; you should take refuge in him, for he can save you from immeasurable and boundless fear of birth and death.』 『At that time, the assembly of devas, hearing the King's teaching, all knelt on their right knees—including the goddesses—generating respectful hearts, subduing their senses. They generated respectful hearts towards the Buddha World-Honored One, joined their palms in reverence, and received the Three Refuges (Three Refuges). All the devas, with sincere hearts, took refuge in the Buddha (Buddha), took refuge in the Dharma (Dharma), took refuge in the Sangha (Sangha), and with pure and virtuous hearts, renounced negligence, sincerely repented of their faults, seeing that the Paranirmitavasavartin Heaven (Nirmana-rati) has immeasurable kinds of decay, distress, and destruction, and being unable to endure immeasurable suffering.』 『At that time, King Maheśvara (Maheśvara), seeing that the assembly of devas had generated a sense of revulsion, further manifested immeasurable supernatural powers for them. In an instant, he could show one body transforming into a thousand bodies, and within the thousand bodies, he manifested hundreds of thousands of bodies. In an instant, from one form, he manifested immeasurable kinds of forms. In an instant, he flew into the empty sky, adorning his body with various exquisite treasures, wearing various kinds of garments. In an instant, he submerged into the water, manifesting a thousand heads, adorned with various jeweled crowns and various jeweled seals on his arms, his body's light surpassing a thousand suns. In an instant, he transformed into a great mountain, complete with gardens and forests. Within the gardens and forests, he was surrounded by all the devas, who could all see him. Or they saw him within a great lotus flower, surrounded by immeasurable hundreds of thousands of radiant goddesses, light emanating from the bodies of these goddesses. At that time, the actual devas were unable to behold the King's body and the assembly of goddesses. 『At that time, King Maheśvara again manifested supernatural powers, for...』
令天眾離放逸故，從其口中出於百千諸天大眾。或有坐於七寶宮殿，種種妙寶光明之身，種種容服，共諸天女莊嚴端正，詠天歌音，以為圍繞。一切皆從牟修樓陀天王口出。或有坐于蓮花之中，如蜂歌音，飲于天酒，香味相應，共諸天女，或百或千，以天衣鬘而為莊嚴，身出光明，皆從天王口中而出。
「時，牟修樓陀復現神通，從口而出，或有天眾乘七寶鳥遊戲歌詠，五樂音聲，共諸天女歡娛受樂。從於天王口中而出，天之莊嚴不得為比，光明功德皆悉具足。
「爾時，天王牟修樓陀復以神力，從其口中化天踴出，坐于拘婆羅耶中，作天伎樂出妙音聲，諸天女眾之所圍繞，皆飲天酒，歌頌戲笑。共諸天女，或百或千或億百千，不可喻色殊勝天女而為圍繞。種種遊戲天園林中，遊行空中而行道路，歌頌音聲勝於實天足一百倍。歌音色樂種種功德皆悉具足，令天眾聞。時，實天眾未曾見此希有之事，見已皆生希有之心。或生歡喜，或有生疑作是思惟：『此天云何從於天王口中而出？甚為希有！』時實天眾如是思惟，或共論說，不知云何。
「爾時，天王牟修樓陀復現神通，從其口中出化仙人，種種容貌。或有長髮或作螺髻，或有身著樹皮之衣，或有手中執持澡瓶，或著天衣華鬘莊嚴，或著黑色鹿皮之
【現代漢語翻譯】 現代漢語譯本 爲了讓天眾遠離放逸，從牟修樓陀（Maheśvara）天王的口中涌現出成百上千的天人大眾。他們有的坐在七寶構成的宮殿中，身放種種美妙寶光，穿著各式各樣的華麗服飾，與眾多天女一起，以莊嚴端正的姿態，吟唱著美妙的天樂歌聲，被天女們圍繞。這一切都從牟修樓陀天王的口中出現。 有的天人坐在蓮花之中，像蜜蜂一樣發出歌唱般的聲音，飲用著天界的酒，享受著與之相應的香味，與天女們在一起，或一百位，或一千位，用天衣和花鬘來裝飾自己，身上散發著光明，這些也都從天王的口中出現。 當時，牟修樓陀再次顯現神通，從口中涌出天眾，他們有的乘坐七寶鳥，嬉戲歌唱，奏響五種樂器的美妙聲音，與天女們一同歡快地享受快樂。這些天眾從天王的口中出現，其莊嚴程度是真正的天人無法比擬的，光明和功德都完全具備。 這時，天王牟修樓陀再次以神通之力，從口中變化出天人，跳躍而出，坐在拘婆羅耶（kuvalaya）中，演奏著天界的伎樂，發出美妙的聲音，被眾多的天女圍繞，他們都飲用著天界的酒，歌唱嬉戲。與天女們在一起，或一百位，或一千位，或一億百千位，被無法比擬的美麗殊勝的天女們圍繞。他們在各種嬉戲的天界園林中，在空中行走，歌唱的聲音勝過真正的天人一百倍。歌聲、音樂和各種功德都完全具備，讓天眾聽到。當時，真正的天眾從未見過如此稀有的事情，見到后都生起稀有之心。有的心生歡喜，有的心生疑惑，心想：『這些天人是如何從天王的口中出來的？真是太稀有了！』當時真正的天眾這樣思索，或者共同議論，不知道是怎麼回事。 這時，天王牟修樓陀再次顯現神通，從口中變化出仙人，有著各種各樣的容貌。有的留著長髮，有的梳著螺髻，有的身上穿著樹皮做的衣服，有的手中拿著澡瓶，有的穿著天衣和華鬘來裝飾自己，有的穿著黑色的鹿皮。
【English Translation】 English version In order to keep the heavenly beings away from negligence, from the mouth of Maheśvara (great lord) emerged hundreds of thousands of heavenly beings. Some were seated in palaces made of seven treasures, their bodies radiating various exquisite jewels, adorned with diverse and splendid garments, together with numerous celestial women, dignified and beautiful, chanting celestial songs, surrounded by them. All of this emerged from the mouth of the Maheśvara. Some heavenly beings were seated within lotuses, making sounds like the singing of bees, drinking celestial wine, enjoying the corresponding fragrance, together with celestial women, either a hundred or a thousand, adorned with celestial garments and garlands, their bodies emitting light, all of which emerged from the mouth of the heavenly king. At that time, Maheśvara again manifested his supernatural powers, and from his mouth emerged heavenly beings, some riding on seven-jeweled birds, playing and singing, with the sounds of five musical instruments, joyfully enjoying pleasure with celestial women. These heavenly beings emerged from the mouth of the heavenly king, their splendor incomparable to that of real heavenly beings, fully endowed with light and merit. At this time, the heavenly king Maheśvara again used his divine power to transform heavenly beings from his mouth, leaping out and sitting in kuvalaya, playing celestial music, emitting wonderful sounds, surrounded by numerous celestial women, all drinking celestial wine, singing, laughing, and playing. Together with celestial women, either a hundred, a thousand, or a hundred thousand kotis, surrounded by incomparably beautiful and extraordinary celestial women. They were playing in various celestial gardens, walking in the air, their singing voices a hundred times better than those of real heavenly beings. Their songs, music, and various merits were all complete, allowing the heavenly beings to hear. At that time, the real heavenly beings had never seen such a rare event, and upon seeing it, they all developed a sense of wonder. Some were filled with joy, while others were filled with doubt, thinking: 'How did these heavenly beings come out of the mouth of the heavenly king? It is truly rare!' At that time, the real heavenly beings thought in this way, or discussed it together, not knowing what was happening. At that time, the heavenly king Maheśvara again manifested his supernatural powers, and from his mouth transformed hermits, with various appearances. Some had long hair, some had coiled hair, some wore clothes made of tree bark, some held water pitchers in their hands, some were adorned with celestial garments and garlands, and some wore black deerskin.
衣。
「有如是等種種色貌諸大仙人從口中出，或百或千，出已住于虛空之中而說偈言：
「『一切眾生心， 如幻法不住， 一切必歸死， 有中莫放逸。 一切可愛中， 愛心轉增長， 終必歸破壞， 有中莫放逸。 有中更無處， 有生而不滅， 一切樂皆畏， 有中莫放逸。 一切所見中， 謂五欲可愛， 一切皆如夢， 有中莫放逸。 喜愛難調伏， 常為眾生怨， 速將入地獄， 有中莫放逸。 雖數受欲樂， 得已而復失， 必當皆壞滅， 有中莫放逸。 初中后不善， 能壞於世間， 業鎖所繫縛， 猶如鉤釣魚。 雖種種方便， 欲斷于業鎖， 一切天非天， 不能斷業鎖。 生死鎖極長， 首尾不可見， 是愛甚堅牢， 以縛愚癡人。 我及余天眾， 若人阿修羅， 一切皆無常， 癡盲不能見。 業身遍一切， 常流轉諸有， 一切愛縛心， 智慧乃能斷。 從於愛水中， 生於五鉆燧， 覺觀風力故， 為時火所燒。 愚癡無智慧， 貪苦中妄樂， 迷故顛倒取， 流轉五道中。 喜樂於妻子， 及種種富
【現代漢語翻譯】 現代漢語譯本 衣。
『有如是等等各種容貌的諸大仙人從口中出來，或者一百位或者一千位，出來后停留在虛空之中，並且說偈語：』
『一切眾生的心，如同幻象一樣不會停留， 一切最終都將歸於死亡，在有生之年不要放縱自己。 一切可愛的事物中，愛戀之心不斷增長， 最終必定會走向破壞，在有生之年不要放縱自己。 在有生之年沒有哪個地方，能夠有生而不滅的事物， 一切快樂都伴隨著畏懼，在有生之年不要放縱自己。 一切所見的事物中，所謂的五欲令人愛戀， 一切都如同夢幻一般，在有生之年不要放縱自己。 喜愛難以調伏，常常成為眾生的怨恨之源， 迅速將人帶入地獄，在有生之年不要放縱自己。 即使多次享受慾望的快樂，得到之後又會失去， 必定都會走向壞滅，在有生之年不要放縱自己。 開始、中間、最後都不美好，能夠破壞世間， 被業力的鎖鏈所束縛，就像用魚鉤釣魚一樣。 即使用各種各樣的方便法門，想要斬斷業力的鎖鏈， 一切天（deva）非天（asura），都不能斬斷業力的鎖鏈。 生死輪迴的鎖鏈極其漫長，首尾都無法看見， 這種愛非常堅固，用來束縛愚癡的人。 我和其餘的天眾，或者人或者阿修羅（asura）， 一切都是無常的，愚癡盲目的人無法看見。 業力之身遍佈一切，常常在各種有（bhava）中流轉， 一切被愛束縛的心，只有智慧才能夠斬斷。 從愛慾的水中，生出五種鉆木取火的工具， 由於覺觀的風力，被及時的火焰所焚燒。 愚癡沒有智慧的人，在貪戀痛苦中妄想快樂， 因為迷惑而顛倒取捨，在五道中流轉。 喜歡和快樂於妻子，以及各種各樣的財富』
【English Translation】 English version Clothing.
『Thereupon, various great sages with diverse appearances emerged from his mouth, numbering either a hundred or a thousand. Having emerged, they remained in the void and spoke in verses, saying:』
『The minds of all beings, like illusions, do not abide, All inevitably return to death; in existence, do not be heedless. Among all that is lovely, the heart of love grows ever more, Ultimately, it will return to destruction; in existence, do not be heedless. In existence, there is nowhere that is born without perishing, All pleasures are feared; in existence, do not be heedless. Among all that is seen, the five desires are deemed lovely, All are like dreams; in existence, do not be heedless. Love is difficult to tame, constantly a source of resentment for beings, Quickly leading one into hell; in existence, do not be heedless. Though one repeatedly enjoys the pleasures of desire, having obtained them, they are lost again, They will all inevitably be destroyed; in existence, do not be heedless. The beginning, middle, and end are not good, capable of destroying the world, Bound by the chains of karma, like a fish caught on a hook. Though with various skillful means, one seeks to sever the chains of karma, All devas (deva) and asuras (asura) cannot sever the chains of karma. The chains of samsara (saṃsāra) are extremely long, the beginning and end cannot be seen, This love is exceedingly strong, used to bind foolish people. I and the remaining devas, whether humans or asuras (asura), All are impermanent; the foolish and blind cannot see. The body of karma pervades all, constantly flowing through all existences (bhava), All hearts bound by love, only wisdom can sever. From the waters of desire, arise the five fire drills, Due to the wind force of perception and observation, they are burned by the fire of time. The foolish, without wisdom, falsely delight in the midst of suffering, Deluded, they take things upside down, transmigrating through the five paths. Rejoicing and delighting in wives and children, and various riches』
樂， 常保此妄樂， 為死王將去。 如虎狼殺鹿， 害之不疲厭， 死王大勢力， 殺害亦如是。 一切諸有中， 無量多種苦， 為癡所迷惑， 而心不疲惓。 若人依止惡， 不名自愛身， 既不自愛身， 世間更何愛？』
「如是天王牟修樓陀從口所出變化仙人，為實天眾除放逸故，說如此偈，畢竟利益。爾時，天王牟修樓陀復為利益，神通變化，從其胸中示現踴出大蓮花池，甚可愛樂。其池多有鵝鴨鴛鴦而為莊嚴，第一清凈八功德水。其蓮華池有百千億七寶蓮華以覆其上，其花香氣滿百由旬。其蓮華臺，王在其上，種種妙寶莊嚴天冠，種種光明、種種寶衣莊嚴其身，種種寶印莊嚴其臂，種種婇女而為圍繞，坐師子座。其諸婇女手執白拂，侍立左右。復有諸人讚嘆王言：『勝妙增上，猶如帝釋第二天王，有如是等百千化王。』夜摩天王以憐愍心，利益他故，為令一切諸實天眾離放逸故，化作帝釋、轉輪聖王及余無量百千諸王。
「爾時，天王牟修樓陀為利益故，復示變化。從其臍中出大蓮華，廣百由旬，百千億葉。七寶蓮華種種寶葉，多有眾蜂出歌詠音，聞者心悅，見之愛樂。夜摩天王從其臍中所化蓮華，其蓮華莖長五千由旬，毗琉璃莖，金剛間錯
【現代漢語翻譯】 現代漢語譯本 樂啊， 總是保有這種虛妄的快樂，終將被死王（指閻羅王）帶走。 就像老虎和狼捕殺鹿一樣，永不疲倦地加害它們， 死王擁有強大的力量，殺害眾生也是如此。 在一切存在之中，有無量多種痛苦， 人們被愚癡所迷惑，內心卻不感到疲憊。 如果有人依附於惡行，就不能說是愛惜自己， 既然不愛惜自己，世間還能愛什麼呢？'
『像這樣，天王牟修樓陀（Maheśvara）從口中變化出仙人，爲了讓真實的天眾去除放逸，說了這樣的偈語，最終帶來利益。當時，天王牟修樓陀爲了利益眾生，以神通變化，從他的胸中顯現出一個大蓮花池，非常可愛。池中有很多鵝、鴨、鴛鴦作為裝飾，池水是第一清凈的八功德水。蓮花池上有百千億七寶蓮花覆蓋其上，花香瀰漫百由旬（Yojana）。蓮花臺上，天王坐在上面，用各種美妙的珍寶裝飾的天冠，用各種光明、各種寶衣裝飾他的身體，用各種寶印裝飾他的手臂，有各種婇女圍繞著他，坐在獅子座上。那些婇女手持白拂，侍立在左右。還有許多人讚嘆天王說：『勝妙增上，猶如帝釋（Indra）第二天王，有像這樣成百上千的變化之王。』夜摩天王（Yama）以憐憫之心，爲了利益他人，爲了讓一切真實的天眾遠離放逸，化作帝釋、轉輪聖王（cakravartin）以及其他無量百千諸王。
『當時，天王牟修樓陀爲了利益眾生，再次示現變化。從他的臍中出現一朵大蓮花，寬一百由旬，有百千億片花瓣。七寶蓮花有各種珍寶的花瓣，有很多蜜蜂發出歌唱的聲音，聽到的人心生喜悅，看到的人心生愛慕。夜摩天王從他的臍中所變化的蓮花，蓮花莖長五千由旬，是毗琉璃（Vaiḍūrya）的莖，用金剛（Vajra）鑲嵌。
【English Translation】 English version 『Joy, Always cherishing this false joy, will be taken away by the King of Death (Yama). Like tigers and wolves killing deer, they never tire of harming them, The King of Death has great power, and his killing is also like this. In all existences, there are countless kinds of suffering, People are deluded by ignorance, yet their hearts do not weary. If a person relies on evil, he cannot be said to love himself, Since he does not love himself, what else in the world can he love?』
『Thus, King Maheśvara (牟修樓陀) manifested a celestial being from his mouth, speaking this verse to eliminate the heedlessness of the true devas, ultimately bringing benefit. At that time, King Maheśvara, for the benefit of beings, through his supernatural power, manifested a great lotus pond from his chest, which was very lovely. The pond was adorned with many geese, ducks, and mandarin ducks, and the water was the first pure water with eight qualities. The lotus pond had hundreds of thousands of millions of seven-jeweled lotuses covering it, and the fragrance of the flowers filled a hundred yojanas (由旬). On the lotus platform, the king sat, adorned with a crown of various wonderful jewels, his body adorned with various lights and jeweled robes, his arms adorned with various jeweled seals, surrounded by various celestial maidens, sitting on a lion throne. The celestial maidens held white whisks in their hands, standing on the left and right. There were also many people praising the king, saying: 『Supremely wonderful and increasing, like Indra (帝釋), the second heavenly king, there are hundreds of thousands of millions of manifested kings like this.』 King Yama (夜摩天王), with a compassionate heart, for the benefit of others, and to cause all the true devas to be free from heedlessness, transformed himself into Indra, a cakravartin (轉輪聖王), and countless other hundreds of thousands of kings.
『At that time, King Maheśvara, for the sake of benefit, again showed a transformation. From his navel emerged a large lotus flower, a hundred yojanas wide, with hundreds of thousands of millions of petals. The seven-jeweled lotus had various jeweled petals, and many bees emitted singing sounds, which delighted the hearts of those who heard them and were loved by those who saw them. The lotus flower that King Yama transformed from his navel had a stem five thousand yojanas long, a stem of Vaiḍūrya (毗琉璃), inlaid with Vajra (金剛).
，青因陀寶所共整合，而以莊嚴，勝天虹色，甚可愛樂。
「大蓮華內有諸化人，種種衣服莊嚴其身，第一勝樂，執犁耕地，而說偈言：
「『一切犁地者， 心皆希望果， 癡心希利故， 不覺當有死。 愚者希利心， 唸唸常增長， 而不覺諸行， 唸唸歸滅盡。 老罰時欲至， 能令少壯盡， 病苦若來至， 能壞於安隱。 此三種惡罰， 破壞天非天， 速來時欲至， 愚者不覺知。 天龍阿修羅、 揵闥緊那羅、 羅剎毗舍阇， 皆為老死壞。 能令貪愛者， 舍離於親里， 癡愛相繫縛， 輪轉于諸有， 子孫及子孫， 如是種子等； 人為愛所誑， 一切皆當失。』
「如是化人為利益他，說如此偈。時，實天眾聞是偈已，心念思惟，于境界中不多愛樂。爾時，天王牟修樓陀為利天眾，復作現化，于其一切身份之中，種種莊嚴、種種容貌、種種寶冠，無量種色、無量種形、無量種相。天、乾闥婆、若人若龍、阿修羅等，各以自法衣服莊嚴，從天王身毛孔中出。各如本色，如其形相，如其自法。自共婇女歌舞嬉笑，娛樂受樂。天王受樂，與人相似，富樂歡悅，自相愛樂，歌舞嬉笑歡娛受樂。復有諸龍
【現代漢語翻譯】 現代漢語譯本： 由青因陀寶（Nila-indranila-mani，一種青色的寶石）共同聚集而成，以此來莊嚴，勝過天虹的色彩，非常可愛和令人喜悅。
『大蓮花內有許多化生的人，穿著各種各樣的衣服來莊嚴自身，享受著第一等的殊勝快樂，他們拿著犁耕地，並且說著偈語：』
『所有犁地的人，心中都希望獲得果實，因為愚癡的心希望得到利益，所以不覺得死亡即將到來。 愚蠢的人希望得到利益的心，唸唸不斷地增長，卻不覺得諸行（Samskara，一切有為法）唸唸歸於滅盡。 衰老懲罰的時辰將要到來，能夠讓少壯消逝，病苦如果來臨，能夠破壞安穩。 這三種惡的懲罰，破壞天人和非天人（Asura，阿修羅），迅速到來，愚蠢的人卻不覺知。 天、龍（Naga）、阿修羅（Asura）、乾闥婆（Gandharva，天上的樂神）、緊那羅（Kinnara，一種半人半獸的樂神）、羅剎（Rakshasa，惡鬼）、毗舍阇（Pisaca，食人鬼），都會被衰老和死亡所破壞。 能夠讓貪愛的人，舍離親人和鄉里，因為愚癡的愛相互繫縛，所以在諸有（Bhava，存在）中輪轉，子孫以及子孫，就像種子一樣；人被愛所迷惑，一切都將失去。』
像這樣，化生的人爲了利益他人，說了這樣的偈語。當時，真實的天眾聽到這些偈語后，心中思考，對於境界中的事物不再那麼愛戀。這時，天王牟修樓陀（Mucilinda，佛教傳說中的龍王）爲了利益天眾，再次示現變化，在他的所有身份之中，有各種各樣的莊嚴、各種各樣的容貌、各種各樣的寶冠，無量的顏色、無量的形狀、無量的相貌。天、乾闥婆（Gandharva）、人、龍（Naga）、阿修羅（Asura）等，各自以自己的法度穿著衣服來莊嚴，從天王的身毛孔中出來。各自保持著本來的顏色，本來的形狀，本來的法度。他們各自與自己的婇女（Apsara，天女）一起唱歌跳舞嬉戲，享受快樂。天王享受快樂，與人相似，富足快樂歡悅，互相愛戀，唱歌跳舞嬉戲歡娛享受快樂。還有諸龍（Naga）
【English Translation】 English version: Gathered together from Nila-indranila-mani (blue sapphire), used for adornment, surpassing the colors of the rainbow, exceedingly lovely and delightful.
『Within the great lotus flower are various transformed beings, adorning themselves with various garments, enjoying the foremost bliss, holding plows and tilling the earth, and uttering these verses:』
『All who plow the earth, their hearts hope for fruit, because of foolish desire for gain, they do not realize that death is coming. The minds of the foolish, hoping for gain, constantly increase, but they do not realize that all actions (Samskara) constantly return to extinction. The punishment of old age is about to arrive, able to make youth vanish, if the suffering of illness comes, it can destroy peace and security. These three evil punishments, destroy gods and non-gods (Asura), coming quickly, the foolish do not realize. Gods, Nagas (dragons), Asuras, Gandharvas (celestial musicians), Kinnaras (mythical beings, half-human, half-animal), Rakshasas (demons), Pisacas (flesh-eating demons), all are destroyed by old age and death. Able to make those who are greedy and attached, abandon relatives and homelands, because foolish love binds them together, they revolve in all existences (Bhava), children and grandchildren, like seeds; people are deceived by love, and all will be lost.』
Thus, the transformed beings, for the benefit of others, spoke these verses. At that time, the true assembly of gods, having heard these verses, pondered in their hearts, and no longer loved the things in the realm so much. At this time, the king of gods, Mucilinda (a Naga king in Buddhist legends), for the benefit of the assembly of gods, again manifested transformations, in all his body parts, various adornments, various appearances, various jeweled crowns, countless colors, countless shapes, countless forms. Gods, Gandharvas, humans, Nagas, Asuras, and others, each adorned with garments according to their own dharma, emerged from the pores of the king of gods. Each retained their original color, their original shape, their original dharma. Each sang, danced, played, and laughed with their own Apsaras (celestial nymphs), enjoying pleasure. The king of gods enjoyed pleasure, similar to humans, rich, happy, and joyful, loving each other, singing, dancing, playing, laughing, and enjoying pleasure. There were also Nagas (dragons)
，種種莊嚴，或有一頭或有二頭，乃至七頭，有種種色種種形相，勝妙寶冠莊嚴其首，種種音聲歌詠遊戲，生歡喜心，娛樂受樂。如是勇健、羅睺阿修羅等皆盡化出。
「天帝釋樂，減夜摩天，共諸婇女圍繞供養。第一莊嚴。阿修羅女圍繞供養，五樂音聲，聞之可愛；阿修羅王住在宮殿，從於天王牟修樓陀身份而出，受第一樂。又復化現郁單曰人，住云鬘等十大山中，富樂自在，少減第二三十三天。園林花池多有種種諸飲食河，種種歌舞遊戲受樂。從於天王牟修樓陀身中而出，復化瞿耶尼人，自樂成就，歡喜遊戲，亦復如是。時，實天眾見如是等無量種類無量差別。
「夜摩天王成就如是第一神通，為除放逸，勝利益故，作如是化。非不利益。令放逸天，現見無常，心則柔軟，是故示化種種具足。先示欲味，后示其過，令其厭欲。以是因緣，夜摩天王為實天眾示化欲味。受種種樂，歌舞遊戲，衣服莊嚴，飲食婇女，親近供養，五根受樂，如心所念，具足皆得，是名欲味。云何欲過？若得欲已，心生愛樂，求之不得，共他而有，非獨屬己，愛別離苦，無量種苦，為強力者之所侵奪。復有五種強力所奪，所謂王、賊、水、火、怨家。復有餘苦，常為怨侵，常畏他奪，守護怖畏，或心憂愁死生，貪樂身心常苦。
【現代漢語翻譯】 現代漢語譯本：種種莊嚴，或者有一個頭或者有兩個頭，乃至七個頭，有各種各樣的顏色和形狀，用殊勝美妙的寶冠裝飾他們的頭，發出各種各樣的聲音歌唱嬉戲，產生歡喜心，享受快樂。像這樣勇猛強健的羅睺（Rāhu，星名，也指阿修羅王）阿修羅等都變化出來。
『天帝釋（Indra，佛教護法神）的快樂，比夜摩天（Yāma，六慾天之一）還要少，（夜摩天）與眾多婇女圍繞供養，這是第一種莊嚴。阿修羅女圍繞供養，五種樂器的聲音，聽起來令人喜愛；阿修羅王住在宮殿里，從天王牟修樓陀（Muchilinda，龍王名）的身體中化現出來，享受第一種快樂。又化現郁單曰（Uttarakuru，四大部洲之一）的人，住在云鬘（Cloud Garland）等十大山中，富裕快樂自在，比第二十三三天稍微差一點。園林花池裡有很多各種各樣的飲食河流，他們進行各種各樣的歌舞遊戲，享受快樂。從天王牟修樓陀的身體中化現出來，又化現瞿耶尼（Godhaniya，四大部洲之一）的人，自己快樂成就，歡喜遊戲，也像這樣。當時，真正的天眾看到像這樣無量種類無量差別的景象。
『夜摩天王成就了像這樣的第一神通，爲了去除（天人的）放逸，爲了殊勝的利益，才做這樣的變化。並非沒有利益。讓放逸的天人，親眼見到無常，心就會變得柔軟，所以才示現變化種種具足。先示現慾望的滋味，后示現慾望的過患，讓他們厭惡慾望。因為這個因緣，夜摩天王為真正的天眾示現慾望的滋味：享受各種各樣的快樂，歌舞遊戲，穿著華麗的衣服，裝飾自己，享受飲食和美女，親近供養，五根（眼、耳、鼻、舌、身）享受快樂，如心中所想，全部都能得到，這叫做慾望的滋味。什麼是慾望的過患呢？如果得到了慾望，心中就會產生愛戀，追求卻得不到，或者與他人共有，不能獨自擁有，愛別離的痛苦，無量種的痛苦，會被強有力的人侵佔掠奪。還有五種強力會掠奪，就是國王、盜賊、水災、火災、怨家。還有其他的痛苦，常常被怨家侵擾，常常害怕被他人奪走，守護時充滿恐懼，或者心中憂愁生死，貪戀享樂導致身心常常痛苦。
【English Translation】 English version: All sorts of adornments, some with one head, some with two heads, even up to seven heads, with various colors and shapes, adorned with exquisite jeweled crowns on their heads, singing and playing with various sounds, generating joyful hearts, enjoying pleasure. Thus, the brave and strong Rāhu (name of a star, also refers to an Asura king) Asuras and others are all transformed.
'The joy of Indra (Buddhist protector deity) is less than that of Yāma Heaven (one of the Six Desire Heavens), (Yāma Heaven) surrounded and offered to by numerous consorts, this is the first adornment. Asura women surround and make offerings, the sounds of five musical instruments, lovely to hear; the Asura king dwells in the palace, transformed from the body of the heavenly king Muchilinda (name of a dragon king), enjoying the first pleasure. Furthermore, he transforms into the people of Uttarakuru (one of the four great continents), dwelling in the ten great mountains such as Cloud Garland, wealthy, happy, and free, slightly less than the second thirty-three heavens. In the gardens and flower ponds, there are many rivers of various foods and drinks, they engage in various singing and dancing games, enjoying pleasure. Transformed from the body of the heavenly king Muchilinda, he also transforms into the people of Godhaniya (one of the four great continents), achieving their own happiness, joyfully playing, also like this. At that time, the true heavenly beings saw such immeasurable kinds and immeasurable differences.
'The Yāma Heaven King achieved such first supernatural power, in order to remove (the devas') negligence, for the sake of superior benefit, he makes such transformations. It is not without benefit. Letting the negligent devas see impermanence with their own eyes, their hearts will become soft, therefore he shows transformations complete in every way. First, he shows the taste of desire, then he shows the faults of desire, causing them to be disgusted with desire. Because of this cause, the Yāma Heaven King shows the taste of desire to the true heavenly beings: enjoying all kinds of pleasures, singing and dancing games, wearing gorgeous clothes, adorning themselves, enjoying food and beautiful women, approaching and making offerings, the five senses (eye, ear, nose, tongue, body) enjoying pleasure, as the mind thinks, all can be obtained, this is called the taste of desire. What are the faults of desire? If one obtains desire, love will arise in the heart, but if one seeks and cannot obtain it, or if it is shared with others, not possessed alone, the suffering of separation from loved ones, immeasurable kinds of suffering, will be seized and plundered by the powerful. There are also five kinds of powerful forces that will plunder, namely the king, thieves, floods, fires, and enemies. There are also other sufferings, constantly harassed by enemies, constantly fearing being taken away by others, guarding with fear, or worrying about life and death in the heart, greedily enjoying pleasure leads to constant suffering of body and mind.'
如是欲過，終至於死，有無量種衰惱諸苦。愚癡之人於此欲過，衰惱苦中不生厭離。復有欲過，有何等過？為欲因緣，母子斗諍，住不同處，一切皆由欲因緣故。若兄弟斗諍，互相憎嫉，若打若縛，一切皆由欲因緣故，是為欲過。若王者共諍無量國土，互相攻伐、互相打縛，若殺若害，加種種苦，一切皆由欲因緣故，是為欲過。是故當知：皆由於欲繫縛，一切在於生死。
「爾時，天王牟修樓陀為實天眾，化作如是無量差別人中欲過、王者共諍，無量方便；及以餘人以欲因緣入于海中，若共鬥諍，若系若縛，憂悲苦惱，怖畏斗諍不饒益事，一切皆由欲因緣故。一切人中皆因欲過不得安隱。云何天中因於欲過？所謂諸天共阿修羅鬥戰相壞，一切皆由欲因緣故。若阿修羅共天斗諍，亦復如是。由欲因緣，有如是等，是為欲過。以此因緣，牟修樓陀夜摩天王為實天眾除放逸故，示如是化。
「若諸龍等共龍斗諍，國土失壞，震雷放雹，一切皆由欲因緣故。若諸畜生互共鬥諍殺縛捕得，一切皆由欲因緣故，是名欲過。于鬼神中，以食因緣或欲因緣，互相撲打，以刀相斫，一切皆由欲因緣故，是為欲過。以此因緣，夜摩天王為實天眾除放逸故，示如是化。
「于地獄中互相燒打、互相殺害，受諸苦惱。於人中
【現代漢語翻譯】 現代漢語譯本： 如果想要滿足慾望，最終只會走向死亡，伴隨著無量種衰老和苦惱。愚癡的人沉溺於這種慾望帶來的衰老和痛苦中，卻不生起厭惡和遠離之心。還有哪些慾望帶來的過患呢？因為慾望的緣故，母子之間會發生爭鬥，甚至分居兩地，這一切都是因為慾望的緣故。兄弟之間也會因為慾望而爭鬥，互相憎恨嫉妒，甚至互相毆打捆綁，這一切也都是因為慾望的緣故，這就是慾望的過患。君王之間會爲了爭奪無量的國土而互相爭鬥，互相攻打，互相捆綁，甚至互相殺害，施加各種各樣的痛苦，這一切都是因為慾望的緣故，這就是慾望的過患。所以應當知道：一切眾生都是由於慾望的束縛，才會在生死輪迴中流轉。 當時，天王牟修樓陀（Mūṣilinda，夜摩天王名）爲了真正的天眾，化現出各種各樣的人間慾望過患的景象，例如君王之間互相爭鬥，以及其他人因為慾望的緣故而冒險進入大海，或者互相爭鬥，或者被囚禁捆綁，憂愁悲傷痛苦煩惱，恐懼爭鬥帶來的不饒益之事，這一切都是因為慾望的緣故。所有的人間眾生都因為慾望的過患而不得安寧。那麼，天界中又有哪些因為慾望產生的過患呢？例如諸天和阿修羅（Asura，一種神道生物）之間互相爭鬥破壞，一切都是因為慾望的緣故。阿修羅和天人之間的爭鬥也是如此。由於慾望的緣故，產生了這些過患，這就是慾望的過患。因為這個原因，牟修樓陀（Mūṣilinda）夜摩天王爲了讓真正的天眾去除放逸之心，才示現了這些變化。 如果龍族之間互相爭鬥，國土就會被破壞，還會出現雷鳴冰雹等災害，這一切都是因為慾望的緣故。各種畜生之間互相爭鬥，互相殘殺，互相捕捉，這一切都是因為慾望的緣故，這就是慾望的過患。在鬼神之中，因為食物或者慾望的緣故，互相撲打，用刀互相砍殺，這一切都是因為慾望的緣故，這就是慾望的過患。因為這個原因，夜摩天王爲了讓真正的天眾去除放逸之心，才示現了這些變化。 在地獄之中，眾生互相燒打，互相殺害，遭受各種痛苦。在人間
【English Translation】 English version: If one desires to indulge in desires, they will ultimately lead to death, accompanied by countless forms of decay and suffering. Foolish people, immersed in the decay and suffering caused by these desires, do not develop a sense of aversion and detachment. What other faults arise from desires? Because of desire, mothers and children quarrel and live apart, all due to desire. Brothers quarrel, harbor hatred and jealousy, even striking and binding each other, all due to desire; this is the fault of desire. Kings contend for countless lands, attacking and binding each other, even killing and harming, inflicting various sufferings, all due to desire; this is the fault of desire. Therefore, know that all beings are bound by desire, and thus remain in the cycle of birth and death. At that time, King Mūṣilinda (Mūṣilinda, name of a Yama heaven king), for the sake of the true heavenly beings, manifested countless different forms of human faults arising from desire, such as kings contending with each other, and others venturing into the sea because of desire, or fighting each other, or being imprisoned and bound, experiencing sorrow, grief, pain, and fear of the unbeneficial consequences of strife, all due to desire. All beings in the human realm cannot find peace because of the faults of desire. What faults arise from desire in the heavens? For example, the devas (devas, gods) and asuras (Asura, a type of demigod) fight and destroy each other, all due to desire. The strife between asuras and devas is also the same. Because of desire, such faults arise; this is the fault of desire. For this reason, King Mūṣilinda of the Yama heaven, in order to remove the heedlessness of the true heavenly beings, manifested these transformations. If dragons fight each other, their lands are destroyed, and thunder and hail occur, all due to desire. Various animals fight each other, kill each other, and capture each other, all due to desire; this is called the fault of desire. Among ghosts and spirits, because of food or desire, they strike each other, and cut each other with knives, all due to desire; this is the fault of desire. For this reason, the Yama heaven king, in order to remove the heedlessness of the true heavenly beings, manifested these transformations. In hell, beings burn and strike each other, kill each other, and suffer various pains. In the human realm
時，由欲因緣造作惡業，斗諍憎嫉，以其念本女色因緣，共相憎嫉，以是惡業墮地獄中，身體裂壞。如是地獄皆由欲過。以此因緣，夜摩天王為實天眾舍離欲故，示如是化，遍於五道，示欲過患，令厭生死，示於人中所有欲味一切皆失。夜摩天王為示天眾欲味欲過，化作蓮花，百葉墮落破壞磨滅，復廣示現天人之過。既示過已，復示出離解脫種子，利益安樂諸天眾故。
「夜摩天王復為饒益諸天眾故，示于欲過。何以故？聞異欲過，則于生死生厭離心，以異見故。以此因緣，為諸天眾復示欲過。若天、若龍、阿修羅等，示欲味已，復示欲過，于退沒時得諸衰惱。是諸天人、龍、阿修羅於一切處，受無量種諸欲樂已，至於退時，隨諸天等所應受者，皆悉示其種種退法。所謂高山險峻崖岸，有無量種師子虎豹、野狐豬兔、牛驢象馬、駱駝貓牛、失收摩羅魚、摩伽羅魚、龜黿之屬，或有一頭或有二頭，或復多頭，口中含土，手中執火。復有遍身煙焰俱起，或有雨火，或有放于金剛惡雹遍眾多處。其聲虓呴甚可怖畏，如一百山同時俱崩。無量種類身色黤黮，頭如大山，色相可畏，舉身髦發，焰火熾然。或有百臂或有千臂，于其手中或有執罥，或執刀杖或執金剛，見者大怖。滿大山谷如是等眾，從大山出，走趣化天。奮目
【現代漢語翻譯】 現代漢語譯本：當時，由於對慾望的執著而造作惡業，互相爭鬥、憎恨、嫉妒，因為他們心中所念的都是女色的緣故，所以互相憎恨嫉妒，因為這些惡業而墮入地獄之中，身體被撕裂破壞。這樣的地獄都是因為慾望的過患所致。因為這個緣故，夜摩天王（Yama，掌管死亡和正義的天神）爲了讓真正的天眾捨棄慾望，示現這樣的變化，遍佈於五道（指地獄、餓鬼、畜生、人、天五道），展示慾望的過患，使他們厭惡生死，顯示在人間所有的慾望滋味最終都會失去。夜摩天王爲了向天眾展示慾望的滋味和過患，變化出蓮花，百片花瓣凋落、破壞、磨滅，又廣泛地示現天人的過失。展示過失之後，又展示出離和解脫的種子，爲了利益安樂諸天眾的緣故。 夜摩天王又爲了饒益諸天眾的緣故，展示慾望的過患。為什麼呢？因為聽到不同的慾望過患，就會對生死產生厭離之心，因為不同的見解的緣故。因為這個緣故，爲了諸天眾再次展示慾望的過患。無論是天人、龍（Naga，一種蛇形神祇）、阿修羅（Asura，一種好戰的神祇）等，展示慾望的滋味之後，又展示慾望的過患，在退沒的時候會遭受各種衰敗惱害。這些天人、龍、阿修羅在一切地方，享受了無量種的各種慾望快樂之後，到了退沒的時候，隨著諸天等所應該承受的，都全部展示給他們各種退敗之法。比如高山險峻的懸崖峭壁，有無量種的獅子、老虎、豹子、野狐、豬、兔子、牛、驢、象、馬、駱駝、貓、牛、失收摩羅魚（Shishumara，一種水生動物）、摩伽羅魚（Makara，一種海怪）、烏龜、黿等，或者有一個頭或者有兩個頭，或者有很多頭，口中含著泥土，手中拿著火。還有遍身煙焰一起升起，或者下著火雨，或者放出金剛惡雹遍佈很多地方。它們的聲音咆哮怒吼非常可怕，像一百座山同時崩塌一樣。無量種類的身體顏色黑暗，頭如大山，顏色相貌可怕，全身毛髮焰火熾盛。或者有百臂或者有千臂，在它們的手中或者拿著繩索，或者拿著刀杖或者拿著金剛杵，看見的人非常害怕。充滿大山山谷像這樣的眾生，從大山中出來，跑向變化出來的天人。睜大眼睛
【English Translation】 English version: At that time, due to the causes and conditions of desire, they created evil karma, fighting, hating, and being jealous of each other. Because their minds were focused on the causes and conditions of female beauty, they hated and envied each other. Because of these evil karmas, they fell into hell, their bodies torn apart and destroyed. Such hells are all due to the faults of desire. For this reason, Yama Deva (Yama, the god of death and justice), in order to have the true Devas renounce desire, manifested such transformations, pervading the five realms (referring to the five realms of hell, hungry ghosts, animals, humans, and Devas), showing the faults of desire, causing them to be disgusted with birth and death, and showing that all the flavors of desire in the human realm will eventually be lost. Yama Deva, in order to show the Devas the flavors and faults of desire, transformed into lotus flowers, with hundreds of petals falling, being destroyed, and annihilated, and widely manifested the faults of Devas and humans. After showing the faults, he also showed the seeds of liberation and deliverance, for the sake of benefiting and bringing peace and happiness to the Devas. Yama Deva, again for the sake of benefiting the Devas, showed the faults of desire. Why? Because hearing about the faults of different desires will cause one to develop a mind of aversion to birth and death, because of different views. For this reason, for the sake of the Devas, he again showed the faults of desire. Whether they are Devas, Nagas (Naga, a serpent deity), Asuras (Asura, a warlike deity), etc., after showing the flavors of desire, he also showed the faults of desire, and they will suffer various declines and afflictions when they decline. These Devas, humans, Nagas, and Asuras, in all places, after enjoying countless kinds of various pleasures of desire, when they decline, according to what the Devas and others should receive, he fully showed them all kinds of methods of decline. For example, high mountains and steep cliffs, with countless kinds of lions, tigers, leopards, wild foxes, pigs, rabbits, cows, donkeys, elephants, horses, camels, cats, cattle, Shishumara fish (Shishumara, an aquatic animal), Makara fish (Makara, a sea monster), turtles, soft-shelled turtles, etc., some with one head, some with two heads, or many heads, holding soil in their mouths and fire in their hands. There are also those with smoke and flames rising all over their bodies, or raining fire, or releasing Vajra hailstones all over many places. Their voices roar and howl very terrifyingly, like a hundred mountains collapsing at the same time. Countless kinds of bodies are dark in color, their heads are like large mountains, their appearances are terrifying, their bodies are covered with hair, and their flames are blazing. Some have hundreds of arms or thousands of arms, and in their hands they hold ropes, or knives and staffs, or Vajra pestles, which are very frightening to see. Filling the large mountains and valleys, such beings emerge from the large mountains and run towards the transformed Devas. Widening their eyes
大怒，眼赤如血，從其口中出諸火焰，黃赤朱紫無量種色，如黑雲中電光亂起。
「復化死王閻羅伺命，色貌可畏，走向化天，手捉赤繩及諸器仗。所執器仗，頭皆火然。發大惡聲猶如震雷，其身熾然滿十由旬。或有伺命，有一百眼或四百眼乃至千眼，眼皆焰出，青赤黃鴿種種雜色，其火熾然至於十里。種種相貌，一切眾生之所怖畏，醜陋可惡，從化山中虓呴而出。凸腹下垂，脅如山谷，頭如山峰。或有縮嚥入兩肩中，或有長髮，發皆直豎，咽火焰起。或有長爪，火焰熾然。或有身毛焰然火起，或有遍體大火猛熾，如燒大山。皆從大力化山中出，放金剛雹。復有死王閻羅伺命，其頭狀如烏鷲鴟雕、野干狐狗、駱駝之面，遍身火熾，惡蟲覆身，以怖天眾。從於大黑化山中出，一切疾走猶如猛風，吹大黑雲，熾電俱起，走趣化天。爾時，死王閻羅伺命漸近化天，捉得化天，焰火鐵繩返縛其手，縛已牽挽。爾時，化天見余化天身被繫縛，極大怖畏，各各散走。時，死王使尋逐捉之，舉置頭上，升空而去不復可見，過眼境界。虓呴之聲甚可怖畏。或有伺命捉得化天，以焰鐵繩而系其頸，入地而去。復有死王閻羅伺命捉余化天，擲著水中，詬㖑唱叫。㖑諸化天其身不沒，住在水上，為諸化天而說偈言：
「『愚癡憍慢心
【現代漢語翻譯】 現代漢語譯本
大怒，眼睛赤紅如血，從他口中涌出各種火焰，呈現出黃色、紅色、紫色等無數種顏色，如同烏雲中閃電般亂竄。
又幻化出死王閻羅（Yama，掌管死亡的神）和伺命（Yama's servants，閻羅的使者），他們的面貌可怕，走向化樂天（Nirmanarati Heaven，欲界六天之一），手中拿著紅色的繩索和各種兵器。他們所持的兵器，頂端都燃燒著火焰。發出巨大的惡聲，如同雷鳴一般，他們的身體熾熱燃燒，蔓延十由旬（Yojana，古印度長度單位）。有的伺命，有一百隻眼睛，有的有四百隻眼睛，甚至有上千隻眼睛，每隻眼睛都噴射出火焰，呈現出青色、紅色、黃色、鴿色等各種顏色，火焰燃燒的範圍達到十里。他們的相貌各異，令一切眾生感到恐懼，醜陋可憎，從幻化的大山中怒吼而出。他們有的肚子凸出下垂，肋骨像山谷一樣，頭顱像山峰一樣。有的脖子縮排雙肩之中，有的長髮披散，頭髮都直立著，脖子處火焰升騰。有的指甲很長，燃燒著火焰。有的身上毛髮燃燒著火焰，有的全身燃燒著猛烈的火焰，如同燃燒的大山。他們都從大力幻化的大山中出來，釋放出金剛冰雹。又有死王閻羅和伺命，他們的頭狀如烏鷲、鴟雕（貓頭鷹和老鷹）、野干（豺）、狐貍、狗、駱駝的臉，全身燃燒著火焰，身上覆蓋著噁心的蟲子，以此來恐嚇天眾。他們從大黑幻化的大山中出來，快速奔跑，如同猛烈的風，吹動著巨大的黑雲，熾熱的閃電同時出現，奔向化樂天。當時，死王閻羅和伺命逐漸接近化樂天，抓住化樂天的眾生，用燃燒著火焰的鐵繩反綁住他們的手，捆綁之後進行牽拉。當時，化樂天的眾生看到其他的化樂天眾生被捆綁，感到極大的恐懼，各自四處逃散。這時，死王的使者追逐並抓住他們，舉到頭頂上，升空而去，不再能看見，超出了視線的範圍。怒吼的聲音非常可怕。有的伺命抓住化樂天的眾生，用燃燒的鐵繩索套住他們的脖子，進入地中而去。又有死王閻羅和伺命抓住其他的化樂天眾生，扔到水中，發出責罵和叫喊的聲音。責罵那些化樂天的眾生，他們的身體沒有沉沒，停留在水面上，為其他的化樂天眾生說偈語：
『愚癡而又傲慢的心』
【English Translation】 English version
Greatly enraged, his eyes were as red as blood, and from his mouth issued forth various flames, of yellow, red, purple, and countless other colors, like lightning flashing wildly in black clouds.
Again, he transformed into the Death King Yama (Yama, the lord of death) and Yama's servants (Yama's servants, messengers of Yama), their appearances terrifying, heading towards the Nirmanarati Heaven (Nirmanarati Heaven, one of the six heavens of the desire realm), holding red ropes and various weapons in their hands. The weapons they held all had flaming heads. They emitted great, evil sounds like thunder, their bodies blazing and spreading for ten yojanas (Yojana, an ancient Indian unit of length). Some servants had a hundred eyes, some had four hundred eyes, and some even had a thousand eyes, each eye emitting flames of blue, red, yellow, pigeon-colored, and various other hues, the flames burning for ten miles. Their appearances varied, causing fear in all beings, ugly and detestable, roaring out from the transformed mountain. Some had protruding, drooping bellies, ribs like mountain valleys, and heads like mountain peaks. Some had necks shrunk into their shoulders, some had long, disheveled hair standing straight up, flames rising from their throats. Some had long claws, burning with flames. Some had body hair ablaze, and some had their entire bodies fiercely burning, like a burning mountain. All emerged from the mighty transformed mountain, releasing diamond hailstones. Again, there were Death King Yama and his servants, their heads shaped like those of vultures, owls, jackals, foxes, dogs, and camels, their bodies ablaze, covered with disgusting insects, to frighten the heavenly beings. They emerged from the great, dark transformed mountain, running swiftly like fierce winds, blowing great black clouds, with blazing lightning flashing simultaneously, rushing towards the Nirmanarati Heaven. At that time, Death King Yama and his servants gradually approached the Nirmanarati Heaven, seized the beings of the Nirmanarati Heaven, and tied their hands behind their backs with flaming iron ropes, pulling them along after binding them. At that time, the beings of the Nirmanarati Heaven, seeing other beings of the Nirmanarati Heaven bound, were greatly terrified and scattered in all directions. Then, the messengers of the Death King pursued and seized them, lifted them onto their heads, and ascended into the sky, disappearing from sight, beyond the range of vision. The roaring sounds were extremely terrifying. Some servants seized the beings of the Nirmanarati Heaven, placed flaming iron ropes around their necks, and went into the earth. Again, Death King Yama and his servants seized other beings of the Nirmanarati Heaven, threw them into the water, uttering rebukes and shouts. Rebuking those beings of the Nirmanarati Heaven, their bodies did not sink, but remained on the surface of the water, speaking the following verse to the other beings of the Nirmanarati Heaven:
'Foolish and arrogant minds.'
， 為放逸所使， 樂時既已過， 今當就死苦。 無量境界林， 惡毒滿其中， 愛牙甚廣大， 求善應舍離。 不作眾善業， 而常癡放逸， 死時既已到， 竟為何所作？ 沒在愛水中， 不能度眾苦， 以沒生死故， 永無有安樂。 一切有生者， 死常隨其後， 云何愚癡人， 而樂放逸行？ 難知不可遮， 常有大勢力， 是大力死軍， 世間不覺知。 非是鬥戰力， 無方能捨離， 眾生放逸故， 不覺死怨至。 死使有二種， 遍行於世間， 謂老病衰壞， 愚癡不覺知。』
「如是死王閻羅王伺命說此偈頌，呵責天眾，百返千返加諸苦惱。時，實天眾見衰惱已，得離一切放逸之心，受三歸依。
「時，夜摩天王知諸天眾心已調伏，復示變化，令實天眾心得厭離。是等化王所著天冠，一切欲具皆從天王牟修樓陀身中而出，共諸婇女隨順供養。如前所說上色具足，復為衰老之所毀壞，發白面皺，遍身脈現，柱杖而行，羸瘦憔悴，一切諸業皆不能作，依他而行，為諸愚人輕弄戲笑，上氣不樂，諸根變熟，一切力盡。眾所輕賤，行步數倒。死時將至，近池而行，身極羸瘦依他扶侍，身色醜惡
【現代漢語翻譯】 現代漢語譯本： 被放逸所驅使， 享樂的時光已經過去，現在將要面臨死亡的痛苦。 無邊無際的境界之林，充滿著惡毒， 貪愛的牙齒非常巨大，爲了追求善，應當捨棄它。 不修習各種善業，卻常常愚癡放縱， 死亡到來的時候，最終能做什麼呢？ 沉沒在貪愛的水中，不能夠度過眾多的痛苦， 因為沉沒在生死輪迴中，永遠沒有安樂。 一切有生命的東西，死亡常常跟隨在後面， 為什麼愚蠢的人，還喜歡放縱自己的行為呢？ 難以知曉，不可阻擋，常常具有強大的力量， 這是大力死軍，世間的人們卻不覺察。 不是靠戰鬥的力量，沒有辦法能夠逃離， 眾生因為放縱，所以不覺察死亡的怨敵到來。 死亡的使者有兩種，遍佈於世間， 就是衰老和疾病，愚癡的人卻不覺察。』
『像這樣，死王閻羅王（Yama-rāja，掌管死亡的神）伺命說出這些偈頌，呵斥天眾，成百上千次地增加他們的苦惱。這時，真實的天眾看到衰老和苦惱后，離開了所有放縱的心，接受了三歸依（皈依佛、法、僧）。』
『這時，夜摩天王（Yama-deva-rāja，夜摩天之王）知道眾天的心已經調伏，又示現變化，使真實的天眾心中產生厭離。這些化現的天王所佩戴的天冠，一切享樂的器具都從天王牟修樓陀（Mūṣurudha，名字）的身體中出現，和眾多的婇女一起順從地供養。像前面所說的，具備上妙的色相，又被衰老所摧毀，頭髮變白，面容佈滿皺紋，全身的血管顯現，拄著枴杖行走，身體瘦弱憔悴，一切事務都不能做，依靠他人而行動，被愚蠢的人輕視嘲弄，呼吸困難，諸根衰敗成熟，一切力量耗盡。被眾人輕賤，行走時常常跌倒。死亡將要到來，靠近池塘行走，身體極其瘦弱，依靠他人扶持，身色醜陋不堪。
【English Translation】 English version: Driven by negligence, The time of pleasure has passed, now facing the suffering of death. The boundless forest of realms, filled with malice, The teeth of attachment are immense; to seek goodness, one should abandon them. Not cultivating various virtuous deeds, but constantly foolish and negligent, When death arrives, what can ultimately be done? Submerged in the waters of attachment, unable to cross over the many sufferings, Because of being submerged in the cycle of birth and death, there is never any peace and happiness. All beings that are born, death constantly follows behind, Why do foolish people still enjoy indulging in negligent behavior? Difficult to know, impossible to obstruct, constantly possessing great power, This is the mighty army of death, yet the people of the world are unaware. Not by the strength of battle, there is no way to escape, Beings, because of negligence, do not realize the arrival of the enemy of death. There are two kinds of messengers of death, pervading the world, Namely, old age and sickness, yet foolish people are unaware.』
『Thus, the Death King Yama-rāja (Lord of Death) spoke these verses, rebuking the heavenly beings, increasing their suffering a hundredfold, a thousandfold. At this time, the true heavenly beings, seeing the decay and suffering, abandoned all thoughts of negligence and took refuge in the Three Jewels (Buddha, Dharma, Sangha).』
『At this time, the Yama-deva-rāja (King of the Yama Heaven) knowing that the minds of the heavenly beings had been subdued, further manifested transformations, causing the true heavenly beings to develop aversion in their minds. The heavenly crowns worn by these transformed kings, and all the instruments of enjoyment, emerged from the body of the king Mūṣurudha (name), and together with numerous consorts, reverently made offerings. As described before, possessing supreme beauty, they were then destroyed by old age, hair turning white, faces filled with wrinkles, veins visible throughout the body, walking with a cane, emaciated and haggard, unable to perform any tasks, relying on others for support, being scorned and ridiculed by foolish people, breathing with difficulty, faculties decaying and maturing, all strength exhausted. Despised by the masses, stumbling frequently while walking. Death was approaching, walking near a pond, the body extremely emaciated, relying on others for support, the appearance ugly and repulsive.
，行於池側。未經幾時，身中多有種種病起，所謂熱病、下痢欬嗽、盛氣噎病、脈腫疽瘡、癩病，垂近死地，身大穢惡。是大惡病不可療治。死相已現，其王具嬰如是諸病，得如是等極大苦惱，然後命終。既死之後，膀脹臭爛，多有無量百千種蟲。時，諸天眾見此死屍，復有雕鷲諸惡貪鳥從山飛來，取諸死屍而啖食之，或有取尸騰空而去。時諸天眾見是事已，其心厭欲，一心正念。
「爾時，天王為利天眾，復示神化，示于羅睺阿修羅王、勇健阿修羅王等，一切皆在大海水下。至夜摩天住天王所，去王不遠，住在一面，大聲叫呼。既叫呼已，顛墜墮地，尋即命終，如木如石，不動不覺。諸阿修羅王、諸婇女等見是事已，極生苦惱，皆悉圍繞，叫喚啼哭。于啼哭時，有鳥飛來取諸死屍，猶如木石，眾鳥取之，不覺不動。阿修羅女既啼哭已，一切皆死，復為雕鷲烏鴟眾鳥競共取之，從空而去，令諸天眾不復見之。夜摩天王為利天眾，示化如是啼哭悲泣。
「爾時，夜摩天王復化龍王，如前所說，復示無常。或有龍王熱沙所燒，猶如焰火。如佉陀羅炭入乾草聚，是諸龍王熱沙所燒，亦復如是。復有龍王，龍女圍繞，為金翅鳥搏撮將去，諸龍女眾發聲大叫。復有龍王為鋸所解，悲聲唱叫，怨心相斫，互相加害。如
【現代漢語翻譯】 現代漢語譯本 在池塘邊行走。沒過多久，身體就出現了各種各樣的疾病，如熱病、痢疾、咳嗽、氣脹噎嗝、脈絡腫脹生瘡、癩病，瀕臨死亡，身體極其污穢醜惡。這些都是無法醫治的惡疾。死亡的徵兆已經顯現，這位國王身受這些疾病的折磨，承受著極大的痛苦，然後去世。死後，身體膨脹腐爛，滋生了無數的蟲子。當時，諸天眾看到這具屍體，又有雕、鷲等兇惡貪婪的鳥類從山上飛來，爭相啄食屍體，有的叼著屍體飛向天空。諸天眾看到這些情景后，心中厭惡貪慾，一心正念。 『這時，天王爲了利益天眾，又示現神變，示現羅睺阿修羅王（Rāhu Asura-rāja，阿修羅之王，以吞噬日月著稱）、勇健阿修羅王（Valin Asura-rāja，驍勇善戰的阿修羅王）等，他們都居住在大海之下。夜摩天（Yama，音譯，意為「縛」，此處指夜摩天王）來到天王所居住的地方，離天王不遠，站在一旁，大聲叫喊。叫喊完畢后，就顛仆墜地，隨即死去，像木頭或石頭一樣，一動不動，毫無知覺。諸位阿修羅王、各位婇女等看到這種情景，極其痛苦悲傷，都圍在屍體旁，哭喊啼叫。在啼哭的時候，有鳥飛來啄食這些屍體，屍體猶如木石，眾鳥啄食，屍體也不知不覺，一動不動。阿修羅女們哭泣完畢后，也都死去，又被雕、鷲、烏鴉等各種鳥類爭相啄食，從空中叼走，讓諸天眾再也看不見。夜摩天王爲了利益天眾，示現了這樣啼哭悲泣的景象。 『這時，夜摩天王又化現龍王，如前所述，再次示現無常。有的龍王被滾燙的沙子燒灼，如同火焰燃燒。就像佉陀羅炭（khadira，一種木炭）掉入乾燥的草堆中一樣，這些龍王被熱沙燒灼，也是如此。有的龍王被龍女們圍繞著，卻被金翅鳥（Garuda，一種神鳥，以龍為食）抓走，龍女們發出巨大的叫喊聲。有的龍王被鋸子鋸開，發出悲慘的叫聲，心懷怨恨，互相殘殺，互相傷害。』
【English Translation】 English version Walking by the side of the pond. Before long, various diseases arose in his body, such as fever, dysentery, cough, bloating and choking, swollen veins and sores, leprosy, nearing death, his body was extremely filthy and disgusting. These were incurable diseases. The signs of death had already appeared, and the king suffered from these diseases, enduring great pain, and then passed away. After death, his body swelled and rotted, breeding countless insects. At that time, the heavenly beings saw this corpse, and there were also vultures and other evil greedy birds flying from the mountains, vying to peck at the corpse, some carrying the corpse into the sky. When the heavenly beings saw these scenes, their hearts were disgusted with greed and desire, and they focused their minds on righteousness. 『At this time, the Heavenly King, for the benefit of the heavenly beings, again manifested divine transformations, showing Rāhu Asura-rāja (Rāhu, King of the Asuras, known for devouring the sun and moon), Valin Asura-rāja (Valin, a valiant Asura King), and others, all dwelling beneath the great sea. Yama (Yama, meaning 'to bind', here referring to Yama Deva) came to the place where the Heavenly King resided, not far from the Heavenly King, standing on one side, shouting loudly. After shouting, he stumbled and fell to the ground, and then died, like wood or stone, motionless and unconscious. When the Asura Kings and consorts saw this scene, they were extremely distressed and sorrowful, surrounding the corpse, crying and wailing. While they were wailing, birds flew in to peck at the corpses, which were like wood and stone, the birds pecked at them, but the corpses were unaware and motionless. After the Asura women finished crying, they also died, and were again pecked at by vultures, crows, and other birds, carried away from the sky, so that the heavenly beings could no longer see them. Yama Deva, for the benefit of the heavenly beings, manifested such scenes of crying and lamentation. 『At this time, Yama Deva again transformed into Dragon Kings, as mentioned before, again showing impermanence. Some Dragon Kings were burned by hot sand, like flames burning. Just as khadira charcoal (khadira, a type of charcoal) falls into a pile of dry grass, so too were these Dragon Kings burned by hot sand. Some Dragon Kings were surrounded by Dragon maidens, but were snatched away by Garudas (Garuda, a divine bird that feeds on dragons), and the Dragon maidens cried out loudly. Some Dragon Kings were sawn apart, emitting mournful cries, harboring resentment, killing each other, and harming each other.』
是化龍，為死將去。時，諸天眾見是事已，心極厭離。
「時，夜摩天王復化弗婆提人、瞿陀尼人，無量百千，皆悉衰惱。及諸女人，亦復如是，老極須臾，皆歸於死。既死之後，多生諸蟲，偃臥于地，甚可惡賤。時，實天眾見此諸事無量差別大惡有過，見死苦已，皆生厭離，互相謂言：『此諸眾生有苦而死。』『此諸眾生老病死盡，終竟不知當詣何處？為誰將去？』『一切資具皆悉無常，一切諸樂皆雜有過。』『無常不住，敗壞之法，不可保信。』『一切諸法皆悉破壞，無有少樂。』如是實天互共論說，皆生厭離。
「時，夜摩天王知諸天眾心生厭離，復化丈夫自在離慢，決定上生，謂郁單曰人，少減天福，受第一樂，復化令作老病身死。身既死已，無量百千諸蟲啖食其尸，若有見者，皆生厭惡，猶如屎聚。夜摩天王為利放逸諸天眾故，示如是化郁單曰人。
「爾時，天王復作化示，令實天見，謂中陰有。無量有網化中陰有，如眾生死，以業因緣，生於地獄、餓鬼、畜生、人、天之中。化中陰有，令諸天眾皆得現見無量種種心行之業，有因緣生，無量百千五道生死。為諸實天得厭離故，于大池中示如是化，不可思議希有之化。無等無比。令天現見於池水中，具見一切五道眾生以業煩惱因緣力故，
【現代漢語翻譯】 現代漢語譯本：是龍變化而成，將要死去。當時，諸天眾看到這件事後，心中極其厭惡和遠離。
當時，夜摩天王（Yama, 掌管死亡的神）又變化出弗婆提人（Pūrvavideha，東勝身洲的人）、瞿陀尼人（Godānīya，西牛賀洲的人），數量達到無量百千，都衰老困頓。以及那些女人，也同樣如此，衰老到極點，不久之後，都歸於死亡。死後，很多都生出蟲子，倒臥在地上，非常令人厭惡。當時，實天眾看到這些事情，有無量差別的大惡過患，看到死亡的痛苦后，都產生厭惡和遠離之心，互相說道：『這些眾生在痛苦中死去。』『這些眾生老病死盡，最終也不知道將要到哪裡去？被誰帶走？』『一切資財器具都無常，一切快樂都夾雜著過患。』『無常不能停留，是敗壞的法則，不可靠。』『一切諸法都會破壞，沒有絲毫快樂。』像這樣，實天眾互相議論，都產生厭惡和遠離之心。
當時，夜摩天王知道諸天眾心中產生厭惡和遠離之心，又變化出丈夫，自在而沒有傲慢，決定要上升，說是郁單曰人（Uttarakuru，北俱盧洲的人），稍微減少了天上的福報，享受第一等的快樂，又變化讓他們衰老生病而死。身體死後，無數百千的蟲子啃食他們的屍體，如果有人看到，都會產生厭惡，就像一堆糞便。夜摩天王爲了利益那些放逸的諸天眾，示現了這樣的變化，郁單曰人。
那時，天王又作變化示現，讓實天眾看到，說是中陰有（Antarābhava，死亡到投胎之間的狀態）。無數的有網變化成中陰有，就像眾生死去，因為業力的因緣，生於地獄、餓鬼、畜生、人、天之中。變化中陰有，讓諸天眾都能夠親眼看到無數種種心行的業力，有因緣而生，無數百千的五道生死。爲了讓諸實天眾得到厭離之心，在大池中示現這樣的變化，不可思議稀有的變化，無與倫比。讓天眾親眼看到在池水中，完全看到一切五道眾生因為業力和煩惱的因緣力量，
【English Translation】 English version: It was a dragon transformed, about to die. At that time, the assembly of devas (devas, gods) saw this event and felt extreme aversion and detachment in their hearts.
Then, Yama (Yama, the god of death) transformed into countless hundreds of thousands of people from Pūrvavideha (Pūrvavideha, the Eastern Continent) and Godānīya (Godānīya, the Western Continent), all of whom were weakened and distressed. And the women were the same, aging to the extreme, and soon all returned to death. After death, many were born as worms, lying on the ground, extremely disgusting and vile. At that time, the True Devas saw these events, with countless different great evils and faults, and after seeing the suffering of death, they all felt aversion and detachment, saying to each other: 'These beings die in suffering.' 'These beings are exhausted by old age, sickness, and death, and ultimately do not know where they will go? Who will take them away?' 'All resources are impermanent, and all pleasures are mixed with faults.' 'Impermanence cannot stay, it is the law of decay, unreliable.' 'All dharmas (dharmas, phenomena) are destroyed, with no joy at all.' Thus, the True Devas discussed with each other, all feeling aversion and detachment.
At that time, Yama knew that the assembly of devas had developed aversion and detachment in their hearts, and he transformed into a man, free and without arrogance, determined to be reborn, saying he was a person from Uttarakuru (Uttarakuru, the Northern Continent), slightly reducing the blessings of the heavens, enjoying the first level of happiness, and then transformed them to become old, sick, and die. After the body died, countless hundreds of thousands of worms ate their corpses, and if anyone saw it, they would feel disgusted, like a pile of excrement. Yama showed such a transformation of the Uttarakuru people for the benefit of the negligent devas.
At that time, the King of Gods again made a transformation to show the True Devas, saying it was the Antarābhava (Antarābhava, the intermediate state between death and rebirth). Countless nets of existence transformed into the Antarābhava, like beings dying, due to the karmic causes, being born in hell, as hungry ghosts, as animals, as humans, and in the heavens. Transforming the Antarābhava, allowing the assembly of devas to see with their own eyes countless kinds of karmic actions of the mind, born from causes and conditions, countless hundreds of thousands of births and deaths in the five paths. In order to allow the True Devas to gain aversion, he showed such a transformation in the great pond, an inconceivable and rare transformation, unparalleled. Allowing the devas to see with their own eyes in the pond, fully seeing all beings in the five paths due to the power of karma and afflictions,
流轉而行。從一道死，復生一道，輪轉生死，無救、無歸、無有伴侶。輪轉諸有，輪迴地獄、餓鬼、畜生及以人、天，令實天眾見於種種生中陰有，見已驚怖，極生厭離。復見夜摩諸天中陰之身，見夜摩天以業盡故，從天退墮，悔火所燒。貪放逸故，天身則滅，中陰身生，足上頭下。如印中陰，以惡業故，生地獄陰。見生死業故，極大怖畏，共相謂言：『是業因緣，甚大戲弄夜摩天眾。』時，實天眾見是事已，生厭離心，是名見地獄中陰，非生有陰。牟修樓陀示如是化。
「以何義故，不示生陰？以天心軟，不能堪忍，若見生陰，不可譬喻不可說苦，即失身命。是故示化，不示生陰，是名實天觀夜摩天退欲入地獄中陰之身。
「時，夜摩天王復以希有神化中陰，示夜摩天放逸過惡之所傷害，以業盡故，欲墮餓鬼，足上頭下。如印相似，業繩所牽，隨所作業，如是成熟。時實天眾復見如是第二中陰。
「複次第三見化中陰，如夜摩天覆為放逸之所傷害，業盡還退，惡業所縛，欲墮畜生，足上頭下。如是中陰，如印所印，生畜生中無量種類相似中陰，是名第三道中陰有相。
「見之怖畏，復生厭離，驚愕惶怖，互相觀視，以偈頌曰：
「『微細難解知， 遍行一切處， 是業使眾生，
【現代漢語翻譯】 現代漢語譯本： 流轉而行。從一道死亡，又在另一道中復生，輪轉于生死之中，沒有救助、沒有歸宿、沒有伴侶。輪轉于各種存在形式（諸有），輪迴于地獄、餓鬼、畜生以及人、天之中，讓實天眾（Satya Devas，真實的天神）看到種種生命中的中陰（Antarabhava，死後到投生之間的過渡期），看到后驚恐萬分，極其厭惡離開。又看到夜摩諸天（Yama Devas，夜摩天神）的中陰之身，看到夜摩天因為業力耗盡，從天上退墮，被悔恨之火所焚燒。因為貪圖享樂放縱，天人的身體就此滅亡，中陰身產生，腳朝上頭朝下。如同印章一樣，中陰身因為惡業的緣故，將要生於地獄之中。看到生死之業的緣故，極度恐懼，互相說道：『這業力的因緣，真是極大地戲弄了夜摩天眾。』當時，實天眾看到這些事情后，生起了厭離之心，這叫做見到地獄的中陰，而不是生有的中陰。牟修樓陀（Maudgalyayana，目犍連）展示了這樣的變化。 『因為什麼緣故，不展示生陰（Jati Antarabhava，投生時的中陰）？因為天人的心柔軟，不能夠忍受，如果見到生陰，那不可比喻不可言說的痛苦，就會立刻失去生命。所以展示變化，不展示生陰，這叫做實天觀看夜摩天退墮將要進入地獄的中陰之身。 『當時，夜摩天王又以稀有的神力變化中陰，向夜摩天展示放縱過錯的傷害，因為業力耗盡的緣故，將要墮入餓鬼道，腳朝上頭朝下。如同印章相似，被業力的繩索所牽引，隨著所造的業力，如此成熟。當時實天眾又看到了這樣的第二中陰。 『再次，第三次見到變化的中陰，如同夜摩天又被放縱所傷害，業力耗盡而退墮，被惡業所束縛，將要墮入畜生道，腳朝上頭朝下。這樣的中陰，如同印章所印，將要出生在畜生道中無數種類相似的中陰，這叫做第三道中陰存在的相狀。 『見到這些景象，感到恐懼，又生起厭離之心，驚愕惶恐，互相觀望，用偈頌說道： 『「微細難以理解，遍行於一切處，是業力驅使眾生，
【English Translation】 English version: They transmigrate and proceed. From one state of death, they are reborn into another, revolving in the cycle of birth and death, without rescue, without refuge, without companions. They transmigrate through all forms of existence (Bhava), revolving in hells, among hungry ghosts, animals, as well as humans and gods, causing the Satya Devas (real gods) to see the intermediate state (Antarabhava, the transitional period between death and rebirth) in various lives. Having seen this, they are terrified and develop extreme aversion. They also see the intermediate bodies of the Yama Devas (gods of the Yama heaven), seeing the Yama Devas falling from heaven due to the exhaustion of their karma, burned by the fire of regret. Because of their indulgence in pleasure and carelessness, their divine bodies perish, and the intermediate body arises, feet up and head down. Like a stamped seal, the intermediate being, due to evil karma, is about to be born in hell. Seeing the karma of birth and death, they are greatly frightened and say to each other: 'This karmic cause is greatly mocking the Yama Devas.' At that time, the Satya Devas, having seen these things, develop a sense of aversion. This is called seeing the intermediate state of hell, not the intermediate state of existence. Maudgalyayana (Mokuren) showed such transformations. 'For what reason is the intermediate state of birth (Jati Antarabhava, the intermediate state at the time of rebirth) not shown? Because the minds of the gods are tender and cannot bear it. If they were to see the intermediate state of birth, the indescribable and unspeakable suffering would immediately cause them to lose their lives. Therefore, transformations are shown, but the intermediate state of birth is not shown. This is called the Satya Devas observing the Yama Devas falling and about to enter the intermediate state of hell. 'At that time, the Yama Deva King again used rare miraculous transformations of the intermediate state to show the Yama Devas the harm caused by indulgence and faults. Because of the exhaustion of their karma, they are about to fall into the realm of hungry ghosts, feet up and head down. Similar to a stamped seal, they are pulled by the ropes of karma, and as they have created karma, so it ripens. At that time, the Satya Devas again saw this second intermediate state. 'Furthermore, for the third time, they see the transformed intermediate state, like the Yama Devas again harmed by indulgence, their karma exhausted and falling, bound by evil karma, about to fall into the animal realm, feet up and head down. Such an intermediate state, like a stamped seal, is about to be born in the animal realm in countless kinds of similar intermediate states. This is called the appearance of the intermediate state of the third path. 'Seeing these scenes, they feel fear and again develop aversion, astonished and frightened, looking at each other, they say in verse: '「Subtle and difficult to understand, pervading all places, it is karma that drives sentient beings,
流轉于諸趣。 若人謗賢聖， 好行邪見業， 不信于業果， 死則入地獄。 若人內懷惡， 以法諂誑人， 世間所不愛， 死則入地獄。 若人著欲樂， 常行於惡業， 以樂誑其心， 死則入地獄。 若得畢竟樂， 乃得名安隱； 若樂有苦報， 是不名為樂。 放逸諸天眾， 退失夜摩天； 若法具足者， 智者所讚歎。 遊戲園林中， 樂見諸天女， 欲境無厭足， 以是故退沒。 以樂增長故， 渴愛轉增長， 智慧人所說， 斷愛為第一。 我見世中陰， 今生大厭離， 誰當救護我， 令我得解脫？』
「時，諸天眾見如是等種種中陰，生厭離心。時，夜摩天王牟修樓陀知諸天眾心調伏已，皆滅化天，示以自身寂滅莊嚴。諸天見之，其心安隱，往詣天王。到已圍繞，住在一面，心生敬重，歡喜踴躍，作如是念：『我今得主。』時，實天眾見無量惡，皆生厭離。
正法念處經卷第五十七 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五十八
元魏婆羅門瞿曇般若流支譯觀天品之三十七(夜摩天之二十三)
「爾時，夜摩天王告天眾
【現代漢語翻譯】 現代漢語譯本 流轉于各個輪迴之中。 如果有人誹謗賢聖（具有智慧和德行的人），喜歡做邪惡不正的事情，不相信善惡有報的因果，死後就會墮入地獄。 如果有人內心懷著惡意，用佛法來欺騙和迷惑他人，這樣的人不被世人所喜愛，死後也會墮入地獄。 如果有人貪戀享樂，常常做各種惡業，被眼前的快樂迷惑了心智，死後也會墮入地獄。 如果能獲得究竟的快樂，才能稱得上是真正的安穩；如果快樂之後伴隨著痛苦的果報，那就不配稱為快樂。 放縱享樂的諸天眾，會從夜摩天（Yama Heaven）退墮；如果能具足正法，就會被有智慧的人所讚歎。 在園林中嬉戲玩樂，喜歡觀看天女，對慾望的追求沒有厭足的時候，因此就會退墮。 因為貪圖享樂的增長，對世間的渴愛也隨之增長，有智慧的人說，斷除貪愛才是最重要的事情。 我看見世間的中陰身（bardo），現在生起了極大的厭離之心，誰能夠救護我，讓我得到解脫呢？』 當時，諸天眾看見這些中陰身種種痛苦的景象，都生起了厭離之心。這時，夜摩天王牟修樓陀（Moxiu Lou Tuo，夜摩天之王）知道諸天眾的心已經調伏，就將所有化現的天人形象都收起來，向他們展示自己寂靜莊嚴的真身。諸天眾見到天王的真身，內心感到安穩，於是前往天王所在之處。到達后，他們圍繞著天王，恭敬地站在一旁，心中充滿了敬重和歡喜，心中想著：『我們現在終於有了主宰。』這時，真正的天眾看見了無量的惡業果報，都生起了厭離之心。 《正法念處經》卷第五十七 《大正藏》第17冊 No. 0721 《正法念處經》 《正法念處經》卷第五十八 元魏婆羅門瞿曇般若流支（Gotama Prajnaruchi）譯《觀天品》之三十七（夜摩天之二十三） 這時，夜摩天王（Yama Heaven King）告訴天眾：
【English Translation】 English version Wandering in various realms of existence. If a person slanders the virtuous and wise (those with wisdom and virtue), enjoys engaging in evil and wrong deeds, and does not believe in the karmic consequences of actions, they will fall into hell after death. If a person harbors evil intentions and uses the Dharma to deceive and mislead others, such a person is not loved by the world and will fall into hell after death. If a person is attached to sensual pleasures and constantly engages in evil deeds, being deluded by the immediate happiness, they will fall into hell after death. If one can attain ultimate happiness, then it can be called true peace; if happiness is followed by painful consequences, then it is not worthy of being called happiness. The heavenly beings who indulge in pleasure will fall from Yama Heaven; if one is complete with the true Dharma, they will be praised by the wise. Playing and enjoying themselves in gardens, delighting in seeing the heavenly women, and never being satisfied with the pursuit of desires, they will therefore fall. Because the craving for pleasure increases, the thirst for worldly love also increases; the wise say that cutting off craving is the most important thing. I see the intermediate state (bardo) in the world, and now I have a great sense of revulsion. Who can save me and allow me to be liberated?』 At that time, the heavenly beings, seeing the various painful scenes of these intermediate beings, all developed a sense of revulsion. At this time, Yama Heaven King Moxiu Lou Tuo (Moxiu Lou Tuo, King of Yama Heaven) knew that the minds of the heavenly beings had been subdued, so he withdrew all the manifested heavenly forms and showed them his own serene and dignified true form. When the heavenly beings saw the true form of the king, they felt at peace in their hearts, so they went to where the king was. After arriving, they surrounded the king, standing respectfully to one side, their hearts filled with reverence and joy, thinking: 『We finally have a master now.』 At this time, the true heavenly beings, seeing the immeasurable evil karmic consequences, all developed a sense of revulsion. 《The Sutra of the Establishment of Right Mindfulness》 Volume 57 《Taisho Tripitaka》 Volume 17 No. 0721 《The Sutra of the Establishment of Right Mindfulness》 《The Sutra of the Establishment of Right Mindfulness》 Volume 58 Translated by the Brahman Gotama Prajnaruchi (Gotama Prajnaruchi) of the Yuan Wei Dynasty, Chapter 37 of 《Contemplation of the Heavens》 (23rd of Yama Heaven) At this time, the Yama Heaven King (Yama Heaven King) said to the heavenly beings:
曰：『汝今何故不于園林華池、無量眾寶莊嚴山峰歌舞戲笑？』天王如是觀諸天眾，為生厭離不厭離耶？時諸天眾聞夜摩天王說此語已，白天王言：『當於何處園林七寶山峰之中而有樂處？我見無量生死衰惱，無量差別，不可堪忍。我自目見一切諸欲皆悉無常，后皆致苦。此欲無常不住，不久敗壞無堅無樂。』
「爾時，夜摩天王聞天眾說，而告之曰：『汝今當知！一切欲樂后皆致苦。』時諸天眾白天王言：『我今已解，欲為大苦。』
「時，夜摩天王告諸天眾：『我能宣說一切生死無量諸苦，今當爲汝略說少分，令億千劫不復放逸，常行人天二種善道。若斷放逸，是為智慧。若放逸緣來，即應遠離。若不為放逸之所使役，則不墮地獄、餓鬼、畜生。』
「復告天眾：『今當爲汝說三惡道、二種善道。二善道者，天之與人。三惡道者，所謂地獄、餓鬼、畜生。如是五道大勢力苦，我能宣說，不可廣說，今當略說。以要言之，于天、人中有十六苦。何等十六？天、人之中，善道所攝。一者中陰苦；二者住胎苦；三者出胎苦；四者希求食苦；五者怨憎會苦；六者愛別離苦；七者寒熱等苦；八者病苦；九者他給使苦；十者追求營作苦；十一者近惡知識苦；十二者妻子親里衰惱苦；十三者飢渴苦；十四者為
【現代漢語翻譯】 現代漢語譯本：夜摩天王問道：『你們現在為什麼不去園林華池、充滿無量珍寶莊嚴的山峰上歌舞嬉戲呢？』天王這樣觀察諸天眾，是讓他們生起厭離心還是不生厭離心呢？當時，諸天眾聽到夜摩天王這樣說，就對天王說：『在什麼地方的園林七寶山峰中會有快樂呢？我們看到無量生死的衰老和煩惱，無量差別，令人無法忍受。我們親眼看到一切諸欲都是無常的，最終都會帶來痛苦。這些慾望無常，不能長久存在，很快就會敗壞，沒有堅固的快樂。』 當時，夜摩天王聽到天眾這樣說，就告訴他們說：『你們現在應當知道！一切慾望的快樂最終都會帶來痛苦。』當時，諸天眾對天王說：『我們現在已經明白，慾望是巨大的痛苦。』 當時，夜摩天王告訴諸天眾：『我能宣說一切生死的無量諸苦，現在為你們簡略地說一些，讓你們億萬劫不再放逸，常常行於人天兩種善道。如果斷除放逸，這就是智慧。如果放逸的因緣來了，就應當遠離。如果不被放逸所驅使，就不會墮入地獄、餓鬼、畜生道。』 又告訴天眾：『現在為你們說三種惡道、兩種善道。兩種善道就是天道和人道。三種惡道就是地獄、餓鬼、畜生道。這五道有巨大的苦難，我能宣說，但不能詳細地說，現在簡略地說。總而言之，在天道和人道中有十六種苦。是哪十六種呢？天道和人道，屬於善道所包含的。一是中陰苦；二是住胎苦；三是出胎苦；四是希求食物的苦；五是怨憎會苦；六是愛別離苦；七是寒熱等苦；八是病苦；九是受他人驅使的苦；十是追求營生的苦；十一是親近惡知識的苦；十二是妻子親屬衰老帶來的煩惱苦；十三是飢渴苦；十四是'
【English Translation】 English version: He said: 'Why do you not now sing, dance, and play in the gardens, flower ponds, and mountain peaks adorned with immeasurable treasures?' When the Deva King thus observes the Devas, does it cause them to generate aversion or not? Then the Devas, having heard the words of the Yama Deva King, said to the Deva King: 'Where in the gardens and seven-jeweled mountain peaks is there joy? We see immeasurable suffering and afflictions of birth and death, immeasurable differences, which are unbearable. We ourselves see that all desires are impermanent and ultimately lead to suffering. These desires are impermanent, do not abide, and will soon decay, lacking firmness and joy.' At that time, the Yama Deva King, having heard the Devas speak, said to them: 'You should now know that all the pleasures of desire ultimately lead to suffering.' Then the Devas said to the Deva King: 'We now understand that desire is great suffering.' At that time, the Yama Deva King said to the Devas: 'I can proclaim all the immeasurable sufferings of birth and death. Now I will briefly speak a small portion for you, so that for billions of kalpas you will no longer be heedless, and will always walk the two good paths of humans and Devas. If you cut off heedlessness, that is wisdom. If the conditions for heedlessness arise, then you should stay away from them. If you are not made a servant of heedlessness, then you will not fall into hell, the realm of hungry ghosts, or the realm of animals.' He further told the Devas: 'Now I will speak to you of the three evil paths and the two good paths. The two good paths are those of Devas and humans. The three evil paths are what are called hell, the realm of hungry ghosts, and the realm of animals. Such are the great and powerful sufferings of these five paths, which I can proclaim, but cannot speak of in detail. Now I will speak of them briefly. In short, in the realms of Devas and humans, there are sixteen sufferings. What are these sixteen? Among Devas and humans, they are included within the good paths. First is the suffering of the intermediate state (bardo) (中陰苦, zhōng yīn kǔ); second is the suffering of dwelling in the womb (住胎苦, zhù tāi kǔ); third is the suffering of emerging from the womb (出胎苦, chū tāi kǔ); fourth is the suffering of seeking food (希求食苦, xī qiú shí kǔ); fifth is the suffering of encountering those one hates (怨憎會苦, yuàn zēng huì kǔ); sixth is the suffering of separation from loved ones (愛別離苦, ài bié lí kǔ); seventh is the suffering of cold and heat, etc. (寒熱等苦, hán rè děng kǔ); eighth is the suffering of illness (病苦, bìng kǔ); ninth is the suffering of being made to serve others (他給使苦, tā gěi shǐ kǔ); tenth is the suffering of pursuing and managing one's livelihood (追求營作苦, zhuī qiú yíng zuò kǔ); eleventh is the suffering of associating with evil friends (近惡知識苦, jìn è zhī shi kǔ); twelfth is the suffering of the decline and affliction of one's wife, children, and relatives (妻子親里衰惱苦, qī zǐ qīn lǐ shuāi nǎo kǔ); thirteenth is the suffering of hunger and thirst (飢渴苦, jī kě kǔ); fourteenth is the suffering of'
他輕毀苦；十五者老苦；十六者死苦。如是十六，人中大苦，於人世間乃至命終，及餘眾苦，于生死中不可堪忍。于有為中，無有少樂，一切無常、一切皆盡、一切敗壞。
「『初生中陰，識如香氣，有何等苦？業風所吹，非肉眼見，天眼所見而無所礙。若生人中，生種姓家有下中上。以佈施、持戒、智慧果報而欲生者，此識香氣中陰亦得如是之食。若欲生於貧窮種姓，所食粗澀，色香味觸皆悉粗惡，身量減劣。少佈施故，不得勝報。是名人中生，初中陰苦。
「『複次，第二苦：若生胎中，以業煩惱因緣故住，生貧窮家，母食粗澀苦酢之食，膜衣筒中薄少食味入其臍中，令胎中子身羸惡色，氣力劣弱。母疲極故，子于胎中則受大苦，轉向兩脅，走避苦惱。母食冷熱則受痛苦，無力無救，不能叫喚。沒屎尿中，受無量苦。是為善道人中第二大苦，何況地獄、餓鬼、畜生。
「『複次，第三苦：從胎出生，胎藏逼迫猶如壓油，嬰兒出胎，欲墮逼迫亦復如是，是為大苦。複次以初生時，其身柔軟如生酥摶，亦如芭蕉，又如熟果。母人瞻產，以手捉之。其手堅澀，皴裂劈坼，厭惡蹙面，指甲長利，面目醜惡。以手捉之，猶如火燒，亦如刀割。如是嬰兒身體細軟，母人觸之，得大苦惱。若得新衣，粗澀厚重
【現代漢語翻譯】 現代漢語譯本：他輕賤譭謗苦；第十五種是衰老之苦；第十六種是死亡之苦。像這樣的十六種苦，是人世間極大的痛苦，在人世間直到生命終結，以及其他的各種痛苦，在生死輪迴中是無法忍受的。在有為法中，沒有絲毫的快樂，一切都是無常的、一切都會消逝、一切都會敗壞。
『最初的中陰身，其意識就像香氣一樣，有什麼樣的痛苦呢？被業力之風吹動，不是肉眼所能看見的，只有天眼才能看見而且沒有阻礙。如果將要出生在人間，所生的種姓家族有下等、中等、上等之分。因為佈施、持戒、智慧的果報而想要出生的，這種意識香氣的中陰身也能得到相應的食物。如果想要出生在貧窮的種姓，所吃的食物粗糙苦澀，色、香、味、觸都非常粗劣噁心，身量也減小衰弱。因為很少佈施的緣故，不能得到殊勝的果報。這就是人中出生的最初中陰身的痛苦。
『再次，第二種苦：如果出生在胎中，因為業力和煩惱的因緣而住在其中，出生在貧窮的家庭，母親吃粗糙苦澀酸楚的食物，在像膜衣筒一樣的子宮中，只有少量食物的味道進入他的臍帶中，使得胎中的孩子身體瘦弱醜陋，氣力衰弱。母親疲憊不堪，孩子在胎中就受到極大的痛苦，轉向兩脅，躲避苦惱。母親吃冷熱的食物，孩子也會感受到痛苦，無力無助，不能叫喊。浸沒在屎尿之中，承受無量的痛苦。這就是善道的人間第二大苦，更何況是地獄、餓鬼、畜生道呢。
『再次，第三種苦：從胎中出生，胎藏的逼迫就像壓榨油脂一樣，嬰兒出胎，想要脫離逼迫也是這樣，這是極大的痛苦。再次，因為剛出生的時候，他的身體柔軟就像剛做好的酥油團，也像芭蕉，又像成熟的果實。接生的婦人，用手抓住他。她的手堅硬粗糙，皴裂開綻，厭惡地皺著眉頭，指甲又長又利，面目醜陋。用這樣的手抓住嬰兒，就像被火燒一樣，也像被刀割一樣。像這樣嬰兒的身體細嫩柔軟，婦人觸控他，會讓他感到極大的苦惱。如果得到新的衣服，也是粗糙厚重。
【English Translation】 English version: He despises and slanders suffering; the fifteenth is the suffering of old age; the sixteenth is the suffering of death. These sixteen sufferings are great sufferings in the human world, lasting until the end of life, and other sufferings in the cycle of birth and death are unbearable. In conditioned existence, there is no joy at all; everything is impermanent, everything will perish, and everything will decay.
'In the initial bardo (intermediate state) after death, consciousness is like a fragrance. What kind of suffering is there? Blown by the winds of karma, it is not visible to the physical eye, but only to the divine eye, and there is no obstruction. If one is to be born in the human realm, the caste of the family into which one is born is divided into lower, middle, and upper classes. If one desires to be born through the karmic rewards of generosity, moral discipline, and wisdom, this consciousness-fragrance bardo will also receive such food. If one desires to be born into a poor caste, the food eaten will be coarse and astringent, and the colors, smells, tastes, and textures will all be coarse and disgusting, and the body will be diminished and weakened. Because of little generosity, one will not receive superior rewards. This is the suffering of the initial bardo of birth in the human realm.
'Furthermore, the second suffering: If one is born in the womb, one dwells there due to the causes and conditions of karma and afflictions, and is born into a poor family. The mother eats coarse, astringent, and sour food. In the membrane-like womb, only a small amount of the taste of food enters the navel, causing the child in the womb to be thin, ugly, and weak in strength. Because the mother is exhausted, the child suffers greatly in the womb, turning to both sides, fleeing from suffering and distress. When the mother eats cold or hot food, the child also feels pain, powerless and helpless, unable to cry out. Immersed in excrement and urine, one endures immeasurable suffering. This is the second great suffering in the human realm of the path of goodness, let alone in hell, the realm of hungry ghosts, and the realm of animals.
'Furthermore, the third suffering: Being born from the womb, the pressure of the womb is like pressing oil. When a baby is born from the womb, the desire to escape the pressure is also the same; this is great suffering. Furthermore, because at the time of birth, the body is as soft as freshly made ghee (clarified butter), also like a banana plant, and also like a ripe fruit. The woman delivering the baby grasps it with her hands. Her hands are hard and rough, chapped and cracked, she frowns in disgust, her fingernails are long and sharp, and her face is ugly. Grasping the baby with such hands is like being burned by fire, and also like being cut by a knife. In this way, the baby's body is delicate and soft, and when the woman touches it, it causes great suffering. If new clothes are obtained, they are also rough and heavy.'
。或得故衣，補納破裂，孔穴穿露，狹小單薄，止於草蓐。寒時大冷，受大寒苦；熱則大熱，猶如火燒。以本佈施不清凈故，受斯苦惱。從胎而出，受大苦惱。復以不凈佈施因緣，令母少乳，所食苦澀。母食劣故，其乳則少，或母食粗惡，故令乳少。羸瘦惡色，唯筋皮骨以為其身。飢渴病故，身體無力，若無所食啖，從他乞求，人所輕賤，少得飲食，色香味薄。依他而食，辛苦繼命，如是乏食，令身苦惱。以本所行不善施故，乃至命盡，常不充足。以乏食故，常受苦惱。
「『複次，第四苦惱：以悕望食而得苦惱，飢餓所惱，或作盜賊，作諸惡業、作無利益或作勇健，因致失命或次死苦。諸苦之重，所謂飢渴。』
「爾時，夜摩天王牟修樓陀為諸天眾，以偈頌曰：
「『生死大苦惱， 無與飢渴等， 眾生以饑苦， 作諸不善業。 從自身起火， 故名飢渴苦， 飢渴燒三處， 如劫火燒林。 世間大焰火， 不能至後世， 飢渴火難斷， 至於百千劫。 愚人造不善， 行於險惡道， 皆為飲食故， 智者如是說。 飢渴有大力， 過於大猛火， 一切三界中， 以食因緣轉。 若於人世間， 有種種財物， 一切以食故，
【現代漢語翻譯】 現代漢語譯本 或者得到舊衣服，縫補那些破裂、有孔洞、穿透裸露的地方，衣服又窄小又單薄，只能睡在草墊上。寒冷的時候非常冷，遭受極大的寒冷痛苦；炎熱的時候又非常熱，就像被火燒一樣。因為過去佈施不清凈的緣故，所以遭受這樣的苦惱。從胎里出來，就遭受極大的苦惱。又因為不清凈佈施的因緣，使得母親很少乳汁，所吃的食物苦澀。母親吃的食物不好，所以乳汁就少，或者母親吃的食物粗糙惡劣，所以導致乳汁少。身體瘦弱，臉色難看，只剩下筋、皮、骨頭支撐身體。因為飢餓和疾病的緣故，身體沒有力氣，如果沒有什麼可以吃，就向別人乞討，被人輕視賤待，很少得到飲食，而且食物的色香味都很差。依靠別人才能吃到東西，辛苦地維持生命，這樣缺乏食物，讓身體感到苦惱。因為過去所做的不善佈施的緣故，乃至生命結束，常常不充足。因為缺乏食物的緣故，常常遭受苦惱。
『再者，第四種苦惱：因為希望得到食物而感到苦惱，被飢餓所困擾，或者去做盜賊，做各種惡業、做沒有利益的事情，或者逞強好勝，因此導致喪命或者接近死亡的痛苦。各種痛苦之中，最重的就是飢渴。』
『當時，夜摩天王（Yama, the King of Hell）牟修樓陀（Muxiuloutuo）為諸天眾，用偈頌說道：』
『生死是巨大的苦惱，沒有能與飢渴相比的，眾生因為飢餓的痛苦，去做各種不善的行業。飢渴就像從自身燃起的火焰，所以叫做飢渴的痛苦，飢渴燃燒身體的三個地方，就像劫火焚燒森林一樣。世間巨大的火焰，不能到達後世，飢渴的火焰難以斷絕，直到百千劫。愚蠢的人造作不善業，行走在危險惡劣的道路上，都是爲了飲食的緣故，智者是這樣說的。飢渴有很大的力量，超過巨大的猛火，一切三界之中，都是因為食物的因緣而運轉。如果在人世間，有各種各樣的財物，一切都是爲了食物的緣故，』
【English Translation】 English version Or one obtains old clothes, patching up the torn and tattered parts, the holes and exposed areas. The clothes are narrow, small, thin, and one is limited to sleeping on a straw mat. When it's cold, it's extremely cold, enduring great suffering from the cold; when it's hot, it's extremely hot, like being burned by fire. Because of impure giving in the past, one suffers such distress. Emerging from the womb, one endures great suffering. Furthermore, due to the cause of impure giving, the mother has little milk, and the food one eats is bitter and astringent. Because the mother eats poorly, her milk is scarce, or because the mother eats coarse and bad food, it causes her milk to be scarce. One is emaciated, with a bad complexion, with only skin, tendons, and bones supporting the body. Due to hunger and illness, the body has no strength. If there is nothing to eat, one begs from others, is despised and demeaned, and rarely obtains food, and the food's color, flavor, and taste are poor. Relying on others for food, one sustains life with hardship, and such lack of food causes suffering to the body. Because of the unwholesome giving one performed in the past, until the end of life, one is always insufficient. Because of the lack of food, one constantly suffers.
'Furthermore, the fourth suffering: suffering from hoping for food, tormented by hunger, or becoming a thief, committing various evil deeds, doing unprofitable things, or acting bravely and strongly, thus leading to loss of life or the suffering of approaching death. Among all sufferings, the heaviest is hunger and thirst.'
'At that time, King Yama (Yama, the King of Hell) Muxiuloutuo (牟修樓陀) spoke to the assembly of gods in verse:'
'The great suffering of birth and death, nothing equals hunger and thirst. Beings, because of the suffering of hunger, commit various unwholesome deeds. Hunger and thirst are like a fire arising from within oneself, hence the name 'suffering of hunger and thirst.' Hunger and thirst burn three places in the body, like a kalpa fire burning a forest. The great flames of the world cannot reach the afterlife, but the flames of hunger and thirst are difficult to extinguish, even for hundreds of thousands of kalpas. Foolish people create unwholesome deeds, walking on dangerous and evil paths, all for the sake of food and drink, so the wise say. Hunger and thirst have great power, surpassing great and fierce fires. In all three realms, everything revolves because of the cause of food. If in the human world, there are various kinds of wealth, everything is for the sake of food.'
成就三有海。』
「如是夜摩天王牟修樓陀為諸天說：『複次天眾於人世間有第五苦，謂怨憎會有六種苦。何等為六？謂眼見怨等，心不愛樂、心不憐愍。見其身色，心意惱亂，於心心數而起怖畏，生不利益。心心數中而生苦惱。一切惡中，初第一惡，所謂見怨家色及惡知識。
「『複次，第二怨憎會苦：若聞其聲，不得利益，不愛不順，心生惱亂，是為怨憎會苦。第一惡聲，謂所聞攝不正法聲。憎惡聲故，身壞命終墮于地獄、餓鬼、畜生。若聞不愛不利益聲，聞已生於噁心惱亂，不愛不樂，心不憐愍，是為人中怨憎不愛合會之苦。
「『複次，第三怨憎不愛會苦，謂鼻聞香不愛不樂，心不隨順，聞之心惱或生深苦。是為大惡不愛合會。諸天子等，是名人中不愛合會。若人愚癡無有智慧，或行或住，心生貪著，輕慢不敬，若人以香供養法僧，其人便以欲心嗅之，身壞命終墮于地獄、餓鬼、畜生。如是惡人以身因緣，以貪身故，身心不凈，身壞命終墮于地獄。諸天子！是為人中不愛怨憎合會之苦。
「『複次，第四不愛會苦，所謂世間愚癡惡人因於味故而作惡業。以惡業故，身壞命終墮于地獄。若非沙門現沙門像，內懷腐爛猶如䗍聲。或在僧寺或白衣舍，實非沙門著沙門服，常貪美食，為味
【現代漢語翻譯】 現代漢語譯本：『成就三有海。』
「如是夜摩天王牟修樓陀（Yama, King of the night, 名字）為諸天說：『複次天眾於人世間有第五苦，謂怨憎會有六種苦。何等為六？謂眼見怨等，心不愛樂、心不憐愍。見其身色，心意惱亂，於心心數而起怖畏，生不利益。心心數中而生苦惱。一切惡中，初第一惡，所謂見怨家色及惡知識。
「『複次，第二怨憎會苦：若聞其聲，不得利益，不愛不順，心生惱亂，是為怨憎會苦。第一惡聲，謂所聞攝不正法聲。憎惡聲故，身壞命終墮于地獄（Naraka, hell realm）、餓鬼（Preta, hungry ghost realm）、畜生（Tiryagyoni, animal realm）。若聞不愛不利益聲，聞已生於噁心惱亂，不愛不樂，心不憐愍，是為人中怨憎不愛合會之苦。
「『複次，第三怨憎不愛會苦，謂鼻聞香不愛不樂，心不隨順，聞之心惱或生深苦。是為大惡不愛合會。諸天子等，是名人中不愛合會。若人愚癡無有智慧，或行或住，心生貪著，輕慢不敬，若人以香供養法僧，其人便以欲心嗅之，身壞命終墮于地獄、餓鬼、畜生。如是惡人以身因緣，以貪身故，身心不凈，身壞命終墮于地獄。諸天子！是為人中不愛怨憎合會之苦。
「『複次，第四不愛會苦，所謂世間愚癡惡人因於味故而作惡業。以惡業故，身壞命終墮于地獄。若非沙門（Sramana, ascetic）現沙門像，內懷腐爛猶如䗍聲。或在僧寺或白衣舍，實非沙門著沙門服，常貪美食，為味
【English Translation】 English version: 'Accomplishing the three realms of existence.'
'Thus, King Yama（Yama, King of the night, name）Maudgalyayana spoke to the devas (gods): 'Furthermore, O devas, in the human world, there is a fifth suffering, which is the suffering of meeting with those one hates, which has six aspects. What are the six? They are: when the eyes see enemies, the mind does not love or rejoice, nor does it have compassion. Seeing their physical form, the mind is disturbed, and fear arises in the mind and its associated mental states, leading to non-benefit. Suffering arises in the mind and its associated mental states. Among all evils, the first and foremost evil is seeing the form of an enemy or an evil acquaintance.'
'Furthermore, the second suffering of meeting with those one hates is: if one hears their voice, one does not receive benefit, one does not love or obey, and the mind becomes disturbed. This is the suffering of meeting with those one hates. The first evil sound is the sound of the incorrect Dharma (teachings) that one hears. Because of hating evil sounds, one's body is destroyed, and after death, one falls into the hell realm (Naraka, hell realm), the hungry ghost realm (Preta, hungry ghost realm), or the animal realm (Tiryagyoni, animal realm). If one hears an unloved and unbeneficial sound, having heard it, one generates an evil and disturbed mind, without love or joy, and without compassion. This is the suffering of meeting with those one hates and does not love in the human world.'
'Furthermore, the third suffering of meeting with those one hates and does not love is: when the nose smells a fragrance that one does not love or enjoy, and the mind does not follow along, hearing it, the mind is disturbed, or deep suffering arises. This is a great evil, an unloved meeting. O devaputras (sons of gods), this is called an unloved meeting in the human world. If a person is foolish and without wisdom, whether walking or standing, the mind generates attachment, disrespect, and contempt. If a person offers incense to the Dharma (teachings) and the Sangha (community), that person then smells it with a desire-filled mind. When the body is destroyed, after death, one falls into the hell realm, the hungry ghost realm, or the animal realm. Such an evil person, because of the body's conditions, because of greed for the body, the body and mind are impure. When the body is destroyed, after death, one falls into hell. O devaputras, this is the suffering of meeting with those one hates and does not love in the human world.'
'Furthermore, the fourth suffering of unloved meetings is: so-called foolish and evil people in the world create evil karma because of taste. Because of evil karma, when the body is destroyed, after death, one falls into hell. If one is not a Sramana (Sramana, ascetic) but appears as a Sramana, inwardly corrupt like the sound of a buzzing insect. Whether in a monastery or a layman's house, truly not a Sramana but wearing the robes of a Sramana, constantly greedy for delicious food, for the sake of taste'
所縛。以是因緣，身壞命終墮于地獄。復有懈怠比丘，舍離禪味，為美食故處處遊行，心常樂食。以懈怠故，身壞命終墮于地獄。諸天子！是為人中以著味故，不愛合會而生苦惱。
「『複次，諸天子！人中第五不愛會苦，所謂身觸以此縛心，不善思惟，不順法行，意不正念。如是惡人，惡境所縛，身壞命終墮于地獄。諸天子！是為人中不愛合會而生苦惱。
「『複次，天眾！人中第六不愛合會而生苦惱。所謂有人心意躁動不能止住，心意不正，多有散亂，常思惡業，不樂善法，樂不善法、無利益事。以是因緣，身壞命終墮于惡道，生地獄中。諸天子！是為人中不愛合會而生苦惱，及餘種種無量諸苦，人中具受。
「『復有三種怨憎會苦，謂近怨家，恐害其命，如眼中刺，常不隨順。是為第一怨憎會苦。複次，第二怨憎會苦：與惡知識共同事業，是名第二怨憎會苦。複次第三怨憎會苦：內懷瞋恚，得便傷害，是名第三不愛怨憎會苦。諸天子！是為人中無量種苦。』
「時，夜摩天王牟修樓陀復為天眾得厭離故，說：『于第六人中大苦，所謂愛別離苦。二世利益是名為愛，善友別離是為大苦，若離父母兄弟、姊妹妻子親里及余所愛有恩之人。別離大苦如墮刀火，燒其身心受大苦惱，是為愛別離
【現代漢語翻譯】 所束縛。因為這個因緣，身死命終后墮入地獄。又有懈怠的比丘（bhiksu，佛教出家男眾），捨棄禪定的滋味，爲了美食到處**，內心常常貪圖食物。因為懈怠的緣故，身死命終后墮入地獄。諸位天子！這些人因為貪著味道，不願意見到聚合而產生苦惱。
『再者，諸位天子！人中第五種不願意見到的苦，就是身體的觸覺以此束縛內心，不善於思考，不順應佛法修行，心意不正念。像這樣的惡人，被惡劣的境界所束縛，身死命終后墮入地獄。諸位天子！這些人不願意見到聚合而產生苦惱。
『再者，天眾！人中第六種不願意見到的聚合而產生的苦惱。就是有人的心意躁動不安，不能止息，心意不正，多有散亂，常常思念惡業，不喜好善良的法，喜歡不善良的法、沒有利益的事情。因為這個因緣，身死命終后墮入惡道，生在地獄中。諸位天子！這些人不願意見到聚合而產生苦惱，以及其他種種無量的苦，在人中全部承受。
『又有三種怨憎會苦，就是接近怨家，恐怕被他們傷害性命，就像眼中釘一樣，常常不順心。這是第一種怨憎會苦。再者，第二種怨憎會苦：與惡知識共同做事，這叫做第二種怨憎會苦。再者，第三種怨憎會苦：內心懷有嗔恨，一有機會就傷害別人，這叫做第三種不願意見到的怨憎會苦。諸位天子！這些是人中無量種的苦。』
當時，夜摩天王（Yama，佛教神祇，掌管地獄）牟修樓陀（Maudgalyayana，佛陀十大弟子之一，以神通著稱）爲了讓天眾生起厭離心，說：『在第六種人中，有巨大的痛苦，那就是愛別離苦。二世的利益叫做愛，善良的朋友離別是巨大的痛苦，如果與父母兄弟、姐妹妻子親戚以及其他所愛的有恩之人離別。離別的巨大痛苦就像墮入刀山火海，焚燒他們的身心，承受巨大的苦惱，這就是愛別離苦。
【English Translation】 Bound. Because of this cause and condition, when the body breaks and life ends, they fall into hell. Furthermore, there are lazy bhikshus (bhiksu, Buddhist ordained male monastic) who abandon the taste of dhyana (dhyana, meditation), and for the sake of delicious food, they ** everywhere, their minds constantly delighting in food. Because of laziness, when the body breaks and life ends, they fall into hell. O devas (devas, gods)! These people, because of their attachment to taste, do not like to meet and thus suffer.
'Furthermore, O devas! The fifth kind of suffering from unwanted meetings in the human realm is that the body's sense of touch binds the mind, leading to unwise thoughts, actions that do not accord with the Dharma (Dharma, the teachings of the Buddha), and incorrect mindfulness. Such evil people, bound by evil circumstances, fall into hell when the body breaks and life ends. O devas! These people do not like to meet and thus suffer.
'Furthermore, O heavenly beings! The sixth kind of suffering from unwanted meetings in the human realm is that some people's minds are restless and cannot be stilled, their minds are incorrect, they are often scattered, constantly thinking of evil deeds, not delighting in good Dharma, delighting in unwholesome Dharma and unprofitable matters. Because of this cause and condition, when the body breaks and life ends, they fall into evil realms and are born in hell. O devas! These people do not like to meet and thus suffer, and they endure all kinds of immeasurable suffering in the human realm.
'There are also three kinds of suffering from meeting those one hates, which is being near enemies, fearing for one's life, like a thorn in the eye, constantly not being agreeable. This is the first kind of suffering from meeting those one hates. Furthermore, the second kind of suffering from meeting those one hates is working together with evil companions, this is called the second kind of suffering from meeting those one hates. Furthermore, the third kind of suffering from meeting those one hates is harboring anger within, harming others whenever there is an opportunity, this is called the third kind of suffering from meeting those one hates. O devas! These are immeasurable kinds of suffering in the human realm.'
At that time, the Yama (Yama, a deity who judges the dead) king Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers), in order to cause the devas to develop a sense of detachment, said: 'In the sixth kind of person, there is great suffering, which is the suffering of separation from loved ones. Benefits in two lifetimes are called love, separation from good friends is great suffering, such as separation from parents, brothers, sisters, wives, relatives, and other loved and kind people. The great suffering of separation is like falling into a mountain of knives and a sea of fire, burning their body and mind, enduring great suffering, this is the suffering of separation from loved ones.
苦。』夜摩天王為利天眾演說此法。
「時，夜摩天王復為天眾說：『于第七人中大苦，所謂寒熱二苦。諸天子！云何人中寒熱二苦？以於人中飲食不調，應冷而熱，應熱而冷。久坐則苦，久立亦苦，多飲亦苦，不睡亦苦。若於昏夜右脅而臥，久眠亦苦，左脅亦爾，初樂后苦。於人世間以貪樂故，為樂所誑而修善業。以樂誑故，入于地獄。諸天子！人中之樂如苦無異。』
「如是夜摩天王牟修樓陀為利益諸天眾，說如是法：『汝等天眾勿生此意，謂人中樂應生厭離。為離生死、說法利益，除天放逸故。』
「複次，夜摩天王為夜摩天眾復說：『第八人中大苦，所謂病苦。無量差別無量病起，所謂熱病、下痢上氣欬逆、四百四病害諸眾生。復有病苦害諸眾生，憂悲愁惱等病，人中大苦。』「時，夜摩天王牟修樓陀為利益天眾，復說第九大苦，令離生死，示於人中生死大苦。『所謂人中為他所使，是為大苦。同道同生，同根同歲同力，以業劣故為他所使，若晝若夜不得自在，常受大苦。是名人中使役之苦。複次，為他使苦。若人第一種姓，精勤色力，讀誦智慧具足無乏，以貧窮故，為下賤人之所使役。』
「時，夜摩天王牟修樓陀為夜摩天眾得利益故，復為說法：『以業下劣，無佈施業，人所輕
【現代漢語翻譯】 現代漢語譯本 『苦。』夜摩天王（Yama，掌管死亡的神）爲了利益天眾（devas，天神）演說此法。
「這時，夜摩天王又為天眾說：『在第七種人中有大苦，就是寒熱二苦。諸位天子（deva-putras，天神的兒子）！什麼是在人中的寒熱二苦呢？因為在人中飲食不調，應該冷的時候反而熱，應該熱的時候反而冷。久坐就苦，久站也苦，多喝也苦，不睡也苦。如果在昏暗的夜晚右脅而臥，久睡也苦，左脅也是一樣，開始快樂後來痛苦。在人世間因為貪圖快樂的緣故，被快樂所迷惑而修善業。因為被快樂迷惑的緣故，墮入地獄。諸位天子！人中的快樂和苦沒有什麼不同。』
「像這樣，夜摩天王牟修樓陀（Mushulunda，夜摩天王的稱號）爲了利益諸位天眾，說這樣的法：『你們這些天眾不要產生這樣的想法，認為人中的快樂應該生起厭離。爲了脫離生死、說法利益，去除天上的放逸的緣故。』
「再次，夜摩天王為夜摩天眾又說：『第八種人中有大苦，就是病苦。無量差別無量病生起，就是熱病、下痢上氣咳嗽、四百四病傷害諸位眾生。又有病苦傷害諸位眾生，憂悲愁惱等病，是人中的大苦。』「這時，夜摩天王牟修樓陀爲了利益天眾，又說第九大苦，使他們脫離生死，揭示在人中生死的大苦。『就是人中被他人所役使，這是大苦。同樣一道而來，同樣一起出生，同樣根源同樣年齡同樣力氣，因為業力低劣的緣故被他人所役使，無論是白天還是夜晚都不得自在，常常遭受大苦。這就是人中被役使的苦。再次，為他人役使的苦。如果有人第一種姓，精勤有色力，讀誦智慧具足沒有缺乏，因為貧窮的緣故，被**人所役使。』
「這時，夜摩天王牟修樓陀爲了夜摩天眾得到利益的緣故，又為他們說法：『因為業力下劣，沒有佈施的業，被人輕視
【English Translation】 English version 'Suffering.' Yama (Yama, the god of death) expounded this Dharma for the benefit of the devas (devas, gods).
「Then, Yama said to the devas again: 『In the seventh type of people, there is great suffering, which is the suffering of cold and heat. Deva-putras (deva-putras, sons of gods)! What is the suffering of cold and heat among humans? Because in humans, the diet is not balanced; it should be cold but is hot, and it should be hot but is cold. Sitting for a long time is suffering, standing for a long time is also suffering, drinking too much is also suffering, and not sleeping is also suffering. If one lies on the right side at dusk, sleeping for a long time is also suffering, and the same is true on the left side; it is happy at first but painful later. In the human world, because of greed for pleasure, one is deceived by pleasure and cultivates good deeds. Because of being deceived by pleasure, one falls into hell. Deva-putras! The pleasure in the human world is no different from suffering.』
「In this way, Yama Mushulunda (Mushulunda, the title of Yama) spoke this Dharma for the benefit of the devas: 『You devas should not have the idea that the pleasure in the human world should give rise to aversion. It is for the sake of liberation from birth and death, speaking the Dharma for benefit, and removing the negligence of the heavens.』
「Furthermore, Yama said to the Yama devas again: 『In the eighth type of people, there is great suffering, which is the suffering of illness. Countless differences and countless illnesses arise, such as fever, diarrhea, upward-moving qi, cough, and the four hundred and four diseases that harm all beings. There are also illnesses that harm all beings, such as worry, sorrow, grief, and distress; these are great sufferings in the human world.』 「Then, Yama Mushulunda, for the benefit of the devas, spoke of the ninth great suffering, causing them to be liberated from birth and death, revealing the great suffering of birth and death in the human world. 『That is, being employed by others in the human world is a great suffering. Coming from the same path, born together, from the same root, of the same age, and of the same strength, because of inferior karma, one is employed by others; whether it is day or night, one is not free and constantly suffers greatly. This is called the suffering of being employed in the human world. Furthermore, the suffering of being employed by others. If a person is of the first caste, diligent, with strength and beauty, proficient in reading and wisdom, lacking nothing, but because of poverty, is employed by **people.』
「Then, Yama Mushulunda, for the benefit of the Yama devas, spoke the Dharma to them again: 『Because of inferior karma, lacking the karma of giving, one is despised by people
毀，晝夜辛苦為人所使。無施因緣，常受苦惱，手足破裂，貧窮無食，衣服垢壞，飢渴所惱，寒熱辛苦。如是無量苦惱不可堪忍，晝夜使役，不斷不絕。人中復有種姓、色貌、勢力下劣而多財富。復有種姓、色力、智慧一切皆勝而常貧窮，以貧窮故，親近賤人，為業所誑、為心誑故，受大劇苦。諸天子！是為人中使役之苦。複次，為他使苦。若貧窮人順法而行，以貧窮故，親近惡行不善之人，近不善故，同其惡業，雖不喜樂，為他所使而造惡業，身壞命終墮于惡道，生地獄中。為他使故，二世受苦。
「『複次，天眾！人世界中受大苦惱，所謂第十追求大苦。無量苦惱，為求財故，入于大海、入敵鬥戰、經營造作、言辭辯說、親近下賤、耕田種殖、商賈販賣、畜養畜生、遊方行使。為貨所使，升大山巖，處處遊行，依附他人。如此所作，一切追求皆為財物、嚴飾衣服。或貧窮人或愛著人如是追求，愛網所縛，乃至命盡。或作惡業或作妄語誑惑他人，輕稱小斗欺誑於人；沽酒販賣、糶賣胡麻及以賣毒；作如是等惡律儀行，治生販賣。或破國土、城邑聚落、軍營人眾及餘種種眾惡之業。以妻子、飲食、敷具、財物故，追求之苦無量百千，乃至千歲說不可盡。諸天子！是名人中追求之苦。』
「如是夜摩天王為
【現代漢語翻譯】 現代漢語譯本： 毀，（指人的形體）日夜辛苦地被人驅使。因為沒有佈施的因緣，常常遭受苦惱，手腳破裂，貧窮沒有食物，衣服又臟又破，遭受飢餓和乾渴的困擾，忍受寒冷和炎熱的辛苦。像這樣無量的苦惱難以忍受，日夜被人驅使，沒有停歇。人間還有一種情況，就是有些人出身、容貌、權勢都很低下，卻擁有很多財富。還有些人出身、容貌、力量、智慧都勝過他人，卻常常貧窮，因為貧窮的緣故，親近惡友，被行業所欺騙，被心所欺騙，遭受巨大的痛苦。諸位天子！這就是人間被人驅使的苦。 再者，還有為他人驅使的苦。如果貧窮的人遵循正法而行，卻因為貧窮的緣故，親近惡行不善之人，因為親近不善之人，就和他們一起做惡業，即使自己並不喜歡，也被他人驅使而造作惡業，身死命終后墮入惡道，生在地獄中。因為被他人驅使的緣故，兩世都遭受痛苦。 『再者，天眾！人世界中遭受巨大的苦惱，就是所謂的第十種追求的巨大痛苦。無量的苦惱，爲了追求財富，進入大海，參與敵人的戰鬥，經營建造，進行言辭辯論，親近權貴，耕田種植，經商販賣，畜養牲畜，四處遊歷。被貨物所驅使，攀登高山懸崖，到處冒險，依附他人。像這樣所做的一切，所有的追求都是爲了財物、華麗的衣服。有的人貧窮，有的人貪愛，像這樣不斷追求，被貪愛的網所束縛，直到生命終結。有的人做惡業，有的人說謊欺騙他人，用輕的秤和小的斗來欺騙他人；賣酒，販賣胡麻以及販賣毒藥；做像這樣的惡劣行為，爲了謀生而進行販賣。有的人破壞國土、城邑村落、軍營人眾以及其他種種罪惡的行業。因為妻子、飲食、臥具、財物等緣故，追求的痛苦無量百千，即使說上千年也說不完。諸位天子！這就是人中追求的苦。』 像這樣，夜摩天王（Yama, 掌管死亡和地獄的天王）說道。
【English Translation】 English version: Being ruined, (referring to one's physical body) toiling day and night, being used by others. Without the causes and conditions of giving, constantly suffering, hands and feet cracked, impoverished without food, clothes dirty and torn, tormented by hunger and thirst, enduring the hardship of cold and heat. Such immeasurable suffering is unbearable, being driven day and night, without ceasing. In the human realm, there are also those whose lineage, appearance, and power are inferior but possess great wealth. There are also those whose lineage, appearance, strength, and wisdom are all superior but are constantly impoverished. Because of poverty, they associate with evil friends, are deceived by their occupations, and deceived by their minds, thus enduring great suffering. O sons of gods! This is the suffering of being used in the human realm. Furthermore, there is the suffering of being used by others. If a poor person acts in accordance with the Dharma, but because of poverty, associates with evil-doing and unwholesome people, and because of associating with unwholesome people, engages in the same evil deeds, even though they do not rejoice in it, they are driven by others to commit evil deeds, and after their body is destroyed and their life ends, they fall into evil paths and are born in hell. Because of being used by others, they suffer in both lives. 'Furthermore, O assembly of gods! In the human world, there is great suffering, which is the so-called tenth great suffering of seeking. Immeasurable suffering, for the sake of seeking wealth, entering the great sea, participating in enemy battles, engaging in construction, engaging in eloquent debates, associating with the powerful, cultivating fields, engaging in commerce, raising livestock, traveling everywhere. Being driven by goods, climbing high mountains and cliffs, venturing everywhere, relying on others. All that is done in this way, all pursuits are for the sake of wealth and ornate clothing. Some are poor, some are attached, pursuing in this way, bound by the net of attachment, until the end of their lives. Some commit evil deeds, some tell lies to deceive others, using light scales and small measures to deceive people; selling wine, selling sesame seeds, and selling poison; engaging in such evil conduct, engaging in trade for a living. Some destroy countries, cities, villages, military camps, people, and various other evil deeds. Because of wives, food, bedding, wealth, etc., the suffering of seeking is immeasurable, even if one spoke for a thousand years, it could not be exhausted. O sons of gods! This is known as the suffering of seeking in the human realm.' Thus spoke Yama (the King of Death) .
利益天眾厭離有故，說究竟法。『諸天子！勿於人中起悕望心，當生厭離，若貪諸有，不得利益。以是因緣，說於人中一切衰惱。若生人中，以追求故，作不善業，以是因緣，或墮地獄或墮畜生或墮餓鬼。既生惡道，受種種苦。』
「如是夜摩天王復說十一人中大苦，告諸天眾：『人中大苦，所謂近惡知識皆無利益，一切苦因。近惡知識，無惡不得，造身口意一切惡業。以是因緣，身壞命終墮于惡道，生地獄中，受無量苦。于未來世，或墮餓鬼、畜生之中，受無量苦。觀於人中地獄、餓鬼、畜生過已，遮于天眾悕望人有，說一涅槃寂滅之處。』
「複次，夜摩天王為欲利益夜摩天眾，說人中苦：『所謂人中第十二妻子親里衰惱大苦，所謂妻子親里殺縛鞭打、飢渴貧窮種種苦惱，所愛之人受苦惱故，亦得苦惱，是名衰惱。於人道中以妻子親里眷屬因緣而得苦惱，以是勿樂生於人中。一切有生，必歸於死，隨有死處，皆是苦惱。于生死中最大苦者，謂生、老、死，人中具有。諸天子！既知人中如是大苦不可堪忍，勿生欣樂。』
「以如是等無量善寂滅、無上道義，示諸天眾於人道中無利益事，種種有網不可譬喻，況三惡道無量百千億不可譬喻大苦充滿，不比人中。若天退時，少放逸天為之說言：『汝當
【現代漢語翻譯】 現代漢語譯本 利益天眾因為厭離的緣故，宣說了究竟之法。『諸位天子！不要對人間生起希望之心，應當生起厭離之心，如果貪戀諸有，就不能得到利益。因為這個緣故，宣說人間一切衰敗苦惱。如果生在人間，因為追求的緣故，造作不善之業，因為這個緣故，或者墮入地獄，或者墮入畜生道，或者墮入餓鬼道。既然生於惡道，就要承受種種痛苦。』 夜摩天王又說了十一種人間大苦，告訴諸位天眾：『人間大苦，就是親近惡知識，沒有任何利益，是一切痛苦的根源。親近惡知識，沒有惡事做不出來，造作身口意的一切惡業。因為這個緣故，身壞命終之後墮入惡道，生在地獄中，承受無量的痛苦。在未來世，或者墮入餓鬼、畜生之中，承受無量的痛苦。觀察人間地獄、餓鬼、畜生道的過患之後，阻止天眾希望生於人間，宣說涅槃寂滅之處。』 再次，夜摩天王爲了利益夜摩天眾，宣說人間之苦：『就是人間第十二種妻子親屬衰敗苦惱的大苦，就是妻子親屬被殺害、捆綁、鞭打，遭受飢渴貧窮種種苦惱，所愛之人遭受苦惱的緣故，自己也感到苦惱，這叫做衰惱。在人道中因為妻子親屬眷屬的因緣而得到苦惱，因此不要喜歡生在人間。一切有生之物，必定歸於死亡，無論在哪裡死亡，都是苦惱。在生死之中最大的痛苦，就是生、老、死，人間全部具備。諸位天子！既然知道人間有如此大的痛苦，難以忍受，就不要生起欣樂之心。』 以像這樣等等無量善寂滅、無上道義，向諸位天眾揭示在人道中沒有利益的事情，種種慾望之網不可比喻，何況三惡道無量百千億不可比喻的大苦充滿，無法與人間相比。如果天人退轉的時候，稍微放逸的天人為他們說：『您應當...』
【English Translation】 English version Because the heavenly beings of benefit were weary of existence, they spoke of the ultimate Dharma. 'O sons of the gods! Do not harbor desires for the human realm; cultivate aversion. If you are greedy for existence, you will not attain benefit. For this reason, I speak of all the declines and afflictions in the human realm. If one is born in the human realm, one engages in unwholesome actions due to pursuit, and for this reason, one may fall into hell, or into the animal realm, or into the realm of hungry ghosts. Having been born into evil paths, one suffers all kinds of pain.' Furthermore, King Yama spoke of eleven great sufferings in the human realm, telling the heavenly assembly: 'The great suffering in the human realm is proximity to evil friends, which brings no benefit and is the cause of all suffering. By associating with evil friends, there is no evil one will not commit, creating all kinds of evil deeds with body, speech, and mind. For this reason, when the body breaks and life ends, one falls into evil paths, born in hell, enduring immeasurable suffering. In future lives, one may fall into the realm of hungry ghosts or animals, enduring immeasurable suffering. Having observed the faults of hell, hungry ghosts, and animals in the human realm, I dissuade the heavenly assembly from desiring human existence, and speak of the place of Nirvana, which is peace and cessation.' Furthermore, King Yama, desiring to benefit the Yama heavenly assembly, spoke of the sufferings in the human realm: 'The twelfth great suffering in the human realm is the decline and affliction of wives, children, and relatives, such as wives, children, and relatives being killed, bound, whipped, suffering from hunger, thirst, poverty, and all kinds of afflictions. Because loved ones suffer, one also suffers; this is called decline and affliction. In the human realm, one obtains suffering because of wives, children, relatives, and family. Therefore, do not delight in being born in the human realm. All that is born must return to death, and wherever there is death, there is suffering. Among the greatest sufferings in samsara are birth, old age, and death, all of which are present in the human realm. O sons of the gods! Since you know that the great sufferings in the human realm are unbearable, do not generate joy.' With such immeasurable good, peaceful cessation, and supreme Dharma principles, he showed the heavenly assembly that there is no benefit in the human realm, and the nets of various existences are beyond comparison, not to mention the immeasurable hundreds of thousands of millions of great sufferings that fill the three evil paths, which cannot be compared to those in the human realm. If a deva is declining, a slightly negligent deva will say to them: 'You should...'
生於人善道中。』若人臨終，親里知識愿其生天善道之中。二種善道猶尚如是，況三惡道受大苦惱。如是利益攝他，常不放逸，夜摩天王說無量種無量差別無量方便無量種法、涅槃勝法。
「說妻子苦已，復為夜摩天眾說：『第十三人中大苦，所謂飢渴苦。由飢渴故，作無量惡。其餘眾苦，無如飢渴，以飢渴故，入眾惡處。大種姓人為飲食故，合掌垂淚哀聲親近下賤小人，說慈愛語，如是一切皆由飢渴。畏飢渴故，不顧其命，入危險處刀刃之間及惡象敵，一切皆由飢渴苦故。或入大海，經于無量百千由旬，無量惡魚、鳀彌鯢魚、洪波惡處，自捨身命，乘于𦪩舟，而沈大海。如是一切皆由畏於飢渴之苦。復有無量種種差別，不可具說。如是諸苦，為口腹故。若人執縛，從右門出，打惡聲鼓，嚴以死鬘，災標在前，怖畏愁惱，將詣殺處，命在須臾，雖復大苦，未過飢渴。是故應當以凈善心，于福田中以好財物而行佈施，時處具足。于生死畏中勤修精進，善心佈施。天中少饑，一切生死皆依飲食以除飢渴，是故一切應行佈施。諸天眾！是名人中飢渴苦惱無量差別。于天道中苦微而軟，天樂覆之，福德多故，飲食易得。而天不覺，遍於欲界飢渴焰火之所覆蔽，畏於苦火。諸天子！如是觀於人中種種生老病死之苦，勿生欣
【現代漢語翻譯】 現代漢語譯本：生於人善道中。』如果有人臨終，親戚朋友希望他能往生天道這樣的善道之中。兩種善道尚且如此，更何況三惡道要遭受巨大的苦惱。像這樣利益攝受他人，常常不放逸，夜摩天王（Yama，掌管地獄的閻王）說了無量種、無量差別、無量方便、無量種法，以及涅槃（Nirvana，佛教術語，指解脫）的殊勝之法。 說完妻子的苦惱之後，又為夜摩天眾說：『第十三種人世間的大苦，就是所謂的飢渴之苦。因為飢渴的緣故，會做出無數的惡事。其餘的各種苦，沒有比得上飢渴的，因為飢渴的緣故，會進入各種惡劣的境地。高貴種姓的人爲了飲食的緣故，也會合掌垂淚，用哀求的聲音去親近卑賤的小人，說一些奉承討好的話，這一切都是因為飢渴。因為害怕飢渴的緣故，不顧惜自己的性命，進入危險的地方，刀刃之間，以及和大象搏鬥，一切都是因為飢渴的苦惱。或者進入大海，經歷無數百千由旬（Yojana，古印度長度單位）的距離，充滿無數惡魚、鳀彌鯢魚（Timinigi，一種海中巨魚）、洪波惡浪的地方，捨棄自己的生命，乘坐著破舊的船隻，沉沒在大海之中。這一切都是因為畏懼飢渴的痛苦。還有無數種種的差別，無法一一說盡。這些苦惱，都是爲了口腹。如果有人被捆綁，從右門押出去，敲打著發出惡聲的鼓，裝飾著死亡的花鬘（Mala，花環），災難的標誌在前面，充滿怖畏愁惱，將被押往刑場，性命危在旦夕，即使是這樣的大苦，也比不上飢渴。所以應當以清凈善良的心，在福田中用好的財物進行佈施，時間地點都要恰當。在生死畏懼中勤奮修行精進，用善良的心佈施。天道中很少有飢餓，一切生死都依靠飲食來解除飢渴，所以一切都應該行佈施。諸位天眾！這就是人世間飢渴苦惱的無量差別。在天道中，苦惱輕微而柔和，天上的快樂覆蓋著它，因為福德多的緣故，飲食容易得到。而天人不會覺察到，自己也被遍佈欲界的飢渴焰火所覆蓋，畏懼那痛苦的火焰。諸位天子！這樣觀察人世間種種生老病死的苦惱，不要產生欣
【English Translation】 English version: 'Born into the good path of humans.' If a person is dying, relatives and friends wish them to be reborn in the good path of the heavens. Even these two good paths are like this, how much more so the three evil paths where one suffers great torment. Thus benefiting and embracing others, constantly without negligence, Yama (Yama, the King of Death) speaks of immeasurable kinds, immeasurable differences, immeasurable means, immeasurable kinds of Dharma, and the supreme Dharma of Nirvana (Nirvana, the state of enlightenment). Having spoken of the suffering of wives and children, he further said to the assembly of Yamas: 'The thirteenth great suffering among humans is the so-called suffering of hunger and thirst. Due to hunger and thirst, countless evils are committed. Among all sufferings, none is like hunger and thirst, for due to hunger and thirst, one enters all evil places. People of great lineage, for the sake of food and drink, will clasp their hands, shed tears, and with mournful voices approach lowly people, speaking flattering words. All of this is due to hunger and thirst. Fearing hunger and thirst, they disregard their lives, entering dangerous places, between blades of knives, and confronting fierce elephants, all due to the suffering of hunger and thirst. Or they enter the great ocean, traversing immeasurable hundreds of thousands of yojanas (Yojana, an ancient Indian unit of distance), amidst countless evil fish, Timinigi fish (Timinigi, a type of giant sea fish), and treacherous waves, abandoning their lives, riding on dilapidated boats, and sinking into the great ocean. All of this is due to the fear of the suffering of hunger and thirst. There are also countless kinds of differences, which cannot be fully described. All these sufferings are for the sake of the mouth and belly. If a person is bound, led out from the right gate, with drums beating out evil sounds, adorned with a garland of death (Mala, garland), a sign of disaster in front, filled with fear and sorrow, being led to the execution ground, with life hanging by a thread, even such great suffering does not surpass hunger and thirst. Therefore, one should, with a pure and virtuous heart, give generously in the field of merit with good wealth, at the right time and place. In the fear of birth and death, diligently cultivate and advance, giving with a virtuous heart. There is little hunger in the heavens, and all of birth and death relies on food and drink to alleviate hunger and thirst, therefore all should practice giving. O assembly of gods! This is known as the immeasurable difference of the suffering of hunger and thirst among humans. In the heavenly realms, suffering is slight and gentle, covered by heavenly bliss, and because of abundant merit, food and drink are easily obtained. And the gods do not perceive that they are also covered by the flames of hunger and thirst that pervade the desire realm, fearing the fire of suffering. O sons of gods! Thus contemplate the various sufferings of birth, old age, sickness, and death among humans, and do not give rise to joy.'
樂。』如是夜摩天王牟修樓陀見夜摩天眾其心調伏，多調柔軟。既觀察已，復為天眾說人中苦，勤修利他，自利則易。
「牟修樓陀以不斷力，為利他故，為夜摩天眾數數宣說無量種法，說：『第十四人中大苦，所謂他輕賤苦，不可堪忍，種種差別。于貧窮人輕毀偏多，有十種苦，種姓、親族、兄弟、富人之所輕賤。以貧窮苦，依他而食。綺語不實，親族空語、無義之語。依他住食，衣服塵垢，他人輕毀。若入城邑，若節會日，人見輕毀。人道之中有如是等無量輕毀大苦。世間之人，無薪之火住在心中，謂輕毀火，親里知識、兄弟火燒最為尤甚。無福德故，得此十苦遍燒其身。大惡怖畏以燒乾身，氣如煙起。諸天子！應生知足，勿於人中而生欣樂，人中少樂，甚大苦惱，衰惱短壽，輕毀垢污。唯於人中多有輕毀，非四道中。於人道中，輕毀最重。得他輕毀，一切身份猶如中毒。隨本所得供養之處，后更輕毀。若人先常得好供養，后得少利，得少時供，若善男子如是輕毀，過於死苦。諸天子！是為人中難忍大苦。「『複次，第十五人中大苦，所謂老苦，當爲汝說人中老苦。老者能令一切身份羸瘦減劣，諸根皆熟，破壞少壯，拄杖而行，無有氣力，輕毀住處，背傴鼻戾，發白死使，身意減劣。雖未命終，猶如畜生。
【現代漢語翻譯】 現代漢語譯本 樂。』就這樣，夜摩天王（Yama，掌管死亡的神）牟修樓陀（Maudgalyayana，佛陀的著名弟子之一，以神通著稱）看到夜摩天（Yama Heaven，欲界六天之一）的天眾內心調伏，變得更加溫順。觀察之後，他又為天眾講述人間的苦難，勸勉他們勤奮修行以利益他人，這樣利益自己也就容易了。
『牟修樓陀以不懈的努力，爲了利益他人，為夜摩天眾多次宣說無量種佛法，說：『第十四種人間的巨大苦難，就是被他人輕賤的痛苦，這是無法忍受的，有種種差別。對於貧窮的人，輕視和侮辱尤其多，有十種苦難，即被種姓、親族、兄弟、富人所輕賤。因為貧窮的痛苦，需要依賴他人才能獲得食物。所說的話虛假不實，親族之間空洞無意義。依靠他人才能有住處和食物，衣服破舊骯髒，受到他人的輕視和侮辱。如果進入城市，或者在節日慶典的日子，人們都會輕視和侮辱他們。在人道之中，有如此等等無量輕視和侮辱的巨大苦難。世間之人，心中燃燒著沒有柴火的火焰，這就是被輕視和侮辱的火焰，被親戚、朋友、兄弟的火焰焚燒最為嚴重。因為沒有福德，所以遭受這十種苦難遍佈全身。巨大的邪惡恐懼焚燒著乾枯的身體，氣息像煙一樣升起。諸位天子！應該心生知足，不要對人間的快樂產生欣喜，人間少有快樂，卻有極大的苦惱，衰老和煩惱，壽命短促，充滿輕視和污垢。只有在人間才有如此多的輕視和侮辱，在其他四道中是沒有的。在人道之中，輕視和侮辱最為嚴重。受到他人的輕視和侮辱，全身就像中了毒一樣。隨著原本得到的供養之處，之後會更加受到輕視和侮辱。如果一個人先前常常得到好的供養，後來得到的利益減少，得到供養的時間減少，這樣的善男子所受到的輕視和侮辱，超過了死亡的痛苦。諸位天子！這就是人間難以忍受的巨大苦難。』
『再次，第十五種人間的巨大苦難，就是衰老之苦，現在為你們講述人間的衰老之苦。衰老能夠使一切身體機能衰弱減退，各種感官變得遲鈍，破壞年輕力壯的狀態，需要拄著枴杖才能行走，沒有力氣，居住的地方簡陋破敗，背部彎曲，鼻子歪斜，頭髮變白，死神降臨，身心都變得衰弱。即使還沒有死亡，也就像畜生一樣。』
【English Translation】 English version 『Joy.』 Thus, King Yama（the god of death） Maudgalyayana（one of the Buddha's foremost disciples, known for his supernatural powers） saw that the Yama Heaven（one of the six heavens of desire realm） assembly had their minds subdued and were becoming more gentle. Having observed this, he further spoke to the heavenly assembly about the sufferings in the human realm, urging them to diligently cultivate benefiting others, as benefiting oneself would then be easy.
『Maudgalyayana, with unceasing effort, for the sake of benefiting others, repeatedly proclaimed countless kinds of Dharma to the Yama Heaven assembly, saying: 『The fourteenth great suffering in the human realm is the suffering of being despised by others, which is unbearable and has various differences. For the poor, contempt and humiliation are especially prevalent, with ten kinds of suffering, namely being despised by caste, relatives, siblings, and the wealthy. Because of the suffering of poverty, one must rely on others for food. Speech is false and untrue, with empty and meaningless words among relatives. Relying on others for shelter and food, clothes are tattered and dirty, and one is subjected to the contempt and humiliation of others. If one enters a city or on festival days, people will despise and humiliate them. In the human realm, there are such countless great sufferings of contempt and humiliation. People in the world have a fire burning in their hearts without fuel, which is the fire of being despised and humiliated, and being burned by the fire of relatives, friends, and siblings is the most severe. Because of lacking merit, one suffers these ten kinds of suffering that pervade the body. Great evil fear burns the dried-up body, and breath rises like smoke. Heavenly sons! You should be content and not be delighted by the pleasures of the human realm, as there is little joy in the human realm, but great suffering, decay and affliction, short lifespan, and defilement of contempt. Only in the human realm is there so much contempt and humiliation, not in the other four paths. In the human realm, contempt and humiliation are the most severe. Receiving the contempt and humiliation of others, the entire body is as if poisoned. Following the places where one originally received offerings, one will be even more despised and humiliated later. If a person previously often received good offerings, but later receives less benefit and receives offerings for a shorter time, the contempt and humiliation suffered by such a virtuous man exceeds the suffering of death. Heavenly sons! This is the unbearable great suffering in the human realm.』
『Furthermore, the fifteenth great suffering in the human realm is the suffering of old age, and now I will tell you about the suffering of old age in the human realm. Old age can weaken and diminish all bodily functions, make the senses dull, destroy youth and strength, require a cane to walk, lack strength, have dilapidated living quarters, a hunched back, a crooked nose, white hair, the arrival of the messenger of death, and weaken both body and mind. Even if one has not yet died, one is like a beast.』
諸天子！是則名為人中老苦，名色戲弄，不久必死。若見老苦而不怖畏，當知是人名為無心，猶如木石。以無心故，雖復人身猶如畜生。諸天子！於人道中生為大苦，以有生故，是故老苦。既知老苦，勿於人中起欣樂心。
「『複次，第十六人中無量種受生，生則有苦，何等苦也？所謂死苦。死已復生，身根入壞，命根斷滅，不復見於兄弟知識。色身滅已，復行異處，以自業果而為資糧。一切眾生必歸終盡，命盡棄身，受中陰有，是名為死。一切有生皆歸於死，若死而不生，生而不死，無有是處！諸天子！勿於人中而生樂心。』
「爾時，夜摩天王牟修樓陀以偈頌曰：
「『於人世界中， 有陰皆是苦， 有生畢歸死， 有死必有生。 若住于中陰， 自業受苦惱， 長夜遠行苦， 此苦不可說。 沒于屎尿中， 熱氣之所燒， 如是住胎苦， 不可得具說。 常貪于食味， 其心常悕望， 于味受大苦， 此苦不可說。 小心常悕望， 于欲不知足， 所受諸苦惱， 此苦不可說。 怨憎不愛會， 猶如大火毒， 所生諸苦惱， 此苦不可說。 于恩愛別離， 眾生起大苦， 大惡難堪忍， 此苦不可說。
【現代漢語翻譯】 現代漢語譯本 諸位天子！這就是所謂的人間老苦，被名色（nāma-rūpa，精神和物質現象）所戲弄，不久必定死亡。如果見到老苦而不感到恐懼，應當知道這個人名為無心之人，就像木頭石頭一樣。因為沒有心，即使擁有人的身體也如同畜生。諸位天子！在人道中出生是極大的苦，因為有生，所以才有老苦。既然已經知道老苦，就不要在人間生起欣樂之心。
『再者，第十六種人間有無量種受生，出生就有苦，是什麼苦呢？就是所謂的死苦。死後又再生，身體的各個組成部分（根）損壞，生命力（命根）斷絕，不再能見到兄弟親友。色身（rūpa-kāya，物質身體）滅亡后，又前往不同的地方，以自己的業果作為資糧。一切眾生最終都將歸於終結，生命結束，拋棄身體，接受中陰身（antarābhava，死亡和再生之間的過渡狀態），這就是所謂的死亡。一切有生命的東西最終都將死亡，如果死亡而不再生，或者出生而不死亡，這是不可能的！諸位天子！不要在人間生起快樂之心。』
當時，夜摩天王（Yama，掌管死亡的神）牟修樓陀（Mūśūruḍa）用偈頌說道：
『在人間世界中，凡是有五蘊（skandha，構成個體的五種要素）都是苦， 有生必定歸於死亡，有死亡必定有出生。 如果停留在中陰身，因自己的業力而承受苦惱， 漫漫長夜，遙遠的路途充滿痛苦，這種痛苦難以言說。 沉沒在屎尿之中，被熱氣所燃燒， 像這樣住在胎中的痛苦，無法完全說盡。 常常貪戀食物的味道，內心常常渴望， 對於味道承受巨大的痛苦，這種痛苦難以言說。 小心翼翼地常常渴望，對於慾望不知滿足， 所承受的各種苦惱，這種痛苦難以言說。 怨恨憎惡的人相遇，就像巨大的火焰毒藥， 所產生的各種苦惱，這種痛苦難以言說。 與恩愛的人分離，眾生生起巨大的痛苦， 巨大的邪惡難以忍受，這種痛苦難以言說。
【English Translation】 English version O sons of gods! This is what is called the old age suffering in the human realm, being played with by nāma-rūpa (name and form, mental and physical phenomena), and soon to die. If one sees the suffering of old age without fear, know that this person is called mindless, like wood and stone. Because of being mindless, even with a human body, one is like a beast. O sons of gods! Birth in the human realm is a great suffering, because of birth, there is the suffering of old age. Having known the suffering of old age, do not give rise to joyful thoughts in the human realm.
'Furthermore, in the sixteenth human realm, there are countless kinds of births, and with birth there is suffering. What suffering is it? It is the so-called suffering of death. After death, one is born again, the roots (indriya, faculties) of the body are damaged, the life force (jīvita-indriya, life faculty) is cut off, and one no longer sees brothers and friends. After the rūpa-kāya (form body, material body) is destroyed, one goes to different places, using one's own karma as sustenance. All beings will eventually come to an end, life ends, the body is abandoned, and one receives the antarābhava (intermediate existence, the state between death and rebirth), this is called death. All that is born will eventually die, if one dies without being born again, or is born without dying, there is no such thing! O sons of gods! Do not give rise to joyful thoughts in the human realm.'
At that time, Yama (the lord of death), the Yama king Mūśūruḍa, spoke in verse:
'In the human world, all that has skandha (aggregates, the five aggregates that constitute an individual) is suffering, What is born will surely return to death, what is dead will surely be born. If one dwells in the antarābhava, one suffers from one's own karma, The long night, the distant journey is full of suffering, this suffering is unspeakable. Submerged in excrement and urine, burned by hot air, Such suffering of dwelling in the womb, cannot be fully described. Often greedy for the taste of food, the mind often yearns, For the taste, one endures great suffering, this suffering is unspeakable. Cautiously and constantly yearning, never satisfied with desires, The various sufferings endured, this suffering is unspeakable. Meeting with those who are hated and resented, like a great fire poison, The various sufferings that arise, this suffering is unspeakable. Separation from loved ones, beings give rise to great suffering, Great evil is unbearable, this suffering is unspeakable.'
寒熱大苦畏， 生無量種苦， 大苦甚暴惡， 此苦不可說。 病苦害人命， 病為死王使， 眾生受斯苦， 此苦不可說。 為他所策使， 常無有自在， 眾生受斯苦， 此苦不可說。 愛毒燒眾生， 追求受大苦， 次第乃至死， 此苦不可說。 若近惡知識， 眾苦常不斷， 當受惡道苦， 此苦不可說。 妻子得衰惱， 見則生大苦， 出過于地獄， 此苦不可說。 飢渴自燒身， 猶如猛火焰， 能壞於身心， 此苦不可說。 常為他輕賤， 親里及知識， 生於憂悲苦， 此苦不可說。 人為老所壓， 身羸心意劣， 傴僂柱杖行， 此苦不可說。 人為死所執， 從此至他世， 是死為大苦， 不可得宣說。 眾生莫能見， 諸業不能遮， 能壞諸眾生， 是故名為死。 大力難堪忍， 能令諸眾生， 獨行大怖畏， 是故名為死。 眾生畢竟有， 時火不可避， 能斷眾生命， 是故名為死。 死王所破壞， 能斷人命根， 盡于陰界入， 是故名為死。 生必有別離， 知識及兄弟， 別已不復合，
【現代漢語翻譯】 現代漢語譯本 寒冷和炎熱是巨大的痛苦，產生無量的各種痛苦。 巨大的痛苦非常暴烈兇惡，這種痛苦無法用言語描述。 疾病的痛苦危害人的性命，疾病是死王的使者。 眾生承受這種痛苦，這種痛苦無法用言語描述。 被他人驅使，常常沒有自由自在的時候。 眾生承受這種痛苦，這種痛苦無法用言語描述。 愛慾的毒火焚燒眾生，爲了追求愛慾而承受巨大的痛苦。 從開始到死亡，這種痛苦無法用言語描述。 如果親近惡知識（指引向錯誤方向的人），各種痛苦常常不會斷絕。 將要承受惡道的痛苦，這種痛苦無法用言語描述。 妻子兒女遭遇衰敗和煩惱，看見他們就產生巨大的痛苦。 這種痛苦超過地獄之苦，這種痛苦無法用言語描述。 飢餓和乾渴自身焚燒，猶如猛烈的火焰。 能夠摧毀身心，這種痛苦無法用言語描述。 常常被人輕視和賤待，親戚和朋友也如此。 產生憂愁和悲傷的痛苦，這種痛苦無法用言語描述。 人被衰老所壓迫，身體虛弱，心意遲鈍。 彎腰駝背，拄著枴杖行走，這種痛苦無法用言語描述。 人被死亡所執持，從此前往他世。 這種死亡是巨大的痛苦，無法宣說。 眾生無法看見死亡，各種業力也無法阻擋死亡。 死亡能夠摧毀所有眾生，所以稱為死亡。 死亡的力量巨大，難以忍受，能夠使所有眾生 獨自經歷巨大的恐懼，所以稱為死亡。 眾生最終都有死亡，死亡如時節因緣成熟的火焰，無法避免。 能夠斷絕眾生的性命，所以稱為死亡。 被死王所破壞，能夠斷絕人的命根。 窮盡五陰（色、受、想、行、識）、十二界（六根、六塵）、十八入（六根、六塵、六識），所以稱為死亡。 有生就必定有別離，與知識（朋友）和兄弟姐妹。 分別之後不再複合，
【English Translation】 English version Cold and heat are great sufferings, producing immeasurable kinds of suffering. Great suffering is extremely violent and evil; this suffering cannot be described. The suffering of illness harms people's lives; illness is the messenger of the King of Death (Yama). Sentient beings endure this suffering; this suffering cannot be described. Being driven by others, there is often no freedom. Sentient beings endure this suffering; this suffering cannot be described. The poisonous fire of desire burns sentient beings; pursuing desire leads to great suffering. From beginning to death, this suffering cannot be described. If one associates with evil advisors (those who lead in the wrong direction), various sufferings will often not cease. One will endure the suffering of the evil realms; this suffering cannot be described. Wives and children encounter decline and trouble; seeing them causes great suffering. This suffering exceeds the suffering of hell; this suffering cannot be described. Hunger and thirst burn the body, like a fierce flame. It can destroy body and mind; this suffering cannot be described. One is often despised and demeaned, even by relatives and friends. Giving rise to sorrow and grief, this suffering cannot be described. People are oppressed by old age, the body is weak, and the mind is dull. Hunchbacked, walking with a cane, this suffering cannot be described. People are seized by death, and from here go to another world. This death is a great suffering, impossible to declare. Sentient beings cannot see death, and various karmas cannot prevent it. Death can destroy all sentient beings; therefore, it is called death. The power of death is great and unbearable, capable of causing all sentient beings To walk alone in great fear; therefore, it is called death. Sentient beings ultimately have death; death is like a fire that ripens with time, unavoidable. It can sever the lives of sentient beings; therefore, it is called death. Being destroyed by the King of Death, it can sever the root of human life. Exhausting the five skandhas (form, feeling, perception, volition, consciousness), the twelve ayatanas (six sense organs, six sense objects), and the eighteen dhatus (six sense organs, six sense objects, six consciousnesses); therefore, it is called death. With birth, there is inevitably separation, from knowledge (friends) and siblings. After separation, there is no reunion,
是故名為死。 及死未至時， 應當修善行， 死惡無慈愍， 未至應修善。 是死甚卒暴， 極惡無慈愍， 未至能修善， 乃為天中真。 若法中生慧， 是名善命人， 若人不離法， 是為命中命。 若人心念佛， 是名善命人， 不離唸佛故， 是為命中命。 若人心念法， 是名善命人， 不離念法故， 是為命中命。 若人心念僧， 是名善命人， 不離念僧故， 是為命中命。 若人心念實， 是名善命人， 不捨離實故， 是為命中命。 若人心念道， 是名善命人， 不捨離道故， 是為命中命。 若人常憶念， 趣向于涅槃， 爾乃得名天， 非樂欲樂者。 若常一心念， 樂修禪定業， 此樂能離有， 非謂著欲樂。 既知此有過， 于欲生厭離， 精勤求涅槃， 是名真實天。』
「如是夜摩天王以無量種利益諸天，令諸天眾心得清涼，斷除惡道。爾時，天眾白天王言：『天王！如天王說，我等現見色力形貌十倍勝者，皆受衰惱，而況我等。』
「夜摩天王聞此語已，而告之曰：『如汝所見，此諸天眾少衰惱耳。汝等夜摩天眾
【現代漢語翻譯】 現代漢語譯本 所以，這被稱為死亡。 在死亡尚未到來時，應當修行善行， 死亡是邪惡的，沒有慈悲憐憫，在死亡未到來時應當修行善行。 死亡是如此的突然和暴烈，極其邪惡，沒有慈悲憐憫， 在死亡未到來時能夠修行善行，這樣的人才是天人中的真人。 如果在佛法中生出智慧，這被稱為有善命的人， 如果人不離開佛法，這就是生命中的生命。 如果人心念佛（Buddha，覺悟者），這被稱為有善命的人， 因為不離開唸佛，這就是生命中的生命。 如果人心念法（Dharma，佛法），這被稱為有善命的人， 因為不離開念法，這就是生命中的生命。 如果人心念僧（Sangha，僧團），這被稱為有善命的人， 因為不離開念僧，這就是生命中的生命。 如果人心念實（Truth，真諦），這被稱為有善命的人， 因為不捨棄真諦，這就是生命中的生命。 如果人心念道（Path，道路），這被稱為有善命的人， 因為不捨棄道路，這就是生命中的生命。 如果人常常憶念，趣向于涅槃（Nirvana，寂滅）， 這樣才能被稱為天人，而不是貪圖享樂的人。 如果常常一心念，樂於修習禪定之業， 這種快樂能夠脫離輪迴，而不是執著于慾望的快樂。 既然知道慾望有這些過患，對於慾望生起厭惡和遠離之心， 精進勤奮地尋求涅槃，這才是真正的天人。' 『像這樣，夜摩天王（Yama，掌管死亡的天王）以無量的方法利益諸天，使諸天眾內心得到清涼，斷除惡道。』 這時，天眾對夜摩天王說：『天王！正如天王所說，我們現在看到色力形貌比我們勝過十倍的人，都遭受衰老和煩惱，更何況是我們呢。』 夜摩天王聽到這些話后，告訴他們說：『正如你們所見，這些天眾只是稍微有些衰老和煩惱罷了。你們這些夜摩天（Yama，掌管死亡的天王）的天眾』
【English Translation】 English version Therefore, it is called death. Before death arrives, one should cultivate good deeds, Death is evil and without compassion; before it arrives, one should cultivate good deeds. Death is so sudden and violent, extremely evil and without compassion, Being able to cultivate good deeds before death arrives, such a person is a true being among the gods. If wisdom arises in the Dharma, this is called a person with a good life, If a person does not depart from the Dharma, this is life within life. If a person's heart is mindful of the Buddha (Buddha, the awakened one), this is called a person with a good life, Because one does not depart from mindfulness of the Buddha, this is life within life. If a person's heart is mindful of the Dharma (Dharma, the teachings), this is called a person with a good life, Because one does not depart from mindfulness of the Dharma, this is life within life. If a person's heart is mindful of the Sangha (Sangha, the monastic community), this is called a person with a good life, Because one does not depart from mindfulness of the Sangha, this is life within life. If a person's heart is mindful of truth (Truth), this is called a person with a good life, Because one does not abandon truth, this is life within life. If a person's heart is mindful of the path (Path), this is called a person with a good life, Because one does not abandon the path, this is life within life. If a person constantly remembers and directs themselves towards Nirvana (Nirvana, liberation), Only then can they be called a celestial being, not one who desires pleasure. If one constantly and wholeheartedly contemplates, delighting in cultivating the practice of meditation, This joy can liberate one from existence, not the pleasure of attachment to desires. Having recognized these faults, one generates aversion and detachment from desires, Diligently seeking Nirvana, this is called a true celestial being.' 'In this way, Yama (Yama, the King of Death) benefits the gods with immeasurable means, bringing coolness to the minds of the gods and cutting off evil paths.' At this time, the gods said to Yama: 'O King, as you have said, we now see those who are ten times superior to us in strength, appearance, and form, all suffering from decay and affliction, let alone ourselves.' Having heard these words, Yama said to them: 'As you have seen, these gods only experience slight decay and affliction. You, the gods of Yama'
當墮地獄、餓鬼、畜生，百倍過此。以汝天眾行於非法，放逸行故。若諸天眾順法而行，遠離放逸，則閉一切惡道之門，常于天人受種種樂，當離憂悲老病死苦，得常住處，永無如上所說諸苦。以是因緣，勿行放逸。如是欲樂比無漏智禪定之樂，百千分中不及其一。』
「爾時，天眾聞天王說，現見諸過，復作是言：『天王說法利益我等，我今攝受，令我不受如是生死衰惱之苦。』
「爾時，夜摩天王牟修樓陀以偈頌曰：
「『若有自作業， 非是他人受， 若自善調伏， 是則得常處。 若有作異業， 無及善業者， 無量百千生， 業常隨順行。 廣作諸福德， 修行于善法， 則得最勝處， 永離老病死。 如是自善業， 天眾應思惟， 若修行善業， 此是勝資糧。』
「如是夜摩天王牟修樓陀說是偈已，告諸天眾：『自今已去，勿為貪著色聲香味觸故，而起放逸，遊戲園林。』
「時，諸天眾聞此語已，白天王言：『愿我未來見彌勒佛、無上士、調御丈夫、天人導師出興於世。我生人中，見彼世尊在初會，數得聞法已，盡諸有漏。』復有天眾愿求阿耨多羅三藐三菩提，作是愿已，歸佛法僧。七萬天子及余天眾必生人中，見彌勒佛
【現代漢語翻譯】 現代漢語譯本 『當墮入地獄、餓鬼、畜生道時，所受的痛苦比現在要嚴重百倍。這是因為你們這些天眾行為不合法度，放縱自己導致的。如果各位天眾能夠遵循正法而行，遠離放逸，就能關閉一切惡道之門，常在天界和人間享受各種快樂，遠離憂愁、悲傷、衰老、疾病和死亡的痛苦，得到永恒的居所，永遠沒有上面所說的各種痛苦。因為這個緣故，不要放縱自己。像這樣的慾望之樂，與無漏智慧和禪定的快樂相比，連百分之一千分之一都比不上。』 『那時，天眾聽了天王的話，親眼見到各種過失，又這樣說：『天王說法利益我們，我們現在接受，使我們不受這樣的生死衰老之苦。』 『那時，夜摩天王（Yama, ruler of the Yama heaven）牟修樓陀（Moxuloutuo）用偈頌說： 『如果有人自己造業，不是他人承受，如果自己能夠很好地調伏身心，就能得到永恒的居所。 如果有人造作不同的惡業，沒有善業可以相比，那麼在無數百千生中，惡業常常跟隨他。 廣泛地修作各種福德，修行于善良的法，就能得到最殊勝的去處，永遠遠離衰老、疾病和死亡。 像這樣的自身善業，天眾應該思惟，如果修行善業，這是殊勝的資糧。』 『像這樣夜摩天王（Yama, ruler of the Yama heaven）牟修樓陀（Moxuloutuo）說完這首偈頌后，告訴各位天眾：『從今以後，不要因為貪戀色、聲、香、味、觸而放縱自己，在園林中嬉戲。』 『當時，各位天眾聽了這些話后，對天王說：『愿我們未來能夠見到彌勒佛（Maitreya Buddha）、無上士、調御丈夫、天人導師出世。我們出生在人間，見到那位世尊在初次法會時，多次聽聞佛法后，斷盡一切有漏。』又有天眾發願求證阿耨多羅三藐三菩提（anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment），發了這個愿后，歸依佛、法、僧。七萬天子以及其餘天眾必定會出生在人間，見到彌勒佛（Maitreya Buddha）。』
【English Translation】 English version 'You will fall into hell, the realm of hungry ghosts, and the animal realm, suffering a hundred times more than this. This is because you heavenly beings act unlawfully and indulge in negligence. If the heavenly beings follow the Dharma and stay away from negligence, they will close the gates to all evil paths, constantly enjoy various pleasures in the heavens and among humans, and be free from the suffering of sorrow, grief, old age, sickness, and death, obtaining a permanent abode, forever without the aforementioned sufferings. For this reason, do not be negligent. Such pleasures of desire are not even one in a hundred thousand parts comparable to the joy of non-outflow wisdom and meditative concentration.' 'At that time, the heavenly beings, hearing the words of the Heavenly King and seeing the various faults, said again: 'The Heavenly King's teachings benefit us, and we now accept them, so that we may not suffer such pain of birth, death, decay, and distress.' 'At that time, the Yama Heavenly King（Yama, ruler of the Yama heaven） Moxuloutuo recited in verse: 'If one creates karma oneself, it is not others who bear it; if one cultivates self-discipline well, one will attain a permanent abode. If one creates different evil karma, with no good karma to compare, then in countless hundreds of thousands of lives, karma will constantly follow. Extensively creating various merits and practicing good Dharma, one will attain the most excellent place, forever free from old age, sickness, and death. Such good karma of oneself, the heavenly beings should contemplate; if one cultivates good karma, this is a superior resource.' 'After the Yama Heavenly King（Yama, ruler of the Yama heaven） Moxuloutuo spoke this verse, he told the heavenly beings: 'From now on, do not indulge in negligence and play in gardens because of greed for forms, sounds, smells, tastes, and textures.' 'At that time, the heavenly beings, hearing these words, said to the Heavenly King: 'May we in the future see Maitreya Buddha（Maitreya Buddha）, the unsurpassed one, the tamer of men, the guide of gods and humans, appear in the world. May we be born among humans and see that World Honored One at the first assembly, and after repeatedly hearing the Dharma, exhaust all outflows.' Some heavenly beings vowed to seek anuttara-samyak-sambodhi（anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment）, and after making this vow, they took refuge in the Buddha, the Dharma, and the Sangha. Seventy thousand sons of gods and other heavenly beings will surely be born among humans and see Maitreya Buddha（Maitreya Buddha）.'
，得聞法已，諸漏永盡。復有餘天先見佛塔，發阿耨多羅三藐三菩提愿。復有餘天發緣覺心。一切皆愿當來得果。
「爾時，夜摩天王作如是念：『我已為他作大利益，令諸天眾離放逸行。』時夜摩天王知諸天眾意善調伏，各令還宮。時，諸天眾恭敬圍繞夜摩天王，舍池而去。夜摩天主牟修樓陀為諸天眾作利益已，復詣餘地，為余天眾而作利益。」
夜摩天常樂地第八牟修樓陀天化經具足竟。
「複次，比丘知業果報，觀夜摩天所住之地。彼以聞慧見：夜摩天處，名增長法。眾生何業生於此地？彼見：若人善心持戒，不殺不盜，如前所說。復離邪淫，微細亦舍，乃至見畫男女，不生憶念。如是之人不觀不念、不味不著，不濁心念，恐犯凈行，亦不思惟，不念不善，遮於心過，為他人說邪淫業果以遮其心，令其不喜不愛不樂。『此邪淫果不應習近，非寂滅道，不可愛樂，行善之人不應喜樂。』為他宣說微細之果，持戒梵行，于微塵惡見之生怖。如是之人身壞命終生於善道，天世界中增長法地。
「生彼天已，善業行故，愛果成就。所謂園林金山峰中，流泉河池眾寶莊嚴，眾鳥妙音。其池四岸七寶莊嚴，青毗琉璃、青因陀寶間錯其地。多有眾峰，種種色聲相類各異，見之可愛，其聲美妙，聞之悅
【現代漢語翻譯】 ，聽聞佛法后，各種煩惱都永遠斷盡。還有一些天人先前見過佛塔，發起了證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的願望。還有一些天人發起了證得緣覺（Pratyekabuddha，獨覺）的心。所有這些天人都希望將來能夠證得果位。
「當時，夜摩天王（Yama，欲界六天之一，居於須彌山頂之上）這樣想：『我已經為他們做了很大的利益，使這些天眾遠離放逸的行為。』當時夜摩天王知道這些天眾的心意已經很好地被調伏，就讓他們各自返回宮殿。當時，這些天眾恭敬地圍繞著夜摩天王，離開了水池而去。夜摩天主牟修樓陀（Mausulinda）為這些天眾做了利益之後，又前往其他地方，為其他天眾做利益。」
《夜摩天常樂地第八牟修樓陀天化經》到此結束。
「此外，比丘瞭解業的果報，觀察夜摩天所居住的地方。他通過聽聞的智慧看到：夜摩天處，名為增長法。眾生因為什麼樣的業而生於此地呢？他看到：如果有人以善良的心持守戒律，不殺生、不偷盜，如前面所說的那樣。又遠離邪淫，即使是細微的邪淫也捨棄，甚至看到畫中的男女，也不生起憶念。這樣的人不觀看、不思念、不玩味、不執著，不使心念污濁，害怕觸犯清凈的行為，也不思惟、不憶念不善的事情，遮止心中的過失，為他人宣說邪淫的業果來遮止他們的心，使他們不喜好、不愛戀、不快樂。『這種邪淫的果報不應該習近，不是寂滅之道，不可愛樂，行善的人不應該喜樂。』為他人宣說細微的果報，持守戒律，奉行梵行（brahmacarya，清凈行），對於微小的惡行都感到恐懼。這樣的人身壞命終后，會生於善道，在天界中的增長法地。
「生到那個天界后，因為善業的行為，愛樂的果報得以成就。那就是園林、金山峰中，流動的泉水、河流、池塘，用各種珍寶來莊嚴，還有各種鳥兒的美妙聲音。那些池塘的四岸用七寶來莊嚴，用青毗琉璃（vaidurya，一種寶石）、青因陀寶（Indra-nila，藍寶石）交錯裝飾地面。有很多山峰，各種顏色和聲音的形態各不相同，看到它們令人喜愛，它們的聲音美妙動聽，聽了讓人愉悅。
【English Translation】 Having heard the Dharma, all their outflows (asrava) were forever exhausted. Moreover, some other devas (deva, gods) had previously seen stupas (stupa, a dome-shaped structure erected as a Buddhist shrine) and generated the aspiration for anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). Furthermore, some other devas generated the mind for Pratyekabuddha (Pratyekabuddha, a solitary Buddha). All of them wished to attain the fruit in the future.
『At that time, Yama Devaraja (Yama, the lord of death) thought thus: 'I have done great benefit for them, causing these devas to abandon their indulgent behavior.' Then, Yama Devaraja, knowing that the minds of these devas were well-subdued, ordered each of them to return to their palaces. At that time, these devas respectfully surrounded Yama Devaraja and departed from the pond. Yama Devaraja Mausulinda (Mausulinda) having benefited these devas, went to other places to benefit other devas.』
The Sutra of the Eighth Mausulinda Deva Transformation, the Constantly Joyful Land of Yama Deva, is complete.
『Furthermore, a bhikshu (bhikshu, a Buddhist monk) knowing the results of karma (karma, action driven by intention which leads to future consequences), observes the place where the Yama Devas reside. He sees with his wisdom of hearing: the place of the Yama Devas is called the Land of Increasing Dharma. What kind of karma causes beings to be born in this place? He sees: if a person upholds the precepts with a good heart, not killing, not stealing, as previously mentioned. Furthermore, abandoning sexual misconduct, even the slightest form of it, even seeing painted images of men and women, they do not generate thoughts of lust. Such a person does not look, does not think, does not savor, does not cling, does not defile their mind, fearing to violate their pure conduct, nor do they contemplate or think of unwholesome things, preventing the faults of the mind, explaining to others the karmic consequences of sexual misconduct to prevent their minds from liking, loving, or enjoying it. 'This result of sexual misconduct should not be approached, it is not the path to nirvana (nirvana, enlightenment), it is not lovable, those who practice virtue should not delight in it.' Explaining to others the subtle consequences, upholding the precepts, practicing brahmacarya (brahmacarya, chastity), seeing the arising of even the smallest evil, they are afraid. Such a person, when their body breaks and their life ends, is born in a good realm, in the Land of Increasing Dharma in the heavenly world.
『Having been born in that heavenly realm, because of their virtuous actions, the fruits of love are achieved. That is, gardens, golden mountain peaks, flowing springs, rivers, ponds adorned with various treasures, and the wonderful sounds of various birds. The four banks of those ponds are adorned with the seven treasures, with blue vaidurya (vaidurya, lapis lazuli) and blue Indra-nila (Indra-nila, sapphire) gems interspersed on the ground. There are many peaks, with various colors and sounds, each different in form, seeing them is lovely, their sounds are beautiful and pleasant to hear.
樂，于園林中增長愛樂。復于異處，金剛青寶、頗梨為石，莊嚴山谷，于光明山聞流水音而受快樂。如意所作，皆悉自在，受無比欲。無量百千天女圍繞，常受欲樂，增長欲樂，受于無量差別不可喻樂。種種金山、毗琉璃峰，行虛空中，種種衣服嚴飾其身，戲笑歌舞，種種妙色諸天女等以為圍繞。具天五欲：若見天色無量差別，生無等樂，隨意遊戲，是名色慾。若聞音聲，隨其所念，共諸天女戲笑歌舞。所聞諸香無量差別。風吹花池，蓮花之香及余異花。山谷風吹，種種花香以悅其鼻。舌得無量種種天味，隨念具足，鹹淡苦甘、辛酢等味，有無量種不可譬喻如意之味。如是身觸，無量種業，如意即得，冷暖溫涼、柔軟細滑，衣無縷綖，種種色寶而以莊嚴。無量寶光照十由旬、二十由旬乃至百由旬，光明寶珠而受觸樂。天園林中或有花香，天子聞之，以善業故，受樂希有。
「非不作生，非無因生，所作不失；非是意生，非是他與，亦非他作而我受報。以因緣故，而生果報，業果成就。是持戒人隨心所念，愛心悕望，天眾妙色，天之細色中色，近遠時生，遠時中時，隨念成就無量樂法。以是丈夫善持戒故。
「如是天眾其心著於六欲境界，欲河所漂而行遊戲。一一園林、一一山峰七寶莊嚴，園林流泉出妙音
【現代漢語翻譯】 現代漢語譯本 在園林中享受快樂，並從中增長愛慾。又在其他地方，用金剛（Vajra，一種堅硬的寶石）、青寶（Indranila，藍色寶石）、頗梨（Sphatika，水晶）等寶石裝飾山谷，在光明山（Mount of Light）聽著流水的聲音而感到快樂。一切都如意自在，享受著無與倫比的慾望。無數百千的天女圍繞著他，他經常享受慾望的快樂，增長慾望的快樂，享受著無數種無法比喻的快樂。在各種金山、毗琉璃峰（Beryl peaks）之間，在虛空中行走，用各種衣服裝飾自己的身體，嬉戲歌舞，各種美妙的天女圍繞著他。他具備天界的五種慾望：如果看到天界無量的色彩差別，就會產生無與倫比的快樂，隨意遊戲，這就是色慾。如果聽到聲音，就隨著自己的想法，和天女們一起嬉戲歌舞。所聞到的各種香味也有無量的差別。風吹過花池，蓮花的香味以及其他各種花的香味。山谷中的風吹來，各種花香使他的鼻子感到愉悅。舌頭得到無量的各種天界美味，隨著他的想法而具足，鹹淡苦甘、辛辣酸澀等味道，有無數種無法比喻的如意美味。像這樣，身體接觸到無量的各種事物，如意就能得到，冷暖溫涼、柔軟細滑，衣服沒有線縫，用各種顏色的寶石來裝飾。無量的寶光照亮十由旬（Yojana，古印度長度單位）、二十由旬乃至百由旬的範圍，用光明的寶珠來享受觸覺的快樂。在天界的園林中，或者有花香，天子聞到后，因為善業的緣故，享受著稀有的快樂。 『這不是無緣無故產生的，也不是沒有原因產生的，所做的業不會消失；不是意念產生的，也不是別人給予的，也不是別人做了而我來承受果報。因為因緣的緣故，才會產生果報，業果才能成就。這是持戒的人隨著自己的心念，愛慕希望，天眾美妙的色彩，天界細微的色彩和粗糙的色彩，近處或遠處，早些時候或晚些時候，隨著念頭就能成就無量的快樂之法。因為這個男子善於持戒的緣故。 『像這樣的天眾，他們的心執著於六欲（指色、聲、香、味、觸、法）的境界，被慾望的河流所漂流而行遊戲。每一個園林、每一座山峰都用七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）來莊嚴，園林中的流水發出美妙的聲音。
【English Translation】 English version He enjoys pleasure in the gardens, increasing his love and desire. Moreover, in other places, mountains and valleys are adorned with Vajra (diamond-like substance), Indranila (sapphire), and Sphatika (crystal), and he finds joy in hearing the sound of flowing water on Mount of Light. Everything is as he wishes, and he enjoys unparalleled desires. Countless hundreds and thousands of celestial nymphs surround him, and he constantly experiences the pleasure of desire, increasing his desire, and enjoying immeasurable and incomparable pleasures. He travels in the sky among various golden mountains and Beryl peaks, adorning his body with various garments, playing, laughing, singing, and dancing, surrounded by various beautiful celestial nymphs. He possesses the five celestial desires: if he sees the immeasurable differences in celestial colors, he experiences unparalleled joy, playing as he pleases, which is called the desire for form. If he hears sounds, he plays, laughs, sings, and dances with the celestial nymphs according to his thoughts. The various fragrances he smells are immeasurable and diverse. The wind blows through the flower ponds, carrying the fragrance of lotuses and other various flowers. The wind blowing through the valleys carries various floral scents, pleasing his nose. His tongue obtains immeasurable and various celestial flavors, complete according to his thoughts, including salty, bland, bitter, sweet, spicy, and sour tastes, with countless incomparable and wish-fulfilling flavors. Similarly, his body experiences immeasurable sensations, obtained as he wishes, including cold, warm, cool, soft, and smooth sensations. His clothes have no seams and are adorned with various colored jewels. Immeasurable jewel light illuminates ten Yojana (ancient Indian unit of distance), twenty Yojana, or even a hundred Yojana, and he enjoys the pleasure of touch with luminous jewels. In the celestial gardens, there may be floral fragrances, and when the celestial being smells them, he experiences rare joy due to his good karma. 『This is not born without cause, nor is it born without reason; the actions performed are not lost; it is not born from thought, nor is it given by another, nor do I receive the retribution for another's actions. It is because of conditions that karmic results are produced, and the fruits of karma are achieved. This is because the one who upholds the precepts, according to his thoughts, loves and desires the wonderful colors of the celestial beings, the subtle and coarse colors of the celestial realm, whether near or far, sooner or later, can achieve immeasurable joyful dharmas according to his thoughts. This is because this man is good at upholding the precepts.』 『Such celestial beings are attached to the realm of the six desires (form, sound, smell, taste, touch, and dharma), drifting and playing in the river of desire. Each garden and each mountain peak is adorned with the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber), and the flowing streams in the gardens emit wonderful sounds.』
聲，百色眾鳥出衆異音。是善業者，遊戲其中。種種妙色、種種相貌、種種功德、種種嚴飾，令生慾火。天女圍繞，種種山峰，天鬘天衣莊嚴其身，涂香末香以嚴其身，共諸天女于山峰中游戲受樂，隨其所念生無量欲。復與天女而共往詣等不等地，其地可愛，真金白銀、青毗琉璃、青因陀寶、車𤦲為地，鈴網音聲，眾鳥莊嚴。
「爾時，有鳥名不放逸，見此天子行放逸處，說偈呵責：
「『但受故業， 不作新業， 業盡則墮， 諸法如是。 業將欲盡， 壽命唸唸， 死來卒暴， 愚者不覺。 天子天女， 不覺欲染， 念欲時過， 退時將至。 得失多返， 因欲境界， 于衰惱中， 云何惡意？ 汝以善業， 成就受樂， 復作善業， 將至善道。 若樂境界， 則沒有海； 若離境界， 則得解脫。 境界波力， 起于愛河， 智者舍離， 趣涅槃城。 勇人舍欲， 而求真諦， 能知愛境， 三有洄澓。 舍離境界， 勿生心念， 如甄波迦， 果報甚苦。 人心著樂， 貪馳境界， 集不善業， 流轉惡道。 常應護心， 輕動粗獷， 常著境界， 愛境所覆。 心
【現代漢語翻譯】 現代漢語譯本 聲音響起，各種顏色的鳥兒發出各種不同的聲音。那些行善業的人，在其中嬉戲。種種美妙的顏色、種種美好的相貌、種種功德、種種莊嚴的裝飾，令人心生**。天女圍繞，在各種山峰中，用天上的花鬘和天衣莊嚴自身，塗抹香料和香末來裝飾自身，與眾天女在山峰中嬉戲享樂，隨著他們的念頭產生無量的慾望。又與天女一同前往或相等或不等的土地，那土地可愛至極，用真金、白銀、青毗琉璃（一種寶石）、青因陀寶（帝釋天的寶石）、車𤦲（一種寶石）鋪地，鈴網發出悅耳的音聲，各種鳥兒莊嚴著這片土地。
『這時，有一隻鳥名叫不放逸（Apramatta），看見這位天子在放逸的地方遊樂，便說了偈頌來呵責他：
『只是享受過去的善業，不造作新的善業，善業用盡就會墮落，一切諸法都是這樣。善業將要用盡，壽命唸唸衰減，死亡突然降臨，愚蠢的人卻不覺察。天子天女，不覺察慾望的染污，想著慾望的時候已經過去，衰退的時候將要到來。得到和失去多次反覆，都是因為慾望的境界，在衰老和煩惱之中，為什麼還要心懷惡意呢？你憑藉善業，成就了享受快樂的果報，應該繼續造作善業，將要前往更好的善道。如果沉溺於快樂的境界，就會沉沒于慾望的海洋；如果遠離快樂的境界，就能得到解脫。境界的波浪之力，掀起于愛慾之河，有智慧的人應當捨棄，前往涅槃（Nirvana）之城。勇敢的人應當捨棄慾望，而尋求真諦，能夠知曉愛慾的境界，是三有（欲有、色有、無色有）的漩渦。捨棄境界，不要生起心念，就像甄波迦（Campaka）樹的果實，果報極其苦澀。人心執著于快樂，貪婪地追逐境界，積聚不善的業，在惡道中流轉。應當常常守護自己的心，心輕浮躁動、粗魯狂野，常常執著于境界，被愛慾的境界所覆蓋。心』
【English Translation】 English version Sounds arise, and birds of various colors emit diverse sounds. Those who perform good deeds play among them. Various wonderful colors, various beautiful appearances, various merits, and various magnificent adornments cause ** to arise. Heavenly women surround them, and on various mountain peaks, they adorn themselves with heavenly garlands and heavenly garments, and anoint themselves with fragrant perfumes and powders. Together with the heavenly women, they play and enjoy pleasure on the mountain peaks, and limitless desires arise according to their thoughts. They also go with the heavenly women to lands that are equal or unequal, lands that are exceedingly lovely, paved with true gold, silver, blue beryl (a type of gemstone), blue Indranila gems (Indra's gems), and sphatika (a type of gemstone), with the sound of ringing nets and adorned with various birds.
At that time, there was a bird named Apramatta (Non-negligence), who, seeing this son of heaven indulging in pleasure in a place of negligence, spoke a verse to rebuke him:
'Only receiving old karma, not creating new karma, when karma is exhausted, one will fall. All dharmas are like this. Karma is about to be exhausted, life is diminishing moment by moment, death comes suddenly and violently, but the foolish do not realize it. Sons and daughters of heaven, do not realize the defilement of desire, the time of desire has passed, the time of decline is approaching. Gain and loss return many times, because of the realm of desire, in the midst of decay and affliction, why have evil intentions? You, by means of good karma, have achieved the enjoyment of pleasure, continue to create good karma, and will go to a better path of goodness. If you indulge in the realm of pleasure, you will sink into the ocean of desire; if you leave the realm of pleasure, you will attain liberation. The power of the waves of the realm arises in the river of love, the wise should abandon it and go to the city of Nirvana (Nirvana). The brave should abandon desire and seek the truth, able to know the realm of love, is the whirlpool of the three existences (desire realm, form realm, formless realm). Abandon the realm, do not give rise to thoughts, like the fruit of the Campaka tree, the karmic result is extremely bitter. People's hearts are attached to pleasure, greedily chasing after the realm, accumulating unwholesome karma, and transmigrating in evil paths. One should always guard one's mind, which is light, agitated, coarse, and wild, always attached to the realm, covered by the realm of love. Mind'
馳諸境， 不覺衰惱， 衰惱既至， 乃知業果。 既知此業， 及境界過， 常應舍離， 世間諸縛。』
「如是不放逸鳥說此偈頌，而此天子不聽不受，與天女眾共受欲樂。此諸天女，生死因緣，生大苦因，于無識者與之共遊，常行險惡，愛心不停，常求男子，心如惡毒、如惡險岸，能然一切男子心火。與如是等可畏天女共受天樂，以愚癡故而不遠避。若有智者，怖畏生死，欲求樂者，離諸天女。愚癡迷惑，欲覆心故，雖知因於女人而得苦惱，不能捨離，與諸婇女共受欲樂。貪慾愚癡瞋恚所覆，沒生死泥。與諸天女遊戲受樂，而不攝受無量利益，遮于惡道。為心所誑，於法不覺，遊戲園林，與不正行諸天女眾愛網受樂。
「復詣異地，金毗琉璃、青因陀寶、大青寶王周遍莊嚴，游無量處，聞歌詠音，解其章句，言音美妙。五樂音聲勝德具足，無比妙音昔所未聞，新生天子既聞此音，與諸天女馳往趣林。其林無量寶樹具足，林名大歡喜，長百由旬，廣三十由旬。如是大林，眾寶具足，具大功德，無量天眾百百千千，歌舞遊戲娛樂受樂。
「時，新生天子見此大林毗琉璃樹有大光明，無量香花、功德花鬘，無量種色、種種相貌。見此事已，復見異樹，毗琉璃樹，真金為葉，青
【現代漢語翻譯】 『放縱于各種境界， 不覺得衰老逼近，衰老一旦到來，才知道是業報。 既然知道了這業報，以及境界的過患，就應該常常捨棄， 世間的一切束縛。』
『就這樣，不放逸鳥說了這首偈頌，而這位天子不聽也不接受，與眾多天女一同享受欲樂。這些天女，是生死輪迴的因緣，產生巨大痛苦的根源，與沒有智慧的人一同遊樂，常常行走在危險的道路上，愛慾之心不停息，常常尋求男子，心如惡毒、如危險的堤岸，能夠點燃一切男子的心火。與這樣可怕的天女一同享受天上的快樂，因為愚癡而不遠離躲避。如果有智慧的人，畏懼生死輪迴，想要尋求快樂，就應該遠離這些天女。因為愚癡迷惑，想要掩蓋自己的心，即使知道因為女人而得到苦惱，也不能捨棄，與眾多婇女一同享受欲樂。被貪慾、愚癡、瞋恚所覆蓋，沉沒在生死泥潭中。與天女們遊戲享樂，而不攝取無量的利益，阻斷通往惡道的道路。被心所欺騙，對佛法沒有覺悟，在園林中游戲，與行為不正的眾多天女在愛慾之網中享受快樂。
『又到另一處地方，那裡有金毗（Kimbi，一種寶石）、琉璃（Vaiḍūrya，一種寶石）、青因陀寶（Indranīla，一種藍色寶石）、大青寶王（Mahānīla，一種深藍色寶石）周遍莊嚴，遊歷了無量的地方，聽到了歌唱的聲音，理解了其中的章節語句，言語聲音美妙。五種樂器的聲音勝妙，功德具足，無比美妙的聲音是以前沒有聽過的，新生的天子聽到這聲音后，與眾多天女一同奔向樹林。那片樹林有無量的寶樹，樹林的名字叫大歡喜（Mahāprīti），長一百由旬（Yojana，古印度長度單位），寬三十由旬。這樣的大樹林，各種寶物具足，具有大的功德，無量的天眾成百上千，歌舞遊戲，娛樂享樂。
『當時，新生的天子看見這片大樹林中，毗琉璃樹（Vaiḍūrya，一種寶石）有巨大的光明，無量的香花、功德花鬘，無量的顏色、各種各樣的相貌。看到這些后，又看見另一棵樹，也是毗琉璃樹（Vaiḍūrya，一種寶石），但樹葉是純金的，青色的
【English Translation】 『Rushing through various realms, Without realizing the approach of decay and trouble; only when decay and trouble arrive, does one understand the consequences of karma. Having understood this karma, and the faults of the realms, one should always abandon, All the bonds of the world.』
『Thus, the Non-negligent Bird spoke this verse, but the Deva did not listen or accept it, and instead enjoyed sensual pleasures with the multitude of Apsaras (heavenly nymphs). These Apsaras are the cause of the cycle of birth and death, the source of great suffering, associating with the ignorant, constantly walking on dangerous paths, their hearts never ceasing in desire, constantly seeking men, their hearts like venom, like dangerous shores, capable of igniting the fire in the hearts of all men. Enjoying heavenly pleasures with such fearsome Apsaras, he does not avoid them due to his foolishness. If there are wise ones who fear the cycle of birth and death and desire to seek happiness, they should stay away from these Apsaras. Because of foolishness and delusion, wanting to cover their hearts, even though they know that suffering comes from women, they cannot abandon them, and enjoy sensual pleasures with the many concubines. Covered by greed, foolishness, and anger, they sink into the mud of birth and death. They play and enjoy themselves with the Apsaras, without embracing immeasurable benefits, blocking the path to evil realms. Deceived by their minds, they are not awakened to the Dharma, playing in gardens, enjoying pleasures in the net of love with the multitude of Apsaras who engage in improper conduct.
『Again, he went to another place, adorned all around with Kimbi (a type of gem), Vaiḍūrya (a type of gem), Indranīla (a blue gem), and Mahānīla (a dark blue gem), wandering through immeasurable places, hearing the sounds of singing, understanding the verses and phrases, the sounds of speech were beautiful. The sounds of the five musical instruments were excellent, possessing complete virtues, an incomparably wonderful sound that had never been heard before; the newly born Deva, upon hearing this sound, rushed with the multitude of Apsaras towards the forest. That forest was full of immeasurable precious trees, the name of the forest was Mahāprīti (Great Joy), one hundred Yojana (an ancient Indian unit of distance) in length and thirty Yojana in width. Such a great forest, full of various treasures, possessing great merits, with countless Devas, hundreds and thousands, singing, dancing, playing, and enjoying themselves.
『At that time, the newly born Deva saw in this great forest a Vaiḍūrya (a type of gem) tree with great light, immeasurable fragrant flowers, garlands of meritorious flowers, immeasurable colors, and various appearances. Having seen this, he saw another tree, also a Vaiḍūrya (a type of gem) tree, but with leaves of pure gold, and blue
寶為枝，白銀為果，天味功德皆悉具足，青因陀寶挍飾其樹，種種色花以嚴樹枝。復見異樹，青寶為樹，真金為枝，毗琉璃葉，無量眾蜂種種色貌，出美妙音，以為莊嚴，見之悅樂。時，新生天子復見寶花，猶如開目，觀之可愛，花中眾蜂出妙音聲。復見黃金枝葉蔭覆，猶如宮室，百千眾峰，其音美妙甚可愛樂。復見毗琉璃枝，青寶為葉，蔭覆宮室，第一寶珠，種種色鳥而以莊嚴，其地柔軟，寶鈿莊嚴，熏以天香，多有天女。
「新生天子復見虹色以嚴其地，觀之可愛，覆以七寶，平正可愛，及見天女。新生天子所見諸色皆悉可愛，所聞音聲皆可愛樂，其所聞香有無量種，皆亦可愛，隨所得味，令心愛樂，無量種味，天味具足，隨其所觸，無量諸觸令心愛樂，隨其所念，種種諸法隨念即得。如是天子，一切欲縛，欲樂不斷。無量可愛，無量寶地，寶鈿莊嚴，聞天鳥音聲，共諸天女入大林中。復見花池，種種莊嚴，分分差別。或有蓮花，毗琉璃莖，真金為葉，金剛為須，青因陀寶以為其臺，花皆柔軟。復有蓮花，真金為莖，毗琉璃葉，白銀為臺，赤蓮花寶以為其須，種種眾蜂出妙音聲。復有蓮花七寶合成，真金為葉，七寶廁鈿以為其臺，所謂因陀青寶、赤蓮花寶、毗琉璃寶、紅蓮花寶、車𤦲之寶、大青寶王，如是
【現代漢語翻譯】 現代漢語譯本 樹枝是寶物所造，果實是白銀所造，天上的美味和功德都完全具備。青色的因陀羅寶（Indra，帝釋天之寶）裝飾著樹木，各種顏色的花朵點綴著樹枝。又看見奇異的樹，青寶為樹身，真金為樹枝，毗琉璃（Vairocana，光明遍照）為樹葉，無數的蜜蜂，有著各種各樣的顏色和形態，發出美妙的聲音，以此作為莊嚴，看見了令人喜悅。 這時，新生的天子又看見寶花，就像睜開的眼睛一樣，看起來非常可愛，花中的蜜蜂發出美妙的聲音。又看見黃金的枝葉遮蔽著，就像宮殿一樣，成百上千的蜜蜂，它們的聲音美妙動聽，非常令人喜愛。又看見毗琉璃的樹枝，青寶為樹葉，遮蔽著宮殿，用第一等的寶珠和各種顏色的鳥來裝飾，地面柔軟，用寶鈿裝飾，用天上的香薰染，有很多天女。 新生的天子又看見彩虹的顏色裝飾著地面，看起來非常可愛，覆蓋著七寶，平坦端正，非常可愛，並且看見了天女。新生天子所看見的各種顏色都非常可愛，所聽見的各種聲音都非常令人喜愛，他所聞到的香味有無數種，也都非常可愛，隨著所得到的味道，使內心感到喜愛快樂，無數種味道，天上的美味完全具備，隨著他所接觸到的，無數種觸感使內心感到喜愛快樂，隨著他所想念的，各種各樣的法，隨著念頭產生就能得到。像這樣的天子，一切的慾望束縛，慾望的快樂，都沒有斷絕。無數的可愛之物，無數的寶地，用寶鈿裝飾，聽著天鳥的聲音，和眾多的天女一起進入大森林中。又看見花池，用各種各樣的事物裝飾，處處都有差別。有的蓮花，是毗琉璃的莖，真金的葉子，金剛的蓮鬚，青色的因陀羅寶作為蓮臺，花朵都非常柔軟。還有的蓮花，是真金的莖，毗琉璃的葉子，白銀的蓮臺，赤蓮花寶作為蓮鬚，各種各樣的蜜蜂發出美妙的聲音。還有的蓮花是用七寶合成的，真金的葉子，用七寶鑲嵌作為蓮臺，所謂的因陀青寶、赤蓮花寶、毗琉璃寶、紅蓮花寶、車𤦲之寶、大青寶王，像這樣
【English Translation】 English version The branches are made of treasures, the fruits are made of silver, and all heavenly flavors and merits are fully present. Blue Indra jewels (Indra, the lord of gods' treasure) adorn the trees, and branches are decorated with flowers of various colors. Again, he saw extraordinary trees, with blue jewels as the trunks, pure gold as the branches, and lapis lazuli (Vairocana, the all-illuminating) as the leaves. Countless bees of various colors and forms emitted beautiful sounds, serving as adornments, which were delightful to behold. At that time, the newly born deva (heavenly being) also saw precious flowers, like opening eyes, lovely to look at, and from within the flowers, bees emitted wondrous sounds. Again, he saw golden branches and leaves providing shade, like palaces, with hundreds of thousands of bees whose sounds were beautiful and delightful. Again, he saw branches of lapis lazuli, with blue jewel leaves, shading palaces, adorned with the finest jewels and birds of various colors. The ground was soft, adorned with jeweled inlays, perfumed with heavenly fragrances, and filled with heavenly maidens. The newly born deva also saw the colors of the rainbow adorning the ground, lovely to look at, covered with the seven treasures, flat and even, and lovely, and he saw heavenly maidens. All the colors seen by the newly born deva were lovely, all the sounds heard were delightful, and the fragrances he smelled were of countless kinds, all lovely as well. According to the flavors he obtained, his heart felt joy and delight, countless flavors, fully endowed with heavenly tastes. According to what he touched, countless sensations brought joy and delight to his heart, and according to what he thought of, all kinds of dharmas (teachings, phenomena) were obtained as soon as they were thought of. Such a deva, all the bonds of desire, the pleasures of desire, were not severed. Countless lovely things, countless jeweled lands, adorned with jeweled inlays, hearing the sounds of heavenly birds, together with many heavenly maidens, he entered a great forest. Again, he saw flower ponds, adorned with various things, with differences in every part. Some lotuses had stems of lapis lazuli, leaves of pure gold, diamond filaments, and blue Indra jewels as the calyx, and the flowers were all soft. Other lotuses had stems of pure gold, leaves of lapis lazuli, a calyx of silver, and red lotus jewels as filaments, and various bees emitted wondrous sounds. Still other lotuses were made of the seven treasures, with leaves of pure gold, and the calyx inlaid with the seven treasures, namely blue Indra jewels, red lotus jewels, lapis lazuli jewels, red lotus jewels, agate jewels, and great blue jewel kings, like these
種種眾色光明以為其臺。如一花臺，無量花臺皆亦如是。
「天子見之，觀無厭足，隨其所見種種境界，轉轉增長。如以蘇油灌於大火，不知厭足。不知厭足，云何有樂？以非樂故，亦非寂滅。非愛心者得寂滅心，隨所得樂，愛心增長，隨愛增長，不知厭足。以無厭足則入近苦，以于苦中而生樂想，愛火所燒。
「復入林中，見山谷中無量林樹，無量種光，見之諦視，於五境界慾火之中不知厭足。復入摩尼寶石之池，真金頗梨，色觸柔軟，五種柔軟，無有水衣。眾鳥音聲澄靜淵深。復見異處有蓮花池，頗梨色水充滿其中，周匝寶石以砌四面，光明普遍，鵝鴨鴛鴦以為莊嚴。蓮花嚴飾，林樹圍繞，林中多有美音之鳥，如是種種莊嚴其池。新生天子見此池中種種眾蜂，七寶為翅，岸生香樹，色貌具足以為莊嚴。新生天子復前入林，見有大河，須陀充滿。新生天子復見異處有乳粥河，清凈飲河，河流之聲如琴樂音，或百或千處處流行。多有眾鳥飲上味酒，出妙音聲。
「時，新生天子復見陸地，種種眾花色貌具足，香蜂遍滿眾花之中，莊嚴大林。其林先香，以花香故，轉增百倍。新生天子與諸天女復見林中有大山峰，眾寶莊嚴，無量流水以為嚴飾，樹枝蔭覆猶如宮室，種種寶光。無量百千眾鳥妙音，見之
【現代漢語翻譯】 現代漢語譯本 種種色彩的光明構成了蓮花臺。就像一個蓮花臺一樣，無量的蓮花臺也都是如此。
『天子見到這些，觀賞而不知滿足，隨著他所見到的種種境界，不斷地增長貪慾。就像用酥油澆灌大火，永遠不會滿足。既然不知滿足，又怎麼會有真正的快樂呢？因為這不是真正的快樂，所以也不是寂滅。沒有斷除愛心的人無法獲得寂滅之心，隨著所得到的快樂，愛心反而增長，隨著愛心的增長，永遠不知滿足。因為不知滿足，就會接近痛苦，因為在痛苦之中卻產生快樂的想法，被愛慾之火所焚燒。
『他又進入樹林中，看到山谷中有無量的樹木，無量的光彩，他仔細觀看，對於五種感官境界（五境界：色、聲、香、味、觸）永遠不知滿足。他又進入摩尼寶石的池塘，池中有真金、頗梨（Sphatika，水晶），顏色和觸感都非常柔軟，有五種柔軟的特性，沒有水草之類的覆蓋。各種鳥的叫聲清澈、寧靜而深遠。他又看到別處有一個蓮花池，裡面充滿了頗梨色的水，四周用寶石砌成，光明普照，有鵝、鴨、鴛鴦等水鳥作為點綴。蓮花裝飾著池塘，樹林環繞著池塘，樹林中有很多發出美妙聲音的鳥，就這樣用種種美好的事物來莊嚴這個池塘。新生的天子看到池塘中有各種各樣的蜜蜂，翅膀是七寶所制，岸邊生長著散發香氣的樹木，顏色和形態都非常完美，以此來莊嚴池塘。新生的天子又向前進入樹林，看到一條大河，裡面充滿了須陀（Sudha，甘露）。新生的天子又看到別處有一條乳粥河，清澈可飲用，河流的聲音像琴瑟的音樂，或百處或千處都在流淌。有很多鳥兒飲用著美味的酒，發出美妙的聲音。
『這時，新生的天子又看到陸地上，生長著各種各樣的花朵，顏色和形態都非常完美，香蜂遍佈在花叢中，莊嚴著這片大樹林。這片樹林原本就散發著香氣，因為花香的緣故，香氣增加了百倍。新生的天子和眾多的天女又看到樹林中有一座大山峰，用各種寶物來莊嚴，用無量的流水來裝飾，樹枝遮蔽著山峰，就像宮殿一樣，散發著各種寶光。無數的鳥兒發出美妙的聲音，天子見到這些
【English Translation】 English version Various colors of light formed the platform. Just as one flower platform, countless flower platforms are all like this.
『The Deva (Deva, god) saw this, gazing upon it without satiety, with each kind of realm he saw, his desires grew more and more. It was like pouring ghee (clarified butter) onto a great fire, never knowing satisfaction. If there is no satisfaction, how can there be joy? Because it is not true joy, it is also not Nirvana (Nirvana, enlightenment). Those without a heart of non-attachment cannot attain a heart of Nirvana. With the joy they obtain, attachment grows, and with the growth of attachment, they never know satisfaction. Because of this lack of satisfaction, they draw near to suffering, and because they generate thoughts of joy within suffering, they are burned by the fire of desire.
『He then entered the forest, seeing countless trees in the valleys, countless kinds of light. He gazed intently, never knowing satisfaction in the five sense realms (five sense realms: sight, sound, smell, taste, touch). He then entered a pool of Mani (Mani, jewel) gems, with true gold and Sphatika (Sphatika, crystal), the colors and textures soft and supple, possessing five kinds of softness, without any aquatic plants covering the surface. The sounds of the birds were clear, tranquil, and profound. He then saw in another place a lotus pond, filled with water the color of Sphatika, with the four sides lined with gems, the light shining everywhere, adorned with geese, ducks, and mandarin ducks. Lotuses decorated the pond, surrounded by trees, and within the trees were many birds with beautiful voices, thus adorning the pond with all sorts of beautiful things. The newly born Deva saw in this pond various kinds of bees, their wings made of the seven treasures, and fragrant trees growing on the banks, their colors and forms complete, adorning the pond. The newly born Deva then entered further into the forest, seeing a great river, filled with Sudha (Sudha, nectar). The newly born Deva then saw in another place a river of milk-gruel, pure and drinkable, the sound of the river like the music of lutes, flowing in hundreds or thousands of places. Many birds were drinking the finest wine, emitting wondrous sounds.
『At that time, the newly born Deva saw the land, with various kinds of flowers, their colors and forms complete, fragrant bees filling the flowers, adorning the great forest. The forest was already fragrant, but because of the fragrance of the flowers, the fragrance increased a hundredfold. The newly born Deva and the many Devis (Devis, goddesses) then saw in the forest a great mountain peak, adorned with various treasures, decorated with countless streams, the branches of the trees covering it like palaces, emitting various precious lights. Countless birds emitted wondrous sounds, and the Deva saw these
可愛。俱翅羅音。無量百千眾花普熏，光明端嚴，如閻浮提日月光明在於虛空，無量光明莊嚴天處，光明殊勝。無量光明莊嚴山峰，天子見之，復共天女入山峰中。隨入山峰，觀林轉勝，歌音齊等，漸近轉勝。聞此歌音，速疾往詣，昔所未見。如斯天眾舉目視之，復見可愛笐𥬭林樹，毗琉璃樹、青因陀樹皆悉端嚴。新生天子復入七寶蓮花笐林，於此林中多有天子及諸天女，妙色具足嚴身之具，隨念而生。一一天眾各各異住，共諸天女飲天上味，離於醉亂，種種寶林笐𥬭之中游戲受樂。入七寶池，共諸天子五樂音聲歌舞戲笑，歡喜受樂。以愛覆心，不知厭足，樂著五欲。入蓮花林，以蓮花葉飲天上味而不醉亂。復有天子心樂色聲香味觸等。復有天子住河兩岸而共遊戲。新生天子復見寶殿，笐𥬭如林，毗琉璃寶以為欄楯。皆同欲心，以上中下善業力故，得上妙色，五樂音聲受無等樂，不可譬喻。
「爾時，新生天子本未曾見如此天眾遊戲受樂。既見此已，與天女眾以歡喜心，向天眾所。爾時天眾見此天子衣服嚴飾上妙色身，得未曾有，生歡喜心，亦向天子。二眾和合，心無妨礙，共天女眾，一一笐林、一一金峰、一一花池、一一酒河、一一流水如是愛樂，不可具說。如是一切天眾受樂。
「時，諸天眾久受樂
【現代漢語翻譯】 現代漢語譯本： 可愛。俱翅羅音（Kutila 音，一種聲音）。無量百千種鮮花普遍散發香氣，光明端莊美麗，如同閻浮提（Jambudvipa，我們所居住的這個世界）的日月在虛空中散發光明一樣，無量的光明莊嚴著天界，光明非常殊勝。無量光明莊嚴著山峰，天子見到這些景象，又和天女們一同進入山峰之中。隨著進入山峰，看到林園更加美好，歌聲也同樣和諧，逐漸靠近時，美妙程度也逐漸增加。聽到這些歌聲，他們迅速前往，這些景像是他們過去從未見過的。這些天眾舉目觀看，又看到可愛的笐𥬭（Hanglou，樹名）林樹，毗琉璃（Vaidurya，一種寶石）樹、青因陀（青因陀，一種寶石）樹都非常端莊美麗。新生的天子又進入七寶蓮花笐林，在這片林中有很多天子和天女，他們美妙的容色和完備的裝飾品，都隨著他們的意念而產生。每一位天眾都各自居住在不同的地方，和天女們一同飲用天上的美味，遠離醉酒和混亂，在各種寶林笐𥬭之中游戲享樂。他們進入七寶池，和天子們一同享受五種樂器的音樂，歌舞嬉戲歡笑，歡喜地享受快樂。因為愛慾覆蓋內心，所以不知滿足，貪戀著五欲（色、聲、香、味、觸）。他們進入蓮花林，用蓮花葉子飲用天上的美味，而不會醉酒和混亂。還有一些天子喜歡色、聲、香、味、觸等。還有一些天子住在河流兩岸一同遊戲。新生的天子又看到寶殿，笐𥬭樹如同樹林一般，用毗琉璃寶作為欄桿。他們都懷著同樣的慾望，因為上、中、下三種善業的力量，所以得到上妙的容色，享受五種樂器的音樂，享受無與倫比的快樂，無法用語言來比喻。
『這時，新生的天子原本沒有見過這樣的天眾遊戲享樂。既然見到了這些，就和天女們以歡喜心，走向天眾所在的地方。這時天眾見到這位天子衣服華麗，容貌美好，前所未有，生起歡喜心，也走向這位天子。兩方人馬和合在一起，心中沒有障礙，和天女們一同在每一片笐林、每一座金峰、每一個花池、每一條酒河、每一條流水中，如此愛戀快樂，無法一一述說。所有天眾都這樣享受快樂。
『這時，諸位天眾長久地享受快樂。
【English Translation】 English version: Lovely. Kutila sound (Kutila, a type of sound). Countless hundreds of thousands of flowers universally spread fragrance, their light being dignified and beautiful, like the sun and moon of Jambudvipa (Jambudvipa, the world we live in) shining in the void. Limitless light adorns the heavenly realms, and the light is exceedingly sublime. Limitless light adorns the mountain peaks. The Devas (Devas, gods) see these scenes and together with the heavenly maidens enter the mountain peaks. As they enter the mountain peaks, they see the gardens becoming even more beautiful, and the songs are equally harmonious. As they gradually approach, the beauty increases. Hearing these songs, they quickly go forth, scenes they have never seen before. These Devas raise their eyes and see the lovely Hanglou (Hanglou, name of a tree) forest trees, Vaidurya (Vaidurya, a type of gemstone) trees, and Qingyintuo (Qingyintuo, a type of gemstone) trees, all of which are exceedingly dignified and beautiful. The newly born Deva enters the seven-jeweled lotus Hanglou forest. In this forest, there are many Devas and heavenly maidens, their beautiful appearances and complete adornments arising according to their thoughts. Each Deva dwells in a different place, and together with the heavenly maidens, they drink heavenly flavors, far from drunkenness and confusion, playing and enjoying happiness in various jeweled Hanglou forests. They enter the seven-jeweled ponds, and together with the Devas, they enjoy the music of the five instruments, singing, dancing, playing, laughing, and joyfully experiencing happiness. Because their hearts are covered by desire, they do not know satisfaction, and they are attached to the five desires (form, sound, smell, taste, touch). They enter the lotus forest, using lotus leaves to drink heavenly flavors without becoming drunk or confused. There are also Devas who delight in form, sound, smell, taste, touch, and so on. There are also Devas who dwell on both banks of the river and play together. The newly born Deva sees the jeweled palaces, the Hanglou trees like forests, with Vaidurya jewels as railings. They all have the same desires, and because of the power of the superior, middle, and inferior good deeds, they obtain sublime appearances, enjoy the music of the five instruments, and experience unparalleled happiness, which cannot be described.
『At that time, the newly born Deva had never seen such Devas playing and enjoying happiness. Having seen this, he and the heavenly maidens, with joyful hearts, went to where the Devas were. At that time, the Devas saw this Deva with ornate clothes and a sublime appearance, which was unprecedented, and they felt joy and also went to this Deva. The two groups came together, their hearts without obstruction, and together with the heavenly maidens, in every Hanglou forest, every golden peak, every flower pond, every wine river, every flowing stream, they were so loving and happy that it cannot be fully described. All the Devas enjoyed happiness in this way.
『At this time, the Devas had long enjoyed happiness.
已，復向一切堅固之山。其山七寶，無量河池、流泉具足。新生天子，天女圍繞，共諸天眾常樂音聲。山河流泉周遍充滿，無量百千笐𥬭宮殿甚可愛樂，周匝蓮花而以圍繞，猶如燈樹，如意之樹以為莊嚴，天眾見之，生希有心。其山一面毗琉璃寶，其第二面真金所成，其第三面因陀青寶，其第四面大青寶王，四面嚴飾皆悉平等，于平正處，峰谷笐林皆悉具足。若念觸樂，欲遊戲時，便上此林。百百千千，一一天子有千天女以為眷屬，天五樂音，無量音聲無量和合，歌舞遊戲。百百千千，共新生天子于園林中花池流泉，所見勝上。百千億樹以為莊嚴。七寶光焰，蓮花林笐。此諸天眾於此諸處歌舞戲笑，安詳徐步向彼大山，互相愛樂。善業為伴，善業所資，以善業故，無有骨肉及以垢污，共遊須陀食河之上，及游飲河。以善業故，色香味觸皆悉具足，天子食之，樂五境界。食之發欲，處處受樂，眾欲具足，受于無等無量之樂。欲升彼山，見其大山殊勝之處，嘆未曾有。久乃至此大山之頂，遊戲山處，甚可愛樂。於此山頂多有無量遊戲之處，眾寶莊嚴，林樹河池，拘物頭花遍於香林。滿山頂上諸欲具足，隨心所念，無量種愛皆得如意，皆可愛樂，他不能攝。如是天子久受天樂，如是受樂處處遍觀，復往詣於七寶山谷。七寶林
覆，光明善藥，見眾天鳥出妙音聲。「寂靜之窟圍繞花池，池名寂靜行處。以于先世不具持戒，生此池中。于先世時，其心堅固，能說法要，而身不能如說修行，猶如伎兒說業果報。從於地獄、餓鬼中出，生此池中，多作鵝鳥。以本生處寂靜行故，生寂靜池，七寶為翅，身出光明，其音美妙，食于蓮花，雄雌相隨以自娛樂。菩薩鵝王，名曰善時，多住此池。夜摩天王牟修樓陀多住於此山窟之中，為天說法。鵝王在池，為鳥說法。爾時，諸天眾遊戲歌舞，分為二分：一分天眾以善業故，至此池所；一分天眾入放逸林，遊戲歌舞，歡娛受樂。
「有善業者往至大池，鵝為說法，見諸天眾，為說偈言：
「『若人雖說法， 不能如說行， 此愚人空說， 常受諸苦惱。 若但為他說， 不能如說行， 語堅而無義， 名為空無心。 放逸故生欲， 因欲故生瞋， 斯人入惡道， 馳赴于地獄。 若樂已過去， 非現前可得； 若現受當受， 是亦不名樂。 愚人樂放逸， 愛于現在樂， 自業果所誑， 則入于地獄。 三世愛所誑， 常作無利益， 生死縛眾生， 智者不應信。 愚者所親友， 被害如大怨， 縛世間眾生，
【現代漢語翻譯】 現代漢語譯本 世尊，那光明就像良藥一般，我看見許多天上的鳥兒發出美妙的聲音。有一個寂靜的洞窟，周圍環繞著一個花池，池的名字叫做『寂靜行處』。這些鳥兒因為前世沒有好好持戒，所以今生才出生在這個池子里。它們在前世的時候，內心堅定，能夠宣講佛法要義，但是自身卻不能按照所說的去修行，就像戲子一樣只是說說業報果報的道理。它們從地獄、餓鬼道中出來，轉生到這個池子里，大多變成了鵝鳥。因為它們前世喜歡在寂靜的地方修行，所以今生出生在寂靜的池子里，翅膀是七寶所成，身上發出光明，聲音美妙動聽，以蓮花為食，雌雄相伴，以此為樂。菩薩鵝王，名字叫做『善時』，經常居住在這個池子里。夜摩天王（Yama, 掌管死亡的天神）牟修樓陀（Muxiuloutuo）也經常住在這座山洞裡，為天人宣講佛法。鵝王在池子里，為鳥類宣講佛法。當時，諸天天眾遊戲歌舞，分為兩部分：一部分天眾因為善業的緣故，來到這個池子；另一部分天眾進入放逸的樹林，遊戲歌舞，歡快地享受快樂。
『有善業的天人來到大池邊，鵝王為他們說法，看見這些天眾，就用偈語說道：
『如果有人只是宣講佛法，卻不能按照所說的去做，這種愚蠢的人只是空說，常常會遭受各種苦惱。 如果只是為別人說法，自己卻不能按照所說的去做，言語雖然堅定卻沒有意義，這就是空無真心。 因為放縱慾望而產生貪愛，因為貪愛而產生嗔恨，這種人會墮入惡道，奔向地獄。 已經過去的快樂，現在無法得到；現在正在享受或者將來才能享受的快樂，也不能稱之為真正的快樂。 愚蠢的人喜歡放縱慾望，貪愛眼前的快樂，被自己的業報所迷惑，就會墮入地獄。 被過去、現在、未來的愛慾所迷惑，常常做沒有利益的事情，生死輪迴束縛著眾生，有智慧的人不應該相信這些。 愚蠢的人所親近的朋友，就像巨大的怨敵一樣會帶來傷害，束縛著世間的眾生，』
【English Translation】 English version 『Venerable One, that light is like a good medicine. I see many heavenly birds emitting wonderful sounds. There is a quiet cave surrounded by a flower pond, and the pond is named 『Place of Quiet Conduct』 (Jingxing Chǔ). Because they did not uphold the precepts well in their past lives, they were born in this pond. In their past lives, their minds were firm, and they were able to expound the essential principles of the Dharma, but they were unable to practice according to what they preached, like actors who only talk about the principles of karmic retribution. Having emerged from hell and the realm of hungry ghosts, they were reborn in this pond, mostly as geese. Because they liked to practice in quiet places in their past lives, they were born in a quiet pond, with wings made of seven treasures, emitting light from their bodies, with beautiful sounds, feeding on lotus flowers, and enjoying themselves with their mates. The Bodhisattva Goose King, named 『Good Time』 (Shanshi), often resides in this pond. Yama (Yama, the god of death), the King of the Yama Heaven, Muxiuloutuo, also often resides in this mountain cave, preaching the Dharma to the devas (heavenly beings). The Goose King in the pond preaches the Dharma to the birds. At that time, the various heavenly beings played and danced, divided into two groups: one group of heavenly beings came to this pond because of their good karma; the other group of heavenly beings entered the forest of indulgence, playing and dancing, joyfully enjoying pleasure.』
『Those heavenly beings with good karma came to the great pond, and the Goose King preached the Dharma to them. Seeing these heavenly beings, he spoke in verse, saying:
『If a person only preaches the Dharma but cannot practice according to what he preaches, such a foolish person only speaks in vain and will often suffer various afflictions. If one only preaches to others but cannot practice according to what he preaches, his words, though firm, are meaningless; this is called emptiness without a true heart. Because of indulging in desires, greed arises; because of greed, hatred arises. Such a person will fall into evil paths and rush towards hell. The pleasure that has passed cannot be obtained now; the pleasure that is being enjoyed now or will be enjoyed in the future cannot be called true pleasure. Foolish people like to indulge in desires and crave present pleasures, being deceived by the fruits of their own karma, they will fall into hell. Deceived by the love of the past, present, and future, they constantly do things that are not beneficial. The cycle of birth and death binds sentient beings; wise people should not believe in these. The friends that foolish people associate with are like great enemies, bringing harm and binding sentient beings in the world,』
智者不應信。 若為枷鎖縛， 猶尚可斷壞， 常求欲愛人， 不能斷愛縛。 若人斷愛縛， 而愛于常樂， 斯人離愛境， 行智慧境界。 智觀樂光明， 說愛大闇苦， 智者持光明， 則能破諸闇。 以智慧利刀， 斫伐于愛樹， 能伐愛樹人， 得無上樂處。 斷伐愛過林， 及以多流泉， 既斷愛林樹， 得脫于諸有。 三道大愛河， 放逸水洄澓， 若升智慧船， 到安隱彼岸。 升智慧山峰， 持戒谷莊嚴， 以無量智眼， 悉見諸有過。 若人遠離法， 斯人內外空； 若人不樂法， 不堅如水沫； 若有人堅實， 內外如金剛， 以法行寂靜， 益利他眾生。 若沒放逸泥， 樂於境界樂， 境界蛇所螫， 常受諸辛苦。 是故求樂者， 不應行放逸， 若脫放逸者， 則近無量樂。 若有智慧人， 不信于放逸， 若為放逸螫， 流轉於五道。』
「如是鵝鳥為調諸天，說此偈頌。時，諸天眾以著欲樂而不聽受亦不攝取，復作歌舞遊戲受樂。
正法念處經卷第五十八 大正藏第 17 冊 No. 0721 正法念處
【現代漢語翻譯】 現代漢語譯本 智者不應相信放逸。 如果被枷鎖束縛，尚且可以斬斷破壞，但如果總是追求情慾和愛戀，就無法斬斷愛的束縛。 如果有人斬斷了愛的束縛，並且喜愛恒常的快樂，這個人就脫離了愛慾的境界，進入了智慧的境界。 用智慧觀察快樂的光明，說明愛慾是巨大的黑暗和痛苦。智者持有光明，就能破除各種黑暗。 用智慧的利刀，砍伐愛慾之樹，能夠砍伐愛慾之樹的人，就能得到無上的快樂之處。 斷絕砍伐愛慾的叢林，以及眾多的河流和泉水，既然斷絕了愛慾的叢林和樹木，就能脫離各種存在（諸有）。 三界（三道）是巨大的愛慾之河，放逸的水流回旋激盪，如果登上智慧之船，就能到達安穩的彼岸。 登上智慧的山峰，以持戒的山谷作為莊嚴，用無量的智慧之眼，完全看清各種過失。 如果有人遠離佛法，這個人內心和外在都是空虛的；如果有人不喜愛佛法，就像水泡一樣不堅固；如果有人內心堅實，內外如同金剛，以佛法行事寂靜，就能利益其他眾生。 如果沉沒在放逸的泥沼中，貪戀于感官的快樂，被感官的毒蛇所咬傷，就會常常遭受各種辛苦。 所以追求快樂的人，不應該放縱自己，如果脫離了放逸，就能接近無量的快樂。 如果是有智慧的人，不相信放逸，如果被放逸所傷害，就會在五道中流轉。 『就像這樣，鵝鳥爲了調伏諸天（devas），說了這些偈頌。當時，諸天眾（deva assembly）因為沉溺於慾望的快樂而不聽取接受，反而繼續歌舞遊戲享受快樂。 《正法念處經》卷第五十八
【English Translation】 English version The wise should not trust in negligence. If bound by fetters, they can still be broken and destroyed, but one who constantly seeks desire and love cannot break the bonds of love. If one breaks the bonds of love and loves constant joy, that person departs from the realm of love and enters the realm of wisdom. Observing the light of joy with wisdom, it is said that love is great darkness and suffering. The wise who hold the light can break all darkness. With the sharp knife of wisdom, cut down the tree of love. Those who can cut down the tree of love will attain the supreme place of joy. Cut off and fell the forest of love, as well as the many streams and springs. Having cut off the forest and trees of love, one can escape from all existences (bhava). The three realms (trayo dhātu) are a great river of love, with the waters of negligence swirling and eddying. If one boards the ship of wisdom, one can reach the peaceful shore. Ascend the peak of wisdom, adorned with the valleys of precepts. With the immeasurable eye of wisdom, one can see all faults. If one is far from the Dharma, that person is empty inside and out; if one does not delight in the Dharma, one is as unstable as a water bubble; if one is firm and solid, inside and out like diamond, acting with the Dharma in tranquility, one benefits other beings. If one is submerged in the mud of negligence, delighting in the pleasures of the senses, stung by the snake of the senses, one will constantly suffer all kinds of hardships. Therefore, those who seek joy should not indulge in negligence. If one escapes from negligence, one will approach immeasurable joy. If one is a wise person, one does not trust in negligence. If stung by negligence, one will transmigrate in the five paths. 'Thus, the goose-birds, in order to tame the devas (gods), spoke these verses. At that time, the deva assembly (deva assembly), because they were immersed in the pleasures of desire, did not listen or accept, but continued to sing, dance, and enjoy themselves. 'The Sutra on the Establishment of Mindfulness of the True Dharma, Volume Fifty-Eight'
經
正法念處經卷第五十九
元魏婆羅門瞿曇般若流支譯觀天品之三十八(夜摩天之二十四)
「爾時，菩薩鵝王名曰善時，攝諸鵝眾，以正念心、利益一切眾生之心，觀諸鵝眾心受快樂，獨在一窟思惟念法。如是善時鵝王愛念法樂，為他說法以為悅樂。復有餘鵝亦思念法。爾時天眾以歡喜心，為求樂故，來向此處，觀此大池周遍可愛，一切時樹花果具足。天眾觀之，及天女眾歡喜歌舞，遊戲受樂，百倍增長，圍繞大池。
「爾時，菩薩鵝王見天眾已，以成就慧而說頌曰：
「『智者不放逸， 能斷于放逸， 則升智慧臺， 得無上安隱。 若斷于放逸， 得勝寂滅道， 入此廣大道， 智慧到涅槃。 放逸能障道， 令心過相續， 以是放逸故， 破壞法橋樑。 能壞於善念， 失於解脫道， 以是放逸故， 將人至惡道。 以放逸亂心， 不覺時利益， 不知語作法， 不覺如死人。 雖住于天身， 如畜生無異， 放逸癡所壞， 或舞或歌笑。 或生或退沒， 當生已覆滅， 三界諸眾生， 放逸故轉行。 造作一切過， 惡業之所縛； 迷惑一切法， 放逸怨所轉。 以
【現代漢語翻譯】 現代漢語譯本 《正法念處經》第五十九卷 元魏婆羅門瞿曇般若流支譯 觀天品第三十八（夜摩天第二十四）
『那時，菩薩鵝王，名叫善時（Shanshi），統攝著眾鵝，以正念之心、利益一切眾生之心，觀察眾鵝內心感受快樂，獨自在一個石窟中思惟念法。像這樣，善時鵝王喜愛念法之樂，為它們說法作為喜悅。又有其餘的鵝也思念佛法。這時，天眾以歡喜之心，爲了尋求快樂的緣故，來到這裡，觀看這個大池塘，周遍可愛，一切時節的樹木都開花結果。天眾觀看此景，以及天女們歡喜歌舞，遊戲受樂，快樂百倍增長，圍繞著大池塘。
『這時，菩薩鵝王見到天眾后，以成就的智慧說了以下偈頌：
『智者不放逸， 能斷于放逸， 則升智慧臺， 得無上安隱。 若斷于放逸， 得勝寂滅道， 入此廣大道， 智慧到涅槃（Nirvana）。 放逸能障道， 令心過相續， 以是放逸故， 破壞法橋樑。 能壞於善念， 失於解脫道， 以是放逸故， 將人至惡道。 以放逸亂心， 不覺時利益， 不知語作法， 不覺如死人。 雖住于天身， 如畜生無異， 放逸癡所壞， 或舞或歌笑。 或生或退沒， 當生已覆滅， 三界諸眾生， 放逸故轉行。 造作一切過， 惡業之所縛； 迷惑一切法， 放逸怨所轉。
【English Translation】 English version The Sutra on the Establishment of Right Mindfulness, Volume 59 Translated by the Brahmin Gotama Prajnaruchi of the Yuan Wei Dynasty. Chapter 38: Contemplation of the Heavens (Twenty-fourth of the Yama Heaven)
『At that time, the Bodhisattva Goose King, named Shanshi (善時, Good Time), gathered his flock of geese, with a mind of right mindfulness and a heart to benefit all sentient beings, observing the joy in the hearts of the geese, and alone in a cave, contemplated the Dharma. Thus, the Goose King Shanshi loved the joy of contemplating the Dharma, and delighted in expounding the Dharma for them. There were also other geese who contemplated the Dharma. At this time, the heavenly beings, with joyful hearts, came to this place seeking pleasure, observing this great pond, which was lovely all around, with trees bearing flowers and fruits in all seasons. The heavenly beings observed this scene, and the heavenly maidens joyfully sang and danced, playing and enjoying themselves, their joy increasing a hundredfold, surrounding the great pond.
『At this time, the Bodhisattva Goose King, having seen the heavenly beings, spoke the following verses with accomplished wisdom:
『The wise do not indulge in negligence, They can cut off negligence, Then ascend the platform of wisdom, And attain supreme peace and security. If one cuts off negligence, One attains the supreme path of tranquility and extinction, Entering this vast path, Wisdom reaches Nirvana (涅槃). Negligence can obstruct the path, Causing the mind to excessively continue, Because of this negligence, One destroys the bridge of Dharma. It can destroy good thoughts, And lose the path of liberation, Because of this negligence, It leads people to evil paths. With a mind disturbed by negligence, One is unaware of the benefits of time, Not knowing speech, action, or Dharma, Unaware like a dead person. Though dwelling in a heavenly body, One is no different from livestock, Destroyed by the foolishness of negligence, Sometimes dancing, sometimes singing and laughing. Sometimes born, sometimes retreating and perishing, Born and then extinguished, All sentient beings in the three realms, Transmigrate because of negligence. Creating all kinds of faults, Bound by evil karma; Confused about all Dharmas, Turned by the enemy of negligence.』
放逸所害， 不知于內法， 亦不知外法， 不覺失其心。 智者所輕笑， 而天子行之， 無羞無人罰， 為放逸所害。 心樂於遊戲， 亦常樂歌舞， 于境界無厭， 退失於天處。 為放逸所誑， 于怖處而笑， 猶如盲冥人， 不知道非道。』
「如是善時菩薩鵝王利益他故，觀天眾已，住于第一可愛說法鳥眾之中，說調伏偈。而諸天眾雖聞其說而不聽受，歌舞戲笑，受五欲樂，繞池而住，樂觀境界。
「夜摩天中有三大士，常為放逸行天夜摩天眾而演說法。何等為三？一者，夜摩天王牟修樓陀；二者，善時鵝王菩薩；三者，種種莊嚴孔雀王菩薩。是三大士常為利他而演說法，或有令得聲聞菩提，或有令得緣覺菩提。如是大士超魔境界。
「時，魔波旬作如是念：『此諸大士，空我境界，欲舍我去。人中沙門，四天王中四大天王，三十三天中憍尸迦，夜摩天中牟修樓陀、善時菩薩、種種莊嚴菩薩，兜率陀天寂靜天王及其眷屬，此等諸人雖住我境而不屬我。六天及人，我使能敗，除化樂天，雖我境界而有大力，我不能亂。我今當遣智慧大臣至夜摩天，往亂其法。』作是念已，即與大臣而共籌量：『汝當往詣夜摩天王牟修樓陀、善時菩薩、種種
【現代漢語翻譯】 現代漢語譯本 因放逸所帶來的危害，使人既不瞭解內在的佛法，也不瞭解外在的世間法，不知不覺中喪失了本心。 這種行為會被智者所輕視嘲笑，但天界的眾生卻樂此不疲。他們無所顧忌，既不感到羞愧，也不害怕受到懲罰，完全是被放逸所矇蔽。 他們的心沉溺於嬉戲玩樂，總是喜歡唱歌跳舞，對於外在的感官享受沒有厭倦的時候，最終會失去在天界的地位。 他們被放逸所欺騙，在應該感到恐懼的地方卻還在嬉笑，就像盲人一樣，分不清正確的道路和錯誤的道路。
當時，善時菩薩化身的鵝王爲了利益眾生，觀察天界眾生的狀況后，停留在最受喜愛的說法鳥群中，宣說調伏煩惱的偈頌。然而，天界的眾生雖然聽到了他的說法，卻並不接受，仍然沉迷於歌舞嬉戲，享受五欲之樂，圍繞著水池，貪戀美好的境界。
在夜摩天中，有三位大士，經常為那些沉溺於放逸行為的夜摩天眾說法。這三位大士是誰呢？第一位是夜摩天王牟修樓陀（Yama Heaven King Maheśvara），第二位是善時鵝王菩薩（Good Time Goose King Bodhisattva），第三位是種種莊嚴孔雀王菩薩（Various Adornments Peacock King Bodhisattva）。這三位大士經常爲了利益眾生而說法，有的眾生因此證得聲聞菩提（Śrāvaka-bodhi），有的眾生因此證得緣覺菩提（Pratyekabuddha-bodhi）。這些大士超越了魔的境界。
當時，魔王波旬（Māra Pāpīyas）心中想：『這些大士正在侵蝕我的領地，想要捨棄我而去。人間修行的沙門，四天王天中的四大天王，三十三天中的憍尸迦（Kauśika，帝釋天），夜摩天中的牟修樓陀、善時菩薩、種種莊嚴菩薩，兜率陀天（Tuṣita Heaven）的寂靜天王及其眷屬，這些人雖然居住在我的境界中，卻不屬於我管轄。六慾天和人間，我還能讓他們墮落，只有化樂天（Nirmāṇarati Heaven）雖然在我的境界中，卻擁有強大的力量，我無法擾亂他們。我現在應當派遣我的智慧大臣前往夜摩天，擾亂他們的佛法。』 這樣想著，魔王波旬就與大臣商議：『你應當前往夜摩天，去見夜摩天王牟修樓陀、善時菩薩、種種莊嚴
【English Translation】 English version Endangered by negligence, one neither understands the inner Dharma, nor the outer worldly affairs, unknowingly losing one's mind. This behavior is scorned by the wise, yet the heavenly beings indulge in it. They are unashamed, neither feeling shame nor fearing punishment, completely deceived by negligence. Their minds are immersed in games and pleasures, always enjoying singing and dancing, never tiring of external sensory pleasures, eventually losing their position in the heavens. They are deceived by negligence, laughing where they should be afraid, like the blind who cannot distinguish the right path from the wrong path.
At that time, the Good Time Goose King Bodhisattva, for the benefit of sentient beings, observed the state of the heavenly beings and stayed among the most beloved flock of Dharma-speaking birds, proclaiming verses of taming afflictions. However, although the heavenly beings heard his teachings, they did not accept them, still indulging in singing and dancing, enjoying the pleasures of the five desires, staying around the pond, and being greedy for the beautiful realms.
In the Yama Heaven, there are three great beings who constantly preach the Dharma to the Yama heavenly beings who are indulging in negligent behavior. Who are these three great beings? The first is Yama Heaven King Maheśvara (牟修樓陀), the second is Good Time Goose King Bodhisattva (善時鵝王菩薩), and the third is Various Adornments Peacock King Bodhisattva (種種莊嚴孔雀王菩薩). These three great beings constantly preach the Dharma for the benefit of sentient beings, some of whom attain Śrāvaka-bodhi (聲聞菩提), and some of whom attain Pratyekabuddha-bodhi (緣覺菩提). These great beings transcend the realm of Māra.
At that time, Māra Pāpīyas (魔王波旬) thought to himself: 'These great beings are eroding my territory, wanting to abandon me. The Śramaṇas practicing in the human realm, the Four Great Kings in the Heaven of the Four Great Kings, Kauśika (憍尸迦, Indra) in the Thirty-three Heavens, Maheśvara, Good Time Bodhisattva, and Various Adornments Bodhisattva in the Yama Heaven, the Tranquil Heaven King and his retinue in the Tuṣita Heaven (兜率陀天), although these people reside in my realm, they do not belong to my jurisdiction. I can still make the Six Desire Heavens and the human realm fall, only the Nirmāṇarati Heaven (化樂天), although in my realm, possesses great power, and I cannot disturb them. Now I should send my wise minister to the Yama Heaven to disrupt their Dharma.' Thinking this, Māra Pāpīyas discussed with his minister: 'You should go to the Yama Heaven to see Yama Heaven King Maheśvara, Good Time Bodhisattva, and Various Adornments
莊嚴菩薩所，而敗壞之。汝等三人善能言語、善能變化，有大勢力——其三人者：一名歡喜；二名放逸；三名欲迷——汝去當至夜摩天王牟修樓陀、善時菩薩、種種莊嚴菩薩所，說法敗之。』
「時，三大臣聞是語已，即下往詣夜摩天眾，至善時鵝王所。到已見此鵝王威德勇健，勝相無畏，其聲調伏，為諸天眾說偈頌曰：
「『此非放逸時， 不應生歡喜， 此二法生癡， 死時有大力。 喜煙放逸火， 燒無量大眾， 境界所迷惑， 無目不覺知。 能斷于相續， 及以眾生行， 為境界所迷， 不覺知利益。』
「時，三大臣聞是語已，而說偈言：
「『放逸最歡喜， 一切樂緣轉。 放逸故生愛， 云何如是說？』
「善時鵝王以偈答曰：
「『無放逸歡喜， 一切樂緣轉。 放逸生苦惱， 故說蓮花池。』
「時，魔大臣放逸復說偈言：
「『樂及於境界， 放逸諸天女， 及以諸技術， 為第一可愛。』
「善時鵝王復以偈答：
「『若法生放逸， 一切皆是苦， 能失諸善根， 行於三惡道。』
「爾時，放逸復說偈言：
「『或處於園林， 若在蓮花池， 或於重閣處，
【現代漢語翻譯】 現代漢語譯本 『去破壞那些莊嚴菩薩的處所。你們三人善於言語、善於變化，有很大的勢力』——這三人是：一名歡喜（指沉溺於快樂），二名放逸（指放縱懈怠），三名欲迷（指被慾望迷惑）——『你們去到夜摩天王牟修樓陀（Yama Heaven King Mauliya，夜摩天之王，名號為牟修樓陀）、善時菩薩（Shanshi Bodhisattva，一位菩薩，名號為善時）、種種莊嚴菩薩（Zhongzhong Zhuangyan Bodhisattva，一位菩薩，以種種莊嚴而聞名）那裡，用說法來敗壞他們。』 當時，這三大臣聽了這話后，就地獄前往夜摩天眾那裡，到達善時鵝王（Shanshi Ewang，善時菩薩化身的鵝王）所在之處。到達后，他們看到這鵝王威德勇健，具有殊勝的相貌，無所畏懼，他的聲音平和悅耳，為諸天眾說偈頌道： 『現在不是放縱懈怠的時候，不應該心生歡喜，這兩種法會產生愚癡，死亡時有強大的力量。歡喜如煙，放逸如火，焚燒無量的大眾，被境界所迷惑，沒有眼睛而不能覺察。能斷絕相續，以及眾生的行為，因為被境界所迷惑，不覺察利益。』 當時，這三大臣聽了這話后，就說了偈頌： 『放縱懈怠最令人歡喜，一切快樂的因緣都由此而生。因為放縱懈怠才產生愛慾，為什麼你這樣說呢？』 善時鵝王用偈頌回答說： 『沒有放縱懈怠的歡喜，一切快樂的因緣才會運轉。放縱懈怠會產生苦惱，所以才說蓮花池（Lianhua Chi，比喻清凈的境界）。』 當時，魔的大臣放逸又說了偈頌： 『快樂以及各種境界，放縱懈怠的諸天女，以及各種技術，是最令人喜愛的。』 善時鵝王又用偈頌回答： 『如果某種法會產生放縱懈怠，一切都是苦，能失去各種善根，行於三惡道（San Edao，地獄、餓鬼、畜生三惡道）。』 當時，放逸又說了偈頌： 『或者身處於園林，或者在蓮花池，或者在重樓高閣之處，
【English Translation】 English version 『Go and ruin the places of those solemn Bodhisattvas. You three are good at speaking, good at transformation, and have great power』—these three are: one named Joy (referring to indulging in pleasure), the second named Negligence (referring to indulgence and laziness), and the third named Desire-Delusion (referring to being deluded by desires)—『Go to Yama Heaven King Mauliya (Yama Heaven King Mauliya, the king of the Yama Heaven, named Mauliya), Shanshi Bodhisattva (Shanshi Bodhisattva, a Bodhisattva named Shanshi), and Zhongzhong Zhuangyan Bodhisattva (Zhongzhong Zhuangyan Bodhisattva, a Bodhisattva known for various adornments), and ruin them with your teachings.』 At that time, the three great ministers, having heard these words, went down to the Yama Heaven assembly and arrived at the place of Shanshi Swan King (Shanshi Ewang, the swan king who is the incarnation of Shanshi Bodhisattva). Upon arriving, they saw that this swan king was majestic and brave, possessed excellent features, and was fearless. His voice was peaceful and pleasant, and he spoke the following verses for the heavenly assembly: 『Now is not the time for negligence, one should not give rise to joy. These two dharmas produce ignorance, and have great power at the time of death. Joy is like smoke, negligence is like fire, burning countless multitudes. Deluded by realms, without eyes, they are unaware. Able to cut off continuity, as well as the actions of sentient beings, because they are deluded by realms, they are unaware of the benefits.』 At that time, the three great ministers, having heard these words, spoke the following verses: 『Negligence is the most joyful, all the causes of happiness arise from it. Because of negligence, love and desire arise, why do you say such a thing?』 Shanshi Swan King answered with verses: 『Without the joy of negligence, all the causes of happiness will turn. Negligence produces suffering and affliction, therefore, the lotus pond (Lianhua Chi, a metaphor for a pure realm) is spoken of.』 At that time, the great minister of Mara, Negligence, again spoke verses: 『Joy and various realms, the heavenly women of negligence, and various skills, are the most lovable.』 Shanshi Swan King again answered with verses: 『If a dharma gives rise to negligence, everything is suffering, it can lose all good roots, and lead to the three evil paths (San Edao, the three evil paths of hell, hungry ghosts, and animals).』 At that time, Negligence again spoke verses: 『Whether one is in a garden, or in a lotus pond, or in a high pavilion,』
放逸故受樂。』
「善時鵝王復以偈答：
「『于山園林中， 曠野寂靜處， 無放逸寂靜， 能斷于魔縛。 放逸入地獄， 或墮畜生中， 復生于餓鬼， 放逸癡心故。』
「如是善時鵝王說是偈頌答放逸時，牟修樓陀于金窟中遠離放逸而修禪定，及余天子遠離放逸亦修禪定。牟修樓陀既知此事，來向大池。無量百千天女圍繞，遍滿虛空，歌舞作樂出衆妙音，近於天王。不放逸天不歌不舞，于答難時，忽然而至。
「爾時，牟修樓陀聞鵝王說一切偈頌，憶念知已：『魔王大臣名曰放逸，三人同侶，我于余天聞其至此。一名放逸，二名歡喜，三名欲迷，于癡人所增長重惑。我當爲此放逸大臣說十一法答難法門，破此魔眾。』
「爾時，夜摩天王思惟此事，與善時鵝王共籌量已，從空而下，坐蓮花臺，與無量放逸行天而自圍繞，說此十一種勝上答難法門，告諸天眾：『汝今諦聽放逸之過。我從往昔曾見無放逸天子，名曰安隱，為我宣說，令我得聞如此之法，乃是迦葉如來之所演說。汝今諦聽，善思念之。一切天眾、說法鳥眾、善時鵝王及魔王眾、放逸大臣、顛倒說者、為諸世間作無利益、住魔伴黨……一切諦聽。十一問難勝上法門，所謂十一白法斷於十一垢染之
【現代漢語翻譯】 現代漢語譯本 『因為放縱懈怠，所以才會有快樂。』
善時鵝王用偈語回答：
『在山間的園林中，在曠野寂靜的地方，沒有放縱懈怠的寂靜，能夠斬斷魔的束縛。 放縱懈怠會墮入地獄，或者墮落到畜生道中，還會轉生到餓鬼道，因為放縱懈怠愚癡的緣故。』
善時鵝王說了這些偈語來回答放縱懈怠。牟修樓陀（Mauryarudra）在金窟中遠離放縱懈怠而修習禪定，其他的眾多天子也遠離放縱懈怠修習禪定。牟修樓陀知道這件事後，來到大池邊。無數百千的天女圍繞著他，遍滿虛空，歌舞作樂，發出各種美妙的聲音，靠近天王。不放縱懈怠的天不唱歌也不跳舞，在答難的時候，忽然來到。
當時，牟修樓陀聽到鵝王所說的一切偈語，回憶思念之後知道：『魔王的大臣名叫放逸（Pramāda），三人是同伴，我從其他天人那裡聽說他們來到這裡。一個名叫放逸（Pramāda），第二個名叫歡喜（Nandī），第三個名叫欲迷（Kāmarāga），對於愚癡的人來說，會增長嚴重的迷惑。我應當為這位放逸大臣說出十一種法來答難，破除這些魔眾。』
當時，夜摩天王（Yamarāja）思惟這件事，與善時鵝王共同商量之後，從空中下來，坐在蓮花臺上，被無數放縱懈怠的天人圍繞著，說了這十一種殊勝的答難法門，告訴諸位天眾：『你們現在仔細聽放縱懈怠的過患。我從前曾經見過一位不放縱懈怠的天子，名叫安隱（Anin），為我宣說，讓我聽聞到這樣的法，這是迦葉如來（Kāśyapa Tathāgata）所演說的。你們現在仔細聽，好好地思念它。一切天眾、說法鳥眾、善時鵝王以及魔王眾、放逸大臣、顛倒說話的人、為各個世間做沒有利益的事情、住在魔的同伴黨羽中……一切都要仔細聽。這十一種問難殊勝的法門，就是用十一種白法來斷除十一種垢染……』
【English Translation】 English version 'Because of indulgence and negligence, one experiences pleasure.'
Then the Swan King of Good Times replied with a verse:
'In mountain gardens and forests, in desolate and quiet places, without indulgence and with tranquility, one can sever the bonds of Māra (the personification of evil). Indulgence leads to hell, or falling into the animal realm, and rebirth as a hungry ghost, due to the foolishness of indulgence.'
Thus, the Swan King of Good Times spoke these verses in response to indulgence. Mauryarudra (name of a Bodhisattva) in the Golden Cave, away from indulgence, practiced meditation, and other devas (gods) also practiced meditation away from indulgence. Mauryarudra, knowing this, came to the great pond. Countless hundreds of thousands of celestial maidens surrounded him, filling the sky, singing and dancing, making various wonderful sounds, approaching the Deva King. The non-indulgent Deva neither sang nor danced, and arrived suddenly at the time of the debate.
At that time, Mauryarudra, hearing all the verses spoken by the Swan King, recalled and knew: 'The minister of the Māra King is named Pramāda (negligence, heedlessness), and the three are companions. I have heard from other devas that they have come here. One is named Pramāda (negligence), the second is named Nandī (joy), and the third is named Kāmarāga (lustful passion), which increases severe delusion for foolish people. I should speak eleven dharmas to this minister of Pramāda to answer the challenge and break through these Māra hosts.'
At that time, Yamarāja (the King of Death), contemplating this matter, consulted with the Swan King of Good Times, descended from the sky, sat on a lotus platform, surrounded by countless indulgent devas, spoke these eleven supreme methods of answering challenges, and told the devas: 'Now listen carefully to the faults of indulgence. I once saw a non-indulgent deva named Anin (fearless), who proclaimed to me, allowing me to hear such a dharma, which was expounded by Kāśyapa Tathāgata (a past Buddha). Now listen carefully and contemplate it well. All devas, speaking bird hosts, the Swan King of Good Times, and the Māra King hosts, the minister of Pramāda, those who speak perversely, doing no good for the worlds, dwelling in the company of Māra... all listen carefully. These eleven supreme methods of questioning and answering are to sever the eleven defilements with eleven white dharmas...'
法。欲求真實、欲求涅槃、欲離魔界，畏生死縛，住于寂靜阿蘭若處，獨一無侶，欲求實諦，欲滅黑闇，一心諦聽。何等十一勝上法門斷十一法？一者以調伏斷于憍慢；二者正心不亂斷除二種破戒；三者精進能滅懈怠；四者白法能斷垢法；五者白法能斷惡法；六者知足能斷多欲；七者以遠離住斷近親里；八者以正語斷無義語；九者正住斷于輕掉；十者佈施斷于貧窮；十一者智慧斷于無知。如是十一垢染之法縛人著于放逸樹枝，欲離魔境，應當斷滅。畏生死者，應斷放逸。夫放逸者，是生死本；不放逸者，是解脫因。爾時，迦葉如來欲令一切諸眾生等離生死故，說如是法。我昔從於先舊天子聞說此法，如是天子亦從迦葉如來聞如此法，為我宣說。次第傳聞，我為汝說。
「『以何等法調伏憍慢？調伏之人，一切眾生之所愛重，住調伏故，斷此憍慢粗惡之法。憍慢有五，何等為五？所謂若入聚落城邑或行道路，其行速疾，不慎威儀。或行道路或行非道，或抖擻衣或佯跛行，正心之人見之生瞋：「云何此人行不順法？為醉？為狂？」是則名為第一憍慢。如是憍慢，云何而斷？應正直行，不轉不顧，直視一尋，威儀齊整，不抖擻衣、不高舉足——限齊四指，不通肩被衣、袈裟齊等，行不掉臂。此不放逸能斷放逸。復有四
【現代漢語翻譯】 現代漢語譯本：佛法。如果有人想要尋求真理、想要尋求涅槃（Nirvana，解脫），想要脫離魔的境界，畏懼生死輪迴的束縛，居住在寂靜的阿蘭若（Aranya，遠離塵囂的處所），獨自一人沒有伴侶，想要尋求真實的道理，想要滅除黑暗，就應該一心一意地諦聽。用哪十一種殊勝的法門來斷除十一種煩惱呢？第一，用調伏來斷除憍慢（arrogance）；第二，用正心不亂來斷除兩種破戒；第三，用精進來滅除懈怠；第四，用白法（善法）來斷除垢法（染污法）；第五，用白法來斷除惡法；第六，用知足來斷除多欲；第七，用遠離居住來斷除與親戚朋友的親近；第八，用正語來斷除無意義的言語；第九，用端正的住處來斷除輕浮掉舉；第十，用佈施來斷除貧窮；第十一，用智慧來斷除無知。像這樣的十一種垢染的法，束縛人們執著于放逸的樹枝上，想要脫離魔的境界，就應當斷滅這些垢染。畏懼生死輪迴的人，應該斷除放逸。放逸是生死的根本；不放逸是解脫的原因。當時，迦葉如來（Kasyapa Buddha）爲了讓一切眾生脫離生死，說了這樣的法。我過去從先前的天子那裡聽到過這種說法，這位天子也是從迦葉如來那裡聽到這種說法，然後為我宣說的。這樣次第相傳，我現在為你們宣說。 『用什麼法來調伏憍慢呢？調伏自己的人，會被一切眾生所愛戴尊重，因為安住于調伏，所以能斷除這種憍慢粗暴的法。憍慢有五種，是哪五種呢？就是說，如果進入村落城鎮或者行走在道路上，走路的速度很快，不注意自己的威儀。或者行走在道路上或者行走在不正當的道路上，或者抖動衣服或者假裝跛腳走路，心正的人看到會生氣：『為什麼這個人走路不遵守法度？是喝醉了嗎？是瘋了嗎？』這就是第一種憍慢。像這樣的憍慢，應該如何斷除呢？應該正直地行走，不左顧右盼，眼睛平視前方一尋的距離，威儀整齊，不抖動衣服、不高抬腳——抬腳的高度不超過四指，不讓衣服滑落肩膀，袈裟整齊，走路不甩動胳膊。這種不放逸能夠斷除放逸。還有四種。
【English Translation】 English version: The Dharma. If someone desires to seek truth, desires to seek Nirvana (liberation), desires to escape the realm of Mara (demon), fears the bondage of birth and death, dwells in a quiet Aranya (secluded place), alone without companions, desires to seek the true principle, desires to extinguish darkness, then they should listen attentively with one mind. What are the eleven supreme Dharma methods to cut off eleven afflictions? First, use taming to cut off arrogance; second, use a correct and undisturbed mind to cut off two kinds of breaking precepts; third, use diligence to extinguish laziness; fourth, use white Dharma (wholesome Dharma) to cut off defiled Dharma; fifth, use white Dharma to cut off evil Dharma; sixth, use contentment to cut off excessive desires; seventh, use living in seclusion to cut off closeness to relatives and friends; eighth, use right speech to cut off meaningless speech; ninth, use upright dwelling to cut off frivolity and restlessness; tenth, use generosity to cut off poverty; eleventh, use wisdom to cut off ignorance. Like these eleven defiled Dharmas, they bind people to the branches of indulgence. If you want to escape the realm of Mara, you should cut off these defilements. Those who fear birth and death should cut off indulgence. Indulgence is the root of birth and death; non-indulgence is the cause of liberation. At that time, Kasyapa Buddha (Kasyapa Buddha), in order to liberate all sentient beings from birth and death, spoke this Dharma. I once heard this teaching from a former Deva (celestial being), who also heard it from Kasyapa Buddha and then proclaimed it to me. Thus, it was passed down in succession, and now I proclaim it to you. 『What Dharma should be used to tame arrogance? Those who tame themselves are loved and respected by all sentient beings. Because they abide in taming, they can cut off this arrogant and coarse Dharma. There are five kinds of arrogance. What are the five? That is, if one enters a village or town or walks on the road, they walk very fast, not paying attention to their demeanor. Or they walk on the road or walk on the wrong road, or they shake their clothes or pretend to limp. People with a correct mind will be angry when they see this: 『Why does this person walk without following the Dharma? Are they drunk? Are they crazy?』 This is called the first arrogance. How should such arrogance be cut off? One should walk upright, not looking left or right, looking straight ahead at a distance of one fathom, with proper demeanor, not shaking clothes, not raising feet high—the height of lifting the foot should not exceed four fingers, not letting clothes slip off the shoulders, the kasaya (robe) should be neat, and not swinging arms while walking. This non-indulgence can cut off indulgence. There are four more.
種放逸，諸比丘、比丘等應當斷離，所謂說無益語，心不思念、不知多少；至施主家不喚突入，亦不彈指，在上而坐，說于無量無義之言而不覺知；于靜坐處發大音聲；觀眾女人，無緣而瞋；左右顧視，不觀前後；眷屬憍慢；盜入他家。如是比丘，一切世人皆悉不愛，寂靜行者說此比丘名為憍慢，在家、出家皆亦如是。如斯等過，云何斷除？若於施主及以餘人說正法語，前後相應，觀人而說、觀心而說、依時處說、不相違說、軟語而說、令易解說、法相應說，如說而行，不觀女人，彈指而入，知時出入，亦知其相，不抖擻衣，不掉臂行，不作高唾，不大音聲，美語說法，待問而說，不斷他語，少言美說，以法語說。是名毗尼斷于憍慢。
「『複次，第二調伏能斷憍慢。云何調伏？所謂比丘及比丘等，入於他家，若聞歌伎作樂戲笑、遊戲之中，於他言笑不聽不樂、不味不願，不作多語，不說他惡，不自嚴飾而至他家，不數數入，不常乞求。如是比丘入於他家，若本施主、若至異家，以此調伏而斷憍慢。
「『複次第三，比丘至施主家，離說法語，說世俗語、說國土論、說生天論、說于遊戲歌舞之論、說於過去染愛之事，近女人坐，著雜色衣而入他家。若比丘等如是憍慢熾然增長，何等毗尼能斷滅之？所謂若
【現代漢語翻譯】 現代漢語譯本： 『對於放逸的行為，諸位比丘、比丘尼等應當斷除，例如說無益的話，心中沒有思念，不知道適度；到施主家不打招呼就闖入，也不彈指，坐在高處，說很多沒有意義的話而不自覺；在不適當的地方發出大聲；觀看女人，無緣無故地生氣；左右張望，不看前後；對眷屬驕慢；偷偷進入別人家。這樣的比丘，所有世人都不喜歡，修行寂靜的人說這種比丘是驕慢的，在家、出家的人都一樣。像這樣的過失，要如何斷除呢？如果對施主以及其他人說正確的佛法，前後連貫，觀察對方的根器而說，觀察對方的心意而說，依據適當的時間和地點說，不與佛法相違背地說，用柔和的語言說，讓人容易理解地說，說法與佛法相應，按照所說的去做，不觀看女人，彈指進入，知道何時出入，也知道自己的儀態，不抖動衣服，不搖擺手臂走路，不隨地吐痰，不大聲說話，用美好的語言說法，等待別人提問才說，不打斷別人說話，少說話但說得好，用佛法來說話。這叫做用毗尼來斷除驕慢。 『再者，第二種調伏能斷除驕慢。什麼是調伏呢？就是比丘以及比丘尼等，進入別人家，如果聽到歌舞伎樂、嬉笑玩樂，對於別人的言笑不聽不樂，不感興趣也不喜歡，不多說話，不說別人的壞話，不打扮自己就到別人家，不經常去，不經常乞求。這樣的比丘進入別人家，無論是原來的施主家，還是去其他人家，用這種調伏來斷除驕慢。 『再者，第三種，比丘到施主家，不說法，卻說世俗的話，說國家大事，說關於生天的事情，說關於遊戲歌舞的事情，說關於過去情愛的事情，靠近女人坐，穿著花花綠綠的衣服進入別人家。如果比丘等這樣，驕慢就會熾盛增長，用什麼樣的毗尼才能斷滅它呢？如果...
【English Translation】 English version: 『Regarding the causes of negligence, all Bhikshus (monks), Bhikshunis (nuns), etc., should abandon them, such as speaking useless words, not contemplating in the mind, not knowing moderation; entering the benefactor's house without being invited, nor snapping fingers, sitting in a high place, speaking countless meaningless words without realizing it; making loud noises in inappropriate places; gazing at women, being angry for no reason; looking around, not looking ahead and behind; being arrogant towards relatives; stealing into other people's houses. Such a Bhikshu is not loved by all people in the world, and those who practice tranquility say that this Bhikshu is arrogant, whether they are laypeople or renunciants. How can such faults be eliminated? If one speaks the correct Dharma (teachings) to benefactors and others, with coherence, speaking according to the person's capacity, speaking according to the person's mind, speaking according to the appropriate time and place, speaking without contradiction to the Dharma, speaking with gentle words, speaking in a way that is easy to understand, speaking in accordance with the Dharma, acting according to what is said, not gazing at women, snapping fingers to enter, knowing when to enter and exit, also knowing one's demeanor, not shaking clothes, not swinging arms while walking, not spitting loudly, not making loud noises, speaking Dharma with beautiful words, waiting to be asked before speaking, not interrupting others, speaking few words but speaking them well, speaking with the Dharma. This is called using Vinaya (discipline) to cut off arrogance. 『Furthermore, the second kind of taming can cut off arrogance. What is taming? It means that Bhikshus and Bhikshunis, etc., when entering other people's houses, if they hear singing, dancing, music, laughter, and play, they do not listen, do not enjoy, do not relish, do not desire others' words and laughter, do not speak much, do not speak ill of others, do not adorn themselves before going to other people's houses, do not go frequently, do not beg frequently. Such a Bhikshu, when entering other people's houses, whether it is the original benefactor's house or going to other people's houses, uses this taming to cut off arrogance. 『Furthermore, thirdly, when a Bhikshu goes to a benefactor's house, instead of speaking the Dharma, he speaks worldly talk, talks about national affairs, talks about matters of being born in heaven, talks about matters of games and dances, talks about past love affairs, sits close to women, and enters other people's houses wearing colorful clothes. If Bhikshus, etc., are like this, arrogance will grow fiercely. What kind of Vinaya can cut it off? If...
比丘、比丘等，入於他家，說出家法、說佈施論、說持戒論、贊智功德、說于無常敗壞之法、說老說病、說愛別離、說自業作、說死離別、說知足法、說調柔法、說苦說集、說滅說道、說地進退、說破戒過、說厭離法、說斷慳法；色憍慢人為說色過、為說食過、無常破壞、說少壯過必歸老壞。觀人深心，相應而說。如是比丘以調伏故，破壞憍慢。
「『複次，第四調伏，斷除憍慢，不數受于多諸飲食，若更有人貪著食味不知厭足，喜至他家，亦不親近。隨其所得衣服飲食、臥具醫藥，若多若少，知足受畜，不念他樂亦不味著，不生覺觀，一心而行、調伏而行、正威儀行。調伏比丘及比丘等，調伏之法，如是憍慢以調伏法而斷滅之。一切憍慢，放逸故生，放逸為本，于諸功德皆無利益。是故欲求涅槃，應斷放逸。』
「如是夜摩天王牟修樓陀、善時鵝王為魔王大臣名放逸等，現前為說往昔天子從迦葉如來三藐三佛陀次第傳聞，為魔眾說。『云何第二問答？所謂于不持戒，正念現前而斷滅之。戒有二種：世間、出世間，略說心為能持。戒有多種，略說二種：一者性重戒；二者離惡戒。若破性重戒，則非迦葉如來弟子。性重戒者，所謂殺生、非梵行、偷盜具滿三缽梨沙槃，或盜佛物或盜法物，盜已食之，心不悔
【現代漢語翻譯】 現代漢語譯本：比丘、比丘尼等，進入別人家時，宣說出家修行的法則，宣說佈施的意義，宣說持戒的重要性，讚歎智慧的功德，宣說世間萬物無常敗壞的本質，宣說衰老，宣說疾病，宣說與所愛之人分離的痛苦，宣說各自承受自己行為的果報，宣說死亡帶來的離別，宣說知足常樂的道理，宣說調柔內心的修行方法，宣說苦的真相和苦的根源，宣說滅苦的方法和通往滅苦的道路，宣說在地獄等惡道中的沉淪和從善道中的提升，宣說違犯戒律的過患，宣說厭離世俗的修行方法，宣說斷除慳吝的方法；對於因美色而驕傲的人，為他們宣說美色的虛幻和過患，為他們宣說貪圖美食的過患，宣說世事無常終將敗壞，宣說年輕力壯的時光終將衰老。觀察聽者的內心，根據他們的根器和需要而說法。這樣的比丘通過調伏自己的內心，從而破除他人的驕慢之心。 『再者，第四種調伏方法是，斷除驕慢之心，不貪求過多的飲食，如果有人貪戀食物的味道而不知滿足，喜歡到別人家去，也不要親近他們。對於自己所得到的衣服、飲食、臥具、醫藥，無論是多是少，都要知足地接受和使用，不要羨慕別人的享樂，也不要貪戀食物的味道，不要產生各種妄想和分別，一心一意地修行，以調伏的心態修行，保持端正的威儀。調伏的比丘和比丘尼等，調伏的方法就是這樣，用調伏的方法來斷滅驕慢之心。一切的驕慢，都是因為放逸而產生，放逸是驕慢的根本，對於各種功德都沒有益處。因此，想要追求涅槃，就應該斷除放逸。』 夜摩天王（Yama, 佛教中的欲界六天之一，掌管死亡）牟修樓陀（Maudgalyayana，即目犍連，佛陀十大弟子之一，以神通著稱）、善時鵝王（一個故事中的鵝王）為魔王的大臣，名字叫放逸等等，當面宣說過去的天子從迦葉如來（Kasyapa Buddha，過去七佛之一）三藐三佛陀（Samyaksambuddha，正等覺者，佛的稱號）那裡次第聽聞的佛法，為魔眾宣說。『什麼是第二種問答？就是在不持戒的情況下，保持正念，從而斷滅惡念。戒律有兩種：世間的戒律和出世間的戒律，簡單地說，心是能夠持戒的關鍵。戒律有很多種，簡單地說有兩種：一種是性重戒（根本戒），一種是離惡戒（防止作惡的戒）。如果破了性重戒，就不是迦葉如來的弟子。性重戒是指：殺生、非梵行（不正當的性行為）、偷盜，並且偷盜的物品價值達到三缽梨沙槃（衡量價值的單位），或者偷盜佛的物品，或者偷盜法的物品，偷盜之後又吃掉，心裡不後悔。
【English Translation】 English version: Bhikkhus, bhikkhunis, etc., when entering other people's homes, expound the Dharma of renunciation, expound the merits of giving, expound the importance of upholding precepts, praise the virtues of wisdom, expound the impermanent and decaying nature of all things, expound old age, expound illness, expound the suffering of separation from loved ones, expound that each person reaps the consequences of their own actions, expound the separation brought by death, expound the principle of contentment, expound the methods of taming the mind, expound the truth of suffering and the origin of suffering, expound the path to the cessation of suffering, expound the decline in evil realms and the progress in good realms, expound the faults of breaking precepts, expound the methods of renouncing the world, expound the methods of eliminating stinginess; for those who are arrogant because of beauty, expound the illusion and faults of beauty, expound the faults of greed for food, expound the impermanence and decay of all things, expound that the time of youth and strength will inevitably lead to old age. Observe the minds of the listeners and speak accordingly. Such bhikkhus, through taming their own minds, destroy the arrogance of others. 『Furthermore, the fourth method of taming is to eliminate arrogance, not to crave excessive food, and if someone is greedy for the taste of food and is not satisfied, and likes to go to other people's homes, do not associate with them. For the robes, food, bedding, and medicine that one receives, whether much or little, be content to accept and use them, do not envy the pleasures of others, do not crave the taste of food, do not generate various thoughts and discriminations, practice wholeheartedly, practice with a tamed mind, and maintain proper conduct. The method of taming for tamed bhikkhus and bhikkhunis is like this, using the method of taming to extinguish arrogance. All arrogance arises from negligence, and negligence is the root of arrogance, which is of no benefit to any merit. Therefore, those who seek Nirvana should eliminate negligence.』 Yama (Yama, one of the six heavens of the desire realm in Buddhism, in charge of death), Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers), and the Good Time Goose King (a goose king in a story) spoke to the ministers of the demon king, whose names were Negligence, etc., directly expounding the Dharma that the past sons of heaven had successively heard from Kasyapa Buddha (Kasyapa Buddha, one of the seven past Buddhas) Samyaksambuddha (Samyaksambuddha, the perfectly enlightened one, a title of the Buddha), and expounding it to the demon assembly. 『What is the second question and answer? It is to maintain mindfulness in the absence of upholding precepts, thereby extinguishing evil thoughts. There are two kinds of precepts: worldly precepts and supramundane precepts. Simply put, the mind is the key to upholding precepts. There are many kinds of precepts, but simply put, there are two kinds: one is the fundamental precept (nature-heavy precept), and the other is the precept of avoiding evil (precept to prevent evil deeds). If one breaks the fundamental precept, one is not a disciple of Kasyapa Buddha. The fundamental precepts refer to: killing, non-celibacy (improper sexual behavior), stealing, and the value of the stolen goods reaches three Samparishapans (a unit of measurement of value), or stealing the Buddha's property, or stealing the Dharma's property, and eating it after stealing it, without remorse in the heart.
過亦不還償，覆藏不說。如是比丘則非迦葉如來弟子，腐爛敗壞，不名法器，但以妄語莊嚴衣服。是名破于性重之戒。以放逸故，是故迦葉如來告諸比丘應離放逸。』如是夜摩天王為善時鵝王菩薩說法，鵝眾及魔王眾、放逸臣等坐蓮花臺。牟修樓陀說如是法。
「『複次，第三離惡，略說九種。何等為九？一者凈修一行；二者常速悔過；三者順行；四者半行；五者多行；六者輕犯即悔；七者說道盡行；八者破壞行；九者一切行。是名九種離戒。一切愚癡凡夫或沙門、沙門等，以放逸故，名不學者、名無智者，惡不凈行。云何一行？云何離惡？輕慢惡見，以放逸故，毀破輕戒，破已復悔，所謂掘地斷草，是名一行。
「『若沙門、沙門等，若放逸行，毀破輕戒，還復悔過。如是沙門破一行戒，或一或二或三，破輕戒已，我還悔過。如是數作數悔，是名舍離惡戒，非敬重法、非離放逸，心常散亂，是名破戒悔過行。
「『云何順行？放逸增長，輕心輕戒，不勇猛學戒，能說能知破戒因緣，知實不實，于戒法中知破重戒得大重罪，堅持不犯。若有難緣，破于輕戒，不持不敬，不重正法。是名破戒悔過比丘。
「『若沙門、沙門等，云何半行？唯學戒法，知重知輕或持不持，其心思念護余戒眾。如是
【現代漢語翻譯】 現代漢語譯本：『如果犯了戒律而不償還，掩蓋過錯而不說出來。這樣的比丘就不是迦葉如來（Kasyapa Buddha）的弟子，而是腐爛敗壞的，不能稱為法器，只是用虛妄的言語來裝飾自己。這叫做破了根本重戒。因為放逸的緣故，所以迦葉如來告誡各位比丘應當遠離放逸。』 像這樣，夜摩天王（Yama Deva）為行善時的鵝王菩薩（Swan King Bodhisattva）說法，鵝群以及魔王（Mara）的眷屬、放逸的大臣等都坐在蓮花臺上。牟修樓陀（Maudgalyayana）說了這樣的法。 『再者，第三種遠離罪惡，簡略地說有九種。是哪九種呢？一是凈修一行；二是常常迅速地懺悔過錯；三是順行；四是半行；五是多行；六是輕微的犯戒就懺悔；七是說道理時盡力而行；八是破壞行；九是一切行。這叫做九種離戒。一切愚癡的凡夫或者沙門（Shramana）、沙門等，因為放逸的緣故，被稱為不學者、被稱為沒有智慧的人，行為邪惡不凈。什麼是一行？什麼是離惡？輕慢惡見，因為放逸的緣故，毀壞輕戒，毀壞之後又後悔，也就是所謂的掘地斷草，這叫做一行。 『如果沙門、沙門等，如果放逸而行，毀壞輕戒，然後又懺悔過錯。這樣的沙門破了一行戒，或者一或二或三，破了輕戒之後，我又懺悔過錯。像這樣多次犯戒多次懺悔，這叫做舍離惡戒，不是敬重佛法、不是遠離放逸，內心常常散亂，這叫做破戒懺悔的行為。 『什麼是順行？放逸增長，輕視內心和輕戒，不勇猛地學習戒律，能說能知道破戒的因緣，知道真實與不真實，在戒律中知道破了重戒會得到極大的罪過，堅持不犯。如果遇到困難的因緣，破了輕戒，不持有、不敬重、不重視正法。這叫做破戒懺悔的比丘。 『如果沙門、沙門等，什麼是半行？只學習戒法，知道重戒和輕戒或者持戒或者不持戒，他的心思念頭在於守護其他的戒律。像這樣
【English Translation】 English version: 『If one violates a precept and does not make amends, concealing the fault and not speaking of it, such a Bhikshu (Buddhist monk) is not a disciple of Kasyapa Buddha (Kasyapa Buddha), but is rotten and corrupt, and cannot be called a vessel of the Dharma (Buddhist teachings), but only adorns himself with false words. This is called breaking a fundamental and serious precept. Because of negligence, Kasyapa Buddha admonishes all Bhikshus to stay away from negligence.』 Thus, Yama Deva (Yama Deva) preached the Dharma to the Swan King Bodhisattva (Swan King Bodhisattva) when he was doing good deeds. The flock of swans, as well as the retinue of Mara (Mara), the king of demons, and negligent ministers, were all seated on lotus platforms. Maudgalyayana (Maudgalyayana) spoke this Dharma. 『Furthermore, the third kind of abandoning evil, briefly speaking, has nine types. What are these nine? First, pure cultivation of one practice; second, constant and swift repentance of faults; third, compliant practice; fourth, half practice; fifth, multiple practices; sixth, repentance immediately upon minor violations; seventh, exerting oneself fully when speaking of the Dharma; eighth, destructive practice; ninth, all practices. These are called the nine types of abandoning precepts. All ignorant ordinary people, or Shramanas (wandering ascetics), Shramanas, etc., because of negligence, are called non-learners, called those without wisdom, and their conduct is evil and impure. What is one practice? What is abandoning evil? Disrespectful and evil views, because of negligence, destroy minor precepts, and after destroying them, one regrets it, which is the so-called digging the earth and cutting grass. This is called one practice. 『If Shramanas, Shramanas, etc., if they act negligently, destroy minor precepts, and then repent of their faults. Such a Shramana breaks one practice precept, or one, two, or three. After breaking a minor precept, I repent of my fault. Repeatedly violating and repeatedly repenting like this is called abandoning evil precepts, not respecting the Dharma, not staying away from negligence, and the mind is constantly distracted. This is called the behavior of breaking precepts and repenting. 『What is compliant practice? Negligence increases, one disregards the mind and minor precepts, does not diligently study the precepts, is able to speak and know the causes of breaking precepts, knows what is true and untrue, and knows within the precepts that breaking a major precept will result in great sin, and insists on not violating it. If one encounters difficult circumstances and breaks a minor precept, one does not hold it, does not respect it, and does not value the true Dharma. This is called a Bhikshu who breaks precepts and repents. 『If Shramanas, Shramanas, etc., what is half practice? Only studying the precepts, knowing major and minor precepts, or holding or not holding precepts, his thoughts are on guarding the other precepts. Like this
攝心行於半戒，余戒不行，是名半行。比丘行放逸行，放逸所使，住放逸境，不能速得涅槃。
「『云何多行？若比丘、比丘尼或沙彌、沙彌尼、優婆塞、優婆夷具足持戒，如是順法多行，多持離戒，不缺不穿不空，雖堅固持，不能盡護，是名多行。
「『若沙門、沙門等，云何輕犯速悔？如是比丘，或放逸故，或近惡友，于戒慢緩，速悔令凈。或畏地獄惡道之苦，尋即悔過，令心清凈，于僧前說：「我作不善。」心不覆藏，悔已不作，是名比丘犯已隨悔。
「『云何比丘說道盡行？若比丘、比丘等，或於重戒中或破或緩，或以放逸或近惡友，速向師悔，或布薩時向眾僧說，心不覆藏。眾僧示導，得聞道故，不復更作，畏三惡道，不破不緩。是則名為善時鵝王說道盡行。
「『云何破壞行？盡形慢緩、離於禪誦、心不愛樂，游天廟中，為求衣服飲食，處處遊行施主之家，親近俗人，為其騁使，以求安樂。是名破壞行。如是比丘身壞命終，墮于地獄。
「『善時！云何一切行？信一切法毗尼，為他人說，于輕戒中或不能持一戒二戒，或以性故或無習故不能具持，非不敬重，作已悔過。善時！是名一切行，其惡薄少。若比丘、比丘等，少惡破戒，一切皆由放逸過故。』如是夜摩天王住蓮花
【現代漢語翻譯】 現代漢語譯本：『如果約束自己的心只奉行部分戒律，其餘戒律不奉行，這叫做半行。比丘如果行為放縱，被放縱所驅使，安住在放縱的境界中，就不能迅速證得涅槃（Nirvana，解脫）。』 『什麼叫做多行？如果比丘（Bhiksu，男性出家人）、比丘尼（Bhiksuni，女性出家人）或者沙彌（Sramanera，男性的見習出家人）、沙彌尼（Sramanerika，女性的見習出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）能夠具足持守戒律，這樣順應佛法而多行，多多持守遠離戒律，不缺漏也不空洞，雖然能夠堅固地持守，但不能完全守護，這叫做多行。』 『如果沙門（Sramana，出家修行者）、沙門等，如何輕微地違犯戒律后迅速懺悔？如果這樣的比丘，或者因為放逸的緣故，或者親近惡友，對於戒律慢待懈怠，要迅速懺悔使之清凈。或者畏懼地獄惡道的痛苦，隨即懺悔過錯，使內心清凈，在僧團面前說：「我做了不善的事情。」內心不隱瞞，懺悔之後不再犯，這叫做比丘違犯戒律后隨即懺悔。』 『什麼叫做比丘說道盡行？如果比丘、比丘等，或者對於重戒有所毀壞或者懈怠，或者因為放逸或者親近惡友，要迅速向師父懺悔，或者在布薩（Posadha，每半月舉行的誦戒儀式）時向眾僧說明，內心不隱瞞。眾僧給予指導，因此聽聞佛法，不再重犯，畏懼三惡道，不毀壞也不懈怠。這就叫做善時鵝王說道盡行。』 『什麼叫做破壞行？終身慢待懈怠、遠離禪定誦經、內心不喜愛，遊蕩在天廟之中，爲了尋求衣服飲食，到處諂媚施主之家，親近世俗之人，為他們奔走效勞，以求得安樂。這叫做破壞行。這樣的比丘身壞命終之後，會墮入地獄。』 『善時！什麼叫做一切行？相信一切佛法毗尼（Vinaya，戒律），為他人宣說，對於輕戒中或者不能持守一戒二戒，或者因為天性如此或者沒有學習的緣故不能完全持守，並非不敬重，做了之後就懺悔過錯。善時！這叫做一切行，他的罪惡輕微稀少。如果比丘、比丘等，少量罪惡毀壞戒律，一切都是由於放逸的過錯。』就像這樣夜摩天王（Yama，掌管地獄的夜摩天王）安住在蓮花上。
【English Translation】 English version: 『If one restrains the mind and practices only some precepts, while not practicing the others, this is called partial practice. If a Bhiksu (male monastic) acts with negligence, is driven by negligence, and dwells in a state of negligence, he cannot quickly attain Nirvana (liberation).』 『What is called extensive practice? If a Bhiksu (male monastic), Bhiksuni (female monastic), Sramanera (male novice), Sramanerika (female novice), Upasaka (male lay follower), or Upasika (female lay follower) fully upholds the precepts, thus according with the Dharma and practicing extensively, upholding the precepts and abstaining from violations, without deficiency or emptiness, although able to firmly uphold them, they cannot completely guard them, this is called extensive practice.』 『If a Sramana (ascetic), Sramana, etc., how does one quickly repent after a minor violation? If such a Bhiksu, either due to negligence or associating with bad friends, is lax and negligent towards the precepts, he should quickly repent to purify himself. Or, fearing the suffering of hell and evil realms, he immediately repents his faults, purifying his mind, and says before the Sangha (monastic community): 「I have done unwholesome deeds.」 He does not conceal it in his heart, and after repenting, he does not repeat it. This is called a Bhiksu who repents immediately after violating a precept.』 『What is called a Bhiksu who fully practices the path? If a Bhiksu, Bhiksu, etc., either breaks or is lax in regard to the serious precepts, or due to negligence or associating with bad friends, he should quickly confess to his teacher, or during the Posadha (bi-monthly recitation of precepts) he should explain to the Sangha, without concealing it in his heart. The Sangha gives guidance, and therefore he hears the Dharma, and does not repeat the offense, fearing the three evil realms, neither breaking nor being lax. This is called the Good Time Goose King who fully practices the path.』 『What is called destructive practice? Throughout life, being negligent and lax, distancing oneself from meditation and recitation, not delighting in one's heart, wandering in heavenly temples, seeking clothing and food, flattering the homes of donors everywhere, associating with worldly people, running errands for them, seeking comfort. This is called destructive practice. Such a Bhiksu, after his body breaks and his life ends, will fall into hell.』 『Good Time! What is called all practice? Believing in all the Dharma Vinaya (monastic discipline), explaining it to others, and in regard to the minor precepts, either not being able to uphold one or two precepts, or due to one's nature or lack of training not being able to fully uphold them, but not being disrespectful, and repenting after doing wrong. Good Time! This is called all practice, and his evil is thin and scarce. If a Bhiksu, Bhiksu, etc., has a small amount of evil and breaks the precepts, it is all due to the fault of negligence.』 Thus, Yama (the King of Death) dwells on the lotus flower.
臺，為善時鵝王、說法鳥眾、魔王大臣名放逸等說如是法。
「爾時，夜摩天王牟修樓陀以偈頌曰：
「『為放逸所盲， 飲于放逸毒， 放逸之所縛， 將入于地獄。 若人放逸行， 世間所輕賤， 現得不利益， 命終入地獄。 癡人于晝夜， 或住或道行， 一切放逸者， 不得一念樂。 以其放逸故， 流行於欲界， 輪轉五道中， 或從禪中退。 若得世間定， 生於無色處， 輪轉于諸有， 皆由放逸故。 一切三界中， 為于愛網罥， 放逸之所縛， 癡人不覺知。』
「如是夜摩天王于往昔時，從舊天子次第得聞迦葉佛經，為善時鵝王、說法鳥眾及魔大臣放逸等，說於十一法中，已說三法。何等為三？一者調伏，斷于憍慢。二者正心不亂，斷除二種破戒：一者性戒，二者離戒。若種善根，親近善友，破性重戒。近善友故，得脫生死，何況離戒。是故智者應當勤求近善知識。三者舍離一法。云何一法？所謂懈怠。舍離懈怠，勤行精進，若能精進，則能滅於一切懈怠，猶如放逸於一切法能作無益，一切善法、親近善友以為根本。
「『複次，第四白法能斷垢法。何等白法？以勤精進，斷于懈怠。譬如光明滅
【現代漢語翻譯】 現代漢語譯本 在臺座上，為行善時的鵝王、說法鳥眾以及魔王大臣名號為放逸等等的眾生宣說這樣的佛法。
當時，夜摩天王（Yama, 掌管死亡的神）牟修樓陀（Muxioulouduo）以偈頌說道：
『被放逸矇蔽雙眼，飲下放逸的毒藥，被放逸所束縛，終將墮入地獄。 如果有人放縱自己，就會被世人輕視，活著的時候得不到好處，死後還要墮入地獄。 愚癡的人無論白天黑夜，或停留或行走，所有放逸的人，都得不到片刻的快樂。 因為放逸的緣故，在欲界中流轉，在五道中輪迴，甚至會從禪定中退失。 即使得到世間的禪定，得以投生到無色界，仍然在各種有中輪轉，這都是因為放逸的緣故。 一切三界之中，都被愛慾之網所籠罩，被放逸所束縛，愚癡的人卻不覺醒。』
像這樣，夜摩天王在過去的時候，從以前的天子那裡依次聽聞迦葉佛（Kasyapa Buddha）的佛經，為行善時的鵝王、說法鳥眾以及魔王大臣放逸等等，宣說十一法中的三種。哪三種呢？第一是調伏，斷除驕慢。第二是正心不亂，斷除兩種破戒：一是性戒（根本戒），二是離戒（遠離戒）。如果種下善根，親近善友，就不會觸犯根本重戒。因為親近善友的緣故，就能脫離生死輪迴，更何況是遠離戒律呢。所以智者應當努力尋求親近善知識。第三是舍離一種法。什麼是一種法呢？就是懈怠。舍離懈怠，勤奮精進，如果能夠精進，就能滅除一切懈怠，就像放逸對於一切法都能造成無益一樣，一切善法、親近善友是根本。
『再者，第四種白法能夠斷除垢法。什麼是白法？就是以勤奮精進，斷除懈怠。譬如光明能夠滅除黑暗一樣。
【English Translation】 English version On the platform, he spoke this Dharma to the Swan King when he was doing good deeds, the assembly of birds who preach the Dharma, and the demon king's ministers named Negligence, etc.
At that time, Yama (Yama, the god of death) Heaven King Muxioulouduo (Muxioulouduo) said in verse:
'Blinded by negligence, drinking the poison of negligence, bound by negligence, one will enter hell. If a person acts negligently, he will be despised by the world, gain no benefit in life, and enter hell after death. Foolish people, whether day or night, whether staying or walking, all negligent people cannot have a moment of joy. Because of negligence, they wander in the desire realm, revolve in the five paths, and even regress from meditation. Even if they attain worldly samadhi and are born in the formless realm, they still revolve in all existences, all because of negligence. In all three realms, they are trapped by the net of love, bound by negligence, but foolish people are not aware of it.'
In this way, Yama Heaven King, in the past, heard the Kasyapa Buddha's (Kasyapa Buddha) sutras successively from the former heavenly beings, and spoke of three of the eleven Dharmas to the Swan King when he was doing good deeds, the assembly of birds who preach the Dharma, and the demon king's ministers named Negligence, etc. What are the three? First, taming, cutting off arrogance. Second, rectifying the mind without confusion, cutting off two kinds of precepts breaking: one is the fundamental precepts, and the other is the precepts of separation. If one plants good roots and associates with good friends, one will not violate the fundamental heavy precepts. Because of associating with good friends, one can escape the cycle of birth and death, let alone separating from the precepts. Therefore, wise people should diligently seek to associate with good teachers. Third, abandoning one Dharma. What is one Dharma? It is laziness. Abandoning laziness and diligently practicing vigor, if one can be vigorous, one can extinguish all laziness, just as negligence can cause no benefit to all Dharmas, all good Dharmas, and associating with good friends is the root.
'Furthermore, the fourth white Dharma can cut off defilement Dharma. What is white Dharma? It is using diligent vigor to cut off laziness. For example, light can extinguish darkness.'
一切闇，以勤精進斷除懈怠亦復如是。夫懈怠者，害一切法。隨生懈怠轉轉增長，能壞世間、出世間法、現在未來不可稱說無量諸法。懈怠之人勢力薄少，人所輕賤，亦復不能修理家業，貧窮下賤，不能營作治生貿易、耕田種殖，及以餘事悉不能作，不能親近善友知識。以懈怠故，人所輕賤，皆共指笑，不學智慧，癡無所知，不知時處、不知自力、不知他力。若依時節應有所作，現在、未來一切應作，皆不成就。
「『若人精進，則能斷除如是懈怠，眾人所愛，眾所敬重，初夜后夜心不疲惓，離睡易覺，知時而起、知時而臥、知時相應，思惟而作。堅固精進，精進為伴，以精進水澡懈怠垢。一切所作，離垢成就。有所作業，或得衰惱，精進不退，不怯不惓、不間不息。若作大事，精進伴故，則能成就而不毀壞。凡所造作，不假他人，識好惡人，知自他力。善人所贊，眾人供養，或王大臣之所供養。大富大力，一切斗諍，無敢為敵，諸大力人不能破壞。善友為伴，知識增長，多善友故有大勢力，多受安樂。隨所行處，若至異方，常得安隱。若游余方，善人親近，隨所有人親近其人，致敬供養，以禮待之。離懈怠故，得如是等無量功德，被大堅固精進之鎧，離懈怠垢，能破魔軍、能出生死，一切善人之所愛敬。發勤
【現代漢語翻譯】 現代漢語譯本 一切的黑暗，都可以通過勤奮精進來斷除懈怠，懈怠也是如此。懈怠會損害一切法。隨著懈怠的產生，它會逐漸增長，能夠破壞世間法、出世間法、現在和未來不可稱說無量的諸法。懈怠的人勢力薄弱，被人輕視，也不能料理家業，貧窮困苦，不能從事經營謀生、貿易、耕田種植，以及其他的事情都不能做，不能親近善友知識。 因為懈怠的緣故，被人輕視，大家都指指點點嘲笑，不學習智慧，愚癡無知，不知道時機場合、不知道自己的能力、也不知道他人的能力。如果按照時節應該有所作為，現在、未來一切應該做的事情，都不能成就。 『如果有人精進，就能斷除這樣的懈怠，被眾人所喜愛，被大眾所敬重，初夜后夜心中不疲倦，容易從睡眠中醒來，知道什麼時候應該起床、什麼時候應該睡覺、知道什麼時候應該做什麼事情，經過思考後再行動。堅定精進，以精進為伴侶，用精進之水洗去懈怠的污垢。一切所作所為，都能遠離污垢而成就。有所作為，或者遇到衰敗煩惱，精進也不會退縮，不膽怯不疲倦、不中斷不停止。如果做大事，因為有精進相伴，就能成功而不被破壞。凡是所造作的，不需要依靠他人，能識別好人和壞人，知道自己和他人的能力。被善人所讚揚，被眾人供養，或者被國王大臣所供養。擁有巨大的財富和力量，一切爭鬥，沒有人敢與之為敵，即使是大力士也不能破壞。以善友為伴侶，知識增長，因為有很多善友所以有很大的勢力，多受安樂。無論走到哪裡，即使到了異地他鄉，常常能夠得到安穩。如果遊歷其他地方，善人會親近，無論什麼人都會親近他，致敬供養，以禮相待。因為遠離懈怠，得到如此等等無量的功德，披上堅固精進的鎧甲，遠離懈怠的污垢，能夠摧毀魔軍、能夠脫離生死輪迴，被一切善人所愛戴敬重。發起勤奮精進。』
【English Translation】 English version All darkness can be dispelled by diligent effort and vigor, and so it is with laziness. Laziness harms all dharmas (laws, teachings). As laziness arises, it grows and increases, able to destroy worldly and transcendental dharmas, countless dharmas of the present and future that cannot be spoken of. A lazy person has little power, is despised by others, and is also unable to manage their household affairs, suffering from poverty and destitution. They cannot engage in business, trade, farming, planting, or any other activities. They cannot associate with good friends and knowledgeable people. Because of laziness, they are despised by others, pointed at and laughed at. They do not learn wisdom, are foolish and ignorant, and do not know the right time and place, do not know their own abilities, and do not know the abilities of others. If there is something that should be done according to the season, everything that should be done in the present and future will not be accomplished. 『If a person is diligent, they can eliminate such laziness, be loved by all, and respected by the masses. Their mind is not weary in the early or late hours of the night. They awaken easily from sleep, know when to rise, know when to sleep, and know when to act accordingly, thinking before acting. They are steadfast in their diligence, with diligence as their companion, using the water of diligence to wash away the filth of laziness. All their actions are accomplished free from defilement. If they encounter decline or trouble in their endeavors, their diligence does not retreat, they are not timid or weary, they do not interrupt or cease their efforts. If they undertake great tasks, with diligence as their companion, they can accomplish them without destruction. Whatever they create, they do not rely on others, they can distinguish between good and bad people, and know their own abilities and the abilities of others. They are praised by good people, and offered to by the masses, or offered to by kings and ministers. They possess great wealth and power, and in all conflicts, no one dares to be their enemy, and even powerful people cannot destroy them. With good friends as companions, knowledge increases, and because they have many good friends, they have great power and receive much happiness. Wherever they go, even to foreign lands, they can always find peace and security. If they travel to other places, good people will approach them, and whoever approaches them will pay their respects, make offerings, and treat them with courtesy. Because they are free from laziness, they obtain such countless merits, wear the armor of great and steadfast diligence, and free from the filth of laziness, they can destroy the armies of Mara (demon), and can escape from birth and death, and are loved and respected by all good people. Arouse diligence and vigor.』
精進為同伴故，復得出世間無漏無垢，得涅槃道。初堅牢惡塵垢之處，緩而難脫，以此家宅縛諸世間，妻子眷屬、姊妹兄弟、奴婢田宅、財物倉庫，大愛瀑河。精進為伴，則能離於生死怖畏，舍家出家，服三法衣。精進為伴，於家縛中勤精進故，而得出離，得無住道，勤修禪定，習誦正法，欲入涅槃而得解脫。知時所應，發勤精進，如實知于身口出沒，諦知自相，如實知于陰界諸入生滅等相。晝夜不息，精進不懈，親近善師。以智方便，發勤精進，習道盡過，斷無始流轉生死之縛。如是懈怠一切無利猶如闇冥，一切眾生不利益事，是堅固惡，以精進故則能滅之。其人如是隨所得道，隨其所得，發勤精進，則能散滅一切和合，不樂煩惱染縛境界。誑惑一切愚癡凡夫，愛詐親善，是色香味觸境界之中，猶如惡賊，劫善法財物，破壞善法，能作一切無利益事，不愛果報，非愛財物，惱亂一切愚癡凡夫，能令迷亂。是故應當舍離境界，不應味著，修解脫道，令心清凈，隨心清凈則能精進，正念無疑。以正修行破壞怨家，復以精進為伴侶故，能斷貪慾、瞋恚、愚癡。正觀察斷，不受諸有，殺怨家已，如閻浮提中觀于虛空凈無雲翳，日月清凈，光明顯耀，其人清凈亦復如是。如病得差，如貧得財，猶如盲人行大曠野，失於正路，得
【現代漢語翻譯】 現代漢語譯本 以精進為同伴，可以再次獲得出世間的無漏無垢，從而證得涅槃之道。最初，在堅固的惡塵垢之處，解脫是緩慢而困難的，因為這個家宅束縛著世間的一切，包括妻子眷屬、姐妹兄弟、奴婢田宅、財物倉庫，如同巨大的愛慾瀑流。以精進為伴，就能遠離生死怖畏，捨棄家庭而出家，身披三法衣（指出家人的袈裟）。 以精進為伴，在家宅的束縛中勤奮精進，因此得以出離，證得無住之道（指不執著于任何地方的境界），勤修禪定，學習誦讀正法，想要進入涅槃而獲得解脫。知道何時應該做什麼，發起勤奮精進，如實地瞭解身口的行為，清楚地瞭解自身的實相，如實地瞭解五陰（色、受、想、行、識）、十二界（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）和十八入（眼識、耳識、鼻識、舌識、身識、意識；色、聲、香、味、觸、法）的生滅等現象。 日夜不停息，精進不懈怠，親近善知識（指能夠引導人們走向正道的老師）。以智慧和方便，發起勤奮精進，修習正道以消除過患，斷除無始以來流轉生死的束縛。像這樣，懈怠沒有任何利益，就像黑暗一樣，對一切眾生都沒有益處，這是堅固的惡。通過精進，就能滅除這些惡。 這樣的人，隨著所證得的道，隨著他的所得，發起勤奮精進，就能散滅一切和合的事物，不貪戀煩惱染污的境界。這些境界迷惑、欺騙一切愚癡的凡夫，用虛假的親善來偽裝，在色（形態、顏色）、聲（聲音）、香（氣味）、味（味道）、觸（觸感）這些境界中，就像惡賊一樣，劫奪善法的財物，破壞善法，能做一切沒有利益的事情，不愛果報，不愛財物，惱亂一切愚癡的凡夫，能使他們迷亂。 因此，應當舍離這些境界，不應該貪戀執著，修習解脫之道，使心清凈。隨著心的清凈，就能精進，正念無疑。以正確的修行來破壞怨家（指煩惱），又以精進為伴侶，能斷除貪慾、瞋恚、愚癡。正確地觀察並斷除，不再受諸有的束縛。殺掉怨家之後，就像在閻浮提（指我們所居住的這個世界）中觀看虛空，清凈沒有云彩遮蔽，日月清凈，光明顯耀，這樣的人的清凈也是如此。就像疾病痊癒，就像貧窮的人得到財富，就像盲人在廣闊的曠野中行走，迷失了正路，得到...
【English Translation】 English version With diligence as a companion, one can again attain the unconditioned, stainless state beyond the world, thereby realizing the path to Nirvana. Initially, in the place of firm and evil defilements, liberation is slow and difficult, because this household binds all beings in the world, including wives and relatives, sisters and brothers, servants, fields and houses, wealth and storehouses, like a great torrent of love and desire. With diligence as a companion, one can be free from the fear of birth and death, abandon the household and become a renunciate, wearing the three robes (referring to the robes of a monk). With diligence as a companion, diligently striving within the bonds of the household, one is thus able to escape, attain the path of non-abiding (referring to the state of not clinging to any place), diligently cultivate meditation, study and recite the correct Dharma, desiring to enter Nirvana and attain liberation. Knowing what should be done at the right time, initiating diligent effort, truly understanding the actions of body and speech, clearly understanding one's own true nature, truly understanding the phenomena of arising and ceasing of the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma) and the eighteen dhatus (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness; form, sound, smell, taste, touch, dharma). Without ceasing day and night, diligently and tirelessly, drawing near to good teachers (referring to teachers who can guide people to the right path). With wisdom and skillful means, initiating diligent effort, practicing the path to eliminate faults, cutting off the bonds of beginningless transmigration in birth and death. In this way, laziness is of no benefit, like darkness, it is of no benefit to all beings, it is a firm evil. Through diligence, one can extinguish these evils. Such a person, according to the path attained, according to what he has attained, initiating diligent effort, can scatter and destroy all compounded things, not delighting in the realm of defilements and afflictions. These realms delude and deceive all foolish ordinary people, disguising themselves with false kindness, in the realms of form (shape, color), sound (noise), smell (odor), taste (flavor), touch (sensation), like evil thieves, robbing the wealth of good Dharma, destroying good Dharma, able to do all things that are of no benefit, not loving the results, not loving wealth, disturbing all foolish ordinary people, able to confuse them. Therefore, one should abandon these realms, one should not crave and cling to them, cultivate the path of liberation, purify the mind. As the mind is purified, one can be diligent, with right mindfulness and without doubt. With correct practice, destroy the enemies (referring to afflictions), and with diligence as a companion, one can cut off greed, hatred, and delusion. Correctly observing and cutting off, no longer subject to the bonds of existence. Having killed the enemies, like observing the empty sky in Jambudvipa (referring to the world we live in), clear and without clouds, the sun and moon are clear, their light shining brightly, the purity of such a person is also like this. Like a disease being cured, like a poor person gaining wealth, like a blind person walking in a vast wilderness, losing the right path, obtaining...
道得眼。其人如是以持禁戒正修行故，修行現證：「我生已盡，梵行已立，所作已辦，不受後有。」如是離於塵垢，於一切縛而得解脫，度于彼岸。智慧勇猛離於塵垢，一切皆由精進伴故。是故發大精進能斷懈怠及以放逸生死諸縛。』
「爾時，夜摩天王牟修樓陀以迦葉佛偈而說頌曰：
「『發於精進念， 常樂獨靜處， 得脫于惡業， 智慧得涅槃。 發精進為伴， 離於懈怠垢， 得脫曠野怖， 是人得常樂。 懈怠及放逸， 能障一切法， 以此大過故， 令眾生苦惱。 若求現未樂， 應離於懈怠， 放逸懈怠人， 如狗等無異。』
「如是夜摩天王為善時鵝王、說法鳥眾，魔王大臣放逸、欲迷等，說彼迦葉如來經典，從昔天子傳聞而說。
「『複次，第五白法能斷惡法。何等惡法？所謂樂入城邑聚落，常習憒鬧，不樂住于阿蘭若處，壞沙門法。云何壞法？如是比丘離於修禪及以讀誦，或入聚落或入城邑，處處樂住白衣之家，或共男子或共女人多有言說。若共女人言語談說，能繫縛人，失一切利益或生欲心。何以故？女人如火，近之轉近，若近女人漸令心亂。以是義故，比丘不應入于聚落城邑之中。若共丈夫言語談說，失於一切自利之事
【現代漢語翻譯】 現代漢語譯本： 『能證得正見。這樣的人因為堅持戒律，如法修行，修行到一定程度就能親身體證：『我的生命已經終結，清凈的修行已經確立，該做的事情已經做完，不會再有來世。』這樣就能脫離塵世的污垢，從一切束縛中解脫出來，到達彼岸。智慧勇猛，遠離塵垢，一切都因為精進而成就。所以要發起大精進，才能斷除懈怠和放逸，以及生死輪迴的種種束縛。』
『這時，夜摩天王（Yama Deva Raja，掌管夜摩天的天王）牟修樓陀（Musilinda）用迦葉佛（Kasyapa Buddha）的偈頌說道：
『發起精進的念頭，常常喜歡獨自安靜地待著，就能脫離惡業，用智慧證得涅槃（Nirvana）。以精進為伴侶，遠離懈怠的污垢，就能脫離曠野的恐懼，這樣的人就能得到永恒的快樂。 懈怠和放逸，能夠阻礙一切善法，因為這個大過失，使眾生感到痛苦煩惱。如果想要得到現在和未來的快樂，就應該遠離懈怠，放逸懈怠的人，和狗沒有什麼區別。』
『就這樣，夜摩天王為善時鵝王、說法鳥眾，以及魔王的大臣放逸、沉迷於慾望的人們，宣說了迦葉如來的經典，這些經典是從以前的天子那裡聽聞而來的。』
『此外，第五種白法能夠斷除惡法。什麼是惡法呢？就是喜歡進入城鎮鄉村，常常習慣於喧鬧，不喜歡住在寂靜的阿蘭若（Aranya，指遠離人煙的寂靜處）處，破壞沙門（Sramana，指佛教修行者）的修行。怎樣破壞修行呢？就像這樣的比丘（Bhikkhu，指佛教出家男眾）遠離修禪和讀誦經典，或者進入鄉村城鎮，到處喜歡住在白衣（指在家信徒）的家裡，或者和男子或者和女子有很多的言語交談。如果和女人言語交談，能夠束縛人，失去一切利益，或者產生慾望。為什麼呢？女人就像火，越靠近越熱，如果靠近女人，會漸漸使心煩亂。因為這個原因，比丘不應該進入鄉村城鎮之中。如果和丈夫言語交談，會失去一切自利的事情。』
【English Translation】 English version: 『One attains right view. Such a person, by upholding the precepts and practicing correctly, realizes through practice: 『Birth is exhausted, the holy life is established, what needed to be done is done, there is no more future existence.』 Thus, one is separated from defilement, liberated from all bonds, and crosses to the other shore. Wisdom is courageous and free from defilement, all due to the accompaniment of diligence. Therefore, one should generate great diligence to cut off laziness and negligence, as well as the bonds of birth and death.』
『At that time, the Yama Deva Raja (Yama Deva Raja, King of the Yama Heaven) Musilinda (Musilinda) spoke in verse using the Gatha of Kasyapa Buddha (Kasyapa Buddha):
『Generating the thought of diligence, always delighting in solitary quietude, one escapes evil deeds and attains Nirvana (Nirvana) through wisdom. With diligence as a companion, separated from the defilement of laziness, one escapes the fear of the wilderness; such a person attains constant joy. Laziness and negligence obstruct all good dharmas; because of this great fault, sentient beings suffer. If one seeks present and future happiness, one should abandon laziness; a negligent and lazy person is no different from a dog.』
『Thus, the Yama Deva Raja spoke the sutras of Kasyapa Tathagata (Kasyapa Tathagata) to the Good Time Swan King, the assembly of Dharma-speaking birds, and the ministers of the Mara King (Mara King) who were negligent and deluded by desire, which he had heard from former celestial beings.』
『Furthermore, the fifth white dharma can cut off evil dharmas. What are evil dharmas? They are delighting in entering towns and villages, constantly indulging in noise and commotion, not delighting in dwelling in Aranya (Aranya, a quiet place away from human habitation), and destroying the Dharma of the Sramanas (Sramana, Buddhist practitioners). How does one destroy the Dharma? It is like this: a Bhikkhu (Bhikkhu, Buddhist monk) who abandons meditation and reciting scriptures, or enters villages and towns, delighting in dwelling in the homes of laypeople (referring to lay believers), or engaging in much talk with men or women. If one speaks and converses with women, it can bind people, lose all benefits, or generate desire. Why? Women are like fire; the closer one gets, the hotter it becomes. If one gets close to women, it gradually disturbs the mind. For this reason, a Bhikkhu should not enter villages and towns. If one speaks and converses with men, one loses all self-benefiting matters.』
，于無漏法心不清凈，如是比丘自壞其法。複次，若有比丘樂入聚落及以城邑，得多過咎。得何等過？以入他家令心惱亂，見白衣舍富樂飲食、床褥臥具，心生貪著。猶如食吐。離阿蘭若，游於人間，舍道入俗，舍閑靜樂，為家所縛，行貪瞋癡。以是過故，復墮地獄、餓鬼、畜生。以何因緣得如是苦？由其樂入城邑聚落。是故比丘若欲得地，應離此過。
「『云何舍離？以住阿蘭若故，能攝一切無住功德。無住所攝，第一安隱。若有比丘獨住在於阿蘭若處，諸根寂靜，其心清凈，意如鍊金，第一寂靜善護諸根，離於怖畏、離於垢污，第一安隱，得無漏樂。六慾天中一切欲樂，作善業故。一天之樂可愛無等，況復六天一切諸樂。若得盡漏，一念之樂，無分譬喻，一切思量、算數不能譬喻。是故若求第一義樂，應離憒鬧，不入聚落，以求禪定三昧正受。常獨行於山谷巖窟阿蘭若處、若草聚邊，獨一而行，求無漏樂。遠離知識親里眷屬，當觀知識親里之樂無常無住，是別離法，非無住處，濁垢惱亂，無有自在，多懷怖畏。是故若有愚人智慧薄少，舍第一義，樂求有漏樂——名相似樂，其人則為遠離光明而求黑闇。癡人退沒，以其不知功德過相。是故應當舍離聚落城邑之樂，常獨住于阿蘭若處。如是離於聚落城邑，住林
【現代漢語翻譯】 現代漢語譯本：如果（比丘）對於無漏之法，內心不清凈，這樣的比丘就是自己毀壞了自己的修行。再者，如果有比丘喜歡進入村落和城市，會招致很多過失。會得到什麼樣的過失呢？因為進入別人家會使內心煩惱擾亂，看到在家居士的住所富麗堂皇，飲食豐盛，床鋪臥具舒適，內心就會產生貪戀執著，就像吃了又吐出來一樣。離開了阿蘭若（Aranya，寂靜處），遊蕩於人間，捨棄了正道而進入世俗，捨棄了閑靜的快樂，被家庭所束縛，行為充滿貪婪、嗔恨、愚癡。因為這些過失的緣故，又會墮入地獄、餓鬼、畜生道。因為什麼因緣會得到這樣的痛苦呢？因為他喜歡進入城市和村落。所以比丘如果想要證得果位，就應該遠離這些過失。
『如何舍離這些過失呢？因為安住在阿蘭若（Aranya，寂靜處），就能攝取一切無住的功德。沒有住所的攝取，是最為安穩的。如果有比丘獨自住在阿蘭若（Aranya，寂靜處），諸根寂靜，內心清凈，意念如同鍊金一般純粹，最為寂靜，善於守護諸根，遠離怖畏、遠離垢污，最為安穩，得到無漏的快樂。六慾天中的一切欲樂，都是因為行善業的緣故。一天的快樂可愛無比，更何況六天的一切快樂。如果能夠證得煩惱斷盡，一念之間的快樂，無法用任何比喻來形容，一切思量、算數都不能比擬。因此，如果追求第一義樂，就應該遠離喧鬧，不進入村落，以求得禪定三昧正受。常常獨自行走于山谷巖窟阿蘭若（Aranya，寂靜處）、或者草堆旁邊，獨自一人行走，尋求無漏的快樂。遠離知識、親人、眷屬，應當觀察知識、親人、眷屬的快樂是無常的、沒有常住的，是別離之法，不是無住之處，充滿濁垢惱亂，沒有自在，多懷怖畏。因此，如果有人愚癡，智慧淺薄，捨棄第一義樂，喜歡追求有漏的快樂——名為相似的快樂，這個人就是遠離光明而追求黑暗。癡人退沒，因為他不知道功德和過失的真相。所以應當舍離村落城邑的快樂，常常獨自住在阿蘭若（Aranya，寂靜處）。像這樣遠離村落城邑，住在林
【English Translation】 English version: If a Bhiksu (monk) is not pure in mind regarding the undefiled Dharma, such a Bhiksu destroys his own Dharma. Furthermore, if a Bhiksu enjoys entering villages and cities, he incurs many faults. What faults does he incur? By entering other people's homes, he disturbs his mind. Seeing the wealthy and joyful dwellings, abundant food and drink, and comfortable beds and bedding of laypeople, he develops greed and attachment, like eating vomit. Leaving the Aranya (secluded place), he wanders among people, abandoning the path and entering the mundane, forsaking the joy of quietude, bound by family, engaging in greed, anger, and delusion. Because of these faults, he falls again into hell, the realm of hungry ghosts, and the animal realm. By what cause does he obtain such suffering? Because he enjoys entering cities and villages. Therefore, if a Bhiksu wishes to attain the ground (of enlightenment), he should avoid these faults.
'How to abandon these faults? Because by dwelling in the Aranya (secluded place), one can gather all the merits of non-dwelling. Being gathered by non-dwelling is the foremost peace and security. If a Bhiksu dwells alone in the Aranya (secluded place), his senses are tranquil, his mind is pure, his intention is like refined gold, supremely quiet, well-guarding his senses, free from fear, free from defilement, the foremost peace and security, obtaining undefiled joy. All the pleasures in the six desire heavens are due to performing good deeds. The joy of one heaven is incomparably lovely, how much more so all the pleasures of the six heavens. If one attains the exhaustion of outflows, the joy of a single thought cannot be described by any analogy; all contemplation and calculation cannot compare. Therefore, if one seeks the foremost meaning of joy, one should avoid noise and disturbance, not enter villages, in order to seek Samadhi (meditative absorption) and proper reception. Constantly walking alone in mountain valleys, caves, Aranya (secluded place), or beside grass clumps, walking alone, seeking undefiled joy. Staying away from knowledge, relatives, and family, one should observe that the joy of knowledge, relatives, and family is impermanent, not abiding, is the Dharma of separation, not a place of non-dwelling, turbid, defiled, and disturbing, without freedom, harboring much fear. Therefore, if there is a foolish person with little wisdom, abandoning the foremost meaning, enjoying seeking defiled joy—named similar joy—that person is abandoning light and seeking darkness. A foolish person retreats and sinks, because he does not know the true nature of merit and fault. Therefore, one should abandon the joy of villages and cities, and constantly dwell alone in the Aranya (secluded place). Like this, being away from villages and cities, dwelling in the forest.'
樹間，得無住樂，是名第五以白凈法斷于垢業。若欲求樂，欲離魔境，以白凈法斷除垢法。』
「如是牟修樓陀知說法鳥眾其心調善，善時菩薩利益他心，為說迦葉佛經，從昔天子次第傳聞，為魔王大臣放逸等說：『十一法中，已說五法，余有六法，今當次說。汝集一心，今正是時。汝今已得離難具足，若不說法、若不聽法，是大欺誑。是故已得離難具足、諸根具足，當爲說法。三種惡道——地獄、餓鬼、畜生之中，云何說法？云何聽法？畜生之中互相殘害，餓鬼飢渴，地獄苦逼，云何聞法？若人、天中不放逸行，則能聞法。我離放逸，汝善信心。汝今諦聽，當爲汝說。法難得聞，離難具足亦復甚難。
「『複次，第六垢濁欺誑。云何垢法？所謂多欲。夫多欲者，第一垢染，惡貪住處。云何而滅？當以知足則能滅之。若多欲者在家、出家，不得安樂。若在家、出家其心多欲，常于晝夜不得安樂。若得物已，心不寂靜，所得財物不知厭足。在家多欲，未足為妨；如出家人，若出家多欲，不名在家，不名出家。云何名為出家人也？斷除憍慢、嫉妒、多欲。以要言之，若多欲者一切輕毀。若有比丘意多所欲，常悕財物，如是比丘于善法中心不清凈。心不凈故，諸根不凈，行亦不凈。若以憍慢經行僧地，乃至一步
【現代漢語翻譯】 現代漢語譯本： 『在樹林間，能夠獲得無所執著的快樂，這被稱為第五種以清凈之法斷除污垢之業的方法。如果想要追求快樂，想要遠離魔境，就要用清凈之法斷除污垢之法。』
『像這樣，牟修樓陀（Mouxiloutuo）知道說法鳥眾的心已經調伏善良，於是趁著好的時機，菩薩以利益他人的心，為他們宣說迦葉佛（Jiashifo）的經典，這是從以前的天子們次第相傳聽聞的，（牟修樓陀）為魔王的大臣放逸等人說：『十一種法中，已經說了五種法，還剩下六種法，現在應當依次解說。你們集中精神，現在正是時候。你們現在已經脫離了災難，具備了修行的條件，如果不說法、不聽法，那就是大欺騙。所以已經脫離災難，具備了修行的條件，諸根完備，應當為大家說法。三種惡道——地獄、餓鬼、畜生之中，怎麼能說法？怎麼能聽法？畜生之中互相殘害，餓鬼飢渴難耐，地獄苦難逼迫，怎麼能聽聞佛法？如果在人道、天道中不放逸修行，才能聽聞佛法。我遠離放逸，你們要有善信心。你們現在仔細聽，我將為你們解說。佛法難以聽聞，脫離災難具足修行條件也非常難得。』
『再次，第六種是污垢的欺騙。什麼是污垢之法？就是貪慾。貪慾之人，是第一等的污垢染著，是罪惡貪婪的住所。要如何才能滅除貪慾呢？應當以知足的心才能滅除它。如果貪慾之人，無論是在家還是出家，都不能得到安樂。如果在家或出家之人心中貪慾，常常日夜不得安寧。即使得到了財物，內心也不會平靜，對所得到的財物不知滿足。在家之人貪慾，還不足以成為大的妨礙；但如果是出家人貪慾，那就既不能稱為在家，也不能稱為出家。什麼才能稱作是出家人呢？斷除驕慢、嫉妒、貪慾。總而言之，如果貪慾之人，一切都會被輕視譭謗。如果有比丘心意貪求很多東西，常常希望得到財物，這樣的比丘對於善法，內心不清凈。內心不清凈，所以諸根不清凈，行為也不清凈。如果以驕慢之心在僧眾的土地上經行，哪怕只走一步，都是不清凈的。』
【English Translation】 English version: 『In the forest, to obtain the joy of non-attachment is called the fifth method of cutting off defiled karma with pure Dharma. If you want to seek joy and escape the realm of demons, you must cut off defiled dharmas with pure dharmas.』
『Thus, Mouxiloutuo (Mouxiloutuo) knew that the minds of the Dharma-speaking bird assembly were tamed and virtuous. Taking advantage of the good opportunity, the Bodhisattva, with a mind of benefiting others, expounded the Sutra of Kashyapa Buddha (Jiashifo) for them. This was passed down through successive generations of devas. (Mouxiloutuo) said to the ministers and the dissolute of the demon king: 『Of the eleven dharmas, five have already been spoken. There are six remaining, which should now be explained in order. Concentrate your minds, now is the right time. You have now escaped calamities and have the conditions for practice. If you do not speak the Dharma or listen to the Dharma, that is a great deception. Therefore, having escaped calamities, possessing the conditions for practice, and having complete faculties, you should speak the Dharma for everyone. Among the three evil paths—hell, hungry ghosts, and animals—how can one speak the Dharma? How can one listen to the Dharma? Among animals, they harm each other; hungry ghosts suffer from hunger and thirst; hell is oppressed by suffering. How can they hear the Dharma? If one practices diligently in the human or heavenly realms, then one can hear the Dharma. I am far from dissoluteness, you should have good faith. Listen carefully now, and I will explain it to you. The Dharma is difficult to hear, and it is also very difficult to escape calamities and have the conditions for practice.』
『Furthermore, the sixth is the deception of defilement. What is defiled Dharma? It is greed. A greedy person is the foremost defilement, the dwelling place of evil greed. How can greed be extinguished? It should be extinguished with contentment. If a greedy person, whether a layperson or a renunciant, cannot find peace. If a layperson or a renunciant has greed in their heart, they are constantly restless day and night. Even if they obtain wealth, their hearts will not be at peace, and they will not be satisfied with what they have obtained. Greed in a layperson is not a great hindrance; but if a renunciant is greedy, then they cannot be called a layperson, nor can they be called a renunciant. What can be called a renunciant? Cutting off arrogance, jealousy, and greed. In short, if a person is greedy, everything will be despised and slandered. If a Bhikshu (Buddhist monk) desires many things and constantly hopes to obtain wealth, such a Bhikshu's mind is not pure with regard to good Dharma. Because the mind is not pure, the faculties are not pure, and the conduct is not pure. If one walks arrogantly on the land of the Sangha (Buddhist monastic community), even if it is only one step, it is impure.』
，則入地獄，何況臥具、病瘦醫藥而無罪過，純地獄行。若破戒多欲而行惡法，實非沙門，自稱沙門。猶如野幹著師子皮，如虛偽寶，聲如䗍聲，內空無物。若多欲比丘自稱：「我是迦葉如來聲聞弟子。」迦葉如來法中出家，多欲所燒，過於大火。多欲迷悶，過毒入身。多欲傷人，過於衰老。多欲利刀，伐于善樹，過於刀害。多欲之患，過於惡病。多欲之心，常求人便，欲斷人命，過於怨家求便害人。是故當知：此多欲過破壞二世，應當舍此多欲垢穢。晝夜思惟，終不得樂。』「爾時，夜摩天王牟修樓陀說迦葉如來所說偈言：
「『多欲如利刀， 斬害愚癡人， 舍之如刀劍， 殺害盲冥人。 多欲大惡瘡， 若生於心中， 其人貪慾故， 晝夜不得樂。 慾火憶念薪， 愛風之所吹， 猛火大熾然， 焚燒眾生心。 以貪覆心故， 令人心輕動， 愛著財物故， 而喪其身命。 若人於世間， 造作諸惡業， 皆由貪慢故， 智者如是說。 若人心勇決， 能入大火中， 皆由貪心故， 自作無利益。 若刀惱亂苦， 若種種斗諍， 皆由心因緣， 親近愚人故。 當知此衰惱， 皆由貪過故， 不應親近貪，
【現代漢語翻譯】 現代漢語譯本 『如果因為臥具、生病、醫藥等小事而心生貪慾，尚且要墮入地獄，更何況是毫無罪過的事情，那簡直就是純粹的地獄行爲了。如果破戒且貪慾熾盛，還行種種惡法，那實在不是真正的沙門（Śrāmaṇa，出家修道者），卻自稱為沙門。這就像野狐披著獅子的皮，如同虛假的寶物，聲音像小蟲一樣微弱，內心空虛無物。如果貪慾熾盛的比丘（bhikṣu，佛教出家男眾）自稱：「我是迦葉如來（Kāśyapa-buddha）的聲聞弟子。」雖然在迦葉如來的教法中出家，卻被貪慾所焚燒，比大火還要猛烈。貪慾使人迷惑昏聵，比毒藥入身還要可怕。貪慾傷害人，比衰老還要殘酷。貪慾就像鋒利的刀，砍伐善根之樹，比刀劍的傷害還要嚴重。貪慾的禍患，比惡性疾病還要可怕。貪慾之心，常常伺機而動，想要斷絕人的性命，比怨家尋找機會害人還要危險。所以應當知道：這貪慾的過患會破壞今生和來世，應當捨棄這貪慾的垢穢。如果晝夜思惟貪慾，終究無法得到快樂。』 『這時，夜摩天王（Yama-deva）牟修樓陀（Mūṣurudha）說了迦葉如來所說的偈頌： 『貪慾如同一把利刀，斬殺愚癡之人。 捨棄貪慾，就像捨棄刀劍，它會殺害盲昧無知的人。 貪慾就像一個巨大的惡瘡，如果生在心中， 那人因為貪慾的緣故，晝夜都無法得到快樂。 貪慾就像乾燥的薪柴，被愛慾之風吹動， 猛烈的火焰會熾盛燃燒，焚燒眾生的心。 因為貪婪覆蓋了內心，使人的心輕浮躁動， 因為貪愛執著財物，最終喪失身命。 如果有人在世間，造作各種惡業， 都是由於貪婪和傲慢的緣故，智者是這樣說的。 如果有人內心勇敢果決，能夠進入大火之中， 都是由於貪心的緣故，自作自受，毫無利益。 如果刀劍帶來惱亂痛苦，如果發生各種爭鬥， 都是由於內心的因緣，親近愚人的緣故。 應當知道這些衰敗和煩惱，都是由於貪慾的過患， 不應該親近貪慾，'
【English Translation】 English version 『If one develops greed for trivial things like bedding, illness, or medicine, they will fall into hell. How much more so if there is no transgression, it is purely a hellish act. If one breaks the precepts, is filled with desire, and practices evil deeds, they are truly not a Śrāmaṇa (one who abandons the household life and practices the path), yet they call themselves a Śrāmaṇa. This is like a jackal wearing a lion's skin, like a false jewel, with a voice like a small insect, empty and without substance inside. If a bhikkhu (Buddhist monk) with much desire claims, 'I am a disciple of Kāśyapa-buddha (one of the past Buddhas) who hears his voice,' even though they have left home in the Dharma of Kāśyapa-buddha, they are burned by desire, more fiercely than a great fire. Desire causes confusion and bewilderment, more terrible than poison entering the body. Desire harms people, more cruelly than old age. Desire is like a sharp knife, cutting down the tree of goodness, more severely than the harm of a sword. The suffering of desire is more terrible than a malignant disease. The mind of desire is always seeking opportunities to harm others, wanting to end their lives, more dangerous than an enemy seeking opportunities to harm people. Therefore, you should know that the fault of this desire destroys both this life and the next. You should abandon this defilement of desire. If you contemplate desire day and night, you will never find happiness.』 『At that time, the Yama-deva (the king of hell) Mūṣurudha (name of the Yama-deva) spoke the verses spoken by Kāśyapa-buddha: 『Desire is like a sharp knife, cutting and harming foolish people. Abandon it like abandoning a sword, it will kill those who are blind and ignorant. Desire is like a great, evil sore, if it grows in the heart, That person, because of greed, will not find happiness day or night. Desire is like firewood, blown by the wind of craving, The fierce flames will blaze and burn, consuming the minds of beings. Because greed covers the heart, it makes the mind light and agitated, Because of attachment to wealth, one loses their life. If people in the world, create all kinds of evil deeds, It is all due to greed and arrogance, so the wise say. If someone is brave and resolute, able to enter a great fire, It is all due to greed, creating suffering for themselves, without benefit. If a sword brings trouble and suffering, if various disputes arise, It is all due to the causes and conditions of the mind, and associating with foolish people. You should know that these declines and afflictions are all due to the fault of greed, You should not associate with greed,』
智者如是說。』
「如是牟修樓陀為善時鵝王、說法鳥眾、魔王大臣名放逸等說：『此大過云何斷除？當以白法。云何白法？所謂少欲。夫少欲者，名曰一切安樂之法。若人少欲，常得安樂，其人不畏王賊水火。多欲之人愛財物故，親近他家以求財物，近於小人以求財物。若人少欲，則不至於惡人門下，不作妄語，不作虛誑歌舞戲笑，不作綺語，不作惡業，不為貪財慾火所燒，見他得樂不生憂惱，不為貪財近惡知識，不生疑慮。若行道路，不畏盜賊，離於怨家。人不求便，不畏罰戮。在家之人若能如是，則無所畏，離諸怖畏，一切安隱。何況出家，遠離過畏，離在家法，住林樹間。若復來至在家人所，多有所求，當知是人食吐無異。于沙門中第一供養，所謂少欲。少欲比丘知足清凈，名稱普聞，唯受一食，唯著糞掃衣，唯獨無侶，游于山谷巖窟草聚，唯處冢間，于食三分，唯食其二。若乞食時，遠避知識，不近親里，唯畜一缽，執持錫杖，隨得供養，以智思惟，舍之而去。若行道路，前視一尋，不左右顧䀎，舍離美味，不食宿飯。于聚落中限至三宿，于城邑中乃至七宿。不坐寶飾莊校之座，于本親里眷屬知識舍之不往，不念王者甘味美膳、床褥臥具，不說勝姓。親近善友，性行同類，與同戒者言談語論。如是
【現代漢語翻譯】 現代漢語譯本： 『智者是這樣說的。』
像這樣，牟修樓陀（Maudgalyayana，佛陀十大弟子之一，以神通著稱）作為善時鵝王，為說法鳥眾、名為放逸的魔王大臣等宣說：『這個大過失應當如何斷除？應當用白法（指善良、純潔的法）。什麼是白法？就是少欲。所謂少欲，就是一切安樂之法。如果人能少欲，常常可以得到安樂，這樣的人不害怕國王、盜賊、水災、火災。多欲的人因為貪愛財物，所以親近別人家以求取財物，接近小人以求取財物。如果人能少欲，就不會到惡人的門下，不說謊話，不做虛假的歌舞戲笑，不說綺語（指不正經的話），不做惡業，不被貪財的火焰所焚燒，看到別人得到快樂不生憂愁煩惱，不因為貪財而接近惡知識（指不良的朋友或導師），不產生疑慮。如果行走在道路上，不害怕盜賊，遠離怨家。沒有人會找他的麻煩，不害怕受到懲罰。在家的人如果能夠這樣做，就沒有什麼可害怕的，遠離各種恐懼，一切都安穩。更何況是出家之人，遠離過失和畏懼，脫離在家的種種束縛，住在山林樹木之間。如果又來到在家人那裡，多有求取，應當知道這個人和吃掉又吐出來沒有區別。在沙門（指出家修道的人）中，第一的供養，就是少欲。少欲的比丘（指男性出家人）知足清凈，名稱普遍傳揚，只吃一頓飯，只穿用糞掃堆里撿來的布做的衣服，獨自一人，遊走在山谷巖洞草叢中，只住在墳墓之間，對於得到的食物，只吃其中的三分之二。如果乞食的時候，遠遠地避開熟人，不接近親戚鄰里，只帶一個缽，拿著錫杖，隨緣得到供養，用智慧思考，然後捨棄離開。如果行走在道路上，眼睛只看前方一尋（古代長度單位）的地方，不左顧右盼，捨棄美味的食物，不吃過夜的飯菜。在村落中最多住三夜，在城邑中最多住七夜。不坐在用寶物裝飾的座位上，對於原來的親戚眷屬和朋友捨棄不往來，不思念國王的美味佳餚、舒適的床鋪臥具，不說自己高貴的姓氏。親近善良的朋友，性情行為與自己相同，與持相同戒律的人交談。像這樣』
【English Translation】 English version: 'Thus the wise one speaks.'
Thus, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), as the Swan King of Good Times, spoke to the assembly of Dharma-speaking birds, the demon king's minister named Negligence, and others, saying: 'How should this great fault be eliminated? It should be done with white Dharma (referring to good and pure Dharma). What is white Dharma? It is contentment. Contentment is the Dharma of all happiness. If a person is content, they will always be happy, and they will not fear kings, thieves, water, or fire. A person with many desires, because of their love for wealth, will associate with other people's families to seek wealth, and associate with petty people to seek wealth. If a person is content, they will not go to the doors of evil people, will not lie, will not engage in false singing, dancing, or laughter, will not engage in frivolous speech, will not commit evil deeds, will not be burned by the fire of greed, will not feel sorrow when they see others happy, will not associate with bad teachers because of greed, and will not have doubts. If they walk on the road, they will not fear thieves and will be far from enemies. No one will seek to take advantage of them, and they will not fear punishment. If a person at home can do this, they will have nothing to fear, will be free from all fears, and will be at peace. How much more so for a renunciant, who is far from faults and fears, detached from the laws of household life, and dwells among the trees in the forest. If they come to the homes of laypeople and have many requests, know that this person is no different from eating and then vomiting. Among the Shramanas (referring to those who have left home to cultivate the Way), the foremost offering is contentment. A contented Bhikshu (referring to a male renunciant) is pure and content, their name is widely known, they only eat one meal, they only wear robes made from rags picked from the dustbin, they are alone without companions, they wander in valleys, caves, and grass huts, they only dwell in cemeteries, and of the food they receive, they only eat two-thirds. When begging for food, they stay far away from acquaintances, and do not approach relatives or neighbors, they only carry one bowl, holding a staff, accepting offerings as they come, contemplating with wisdom, and then leaving. When walking on the road, they only look one fathom (an ancient unit of length) ahead, not looking left or right, they abandon delicious food, and do not eat leftover food. They stay in villages for a maximum of three nights, and in cities for a maximum of seven nights. They do not sit on seats adorned with jewels, they abandon their original relatives, family, and friends, and do not think of the king's delicious food, comfortable beds, or speak of their noble lineage. They associate with good friends, whose nature and conduct are similar to their own, and talk with those who hold the same precepts. Like this.'
比丘離惡離濁，少欲知足，能斷魔縛。若有多欲破戒比丘而著袈裟，天及世間無間大惡，如病如賊。知足比丘諸根不行色聲香味觸境界之中，住于露地，則能利益一切眾生。攝持心意，修于身法，受心念處，攝持心意，于生死中守護諸根。以知足故，名為比丘。若有比丘欲行少欲，不放逸故，則能少欲。以放逸故，則生多欲，在家、出家皆亦如是。』
「爾時，夜摩天王以偈頌曰：
「『若不放逸者， 則得解脫果； 若其放逸者， 則墮于地獄。 放逸不放逸， 此說其勝果， 若月若闇冥， 若解脫若縛， 放逸不放逸， 其義亦如是。 少欲則安樂， 多欲則苦惱， 如斯苦樂相， 智者之所說。 若多欲眾生， 其心常如火； 少欲如涼池， 澡浴離貪人。 如火得乾薪， 燒之無厭足， 多欲人貪財， 無厭亦如是。 貪人于晝夜， 常無有安樂， 以其多樂欲， 愛箭射其心。 過去無量王， 貪財無厭足， 未來亦如是， 一切皆磨滅， 是故智者說， 少欲最為樂。』
「如是夜摩天王住蓮花臺為善時鵝王、說法鳥眾、魔王大臣名放逸等說迦葉如來第六經法。
正法念處經卷
【現代漢語翻譯】 現代漢語譯本 『比丘應當遠離邪惡和污濁，減少慾望，知足常樂，這樣才能斷除魔的束縛。如果一個比丘有很多欲望，並且違犯戒律，卻還穿著袈裟，那麼對於天界和人間來說，這會帶來極大的災難，就像疾病和盜賊一樣。知足的比丘，他的各種感官不會沉溺於色、聲、香、味、觸這些外在的誘惑之中，安住在空曠之地，這樣就能利益一切眾生。收攝自己的心意，修習身法，接受心念的觀照，收攝自己的心意，在生死輪迴中守護自己的感官。因為知足的緣故，才被稱為比丘。如果一個比丘想要做到少欲，因為不放逸的緣故，就能做到少欲。如果放逸，就會產生很多欲望，無論是在家還是出家，都是這樣。』
『這時，夜摩天王用偈頌說道：』
『如果不放逸，就能得到解脫的果報；如果放逸，就會墮入地獄。放逸和不放逸，這說明了它們各自殊勝的果報，就像月亮和黑暗，就像解脫和束縛，放逸和不放逸，它們的意義也是這樣。少欲就會安樂，多欲就會苦惱，這樣的苦樂之相，是智者所說的。如果多欲的眾生，他們的心常常像火一樣燃燒；少欲的人就像清涼的池水，可以在其中沐浴，遠離貪婪。就像火得到了乾燥的柴火，燃燒起來沒有厭足的時候，多欲的人貪圖錢財，沒有厭足也是這樣。貪婪的人無論白天黑夜，常常沒有安樂，因為他們有很多的慾望，愛慾之箭射中他們的心。過去無量的國王，貪圖錢財沒有厭足的時候，未來也是這樣，一切都會磨滅，所以智者說，少欲是最快樂的。』
『就這樣，夜摩天王坐在蓮花臺上，為善時鵝王（Shan Shi E Wang）、說法鳥眾（Shuo Fa Niao Zhong）、魔王大臣名放逸（Mo Wang Da Chen Ming Fang Yi）等宣說了迦葉如來（Jiaye Rulai）的第六經法。
《正法念處經》卷
【English Translation】 English version 『A Bhikshu (monk) should be far from evil and turbidity, have few desires and be content, and be able to cut off the bonds of Mara (demon). If a Bhikshu (monk) has many desires and violates the precepts, yet wears the Kasaya (monk's robe), it is an interval of great evil for the heavens and the world, like a disease or a thief. A contented Bhikshu (monk), whose senses do not engage in the realms of form, sound, smell, taste, and touch, dwells in an open place, and is able to benefit all sentient beings. Gathering and holding the mind, cultivating the Dharma of the body, receiving the mindfulness of the mind, gathering and holding the mind, guarding the senses in the midst of birth and death. Because of contentment, he is called a Bhikshu (monk). If a Bhikshu (monk) wishes to practice having few desires, because of non-negligence, he is able to have few desires. Because of negligence, many desires arise, whether at home or away from home, it is the same.』
『At that time, Yama Deva Raja (King Yama) spoke in verse, saying:』
『If one is not negligent, then one obtains the fruit of liberation; if one is negligent, then one falls into hell. Negligence and non-negligence, this speaks of their superior fruits, like the moon and darkness, like liberation and bondage, negligence and non-negligence, their meanings are also like this. Few desires bring happiness, many desires bring suffering, such aspects of suffering and happiness are what the wise speak of. If sentient beings have many desires, their minds are always like fire; few desires are like a cool pond, where those who are free from greed can bathe. Like fire that obtains dry firewood, burning without satisfaction, those with many desires are greedy for wealth, without satisfaction it is also like this. Greedy people, day and night, are always without peace and happiness, because they have many desires, the arrow of love shoots their hearts. In the past, countless kings were greedy for wealth without satisfaction, the future will also be like this, everything will be annihilated, therefore the wise say that few desires are the greatest happiness.』
『Thus, Yama Deva Raja (King Yama) dwelt on a lotus platform and spoke the sixth Sutra Dharma of Kashyapa Tathagata (Kashyapa Thus Come One) to Shan Shi E Wang (Good Time Goose King), Shuo Fa Niao Zhong (Dharma Speaking Bird Assembly), and Mo Wang Da Chen Ming Fang Yi (Demon King Minister Named Negligence), etc.
The Sutra on the Establishment of Mindfulness, Volume
第五十九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十
元魏婆羅門瞿曇般若流支譯觀天品之三十九(夜摩天之二十五)
「複次，夜摩天王——善時鵝王及說法鳥眾現前，為令魔王大臣放逸等得調伏故，說迦葉如來修多羅，從昔天子傳聞而說。『已說六種白法斷除塵垢，我今當說第七垢法，白法能斷。何等垢法？所謂見本生處而生樂心。樂見親里，遠離斷之。知識親里，心常樂見，常念親近，晝夜不離，不樂修禪習業，不近善師、供養三寶，不念未來業。於三業中不為他說，亦不自作，但念親里，欲見親里知識親舊。「云何修理生業？以何自活？」作是念已，憂愁所覆，雖為解脫住林樹間，不隨順行，是為無智，心入憂海。既入憂海，復入無等生老病死大憂海中，欲見親里親舊知識，入魔網中。見親里故，增長愛心，家家請食，便生貪心，隨俗所作。聞在家者有所言說，心則樂著。以心樂故，如其所作，失自利益，愚癡故退，不畏未來惡道之苦，亦不思惟地獄、餓鬼、畜生及餘生處，亦不思惟現在怖畏老病死苦、愛別離苦、怨憎會苦，亦不思惟一切所愛皆當別離。以怖親里知識親戚而行出家，還複習近，樂於親里知識親舊，愛他飲食，數至他門，身壞命終墮于
【現代漢語翻譯】 現代漢語譯本 第五十九 《正法念處經》卷第六十
元魏婆羅門瞿曇般若流支譯《觀天品》之三十九（夜摩天之二十五）
『複次，夜摩天王（Yama Heaven King）——善時鵝王及說法鳥眾現前，爲了調伏魔王大臣的放逸等，宣說迦葉如來（Kasyapa Tathagata）的修多羅（Sutra），這是從過去的天子那裡傳聞而來的。』已經說了六種白法（pure dharmas），可以斷除塵垢，我現在應當說第七種垢法（defiled dharmas），白法能夠斷除它。什麼是垢法呢？就是見到自己出生的地方就生起快樂的心。喜歡見到親戚朋友，應當遠離這種想法。對於認識的親戚朋友，心裡常常喜歡見到他們，常常想著親近他們，日夜不離開，不喜歡修禪習業，不親近善知識、供養三寶，不考慮未來的業。對於身、口、意三業，不為他人說，也不自己去做，只是想著親戚朋友，想要見到親戚朋友、認識的人和老朋友。「如何修理生計，用什麼來養活自己？」這樣想著，就被憂愁所覆蓋，即使爲了解脫而住在林間樹下，也不隨順修行，這是沒有智慧，心陷入憂愁的海洋。既然陷入憂愁的海洋，又陷入無邊的生老病死的大憂愁海洋中，想要見到親戚朋友、老朋友和認識的人，就陷入了魔的羅網中。因為見到親戚朋友，增長了愛心，一家一家地去乞食，就生起了貪心，隨著世俗的作為而行事。聽到在家的人說了些什麼，心裡就喜歡執著。因為心裡喜歡執著，就像他們所做的那樣，失去了自己的利益，因為愚癡而退步，不害怕未來惡道的痛苦，也不思惟地獄、餓鬼、畜生以及其他的生處，也不思惟現在所害怕的衰老、疾病、死亡的痛苦、愛別離的痛苦、怨憎會的痛苦，也不思惟一切所愛的東西都終將別離。因為害怕親戚朋友、認識的人和親戚而選擇出家，卻又重新親近他們，喜歡親戚朋友、認識的人和老朋友，貪愛他人的飲食，多次到他人家裡去，身壞命終后墮入……』
【English Translation】 English version Fifty-ninth The Sutra of the Establishment of Right Mindfulness, Volume 60
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 39: Observation of the Heavens (Twenty-fifth of the Yama Heaven)
'Furthermore, the Yama Heaven King—the Good Time Goose King and the assembly of Dharma-speaking birds appear, in order to subdue the negligence of the demon king's ministers, they expound the Sutra of Kasyapa Tathagata, which has been transmitted from past celestial beings. 'Six kinds of pure dharmas (white dharmas) have already been spoken, which can cut off defilements. Now I shall speak of the seventh defiled dharma (defiled dharma), which the pure dharmas can cut off. What is the defiled dharma? It is giving rise to a joyful mind upon seeing one's birthplace. One should stay away from the joy of seeing relatives and friends. Towards acquaintances, relatives and friends, the mind constantly delights in seeing them, constantly thinking of being close to them, not leaving them day and night, not delighting in practicing meditation and cultivating karma, not drawing near to good teachers, making offerings to the Triple Gem, and not contemplating future karma. Regarding the three karmas of body, speech, and mind, one does not speak for others, nor does one do it oneself, but only thinks of relatives and friends, wanting to see relatives and friends, acquaintances, and old friends. "How to manage one's livelihood? How to support oneself?" Thinking in this way, one is covered by sorrow. Even though one dwells among the trees in the forest for the sake of liberation, one does not act in accordance with the Dharma. This is without wisdom, and the mind enters the ocean of sorrow. Having entered the ocean of sorrow, one again enters the boundless ocean of sorrow of birth, old age, sickness, and death. Wanting to see relatives and friends, old friends, and acquaintances, one falls into the net of Mara. Because of seeing relatives and friends, one increases loving attachment, and going from house to house begging for food, one gives rise to greed, acting according to worldly customs. Hearing what those at home say, the mind delights in attachment. Because the mind delights in attachment, one loses one's own benefit, just as they do. Because of foolishness, one regresses, not fearing the suffering of future evil paths, nor contemplating the hells, hungry ghosts, animals, and other realms of existence, nor contemplating the present fears of the suffering of old age, sickness, and death, the suffering of separation from loved ones, the suffering of encountering those one hates, nor contemplating that all that is loved will eventually be separated from. Because of fearing relatives and friends, acquaintances, and relatives, one chooses to leave home, but then returns to associating with them, delighting in relatives and friends, acquaintances, and old friends, craving the food of others, going to their homes many times, and after the body is destroyed and life ends, one falls into...'
惡道，或生地獄或生餓鬼或生畜生，所為出家，皆悉退失。既墮地獄、餓鬼、畜生，受大苦惱，親里知識莫能救護。是故，一切比丘若畏地獄、餓鬼、畜生，不應樂見生處親里及諸知識。以近此故，得無利益。爲念愛盡義故而行出家，斷除愛網；以愚癡故，習近愛網，如人畏火舍之逃走，更入大火。如是畏家，舍家出家，還入畏處，亦復如是。舍離親里，入林樹間，還複習近，是為無眼無知所閉，諸根不調，是名染法。
「『云何而斷？若不能以智慧斷除，或不能遮或不能持，應當長久遠避遮之。若無智人不能以余方便斷愛，當遠避之。一切人愛，以不見故斷。一切愛法，皆當別離。至於死時，無人能救，唯除善業，無量百千生處善法之業最為能救，非諸親里能救於人，亦非兄弟。如是比丘舍離親屬，獨處閑居，能斷垢法。老病死時，非諸親里而能救護。比丘如是思惟，斷一切愛，或得微薄，是名比丘斷親里愛。
「『複次在家、出家斷于第八染法。何等染法？所謂無義語，以正語斷之。若在家人空無義語，眾人輕賤猶如草芥。有義之言，第一財物，諸餘財物所不能及；無義之言，雖復富樂，猶名貧窮。空無義語，空而無實，人所輕賤，猶如白羊，無言說財，智人視之猶如畜生，第一輕毀。如是等法，云
【現代漢語翻譯】 現代漢語譯本：墮入惡道，或者轉生於地獄，或者轉生為餓鬼，或者轉生為畜生，那麼之前爲了追求解脫而出家修行的所有努力，都將完全喪失。一旦墮入地獄、餓鬼、畜生道，遭受巨大的痛苦，親戚朋友都無法提供救助。因此，所有比丘如果畏懼地獄、餓鬼、畜生道，就不應該貪戀與自己出生地的親人以及其他熟人相見。因為接近他們，不會帶來任何利益。出家是爲了斷絕貪愛，從而斬斷愛慾之網；如果因為愚癡，又去親近愛慾之網，就好像一個人因為害怕火而逃離，卻又進入更大的火中。像這樣因為害怕家庭而捨棄家庭出家，卻又回到令人恐懼的地方，也是同樣的道理。捨棄親人，進入森林樹木之間，卻又重新親近他們，這就是被無眼無知所矇蔽，諸根不調伏，這被稱為染污之法。 『如何才能斷除呢？如果不能用智慧來斷除，或者不能遮止，或者不能堅持，就應當長久地遠離和遮止它。如果沒有智慧的人不能用其他方法斷除貪愛，就應當遠離它。一切對人的貪愛，都可以通過不見面來斷除。一切愛慾之法，都應當與之分離。到了死亡的時候，沒有人能夠救助你，只有善業才能救助你，在無數百千的生命中積累的善業才是最能救助你的，不是親戚朋友能夠救助人的，也不是兄弟。像這樣，比丘捨棄親屬，獨自居住在清凈的地方，就能斷除垢染之法。年老生病死亡的時候，不是親戚朋友能夠救護的。比丘這樣思維，斷除一切貪愛，或者（貪愛）變得微薄，這就被稱為比丘斷除了對親人的貪愛。 『再次，在家居士和出家僧人都要斷除第八種染污之法。什麼是染污之法呢？就是沒有意義的話語，要用正確的言語來斷除它。如果在家人說空洞無意義的話，會被眾人輕視，就像草芥一樣。有意義的話語，是第一等的財富，其他任何財物都比不上；沒有意義的話語，即使生活富裕快樂，也仍然被稱為貧窮。空洞無意義的話語，空虛而沒有實際內容，人們會輕視你，就像白色的羊一樣，沒有言語的財富，有智慧的人會把你當成畜生一樣看待，這是最大的輕視和侮辱。像這樣的法，'
【English Translation】 English version: Those who fall into evil paths, whether reborn in hell, as hungry ghosts, or as animals, will completely lose all the efforts they made in leaving home to seek liberation. Once fallen into hell, the realm of hungry ghosts, or the animal realm, they will suffer great torment, and relatives and friends will be unable to offer any help. Therefore, all Bhikshus (monks) who fear hell, the realm of hungry ghosts, and the animal realm should not be attached to seeing their relatives and acquaintances from their birthplace. Because being close to them brings no benefit. Leaving home is to sever craving and cut off the net of desire; if, due to ignorance, one becomes close to the net of desire again, it is like a person fleeing from fire out of fear, only to enter a greater fire. Likewise, those who leave home out of fear of family, only to return to the place of fear, are in the same situation. Abandoning relatives and entering the forest, only to become close to them again, is to be blinded by lack of vision and knowledge, with uncontrolled senses, which is called defiled Dharma (teachings). 『How can it be severed? If one cannot sever it with wisdom, or cannot restrain it, or cannot persevere, one should avoid and restrain it for a long time. If a person without wisdom cannot sever craving by other means, one should avoid it. All craving for people can be severed by not seeing them. All dharmas (teachings) of desire should be separated from. At the time of death, no one can save you, only good karma (actions) can save you. The karma of good deeds accumulated in countless hundreds of thousands of lifetimes is the most capable of saving you, not relatives or friends, nor brothers. In this way, a Bhikshu (monk) who abandons relatives and dwells alone in a quiet place can sever the defiled dharmas (teachings). At the time of old age, sickness, and death, it is not relatives who can protect you. A Bhikshu (monk) who thinks in this way severs all craving, or (craving) becomes weak, this is called a Bhikshu (monk) severing craving for relatives.』 『Furthermore, both laypeople and renunciants should abandon the eighth defilement. What is the defilement? It is meaningless speech, which should be severed with right speech. If a layperson speaks empty and meaningless words, they will be despised by everyone, like weeds. Meaningful words are the foremost wealth, which no other wealth can match; meaningless words, even if one lives in wealth and happiness, are still called poverty. Empty and meaningless words are empty and without substance, and people will despise you, like a white sheep. Lacking the wealth of speech, wise people will regard you as an animal, which is the greatest contempt and insult. Such dharmas (teachings),』
何而斷空無義語？所謂正語。正語有二，何等為二？一者默然；二者四種正語。何等為四？一者不妄語；二者不惡口；三者不兩舌；四者不破壞語。是名正語。在家、出家若能如是，則不輕毀。在家、出家有六因緣，速為人輕。何等為六？謂無義語，突入人家，貪愛他食，坐于尊處，虛說無實。如是六法，人所輕笑，在家、出家應離此法。
「『複次，第九垢染，白法能斷。云何白法斷于垢法？謂輕掉法，正住能斷。輕掉法者，障一切法。心性輕掉，以掉動故，不信不覺，不知世間所作，不知言語、不知時節，不近善友。以輕掉放逸故，於世間法不能了達。如是輕掉惡垢，能敗現在及未來世不得利益。在家、出家應以正住白法斷除輕掉。在家、出家若身口意離掉正住，眾人供養，正戒、正智、正意離魔境界，善法滿足，終得涅槃。於世間法，智者讚歎。世間所作皆能成就，眾所供養。所至之處常得安樂，所作成就。如是在家、出家離於輕掉，為一切人之所讚歎。』
「複次，夜摩天王牟修樓陀為說法鳥眾、善時鵝王及以魔王放逸大臣等，以本曾從舊天子所次第傳聞迦葉佛經為天眾說。
「『複次，第十垢法，可輕可毀，智人所舍。何等垢法？所謂貧窮。貧有二種：一者貧戒；二者貧智。復有二種：
【現代漢語翻譯】 現代漢語譯本：如何才能斷除空洞無意義的話語？那就是所謂的『正語』。正語有兩種，是哪兩種呢？一是默然不語；二是四種正確的言語。哪四種呢？一是不說謊話（不妄語）；二是不說粗惡的話（不惡口）；三是不挑撥離間（不兩舌）；四是不說破壞團結的話（不破壞語）。這叫做正語。無論是在家之人還是出家之人，如果能夠做到這樣，就不會輕易被人輕視和譭謗。 在家之人、出家之人有六種因緣，會迅速被人輕視。是哪六種呢？就是說無意義的話，未經允許闖入別人家，貪戀別人的食物，坐在尊貴的位置上，虛假不實地說話。像這樣的六種行為，會被人輕視嘲笑，無論是在家之人還是出家之人，都應該遠離這些行為。 『再者，第九種垢染，可以用清凈的法（白法）來斷除。用什麼清凈的法來斷除垢染之法呢？就是用端正安住（正住）來斷除輕浮散亂（輕掉）之法。輕浮散亂之法，會障礙一切善法。心性輕浮散亂，因為散亂動搖的緣故，就會不相信（不信），沒有覺悟（不覺），不知道世間應該做的事情，不知道應該說什麼話，不知道時節因緣，不親近善知識。因為輕浮散亂放縱的緣故，對於世間的道理不能通達。像這樣輕浮散亂的惡垢，會破壞現在和未來世的利益。無論是在家之人還是出家之人，都應該用端正安住的清凈之法來斷除輕浮散亂。無論是在家之人還是出家之人，如果身口意遠離輕浮散亂，端正安住，就會得到眾人的供養，具足正戒、正智、正意，遠離魔的境界，善法圓滿，最終證得涅槃。對於世間的法，有智慧的人會讚歎。世間所做的事情都能成就，被大眾供養。所到的地方常常得到安樂，所做的事情都能成就。像這樣，在家之人、出家之人遠離輕浮散亂，會被一切人所讚歎。』 『再者，夜摩天王（Yama, 欲界六天之一，主管死亡）牟修樓陀（Muxiuloutuo）為說法鳥眾、善時鵝王以及魔王（Mara, 佛教中破壞修行的惡魔）的放逸大臣等，講述他曾經從舊天子那裡依次聽聞的迦葉佛經（Kasyapa Buddha Sutra）給天眾聽。』 『再者，第十種垢法，是可輕視可譭謗的，有智慧的人會捨棄。是什麼垢法呢？就是貧窮。貧窮有兩種：一是戒律上的貧窮（貧戒）；二是智慧上的貧窮（貧智）。又有兩種：』
【English Translation】 English version: How can one cut off empty and meaningless words? It is what is called 'Right Speech'. There are two kinds of Right Speech. What are the two? One is silence; the other is four kinds of Right Speech. What are the four? One is not lying (no false speech); two is not using harsh words (no malicious speech); three is not divisive speech (no double-tongued speech); four is not destructive speech (no disruptive speech). This is called Right Speech. Whether laypeople or renunciants, if they can do this, they will not be easily despised and slandered. Laypeople and renunciants have six causes and conditions that lead to being quickly despised. What are the six? They are speaking meaningless words, intruding into other people's homes without permission, being greedy for other people's food, sitting in honored places, and speaking falsely without substance. Such six behaviors will be despised and ridiculed. Whether laypeople or renunciants, they should stay away from these behaviors. 'Furthermore, the ninth defilement can be cut off by pure dharmas (white dharmas). How do pure dharmas cut off defiled dharmas? It is by using right abiding (right mindfulness) to cut off frivolousness and restlessness (lightness and agitation). Frivolousness and restlessness obstruct all good dharmas. When the mind is frivolous and restless, because of agitation, one will not believe (no faith), will not be aware (no awareness), will not know what should be done in the world, will not know what to say, will not know the right timing, and will not be close to good friends. Because of frivolousness, restlessness, and indulgence, one cannot understand the principles of the world. Such evil defilements of frivolousness and restlessness will destroy the benefits of the present and future lives. Whether laypeople or renunciants, they should use the pure dharma of right abiding to cut off frivolousness and restlessness. Whether laypeople or renunciants, if their body, speech, and mind are free from frivolousness and restlessness, and abide rightly, they will receive offerings from the people, possess right precepts, right wisdom, and right intention, be far from the realm of Mara, fulfill good dharmas, and ultimately attain Nirvana. The wise praise the worldly dharmas. Whatever is done in the world can be accomplished and be offered by the masses. Wherever one goes, one always obtains peace and happiness, and whatever is done is accomplished. In this way, laypeople and renunciants, being free from frivolousness and restlessness, are praised by all people.' 'Furthermore, King Yama (Yama, one of the six heavens of the desire realm, in charge of death) Muxiuloutuo preaches the Kasyapa Buddha Sutra (Kasyapa Buddha Sutra), which he had heard successively from the old heavenly sons, to the heavenly beings, the bird assembly of Dharma preaching, the Good Time Goose King, and the indulgent ministers of Mara (Mara, the evil demon who destroys practice in Buddhism).' 'Furthermore, the tenth defilement is despicable and slanderous, and the wise abandon it. What is this defilement? It is poverty. There are two kinds of poverty: one is poverty of precepts (poverty of precepts); the other is poverty of wisdom (poverty of wisdom). There are also two kinds:'
一者貧施；二者貧慧。復有二種：一、貧種姓；二者貧見。復有二種：一、貧寶物；二、貧師尊。復有二種：一、貧親族；二、貧親舊。一切貧窮皆可輕毀——若男、若女。云何而斷？所謂佈施。一切貧窮，佈施能斷，譬如燈明能滅諸闇。一切愚癡，智慧滅之。一切異見，正見能斷。如是非法，法能斷之。第一最勝，一切智者之所愛攝，斷眾惡道，現在、未來二世安隱。云何佈施？施有多種，所謂智施、戒施、法施、安慰施、示正道施，失道路者示道路施，于道行者示以水施，命施、資具施、無畏施、實語施、斷疑施、五戒施、出家戒施、具足戒施、病醫藥施、眼目等施。如是等種種佈施能利現在及未來世，猶如父母，常思修已，斷諸貧窮，斷于惡道，于天人中而受安樂。既受樂已，終得涅槃。如是佈施能斷貧窮，是故智者應行佈施。
「『複次，第十一闇法能縛生死，闇障諸法。何等闇法？所謂無智。無量無知乃至無明闇，縛一切生。一切闇聚以縛其頸，無知如刀如火如毒。無知亦如一切無明，一切無明因緣而起，能令流轉一切地獄、餓鬼、畜生，能縛眾生，令其流轉。如是怨垢云何斷除？謂無漏智。猶如明燈，為救為歸，于諸眾生如父如母。猶如醫師亦如良藥，斷無知縛，更不復生，如斷樹根，樹則不生。
【現代漢語翻譯】 現代漢語譯本 第一種是缺乏財物的佈施，第二種是缺乏智慧的佈施。又有兩種貧乏：一是出身低賤，二是知見不正。又有兩種貧乏：一是缺乏寶物，二是缺乏良師。又有兩種貧乏：一是缺乏親族，二是缺乏老朋友。一切貧窮都可以被輕視和侮辱——無論男女。如何斷除這些貧窮呢？那就是通過佈施。一切貧窮，佈施都能斷除，譬如燈的光明能滅除一切黑暗。一切愚癡，智慧能滅除。一切邪見，正見能斷除。像這樣，非法的事情，正法能斷除。佈施是第一位的，最殊勝的，被一切智者所喜愛和攝受，能斷除各種惡道，使現在和未來兩世都得到安穩。 什麼是佈施呢？佈施有很多種，包括智慧的佈施、戒律的佈施、佛法的佈施、安慰的佈施、指示正道的佈施，為迷路的人指示道路的佈施，為在道路上行走的人提供飲水的佈施，生命的佈施、資生用具的佈施、無畏的佈施、誠實語言的佈施、斷除疑惑的佈施、五戒的佈施、出家戒的佈施、具足戒的佈施、為病人提供醫藥的佈施、佈施眼目等等。像這樣種種的佈施能夠利益現在和未來世，就像父母一樣，常常思念和修習這些佈施，就能斷除各種貧窮，斷除惡道，在天人和人道中享受安樂。享受安樂之後，最終能夠證得涅槃（Nirvana）。像這樣，佈施能夠斷除貧窮，所以有智慧的人應當行佈施。 『此外，第十一種黑暗之法能夠束縛生死，遮蔽諸法。什麼是黑暗之法呢？那就是無智。無量無知的狀態，乃至無明（Avidya）的黑暗，束縛著一切眾生。一切黑暗聚集在一起，像繩索一樣束縛著他們的脖頸，無知就像刀、像火、像毒藥。無知也像一切無明一樣，一切無明因緣和合而生起，能夠使眾生流轉於一切地獄（Naraka）、餓鬼（Preta）、畜生道（Tiryagyoni），能夠束縛眾生，使他們不斷流轉。像這樣的怨恨和污垢，應當如何斷除呢？那就是通過無漏智。無漏智就像明燈一樣，是救助，是歸宿，對於一切眾生來說，就像父親和母親一樣。就像醫生，也像良藥，斷除無知的束縛，使之不再產生，就像砍斷樹根，樹木就不會再生長一樣。』
【English Translation】 English version The first is the giving of wealth when one is poor; the second is the giving of wisdom when one is poor. There are also two kinds of poverty: first, poverty of lineage; second, poverty of views. There are also two kinds of poverty: first, poverty of treasures; second, poverty of teachers. There are also two kinds of poverty: first, poverty of relatives; second, poverty of old friends. All poverty can be despised and insulted—whether male or female. How can it be cut off? That is, through giving. All poverty can be cut off by giving, just as the light of a lamp can extinguish all darkness. All ignorance can be extinguished by wisdom. All wrong views can be cut off by right views. In this way, what is unlawful can be cut off by the Dharma. Giving is the first and most excellent, loved and embraced by all wise people, cutting off all evil paths, bringing peace and security in both the present and future lives. What is giving? There are many kinds of giving, including the giving of wisdom, the giving of precepts, the giving of the Dharma, the giving of comfort, the giving of guidance on the right path, the giving of directions to those who are lost, the giving of water to those who are walking on the road, the giving of life, the giving of necessities, the giving of fearlessness, the giving of truthful speech, the giving of the cutting off of doubts, the giving of the five precepts, the giving of the monastic precepts, the giving of the full precepts, the giving of medicine to the sick, the giving of eyes, and so on. Such various kinds of giving can benefit the present and future lives, just like parents, constantly thinking of and practicing these givings, one can cut off all poverty, cut off evil paths, and enjoy happiness among gods and humans. After enjoying happiness, one can ultimately attain Nirvana. 'Furthermore, the eleventh dark Dharma can bind to birth and death, obscuring all Dharmas. What is the dark Dharma? That is ignorance (Avidya). The state of immeasurable ignorance, even the darkness of ignorance (Avidya), binds all beings. All darkness gathers together, binding their necks like ropes, ignorance is like a knife, like fire, like poison. Ignorance is also like all ignorance, all ignorance arises from causes and conditions, and can cause beings to transmigrate in all hells (Naraka), hungry ghosts (Preta), and animal realms (Tiryagyoni), and can bind beings, causing them to continue to transmigrate. How should such resentment and defilement be cut off? That is, through undefiled wisdom. Undefiled wisdom is like a bright lamp, it is salvation, it is refuge, for all beings, it is like a father and mother. Like a doctor, also like good medicine, cutting off the bonds of ignorance, so that it no longer arises, just like cutting off the root of a tree, the tree will not grow again.'
如火燒薪，不復更生，亦如流水，不復更返，以無漏智燒于無知亦復如是，不復更生。是故應當於一切時勤修精進，以無漏智斷除無知。
「『如此所說十一種法，放逸根本。隨逐放逸，放逸故生，是故應斷一切放逸。一切放逸根本皆無利益，能成放逸。譬如依大地故，有一切藥草、樹木叢林、流水河池、堤防城邑、聚落園林及須彌山王皆依大地。一切地獄、餓鬼、畜生亦復如是，皆依放逸。是故智者應當舍離。』
「爾時，夜摩天王以偈頌曰：
「『老人身皮皺， 無力拄杖行， 老而不知法， 皆由放逸故。 以病破壞身， 偃臥于牀蓆， 而不生厭離， 皆由愚癡故。 若遇于飢渴， 若入險惡道， 而不生厭離， 皆由放逸故。 若得愛別離， 而生於苦惱， 一切放逸故， 如來如是說。 若於五道中， 具受種種苦， 眾生常苦惱， 以其愚癡故。 嗚呼不厭離， 生死諸世間， 諸業大輪轉， 循環不暫停。 三界皆無樂， 亦無有少常， 如是愚癡人， 不知生厭離。 境界皆虛空， 三界猶如夢， 一切皆悉苦， 無目不見知。 如是愚癡人， 為放逸所害， 死畏欲
【現代漢語翻譯】 現代漢語譯本 就像火焰燃燒木柴，不會再次生長；也像流水，不會再次返回。用無漏智（anāsrava-jñāna，沒有煩惱的智慧）燒燬無知（avidyā，對真理的無明）也是如此，不會再次產生。因此，應當在一切時候勤奮修行精進，用無漏智斷除無知。
『如此所說的十一種法，是放逸的根本。隨著放逸，因為放逸而產生，所以應當斷除一切放逸。一切放逸的根本都是沒有利益的，能夠成就放逸。譬如依靠大地，才有一切藥草、樹木叢林、流水河池、堤防城邑、聚落園林以及須彌山王（Sumeru，佛教宇宙觀中的聖山）都依靠大地。一切地獄（naraka）、餓鬼（preta）、畜生（tiryagyoni）也是如此，都依靠放逸。因此，智者應當舍離。』
爾時，夜摩天王（Yama，掌管死亡的神）以偈頌說：
『老人身皮皺， 無力拄杖行， 老而不知法， 皆由放逸故。 以病破壞身， 偃臥于牀蓆， 而不生厭離， 皆由愚癡故。 若遇于飢渴， 若入險惡道， 而不生厭離， 皆由放逸故。 若得愛別離， 而生於苦惱， 一切放逸故， 如來（Tathāgata，佛的稱號）如是說。 若於五道中， 具受種種苦， 眾生常苦惱， 以其愚癡故。 嗚呼不厭離， 生死諸世間， 諸業大輪轉， 循環不暫停。 三界（triloka，欲界、色界、無色界）皆無樂， 亦無有少常， 如是愚癡人， 不知生厭離。 境界皆虛空， 三界猶如夢， 一切皆悉苦， 無目不見知。 如是愚癡人， 為放逸所害， 死畏欲』
【English Translation】 English version Just as fire burns firewood and does not grow again, and just as flowing water does not return again, so too, when ignorance (avidyā) is burned by non-outflow wisdom (anāsrava-jñāna), it does not arise again. Therefore, one should diligently cultivate vigor at all times, and use non-outflow wisdom to cut off ignorance.
『The eleven dharmas spoken of in this way are the root of negligence. Following negligence, they arise because of negligence, therefore all negligence should be cut off. The root of all negligence is without benefit and can lead to negligence. For example, relying on the earth, there are all kinds of medicinal herbs, trees, forests, flowing rivers and pools, embankments, cities, settlements, gardens, and even Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) all rely on the earth. All hells (naraka), hungry ghosts (preta), and animals (tiryagyoni) are also like this, all relying on negligence. Therefore, the wise should abandon it.』
At that time, King Yama (Yama, the god of death) spoke in verse:
『An old man's skin is wrinkled, He walks with a cane, powerless, Old and not knowing the Dharma, All because of negligence. With illness destroying the body, Lying prostrate on the bed, And not generating aversion, All because of ignorance. If encountering hunger and thirst, If entering dangerous paths, And not generating aversion, All because of negligence. If experiencing separation from loved ones, And giving rise to suffering, All because of negligence, Thus the Tathāgata (Tathāgata, the title of the Buddha) said. If in the five paths, Fully experiencing all kinds of suffering, Beings are constantly afflicted, Because of their ignorance. Alas, not weary of, The worlds of birth and death, The great wheel of karma revolves, Ceaselessly cycling. The three realms (triloka, desire realm, form realm, formless realm) have no joy, Nor is there any permanence, Such ignorant people, Do not know to generate aversion. Realms are all empty, The three realms are like a dream, Everything is suffering, Without eyes, they do not see and know. Such ignorant people, Are harmed by negligence, Fear of death desires』
至時， 無有能遮救。 為于不善觀， 惱亂其心意， 死王欲將至， 而人不覺知。 死王將欲至， 奪人保命心， 三種無利益， 惱害諸眾生。 老病死等苦， 以放逸故生， 追求惱人中， 放逸害諸天； 飢渴惱餓鬼， 地獄苦所惱， 畜生多愚癡， 迭互相殘害； 如是眾苦惱， 惱害諸眾生， 以順非法行， 放逸愚癡故。 猶如依大地， 生諸藥草等， 放逸亦如是， 增長諸煩惱。 此魔王軍眾， 第一大臣等， 摧以智金剛， 如日光除闇。 於此所說中， 知功德及過， 放逸果受苦， 無放逸果樂。』 「如是夜摩王， 無量分別說， 放逸之過惡， 不放逸功德。 『老病死諸苦， 愛別怨憎會， 無量諸衰惱， 遍滿生死中。 若人知方便， 遮于未來苦， 惡業是苦因， 不作惡業樂。 滅煩惱最樂， 智者如是說， 此是涅槃道， 真智所演說。 調伏不放逸， 住于閑靜處， 勇猛離貪心， 去涅槃不遠。 離怨及親友， 滅除于有欲， 境界不放逸， 去涅槃不遠。 若人舍離惡， 修
【現代漢語翻譯】 現代漢語譯本 至時，沒有任何人能夠遮擋或救助。 因為對不善之事的觀察，惱亂了自己的心意， 死王（指閻羅王）將要到來，而人們卻不覺察。 死王將要到來，奪走人們保命的信念， 三種無益之事，惱害著各種眾生。 衰老、疾病、死亡等等苦難，因為放逸而產生， 在追求惱人之事中，放逸也會傷害諸天； 飢餓和乾渴惱害著餓鬼，地獄的痛苦折磨著眾生， 畜生大多愚癡，互相殘害； 像這樣眾多的苦惱，惱害著各種眾生， 因為順從非法的行為，以及放逸和愚癡的緣故。 猶如依靠大地，生長出各種藥草等等， 放逸也像這樣，增長各種煩惱。 這些魔王（指波旬）的軍隊，第一大臣等等， 用智慧的金剛摧毀它們，就像日光碟機散黑暗。 對於這裡所說的內容，瞭解功德和過失， 放逸的結果是承受痛苦，不放逸的結果是獲得快樂。 夜摩王（Yama-rāja，掌管地獄的統治者）就是這樣，無量地分別解說， 放逸的過錯和罪惡，以及不放逸的功德。 衰老、疾病、死亡等等苦難，愛別離、怨憎會， 無量的各種衰敗和煩惱，遍佈在生死輪迴之中。 如果有人知道方便之法，遮擋未來的痛苦， 惡業是痛苦的原因，不作惡業就能獲得快樂。 滅除煩惱是最快樂的，智者是這樣說的， 這就是涅槃（Nirvana，佛教術語，指解脫）的道路，由真正的智慧所闡述。 調伏自己，不放逸，安住在閑靜之處， 勇猛精進，遠離貪心，離涅槃就不遠了。 遠離怨敵和親友，滅除對存在的慾望， 在境界中不放逸，離涅槃就不遠了。 如果有人捨棄惡行，修行善行
【English Translation】 English version At that time, there is no one who can obstruct or save. Because of contemplating unwholesome things, disturbing one's own mind, The King of Death (Yama-rāja) is about to arrive, but people are not aware. The King of Death is about to arrive, taking away people's confidence in preserving life, Three kinds of unprofitable things, tormenting all beings. Suffering such as old age, sickness, and death, arise because of negligence, In the pursuit of tormenting things, negligence also harms the gods; Hunger and thirst torment the hungry ghosts, the suffering of hell torments beings, Animals are mostly ignorant, harming each other; Like this, numerous sufferings, tormenting all beings, Because of following unlawful actions, and because of negligence and ignorance. Just like relying on the earth, various herbs and plants grow, Negligence is also like this, increasing various afflictions. These armies of the Demon King (Māra), the first ministers, etc., Destroy them with the diamond of wisdom, just like sunlight dispels darkness. Regarding what is said here, understand the merits and faults, The result of negligence is to endure suffering, the result of non-negligence is to obtain happiness. Thus, Yama-rāja (the ruler of hell), explains in immeasurable detail, The faults and evils of negligence, and the merits of non-negligence. Suffering such as old age, sickness, and death, separation from loved ones, encountering enemies, Immeasurable kinds of decay and afflictions, pervade the cycle of birth and death. If someone knows the expedient means, to prevent future suffering, Evil karma is the cause of suffering, not doing evil karma brings happiness. Extinguishing afflictions is the greatest happiness, the wise say so, This is the path to Nirvana (liberation), explained by true wisdom. Subduing oneself, being non-negligent, dwelling in a quiet place, Being courageous and diligent, abandoning greed, one is not far from Nirvana. Separating from enemies and friends, extinguishing the desire for existence, Being non-negligent in the realm, one is not far from Nirvana. If someone abandons evil deeds, cultivates
行慈悲心， 怖畏生死者， 去涅槃不遠。 以智斷煩惱， 智慧心清涼， 度于懈怠垢， 去涅槃不遠。 與四諦相應， 斷於三種過， 于諸根自在， 去涅槃不遠。 知阿那般那， 修行二種相， 解了智所知， 去涅槃不遠。 若脫於過畏， 若樂不縛心， 以能度彼岸， 是故名牟尼。』
「如是夜摩天王為說法鳥眾、善時鵝王說迦葉如來正法經典。離放逸故，如是無量正法調伏妙音勇勝說法。
「爾時，魔王軍眾、放逸大臣聞正法已，作如是念：『我今不能轉動夜摩天王如此之法。難知深法，不可迴轉。』作是念已，具告同伴：『今此牟修樓陀此法道中，不可轉動，乃至一句。』如是魔臣共思惟已，勢力劣弱，本念破壞，失大威德，飛昇虛空，于須臾頃還至他化自在天宮魔波旬所。到已，時一切魔問使臣言：『汝所作事如憶念不？事究竟不？』時三大臣聞是語已，白魔王言：『天王！我失勢力，夜摩天王牟修樓陀有大智慧，于正法中乃至一句，不可動轉。及其天眾，亦復如是，我不能亂。』
「時，魔波旬聞此語已，作如是念：『放逸行天，我能令其住于欲中。雖有大力，以放逸故，住我境界。』作是念已，告魔眾言：『卻
【現代漢語翻譯】 現代漢語譯本 行慈悲心， 怖畏生死者， 去涅槃（Nirvana，解脫）不遠。 以智斷煩惱， 智慧心清涼， 度于懈怠垢， 去涅槃（Nirvana，解脫）不遠。 與四諦（Four Noble Truths）相應， 斷於三種過， 于諸根自在， 去涅槃（Nirvana，解脫）不遠。 知阿那般那（ānāpāna，入出息念）， 修行二種相， 解了智所知， 去涅槃（Nirvana，解脫）不遠。 若脫於過畏， 若樂不縛心， 以能度彼岸， 是故名牟尼（Muni，聖者）。』
『如是夜摩天王（Yama，欲界六天之一）為說法鳥眾、善時鵝王說迦葉如來（Kasyapa Buddha）正法經典。離放逸故，如是無量正法調伏妙音勇勝說法。
『爾時，魔王軍眾、放逸大臣聞正法已，作如是念：『我今不能轉動夜摩天王（Yama，欲界六天之一）如此之法。難知深法，不可迴轉。』作是念已，具告同伴：『今此牟修樓陀（Maudgalyāyana，佛陀十大弟子之一）此法道中，不可轉動，乃至一句。』如是魔臣共思惟已，勢力劣弱，本念破壞，失大威德，飛昇虛空，于須臾頃還至他化自在天宮魔波旬（Mara Papiyas）所。到已，時一切魔問使臣言：『汝所作事如憶念不？事究竟不？』時三大臣聞是語已，白魔王言：『天王！我失勢力，夜摩天王（Yama，欲界六天之一）牟修樓陀（Maudgalyāyana，佛陀十大弟子之一）有大智慧，于正法中乃至一句，不可動轉。及其天眾，亦復如是，我不能亂。』
『時，魔波旬（Mara Papiyas）聞此語已，作如是念：『放逸行天，我能令其住于欲中。雖有大力，以放逸故，住我境界。』作是念已，告魔眾言：『卻
【English Translation】 English version Practicing compassion, Those who fear birth and death are not far from Nirvana (Nirvana, liberation). With wisdom, severing afflictions, the wise mind is cool and clear, Crossing over the defilement of laziness, one is not far from Nirvana (Nirvana, liberation). Corresponding with the Four Noble Truths (Four Noble Truths), cutting off the three faults, Being free in the senses, one is not far from Nirvana (Nirvana, liberation). Knowing ānāpāna (ānāpāna, mindfulness of breathing), practicing the two aspects, Understanding what is known by wisdom, one is not far from Nirvana (Nirvana, liberation). If freed from the fear of faults, if delighting in a mind unbound, Able to cross to the other shore, therefore, one is called a Muni (Muni, sage).』
『Thus, King Yama (Yama, one of the six heavens of the desire realm) spoke the Kasyapa Buddha (Kasyapa Buddha)'s true Dharma classic to the assembly of Dharma-speaking birds and the Swan King of Good Times. Because of abandoning negligence, such immeasurable true Dharma subdues with wondrous and courageous sounds of Dharma.
『At that time, the demon king's army and negligent ministers, upon hearing the true Dharma, thought thus: 『I am now unable to move King Yama (Yama, one of the six heavens of the desire realm) from this Dharma. This profound Dharma is difficult to know and cannot be turned back.』 Having thought thus, they fully informed their companions: 『In this Dharma path of Maudgalyāyana (Maudgalyāyana, one of the Buddha's ten great disciples), it is impossible to turn back, not even a single phrase.』 Having pondered together in this way, the demon ministers, with weakened power, destroyed their original intentions, lost their great power and virtue, ascended into the void, and in a short while returned to the palace of the Paranirmita-vasavartin heaven to Mara Papiyas (Mara Papiyas). Having arrived, all the demons asked the messenger ministers: 『Have you done as you remembered? Is the matter concluded?』 Upon hearing these words, the three great ministers said to the demon king: 『O King! I have lost my power. King Yama (Yama, one of the six heavens of the desire realm) and Maudgalyāyana (Maudgalyāyana, one of the Buddha's ten great disciples) have great wisdom. In the true Dharma, not even a single phrase can be moved. And so it is with his heavenly host; I cannot disturb them.』
『At that time, Mara Papiyas (Mara Papiyas), upon hearing these words, thought thus: 『I can cause the heavens who act negligently to dwell in desire. Though they have great power, because of negligence, they dwell in my realm.』 Having thought thus, he said to the demon host: 『Retreat.』
后我能破夜摩天，汝勿急速。我有大力悉能壞亂一切天眾，后當破之。』時，魔波旬說是語已，復受無等六慾之樂，于放逸地轉增無量成就大樂。
「夜摩天王共善時鵝王及說法鳥眾說無量種法，魔軍放逸既已退還，時諸天眾所作已辦。
「爾時，新生天眾遊戲歡娛，于園林中來向天王說法之處，及善時鵝王、說法鳥眾。爾時，夜摩天王見此天眾，告善時言：『汝觀如是放逸行天，今來向此。我今當游寂靜園林。』說是語已，飛昇虛空入寂靜林。
「此諸天眾放逸遊行，五欲具足，園林池中娛樂，乃至愛業所集業盡，隨業流轉，墮于地獄、餓鬼、畜生。若有餘業生於人中，財富具足，為世大人，或為大王或為大臣，大樂之處，眾人所愛。以餘業故。
「複次，比丘知業果報，彼以聞慧見：夜摩天所住地處，名一向樂。眾生何業生彼地處？彼以聞慧見：有善人持戒，不殺不盜，如前所說，復舍邪淫。不犯邪行，第一難持，能捨不作。若見禽獸牝牡和合，不生心念，舍不欲見，亦不思惟。于邪行報，生怖畏心，是故舍離見邪行者，勸令不作，說邪行報，令住善道。以此因緣，說如是法言：『是邪淫得不愛報，畢定墮于地獄之報。』既自不作，教他不作。如是之人自利利他，身壞命終生於善道夜摩
【現代漢語翻譯】 現代漢語譯本：'之後我能攻破夜摩天（Yama Heaven，欲界六天之一），你不要著急。我擁有強大的力量，完全能夠摧毀一切天眾，之後再攻破他們。'當時，魔波旬（Mara Papiyas，佛教中的魔王）說完這些話后，又享受著無與倫比的六慾之樂，在放逸之地更加增長了無量的快樂成就。 夜摩天王（Yama Deva-raja）與善時鵝王（Good Time Swan King）以及說法鳥眾宣說無量種佛法，魔軍放逸之後已經退還，當時諸天眾所應做的事情已經完成。 爾時，新生的天眾遊戲歡娛，在園林中來到天王說法之處，以及善時鵝王、說法鳥眾處。當時，夜摩天王見到這些天眾，告訴善時鵝王說：'你看看這些放逸而行樂的天人，現在來到這裡。我現在應當去寂靜的園林遊玩。'說完這些話后，便飛昇到空中，進入寂靜的樹林。 這些天眾放逸縱慾，五欲具足，在園林池中娛樂，乃至愛業所聚集的業力耗盡，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有剩餘的業力，便會出生在人間，財富具足，成為世間的大人物，或者成為大王或者成為大臣，在大快樂的地方，被眾人所愛。這是因為剩餘業力的緣故。 再次，比丘（bhiksu，佛教出家男眾）知道業的果報，他以聽聞的智慧見到：夜摩天（Yama Heaven）所居住的地方，名叫一向樂。眾生以什麼樣的業力出生在那裡呢？他以聽聞的智慧見到：有善人持戒，不殺生不偷盜，如前面所說，又捨棄邪淫。不犯邪行，這是第一難持的，能夠捨棄而不去做。如果見到禽獸雌雄交合，不生起心念，捨棄不願意見，也不去思惟。對於邪淫的果報，生起怖畏之心，因此舍離見到邪淫的人，勸令他們不要做，宣說邪淫的果報，令他們安住于善道。因為這個因緣，宣說這樣的佛法說：'邪淫會得到不喜愛的果報，必定會墮入地獄的果報。'既自己不做，也教導他人不做。這樣的人既能自利又能利他，身壞命終后便會出生在善道夜摩天（Yama Heaven）。
【English Translation】 English version: 'Afterward, I will be able to break through the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm), do not be hasty. I have great power and can completely destroy all the heavenly hosts, and then break through them.' At that time, Mara Papiyas (Mara Papiyas, the demon king in Buddhism), after saying these words, again enjoyed unparalleled pleasures of the six desires, and in the place of indulgence, he increasingly augmented immeasurable achievements of great joy. The Yama Deva-raja (Yama Deva-raja) together with the Good Time Swan King (Good Time Swan King) and the assembly of Dharma-speaking birds, expounded immeasurable kinds of Dharma. The demon army, having indulged, had already retreated, and at that time, the tasks of the heavenly hosts were completed. At that time, the newly born heavenly beings played and rejoiced, coming from the gardens to the place where the heavenly king expounded the Dharma, as well as to the Good Time Swan King and the assembly of Dharma-speaking birds. At that time, the Yama Deva-raja, seeing these heavenly beings, said to the Good Time Swan King: 'Look at these heavenly beings who indulge in pleasure, now coming here. I should now go to the quiet gardens to play.' After saying these words, he flew up into the sky and entered the quiet forest. These heavenly beings indulged in lust, fully possessing the five desires, enjoying themselves in the garden ponds, until the karma accumulated from the deeds of love was exhausted. Following the flow of karma, they fell into the hells, the realms of hungry ghosts, and the animal realm. If there is any remaining karma, they will be born among humans, possessing wealth, becoming great figures in the world, or becoming great kings or great ministers, in places of great joy, loved by all. This is because of the remaining karma. Furthermore, a bhiksu (bhiksu, a Buddhist monk) knows the karmic consequences. He sees with his wisdom of hearing: the place where the Yama Heaven (Yama Heaven) dwells is called 'Always Joyful.' What kind of karma do beings have to be born in that place? He sees with his wisdom of hearing: there are virtuous people who uphold the precepts, not killing, not stealing, as mentioned before, and also abandoning sexual misconduct. Not committing improper sexual conduct is the most difficult to uphold, being able to abandon it and not do it. If they see birds and beasts mating, they do not give rise to thoughts, abandoning the desire to see it, and do not contemplate it. Regarding the consequences of sexual misconduct, they give rise to a fearful mind, therefore abandoning seeing those who engage in sexual misconduct, advising them not to do it, explaining the consequences of sexual misconduct, causing them to abide in the path of goodness. Because of this cause, he expounds such Dharma, saying: 'Sexual misconduct will receive undesirable consequences, and will certainly fall into the consequences of hell.' Not only does he not do it himself, but he also teaches others not to do it. Such a person benefits both himself and others, and after his body is destroyed and his life ends, he will be born in the good realm of Yama Heaven (Yama Heaven).
天中一向樂地。以善業故，樂常不斷，無量諸樂皆悉增長。
「於此地中有諸園林，見之愛樂。如意之林，一切欲樂隨念皆得，于園林中愛樂受樂。新生天子有諸園林：一名光明樂；二名流水樂；三名山聚樂。有蓮花池名曰雜池、有名香流，復有園林山池，復有異山，天之功德無數具足，林池可愛。新生天子游戲受樂，千倍功德，所謂摩尼欄楯池，次名眾鳥音樂池，次名天歡喜池，次名常遊戲池，次名受樂池，次名無濁池，次名實有池，次名見當有池，此池周遍有諸天鳥出妙音聲，色量具足充滿池中，如意之樹遍於池側，無量功德皆悉具足。以善業故，與無量天女受五欲樂。諸天之色，隨念順行，樂觀不離，次第觀之，受五欲樂。以其持戒集善業故，得如是報。于花池中游戲歌舞，受五欲樂。如是五欲，渴愛刺林，復以天女而自圍繞，于摩尼莊嚴間錯之池。復往詣于余蓮花池、莊嚴之山遊戲受樂，天鬘天衣，五境界樂，目視可愛。升此山上，欲受快樂，所上山峰名曰山谷，甚可愛樂。于彼山上覆有餘天，天鬘天衣以自莊嚴，從金山下，天眾圍繞遊戲而來，百百千千相隨而下。新生天子見諸天眾，問天女言：『如彼天眾共諸天女遊戲受樂，我亦如是遊戲受樂？』諸天女言：『愿隨其意。』時，初生天子知天女心，
【現代漢語翻譯】 現代漢語譯本 在天界中央的一處永恒快樂之地。由於行善業的緣故，快樂持續不斷，無數的快樂都在增長。
『在這個地方有許多令人喜愛的園林。如意之林，一切想要的快樂隨著意念都能得到，在園林中享受快樂。新生的天子擁有各種園林：一個名為光明樂園；一個名為流水樂園；一個名為山聚樂園。有蓮花池名為雜池，一個名為香流池，還有其他的園林山池，以及奇異的山峰，天人的功德無數且完備，林池非常可愛。新生的天子嬉戲玩樂，享受千倍的功德，例如摩尼寶欄圍繞的池，其次是眾鳥音樂池，再次是天歡喜池，再次是常遊戲池，再次是受樂池，再次是無濁池，再次是實有池，再次是見當有池，這些池塘周圍有各種天鳥發出美妙的聲音，色彩和數量都充足，充滿了池塘，如意樹遍佈池塘邊，無數的功德都完備。因為行善業的緣故，與無數的天女一起享受五欲之樂。諸天女的美色，隨著意念順從，美好的景象令人喜愛而不願離開，依次觀看，享受五欲之樂。因為他們持戒修行積累善業的緣故，得到這樣的果報。在花池中嬉戲歌舞，享受五欲之樂。這樣的五欲，就像渴愛的荊棘叢林，又被天女們圍繞著，在摩尼寶裝飾的池塘間嬉戲。又前往其他的蓮花池、裝飾華麗的山上嬉戲玩樂，天上的花鬘和天衣，五種感官帶來的快樂，眼睛所見都令人喜愛。登上這座山，想要享受快樂，所上的山峰名為山谷，非常可愛。在那座山上還有其他的天人，用天上的花鬘和天衣裝飾自己，從金山下來，天眾圍繞著嬉戲而來，成百上千地跟隨而下。新生的天子看到這些天眾，問天女們說：『像那些天眾和天女們一起嬉戲玩樂一樣，我也能這樣嬉戲玩樂嗎？』天女們說：『願意遵從您的意願。』這時，初生的天子明白了天女們的心意。』
【English Translation】 English version In the central, ever-joyful land of the heavens. Due to good karma, joy is constant and unceasing, and countless joys increase.
『In this land, there are various gardens that are delightful to behold. The As-You-Wish Grove (Ruyi zhi lin), where all desired pleasures are obtained with a mere thought, and one enjoys pleasure and delight in the gardens. The newly born Deva (Tianzi) possesses various gardens: one named Light Joy (Guangming le); one named Flowing Water Joy (Liushui le); and one named Mountain Gathering Joy (Shan ju le). There are lotus ponds named Mixed Pond (Za chi) and Fragrant Flow (Xiang liu), as well as other garden mountain ponds and extraordinary mountains. The merits of the Devas are countless and complete, and the groves and ponds are lovely. The newly born Deva plays and enjoys pleasure, experiencing a thousandfold merit, such as the pond with Mani (Moni) jewel railings, followed by the Pond of Music of Many Birds (Zhong niao yinyue chi), then the Pond of Heavenly Joy (Tian huanxi chi), then the Pond of Constant Play (Chang youxi chi), then the Pond of Enjoyment (Shou le chi), then the Pond of No Turbidity (Wu zhuo chi), then the Pond of Real Existence (Shi you chi), then the Pond of Seeing What Will Be (Jian dang you chi). These ponds are surrounded by various heavenly birds emitting wonderful sounds, their colors and numbers abundant, filling the ponds. As-You-Wish Trees (Ruyi zhi shu) are everywhere along the pond sides, and countless merits are complete. Due to good karma, one enjoys the five desires with countless heavenly women (Tiannv). The beauty of the Devas follows one's thoughts and desires, and the delightful scenes are loved and unwilling to be left behind, watching them in sequence, enjoying the five desires. Because they uphold the precepts and accumulate good karma, they receive such rewards. They play and dance in the flower ponds, enjoying the five desires. These five desires are like a thorny forest of craving, and they are surrounded by heavenly women, playing among the Mani-adorned ponds. They also go to other lotus ponds and adorned mountains to play and enjoy pleasure, with heavenly garlands and heavenly garments, the pleasures of the five senses, and what the eyes see is delightful. Ascending this mountain, desiring to enjoy pleasure, the mountain peak ascended is named Mountain Valley (Shan gu), which is very lovely. On that mountain, there are other Devas, adorned with heavenly garlands and heavenly garments, descending from the Golden Mountain (Jin shan), surrounded by heavenly hosts playing and coming down, hundreds and thousands following. The newly born Deva sees these heavenly hosts and asks the heavenly women: 『Like those heavenly hosts playing and enjoying pleasure with the heavenly women, can I also play and enjoy pleasure like that?』 The heavenly women say: 『May it be according to your wish.』 At this time, the newly born Deva understands the hearts of the heavenly women.』
共諸天女圍繞遊戲，第一歡喜，五樂音聲以為歌頌。二眾共集，遊戲受樂不知厭足。
「山上有鳥，名曰山冠孔雀王，為諸天眾以偈頌曰：
「『世間業莊嚴， 天亦業莊嚴， 天處無常故， 業盡還破壞。 世間愛和合， 不愛于別離， 和合必有離， 世間法如是。 心愛樂諸樂， 為境界所誑， 諸天命速盡， 如心之生滅。 老病死破壞， 離別一切人， 常有此死法， 愚者不覺知。 老使次第來， 死時垂欲至， 為病軍能破， 愚者不覺知。 六種失人身， 五根能破壞， 如人失正道， 處處皆障礙。 若人念因果， 常念而不失， 是人見實果， 於後不生悔。 若人于境界， 實見不貪著， 此人于愛境， 則能速得脫。 若脫于愛網， 則度惡曠野， 能遠放逸火， 是人大智慧。 五種大怖畏， 壞一切世間， 以其自業故， 老病死離別。』
「如是山冠鳥種種莊嚴孔雀王菩提薩埵，以願力故，受孔雀身，利益他人及利孔雀，為天說法，斷除放逸。
「爾時，天眾見新生天子心生歡喜，以放逸故，于善法語心不信受，或歌或舞遊戲受樂，
【現代漢語翻譯】 現代漢語譯本 眾多的天女圍繞著他們嬉戲，他們感到無比的歡喜，用五種樂器的聲音來歌頌。 兩類眾生聚集在一起，嬉戲享樂，不知滿足。 『山上有鳥，名叫山冠孔雀王，為諸天眾用偈頌說道：』 『世間的行業是莊嚴的，天界的行業也是莊嚴的， 但天界也因無常，行業終盡時，也會壞滅。 世間喜愛和合，不喜愛別離， 但和合必定有別離，世間的規律就是這樣。 內心喜愛各種享樂，卻被外在的境界所迷惑， 諸天的壽命迅速耗盡，就像內心的生滅一樣。 衰老、疾病、死亡會破壞一切，使人與一切離別， 死亡的規律一直存在，愚笨的人卻不覺察。 衰老逐漸到來，死亡隨時逼近， 疾病的侵襲能夠摧毀一切，愚笨的人卻不覺察。 六種感官會使人失去人身，五根能夠破壞一切， 就像人迷失了正道，處處都是障礙。 如果人能憶念因果，常常憶念而不忘記， 這人就能見到真實的果報，以後不會產生後悔。 如果人對於外在的境界，真正見到而不貪戀執著， 這人對於愛慾的境界，就能迅速得到解脫。 如果能脫離愛慾的羅網，就能度過險惡的曠野， 能夠遠離放逸的火焰，這人就具有大智慧。 五種巨大的怖畏，會摧毀一切世間， 因為各自的業力，導致衰老、疾病、死亡和離別。』 像這樣，山冠鳥，也就是種種莊嚴的孔雀王菩提薩埵（Bodhisattva，具有覺悟精神的有情），因為願力的緣故，示現為孔雀之身，利益他人以及利益孔雀，為天人說法，斷除他們的放逸。 當時，天眾見到新生的天子，內心生起歡喜，因為放逸的緣故，對於善良的法語，內心不信受，或者唱歌或者跳舞，嬉戲享樂。
【English Translation】 English version Surrounded and entertained by numerous heavenly women, they experienced supreme joy, with the sounds of five musical instruments used for praise. The two groups gathered together, playing and enjoying themselves without satiety. 『There is a bird on the mountain, named Mountain-Crest Peacock King, who spoke the following verses for the heavenly beings:』 『The world's actions are adorned, the heavens' actions are also adorned, But the heavens are impermanent, and when actions are exhausted, they will also be destroyed. The world loves union, and does not love separation, But union inevitably leads to separation; such is the law of the world. The mind loves all kinds of pleasures, but is deceived by external realms, The lives of the gods quickly come to an end, like the arising and ceasing of the mind. Old age, sickness, and death destroy everything, separating people from everything, The law of death is always present, but the foolish do not realize it. Old age gradually arrives, and death is always imminent, The army of sickness can destroy everything, but the foolish do not realize it. The six senses can cause one to lose the human body, and the five roots can destroy everything, Like a person who has lost the right path, everywhere is an obstacle. If a person remembers cause and effect, and always remembers without forgetting, This person will see the real result, and will not regret it later. If a person, regarding external realms, truly sees them without greed or attachment, This person, regarding the realm of desire, will quickly attain liberation. If one can escape the net of desire, one can cross the dangerous wilderness, Able to stay far away from the fire of negligence, this person has great wisdom. The five great fears destroy all the worlds, Because of their own karma, leading to old age, sickness, death, and separation.』 Thus, the Mountain-Crest Bird, the variously adorned Peacock King Bodhisattva (Bodhisattva, sentient being with an awakened mind), due to the power of his vows, manifested as a peacock, benefiting others and benefiting peacocks, teaching the devas (devas, gods) and eliminating their negligence. At that time, the devas, seeing the newly born deva son, felt joy in their hearts, but due to negligence, they did not believe and accept the good Dharma teachings, and instead sang, danced, and enjoyed themselves.
五樂音聲。于山峰園林，有無量種不可譬喻金光明窟、如意之林莊嚴此山，無量眾鳥、百千山河、花林莊嚴。共諸天女，具一切欲，天樂具足，無量遊戲。如是天眾遊戲次第，升雜摩尼間錯之山。於此山上有七寶樹如意之林莊嚴其山，縱廣五由旬。于其林中有孔雀王，名種種莊嚴，住在此林，為天說法。為令天子、諸天女等離放逸故，愛說法故，遊園林中、蓮花林中，種種雜林、河泉流水、山峰之中，寶莊嚴處、百千眾鳥妙音之處、一切天眾莊嚴之處、諸天女眾莊嚴之處，多有天子天女和合受樂，此孔雀王則至其所。以善業故，受種種樂，一切遊戲，如是遊戲無量差別，不可譬喻，隨念皆得。
「爾時，孔雀王于摩尼間錯山峰之中，見諸天眾受放逸樂，為令天眾離放逸故，以偈頌曰：
「『現在若未來， 色境無厭足， 憶念火所燒， 數數求境界。 雖得生天上， 生已還歸滅， 為業網所縛， 復墮于地獄， 出受鬼畜生， 受無量苦惱。 眾生行五道， 以業因緣故。 眾生種種業， 甚多不可量， 故得種種果。 天中無量樂， 業盡故還退， 有生則有滅， 見於真諦者， 能見天退滅。 此死時欲至， 其命則破壞， 一
【現代漢語翻譯】 現代漢語譯本 充滿五種美妙音樂的山峰園林中，有無數種無法比喻的金光明窟和如意之林，莊嚴著這座山。無數的鳥類、成百上千的山河、花林也莊嚴著此地。天人們與天女們一同，享受著一切慾望，天樂完備，進行著無盡的遊戲。天眾們就這樣依次在雜摩尼（Zamaṇi，混合寶石）交錯的山上嬉戲。 這座山上生長著七寶樹，如意之林莊嚴著它，縱橫各有五由旬（Yojana，古印度長度單位）。林中有一隻孔雀王，名叫種種莊嚴（Sarvasaundarya），居住在這片林中，為天人們說法。爲了讓天子、天女們遠離放逸，因為他們喜愛聽法，孔雀王便在園林中、蓮花林中、各種雜林中、有河泉流水的山峰中、寶物莊嚴之處、有成百上千種鳥發出美妙聲音的地方、一切天眾莊嚴之處、諸天女眾莊嚴之處說法。許多天子天女聚集在一起享受快樂，這隻孔雀王便會來到他們那裡。因為他們行善業，所以能享受各種各樣的快樂，一切遊戲，這樣的遊戲有無量的差別，無法比喻，隨心所念都能得到。 『這時，孔雀王在摩尼（Maṇi，寶石）交錯的山峰中，看到天眾們享受著放逸的快樂，爲了讓天眾們遠離放逸，用偈頌說道：』 『現在或未來，對色境都無法滿足，憶念就像被火燃燒，不斷地追求境界。 即使能夠生到天上，生了之後最終還是要滅亡，被業力之網束縛，再次墮入地獄，出來后還要承受鬼道和畜生道的果報，承受無量的痛苦。 眾生在五道中輪迴，都是因為業力的因緣。眾生所造的各種業，非常多，無法衡量，所以得到各種各樣的果報。天上的快樂雖然無量，但業力耗盡后還是要退轉，有生就有滅，見到真諦的人，能夠看到天人的退滅。 死亡來臨的時候，生命就會被破壞，一』
【English Translation】 English version In the mountain peaks and gardens filled with the five kinds of delightful music, there are immeasurable and incomparable golden light caves and wish-fulfilling forests, adorning this mountain. Countless birds, hundreds and thousands of rivers and mountains, and flower forests also embellish this place. The Devas (gods) together with the Devis (goddesses), possessing all desires, with heavenly music complete, engage in endless games. Thus, the Devas play in succession on the mountain interspersed with Zamaṇi (mixed jewels). On this mountain grow seven-jeweled trees, with wish-fulfilling forests adorning it, each extending five Yojana (ancient Indian unit of distance) in length and breadth. Within this forest dwells a Peacock King named Sarvasaundarya (all-beauty), who resides in this forest, teaching the Dharma to the Devas. To lead the Devas and Devis away from heedlessness, and because they love to hear the Dharma, the Peacock King teaches in the gardens, in the lotus forests, in various mixed forests, in the mountain peaks with flowing rivers and springs, in places adorned with treasures, in places where hundreds and thousands of birds produce wonderful sounds, in places adorned by all the Devas, and in places adorned by the Devis. Many Devas and Devis gather together to enjoy pleasure, and this Peacock King comes to them. Because of their good karma, they enjoy all kinds of happiness, all kinds of games, such games having immeasurable differences, beyond comparison, and they obtain whatever they think of. 『At that time, the Peacock King, in the mountain peaks interspersed with Maṇi (jewels), seeing the Devas enjoying heedless pleasures, in order to lead the Devas away from heedlessness, spoke in verses:』 『Whether now or in the future, there is no satisfaction with the realm of form, memories are burned by fire, constantly seeking after realms. Even if one is born in the heavens, having been born, one will eventually perish, bound by the net of karma, one will again fall into hell, and after emerging, one will endure the suffering of the ghost and animal realms, enduring immeasurable suffering. Sentient beings transmigrate through the five paths, all because of the causes and conditions of karma. The various karmas created by sentient beings are very numerous and immeasurable, therefore they receive all kinds of results. Although the happiness in the heavens is immeasurable, when karma is exhausted, one will still decline, with birth there is death, those who see the true reality can see the decline of the Devas. When death approaches, life will be destroyed, one』
切能惱亂， 愚者不覺知。 以種種調伏， 種種說利益， 天眾樂所迷， 而不生厭離。 善語法相應， 二世得安樂， 愚者不攝受， 后則生大悔。 以多法調伏， 語真義亦明， 而天著放逸， 不知真利益。 死怨害天命， 大力無能救， 大力速馳奔， 死時欲來至。 諸天龍夜叉、 乾闥毗舍阇， 一切無能敵， 是故死力大。 若知力無力， 是人真知業， 不為惡業污， 不行於惡道。 常修行諸善， 離不善境界， 如是作業人， 則無眾苦惱。 隨順於法行， 增長信精進， 三昧力相應， 如母利益子。 善法於五道， 一切能救護， 非父非母力， 能行於彼處。 信順於正法， 能救惡道苦， 隨其所至處， 信常有大力。 如燈能除闇， 如病得良藥， 如盲者得眼， 如貧人得財， 如水漂溺人， 信為大船筏， 若人放逸行， 信為能除滅。 死時得信故， 能除生有海， 則得寂滅處， 古世牟尼說。 以得信力故， 名正智修行， 信及不放逸， 精進知止足， 集智近善友，
【現代漢語翻譯】 現代漢語譯本 煩惱會擾亂人心，愚笨的人卻不明白。 用各種方法去調伏，用各種言語來說明利益， 天上的眾神沉迷於享樂，卻不生起厭倦和遠離之心。 與善良的佛法相應，今生來世都能得到安樂， 愚笨的人卻不接受，以後就會產生很大的後悔。 用許多佛法來調伏，言語真實意義也明白， 可是天神們貪戀放縱安逸，不知道真正的利益。 死亡這個怨敵會傷害天神的壽命，再大的力量也不能救護， 即使有大力士快速奔跑，死亡到來的時候也無法逃脫。 諸天（devas，天神），龍（nāgas，蛇神），夜叉（yakṣas，守護神）， 乾闥婆（gandharvas，天樂神），毗舍阇（piśācas，食人鬼）， 一切眾生都無法與死亡抗衡，所以說死亡的力量最大。 如果知道什麼是有力的，什麼是無力的，這個人才是真正明白業報的人， 不會被惡業所污染，不會走向惡道。 經常修行各種善行，遠離不善的境界， 像這樣作業的人，就不會有各種痛苦煩惱。 隨順佛法而行，增長信心和精進， 與三昧（samādhi，禪定）的力量相應，就像母親利益自己的孩子一樣。 善良的佛法在五道（五種輪迴的道途）中，一切都能救護， 不是父親母親的力量，能夠到達那個地方（解脫）。 信順於正法，能夠救度惡道的痛苦， 無論到達什麼地方，信心常常有很大的力量。 就像燈能夠驅除黑暗，就像生病得到良藥， 就像盲人得到眼睛，就像窮人得到財富， 就像被水漂流溺水的人，信心是巨大的船筏， 如果有人放縱自己，信心能夠消除和滅除（惡業）。 臨死的時候因為有信心，能夠消除生死輪迴的苦海， 就能得到寂滅的境界，這是古代的牟尼（muni，聖人）所說的。 因為得到信心的力量，被稱為正智的修行， 信心以及不放逸，精進並且知足， 積累智慧親近善友，
【English Translation】 English version Afflictions disturb, the foolish do not perceive. With various means of taming, with various explanations of benefits, The heavenly hosts are deluded by pleasures, and do not generate aversion or detachment. Corresponding with the good Dharma, one obtains peace and happiness in both lives, The foolish do not accept it, and later they will have great regret. With many teachings of the Dharma, taming is achieved, the true meaning is also clear, But the devas (heavenly beings) are attached to indulgence, not knowing the true benefit. Death, the enemy, harms the life of the devas, great power cannot save them, Even if a strong man runs swiftly, he cannot escape when death comes. The devas (devas, gods), nāgas (nāgas, serpent deities), yakṣas (yakṣas, guardian spirits), gandharvas (gandharvas, celestial musicians), piśācas (piśācas, flesh-eating demons), None can oppose death, therefore the power of death is great. If one knows what is powerful and what is powerless, that person truly understands karma, They will not be defiled by evil karma, and will not go to evil paths. Constantly cultivating all good deeds, staying away from unwholesome realms, A person who acts in this way will have no suffering or affliction. Acting in accordance with the Dharma, increasing faith and diligence, Corresponding with the power of samādhi (samādhi, concentration), like a mother benefiting her child. The good Dharma in the five paths (five realms of rebirth), can protect everything, Not the power of father or mother, can go to that place (liberation). Having faith in the true Dharma, can save from the suffering of evil paths, Wherever one goes, faith always has great power. Like a lamp that can dispel darkness, like a sick person getting good medicine, Like a blind person getting eyes, like a poor person getting wealth, Like a person drowning in water, faith is a great raft, If a person acts indulgently, faith can eliminate and destroy (evil karma). At the time of death, because of faith, one can eliminate the sea of birth and existence, Then one obtains the state of nirvana, as said by the ancient muni (muni, sage). Because of obtaining the power of faith, it is called the practice of right wisdom, Faith and non-negligence, diligence and knowing contentment, Accumulating wisdom and approaching good friends,
此六解脫因。 施戒善寂滅， 慈心利眾生， 及行悲喜舍， 此法得因緣。 輕躁近惡友， 粗獷喜妄語， 邪見放逸行， 此法地獄因。 慳嫉苦惡語， 放逸行離善， 心常貪他物， 聖說餓鬼因。 近癡離智慧， 愛慾遠正法， 貪食樂睡眠， 佛說畜生因。 若人身口意， 作三種不善， 如是無智人， 則墮于地獄。 若作如是因， 受果則不差， 如種穀得谷， 善惡業如是。 見此眾多人， 作生死苦因， 如是愚天眾， 而猶不覺知。 放逸初雖樂， 后則大苦惱， 若法后時苦， 智者應舍離。 乃至未解脫， 終無有少樂； 若得解脫者， 常樂得成就。 無常放逸樂， 智者所不說， 若得常樂者， 智者說為樂。 上上次相續， 諸業皆如是， 其果亦如是， 上上而不斷。 既知業果已， 應舍離放逸， 當起智慧心， 此樂為無上。』
「如是孔雀王菩薩種種方便為天說法，斷除放逸，種種無畏美妙音聲，悉蔽諸天歌詠之音。以善業故，其聲遍滿二萬由旬，聞者悅樂，法樂相應。
「爾時，諸天眾為求樂故，空
【現代漢語翻譯】 現代漢語譯本： 這六種是解脫的因緣： 佈施、持戒、善良的寂滅（指涅槃寂靜的狀態）， 以慈悲心利益眾生， 以及實行悲、喜、舍四無量心， 這些是獲得解脫的因緣。 輕浮急躁、親近惡友， 粗暴狂野、喜歡說謊， 邪見和放縱的行為， 這些是墮入地獄的原因。 吝嗇、嫉妒、說惡毒的話， 放縱的行為遠離善良， 心中常常貪戀他人的東西， 聖人說這是墮入餓鬼道的原因。 親近愚癡、遠離智慧， 貪愛慾望、遠離正法， 貪吃食物、喜歡睡覺， 佛陀說這是墮入畜生道的原因。 如果人的身、口、意， 造作三種不善業， 像這樣沒有智慧的人， 就會墮入地獄。 如果造作這樣的因， 承受的果報就不會有差錯， 就像種穀子得到穀子一樣， 善業和惡業也是如此。 看到這麼多的人， 造作生死輪迴的痛苦之因， 像這些愚昧的天人， 卻仍然不覺悟。 放縱一開始雖然快樂， 後來卻會帶來巨大的痛苦， 如果某種行為之後會帶來痛苦， 有智慧的人就應該捨棄它。 乃至沒有得到解脫， 終究不會有真正的快樂； 如果得到解脫， 就能常常獲得真正的快樂。 無常的、放縱的快樂， 有智慧的人不會稱之為快樂， 如果得到恒常的快樂， 有智慧的人才稱之為快樂。 上一次、上上次這樣相續不斷， 各種業力都是這樣， 它的果報也是這樣， 越來越向上，持續不斷。 既然已經知道了業果的道理， 就應該捨棄放縱的行為， 應當生起智慧之心， 這種快樂才是無上的快樂。 『像這樣，孔雀王菩薩用種種方便為天人說法，斷除放縱，用種種無畏美妙的聲音，完全壓倒了天人的歌唱之音。因為善業的緣故，他的聲音遍滿二萬由旬（Yojana，古印度長度單位），聽到的人都感到喜悅快樂，與佛法之樂相應。 『當時，諸天眾爲了尋求快樂，都聚集在空中。
【English Translation】 English version: These six are the causes of liberation: Giving, discipline, the goodness of tranquility (referring to the state of Nirvana), Benefiting sentient beings with a compassionate heart, And practicing loving-kindness, compassion, joy, and equanimity (the four immeasurables), These are the causes for attaining liberation. Fickleness, associating with bad friends, Rudeness, delighting in falsehood, Wrong views and indulging in unrestrained behavior, These are the causes for falling into hell. Stinginess, jealousy, harsh speech, Indulging in unrestrained behavior, distancing oneself from goodness, Constantly coveting the possessions of others, The sages say these are the causes for being reborn as a hungry ghost. Associating with ignorance, distancing oneself from wisdom, Craving desires, distancing oneself from the true Dharma, Greedy for food, delighting in sleep, The Buddha said these are the causes for being reborn as an animal. If a person, through body, speech, and mind, Creates three kinds of unwholesome karma, Such a person without wisdom, Will fall into hell. If one creates such causes, The consequences will not be mistaken, Just as planting rice yields rice, So it is with good and bad karma. Seeing so many people, Creating the causes of suffering in the cycle of birth and death, Like these foolish gods, Yet they still do not awaken. Indulgence may be pleasurable at first, But later it brings great suffering, If an action brings suffering later, The wise should abandon it. Until one attains liberation, There will ultimately be no true happiness; If one attains liberation, One can constantly attain true happiness. Impermanent, indulgent pleasure, The wise do not call it happiness, If one attains constant happiness, The wise call it happiness. The previous time, the time before that, continuing without end, All karmas are like this, Their consequences are also like this, Increasingly upward, continuing without end. Since one already knows the principle of karma and its consequences, One should abandon indulgent behavior, One should generate a mind of wisdom, This happiness is the supreme happiness. 'In this way, King Peacock Bodhisattva (Kongque Wang Pusa) used various skillful means to preach the Dharma to the gods, cutting off indulgence, using various fearless and beautiful sounds, completely overwhelming the singing of the gods. Because of good karma, his voice pervaded twenty thousand yojanas (Yojana, an ancient Indian unit of length), and those who heard it felt joy and happiness, corresponding to the joy of the Dharma.' 'At that time, the assembly of gods, seeking happiness, gathered in the sky.'
中旋轉，如四天王、行使天等或去或來，此諸天眾亦復如是。
「爾時，兜率陀諸天眾聞此聲已，七萬天眾從上而下，敬重正法，放逸薄故，向夜摩天種種莊嚴孔雀王所。
「時，種種莊嚴孔雀王菩薩知兜率陀天以心歡喜，告諸天子：『善來真天！少放逸故，能來至此求未來果。若欲得聞種種法要，汝當速下，如我所聞寂靜之法，當爲汝說。我已修集，能至涅槃。我于往昔所聞之法，一切師等本所不聞。我于迦羅村陀佛所，得聞此法。生生之處，以願力故，常不忘失，為他人說。』
「爾時，兜率陀天聞孔雀王說是語已，從空中下，敬重正法。于山峰中、大眾共會山峰之中無量蓮花池、無量流泉、無量寶性，無量眾鳥出妙音聲。于摩尼間錯山峰之中圍繞孔雀王，四面而住。威德殊勝，色相具足，一切光明勝夜摩天。如夜摩天比閻浮提人，兜率陀天勝夜摩天亦復如是。時，夜摩天見兜率天破壞色慢及自在樂，往詣孔雀王菩薩所。有樂遊戲入于林中，未曾見於兜率天故，瞻仰而住，或上山頂欲求遊戲。復有諸天圍繞孔雀王四面而住。
「爾時，孔雀王菩薩告諸天眾：『有二十二法，我今當說。我所敬習，利益天人，第一安樂，一切眾生令得正行。此二十二法利益安樂天人愛法。現在、未來天人愛
【現代漢語翻譯】 現代漢語譯本： 諸如四大天王、行使天等天眾的旋轉，或去或來，兜率陀天（Tushita Heaven）的諸天眾也是如此。 當時，兜率陀天的諸天眾聽到這個聲音后，七萬天眾從上方下來，因為敬重正法，減少放逸，前往夜摩天（Yama Heaven），來到種種莊嚴孔雀王（Sarvarupa-Sri-Mayuraraja）所在之處。 當時，種種莊嚴孔雀王菩薩知道兜率陀天的天眾心生歡喜，告訴諸天子：『善來真天！因為少放逸的緣故，能夠來到這裡尋求未來之果。如果想要聽聞種種法要，你們應當快速下來，我將為你們宣說我所聽聞的寂靜之法。我已經修集此法，能夠到達涅槃（Nirvana）。我于往昔所聽聞的法，一切老師等都未曾聽聞。我于迦羅村陀佛（Krakucchanda Buddha）處，得聞此法。生生世世，因為願力的緣故，常常不忘失，併爲他人宣說。』 當時，兜率陀天的天眾聽到孔雀王菩薩說這些話后，從空中下來，敬重正法。在山峰中、大眾共聚的山峰之中，有無量蓮花池、無量流泉、無量寶物，無量眾鳥發出美妙的聲音。在摩尼寶珠交錯的山峰之中，圍繞著孔雀王，四面而住。威德殊勝，色相具足，一切光明勝過夜摩天。如同夜摩天比閻浮提（Jambudvipa）人，兜率陀天勝過夜摩天也是如此。當時，夜摩天的天眾看到兜率天的天眾破壞色慢以及自在之樂，前往孔雀王菩薩所在之處。有的喜歡遊戲進入林中，因為未曾見過兜率天的天眾，瞻仰而住，有的登上山頂想要遊戲。還有諸天圍繞孔雀王四面而住。 當時，孔雀王菩薩告訴諸天眾：『有二十二法，我現在應當宣說。我所敬重修習，利益天人，帶來第一安樂，令一切眾生得以正行。這二十二法利益安樂天人，使他們愛樂正法。現在、未來，天人都將愛樂。』
【English Translation】 English version: Revolving, like the Four Great Kings, the Emissary Devas, etc., either going or coming, so too are the assemblies of devas of Tushita Heaven. At that time, the assemblies of devas of Tushita Heaven, hearing this sound, seventy thousand devas descended from above, revering the True Dharma, and because of diminishing heedlessness, went to Yama Heaven, to the place of Sarvarupa-Sri-Mayuraraja (Peacock King of All Forms and Splendor). At that time, Sarvarupa-Sri-Mayuraraja Bodhisattva, knowing that the devas of Tushita Heaven were delighted in their hearts, said to the devaputras: 'Welcome, True Devas! Because of little heedlessness, you are able to come here seeking the fruit of the future. If you wish to hear the essential Dharma, you should quickly descend, and I will speak to you of the Dharma of Tranquility that I have heard. I have cultivated it and am able to reach Nirvana. The Dharma that I have heard in the past, all teachers, etc., have not heard. I heard this Dharma from Krakucchanda Buddha. In every birth, because of the power of vows, I constantly do not forget it, and I speak it for others.' At that time, the devas of Tushita Heaven, hearing the Peacock King speak these words, descended from the sky, revering the True Dharma. In the mountain peaks, in the mountain peaks where the great assembly gathered, there were immeasurable lotus ponds, immeasurable flowing springs, immeasurable treasures, and immeasurable birds emitting wonderful sounds. In the mountain peaks interspersed with mani jewels, they surrounded the Peacock King and stood on all four sides. Their majestic virtue was extraordinary, their forms and appearances were complete, and all their light surpassed Yama Heaven. Just as Yama Heaven is compared to the people of Jambudvipa, so too Tushita Heaven surpasses Yama Heaven. At that time, the devas of Yama Heaven, seeing the devas of Tushita Heaven destroying pride in form and the joy of self-mastery, went to the place of the Peacock King Bodhisattva. Some, enjoying games, entered the forest, and because they had never seen the devas of Tushita Heaven, they gazed up and stood still, while others climbed to the top of the mountain, wanting to play. There were also devas surrounding the Peacock King, standing on all four sides. At that time, the Peacock King Bodhisattva told the assemblies of devas: 'There are twenty-two dharmas that I should now speak. I respectfully practice them, benefiting devas and humans, bringing the foremost bliss, and enabling all sentient beings to attain right conduct. These twenty-two dharmas benefit and bring bliss to devas and humans, causing them to love the Dharma. Now and in the future, devas and humans will love it.'
法，能斷放逸，滅令不生。若諸天人能離放逸，常得安樂，乃至涅槃。此法利益，父母利益所不能及。何等二十二？一者悔心；二者畏惡道；三者忍；四者精進；五者說法；六者悲心；七者軟心；八者調伏；九者信業；十者不住壞處；十一者住心；十二者畏惡名；十三者不樂著；十四者獨行；十五者心不散亂；十六者念死；十七者離色富財種姓憍慢；十八者軟語；十九者於一切眾生起平等心；二十者知足；二十一者畏於境界；二十二者舍不信心。此二十二法，若天、若人如實修行，不墮惡道，速得涅槃。
「『云何名悔？云何悔已而得安隱？既生悔已，斷不善法。云何生悔？若見他人造作不善身口意業，他作身業而呵毀之，應生悔心，不共同住。若有因緣，自起不善覺觀之心，隨生即舍，不生憶念，不味不著，內心生慚愧於他人，勤修精進令其不生，不受覺觀，心呵惡覺觀。譬如大坑，滿中糞屎死狗不凈，有清凈人入中求凈，既入坑中不凈沒咽，爾時其人心生厭惡。若有起于不善覺觀，其心生悔亦復如是。譬如異人常求凈行，以不知故，誤食糞穢。或有強力怨家強令食糞，食已惡賤，心生悔恨，后更不食。若有行於善業之人慚愧、呵毀不善覺觀亦復如是。勤修精進，斷除覺觀，是名初法。不生放逸，斷除放逸，
【現代漢語翻譯】 現代漢語譯本： 此法能夠斷除放逸，使其不再產生。如果諸天和世人能夠遠離放逸，就能常得安樂，乃至證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。此法的利益，是父母的恩德也無法比擬的。哪二十二種法呢？ 第一是悔心（Remorse）；第二是畏懼墮入惡道（Fear of evil paths）；第三是忍（Patience）；第四是精進（Diligence）；第五是說法（Preaching the Dharma）；第六是悲心（Compassion）；第七是軟心（Gentle heart）；第八是調伏（Subduing the mind）；第九是信業（Faith in karma）；第十是不安住于壞處（Not dwelling in bad places）；第十一是住心（Dwelling in the mind）；第十二是畏懼惡名（Fear of bad reputation）；第十三是不樂著（Non-attachment）；第十四是獨行（Solitary practice）；第十五是心不散亂（Undistracted mind）；第十六是念死（Mindfulness of death）；第十七是遠離對色慾、財富、種姓的驕慢（Abandoning pride in beauty, wealth, and lineage）；第十八是軟語（Gentle speech）；第十九是對一切眾生生起平等心（Equanimity towards all beings）；第二十是知足（Contentment）；第二十一是畏懼境界（Fear of worldly realms）；第二十二是捨棄不信心（Abandoning lack of faith）。如果天人和世人能夠如實地修行這二十二種法，就不會墮入惡道，迅速證得涅槃。 『什麼叫做悔？怎樣在生起悔心后獲得安穩？在生起悔心后，斷除不善之法。怎樣生起悔心？如果見到他人造作不善的身口意業，呵斥並毀壞他人的身業，就應該生起悔心，不與他共同居住。如果有因緣，自己生起不善的覺觀之心，隨生隨舍，不生起憶念，不貪戀不執著，內心對他人產生慚愧，勤奮修行精進，使其不再產生，不接受覺觀，內心呵斥邪惡的覺觀。譬如一個大坑，裡面充滿糞便、死狗等不凈之物，有一個清凈的人進入其中尋求清凈，進入坑中后，不凈之物淹沒到咽喉，這時他內心生起厭惡。如果生起不善的覺觀，內心生起悔恨也是如此。譬如有一個人經常尋求清凈的行為，因為不知道的緣故，誤食了糞便。或者有強力的仇人強迫他吃糞便，吃完後感到厭惡，內心生起悔恨，以後再也不吃。如果有修行善業的人，慚愧、呵斥、毀壞不善的覺觀也是如此。勤奮修行精進，斷除覺觀，這叫做初法。不生起放逸，斷除放逸，』
【English Translation】 English version: This Dharma (Law, teaching) can sever negligence and prevent it from arising. If gods and humans can abandon negligence, they can always attain peace and happiness, even Nirvana (the state of liberation from the cycle of birth and death). The benefits of this Dharma cannot be matched even by the kindness of parents. What are the twenty-two Dharmas? First is remorse (Repentance); second is fear of falling into evil paths (Fear of evil destinies); third is patience (Forbearance); fourth is diligence (Effort); fifth is preaching the Dharma (Teaching the Law); sixth is compassion (Kindness); seventh is a gentle heart (Softness of heart); eighth is subduing the mind (Taming the mind); ninth is faith in karma (Belief in actions); tenth is not dwelling in bad places (Non-abiding in bad states); eleventh is dwelling in the mind (Abiding in the mind); twelfth is fear of bad reputation (Fear of ill-repute); thirteenth is non-attachment (Non-attachment); fourteenth is solitary practice (Solitary conduct); fifteenth is an undistracted mind (Non-distraction of mind); sixteenth is mindfulness of death (Recollection of death); seventeenth is abandoning pride in beauty, wealth, and lineage (Abandoning arrogance in form, wealth, and caste); eighteenth is gentle speech (Soft speech); nineteenth is equanimity towards all beings (Equanimity towards all beings); twentieth is contentment (Satisfaction); twenty-first is fear of worldly realms (Fear of realms); twenty-second is abandoning lack of faith (Abandoning disbelief). If gods and humans can truly practice these twenty-two Dharmas, they will not fall into evil paths and will quickly attain Nirvana. 『What is called remorse? How does one attain peace after generating remorse? After generating remorse, one cuts off unwholesome Dharmas. How does one generate remorse? If one sees others creating unwholesome actions of body, speech, and mind, and one criticizes and destroys the bodily actions of others, one should generate remorse and not live with them. If there is a cause, and one generates unwholesome thoughts and perceptions, one should abandon them as soon as they arise, not remember them, not savor them, not cling to them, and generate shame in one's heart towards others, diligently cultivate effort to prevent them from arising, not accept the perceptions, and internally criticize the evil perceptions. For example, a large pit filled with feces, dead dogs, and impurities, and a pure person enters it seeking purity. After entering the pit, the impurities submerge the throat, and at that time, the person's heart generates disgust. If unwholesome perceptions arise, the heart generating remorse is also like this. For example, a person who constantly seeks pure conduct mistakenly eats feces because of ignorance. Or a powerful enemy forces him to eat feces, and after eating, he feels disgusted and generates remorse, and never eats it again. If a person who practices wholesome actions feels ashamed, criticizes, and destroys unwholesome perceptions, it is also like this. Diligently cultivate effort, cut off perceptions, this is called the first Dharma. Not generating negligence, cutting off negligence,』
破壞放逸，是故天人應當修學。若有善人慾求真諦，怖畏生死，若生微少不善覺觀，應生悔心，不生願心，不生放逸。不放逸人能起悔心，放逸之人則不能悔。如是一法，是諸善業之根本也。所謂斷除不善覺觀而生悔心，是名初法。
「『複次，第二善法增長善法，所謂畏於惡道，名大出法，滅于放逸，能斷放逸。一切人天畏惡道行。若有沙門、若婆羅門、若復餘人，若畏惡道，不作惡業，若見他作亦不隨喜，知不善業墮于地獄、餓鬼、畜生，是故不作惡不善業。惡業之因，墮于惡道。何以故？于少惡業習近喜樂，令惡增長，墮于地獄、餓鬼、畜生。是故沙門、若婆羅門及余畏惡道者應如是學，常應怖畏，不善果報甚為大惡，成就地獄、餓鬼、畜生。放逸行人、少智之人若能如是畏惡道者，不作放逸，不作身口意三種惡業，如是之人常修善業，舍不善業，是名畏惡道。譬如有人知自他力，畏於毒蛇及以刀火能斷人命；畏惡道者，怖畏惡業亦復如是。如是之人于微細業舍而不作，不行放逸。舍放逸故，生天人中，受大富樂。受富樂已，后入涅槃。以勝樂故，無死無變、無退無盡，是故常應怖畏惡道。若有沙門、若婆羅門及余行者能如是行，得無上處。
「『彼時，世尊說此偈言：
「『「若人畏惡道，
【現代漢語翻譯】 現代漢語譯本：破壞放逸的行為，因此天人和人都應當努力修學。如果有人心懷善意，想要尋求真諦，並且畏懼生死輪迴，那麼即使產生微小的不善念頭，也應該生起懺悔之心，而不是放縱自己的慾望，更不能放任自流。不放逸的人能夠生起懺悔之心，而放逸的人則無法做到懺悔。像這樣的一種方法，是所有善業的根本。所謂的斷除不善的念頭並生起懺悔之心，這就是最初的善法。 『其次，第二種增長善法的方法是畏懼墮入惡道，這被稱為脫離困境的大法，能夠滅除放逸，斷絕放逸的根源。所有的人和天人都畏懼墮入惡道。如果有沙門（出家修道者）、婆羅門（祭司）或者其他任何人，如果畏懼墮入惡道，就不會去做惡業，即使看到別人做惡業也不會隨喜讚歎，因為他們知道不善的業會讓人墮入地獄、餓鬼、畜生道，所以不會去做惡的不善業。惡業是墮入惡道的根本原因。為什麼呢？因為對於微小的惡業也習以為常，並且樂在其中，這樣就會讓惡業不斷增長，最終墮入地獄、餓鬼、畜生道。因此，沙門、婆羅門以及其他畏懼惡道的人應該這樣學習，要時刻保持警惕和畏懼，因為不善的果報非常可怕，會導致墮入地獄、餓鬼、畜生道。放逸的人、缺乏智慧的人如果能夠像這樣畏懼惡道，就不會放縱自己，也不會做身、口、意三種惡業，這樣的人就會經常修習善業，捨棄不善業，這就是所謂的畏懼惡道。比如，有個人知道自己和他人的力量，畏懼毒蛇以及刀火會奪人性命；畏懼惡道的人，怖畏惡業也是同樣的道理。這樣的人對於微小的惡業也會捨棄不做，不會放任自流。因為捨棄了放逸，所以能夠轉生到天人之中，享受巨大的富樂。享受富樂之後，最終進入涅槃（Nirvana）。因為獲得了殊勝的快樂，所以沒有死亡、沒有變化、沒有退轉、沒有窮盡，因此要時刻保持對惡道的畏懼。如果有沙門、婆羅門以及其他修行者能夠這樣修行，就能獲得無上的境界。』 『當時，世尊（釋迦摩尼佛的尊稱）說了這樣的偈語： 『「如果有人畏懼惡道，
【English Translation】 English version: Destroying negligence, therefore gods and humans should cultivate diligently. If there are virtuous people who desire to seek the truth, fearing birth and death, if even a slight unwholesome thought arises, they should generate remorse, not desire, and not negligence. A non-negligent person can generate remorse, while a negligent person cannot repent. Such a Dharma (teaching), is the root of all good deeds. That is, to cut off unwholesome thoughts and generate remorse, this is called the initial Dharma. 『Furthermore, the second good Dharma (teaching) increases good Dharma, which is called fearing evil paths, named the great exit Dharma, extinguishing negligence, and able to cut off negligence. All humans and gods fear the path of evil. If there are Shramanas (wandering ascetics), Brahmanas (priests), or other people, if they fear evil paths, they will not commit evil deeds, and if they see others doing so, they will not rejoice in it, knowing that unwholesome deeds lead to hell, hungry ghosts, and animals, therefore they do not commit evil unwholesome deeds. The cause of evil deeds leads to evil paths. Why? Because they are accustomed to and delight in small evil deeds, causing evil to grow, leading to hell, hungry ghosts, and animals. Therefore, Shramanas, Brahmanas, and others who fear evil paths should learn in this way, always being fearful, the retribution of unwholesome deeds is very great and evil, leading to hell, hungry ghosts, and animals. Negligent practitioners, people of little wisdom, if they can fear evil paths in this way, will not be negligent, and will not commit evil deeds of body, speech, and mind, such people will constantly cultivate good deeds, abandoning unwholesome deeds, this is called fearing evil paths. For example, if someone knows their own strength and the strength of others, fearing poisonous snakes and knives and fire that can take human lives; those who fear evil paths, fear evil deeds in the same way. Such people abandon even the slightest evil deeds and do not commit them, not engaging in negligence. Because of abandoning negligence, they are born among gods and humans, enjoying great wealth and happiness. After enjoying wealth and happiness, they then enter Nirvana (liberation). Because of supreme happiness, there is no death, no change, no regression, no end, therefore one should always fear evil paths. If there are Shramanas, Brahmanas, and other practitioners who can practice in this way, they will attain the supreme place.』 『At that time, the World Honored One (a title for the Buddha) spoke this verse: 『「If a person fears evil paths,
應舍放逸垢， 修善求功德， 則到涅槃城。 若人畏惡道， 其人心正直， 以其正心故， 從樂得樂處。 若不畏惡道， 則多造惡業， 為惡火所燒， 將入于地獄。 譬如微少火， 雖小亦能燒， 惡道亦如是， 經劫猶得報。 若人慾得樂， 應畏於惡道， 怖畏救惡道， 則能得安樂。」
「『如是法中，若天、若人、若沙門、婆羅門及余善人，若畏惡道，于少不善，尋即悔過，心不隨喜亦不思惟，心念地獄、餓鬼、畜生，怖畏苦果。念已畏於三不善道，舍十惡業，止而不作，不教他作亦不隨喜，不近如是惡業之人，修行善業，舍一切惡，行凈無垢，舍離放逸，止一切惡，于不善法流轉有中而得解脫。於一切法得解脫已，解脫諸過則能安隱，度有彼岸。是故應當常畏惡道，當如是學，一切天人若愛此法，能至涅槃。
「『複次，彼佛世尊說離放逸能至涅槃，利益安樂一切天人。我于先世人中得聞，憶念不忘，我今當爲諸天眾說。云何名為第三忍法？如是忍者，第一善法、第一清凈，佛所讚歎。忍有二種：一者法忍；二者生忍。云何法忍？緣法道行，思惟白法——忍堅固法，思惟善道勝故能忍，故名為忍。譬如
【現代漢語翻譯】 現代漢語譯本 應當捨棄放逸的污垢，修習善行以求功德，這樣就能到達涅槃（Nirvana，解脫的境界）之城。 如果有人畏懼惡道（指地獄、餓鬼、畜生三惡道），那麼這個人心地正直，因為他心懷正直，所以能從快樂走向更快樂的境地。 如果有人不畏懼惡道，就會造作許多惡業，被罪惡之火焚燒，最終墮入地獄。 譬如微小的火苗，雖然很小，也能燃燒一切，惡道也是如此，即使經過漫長的劫數，也仍然會受到報應。 如果有人想要獲得快樂，就應該畏懼惡道，因為怖畏惡道，才能脫離惡道，從而得到安樂。
『像這樣的佛法中，無論是天人、人類，還是沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）以及其他善良的人，如果畏懼惡道，對於哪怕是很小的惡行，都能立刻懺悔改正，內心不隨喜也不思惟惡行，心中憶念地獄、餓鬼、畜生，怖畏這些惡道的痛苦果報。憶念之後，畏懼這三種不善的道途，捨棄十惡業，停止作惡，不教唆他人作惡，也不隨喜他人的惡行，不接近那些作惡的人，修行善業，捨棄一切惡行，行持清凈無垢的善業，舍離放逸，停止一切惡行，從不善之法的流轉輪迴中得到解脫。在一切法中得到解脫之後，解脫了一切過患，就能得到安穩，度過生死輪迴的彼岸。所以，應當常常畏懼惡道，應當這樣學習，一切天人和人類如果珍愛這個佛法，就能到達涅槃。
『此外，那位佛陀世尊說，遠離放逸就能到達涅槃，利益安樂一切天人和人類。我於過去世在人間聽聞過這些教法，記憶猶新，我現在應當為諸位天眾宣說。什麼叫做第三忍法？像這樣的忍辱，是第一善法、第一清凈，為佛陀所讚歎。忍辱有兩種：一是法忍，二是生忍。什麼叫做『法忍』？緣于佛法正道而修行，思惟清凈的善法——忍耐堅固的佛法，思惟善道殊勝的緣故而能夠忍耐，所以叫做『忍』。譬如……
【English Translation】 English version One should abandon the defilement of negligence, cultivate goodness and seek merit, then one will reach the city of Nirvana (Nirvana, the state of liberation). If a person fears the evil realms (referring to the three evil realms of hell, hungry ghosts, and animals), then that person is upright in heart. Because of their upright heart, they can go from happiness to a place of greater happiness. If a person does not fear the evil realms, they will create much evil karma, be burned by the fire of evil, and eventually fall into hell. Just like a tiny flame, though small, can burn everything, the evil realms are also like this; even after countless kalpas (aeons), one will still receive retribution. If a person wants to obtain happiness, they should fear the evil realms, because fearing the evil realms, one can escape from them and thus obtain peace and happiness.
『In such a Dharma, whether it be gods, humans, Śrāmaṇas (Śrāmaṇa, renunciates), Brāhmaṇas (Brāhmaṇa, Hindu priests), or other virtuous people, if they fear the evil realms, they will immediately repent and correct even the smallest unwholesome deeds, their hearts will not rejoice in or contemplate evil deeds, and they will remember hell, hungry ghosts, and animals, fearing the painful consequences of these evil realms. After remembering, they will fear these three unwholesome paths, abandon the ten evil deeds, cease from doing evil, not encourage others to do evil, nor rejoice in the evil deeds of others, not associate with those who do evil, cultivate good deeds, abandon all evil, practice pure and undefiled deeds, abandon negligence, cease all evil, and be liberated from the cycle of unwholesome dharmas. Having attained liberation in all dharmas, having freed themselves from all faults, they can attain peace and cross over to the other shore of existence. Therefore, one should always fear the evil realms and learn in this way. All gods and humans who cherish this Dharma can reach Nirvana.』
『Furthermore, that Buddha, the World Honored One, said that abandoning negligence can lead to Nirvana, benefiting and bringing peace and happiness to all gods and humans. I heard these teachings in the human realm in past lives, and I remember them clearly. Now I shall explain them to all of you gods. What is called the third forbearance? Such forbearance is the foremost good Dharma, the foremost purity, praised by the Buddha. There are two types of forbearance: one is Dharma forbearance, and the other is sentient being forbearance. What is called 『Dharma forbearance』? Cultivating the path based on the Dharma, contemplating pure good dharmas—enduring steadfast dharmas, contemplating the superiority of the good path, one is able to endure, therefore it is called 『forbearance』. For example...』
大地忍諸世間山河、園林無量種類，忍之不疲，一切法忍亦復如是。能到涅槃，一切法忍堅固最勝，白凈善法，涅槃道攝，故名法忍。如是之人堅固世間忍故，能至涅槃。
「『複次，第二忍。所謂若沙門、婆羅門、若復餘人欲起瞋恚，忍令不起，知瞋過故，作是思惟：「若起瞋恚，自燒其身，其心噤毒顏色變異，他人所棄，皆悉驚避，眾人不愛，輕毀鄙賤，身壞命終墮于地獄。以瞋恚故，無惡不作，是故智者舍瞋如火。」知瞋過故，能自利益，為欲自利、利益他人，應當行忍。譬如大火焚燒屋宅，有勇健者以水滅之，智慧之人忍滅瞋恚亦復如是。能忍之人第一善心，能捨瞋恚，眾人所愛，眾人樂見，人所信受，顏色清凈，其心寂靜，心不躁動，善凈深心，離身口過、離心熱惱、離惡道畏、離於怨憎、離惡名稱、離於憂惱、離怨家畏、離於惡人惡口罵詈、離於悔畏、離惡聲畏、離無利畏、離於苦畏、離於慢畏。若人能離如是之畏，一切功德皆悉具足，名稱普聞，得現在未來二世之樂，眾人視之猶如父母。是忍辱人，眾人親近。是故瞋怒猶如毒蛇、如刀如火，以忍滅之，能令皆盡。能忍瞋恚，是名為忍。若有善人慾修行善，應作是念：「忍者如寶，應善護之。」如是忍者，能破瞋恚。正法忍光猶如炬火，能滅瞋闇
【現代漢語翻譯】 現代漢語譯本：大地能夠忍受世間山河、園林等無量種類的存在，並且不會感到疲憊，一切法忍（Dharma-ksanti，對佛法的忍耐和接受）也是如此。能夠到達涅槃（Nirvana，解脫），一切法忍都是堅固且最殊勝的，因為白凈的善法被涅槃之道所攝持，所以稱為法忍。這樣的人因為堅固地忍受世間之事，所以能夠到達涅槃。
『再者，第二種忍是：如果沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司）或者其他人想要生起嗔恚，就忍住不讓它生起，因為知道嗔恚的過患，這樣思維：『如果生起嗔恚，就會焚燒自身，內心充滿毒害，臉色也會變得難看，被他人所拋棄，大家都驚恐地避開，眾人不喜愛，輕視、譭謗、鄙賤，身壞命終後會墮入地獄。因為嗔恚的緣故，什麼惡事都做得出來，所以智者應當像捨棄火一樣捨棄嗔恚。』因為知道嗔恚的過患，能夠使自己得到利益，爲了使自己得到利益、利益他人，應當修行忍辱。譬如大火焚燒房屋，有勇敢強健的人用水將火撲滅，智慧之人用忍辱來熄滅嗔恚也是如此。能夠忍辱的人具有第一等的善心，能夠捨棄嗔恚，被眾人所喜愛，眾人樂於見到，被人所信任和接受，臉色清凈，內心寂靜，內心不躁動，具有善良清凈的深心，遠離身口之過、遠離內心的熱惱、遠離惡道的畏懼、遠離怨恨憎惡、遠離惡名聲、遠離憂愁煩惱、遠離怨家帶來的畏懼、遠離惡人惡語的謾罵、遠離後悔的畏懼、遠離惡聲的畏懼、遠離無利益的畏懼、遠離痛苦的畏懼、遠離傲慢的畏懼。如果人能夠遠離這些畏懼，一切功德都將具足，名稱普遍傳揚，得到現在和未來兩世的快樂，眾人看待他就好像看待父母一樣。這樣忍辱的人，眾人都會親近。所以嗔怒就像毒蛇、像刀、像火，用忍辱來熄滅它，能夠讓它完全消失。能夠忍受嗔恚，這叫做忍。如果有善人想要修行善法，應當這樣想：『忍辱就像珍寶，應當好好守護它。』像這樣忍辱的人，能夠破除嗔恚。正法忍的光芒就像火炬，能夠熄滅黑暗。』
【English Translation】 English version: The earth can endure the countless varieties of mountains, rivers, gardens, and forests in the world without becoming weary. All Dharma-ksanti (patience and acceptance towards the Dharma) is also like this. Being able to reach Nirvana (liberation), all Dharma-ksanti is firm and most supreme, because pure white good dharmas are contained within the path of Nirvana, therefore it is called Dharma-ksanti. Such a person, because of firmly enduring worldly matters, is able to reach Nirvana.
『Furthermore, the second type of patience is: if a Sramana (wandering ascetic), a Brahmana (Hindu priest), or any other person wants to generate anger, they should endure and not let it arise, because they know the faults of anger, thinking thus: 『If anger arises, it will burn oneself, the mind will be filled with poison, the complexion will change, one will be abandoned by others, everyone will be frightened and avoid one, people will not like one, one will be despised, slandered, and belittled, and after the body breaks and life ends, one will fall into hell. Because of anger, there is no evil that one will not commit, therefore the wise should abandon anger like fire.』 Because one knows the faults of anger, one can benefit oneself. In order to benefit oneself and benefit others, one should practice patience. For example, if a great fire burns down a house, a brave and strong person will extinguish it with water. A wise person extinguishing anger with patience is also like this. A person who can be patient has the foremost good heart, can abandon anger, is loved by all, is happy to be seen by all, is trusted and accepted by people, has a pure complexion, has a peaceful mind, the mind is not agitated, has a good and pure deep mind, is free from the faults of body and speech, is free from the heat and vexation of the mind, is free from the fear of evil paths, is free from hatred and resentment, is free from evil reputation, is free from sorrow and distress, is free from the fear brought by enemies, is free from the abuse and curses of evil people, is free from the fear of regret, is free from the fear of evil sounds, is free from the fear of no benefit, is free from the fear of suffering, is free from the fear of arrogance. If a person can be free from these fears, all merits will be complete, one's name will be widely spread, one will obtain the happiness of both the present and future lives, and people will look at one as if they were looking at their parents. Such a patient person will be approached by all. Therefore, anger is like a poisonous snake, like a knife, like fire. Extinguishing it with patience can make it completely disappear. Being able to endure anger is called patience. If there is a good person who wants to practice good deeds, they should think thus: 『Patience is like a treasure, one should protect it well.』 Such a patient person can destroy anger. The light of Right Dharma-ksanti is like a torch, it can extinguish darkness.』
。如盲者眼貧。正法者之財賄除邪見之貧窮，猶如父母利益其子。瞋恚沒溺，忍為大船。墮惡道者，忍為救拔。忍如大水滅地獄火，忍力能斷餓鬼慳嫉飢渴之惱。若墮畜生互相殘害，忍力則能施其身命。應樂行忍，常習不捨，若畏惡道，當勤精進思惟忍力。』
「爾時，孔雀王菩薩以偈頌曰：
「『若人忍莊嚴， 諸莊嚴中勝， 財物可劫盜， 忍則不可失。 若人修行忍， 一切眾所愛， 后時得安隱， 忍為第一戒。 若人修行忍， 舍一切瞋恚， 現在及未來， 常得安隱處。 忍辱戒智慧， 如是三種財， 此財最第一， 非珍寶能譬。 若人修行忍， 一切應供養， 善人所讚歎， 是故應行忍。 忍藥為第一， 能除于瞋毒， 忍能滅瞋恚， 令其不復生。 闇覆愚癡人， 忍為勝光明， 如燈能除闇， 忍示于正道。 若離正法財， 流轉於五道， 若有忍財物， 於世最豪富。 瞋恚大曠野， 黑闇甚難度， 忍資糧具足， 能過無留難。 若迷正法路， 忍能為正導， 怖畏惡道者， 忍力為救護。 常令眾生樂， 能滅于苦惱， 常得安隱樂，
【現代漢語翻譯】 現代漢語譯本： 『就像盲人缺少眼睛一樣，正法（Saddharma）對於信奉者來說，能去除邪見的貧窮，就像父母利益自己的孩子一樣。當人們被嗔恚（Dvesha）淹沒時，忍辱（Kshanti）就是一艘大船。對於墮入惡道（Durgati）的人來說，忍辱是救拔。忍辱就像大水，能熄滅地獄之火；忍辱的力量能斷除餓鬼（Preta）的慳吝、嫉妒和飢渴的惱害。如果墮入畜生道（Tiryagyoni），互相殘害，忍辱的力量則能讓他們捨棄身命。應該樂於修行忍辱，經常練習而不捨棄。如果畏懼惡道，就應當勤奮精進地思維忍辱的力量。』 『當時，孔雀王菩薩（Mayuraraja Bodhisattva）用偈頌說道：』 『如果有人用忍辱來莊嚴自己，這是所有莊嚴中最殊勝的。財物可以被劫奪，但忍辱是不可失去的。 如果有人修行忍辱，會被一切大眾所愛戴，將來能夠得到安穩，忍辱是第一戒。 如果有人修行忍辱，就能捨棄一切嗔恚，現在和未來，常常能夠得到安穩的處所。 忍辱、戒律（Śīla）和智慧（Prajna），這三種是真正的財富，這種財富是最重要的，不是珍寶可以比擬的。 如果有人修行忍辱，一切眾生都應該供養他，他會被善人所讚歎，所以應該修行忍辱。 忍辱之藥是最好的，能夠去除嗔恚之毒，忍辱能夠滅除嗔恚，使它不再生起。 對於被黑暗覆蓋的愚癡之人，忍辱是殊勝的光明，就像燈能夠去除黑暗一樣，忍辱能指示正確的道路。 如果離開了正法的財富，就會在五道（Pañcagati）中流轉，如果擁有忍辱的財富，在世間就是最富有的人。 嗔恚就像廣闊的曠野，黑暗而且極難穿越，如果具備了忍辱的資糧，就能夠毫無阻礙地通過。 如果迷失了正法的道路，忍辱能夠成為正確的引導，對於怖畏惡道的人，忍辱的力量是救護。 忍辱常常使眾生快樂，能夠滅除痛苦和煩惱，常常能夠得到安穩和快樂，'
【English Translation】 English version: 'Just as the blind lack eyes, the True Dharma (Saddharma) is like wealth for those who believe, removing the poverty of wrong views, just as parents benefit their children. When people are drowned in anger (Dvesha), patience (Kshanti) is a great ship. For those who fall into evil paths (Durgati), patience is salvation. Patience is like great water that extinguishes the fires of hell; the power of patience can cut off the torment of stinginess, jealousy, and hunger and thirst of the hungry ghosts (Preta). If one falls into the animal realm (Tiryagyoni), where they harm each other, the power of patience can enable them to give up their lives. One should delight in practicing patience, constantly practicing without abandoning it. If one fears evil paths, one should diligently and vigorously contemplate the power of patience.' 'At that time, Mayuraraja Bodhisattva (孔雀王菩薩) spoke in verse:' 'If a person adorns themselves with patience, it is the most excellent of all adornments. Wealth can be robbed, but patience cannot be lost. If a person practices patience, they will be loved by all, and in the future, they will attain peace and security; patience is the foremost precept (Śīla). If a person practices patience, they can abandon all anger; in the present and the future, they can always find a place of peace and security. Patience, discipline (Śīla), and wisdom (Prajna), these three are true wealth; this wealth is the most important, and cannot be compared to treasures. If a person practices patience, all beings should make offerings to them; they will be praised by virtuous people, therefore one should practice patience. The medicine of patience is the best; it can remove the poison of anger; patience can extinguish anger, preventing it from arising again. For foolish people covered in darkness, patience is the supreme light; just as a lamp can remove darkness, patience shows the right path. If one is without the wealth of the True Dharma, one will transmigrate through the five paths (Pañcagati); if one possesses the wealth of patience, one is the wealthiest person in the world. Anger is like a vast wilderness, dark and extremely difficult to cross; if one has the provisions of patience, one can pass through without hindrance. If one is lost on the path of the True Dharma, patience can be the right guide; for those who fear evil paths, the power of patience is protection. Patience constantly brings joy to beings, it can extinguish suffering and affliction, and one can always attain peace and happiness.'
永離諸怖畏， 善人之所愛， 能生信功德， 和集善吉祥， 舍離不善法， 示人正解脫， 能滅生死畏， 昇天之階陛， 滅除地獄火， 餓鬼畜生界， 忍為能救護。 忍能滿功德， 令眾生寂滅， 欲得吉祥樂， 當修行忍辱。』
「『如是忍者，名第一法，以修行故，現在未來常得安樂，身壞命終生於天上，后得涅槃。是故為不放逸生天人中，當修行忍。
「『複次，第四善業能離放逸。若沙門、婆羅門及余善人作何等善業？所謂精進勤求善法。與善相應，道法精進，正時相應，時處寂靜，修習世間、出世間法相應寂靜，非不相應。若沙門、婆羅門於世間、出世間法，初夜后夜知時止息，知時知處及知方便，如是則得安隱而住精進，能破一切懈怠。若沙門、婆羅門為破煩惱，勤修精進，既生精進，於色聲香味觸境界不起著心。若得因緣，持心令住，正心精進，二法為伴。攝心令離一切境界。若不善力起，精進遮之，正念斷除。一切法中，精進第一。以此二法為同伴故，令諸善法堅固不壞而得果報。正心精進功德力故，終得涅槃。若沙門、婆羅門及余善人知此功德，當勤精進。於世間中，精進最勝。若世間業，以勤修故，而得堅固。以勤修故，而
【現代漢語翻譯】 現代漢語譯本 『永遠遠離各種恐懼， 被善良的人們所喜愛，能夠產生信仰的功德， 彙集善良與吉祥，捨棄不善良的法， 向人們展示正確的解脫之道，能夠滅除生死的恐懼， 是通往天界的階梯，滅除地獄的火焰， 對於餓鬼和畜生道，忍辱是能夠救護的。 忍辱能夠圓滿功德，令眾生達到寂滅的境界， 想要獲得吉祥快樂，應當修行忍辱。』
『像這樣忍辱的人，被稱為第一法，因為修行的緣故，現在和未來常常能夠得到安樂，身壞命終后能夠生到天上，最終獲得涅槃（Nirvana）。因此，爲了不放逸而生到天界，應當修行忍辱。
『再者，第四種善業能夠遠離放逸。如果沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）以及其他善良的人們做什麼樣的善業呢？那就是精進地勤求善良的法。與善良相應，道法精進，與正確的時間相應，在寂靜的時間和地點，修習世間法和出世間法，相應于寂靜，而不是不相應。如果沙門、婆羅門對於世間法和出世間法，在初夜和后夜知道何時停止休息，知道時間、地點以及方便之法，這樣就能得到安穩而住的精進，能夠破除一切懈怠。如果沙門、婆羅門爲了破除煩惱，勤奮地修習精進，既然生起了精進，對於色（rupa，形態）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）這些境界不起執著之心。如果得到因緣，保持心念的專注，以正心來精進，以這兩種法作為伴侶。收攝心念，使之遠離一切境界。如果不善的力量生起，用精進來遮止它，用正念來斷除它。在一切法中，精進是第一位的。因為這兩種法作為同伴的緣故，使得各種善良的法堅固不壞，並且能夠得到果報。因為正心精進的功德力量，最終能夠得到涅槃。如果沙門、婆羅門以及其他善良的人們知道這種功德，應當勤奮地精進。在世間中，精進是最殊勝的。如果世間的行業，因為勤奮修習的緣故，就能夠變得堅固。因為勤奮修習的緣故，而
【English Translation】 English version 『Forever free from all fears, Loved by virtuous people, able to generate the merit of faith, Gathering goodness and auspiciousness, abandoning unwholesome dharmas, Showing people the correct path to liberation, able to extinguish the fear of birth and death, The ladder to ascend to the heavens, extinguishing the fires of hell, For the realms of hungry ghosts and animals, patience is able to protect. Patience can fulfill merits, causing sentient beings to attain tranquility, If you want to obtain auspicious joy, you should cultivate patience.』
『Such a patient person is called the foremost dharma, because of cultivation, one can often obtain peace and happiness in the present and future, and after the destruction of the body and the end of life, one can be born in the heavens, and ultimately attain Nirvana (Nirvana). Therefore, in order to be born in the heavens without negligence, one should cultivate patience.
『Furthermore, the fourth wholesome karma can lead to non-negligence. What kind of wholesome karma do Sramanas (Sramana, wandering ascetics), Brahmanas (Brahmana, priests), and other virtuous people perform? It is diligently seeking wholesome dharmas. Being in accordance with goodness, diligently practicing the dharma, being in accordance with the right time, in a quiet time and place, cultivating worldly and transcendental dharmas, being in accordance with tranquility, and not being in accordance with non-tranquility. If Sramanas and Brahmanas, with regard to worldly and transcendental dharmas, know when to stop resting in the early and late nights, know the time, place, and expedient means, then they can obtain peaceful abiding and diligence, and can break all laziness. If Sramanas and Brahmanas diligently cultivate diligence in order to break afflictions, and since diligence has arisen, they do not develop attachment to the realms of form (rupa, form), sound (shabda, sound), smell (gandha, smell), taste (rasa, taste), and touch (sparsha, touch). If they obtain the conditions, they maintain the focus of their minds, diligently practice with a righteous mind, and take these two dharmas as companions. They gather their minds and keep them away from all realms. If unwholesome forces arise, they use diligence to stop them, and use right mindfulness to cut them off. Among all dharmas, diligence is the foremost. Because these two dharmas are companions, they make all wholesome dharmas firm and unbreakable, and they can obtain the fruit and reward. Because of the power of the merit of righteous mind and diligence, one can ultimately attain Nirvana. If Sramanas, Brahmanas, and other virtuous people know this merit, they should diligently practice diligence. In the world, diligence is the most excellent. If worldly activities, because of diligent cultivation, can become firm. Because of diligent cultivation, and
得果報。久住於世，他不能壞。若人精進，于命終時，其心清凈亦不怯弱，心不散亂、不恐不怖。雖得衰惱，不休不息，常勤修習，諸善增長，怨不能壞，無有人能說其過惡。隨所作業，具足成就。如是世間善業精進，智者所贊，何況出世正智精進而不勝妙。是故一切法、一切時、一切智，有智和合現前精進，知時知處，正見勤修。發精進故，得一切樂。若行顛倒，則得無利衰惱憂患。若無智慧，雖復勤苦，不名精進。』
「爾時，孔雀王菩薩以偈頌曰：
「『時處相應故， 令作業增長， 如法勤精進， 則得善果報。 雖法處作業， 舍離於正法， 作業不成就， 以離精進故。 如法勤精進， 智慧得涅槃， 如空中投戟， 即生於天上。 若人勤作業， 而修行精進， 所作皆和合， 得廣大成就。 若於世間義， 若出世間義， 皆由精進力， 一切得成就。 若離精進力， 及離於正法， 彼人無富樂， 如求月中垢。 賢聖八分道， 念為能守護， 精進大力人， 能到第一道。 精進得菩提， 精進故生天， 一切諸道果， 無非精進得。 既知此功德， 精進調諸根， 意發
【現代漢語翻譯】 現代漢語譯本 能獲得相應的果報，長久地住留在世間，不會被外力摧毀。如果有人精進修行，在臨命終時，他的內心清凈而不怯懦，心不散亂，沒有恐懼和害怕。即使身體衰老，也不會停止修行，常常勤奮修習，各種善法都會增長，怨敵無法加害，沒有人能說他的過錯。無論做什麼事業，都能圓滿成就。像這樣在世間行善業的精進，是智者所讚歎的，更何況是出世的正智精進，那更是殊勝美妙。所以，對於一切法、一切時、一切智，有智慧的人應當和合現前，精進修行，知道時機和處所，以正見勤奮修習。因為發起精進，就能獲得一切快樂。如果行為顛倒，就會得到無利益的衰惱憂患。如果沒有智慧，即使再勤勞辛苦，也不能稱為精進。
『當時，孔雀王菩薩以偈頌說道：
『因為時機和處所相應，才能使事業增長，如法地勤奮精進，就能得到好的果報。 即使在適當的時間和地點作業，如果舍離了正法，事業也不會成就，因為離開了精進的緣故。 如法地勤奮精進，智慧得以證悟涅槃，就像向空中投擲長戟，立即就能升到天上。 如果有人勤奮作業，並且修行精進，所做的一切都能和諧圓滿，得到廣大的成就。 無論是世間的利益，還是出世間的利益，都依靠精進的力量，一切都能成就。 如果離開了精進的力量，以及離開了正法，這個人就沒有富樂，就像在月亮中尋找污垢一樣，是不可能實現的。 賢聖的八正道，以正念為守護，精進有大力的人，能夠到達第一義諦的道路。 精進能證得菩提，精進的緣故能生天，一切諸道的果實，沒有不是通過精進得到的。 既然知道了精進的功德，就應當精進地調伏諸根，意念發起』
【English Translation】 English version will receive corresponding karmic rewards and dwell in the world for a long time, unable to be destroyed. If one is diligent in practice, at the time of death, their mind will be clear and unafraid, not scattered, without fear or dread. Even if afflicted by decline, they will not cease their efforts, constantly and diligently cultivating, increasing all good dharmas. Enemies will be unable to harm them, and no one will be able to speak of their faults. Whatever actions they undertake will be fully accomplished. Such diligence in good deeds in the world is praised by the wise. How much more so is the diligence of transcendent right wisdom, which is even more excellent and wonderful. Therefore, for all dharmas, at all times, with all wisdom, wise individuals should harmoniously and presently engage in diligence, knowing the time and place, and diligently cultivate with right view. By generating diligence, one obtains all happiness. If one's actions are inverted, one will receive unprofitable decline, affliction, and sorrow. Without wisdom, even if one is diligent and toilsome, it is not called diligence.'
'At that time, the Peacock King Bodhisattva spoke in verse, saying:'
'Because time and place are in accord, one's actions increase. Diligently striving in accordance with the Dharma, one obtains good karmic rewards. Even if one acts at the right time and place, if one abandons the right Dharma, one's actions will not be accomplished, because one has abandoned diligence. Diligently striving in accordance with the Dharma, wisdom attains Nirvana. Like throwing a spear into the sky, one is immediately born in the heavens. If one diligently works and cultivates diligence, all that one does will be harmonious and complete, and one will attain great accomplishment. Whether it is worldly benefit or transcendent benefit, all is achieved through the power of diligence. If one is without the power of diligence and without the right Dharma, that person will have no wealth or happiness, like seeking dirt in the moon. The Noble Eightfold Path, with mindfulness as its protector, the diligent and powerful person can reach the path of the ultimate truth. Diligence attains Bodhi (enlightenment), diligence causes birth in the heavens, all the fruits of the paths are obtained through diligence. Having known these merits, one should diligently tame the senses, and generate the intention.'
勤精進， 無與精進等。』
「如是孔雀王菩薩為兜率陀天眾、夜摩天眾，說于本生所持經法。時，諸天眾皆悉聽受，離於放逸，諸根調伏，一心諦聽。時孔雀王知諸天心生大歡喜，發勤精進，以清凈心為之說法，令集安隱，寂滅涅槃，利益安樂一切諸天。一切菩薩法利眾生。
正法念處經卷第六十 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十一
元魏婆羅門瞿曇般若流支譯觀天品之四十(夜摩天之二十六)
「『複次第五，聞法利益安樂一切人天，謂何等法？所謂說法，說於一切佈施之法，說諸善法。一切尊中，聞法最勝，能斷一切憍慢根本。所謂說法，能調憍慢。說法、聞法、尊敬重法，說于信法，說受持法，說修行人不離說法。諸佛如來以法為師，何況聲聞緣覺。說法有十功德，多所利益。何等為十？時處具足，分別易解，與法相應，非為利養，為調伏心，隨順說法，說施有報，說生死法多諸障礙，說天退沒，說有業果。若說法人有此十法，令聞法者得多功德，利益安樂乃至涅槃。是聽法者及說法人隨所作愿，各得成就。一切種種佈施之中法施最勝，乃至能令一切眾生得涅槃樂。
「『複次，聞法功德：成就深心，信根清凈，一向凈
【現代漢語翻譯】 現代漢語譯本 『勤奮精進，沒有什麼能與精進相等。』
『孔雀王菩薩（Mayura-raja Bodhisattva）就這樣為兜率陀天（Tushita Heaven）的天眾、夜摩天（Yama Heaven）的天眾，宣說他過去生中所奉持的經法。當時，諸位天眾都認真聽受，遠離放逸，調伏諸根，一心專注地聽講。這時，孔雀王菩薩知道諸天心中生起極大的歡喜，於是更加勤奮精進，以清凈的心為他們說法，使他們能夠聚集安穩，達到寂滅涅槃（Nirvana），利益安樂一切諸天。一切菩薩（Bodhisattva）都是這樣以佛法利益眾生的。
《正法念處經》卷第六十 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第六十一
元魏 婆羅門 瞿曇般若流支 譯 觀天品之四十 (夜摩天之二十六)
『再者，第五種利益是，聽聞佛法能使一切人天獲得安樂，那麼，什麼是佛法呢？就是說法，宣說一切佈施的法，宣說各種善法。在一切值得尊敬的事物中，聽聞佛法最為殊勝，能夠斷除一切驕慢的根本。所謂說法，能夠調伏驕慢。說法、聽法、尊敬重視佛法，宣說信法，宣說受持佛法，宣說修行人不能離開說法。諸佛如來（Tathagata）都以佛法為老師，更何況是聲聞（Sravaka）和緣覺（Pratyekabuddha）。說法有十種功德，能帶來很多利益。是哪十種呢？時機和地點都恰當，解釋得容易理解，與佛法相應，不是爲了追求利益供養，而是爲了調伏內心，順應佛法而說，宣說佈施有果報，宣說生死輪迴的法充滿各種障礙，宣說天人也會有退沒的時候，宣說有業力果報。如果說法的人具備這十種品質，就能使聽法的人獲得很多功德，得到利益安樂，乃至最終達到涅槃。聽法的人和說法的人，都能隨各自的願望，得到成就。在一切各種各樣的佈施中，法佈施最為殊勝，乃至能夠使一切眾生得到涅槃的快樂。
『再者，聽聞佛法的功德：成就深刻的信心，使信根清凈，一心向往清凈。』
【English Translation】 English version 'Be diligent in effort, for nothing is equal to diligence.'
'Thus, Mayura-raja Bodhisattva (孔雀王菩薩) spoke to the assembly of Tushita Heaven (兜率陀天), the assembly of Yama Heaven (夜摩天), expounding the sutras and teachings he had upheld in his past lives. At that time, all the heavenly beings listened attentively, abandoning heedlessness, subduing their senses, and listening with focused minds. Then, Mayura-raja Bodhisattva, knowing that the hearts of the heavenly beings were filled with great joy, exerted even greater diligence and, with a pure mind, taught them the Dharma, enabling them to gather in peace and attain the tranquility of Nirvana (涅槃), benefiting and bringing happiness to all the heavenly beings. All Bodhisattvas (菩薩) benefit sentient beings in this way through the Dharma.'
The Sutra on the Establishment of Right Mindfulness, Volume Sixty Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume Sixty-One
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Forty on Observing the Heavens (Twenty-Sixth on the Yama Heaven)
'Furthermore, the fifth benefit is that hearing the Dharma brings peace and happiness to all humans and gods. What is this Dharma? It is the act of teaching, expounding the Dharma of all giving, expounding all good Dharmas. Among all that is worthy of respect, hearing the Dharma is the most supreme, capable of severing the root of all arrogance. The act of teaching the Dharma can subdue arrogance. Teaching the Dharma, hearing the Dharma, respecting and valuing the Dharma, expounding the Dharma of faith, expounding the Dharma of upholding, expounding that practitioners cannot be separated from teaching the Dharma. All Buddhas (Tathagata) (如來) take the Dharma as their teacher, how much more so Sravakas (聲聞) and Pratyekabuddhas (緣覺). Teaching the Dharma has ten merits, bringing many benefits. What are these ten? The timing and place are appropriate, the explanations are easy to understand, it is in accordance with the Dharma, it is not for the sake of seeking profit and offerings, but for the sake of subduing the mind, speaking in accordance with the Dharma, expounding that giving has its rewards, expounding that the Dharma of birth and death is full of various obstacles, expounding that even gods can decline and fall, expounding that there are karmic consequences. If the one who teaches the Dharma possesses these ten qualities, it will enable those who hear the Dharma to gain many merits, obtain benefits and happiness, and ultimately attain Nirvana. Both the listener and the teacher of the Dharma can, according to their respective wishes, achieve fulfillment. Among all kinds of giving, the giving of the Dharma is the most supreme, even capable of enabling all sentient beings to attain the bliss of Nirvana.'
'Furthermore, the merits of hearing the Dharma: achieving profound faith, purifying the roots of faith, and single-mindedly aspiring to purity.'
心信於三寶。詣聽法處，為聞正法，隨舉一足，皆生梵福。若人供養說法法師，當知是人即為供養現在世尊。其人如是隨所供養，所愿成就，乃至得阿耨多羅三藐三菩提，以能供養說法師故。何以故？以聞法故，心得調伏；以調伏故，能斷無知流轉之闇。若離聞法，無有一法能調伏心。如聞說法，有四種恩甚為難報。何等為四？一者母；二者父；三者如來；四者說法法師。若有供養此四種人，得無量福，現在為人之所讚歎，于未來世能得菩提。何以故？以說法力，令憍慢者得調伏故，令貪著者信佈施故，令粗獷者心調柔故，令愚癡者得智慧故。以聞法力，令迷因果者得正信故。以聞法力，令邪見者入正見故。以聞法力，令樂殺生、偷盜、邪淫業者得遠離故。以此說法調伏因緣，終得涅槃。以此因緣，說法法師甚為難報。父母之恩難可得報，以生身故，是故父母不可得報。若令父母住於法中，名少報恩。如來、應、等正覺，三界最勝，度脫生死，無上大師，此恩難報，唯有一法能報佛恩，若於佛法深心得不壞信，是名報恩。以此供養，亦自利益。』
「爾時，孔雀王菩薩說經偈曰：
「『以說法因緣， 得安隱涅槃， 能斷一切縛， 眾生之大師。 以說寂靜法， 能斷愚癡網， 如是勝導
【現代漢語翻譯】 現代漢語譯本 心懷對三寶（佛、法、僧）的信心，前往聽聞佛法之處，爲了聽聞正法，即使只是抬起一隻腳，都能產生殊勝的福報。如果有人供養說法法師，應當知道這個人就是在供養現在的世尊（佛）。這個人如此隨其所供養，所愿都能成就，乃至最終證得阿耨多羅三藐三菩提（無上正等正覺），因為他能夠供養說法法師的緣故。為什麼呢？因為聽聞佛法，內心才能得到調伏；因為內心得到調伏，才能斷除無知和流轉的黑暗。如果離開聽聞佛法，沒有其他任何方法能夠調伏內心。聽聞說法有四種恩情非常難以報答。是哪四種呢？一是母親；二是父親；三是如來（佛）；四是說法法師。如果有人供養這四種人，就能得到無量的福報，現在為人所讚歎，在未來世能夠證得菩提（覺悟）。為什麼呢？因為說法的力量，能使驕慢的人得到調伏，使貪婪執著的人相信佈施，使粗暴獷野的人內心調柔，使愚癡的人得到智慧。因為聽聞佛法的力量，能使迷惑于因果的人得到正確的信念。因為聽聞佛法的力量，能使持有邪見的人進入正見。因為聽聞佛法的力量，能使喜歡殺生、偷盜、邪淫等惡業的人得以遠離這些行為。通過說法調伏的因緣，最終能夠證得涅槃（寂滅）。因為這個因緣，說法法師的恩情非常難以報答。父母的恩情難以報答，因為他們給予了我們生命，所以父母的恩情難以報答。如果能引導父母安住于佛法之中，這可以稱為稍微報答了父母的恩情。如來、應供、正等覺（佛的稱號），是三界中最殊勝的，能救度眾生脫離生死輪迴，是無上的導師，這種恩情難以報答，只有一種方法能夠報答佛恩，那就是對於佛法生起深刻且不可動搖的信心，這就可以稱為報答佛恩。通過這種供養，也能使自己得到利益。 當時，孔雀王菩薩說了這樣的偈頌： 『因為說法的因緣， 能夠得到安穩的涅槃， 能夠斷除一切的束縛， 是眾生的大導師。 因為宣說寂靜之法， 能夠斷除愚癡的羅網， 像這樣殊勝的引導者。』
【English Translation】 English version Having faith in the Three Jewels (Buddha, Dharma, Sangha), going to places where the Dharma is taught, and for the sake of hearing the true Dharma, even lifting one foot generates supreme blessings. If someone makes offerings to a Dharma teacher who expounds the Dharma, know that this person is making offerings to the present World Honored One (Buddha). According to what they offer, their wishes will be fulfilled, and they will eventually attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), because they are able to make offerings to the Dharma teacher. Why? Because by hearing the Dharma, the mind can be tamed; because the mind is tamed, one can cut off the darkness of ignorance and transmigration. If one departs from hearing the Dharma, there is no other method to tame the mind. Hearing the Dharma has four kinds of kindness that are very difficult to repay. What are the four? First, the mother; second, the father; third, the Tathagata (Buddha); fourth, the Dharma teacher who expounds the Dharma. If someone makes offerings to these four kinds of people, they will obtain immeasurable blessings, be praised by people in the present life, and be able to attain Bodhi (Enlightenment) in future lives. Why? Because the power of expounding the Dharma enables the arrogant to be tamed, enables the greedy and attached to believe in giving, enables the coarse and wild to have a gentle mind, and enables the ignorant to gain wisdom. By the power of hearing the Dharma, those who are confused about cause and effect can gain correct faith. By the power of hearing the Dharma, those who hold wrong views can enter into right views. By the power of hearing the Dharma, those who enjoy killing, stealing, and engaging in sexual misconduct can stay away from these actions. Through the causes and conditions of taming through Dharma exposition, one can ultimately attain Nirvana (Extinction). Because of this cause and condition, the Dharma teacher who expounds the Dharma is very difficult to repay. The kindness of parents is difficult to repay, because they gave us life, so the kindness of parents is difficult to repay. If one can lead parents to abide in the Dharma, this can be called slightly repaying their kindness. The Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha), is the most supreme in the Three Realms, liberates beings from birth and death, and is the unsurpassed teacher. This kindness is difficult to repay. There is only one method to repay the Buddha's kindness, and that is to generate deep and unwavering faith in the Buddha's Dharma. This can be called repaying the kindness. Through this offering, one also benefits oneself.' At that time, the Peacock King Bodhisattva spoke the following verse: 'Through the cause and condition of expounding the Dharma, One can attain peaceful Nirvana, Able to cut off all bonds, Is the great teacher of sentient beings. Because of expounding the Dharma of tranquility, Able to cut off the net of ignorance, Such is the supreme guide.'
師， 能示眾生道。 若法令眾生， 超度諸有海， 此法最殊勝， 世法莫能及。 若人能供養， 此四種福田， 斯人得善果， 導師如是說。 既得具諸根， 亦得聞佛法， 若行於非法， 後悔無所及。 處處生愛著， 常求于欲樂， 恒貪愛妻子， 不覺死來至。 唸唸多諸惡， 種種過所亂， 以心縛眾生， 將趣三惡道。 是惡難調伏， 常求天人便， 是心不可信， 眾生之大怨。 以善聞善見， 無量種修習， 以法調伏心， 如馬得銜勒。』
「如是第一深厚福田，具善功德，應修供養。利益天眾，說如是法及說業道，尊重讚歎說法之師，孔雀王菩薩以願力故，生彼天中利益諸天。時，諸天眾既聞法已，心得清凈，皆悉一心聽其所說，作如是言：『此孔雀王所說相應非不相應，與兜率陀寂靜天王所說相應，無異無別。思惟此法，初中后善，第一清凈、第一善法、第一安隱，利益安樂一切天人，令得寂滅。』
「爾時，孔雀王聞兜率陀天說是語已，心凈歡喜，一切悲心安忍利益一切天眾乃至涅槃。
「『復說第六深勝法門能至涅槃，如是之法，第一安隱、第一最勝，眾人所愛，所謂
【現代漢語翻譯】 現代漢語譯本 『導師啊，您能為眾生指明道路。 如果佛法能使眾生超脫諸有之海（指輪迴）， 那麼這種佛法最為殊勝，世間法無法與之相比。 如果有人能夠供養這四種福田（指佛、法、僧、戒）， 這個人就能獲得善果，導師就是這樣說的。 既已獲得了完好的諸根（指眼、耳、鼻、舌、身、意），也聽聞了佛法， 如果行為不符合佛法，那麼後悔也來不及了。 處處產生愛戀執著，常常追求慾望的快樂， 總是貪戀妻子，不覺察死亡的到來。 唸唸之間產生許多惡念，被種種過失所擾亂， 用這樣的心束縛眾生，將要走向三惡道（指地獄、餓鬼、畜生）。 這顆噁心難以調伏，常常尋找天人和合的機會， 這顆心不可信任，是眾生最大的怨敵。 用善良的聽聞和見解，經過無量種修行， 用法來調伏內心，就像馬被套上了韁繩。』
『像這樣第一深厚的福田，具備善良的功德，應該修習供養。利益天眾，宣說這樣的佛法以及宣說業道，尊重讚歎說法之師，孔雀王菩薩因為願力的緣故，生在彼天之中利益諸天。當時，諸天眾聽聞佛法之後，內心得到清凈，都一心一意地聽他所說，這樣說道：『這位孔雀王所說的相應，沒有不相應的，與兜率陀（Tushita）寂靜天王所說的相應，沒有差異也沒有區別。』思惟這種佛法，開始、中間、結尾都好，第一清凈、第一善法、第一安穩，利益安樂一切天人，使他們得到寂滅。』
『這時，孔雀王聽到兜率陀天（Tushita Heaven）這樣說之後，內心清凈歡喜，以一切悲心安忍利益一切天眾乃至涅槃。
『又說第六深勝的法門能夠到達涅槃，這樣的佛法，第一安穩、第一最勝，眾人所喜愛，所謂……』
【English Translation】 English version 『Teacher, you can show the path to sentient beings. If the Dharma can enable sentient beings to transcend the sea of existence (referring to Samsara), Then this Dharma is the most supreme, worldly dharmas cannot compare to it. If someone can make offerings to these four fields of merit (referring to Buddha, Dharma, Sangha, and Precepts), This person will obtain good results, the teacher said it this way. Having obtained complete faculties (referring to eyes, ears, nose, tongue, body, and mind), and also having heard the Buddha's teachings, If one acts contrary to the Dharma, regret will be of no avail. Everywhere one generates attachment and clinging, constantly seeking the pleasure of desires, Always craving for wives and children, unaware of the arrival of death. In every thought, many evils arise, disturbed by various faults, With such a mind, one binds sentient beings, heading towards the three evil realms (referring to hell, hungry ghosts, and animals). This evil mind is difficult to tame, constantly seeking opportunities with gods and humans, This mind is untrustworthy, the greatest enemy of sentient beings. With virtuous hearing and seeing, through countless kinds of practice, Use the Dharma to tame the mind, like a horse being fitted with a bridle.』
『Like this, the first profound field of merit, possessing virtuous qualities, should be cultivated with offerings. Benefiting the heavenly beings, expounding such Dharma and explaining the path of karma, respecting and praising the teacher of the Dharma, Peacock King Bodhisattva, due to the power of his vows, is born in that heaven to benefit all the gods. At that time, the assembly of gods, having heard the Dharma, their minds became pure, and they all listened attentively to what he said, saying thus: 『What this Peacock King (Mahamayuri) says is consistent, nothing is inconsistent, it is consistent with what the Tushita (Tushita) Tranquil Heavenly King says, there is no difference or distinction.』 Contemplating this Dharma, it is good in the beginning, middle, and end, the most pure, the most virtuous, the most peaceful, benefiting and bringing happiness to all gods and humans, enabling them to attain Nirvana.』
『At that time, the Peacock King (Mahamayuri), having heard the Tushita Heaven (Tushita Heaven) say this, his mind was pure and joyful, with all-encompassing compassion, enduring and benefiting all the heavenly beings until Nirvana.
『Furthermore, he spoke of the sixth profound and supreme Dharma gate that can lead to Nirvana, such Dharma is the most peaceful, the most supreme, beloved by all, namely...』
悲心。一切人愛，令人生信，安慰生死怖畏眾生，心不安隱令得安隱，于無救者為作救護。若有悲心，是人則去涅槃不遠。悲心柔濡，無欺誑心、無粗獷心，能斷瞋心，悲潤心故。又悲心者，名大莊嚴。於五道眾生若起悲心，能破瞋惱。云何于地獄眾生而起悲心？此諸眾生云何為于自業所誑？由心怨家之所造作，得不可喻種種大苦。鐵鉤鐵杵、融銅熾然，惡蟲所啖，難度瀑河漂沒眾生，雕鷲烏鵲之所啄食，入劍樹林及灰河中受種種苦，不可具說。所謂活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄，乃至阿鼻地獄及其隔處大地獄等一百三十六處。眾生墮中，𡉏裂劈坼、斷截燒煮，自心所誑，業網所縛，愛火所燒，無救無歸，東西馳走，求哀自免以求救護：「我當何時得度如此大苦惱海？」於此眾生而起悲心。若種如是悲心種子，則為天王或作轉輪聖王，一切眾生之所愛重。悲心之人，愛樂善業。是名觀地獄眾生受大苦惱而起悲心，則得增長無量梵福。
「『複次，若沙門、婆羅門及余善人利益眾生，觀諸餓鬼當起悲心。云何眾生墮餓鬼中？種種飢渴自燒其身，如燒叢林，四面馳走，互相搪突，炎火焚燒，遍體熾然，無救無歸，處處遍走以求救護，無能救者。此諸眾生何時當離種種
【現代漢語翻譯】 現代漢語譯本：悲心（karuna）。對一切人懷有愛心，使人們產生信任，安慰那些對生死感到恐懼的眾生，使內心不安寧的眾生得到安寧，對於沒有救助的人，成為他們的救護者。如果擁有悲心，那麼這個人離涅槃（nirvana）就不遠了。悲心是柔和溫潤的，沒有欺騙之心，沒有粗暴之心，能夠斷除嗔恨之心，因為悲心滋潤內心。此外，擁有悲心的人，被稱為具有偉大的莊嚴。對於五道（gati）中的眾生，如果生起悲心，能夠破除嗔怒煩惱。如何對地獄道的眾生生起悲心呢？這些眾生為什麼會被自己的業力所欺騙呢？由於內心的怨敵所造作的惡業，他們遭受著無法比喻的各種巨大痛苦。他們被鐵鉤鉤住，被鐵杵擊打，被熾熱的融銅澆灌，被惡蟲啃食，在難以渡過的瀑布河流中漂流沉沒，被雕、鷲、烏鴉、喜鵲等啄食，進入劍樹林和灰河中遭受各種痛苦，這些痛苦無法一一詳盡描述。有所謂活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄，乃至阿鼻地獄（Avici）以及其隔處的大地獄等一百三十六處。眾生墮入其中，身體被撕裂、劈開、斷截、燒煮，被自己的內心所欺騙，被業力的網所束縛，被愛慾的火焰所焚燒，沒有救助，沒有歸宿，東西奔走，哀求自免，以求救護：『我什麼時候才能脫離如此巨大的痛苦之海？』對於這些眾生，應當生起悲心。如果種下這樣的悲心種子，那麼將來會成為天王，或者成為轉輪聖王（chakravartin），被一切眾生所愛戴敬重。擁有悲心的人，喜愛行善業。這就是觀察地獄道的眾生遭受巨大痛苦而生起悲心，從而獲得增長無量的梵福。 『此外，如果沙門（sramana）、婆羅門（brahmana）以及其他善良的人爲了利益眾生，觀察到餓鬼道的眾生時，應當生起悲心。眾生為什麼會墮入餓鬼道中呢？他們遭受著各種飢渴的折磨，自身如同燃燒的叢林一般，四面奔走，互相碰撞，被炎火焚燒，全身熾熱，沒有救助，沒有歸宿，到處奔走以尋求救護，卻沒有能夠救助他們的人。這些眾生什麼時候才能脫離各種飢渴的痛苦呢？』
【English Translation】 English version: Compassionate Mind (karuna). Loving all people, causing them to have faith, comforting sentient beings who are fearful of birth and death, bringing peace to those whose minds are not at peace, and being a protector for those who have no protection. If one has a compassionate mind, then that person is not far from Nirvana (nirvana). A compassionate mind is gentle and tender, without deceitful intentions, without harshness, and able to cut off anger, because compassion nourishes the heart. Furthermore, a person with a compassionate mind is said to possess great adornment. If one generates a compassionate mind towards beings in the five realms (gati), one can break through anger and affliction. How does one generate a compassionate mind towards beings in the hell realm? Why are these beings deceived by their own karma? Due to the evil deeds created by the enemies within their own minds, they suffer immeasurable and various great pains. They are hooked by iron hooks, struck by iron pestles, poured over with molten copper, devoured by evil insects, submerged and drowned in impassable waterfall rivers, pecked at by vultures, eagles, crows, and magpies, enter forests of sword trees and rivers of ash, enduring all kinds of suffering, which cannot be fully described. There are so-called living hells, black rope hells, assembly hells, screaming hells, great screaming hells, burning hells, great burning hells, and even Avici Hell (Avici) and its separate great hells, totaling one hundred and thirty-six places. Beings fall into them, their bodies are torn apart, split open, cut off, burned, and boiled, deceived by their own minds, bound by the net of karma, burned by the fire of desire, without rescue, without refuge, running east and west, begging for release, seeking protection: 'When will I be able to escape from this great ocean of suffering?' Towards these beings, one should generate a compassionate mind. If one plants such a seed of compassionate mind, then in the future, one will become a heavenly king or a universal monarch (chakravartin), loved and respected by all beings. A person with a compassionate mind delights in good deeds. This is called observing the great suffering endured by beings in the hell realm and generating a compassionate mind, thereby increasing immeasurable Brahma bliss. 'Furthermore, if sramanas (sramana), brahmanas (brahmana), and other virtuous people benefit sentient beings, they should generate a compassionate mind when observing beings in the hungry ghost realm. Why do beings fall into the hungry ghost realm? They suffer from various forms of hunger and thirst, burning their bodies like a burning forest, running in all directions, colliding with each other, burned by flames, their entire bodies ablaze, without rescue, without refuge, running everywhere seeking protection, but no one is able to save them. When will these beings be able to escape from the suffering of various forms of hunger and thirst?'
苦惱？何時當斷飢渴乏苦？是名觀餓鬼苦而起悲心。
「『複次，若沙門、婆羅門及余善人，觀于畜生而起悲心。畜生之中無量苦惱，互相殺害。畜生三處，所謂空行、水行、陸行，死法無量，互相殘害、互相食啖，此諸眾生何時當脫？是名觀畜生苦而起悲心。若有能生如是之念，則生梵天，以悲心念諸眾生故。
「『悲念眾生於三惡道大苦惱處，于最大惡業果之地興悲心已，復於六欲諸天而起悲心。於六欲天，受天之樂不可譬喻，種種山谷山峰園林而受快樂，蓮華林池共諸天女遊戲受于百千種樂。既受樂已，業盡還退，生在苦處，受大苦惱，墮于地獄、餓鬼、畜生。此生死處，戲弄眾生，愛鎖所縛，東西馳走，迷亂無知，受大苦惱。是名觀諸天苦而起悲心。
「『複次若沙門、婆羅門及以餘人，觀於人中而起悲心，以種種業生於人中，受苦樂果。上中下眾生種種作業、種種心性、種種信解，或有貧窮依恃他人，憎嫉妨礙，畏他輕賤，追求作業以自存活。如是觀人世間而起悲心，如是悲心，第一白法，能得涅槃。
「『如是觀五道眾生五種苦已而興悲心，如是之人得勝安隱，則得涅槃。』
「爾時，孔雀王菩薩說迦迦村陀如來頌曰：
「『若人心柔軟， 悲心自莊嚴， 為一
【現代漢語翻譯】 現代漢語譯本 苦惱何時才能斷絕？飢渴的痛苦何時才能停止？這被稱為觀察餓鬼的痛苦而生起悲憫之心。
『再者，如果沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度教祭司）以及其他善良的人，觀察畜生道而生起悲憫之心。畜生道中有無量的苦惱，互相殘殺。畜生存在於三個地方，即空中飛行、水中游動、陸地行走，死亡的方式數不勝數，互相殘害、互相吞食，這些眾生何時才能脫離苦海？這被稱為觀察畜生道的痛苦而生起悲憫之心。如果有人能生起這樣的念頭，就能往生梵天（Brahmā，印度教的創造神），因為他以悲憫之心念及一切眾生。』
『以悲憫之心念及在三惡道（地獄、餓鬼、畜生）中受大苦惱的眾生，對於承受最大惡業果報的地方生起悲憫之心后，再對六慾天（Kāmadhātu，佛教欲界六層天）的眾生生起悲憫之心。在六慾天，他們享受著無法比擬的天界快樂，在各種山谷、山峰、園林中享受快樂，在蓮花池中與天女們嬉戲，享受成百上千種快樂。然而，當快樂享盡，業報耗盡時，他們還會墮落，重新回到痛苦的地方，遭受巨大的苦惱，墮入地獄、餓鬼、畜生道。這生死輪迴之處，戲弄著眾生，被愛慾的鎖鏈束縛，東西奔波，迷惑無知，遭受巨大的苦惱。這被稱為觀察諸天之苦而生起悲憫之心。』
『再者，如果沙門、婆羅門以及其他人，觀察人道眾生而生起悲憫之心，他們因為各種各樣的業力而生於人道，承受苦樂的果報。上等、中等、下等的眾生，從事著各種各樣的行為，有著各種各樣的心性，有著各種各樣的信念和理解。有些人貧窮，依賴他人，憎恨嫉妒，設定障礙，害怕被人輕視，爲了生存而奔波勞碌。如此觀察人世間而生起悲憫之心，這樣的悲憫之心，是第一清凈之法，能夠證得涅槃（Nirvāṇa，佛教的最高境界，指解脫生死輪迴）。』
『如此觀察五道（地獄、餓鬼、畜生、人、天）眾生的五種痛苦之後而生起悲憫之心，這樣的人能夠獲得殊勝的安穩，就能證得涅槃。』
『當時，孔雀王菩薩（Mahāmāyūrīvidyārājñī，佛教菩薩）說了迦迦村陀如來（Krakucchanda Buddha，過去七佛之一）的偈頌：』
『如果人心柔軟，以悲憫之心莊嚴自身，爲了一切眾生』
【English Translation】 English version When will suffering cease? When will the pain of hunger and thirst stop? This is called observing the suffering of pretas (hungry ghosts) and arousing compassion.
'Furthermore, if śrāmaṇas (wandering ascetics), Brahmins (priests), and other virtuous people observe the animal realm and arouse compassion. There is immeasurable suffering in the animal realm, with beings killing each other. Animals exist in three places: those that fly in the air, those that swim in the water, and those that walk on land. There are countless ways of dying, with beings harming and devouring each other. When will these beings be liberated? This is called observing the suffering of animals and arousing compassion. If one can generate such a thought, one will be reborn in the Brahma heaven (heaven of Brahma), because one contemplates all beings with compassion.'
'Having compassion for beings in the three evil realms (hell, hungry ghosts, animals), places of great suffering, and having aroused compassion for the places where the greatest evil karmic results are experienced, one then arouses compassion for the beings in the six desire heavens (Kāmadhātu, the realm of desire). In the six desire heavens, they experience heavenly pleasures beyond comparison, enjoying happiness in various valleys, mountain peaks, and gardens, playing with heavenly women in lotus ponds, and experiencing hundreds of thousands of kinds of pleasures. However, when the pleasure is exhausted and the karmic results are depleted, they will fall back, returning to places of suffering, experiencing great torment, and falling into hell, the realm of hungry ghosts, and the animal realm. This place of birth and death, mocks beings, bound by the chains of love and desire, running east and west, confused and ignorant, experiencing great suffering. This is called observing the suffering of the devas (gods) and arousing compassion.'
'Furthermore, if śrāmaṇas, Brahmins, and other people observe beings in the human realm and arouse compassion, they are born into the human realm due to various karmas, experiencing the results of suffering and happiness. Upper, middle, and lower beings engage in various actions, have various mentalities, and have various beliefs and understandings. Some are poor and dependent on others, harboring hatred and jealousy, creating obstacles, fearing being despised, and striving to survive. Observing the human world in this way and arousing compassion, such compassion is the first pure dharma (teaching), capable of attaining Nirvāṇa (liberation from the cycle of rebirth).'
'Having observed the five kinds of suffering of beings in the five realms (hell, hungry ghosts, animals, humans, devas) and aroused compassion, such a person can obtain supreme peace and attain Nirvāṇa.'
'At that time, the Bodhisattva (enlightenment being) Peacock King (Mahāmāyūrīvidyārājñī) spoke the verse of the Tathāgata (Buddha) Krakucchanda (Krakucchanda Buddha, one of the past seven Buddhas):'
'If a person's heart is gentle, adorned with compassion, for the sake of all beings'
切所護， 眾人所稱歎。 如是柔軟心， 諸根常悅預， 此正見善人， 去涅槃不遠。 若悲心莊嚴， 則為人中天； 若人無悲心， 是則常貧窮。 若人柔軟心， 調伏如真金； 若悲在心中， 此寶無窮盡。 若人常精進， 恒修行正法， 此人心智光， 猶如大明燈。 若人于晝夜， 心常住於法， 斯人之悲心， 晝夜常不離。 其人心清凈， 利益諸眾生， 既受安樂已， 后得於涅槃。 悲心清凈施， 牟尼所讚歎， 能斷一切過， 悲財無窮盡。 功德勝莊嚴， 能斷一切過， 牟尼悲潤心， 故至不滅處。 悲因隨所在， 如蜜乳和合， 瞋恚及熱惱， 不能住其心。 既升悲心筏， 哀矜心勇健， 能度于有海， 三毒大洄澓。 功德勝營邑， 無勝此莊嚴， 善人之所愛， 故名為悲心。』
「如是孔雀王菩薩為天說法，初中后善，相應寂滅，一切天眾樂集聽受。
「『複次，彼佛世尊說第七法，謂何等法與之相應而得解脫，斷于放逸。以何等業？謂柔軟心，斷輕躁過，攝諸功德。若有人能柔軟深心，離一切垢，涅槃解脫猶如在
【現代漢語翻譯】 現代漢語譯本： 被守護的，為眾人所稱讚。 像這樣擁有柔軟心的人，他的諸根常常感到愉悅舒暢， 這種具有正見的好人，離涅槃已經不遠了。 如果用悲心來莊嚴自身，那麼這個人就是人中的天人； 如果一個人沒有悲心，那麼他就會常常貧窮。 如果一個人擁有柔軟的心，調伏得像真金一樣； 如果悲心存在於心中，那麼這種寶藏就是無窮無盡的。 如果一個人常常精進，恒常修行正法， 那麼這個人的心智之光，就像巨大的明燈一樣。 如果一個人在白天和夜晚，心常常安住在佛法中， 那麼這個人的悲心，白天夜晚都不會離開他。 這個人的心清凈，能夠利益一切眾生， 既已獲得安樂，最終也能證得涅槃（Nirvana）。 以清凈的悲心行佈施，這是牟尼（Muni，聖者）所讚歎的， 能夠斷除一切過失，悲心所帶來的財富是無窮無盡的。 功德勝過一切莊嚴，能夠斷除一切過失， 牟尼（Muni，聖者）以悲心滋潤內心，所以能到達不滅的境界。 悲心的因緣無論在哪裡，都像蜂蜜和乳汁混合在一起一樣美好， 嗔恚和熱惱，都不能在這樣的心中停留。 既然已經登上悲心之筏，以哀憫之心勇敢前進， 就能夠渡過生死輪迴之海，以及貪嗔癡（三毒）所形成的大漩渦。 功德勝過一切城邑，沒有勝過這種莊嚴的， 為善良的人們所喜愛，所以被稱為悲心。
『就這樣，孔雀王菩薩（Peacock King Bodhisattva）為天眾說法，開始、中間和結尾都很好，與寂滅相應，一切天眾都歡喜聚集聽受。
『此外，那位佛世尊（Buddha World-Honored One）說了第七法，也就是什麼法與解脫相應，能夠斷除放逸？又是什麼樣的業？那就是柔軟的心，斷除輕浮躁動的過失，攝取各種功德。如果有人能夠擁有柔軟而深刻的心，遠離一切垢染，那麼涅槃解脫就像近在眼前一樣。』
【English Translation】 English version: What is protected, is praised by all. Such a person with a gentle heart, their senses are always joyful and at ease, This good person with right view, is not far from Nirvana (Nirvana). If adorned with a compassionate heart, then one is a deva (deva) among humans; If a person has no compassionate heart, then they are always poor. If a person has a gentle heart, tamed like true gold; If compassion is in the heart, this treasure is inexhaustible. If a person is always diligent, constantly practicing the right Dharma (Dharma), This person's wisdom light, is like a great bright lamp. If a person, day and night, their heart always dwells in the Dharma (Dharma), This person's compassion, never leaves them day and night. Their heart is pure, benefiting all sentient beings, Having received peace and happiness, they will later attain Nirvana (Nirvana). Giving with a pure compassionate heart, is praised by the Muni (Muni, Sage), Able to cut off all faults, the wealth of compassion is inexhaustible. Merit surpasses all adornments, able to cut off all faults, The Muni (Muni, Sage) nourishes the heart with compassion, therefore reaching the place of non-extinction. Wherever the cause of compassion is, it is as beautiful as honey and milk mixed together, Anger and vexation, cannot dwell in such a heart. Having boarded the raft of compassion, with courageous and sympathetic heart, One can cross the ocean of existence, and the great whirlpools of the three poisons (greed, hatred, and delusion). Merit surpasses all cities, there is no adornment that surpasses this, Loved by good people, therefore it is called a compassionate heart.』
『Thus, the Peacock King Bodhisattva (Peacock King Bodhisattva) preached the Dharma (Dharma) to the devas (devas), good in the beginning, middle, and end, corresponding to tranquility, all the devas (devas) joyfully gathered to listen.
『Furthermore, that Buddha World-Honored One (Buddha World-Honored One) spoke of the seventh Dharma (Dharma), which is, what Dharma (Dharma) corresponds to liberation, able to cut off negligence? And what kind of karma (karma)? That is a gentle heart, cutting off the fault of frivolity and restlessness, gathering all merits. If someone can have a gentle and deep heart, away from all defilements, then Nirvana (Nirvana) liberation is as if it were right before their eyes.』
手。軟心之人，心如白镴，修行善業，眾人所信。粗獷之心如金剛石，恒常不忘怨結之心，行不調伏，眾人所憎，不愛不信；若起噁心，堅執不捨，心不安樂，不樂禪誦，不近善人，不生善法。如沙鹵地不生種子，又如沙中不出麻油，粗獷心人亦復如是不生善法，如構角乳，如月中暖，如石女兒，如空中花。粗獷惡業，誑詐無智，自誑誑他，五有所沒，近不善人，舍離三寶。此生盲人不睹正法明慧之日，甚可哀愍，生老病死、憂悲苦惱眾苦之聚，入大曠野受無量苦，遠離柔軟甘露之味。如是惡人沒于苦海，去涅槃遠。何以故？不行涅槃道因行故。以是義故，常不得樂。若有人能柔軟其心，其人一切定得涅槃，譬如麻性出油，日性光明，月光性冷，火熱地堅風動水濕，四大各各自相不倒。軟心之人調伏其心，信心精進不顛倒見，信于因果，則于涅槃如在現前。』
「爾時，孔雀王菩薩以佛經偈，而說頌曰：
「『若人心柔軟， 猶如成鍊金， 斯人內外善， 速得脫眾苦。 若人心器調， 一切皆柔軟， 斯人生善種， 猶如良稻田。 一切諸眾生， 不能盡斯藏， 能破于貧窮， 及以多誑詐。 利根寂靜人， 常修行禪定， 不著放逸境， 永離諸苦惱。』
【現代漢語翻譯】 現代漢語譯本： 『心地柔軟的人，內心如同白镴（錫鉛合金，比喻柔軟易塑造），修行善良的行業，為眾人所信任。粗獷剛硬的心如同金剛石（比喻堅硬），常常不忘記怨恨和嫌隙，行為不調順柔和，為眾人所憎惡，不被喜愛和信任；如果生起惡毒的心，就堅決固執不肯捨棄，內心不安寧快樂，不喜歡禪定誦經，不親近善良的人，不產生善良的法。如同鹽堿沙地不能生長種子，又如同沙子中不能榨出麻油，粗獷剛硬心的人也是這樣不能產生善良的法，如同想要從牛角中擠出乳汁，如同希望從月亮中得到溫暖，如同石女的兒子，如同虛空中生出花朵一樣不可能。粗獷剛硬的惡業，虛妄欺詐沒有智慧，自己欺騙自己，又欺騙他人，沉沒於五種障礙之中，親近不善良的人，捨棄遠離佛法僧三寶（佛教的三個根本信仰）。這種人如同天生的盲人不能看見正法的光明和智慧之日，實在令人哀憐，被生老病死、憂愁悲傷痛苦煩惱種種苦聚集所困擾，進入廣闊無邊的曠野承受無量的痛苦，遠離了柔軟甘甜的甘露美味。像這樣的惡人沉沒在痛苦的海洋中，距離涅槃（佛教的最高境界，指解脫一切煩惱）非常遙遠。為什麼呢？因為他們沒有修行通往涅槃的道路和因緣。因為這個緣故，常常不能得到快樂。如果有人能夠柔軟自己的心，這個人一定能夠得到涅槃，譬如麻的性質就是出油，太陽的性質就是光明，月亮的性質就是清冷，火的性質就是炎熱，地的性質就是堅硬，風的性質就是流動，水的性質就是潮濕，地、水、火、風四大各自的性質不會互相顛倒。柔軟心的人調伏自己的心，具有信心和精進，沒有顛倒的見解，相信因果報應，那麼對於涅槃的證得就好像在眼前一樣。』
『這時，孔雀王菩薩（佛教菩薩名）用佛經的偈語，而說了下面的頌詞：』
『如果人的心柔軟，就像被錘鍊過的黃金一樣，這個人內外都善良，很快就能脫離各種痛苦。如果人的心像容器一樣調順，一切都柔軟，這個人就能生長善良的種子，就像肥沃的稻田一樣。一切諸多的眾生，不能窮盡這種柔軟心的寶藏，它能夠破除貧窮，以及眾多的欺騙和虛詐。智慧敏銳內心寂靜的人，常常修行禪定，不貪戀放逸的環境，永遠遠離各種苦惱。』
【English Translation】 English version: 『A person with a soft heart, their mind is like white pewter (an alloy of tin and lead, symbolizing softness and malleability), practicing virtuous deeds, trusted by all. A coarse and hard heart is like a diamond (symbolizing hardness), constantly remembering grudges and resentments, behaving untamed, hated by all, unloved and untrusted; if they give rise to evil thoughts, they stubbornly cling to them, their heart is not peaceful and happy, they do not enjoy meditation and chanting, they do not associate with good people, they do not generate good dharmas. Like barren, saline land that cannot grow seeds, and like sesame oil cannot be extracted from sand, a person with a coarse heart is also unable to generate good dharmas, like trying to extract milk from a horn, like seeking warmth from the moon, like the son of a barren woman, like flowers in the sky. Coarse and hard evil deeds, deceitful and ignorant, deceiving oneself and deceiving others, sinking into the five obscurations, associating with unwholesome people, abandoning the Three Jewels (Buddha, Dharma, and Sangha, the three fundamental beliefs of Buddhism). This person is like a blind person who cannot see the sun of the Right Dharma's light and wisdom, truly pitiable, afflicted by the accumulation of suffering from birth, old age, sickness, death, sorrow, grief, pain, and distress, entering a vast wilderness enduring immeasurable suffering, far from the soft and sweet taste of nectar. Such an evil person is submerged in the sea of suffering, far from Nirvana (the ultimate state in Buddhism, referring to liberation from all suffering). Why? Because they do not practice the path and causes leading to Nirvana. For this reason, they are never able to find happiness. If someone can soften their heart, that person will certainly attain Nirvana, just as sesame seeds naturally yield oil, the sun naturally provides light, the moon naturally provides coolness, fire naturally provides heat, the earth naturally provides solidity, wind naturally provides movement, and water naturally provides moisture, the four great elements (earth, water, fire, wind) each have their own properties that do not contradict each other. A person with a soft heart tames their mind, has faith and diligence, has no inverted views, believes in cause and effect, then the attainment of Nirvana is as if it were right before their eyes.』
『At that time, the Peacock King Bodhisattva (a Bodhisattva in Buddhism) used verses from the Buddhist scriptures to speak the following verses:』
『If a person's heart is soft, like refined gold, this person is good both internally and externally, and quickly escapes all suffering. If a person's heart is as tamed as a vessel, everything is soft, this person grows good seeds, like a fertile rice field. All beings cannot exhaust this treasure of a soft heart, it can break poverty, and much deceit and fraud. A person with sharp wisdom and a quiet mind, constantly practices meditation, does not cling to the environment of indulgence, and is forever free from all suffering.』
「如是孔雀王菩薩說是偈時，夜摩天眾、兜率天眾樂聞無厭，復欲聞法，合掌恭敬白言：『大聖！愿為我等具說二十二法。我等為欲利益他故，當至心聽。』
「爾時，孔雀王菩薩為諸天眾說二十二最勝法門，已說七法，今當次第說第八法。『若有沙門、婆羅門及余善人，心生思惟有何等法？謂調伏法，能與一切作莊嚴法，一切調伏毗尼相應。若沙門、婆羅門，若復餘人，在家、出家，若老若少，調伏相應，以此莊嚴能令端正。若離調伏，猶如野干、烏鴟雕鷲。出家之人云何調伏？出家之人初以袈裟而自調伏，當行七事。何等為七？一者如其國法，受糞掃衣，隨所住國在家之人所棄之衣。若在冢間有死人衣，死屍所壓，則不應取；若於冢間得破壞衣，則應受用。是名袈裟調伏之法。
「『複次，第二調伏。若入聚落，觀地而行，前視一尋，唸佛影像，一心正念，諸根不亂，數出入息，繫心身念。入于聚落，不觀一切所須之具，不觀種種器物，亦不觀他莊嚴幃帳，不與女人言論語說，不抱小兒，不數動足，亦不動臂及其床座，不手摩頭，不數整衣，不抖擻袈裟，不按摩手亦不彈指。是名第二調伏之法。
「『複次，第三調伏。入施主家，于飯食時齊腕澡手。若受食時，不大舒手，目前一肘，
【現代漢語翻譯】 現代漢語譯本
「這時，孔雀王菩薩說完這些偈頌時，夜摩天眾（Yama Devas，欲界六天中的第三層天）和兜率天眾（Tushita Devas，欲界六天中的第四層天）都樂於聽聞，沒有厭倦，又想聽聞佛法，於是合掌恭敬地說道：『大聖！希望您能為我們詳細解說二十二法。我們爲了利益他人，應當至心聽聞。』 當時，孔雀王菩薩為諸天眾宣說了二十二種最殊勝的法門，已經說了七種，現在將依次宣說第八種法。『如果沙門（Sramana，指出家修道者）、婆羅門（Brahmana，指印度教祭司）以及其他善人，心中思惟什麼法？那就是調伏法，能夠為一切事物作莊嚴，一切調伏都與毗尼（Vinaya，戒律）相應。如果沙門、婆羅門，或者其他人，無論在家、出家，無論年老、年少，與調伏相應，用這種調伏來莊嚴自己，就能使自己端正。如果離開調伏，就像野干、烏鴉、老鷹和禿鷲一樣。出家之人如何調伏呢？出家之人首先用袈裟來調伏自己，應當奉行七件事。哪七件事呢？第一件事是按照國家的法律，接受糞掃衣，也就是隨所居住的國家裡，在家之人丟棄的衣服。如果在墳墓間發現有死人穿過的衣服，被死屍壓過的，就不應該拿取；如果在墳墓間得到破損的衣服，就應該接受使用。這叫做袈裟調伏之法。 『其次，第二種調伏。如果進入村落，要看著地面行走，眼睛看前方一尋（古代長度單位，約八尺）的地方，心中憶念佛的影像，一心正念，使諸根不散亂，數自己的呼吸，將心繫于身念。進入村落，不看一切所需的物品，不看各種器物，也不看他人的華麗裝飾和帷帳，不與女人說話，不抱小孩，不頻繁地移動腳步，也不動胳膊和床座，不用手摸頭，不頻繁地整理衣服，不抖動袈裟，不搓手也不彈指。這叫做第二種調伏之法。 『其次，第三種調伏。進入施主家，在吃飯的時候，洗手洗到手腕處。如果接受食物的時候，不要大幅度地伸出手，手伸到身前一肘（約一尺四寸四分）的距離。
【English Translation】 English version
'At that time, when the Peacock King Bodhisattva spoke these verses, the Yama Devas (Yama Devas, the third heaven of the six heavens of the desire realm) and the Tushita Devas (Tushita Devas, the fourth heaven of the six heavens of the desire realm) were delighted to hear them without weariness, and desired to hear the Dharma again. They joined their palms respectfully and said: 'Great Sage! We wish that you would explain to us in detail the twenty-two Dharmas. For the sake of benefiting others, we should listen with utmost sincerity.' 'At that time, the Peacock King Bodhisattva spoke to the assembly of Devas about the twenty-two most supreme Dharma gates. Having already spoken of seven Dharmas, now he will speak of the eighth Dharma in order. 'If there are Sramanas (Sramana, referring to renunciates who practice the path), Brahmanas (Brahmana, referring to Hindu priests), and other virtuous people, what Dharma do they contemplate in their minds? It is the Dharma of taming, which can adorn all things, and all taming is in accordance with the Vinaya (Vinaya, discipline). If Sramanas, Brahmanas, or other people, whether lay or ordained, whether old or young, are in accordance with taming, and use this taming to adorn themselves, they can make themselves upright. If they are separated from taming, they are like jackals, crows, eagles, and vultures. How do ordained people tame themselves? Ordained people first tame themselves with the Kasaya (Kasaya, monastic robe), and should practice seven things. What are the seven things? The first thing is to accept discarded robes according to the laws of the country, that is, the clothes discarded by lay people in the country where they live. If one finds clothes worn by a dead person in a graveyard, clothes that have been pressed by a corpse, one should not take them; if one obtains damaged clothes in a graveyard, one should accept and use them. This is called the Dharma of taming with the Kasaya.' 'Furthermore, the second taming. If one enters a village, one should walk looking at the ground, looking one 'xun' (ancient unit of length, about eight chi) ahead, and remember the image of the Buddha in one's mind, with one-pointed right mindfulness, so that the senses are not disturbed, counting one's breaths, and focusing the mind on the body. When entering a village, one should not look at all the things one needs, not look at various objects, nor look at the ornate decorations and curtains of others, not speak to women, not hold small children, not move one's feet frequently, nor move one's arms and seats, not touch one's head with one's hands, not frequently adjust one's clothes, not shake one's Kasaya, not rub one's hands, and not snap one's fingers. This is called the second Dharma of taming.' 'Furthermore, the third taming. When entering the house of a donor, one should wash one's hands up to the wrists when it is time to eat. When receiving food, one should not stretch out one's hand too far, but extend one's hand one 'zhou' (about one chi and four cun) in front of one's body.
不滿口食亦不太少。若於食時，不輕弄、不調戲，謂不知足，失他凈信，令他輕慢，當觀他心。若所揣飯，不大不小，不大張口，不令有聲，不大出氣。所應之食，但食二分，食知止足，不觀他缽而生貪心。所受飲食，不壞他心，自觀其缽，不左右顧視。食已離缽，澡漱清凈，守攝諸根，正心說法，心念審諦，不遲不速、不曲不直，不非時說，不多不少，護施主心，不壞其信。是名第三調伏之法。
「『複次，第四調伏。若於食時，若於聚落或於城邑先所見食，不生心念，不數言說，亦不悕望所受敷具，如法受畜，不求上勝。是名第四調伏之法。
「『複次，第五調伏。一切所作不倚不著，不惜身命，于所用具不多聚積，不行邊方危怖之處，不異服飾，不樂請喚，不偏樂於一家往返。是名第五調伏之法。
「『複次，第六調伏。不斷草木及掘生地，不著雜色革屣、雜色衣服。若他破戒，不謗不說。心不悕望王者之膳，不親近於喜斗比丘。是名第六調伏之法。
「『複次，第七調伏。若有比丘同意同法，應當親近利益，令有常度，欲棄魔境，寂滅調伏，守攝諸根，如此比丘應當親近。若於山窟、若於山澗、樹下露地，常修行空、無相、無愿。是名第七調伏之法。若有比丘能如是行，則能捨離一
【現代漢語翻譯】 現代漢語譯本 食物不宜過滿或過少。進食時，不應輕率玩弄食物或戲謔，這會被認為不知足，會失去他人的凈信，並使他人輕視。應當觀察他人的心意。所夾取的飯食，不宜過大或過小，不要大張口，不要發出聲音，不要大聲喘氣。對於應食用的食物，只食用二分，知道適可而止，不應觀看他人的缽而生起貪心。接受飲食時，不應使他人不悅，自己觀察自己的缽，不要左顧右盼。進食完畢，離開缽，洗漱乾淨，守護攝持諸根，以正直的心說法，心中審慎諦實，不遲緩也不急促，不彎曲也不偏頗，不在不適當的時間說，不多說也不少說，維護施主的心意，不破壞他們的信心。這被稱為第三種調伏之法。
『再者，第四種調伏。如果在進食時，對於在村落或城鎮中先前見過的食物，不生起心念，不多次談論，也不希望得到所接受的敷具，如法地接受和使用，不追求更好的。這被稱為第四種調伏之法。
『再者，第五種調伏。一切所作所為不依賴也不執著，不吝惜身命，對於所用的器具不多加積聚，不去往邊遠危險的地方，不穿奇異的服飾，不喜歡被邀請，不偏愛於一家往返。這被稱為第五種調伏之法。
『再者，第六種調伏。不斷除草木及挖掘生長的土地，不穿戴雜色的革履、雜色的衣服。如果他人破戒，不誹謗也不議論。心中不希望得到國王的膳食，不親近喜歡爭鬥的比丘（bhikkhu）。這被稱為第六種調伏之法。
『再者，第七種調伏。如果有比丘（bhikkhu）與自己意見相同、修行相同，應當親近並給予利益，使他有常態，想要捨棄魔境，達到寂滅調伏，守護攝持諸根，這樣的比丘（bhikkhu）應當親近。如果在山洞、山澗、樹下露地，常修行空、無相、無愿。這被稱為第七種調伏之法。如果有比丘（bhikkhu）能夠這樣修行，就能捨離一切』
【English Translation】 English version Food should neither be too full nor too little. When eating, one should not lightly play with or joke about the food, as this is considered ungrateful, leading to the loss of others' pure faith and causing them to look down upon you. One should observe the minds of others. The portion of rice taken should be neither too large nor too small, one should not open the mouth wide, make noise, or breathe loudly. Of the food that should be eaten, consume only two portions, knowing when to stop, and do not look at others' bowls with greed. When receiving food, do not upset others, observe your own bowl, and do not look around to the left or right. After eating, leave the bowl, wash and rinse cleanly, guard and control the senses, speak the Dharma with an upright mind, be mindful and truthful in thought, neither slow nor fast, neither crooked nor biased, do not speak at inappropriate times, neither too much nor too little, protect the minds of the donors, and do not destroy their faith. This is called the third method of taming.
'Furthermore, the fourth method of taming. When eating, one should not give rise to thoughts about food previously seen in villages or towns, not speak of it repeatedly, nor hope to receive the bedding offered, accepting and using it according to the Dharma, without seeking anything superior. This is called the fourth method of taming.'
'Furthermore, the fifth method of taming. In all actions, one should not be dependent or attached, not be stingy with one's life, not accumulate too many utensils, not go to dangerous places on the borders, not wear strange clothing, not enjoy being invited, and not favor going back and forth to one particular family. This is called the fifth method of taming.'
'Furthermore, the sixth method of taming. One should not cut off grass or trees, or dig up growing land, and should not wear mixed-color leather shoes or mixed-color clothing. If others break the precepts, one should not slander or speak ill of them. One should not hope for the king's meals, and should not associate with bhikkhus (monks) who enjoy fighting. This is called the sixth method of taming.'
'Furthermore, the seventh method of taming. If there are bhikkhus (monks) who share the same views and practice the same Dharma, one should draw near to them and benefit them, so that they have a constant practice, desiring to abandon the realm of Mara, attain tranquil taming, and guard and control the senses. One should draw near to such bhikkhus (monks). If in mountain caves, mountain streams, or under trees in open ground, one constantly practices emptiness, signlessness, and wishlessness. This is called the seventh method of taming. If a bhikkhu (monk) can practice in this way, he can abandon all.'
切諸縛而得解脫。』
「爾時，孔雀王菩薩為諸天眾，以偈頌曰：
「『調伏法相應， 修行智境界， 怖畏生死過， 則不空出家。 學處不毀缺， 不念于本樂， 常觀于諸陰， 應住靜林中。 軟語寂滅人， 現趣于涅槃， 持戒莊嚴身， 與出家相應。 于自他法中， 若能不迷惑， 業報非業報， 道非道亦然。 離於惡業行， 苦樂不怖畏， 於家得解脫， 眾苦不能縛。』
「如是孔雀王說于調伏無量功德，令諸天眾皆得信解，一切天眾一心諦聽。爾時，孔雀王菩薩為夜摩天眾、兜率陀天眾說法，心不休息，知諸天眾敬重法故，復說第九無垢凈法。『云何名為無垢凈法？若沙門、婆羅門及余世間信于業報，信業報故則得大法。若沙門、婆羅門及余世間信業果報，此人則能知身惡業，于身惡業不習增長，不愛不樂，以其得果在於地獄、餓鬼、畜生惡境界故。如是于口惡業不習增長，不愛不樂，以其當受地獄、餓鬼、畜生惡果報故。如是于意惡業不習增廣，不愛不樂，以其當受地獄、餓鬼、畜生苦故。若沙門、若婆羅門先作惡業，念已生悔，止不更作，親近師長從其聞法，云何得脫惡業果報？如是師長有智調伏，為說因緣，以方
【現代漢語翻譯】 現代漢語譯本：『斷除一切束縛，從而獲得解脫。』
『當時，孔雀王菩薩為諸天眾，以偈頌說道：
『調伏身心與佛法相應，修行達到智慧的境界， 畏懼生死輪迴的過患，這樣出家才不是空耗時光。 守護戒律不毀壞缺失，不貪戀過去的快樂， 時常觀照五蘊皆空，應當安住在寂靜的樹林中。 言語柔和，安於寂滅之人，顯現趨向涅槃的境界， 以持戒來莊嚴自身，這與出家修行是相應的。 對於自身和他人的佛法，如果能夠不迷惑， 明白什麼是業報，什麼不是業報，什麼是正道，什麼不是正道。 遠離各種惡業的行為，對於痛苦和快樂都不感到畏懼， 這樣從家庭中獲得解脫，各種痛苦就不能再束縛他。』
『就這樣，孔雀王菩薩宣說了調伏的無量功德，使諸天眾都得到信受和理解，一切天眾一心專注地聽聞。當時，孔雀王菩薩為夜摩天（Yama Deva，欲界六天中的第三層天）眾、兜率陀天（Tusita Deva，欲界六天中的第四層天）眾說法，內心沒有絲毫的懈怠，知道諸天眾敬重佛法的緣故，又宣說了第九種無垢清凈之法。』『什麼叫做無垢清凈之法呢？如果沙門（Sramana，指出家修道者）、婆羅門（Brahmana，指古印度僧侶階層）以及其他世間之人相信業報，因為相信業報的緣故就能獲得大的利益。如果沙門、婆羅門以及其他世間之人相信業果報應，這個人就能知道身體所造的惡業，對於身體的惡業不習染增長，不貪愛不喜樂，因為他們明白作惡所得到的果報是在地獄、餓鬼、畜生這些惡劣的境界中。像這樣對於口所造的惡業不習染增長，不貪愛不喜樂，因為他們明白將來會受到地獄、餓鬼、畜生這些惡果報。像這樣對於意念所造的惡業不習染增長，不貪愛不喜樂，因為他們明白將來會受到地獄、餓鬼、畜生這些痛苦。如果沙門、婆羅門先前造作了惡業，事後追悔，停止不再造作，親近師長，從師長那裡聽聞佛法，要如何才能脫離惡業的果報呢？像這樣，師長以智慧調伏，為他們解說因緣，用方便
【English Translation】 English version: 'Cutting off all bonds and attaining liberation.'
'At that time, the Peacock King Bodhisattva spoke the following verses for the assembly of devas (devas, gods or celestial beings):
'Harmonizing with the Dharma of taming the mind, Cultivating the realm of wisdom, Fearing the faults of birth and death, Then leaving home is not in vain. Keeping the precepts without flaw or defect, Not longing for past pleasures, Constantly contemplating the skandhas (skandhas, the five aggregates of existence), One should dwell in a quiet forest. Speaking softly, a person of tranquility, Manifestly approaching Nirvana (Nirvana, the ultimate state of liberation), Adorning the body with precepts, This is in accordance with leaving home. Regarding one's own Dharma and that of others, If one can avoid confusion, Understanding what is karmic retribution and what is not, What is the path and what is not. Departing from evil deeds, Not fearing suffering or pleasure, Thus attaining liberation from home, The multitude of sufferings cannot bind. '
'In this way, the Peacock King spoke of the immeasurable merits of taming the mind, causing all the devas to gain faith and understanding, and all the devas listened attentively with one mind. At that time, the Peacock King Bodhisattva preached the Dharma to the Yama Devas (Yama Devas, the third heaven of the desire realm) and the Tusita Devas (Tusita Devas, the fourth heaven of the desire realm), without ceasing in his mind, knowing that the devas revered the Dharma, he further spoke of the ninth undefiled pure Dharma.' 'What is called the undefiled pure Dharma? If sramanas (Sramanas, wandering ascetics), brahmanas (brahmanas, priests) and other worldly people believe in karmic retribution, then by believing in karmic retribution, they will attain great benefits. If sramanas, brahmanas and other worldly people believe in the retribution of karma, then this person will be able to know the evil deeds of the body, and will not practice or increase the evil deeds of the body, not loving or delighting in them, because they understand that the result of doing evil is in the hells, hungry ghosts, and animal realms. Likewise, they will not practice or increase the evil deeds of the mouth, not loving or delighting in them, because they understand that they will receive the evil consequences of hells, hungry ghosts, and animals. Likewise, they will not practice or increase the evil deeds of the mind, not loving or delighting in them, because they understand that they will suffer the pain of hells, hungry ghosts, and animals. If sramanas or brahmanas have previously committed evil deeds, and after reflecting on them, they feel remorse, stop committing them, and draw near to teachers, listening to the Dharma from them, how can they escape the retribution of evil deeds? In this way, the teachers, with wisdom, tame them, explain the causes and conditions, and use expedient
便說，令悔所作，過去惡業則為盡滅。以其如是念善業故，不作惡業。觀業因緣從何所起，如是觀之，不作惡業，能令一切不善之業漸得消滅，或令輕薄現在所作身口意惡不善之業，以心輕故，作已速悔，不復更作，如是悔心，若業成就，一切惡業皆悉消滅。若沙門、婆羅門及余世間如是知業，作是思惟：「我以習惡，當作身口意惡不善之業，報熟之時，墮于地獄、餓鬼、畜生。」彼于未生惡不善業，以正方便，令其不生。沙門、婆羅門若能如是信業果報，設有地獄惡業成就，應久在地獄受大苦惱，或得薄少或皆消滅。複次，勤精進故，若有惡業應墮餓鬼，久在餓鬼飢渴大苦，或少時受或皆消滅。如是沙門、婆羅門及餘眾生若有應墮畜生惡業，久在畜生互相食啖，或少時受或一切滅。唯除作習決定成就隨於何道，若於地獄、餓鬼、畜生境界之中，定受果報。
「『複次，信業果報，思惟難解微細業果。於三種惡業作已懺悔，不復更作。以不定業生畜生中。如是思惟：「若地獄業、若餓鬼業、受畜生身，悔心清凈能破重業。」以心力故，或一切滅或斷少分。若有應受畜生惡業，心悔能滅，自業能滅，不受長命畜生之身，不受大苦，或以勝心能斷惡業。以此因緣，當信業果。若沙門、婆羅門及以餘人信業果報，則能
【現代漢語翻譯】 現代漢語譯本：於是（修行者）便說，要為自己所做的事情感到後悔，這樣過去的惡業就會完全消滅。因為這樣想著善業，就不會再做惡業。觀察業的因緣是從哪裡產生的，像這樣觀察，就不會再做惡業，能夠讓一切不善的業逐漸消滅，或者讓現在所做的身、口、意惡的不善之業變得輕微，因為內心輕快，做了之後迅速懺悔，不再重複去做。像這樣的懺悔之心，如果業已成就，一切惡業都會完全消滅。如果沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，祭司）以及其他世間的人這樣瞭解業，這樣思考：『我因為習慣了惡，將會造作身、口、意惡的不善之業，報應成熟的時候，會墮入地獄、餓鬼、畜生道。』他們對於尚未產生的惡不善業，用正確的方法，讓它不產生。沙門、婆羅門如果能夠這樣相信業的果報，即使有地獄惡業已經成就，本來應該長久在地獄中遭受巨大的苦惱，也可能只受到輕微的苦惱或者完全消滅。 再次，因為勤奮精進的緣故，如果有惡業應該墮入餓鬼道，長期在餓鬼道中遭受飢渴的巨大痛苦，也可能只受到短暫的痛苦或者完全消滅。像這樣，沙門、婆羅門以及其他眾生，如果有應該墮入畜生道的惡業，長期在畜生道中互相吞食，也可能只受到短暫的痛苦或者全部消滅。只有那些已經習慣並且決定要成就的業，無論在哪一道，如果在地獄、餓鬼、畜生的境界之中，一定會受到果報。 『再次，相信業的果報，思考難以理解的微細業果。對於三種惡業做了之後懺悔，不再重複去做。因為不定的業而生在畜生道中。像這樣思考：『如果是地獄業、如果是餓鬼業，受畜生身，懺悔的心清凈，能夠破除重的業。』因為心的力量，或者全部消滅，或者斷除少部分。如果有應該承受畜生惡業的，內心懺悔能夠消滅，自己的業力能夠消滅，不會承受長命的畜生之身，不會承受巨大的痛苦，或者用殊勝的心能夠斷除惡業。因為這個因緣，應當相信業的果報。如果沙門、婆羅門以及其他人相信業的果報，就能……
【English Translation】 English version: Then he speaks, causing regret for what has been done, so that past evil karma is completely extinguished. Because of thinking of good karma in this way, he does not create evil karma. Observing the causes and conditions of karma, from where they arise, observing in this way, he does not create evil karma, and can cause all unwholesome karma to gradually be eliminated, or make the evil unwholesome karma of body, speech, and mind created in the present lighter. Because the mind is light, after creating it, he quickly repents and does not create it again. With such a repentant mind, if the karma is accomplished, all evil karma will be completely extinguished. If Śrāmaṇas (出家修道者, wandering ascetics), Brāhmaṇas (祭司, priests), and other worldly beings know karma in this way, and think in this way: 'Because I am accustomed to evil, I will create evil unwholesome karma of body, speech, and mind, and when the retribution matures, I will fall into hell, the realm of hungry ghosts, and the realm of animals.' For evil unwholesome karma that has not yet arisen, they use the right means to prevent it from arising. If Śrāmaṇas and Brāhmaṇas can believe in the retribution of karma in this way, even if the evil karma of hell has been accomplished, and they should have remained in hell for a long time suffering great torment, they may receive only a slight amount or all of it may be extinguished. Furthermore, because of diligent effort, if there is evil karma that should cause one to fall into the realm of hungry ghosts, suffering great hunger and thirst in the realm of hungry ghosts for a long time, they may receive only a short period of suffering or all of it may be extinguished. In this way, if Śrāmaṇas, Brāhmaṇas, and other beings have evil karma that should cause them to fall into the realm of animals, constantly devouring each other in the realm of animals for a long time, they may receive only a short period of suffering or all of it may be extinguished. Only those who have habitually and decisively accomplished karma, in whatever realm, if in the realms of hell, hungry ghosts, or animals, will definitely receive the retribution. 'Furthermore, believe in the retribution of karma, and contemplate the difficult-to-understand subtle karmic results. After creating the three kinds of evil karma, repent and do not create them again. Because of uncertain karma, one is born in the realm of animals. Think in this way: 'If it is the karma of hell, if it is the karma of hungry ghosts, receiving the body of an animal, a pure repentant mind can break heavy karma.' Because of the power of the mind, either all of it is extinguished or a small part is cut off. If there is evil karma that should cause one to receive the body of an animal, a repentant mind can extinguish it, one's own karma can extinguish it, and one will not receive the body of a long-lived animal, and will not receive great suffering, or with a superior mind, one can cut off evil karma. Because of this cause and condition, one should believe in the retribution of karma. If Śrāmaṇas, Brāhmaṇas, and other people believe in the retribution of karma, then they can...'
到于生死彼岸。何以故？一切生死五道之中，以善不善業果報故有，是故應信實業果報。一切眾生，一切業果因緣故與。是故，若男若女應勤精進，晝夜思惟，業之果報于生死中第一堅牢。
「『複次，第十。若沙門、婆羅門及以餘人應當思惟，思何等法？所謂住處所害。若沙門、婆羅門及以餘人，少智慧者，住處所害，其心樂著，情戀不捨，或僧伽藍或僧住處、或在聚落、或住國土或住城邑及以異處，常樂懈怠，樂於非處，不至寂靜阿蘭若處，不行異處，不名在家，不名出家，于非法處乃至命終。如是之人為何因緣而行出家？不至一切所應山林阿蘭若處，乃于非處而盡身命。為修禪故而行出家，不入山林寂靜之處而住非處。若沙門、婆羅門住于非處，為諸施主之所輕毀，不樂親近，不修供養，亦不樂見。若住非處，過失彰顯，為諸凡俗之所輕笑，互共論說言：「某沙門、某婆羅門及以餘人，樂住非處。」不名在家，不名出家，不樂山林阿蘭若處，貯畜財物，樂見俗人，親近在家，猶如奴僕，為諸白衣之所輕賤。是故此人不名在家，不名出家，住非處故。設令無過，為他所謗。無有一人住于非處，不為施主之所輕賤。數見白衣或近在家，雖不輕慢，或生異過。若沙門、婆羅門住非法處，以住非處，得無利益。是
【現代漢語翻譯】 現代漢語譯本：到達生死彼岸。為什麼呢？因為一切生死輪迴的五道之中，都是由於善與不善的業所產生的果報而存在。所以，應當相信真實的業果報應。一切眾生，都是因為一切業果的因緣而相互關聯。因此，無論男女，都應該勤奮精進，日夜思惟，業的果報在生死輪迴中是最為堅固的。
『再者，第十。如果沙門（Śrāmaṇa，指出家修道者）、婆羅門（Brāhmaṇa，指古印度教祭司）以及其他人應當思惟，思惟什麼法呢？就是住處所帶來的危害。如果沙門、婆羅門以及其他人，缺少智慧，被住處所迷惑，內心貪戀執著，不願捨棄，無論是僧伽藍（Saṃghārāma，指僧院）還是僧人住所，或是在聚落、國土、城邑以及其他地方，常常喜歡懈怠，喜歡待在不適合修行的地方，不去寂靜的阿蘭若（Araṇya，指寂靜處，遠離人煙的森林）處，不前往其他地方，不能算是在家之人，也不能算是出家之人，在不適合修行的地方直到生命終結。這樣的人是因為什麼原因而出家呢？不去一切應該去的山林阿蘭若處，卻在不適合修行的地方耗盡生命。爲了修習禪定而出家，卻不進入山林寂靜之處，而是住在不適合修行的地方。如果沙門、婆羅門住在不適合修行的地方，會被施主所輕視，不樂意親近，不接受供養，也不樂意看到他們。如果住在不適合修行的地方，過失就會顯露出來，會被凡夫俗子所輕視嘲笑，互相議論說：『某沙門、某婆羅門以及其他人，喜歡住在不適合修行的地方。』不能算是在家之人，也不能算是出家之人，不喜歡山林阿蘭若處，卻積蓄財物，喜歡見到世俗之人，親近在家之人，就像奴僕一樣，被白衣（指在家信徒）所輕賤。因此，這樣的人不能算是在家之人，也不能算是出家之人，因為住在不適合修行的地方。即使沒有過錯，也會被他人誹謗。沒有一個人住在不適合修行的地方，而不被施主所輕賤。經常見到白衣或者親近在家之人，即使不輕慢，也可能會產生其他的過失。如果沙門、婆羅門住在不適合修行的地方，因為住在不適合修行的地方，得不到任何利益。』
【English Translation】 English version: Reaching the other shore of birth and death. Why is that? Because within the five paths of all cycles of birth and death, existence arises from the karmic consequences of good and bad deeds. Therefore, one should believe in the reality of karmic retribution. All sentient beings are interconnected through the causes and conditions of all karmic results. Thus, whether male or female, one should diligently strive, contemplating day and night that the consequences of karma are the most steadfast in the cycle of birth and death.
'Furthermore, tenthly. If Śrāmaṇas (Śrāmaṇa, referring to mendicants or ascetics), Brāhmaṇas (Brāhmaṇa, referring to priests in ancient India) and others should contemplate, what Dharma should they contemplate? Namely, the harm caused by dwelling places. If Śrāmaṇas, Brāhmaṇas and others, lacking wisdom, are deluded by dwelling places, their minds attached and clinging, unwilling to relinquish, whether it be Saṃghārāmas (Saṃghārāma, referring to monasteries) or monastic residences, or in settlements, countries, cities, or other places, they often enjoy laziness, delighting in unsuitable places, not going to quiet Araṇyas (Araṇya, referring to quiet places, forests far from human habitation), not going to other places, not being considered laypersons, nor renunciants, remaining in unsuitable places until the end of their lives. For what reason do such people renounce the world? Not going to all the mountain forests and Araṇyas they should go to, but exhausting their lives in unsuitable places. Having renounced the world to cultivate meditation, they do not enter the quiet places of mountain forests, but dwell in unsuitable places. If Śrāmaṇas and Brāhmaṇas dwell in unsuitable places, they will be despised by donors, unwilling to approach, not receiving offerings, nor willing to see them. If dwelling in unsuitable places, faults will be revealed, and they will be despised and ridiculed by ordinary people, who will discuss among themselves, saying: 'So-and-so Śrāmaṇa, so-and-so Brāhmaṇa and others, delight in dwelling in unsuitable places.' They are not considered laypersons, nor renunciants, disliking mountain forests and Araṇyas, but accumulating wealth, delighting in seeing worldly people, approaching laypersons, like servants, being despised by white-robed ones (referring to lay followers). Therefore, such people are not considered laypersons, nor renunciants, because they dwell in unsuitable places. Even if there is no fault, they will be slandered by others. There is no one who dwells in unsuitable places who is not despised by donors. Frequently seeing white-robed ones or approaching laypersons, even if not despising, other faults may arise. If Śrāmaṇas and Brāhmaṇas dwell in unsuitable places, by dwelling in unsuitable places, they gain no benefit.'
故沙門、婆羅門不應住于破壞之處，常樂住處，常樂獨處，樂住樹下、樂住冢間、樂住靜處，以修禪默，或在山谷獨一而行，乃至盡命。應避非處，舍離一切非法之處能得解脫；住非處者，不得解脫。』
「爾時，孔雀王菩薩而說頌曰：
「『比丘住非處， 人視如僮僕， 輕之如草芥， 亦失自利益。 比丘住非處， 非在家出家， 于禪誦法中， 其心不喜樂。 比丘住非處， 貯積稸財物， 貪心著財寶， 不覺死時至。 身命唸唸盡， 而不能覺知， 不知所作業， 能受未來報。 比丘住非處， 常樂見俗人， 常行於非處， 死則入惡道。 心無所樂著， 一切不悕望， 能脫一切貪， 是名為沙門。 若在山樹下， 常修習禪觀， 則得清凈智， 遠離一切過。 遠離一切貪， 不為境界惑， 則能滅煩惱， 如火焚乾薪。 獨修行比丘， 攝持於五根， 如實知身相， 則得涅槃道。 常念勤精進， 遠離一切過， 是人到涅槃， 如至遊戲處。 常求于涅槃， 常怖畏生死， 如是清凈心， 則不樂非處。』
「『比丘如是住于非處，得眾
【現代漢語翻譯】 現代漢語譯本 因此，沙門（Śrāmaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指古印度教的祭司階層）不應該居住在容易引起破壞的地方，而應該常樂於居住在安靜的地方，常樂於獨處，喜歡住在樹下、墳墓之間、安靜之處，以修習禪定，或者在山谷中獨自修行，直至生命終結。應當避開不適宜的地方，捨棄一切不合佛法的地方，才能得到解脫；居住在不適宜的地方，就不能得到解脫。
這時，孔雀王菩薩（Mayūra-vidyārāja-bodhisattva）說頌語：
『比丘（Bhikṣu，指佛教出家男眾）居住在不適宜的地方，人們會把他看作是僕人一樣，輕視他如同草芥，也會失去自身的利益。 比丘居住在不適宜的地方，既不像在家之人，也不像出家之人，對於禪定和誦經等佛法，他的內心不會感到喜悅。 比丘居住在不適宜的地方，會積蓄財物，貪心執著于財寶，不會覺察到死亡的到來。 身命唸唸都在消逝，卻不能覺察知道，不知道自己所造的業，會承受未來的果報。 比丘居住在不適宜的地方，常常喜歡見到世俗之人，常常出入于不適宜的地方，死後就會墮入惡道。 內心沒有執著，對一切都沒有期望，能夠脫離一切貪慾，這樣的人才叫做沙門。 如果在山林樹下，常常修習禪定觀想，就能得到清凈的智慧，遠離一切過失。 遠離一切貪慾，不被外在境界迷惑，就能滅除煩惱，如同火焚燒乾燥的柴薪。 獨自修行的比丘，能夠攝持住自己的眼、耳、鼻、舌、身五根，如實地瞭解身體的真相，就能證得涅槃之道。 常常憶念佛法，勤奮精進，遠離一切過失，這樣的人就能到達涅槃，如同到達遊戲玩樂的地方。 常常尋求涅槃，常常畏懼生死輪迴，像這樣保持清凈的心，就不會喜歡居住在不適宜的地方。』
『比丘如果這樣居住在不適宜的地方，會得到眾多的…
【English Translation】 English version Therefore, Śrāmaṇas (Buddhist renunciates) and Brāhmaṇas (priestly class in ancient India) should not dwell in places prone to disruption. They should always delight in dwelling in peaceful places, always delight in solitude, enjoy living under trees, among tombs, and in quiet places, to cultivate meditation, or wander alone in mountain valleys, even until the end of their lives. They should avoid unsuitable places and abandon all that is unlawful to attain liberation; those who dwell in unsuitable places cannot attain liberation.
At that time, the Bodhisattva Mayūra-vidyārāja (Peacock King Bodhisattva) spoke in verse:
『A Bhikṣu (Buddhist monk) dwelling in an unsuitable place is seen by people as a servant, despised like weeds, and loses his own benefit. A Bhikṣu dwelling in an unsuitable place is neither a householder nor a renunciate; his heart finds no joy in meditation and reciting the Dharma. A Bhikṣu dwelling in an unsuitable place accumulates wealth and treasures, clinging to them with greed, unaware of the approach of death. Life and body diminish moment by moment, yet he is unable to perceive it, unaware of the karma he creates, which will bring future retribution. A Bhikṣu dwelling in an unsuitable place often delights in seeing worldly people, frequently going to unsuitable places; after death, he will fall into evil realms. With a heart free from attachment, without any expectations, able to relinquish all greed, such a one is called a Śrāmaṇa. If one is under mountains and trees, constantly cultivating meditation and contemplation, one will attain pure wisdom, far from all faults. Far from all greed, not deluded by external realms, one can extinguish afflictions, like fire burning dry firewood. A solitary practicing Bhikṣu, restraining the five senses (eye, ear, nose, tongue, body), truly knowing the nature of the body, will attain the path of Nirvāṇa. Always mindful, diligent, and energetic, far from all faults, such a person reaches Nirvāṇa, as if arriving at a place of play. Always seeking Nirvāṇa, always fearing birth and death, with such a pure heart, one will not delight in unsuitable places.』
『If a Bhikṣu dwells in such unsuitable places, he will gain many…
多過，是故比丘應當舍離非法之處。若有比丘住于非處，凡俗無異，若有俗人住于非處，得無量惡，何況沙門，近在家故，則與一切善法相違，是故應當遠離非處。』
「時，孔雀王菩薩復為夜摩天眾及兜率天，說迦迦村陀如來第十一法。『如是善法，甚可愛樂，能至涅槃。何等善法？所謂住心。若比丘有住心者，能持善法，人所讚歎。住心之法，離一切惡，無始流轉。心過羅網結使周遍繫縛堅固，非是少時少精進、少定能斷。如是大惡羅網，若有比丘薄少住心，則不能斷心地過網。無有異法能斷生死如住心法。唯修行者有住心法，若不善法起，攝心令伏，不樂惡業，精勤斷除，勇猛精進，斷不善法。若貪慾心起，修不凈觀，是名相應。是惡欲心，不凈能斷，不樂不著。若起瞋恚，攝心修慈。若起癡心，攝心觀於十二因緣。』
「爾時，孔雀王菩薩以偈頌曰：
「『若不樂住心， 隨樂起諸愛， 若為愛所縛， 失於二世利。』
「如是孔雀王菩薩為夜摩天、兜率陀天，說不住心無量過惡。爾時，天眾聞二世利，樂聽無厭，作如是言：『孔雀王未曾有也。乃能為我演說深法，初中后善，能至涅槃。于種種生死，能生厭離，第一安隱。唯愿為我次第宣說，我等當共一心聽受，自利利他。』
【現代漢語翻譯】 現代漢語譯本：因此，比丘應當捨棄不合法的地方。如果比丘住在不合法的地方，就和凡夫俗子沒有區別。如果俗人住在不合法的地方，會得到無量的罪惡，更何況是沙門（出家修道的人），因為他們離在家很近，就與一切善法相違背，所以應當遠離不合法的地方。
當時，孔雀王菩薩又為夜摩天眾（Yama Devas，欲界六天之一）和兜率天（Tushita Heaven，欲界六天之一）宣講迦迦村陀如來（Krakucchanda Buddha，過去七佛之一）的第十一法：『這樣的善法，非常可愛樂，能夠到達涅槃（Nirvana，佛教術語，指解脫）。什麼是善法呢？就是住心。如果比丘有住心，就能保持善法，受到人們的讚歎。住心之法，遠離一切惡，無始以來流轉。心像羅網一樣，結使（Kleshas，煩惱）周遍地繫縛，非常堅固，不是短時間、少精進、少禪定就能斷除的。像這樣的大惡羅網，如果比丘很少住心，就不能斷除心地的過網。沒有其他法能夠像住心法一樣斷除生死。只有修行者有住心法，如果不善法生起，就攝心使它降伏，不喜好惡業，精勤斷除，勇猛精進，斷除不善法。如果貪慾心生起，就修不凈觀，這叫做相應。這樣的惡欲心，用不凈觀就能斷除，不喜好不執著。如果生起瞋恚，就攝心修慈。如果生起愚癡心，就攝心觀察十二因緣。』
當時，孔雀王菩薩用偈頌說：
『如果不喜歡住心，就隨著喜好生起各種愛，如果被愛所束縛，就會失去兩世的利益。』
像這樣，孔雀王菩薩為夜摩天、兜率陀天宣說不住心的無量過惡。當時，天眾聽到兩世的利益，喜歡聽而沒有厭倦，這樣說：『孔雀王真是未曾有啊！竟然能為我們演說如此深奧的佛法，初善、中善、后善，能夠到達涅槃。對於種種生死，能夠生起厭離，是最安穩的。只希望您能為我們依次宣說，我們應當一起一心聽受，自利利他。』
【English Translation】 English version: Therefore, a Bhiksu (Buddhist monk) should abandon unlawful places. If a Bhiksu dwells in an unlawful place, he is no different from an ordinary person. If an ordinary person dwells in an unlawful place, he will incur immeasurable evils, how much more so a Sramana (wandering ascetic), because he is close to home life, he is contrary to all good Dharmas (teachings), therefore he should stay away from unlawful places.'
At that time, the Peacock King Bodhisattva (a being on the path to Buddhahood) further spoke to the Yama Devas (gods of the Yama heaven) and the Tushita Heaven (one of the six heavens of the Desire Realm), the eleventh Dharma (teaching) of Krakucchanda Buddha (one of the past seven Buddhas): 'Such good Dharma is very lovely and joyful, and can lead to Nirvana (liberation). What is good Dharma? It is called abiding in the mind. If a Bhiksu has abiding in the mind, he can uphold good Dharma and be praised by people. The Dharma of abiding in the mind is far from all evils, and has been transmigrating since beginningless time. The mind is like a net, with Kleshas (afflictions) binding it pervasively and firmly, which cannot be cut off with little time, little diligence, or little Samadhi (meditative concentration). Such a great evil net, if a Bhiksu has little abiding in the mind, then he cannot cut off the net of faults in the mind. There is no other Dharma that can cut off Samsara (cycle of birth and death) like the Dharma of abiding in the mind. Only practitioners have the Dharma of abiding in the mind. If unwholesome Dharmas arise, restrain the mind to subdue them, not delighting in evil deeds, diligently cutting them off, bravely and vigorously cutting off unwholesome Dharmas. If greed arises, cultivate the contemplation of impurity, this is called corresponding. This evil desire can be cut off by impurity, not delighting in it and not being attached to it. If anger arises, restrain the mind and cultivate loving-kindness. If ignorance arises, restrain the mind and contemplate the Twelve Nidanas (links of dependent origination).'
At that time, the Peacock King Bodhisattva spoke in verse:
'If one does not delight in abiding in the mind, then one follows one's desires and generates all kinds of love. If one is bound by love, one will lose the benefits of both lives.'
In this way, the Peacock King Bodhisattva spoke to the Yama Devas and the Tushita Heaven about the immeasurable faults and evils of not abiding in the mind. At that time, the heavenly beings heard about the benefits of both lives, and delighted in listening without weariness, saying: 'The Peacock King is truly unprecedented! He is able to expound such profound Dharma for us, good in the beginning, good in the middle, and good in the end, able to lead to Nirvana. Regarding all kinds of Samsara, it can generate aversion and detachment, and is the most peaceful and secure. We only hope that you can explain it to us in order, and we should all listen with one mind, benefiting ourselves and others.'
「時，孔雀王聞是語已，知諸天眾一心樂聞，踴躍歡喜，其心怡悅，第一利他美妙音聲告諸天眾：『若沙門、婆羅門及以餘眾，心念於法，既念法已，勤修怖畏。修何等法？所謂畏惡名稱。若有比丘畏於惡名，則離諸過。所謂不入女人戲笑之處，不入酒肆，不近沽酒，不與共語，不近嗜酒人亦不與語，不近賊人，不近先作大惡之人，不近好鬥人，不近陰惡懷毒人，不近無恒數舍道人，不近博戲人，不近伎樂人，不近小兒，不近繫縛女色人，不近輕躁人，不近不護口人，不近貪人，不近販賣欺誑人，不近巧偽市道世所惡賤人，不近決掘河池人，不近黃門女人同路一步，不近調像人，不近魁膾人，不近調馬人，不近斷見人，不近無戒人。如是惡人，比丘一切不應親近。何以故？近如是人，失比丘法。世間之人作如是念：「如是比丘近如是人，必與同行，與如是人習近共行。」生一切人如是之念。是故比丘當畏惡名，不應與此不凈業人同路行於一足之地。』
「爾時，孔雀王菩薩以如來偈，而說頌曰(上顯文中少第十二摽文，或合或闕本同未詳)：
「『若人近不善， 則為不善人， 是故應離惡， 莫行不善業。 隨近何等人， 數數相親近， 近故同其行， 或善或不善。
【現代漢語翻譯】 現代漢語譯本： 當時，孔雀王聽到這些話后，知道諸天大眾一心喜歡聽聞佛法，便踴躍歡喜，內心愉悅，用第一等利益眾生的美妙聲音告訴諸天大眾：『如果沙門（出家修道者）、婆羅門（古印度祭司階層）以及其他眾人，心中思念佛法，既然思念佛法之後，就應當勤奮地修習對怖畏的認知。修習什麼樣的法呢？就是畏懼惡劣的名聲。如果有一位比丘（佛教出家男眾）畏懼惡名，就能遠離各種過失。具體來說，就是不進入女人嬉笑玩樂的場所，不進入酒館，不接近賣酒的人，不與他們交談，不接近嗜酒的人，也不與他們交談，不接近盜賊，不接近先前做過大惡事的人，不接近好爭鬥的人，不接近內心陰險惡毒的人，不接近沒有恒心經常捨棄道業的人，不接近賭博的人，不接近從事歌舞伎樂的人，不接近小孩，不接近被束縛于女色的人，不接近輕浮躁動的人，不接近不謹慎說話的人，不接近貪婪的人，不接近從事欺騙性買賣的人，不接近巧言偽詐、在市場上做世人厭惡之事的惡人，不接近挖掘河池的人，不接近閹人，不與女人同行哪怕一步，不接近馴像人，不接近劊子手，不接近馴馬人，不接近持斷滅見的人，不接近沒有戒律的人。像這樣的惡人，比丘都應該遠離，不要親近。為什麼呢？因為接近這樣的人，會失去比丘的修行。世間的人會這樣想：「這位比丘接近這樣的人，必定與他們同流合污，與這樣的人習慣性地親近交往。」 所有人都會產生這樣的想法。所以比丘應當畏懼惡名，不應該與這些從事不凈行業的人在同一條路上行走哪怕一步。』 當時，孔雀王菩薩用如來的偈頌，說了以下偈語（上面顯示的文字中缺少第十二個標題，或許是合併了，或許是缺失了，原本的情況不清楚）： 『如果人接近不善，就會成為不善的人，所以應當遠離惡人，不要做不善的行業。 經常接近什麼樣的人，多次與他們親近，因為接近的緣故就會與他們行為相似，可能是善行，也可能是不善行。
【English Translation】 English version: At that time, the Peacock King, having heard these words, knew that all the heavenly beings were eager to listen, and he rejoiced with great joy. His heart was delighted, and with a supremely beneficial and wondrous voice, he addressed the heavenly beings: 'If shramanas (wandering ascetics), brahmanas (priestly class in ancient India), and other people contemplate the Dharma (Buddhist teachings), and having contemplated the Dharma, diligently cultivate the awareness of fear. What kind of Dharma should they cultivate? It is the fear of a bad reputation. If a bhikshu (Buddhist monk) fears a bad name, he will be free from all faults. Specifically, he should not enter places where women are laughing and playing, he should not enter taverns, he should not approach those who sell alcohol, he should not converse with them, he should not approach those who are addicted to alcohol, nor should he converse with them, he should not approach thieves, he should not approach those who have previously committed great evils, he should not approach those who are fond of fighting, he should not approach those who are insidious and malicious, he should not approach those who are inconstant and frequently abandon the path, he should not approach gamblers, he should not approach those who engage in music and dance, he should not approach children, he should not approach those who are bound by lust for women, he should not approach those who are frivolous and impetuous, he should not approach those who are not careful with their speech, he should not approach those who are greedy, he should not approach those who engage in deceptive trade, he should not approach those who are cunning and deceitful, and who engage in activities despised by the world in the marketplace, he should not approach those who dig rivers and ponds, he should not approach eunuchs, he should not walk even one step on the same road as women, he should not approach elephant trainers, he should not approach executioners, he should not approach horse trainers, he should not approach those who hold annihilationist views, he should not approach those who are without precepts. Such evil people, a bhikshu should avoid approaching at all costs. Why? Because approaching such people will cause the bhikshu to lose his practice. People in the world will think, "This bhikshu is approaching such people, he must be in league with them, habitually associating and interacting with such people." Everyone will have such thoughts. Therefore, a bhikshu should fear a bad name and should not walk even one step on the same road as those who engage in impure activities.' At that time, the Peacock King Bodhisattva spoke the following verses using the gathas (verses) of the Tathagata (Buddha) (The text above is missing the twelfth heading, perhaps it was merged, or perhaps it is missing, the original situation is unclear): 'If a person approaches the unwholesome, he will become an unwholesome person, therefore, one should stay away from evil people and not engage in unwholesome deeds. Whomever one frequently approaches and repeatedly associates with, because of that association, one will behave similarly to them, whether it be in wholesome or unwholesome ways.'
一切人求善， 當近於善人， 如是能得樂， 善則非苦因。 近善增功德， 近惡增尤苦， 功德及惡相， 今如是略說。 常近於善人， 則得善名稱； 若近不善人， 令人速輕賤。 常應親善人， 遠離於惡友， 以近善人故， 能捨諸惡業。』
「時，孔雀王菩薩復為諸天說如是言：『若有比丘有七功德，則離惡名。何等為七？一者離眾人；二者不樂供養之利；三者知足，能令施主得清凈心；四者樂住山谷靜處，攝諸善業；五者離於多語；六者若入聚落，不至酒家；七者不作販賣貿易。比丘若有如是功德正行相應，則無惡名，眾人所敬。是故畏惡名者，為最第一。若有比丘不畏惡名，所得過惡，過於白衣，隨意而作、隨意而說，于所破戒，心無慚愧，是破戒人身壞命終，墮于地獄。畏惡名者，樂空閑處，不樂近於聚落城邑，以知足故，不壞他信，遠離一切憒鬧之處，于微小過，心常怖畏。如是怖畏惡名比丘，得世間善。』
「『複次，第十三法能多利益，何等善法？所謂不樂著法——此法可愛。若有比丘離著清凈，意純無著，樂於閑靜，安住凈命，離於憂惱，第一安隱，攝心一處。若遭苦厄，心不怯怖；若他罵辱，不起瞋恚。逢喜不喜，于畏不
【現代漢語翻譯】 現代漢語譯本 一切人都希望得到好的結果，所以應當親近善良的人。 這樣做才能得到快樂，因為善良不是痛苦的原因。 親近善良的人會增加功德，親近邪惡的人會增加憂愁和痛苦。 關於功德和罪惡的種種表現，現在我簡略地說一說。 經常親近善良的人，就能得到好的名聲； 如果親近不善良的人，會讓人很快被人輕視。 所以應當親近善良的人，遠離邪惡的朋友， 因為親近善良的人，能夠捨棄各種惡業。
當時，孔雀王菩薩又為諸天說道：『如果有個比丘有七種功德，就能遠離惡名。哪七種呢？一是遠離人群；二是不貪圖供養的利益；三是知足，能讓施主得到清凈心；四是喜歡住在山谷安靜的地方，修習各種善業；五是遠離多說話；六是如果進入村落，不去酒館；七是不做販賣貿易。比丘如果具有這些功德，行為端正，就不會有惡名，受到眾人尊敬。所以畏懼惡名，是最重要的。如果有個比丘不畏懼惡名，所犯的過錯，比在家的人還嚴重，隨意而為、隨意而說，對於所破的戒律，心中沒有慚愧，這種破戒的人身死命終后，會墮入地獄。畏懼惡名的人，喜歡空閑的地方，不喜歡靠近村落城鎮，因為知足，不破壞他人的信心，遠離一切喧鬧的地方，對於微小的過錯，心中常常感到害怕。像這樣害怕惡名的比丘，能得到世間的善果。』
『此外，第十三種法能夠帶來很多利益，是什麼善法呢？就是不貪戀執著于任何事物——這種法是值得喜愛的。如果有個比丘遠離貪戀，清凈無染，內心純潔沒有執著，喜歡閑靜，安住于清凈的生活，遠離憂愁煩惱，這是最安穩的，能把心專注在一處。如果遇到困苦災難，內心不膽怯害怕；如果別人謾罵侮辱，不起瞋恨心。遇到喜事不歡喜，對於畏懼的事情不...
【English Translation】 English version All people seek good, so they should be close to good people. In this way, they can obtain happiness, as goodness is not the cause of suffering. Closeness to good increases merit, closeness to evil increases sorrow and suffering. The characteristics of merit and evil, I will now briefly explain. Always being close to good people leads to a good reputation; If one is close to bad people, it quickly leads to being despised. One should always be close to good people and stay away from bad friends, Because by being close to good people, one can abandon all evil deeds.』
『At that time, the Peacock King Bodhisattva again spoke to the devas (gods): 『If a bhikshu (monk) has seven virtues, he will be free from a bad reputation. What are the seven? First, being apart from the crowd; second, not delighting in the benefits of offerings; third, being content, which enables donors to have a pure mind; fourth, delighting in dwelling in quiet mountain valleys, gathering all good deeds; fifth, being apart from excessive speech; sixth, if entering a village, not going to taverns; seventh, not engaging in selling or trading. If a bhikshu has such virtues corresponding to right conduct, he will have no bad reputation and will be respected by all. Therefore, fearing a bad reputation is the most important. If a bhikshu does not fear a bad reputation, the faults he commits are greater than those of a layman, acting and speaking as he pleases, and having no shame for the precepts he has broken. Such a precept-breaking person, when his body is destroyed and his life ends, will fall into hell. One who fears a bad reputation delights in empty, quiet places, does not like to be near villages and towns, and because of contentment, does not destroy the faith of others, stays away from all noisy places, and is always fearful of even the smallest faults. A bhikshu who fears a bad reputation in this way obtains worldly good.』
『Furthermore, the thirteenth dharma (teaching) can bring many benefits. What is this good dharma? It is non-attachment to anything—this dharma is lovely. If a bhikshu is free from attachment, pure and undefiled, with a mind that is purely unattached, delights in quietude, dwells in a pure life, and is free from sorrow and vexation, this is the most peaceful and secure, able to concentrate the mind in one place. If encountering hardship and calamity, the mind is not timid or fearful; if others scold and insult, he does not arise with anger. Meeting with joy, he is not joyful; regarding fear, he is not...
畏。不親宗族，自失利益。隨所作事皆悉究竟。于先所作諸惡之業，不生喜樂，不樂觀看遊戲歌舞。從一聚落至一聚落、從城至城、從邑至邑、從家至家，心不樂著睡安覺安。不樂著故，清凈正行，猶如耆老，魔不得便。不著於色聲香味觸，亦不樂著供養之利；得已，舍于不善覺觀，精勤斷除令其不生。若生惡覺，尋即除滅，令不惱心。如是比丘尚能精勤滅不善覺，況復粗過而不斷除。有三種法應當修行，何等為三？所謂已生不善法妨于悲心，為斷除故，勤行精進。未生不善法，為不生故，勤行精進。已生善法，念當精勤修習增廣。若有比丘心不樂著正意清凈，欲求愛盡、欲求厭離、欲求安樂，無得樂著。若有比丘心不樂著，則得第一最勝之樂。』
「爾時，孔雀王菩薩以偈頌曰：
「『常修于禪定， 心無所樂著， 心常清凈故， 意正不錯亂。 若人正憶念， 諸惡不能染， 以能離諸過， 是名得安隱。 一心正憶念， 覺觀莫能亂， 以離惡覺觀， 是名善安住。 若人意寂靜， 常樂於涅槃， 其人諸根中， 遠離諸不善。 若有修行者， 得禪三昧樂， 皆由一心念， 修行之所得。 若樂獨比丘， 樂從內心生， 此樂
【現代漢語翻譯】 現代漢語譯本： 『畏懼。不親近宗族，自己失去利益。無論做什麼事情都能夠究竟完成。對於先前所做的各種惡業，不產生喜悅，不喜歡觀看遊戲歌舞。從一個村落到另一個村落、從城市到城市、從城鎮到城鎮、從家到家，內心不貪戀執著，睡得安穩，醒來也安穩。因為不貪戀執著，所以行為清凈正直，就像年老的修行者一樣，魔不能得其方便。不執著於色、聲、香、味、觸，也不貪戀供養的利益；得到（供養）后，捨棄不善的覺觀，精勤斷除，使它們不再產生。如果產生惡的念頭，立刻消除，使它不擾亂內心。像這樣的比丘尚且能夠精勤地滅除不善的念頭，更何況是粗大的過失而不加以斷除呢？有三種法應當修行，是哪三種呢？就是對於已經產生的不善法，妨礙悲心的，爲了斷除的緣故，勤奮地修行精進。對於尚未產生的不善法，爲了不讓它產生的緣故，勤奮地修行精進。對於已經產生的善法，應當精勤地修習，使它增長廣大。如果有個比丘內心不貪戀執著，正念清凈，想要尋求愛慾的止息、想要尋求厭離、想要尋求安樂，就不能貪戀執著。如果有個比丘內心不貪戀執著，就能得到第一最殊勝的快樂。』 『這時，孔雀王菩薩用偈頌說道： 『常常修習禪定，內心沒有貪戀執著，內心常常清凈的緣故，意念正直而不錯亂。如果人能夠正確地憶念，各種惡念就不能沾染，因為能夠遠離各種過失，這叫做得到安穩。一心正確地憶念，覺觀就不能擾亂，因為遠離惡的覺觀，這叫做善於安住。如果人的意念寂靜，常常樂於涅槃（Nirvana，寂滅），這個人諸根之中，遠離各種不善。如果有修行的人，得到禪定三昧（Samadhi，等持）的快樂，都是由於一心正念，修行所得到的。如果喜愛獨處的比丘，快樂從內心產生，這種快樂……』
【English Translation】 English version: 'Fear. Not being close to relatives, one loses benefits. Whatever one does is always completed. One does not rejoice in past evil deeds, nor does one enjoy watching games, dances, or songs. From one village to another, from city to city, from town to town, from house to house, the mind does not delight in attachment, sleeping peacefully and waking peacefully. Because of not being attached, one's conduct is pure and upright, like that of an elder; Mara (the personification of evil) cannot find an opportunity. One is not attached to form, sound, smell, taste, or touch, nor does one delight in the benefits of offerings; having received them, one abandons unwholesome thoughts and diligently eliminates them, preventing them from arising. If an evil thought arises, one immediately removes it, preventing it from troubling the mind. If a Bhikshu (Buddhist monk) is able to diligently eliminate unwholesome thoughts, how much more so should he eliminate gross faults? There are three things that should be practiced. What are the three? Namely, for unwholesome dharmas (teachings, phenomena) that have already arisen and hinder compassion, one diligently practices effort to eliminate them. For unwholesome dharmas that have not yet arisen, one diligently practices effort to prevent them from arising. For wholesome dharmas that have already arisen, one should diligently cultivate and expand them. If a Bhikshu's mind does not delight in attachment, is right-minded and pure, and seeks the cessation of desire, seeks detachment, and seeks peace, he cannot delight in attachment. If a Bhikshu's mind does not delight in attachment, he will attain the first and most supreme joy.' 'At that time, the Peacock King Bodhisattva (a being destined for enlightenment) spoke in verse: 'Always cultivate meditation, the mind without attachment, because the mind is always pure, the intention is right and not confused. If a person has right mindfulness, all evils cannot taint him; because he can be free from all faults, this is called attaining peace. With one-pointed right mindfulness, perceptions cannot disturb him; because he is free from evil perceptions, this is called dwelling well. If a person's mind is tranquil, he always delights in Nirvana (liberation), in that person's faculties, he is far from all unwholesomeness. If there is a practitioner who attains the joy of Samadhi (concentration), it is all due to one-pointed mindfulness, obtained through practice. If a Bhikshu delights in solitude, joy arises from within, this joy...'
于諸樂， 第一無等倫。 一心繫念者， 其心則清凈， 得脫諸過網， 心意常寂滅。 常一心繫念， 攝持於五根， 斯人智慧水， 能滅愛毒火。 解脫愛縛人， 常得清凈樂， 現前得勝處， 無盡亦無壞。 覺觀亂其心， 處處受生死， 一念緣相應， 三昧力能持。 是故此勝道， 能到涅槃城， 以一心念故， 能破魔王軍。 堅固智光明， 繫縛心逸馬， 到第一彼岸， 無垢清凈處。 第一勇健者， 修行到彼岸， 以一心繫念， 能至不壞處。』
「如是孔雀王菩薩為諸天眾無量說法，利益安樂。復為兜率陀天、夜摩天眾不斷說法，能至涅槃，告諸天眾：『一切善法中第一真法，所謂第十四，獨行比丘，好行善業，行林樹間，善寂滅行。所謂獨行比丘，寂靜調伏，心無所畏，一切處樂。若在山谷、若在山窟、若草𧂐邊，心無偏著，其心正直。獨行比丘有七法利益，何等為七？一者知足，心常歡喜；二者心常清凈；三者世間所敬，諸天所護；四者離惡塵垢；五者善法增長；六者一心正念，凈身口意，解脫現前；七者離於垢法，成就白法。以獨行故，能破無量無始流轉煩惱怨家。獨行比丘一心正行
【現代漢語翻譯】 現代漢語譯本 在各種快樂中，這是第一，無與倫比的。 一心專注的人，他們的心就會清凈， 能夠擺脫各種煩惱的束縛，心意常常處於寂滅的狀態。 常常一心專注，收攝控制住五根（眼、耳、鼻、舌、身）， 這樣的人，他們的智慧就像水一樣，能夠熄滅愛慾的毒火。 解脫了愛慾束縛的人，常常能夠得到清凈的快樂， 當下就能達到殊勝的境界，那是無盡且不會毀壞的。 如果被覺觀（粗略的觀察和思考）擾亂了心，就會在各個地方承受生死輪迴， 如果一念與正法相應，三昧（專注的狀態）的力量就能保持心的穩定。 因此，這條殊勝的道路，能夠到達涅槃（寂滅）的城池， 因為一心專注的緣故，能夠摧毀魔王的軍隊。 用堅固的智慧光明，來束縛放縱的心意之馬， 就能到達第一的彼岸，那是沒有污染的清凈之地。 最為勇猛強健的人，通過修行到達彼岸， 以一心專注，能夠到達不毀壞的境界。
『就這樣，孔雀王菩薩（Mahamayuri-vidyarajni-bodhisattva）為諸天大眾宣說了無量的佛法，利益他們，使他們得到安樂。又為兜率陀天（Tusita）、夜摩天（Yama）的天眾不斷地說法，使他們能夠到達涅槃，並告訴諸天大眾：『一切善法中，最殊勝的是真正的佛法，也就是第十四種功德，獨行的比丘（bhiksu），喜歡修行善業，在林間樹下行走，善於寂滅的修行。所謂的獨行比丘，寂靜調伏，心中沒有畏懼，在任何地方都感到快樂。無論在山谷、山洞、還是草叢邊，心中都沒有偏執，他們的心是正直的。獨行比丘有七種利益，是哪七種呢？一是知足，心中常常充滿歡喜；二是內心常常清凈；三是受到世人的尊敬，諸天的守護；四是遠離惡的塵垢；五是善法增長；六是一心正念，清凈身口意，解脫就在眼前；七是遠離污垢之法，成就清凈之法。因為獨行的緣故，能夠破除無量無始以來流轉的煩惱怨家。獨行比丘一心正行』
【English Translation】 English version Among all joys, this is the first, unparalleled. Those who focus their minds wholeheartedly, their minds become pure, They can escape the nets of all faults, and their minds are always in a state of tranquility. Always focusing wholeheartedly, restraining and controlling the five senses (eye, ear, nose, tongue, body), Such people, their wisdom is like water, able to extinguish the poisonous fire of desire. Those who are liberated from the bonds of desire, can always obtain pure joy, They can attain the supreme state in the present moment, which is endless and indestructible. If the mind is disturbed by perception and observation (coarse observation and thinking), one will endure the cycle of birth and death everywhere, If a single thought is in accordance with the Dharma, the power of Samadhi (state of concentration) can maintain the stability of the mind. Therefore, this supreme path can lead to the city of Nirvana (extinction), Because of wholehearted concentration, one can destroy the army of Mara (the demon king). Use the firm light of wisdom to bind the unrestrained horse of the mind, Then one can reach the first shore, which is a pure place without defilement. The most courageous and strong person, through practice, reaches the other shore, With wholehearted concentration, one can reach the indestructible state.'
'Thus, Mahamayuri-vidyarajni-bodhisattva (孔雀王菩薩) spoke immeasurable Dharma to the assembly of devas (諸天), benefiting them and bringing them peace and happiness. Again, he continuously spoke Dharma to the devas of Tusita (兜率陀天) and Yama (夜摩天), enabling them to reach Nirvana, and told the devas: 'Among all good dharmas, the most supreme is the true Dharma, which is the fourteenth merit, the solitary bhiksu (比丘), who delights in practicing good deeds, walking among the trees in the forest, skilled in the practice of tranquility. The so-called solitary bhiksu, tranquil and subdued, with no fear in his heart, finds joy in all places. Whether in valleys, caves, or by the grass, there is no attachment in his heart, and his heart is upright. The solitary bhiksu has seven benefits, what are the seven? First, contentment, with joy always in his heart; second, a mind that is always pure; third, respected by the world and protected by the devas; fourth, free from evil defilements; fifth, the growth of good dharmas; sixth, wholehearted right mindfulness, purifying body, speech, and mind, with liberation at hand; seventh, free from defiled dharmas, accomplishing pure dharmas. Because of solitude, one can destroy the immeasurable and beginningless enemies of afflictions. The solitary bhiksu practices wholeheartedly and rightly.'
，怖畏煩惱，于微少惡，心生怖畏，常勤精進，威儀寂靜。』
「爾時，孔雀王菩薩為利諸天，以偈頌曰：
「『輕擾堅牢惡， 大力難調伏， 勇健調伏心， 則得第一樂。 如是三種過， 破壞諸世間， 智水能除滅， 則得第一樂。 若人不愛法， 雖人而非人， 不住于真道， 不至涅槃城。 既得此人身， 功德所依處， 云何不升筏， 度諸有流海？ 一切眾生命， 如電旋火輪， 如乾闥婆城， 速過不暫停。 是身唸唸壞， 常畏於老死， 速滅無堅住， 如何起身慢？ 此身為病城， 是大憂悲處， 善不善之地， 是故名為身。 若人施戒智， 而自莊嚴身， 於人中最勝， 成就善果報。 若人有七真， 其人與佛等， 施戒智精進、 悲忍善調伏。 若人于無量， 不可數時劫， 修六波羅蜜， 斯人名為佛。 若人舍離欲， 三界最第一， 以舍諸欲故， 常得大安樂。 若人貪著欲， 眾苦常現前， 欲為眾苦因， 是故應舍離。』
「如是孔雀王菩薩為兜率陀天、夜摩天眾，說如是法。爾時，孔雀王復為天眾說第
【現代漢語翻譯】 現代漢語譯本： 『對怖畏和煩惱感到恐懼，對微小的惡行也心生畏懼，常常勤奮精進，行為舉止威嚴寂靜。』
『這時，孔雀王菩薩爲了利益諸天，用偈頌說道：
『輕率擾亂堅固的惡行，強大的力量難以調伏， 勇敢而又能調伏自心，就能得到第一等的快樂。 像這樣三種過失，會破壞所有世間， 用智慧之水能夠消除滅盡，就能得到第一等的快樂。 如果有人不喜愛佛法，雖然是人卻如同非人， 不住于真實的道路，不能到達涅槃之城。 既然得到了這人身，是功德所依之處， 為什麼不登上木筏，渡過各種有生之流的苦海？ 一切眾生的生命，如同閃電和旋轉的火輪， 如同乾闥婆城（海市蜃樓），迅速消逝不會停留。 這身體念念都在敗壞，常常畏懼衰老和死亡， 迅速消滅沒有堅固的住處，怎麼能生起傲慢之心？ 這身體是疾病之城，是巨大憂愁悲傷的處所， 是善與不善的土地，所以才名為身。 如果有人用佈施、持戒和智慧，來莊嚴自身， 在眾人之中最為殊勝，成就善良的果報。 如果有人具有七種真理，這個人就與佛相等， 佈施、持戒、智慧、精進、悲憫、忍辱和善於調伏。 如果有人在無量無數的時劫中，修習六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧），這個人就名為佛。 如果有人捨棄了慾望，在三界之中最為第一， 因為捨棄了各種慾望的緣故，常常得到巨大的安樂。 如果有人貪著慾望，各種痛苦常常顯現於前， 慾望是各種痛苦的原因，因此應當捨棄。』
像這樣孔雀王菩薩為兜率陀天（欲界天之一，彌勒菩薩所在之處）、夜摩天（六慾天之一）等天眾，宣說了這樣的佛法。這時，孔雀王又為天眾宣說第
【English Translation】 English version: 'Fearing fear and afflictions, being afraid of even the slightest evil, constantly diligent and energetic, with dignified and serene conduct.'
'At that time, Peacock King Bodhisattva, for the benefit of all the devas (gods), spoke in verse:
'Lightly disturbing firm evil, Great strength is difficult to subdue, Bravely and skillfully subduing the mind, Then one obtains the supreme bliss. These three faults, Destroy all the worlds, The water of wisdom can extinguish them, Then one obtains the supreme bliss. If a person does not love the Dharma (teachings), Though a human, they are like a non-human, Not abiding on the true path, Not reaching the city of Nirvana (liberation). Having obtained this human body, The place where merit is relied upon, Why not board the raft, And cross the ocean of existence? The lives of all beings, Are like lightning and a rotating fire wheel, Like a Gandharva (celestial musician) city (mirage), Quickly passing without stopping. This body is decaying moment by moment, Constantly fearing old age and death, Quickly vanishing without firm dwelling, How can one arise with arrogance? This body is a city of disease, A place of great sorrow and grief, A land of good and non-good, Therefore, it is called a body. If a person uses generosity, discipline, and wisdom, To adorn themselves, Among people, they are the most supreme, Achieving good karmic rewards. If a person has seven truths, That person is equal to the Buddha, Generosity, discipline, wisdom, diligence, Compassion, patience, and skillful subduing. If a person, for immeasurable, And countless eons, Cultivates the six paramitas (perfections: generosity, discipline, patience, diligence, meditation, wisdom), That person is called a Buddha. If a person abandons desires, They are the most supreme in the three realms, Because of abandoning all desires, They constantly obtain great bliss. If a person is attached to desires, All sufferings constantly appear before them, Desire is the cause of all suffering, Therefore, it should be abandoned.'
Thus, Peacock King Bodhisattva spoke this Dharma to the Tushita (one of the heavens of the desire realm, where Maitreya Bodhisattva resides), Yama (one of the six heavens of desire) and other deva assemblies. At that time, Peacock King again spoke to the devas about the
十五利益之法。『若沙門、婆羅門及余世間，心不散亂，則得利益。若散亂心，善攝心意，令心正住，常樂親近同梵行者，常勤精進以求安隱，離諸惡道。若比丘心不散亂，折伏六根，不著境界，怖畏生死，舍離一切不善之法；舍離一切不善法故，常得安樂。若有比丘於色聲香味觸法中，心不散亂，是名比丘心意正念；心正念故，善法增長。正念之人不樂生死，常勤精進，樂修三昧。以正念故，則能得道；既得道已，勤修眾行。以勤修道，發起眾行，正憶念故，而得道果。心常正念修習道故，斷除眾結，滅于諸使。斷何等結？所謂愛結、恚結、無明結、慢結、姤結、慳結，皆斷此結。滅何等使？所謂欲染使、恚使、有染使、無明使、慢使、見使、疑使，此使皆滅。以此結使大力因緣，流轉諸道，三界所攝。若心不散，一心念于見道修道，皆悉能滅。若沙門、婆羅門、若復餘人，欲得安隱，一切善不善法，心為根本。是故宜應精進修道，怖畏有過，攝心正念，能滅煩惱，無有餘法能滅如是無始流轉煩惱稠林如正念心。』
「爾時，孔雀王菩薩以一切智偈而說頌曰：
「『一心念現前， 怖畏於諸惡， 能生無漏法， 猶如畦種稻。 一心念現前， 精勤修習道， 斷除不善法， 如日除闇
【現代漢語翻譯】 現代漢語譯本： 十五種利益之法：『如果沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度僧侶階層）以及其他世間之人，內心不散亂，就能獲得利益。如果內心散亂，能夠很好地收攝心意，使心安住于正道，常常樂於親近同修梵行的人，常常勤奮精進以求得安穩，遠離各種惡道。如果比丘（bhikkhu，佛教出家男眾）內心不散亂，能夠折伏六根（眼、耳、鼻、舌、身、意），不執著于外在境界，畏懼生死輪迴，捨棄一切不善之法；因為捨棄一切不善之法，所以常常得到安樂。如果有比丘對於色（rūpa，顏色、形狀）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）、法（dharma，事物、規律）這些外境，內心不散亂，這叫做比丘心意正念；因為心有正念，所以善法增長。有正念的人不貪戀生死，常常勤奮精進，樂於修習三昧（samādhi，禪定）。因為有正念，就能證得道果；證得道果后，勤奮修習各種行持。通過勤奮修道，發起各種行持，因為正確的憶念，而得到道果。內心常常保持正念修習道法，斷除各種煩惱結縛，滅除各種煩惱隨使。斷除哪些結縛呢？就是愛結（rāga-bandhana，貪愛之結）、恚結（dveṣa-bandhana，嗔恨之結）、無明結（avidyā-bandhana，愚癡之結）、慢結（māna-bandhana，傲慢之結）、姤結（īrṣyā-bandhana，嫉妒之結）、慳結（mātsarya-bandhana，吝嗇之結），全部斷除這些結縛。滅除哪些隨使呢？就是欲染使（kāma-rāga-anuśaya，對慾望的染著）、恚使（dveṣa-anuśaya，嗔恨）、有染使（bhava-rāga-anuśaya，對存在的染著）、無明使（avidyā-anuśaya，愚癡）、慢使（māna-anuśaya，傲慢）、見使（dṛṣṭi-anuśaya，錯誤的見解）、疑使（vicikitsā-anuśaya，懷疑），這些隨使全部滅除。因為這些結使的強大力量，導致在各個道中流轉，被三界（tridhātu，欲界、色界、無色界）所束縛。如果內心不散亂，一心專注于見道（darśana-mārga，見真理之道）和修道（bhāvanā-mārga，修行之道），就都能夠滅除這些結使。如果沙門、婆羅門或者其他人，想要獲得安穩，一切善法和不善法，心是根本。所以應該精進修道，畏懼過患，收攝心意保持正念，能夠滅除煩惱，沒有其他方法能夠像正念之心一樣，滅除這樣無始以來流轉的煩惱稠林。』
『當時，孔雀王菩薩（Mayūra-rāja-bodhisattva）用一切智慧的偈頌說道：』
『一心正念現前， 畏懼各種惡行， 能生無漏之法， 猶如田埂種稻。 一心正念現前， 精勤修習正道， 斷除各種不善， 如太陽驅散黑暗。』
【English Translation】 English version: The fifteen benefits of Dharma: 'If Śrāmaṇas (ascetics), Brāhmaṇas (priestly class in ancient India), and other people in the world can keep their minds undistracted, they will obtain benefits. If their minds are distracted, they should well gather their minds and make them abide in the right state, always delighting in being close to those who practice Brahmacharya (pure conduct), always diligently striving to seek peace and security, and staying away from all evil paths. If a bhikkhu (Buddhist monk) can keep his mind undistracted, subdue the six roots (eyes, ears, nose, tongue, body, and mind), not be attached to external realms, fear the cycle of birth and death, and abandon all unwholesome dharmas; because of abandoning all unwholesome dharmas, he will always obtain happiness. If a bhikkhu is not distracted in his mind regarding form (rūpa, color and shape), sound (śabda, sound), smell (gandha, odor), taste (rasa, flavor), touch (sparśa, tactile sensation), and dharma (dharma, things, laws), this is called a bhikkhu's mind being rightly mindful; because the mind is rightly mindful, wholesome dharmas will increase. A person with right mindfulness does not delight in birth and death, always diligently strives, and delights in cultivating samādhi (meditative absorption). Because of right mindfulness, he will be able to attain the Path; having attained the Path, he diligently cultivates various practices. Through diligently cultivating the Path and initiating various practices, he obtains the fruit of the Path because of right recollection. Because the mind constantly maintains right mindfulness and cultivates the Path, he cuts off all bonds and extinguishes all latent tendencies. What bonds does he cut off? Namely, the bond of attachment (rāga-bandhana, bond of desire), the bond of aversion (dveṣa-bandhana, bond of hatred), the bond of ignorance (avidyā-bandhana, bond of ignorance), the bond of pride (māna-bandhana, bond of arrogance), the bond of jealousy (īrṣyā-bandhana, bond of envy), and the bond of stinginess (mātsarya-bandhana, bond of miserliness), all these bonds are cut off. What latent tendencies are extinguished? Namely, the latent tendency of desire-attachment (kāma-rāga-anuśaya, attachment to desire), aversion (dveṣa-anuśaya, hatred), existence-attachment (bhava-rāga-anuśaya, attachment to existence), ignorance (avidyā-anuśaya, ignorance), pride (māna-anuśaya, arrogance), wrong views (dṛṣṭi-anuśaya, wrong views), and doubt (vicikitsā-anuśaya, doubt), all these latent tendencies are extinguished. Because of the great power of these bonds and latent tendencies, one transmigrates through various realms, being bound by the three realms (tridhātu, desire realm, form realm, and formless realm). If the mind is not distracted and is single-mindedly focused on the Path of Seeing (darśana-mārga, the path of seeing the truth) and the Path of Cultivation (bhāvanā-mārga, the path of cultivation), one will be able to extinguish all these bonds and latent tendencies. If Śrāmaṇas, Brāhmaṇas, or other people want to obtain peace and security, the mind is the root of all wholesome and unwholesome dharmas. Therefore, one should diligently cultivate the Path, fear the faults, gather the mind and maintain right mindfulness, which can extinguish afflictions. There is no other method that can extinguish such a dense forest of afflictions that has been transmigrating since beginningless time like the mind of right mindfulness.'
'At that time, the Mayūra-rāja-bodhisattva (Peacock King Bodhisattva) spoke the following verses with all-knowing wisdom:'
'When single-minded mindfulness is present, Fearing all evil deeds, It can generate undefiled dharmas, Like planting rice in a paddy field. When single-minded mindfulness is present, Diligently cultivating the Path, Cutting off all unwholesome deeds, Like the sun dispelling darkness.'
冥。 若一心現前， 常正念寂滅， 則不畏眾過， 如金翅鳥毒。 如是散亂心， 如風有大力， 智者能調伏， 猶如調象師。 戒三昧智慧， 猶如大猛火， 與風共和合， 焚燒諸惡林。 是故應修智， 斷除于愚癡， 離於老死患， 得無上勝處。 若能勤攝心， 修行于精進， 以其攝心故， 能斷一切惡。 心常緣境界， 勇猛能攝持， 諸欲不能壞， 如毒藥在手。 如是勤精進， 能調伏其心， 三道大愛河， 速度勿停住。』
「如是孔雀王為利夜摩天眾、兜率天眾，說于善行。時，諸天眾聞是法已，怖畏生死，舍離一切境界之樂。
正法念處經卷第六十一 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十二
元魏婆羅門瞿曇般若流支譯觀天品之四十一(夜摩天之二十七)
「時，孔雀王菩薩知天眾心，復為宣說第十六法，告諸天眾：『復有善法、可愛樂法，能制放逸猶如鐵鉤，應念修行。何等善法？所謂念死。若人念死，常勤修習，不休不息。無等大惡惱亂一切諸眾生等，無能逃避，決定無免。有生必死，能令一切恩愛別離，令人喪滅
【現代漢語翻譯】 現代漢語譯本： 冥。 如果一心能夠顯現於當下，常常以正念安住于寂滅之中，那麼就不會畏懼各種過失，就像金翅鳥（Garuda）不怕毒一樣。 像這樣散亂的心，就像風一樣具有強大的力量，智者能夠調伏它，就像馴象師調伏大象一樣。 戒律、禪定、智慧，就像巨大的猛火，與風共同作用，焚燒各種罪惡的森林。 因此，應當修習智慧，斷除愚癡，遠離衰老和死亡的憂患，獲得無上的殊勝境界。 如果能夠勤奮地攝持內心，修行精進，因為攝心的緣故，就能夠斷除一切惡行。 內心常常攀緣外在境界，如果能夠勇猛地攝持，各種慾望就不能夠擾亂他，就像毒藥在手中一樣。 像這樣勤奮精進，就能夠調伏內心，迅速地渡過三道的愛慾之河，不要停留在那裡。』 『像這樣，孔雀王（Mayura-raja）爲了利益夜摩天（Yama-deva）眾和兜率天（Tushita）天眾，宣說了善行。當時，諸天眾聽聞此法后，對生死感到恐懼，捨棄了一切境界的快樂。 《正法念處經》卷第六十一 《正法念處經》卷第六十二 元魏婆羅門瞿曇般若流支譯《觀天品》之四十一（夜摩天之二十七） 『當時，孔雀王菩薩知道天眾的心意，再次為他們宣說了第十六種法，告訴諸天眾：『還有一種善法、可愛樂的法，能夠像鐵鉤一樣制止放逸，應當憶念修行。是什麼善法呢？就是念死。如果有人憶念死亡，常常勤奮修習，不停止不休息。沒有哪種巨大的惡能夠像死亡一樣惱亂一切眾生，沒有誰能夠逃避，必定無法避免。有生必定有死，能夠使一切恩愛分離，使人喪失生命。』
【English Translation】 English version: Meditate. If a single-mindedness manifests in the present moment, constantly abiding in the peace of stillness with right mindfulness, then one will not fear the multitude of faults, just as the Garuda (golden-winged bird) fears no poison. Such a scattered mind is like the wind, possessing great power. The wise can tame it, just as a mahout tames an elephant. Morality, Samadhi (concentration), and wisdom are like a great, fierce fire, combining with the wind to burn down the forest of all evils. Therefore, one should cultivate wisdom, cut off ignorance, be free from the suffering of old age and death, and attain the supreme, excellent state. If one can diligently restrain the mind and practice with diligence, then by restraining the mind, one can cut off all evil. The mind constantly clings to external objects. If one can bravely restrain it, then desires cannot corrupt him, like poison in hand. Practicing diligently like this, one can tame the mind, and quickly cross the great river of love and desire in the three realms, without stopping.』 『Thus, Mayura-raja (Peacock King), for the benefit of the Yama-deva (Yama Heaven) assembly and the Tushita (Contented Heaven) assembly, spoke of virtuous conduct. At that time, the heavenly assembly, having heard this Dharma, feared birth and death, and abandoned all the pleasures of the senses. The Sutra on the Establishment of Right Mindfulness, Volume Sixty-One The Sutra on the Establishment of Right Mindfulness, Volume Sixty-Two Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Forty-One on Observing the Heavens (Twenty-Seventh on the Yama Heaven) 『At that time, the Bodhisattva Mayura-raja, knowing the minds of the heavenly assembly, again proclaimed the sixteenth Dharma, telling the heavenly assembly: 『There is also a virtuous Dharma, a lovable Dharma, which can restrain recklessness like an iron hook, and should be remembered and practiced. What is this virtuous Dharma? It is the mindfulness of death. If a person is mindful of death, constantly practices diligently, without ceasing or resting, no great evil can trouble all sentient beings like death. No one can escape it, and it is certainly unavoidable. Where there is birth, there is certainly death, which can separate all love and affection, and cause people to lose their lives.』
，生於異處，或有從樂生於苦處，業繩繫縛，自業所資，墮于地獄、餓鬼、畜生。于命終時，無有伴侶，唯有善業及不善業以為同伴。所作善業猶如父母，將至樂處；不善惡業猶如大怨，將至地獄、餓鬼、畜生。以是義故，應修善業，舍離諸惡。若能如是修行念死，其心則不著于境界，不著貪慾、瞋恚、愚癡。怖畏死故，不為妻子眷屬因緣作不善業。一切在家若修此念，尚得寂靜，何況出家。若有沙門修于念死，則不犯戒，不樂境界，不處憒鬧。若處憒鬧，心則散亂，多言之本，多見女人。能生一切貪慾之處應當舍離，思惟念死。若處憒鬧，心意不善，于命終時，當得一切無利衰惱，不得安樂。臨死之時，刀風、劍風之所解截，無歸無救，業繩所縛，將至余世，非父母兄弟妻子眷屬所能救護。若能如是修念死相，是人則樂持戒智慧，如是修行，是則能令善業增長，不善消滅，以善業故，受人天樂，后得涅槃。
「『若男、若女知此功德，若在家、出家，若沙門、婆羅門，常應念死。以念死故，其心怖畏，不作一切不善之業，心作是念：「一切眾生皆當歸死，天人、地獄、餓鬼境界無處不死。」若能如是修行念死，畏未來世，其心不著色聲香味觸。如是境界非常不變、非不壞法，常念無常、苦、空、無我。若心念
【現代漢語翻譯】 現代漢語譯本： 生於其他地方，或者有的人從快樂的地方轉生到痛苦的地方，被業力的繩索束縛，由自己的業力所資助，墮入地獄、餓鬼、畜生道。在生命終結的時候，沒有任何伴侶，只有善業和不善業作為同伴。所做的善業就像父母一樣，將你帶到快樂的地方；不善的惡業就像大仇人一樣，將你帶到地獄、餓鬼、畜生道。因此，應該修習善業，捨棄各種惡行。如果能夠這樣修行念死，他的心就不會執著于外在的境界，不執著于貪慾、瞋恚、愚癡。因為害怕死亡，就不會爲了妻子眷屬的緣故而造作不善的業。一切在家之人如果修習這種念死，尚且能夠得到寂靜，更何況是出家之人。如果有沙門（Śrāmaṇa，指佛教出家修行者）修習念死，就不會犯戒，不貪戀外在的境界，不處在喧鬧的地方。如果處在喧鬧的地方，心就會散亂，那是多言的根本，容易見到女人。能夠產生一切貪慾的地方都應當捨棄，思惟念死。如果處在喧鬧的地方，心意不善，在生命終結的時候，就會得到一切無利益的衰敗和惱害，不得安樂。臨死的時候，會被刀風、劍風所肢解，無所歸依，無所救助，被業力的繩索束縛，帶到其他的世界，不是父母兄弟妻子眷屬所能夠救護的。如果能夠這樣修習念死的形象，這個人就會樂於持戒和修習智慧，這樣修行，就能夠使善業增長，不善業消滅，因為善業的緣故，可以享受人天之樂，最終得到涅槃（Nirvāṇa，指佛教的最高境界，解脫生死輪迴）。 『如果男人或者女人知道這種功德，無論是在家之人、出家之人，無論是沙門（Śrāmaṇa，指佛教出家修行者）還是婆羅門（Brāhmaṇa，指古印度教的祭司階層），都應該常常念死。因爲念死的緣故，內心會感到恐懼，不會做一切不善的業，心裡這樣想：「一切眾生都將歸於死亡，天人、地獄、餓鬼的境界沒有哪個地方是不死的。」如果能夠這樣修行念死，畏懼未來的世間，他的心就不會執著於色、聲、香、味、觸。這樣的境界是非常無常、變化不定、不是不壞的法，要常常念無常、苦、空、無我。如果心裡念
【English Translation】 English version: Born in different places, or some beings are reborn from places of pleasure to places of suffering, bound by the ropes of karma, supported by their own karma, falling into hell, the realm of hungry ghosts, and the realm of animals. At the time of death, there are no companions, only good and bad karma as companions. The good deeds one has done are like parents, leading one to places of happiness; bad deeds are like great enemies, leading one to hell, the realm of hungry ghosts, and the realm of animals. Therefore, one should cultivate good deeds and abandon all evil. If one can practice mindfulness of death in this way, one's mind will not be attached to external realms, not attached to greed, hatred, and delusion. Because of the fear of death, one will not create unwholesome karma for the sake of one's wife, children, and relatives. If all laypersons cultivate this mindfulness, they can still attain tranquility, let alone those who have renounced the world. If a Śrāmaṇa (Buddhist renunciate) cultivates mindfulness of death, he will not break the precepts, will not delight in external realms, and will not dwell in noisy places. If one dwells in noisy places, the mind will be scattered, which is the root of much talk and easy to see women. Places that can give rise to all kinds of greed should be abandoned, and one should contemplate mindfulness of death. If one dwells in noisy places and the mind is not good, at the time of death, one will receive all unprofitable decline and harm, and will not attain peace. At the time of death, one will be dismembered by the winds of knives and swords, without refuge or help, bound by the ropes of karma, and taken to other worlds, which cannot be saved by parents, brothers, wives, or relatives. If one can cultivate the image of mindfulness of death in this way, that person will be happy to uphold the precepts and wisdom. Practicing in this way will enable good karma to increase and bad karma to be eliminated. Because of good karma, one can enjoy the happiness of humans and gods, and eventually attain Nirvāṇa (the ultimate goal of Buddhism, liberation from the cycle of birth and death). 'If a man or a woman knows this merit, whether a layperson or a renunciate, whether a Śrāmaṇa (Buddhist renunciate) or a Brāhmaṇa (a member of the priestly class in ancient India), one should always be mindful of death. Because of mindfulness of death, the mind will be fearful and will not do any unwholesome deeds, thinking in this way: 'All beings will return to death, and there is no place in the realms of gods, humans, hell, or hungry ghosts where one does not die.' If one can cultivate mindfulness of death in this way, fearing the future world, one's mind will not be attached to form, sound, smell, taste, or touch. Such realms are impermanent, changing, and not indestructible. One should always be mindful of impermanence, suffering, emptiness, and non-self. If the mind is mindful of
死，不為諸惡之所惱亂，常當數數修不凈觀，善觀增長。數數念死，修習增長，繫念無常。「無有常處而不破壞、不變不滅。可愛山峰百千萬億乃至須彌山王，劫火所燒，皆當摧滅，況人、天身。大海無邊，一切大河、一切龍王所住之處，一切諸龍及阿修羅，七日既出，則皆干竭，何況我身。舉要言之，欲界、色界、無色界，一切三界無常變動皆當破壞，況我身命當是常住不動、不破壞法？」若能如是心意常念，意善觀察，如是修心，無處可樂、無處可貪、無處可瞋。貪瞋凈故，癡亦隨滅，離三過故，得第一處，不老不死、不盡不滅。如是念死，無所緣念，是故念死於一切念最為第一。
「『修念死相，復有功德。若沙門、婆羅門如是修行，諦觀此身猶如虎檻。云何觀苦？「如我此身，身心病惱，為老所壞，死王將去，死網所縛，為何所作，不能修行佈施、持戒及修智慧。是故應當于死未至，修行施、戒及以智慧，不久死至，壞於一切眾生之命。」若沙門、婆羅門如是繫心念于死相，所作不空，必得涅槃。「『複次念死，所謂「此身唯有無常，一切諸行皆悉無常、苦、空、無我，唸唸變壞，速疾不停，破壞之法，空無所有，非堅固法，如旋火輪、乾闥婆城，一切諸行皆亦如是。我之身命亦復如是，無有堅固，猶
【現代漢語翻譯】 現代漢語譯本：死亡，不會被各種罪惡所困擾，應當經常修習不凈觀，好好觀察並使其增長。經常憶念死亡，修習增長，繫念無常。'沒有什麼是永恒不變而不被破壞、不變異不消滅的。即使是可愛的高山，成百上千億座，乃至須彌山王（佛教宇宙觀中的中心山），被劫火焚燒，都將摧毀，更何況是人、天的身體。無邊的大海，一切大河、一切龍王居住的地方，一切諸龍及阿修羅（一種神道生物），七個太陽出現后，都會乾涸，更何況我的身體。總而言之，欲界（充滿慾望的世界）、（原文如此，應為色界，指物質世界）、無（原文如此，應為無色界，指精神世界），一切三界（欲界、色界、無色界）無常變動，都將破壞，更何況我的身命，怎麼會是常住不動、不破壞的呢？'如果能夠這樣用心意常常憶念，用心善於觀察，這樣修心，就沒有什麼地方可以快樂，沒有什麼可以貪戀，沒有什麼可以嗔恨。貪婪和嗔恨清凈了，愚癡也隨之消滅，遠離這三種過失，就能得到第一處所，不老不死、不盡不滅。這樣憶念死亡，沒有其他所緣之念，所以憶念死亡對於一切念頭來說是最為第一的。 『修習憶念死亡之相，還有功德。如果沙門（佛教出家修行者）、婆羅門（古印度教祭司）這樣修行，仔細觀察這個身體猶如虎檻（危險的地方）。如何觀察苦？「就像我的這個身體，身心被疾病困擾，被衰老所摧毀，死王（閻羅王）將要帶走，被死亡之網所束縛，能做什麼呢？不能修行佈施、持戒以及修習智慧。所以應當在死亡到來之前，修行佈施、持戒以及智慧，不久死亡到來，摧毀一切眾生的性命。」如果沙門、婆羅門這樣用心繫念于死亡之相，所作就不會落空，必定能夠得到涅槃（佛教的最高境界）。』 『再次憶念死亡，就是說「這個身體唯有無常，一切諸行（一切事物）都是無常、苦、空、無我的，唸唸變壞，快速不停，是破壞之法，空無所有，不是堅固之法，如同旋轉的火輪、乾闥婆城（海市蜃樓），一切諸行也都是這樣。我的身命也是這樣，沒有堅固，猶如...
【English Translation】 English version: Death is not troubled by all evils. One should constantly cultivate the contemplation of impurity, observe it well and increase it. Constantly remember death, cultivate and increase it, and keep in mind impermanence. 'There is no permanent place that is not destroyed, does not change, and does not perish. Even the lovely mountains, hundreds of millions of them, even Mount Sumeru (the central mountain in Buddhist cosmology), when burned by the fire of the kalpa (an aeon in Hindu and Buddhist cosmology), will all be destroyed, let alone the bodies of humans and gods. The boundless ocean, all the great rivers, all the places where the dragon kings dwell, all the dragons and asuras (a type of deity or demon in Hindu and Buddhist mythology), when seven suns appear, will all dry up, let alone my body.' In short, the desire realm (the realm of desires), the ** (the realm of form), and the ** (the formless realm), all three realms (desire, form, and formless realms) are impermanent and changing, and will all be destroyed, let alone my life, how can it be permanent, unmoving, and indestructible?' If one can constantly remember this in one's mind, and observe it well with one's mind, cultivating the mind in this way, there is no place to be happy, nothing to be greedy for, and nothing to be angry about. When greed and anger are purified, ignorance also disappears, and by being free from these three faults, one attains the first place, without old age, death, exhaustion, or extinction. Remembering death in this way, without any other object of thought, therefore, remembering death is the most important of all thoughts. 'Cultivating the contemplation of death also has merit. If a shramana (a wandering ascetic) or brahmin (a priest in ancient India) cultivates in this way, carefully observing this body as a tiger's cage (a dangerous place). How to observe suffering? 'Just like my body, my mind and body are troubled by illness, destroyed by old age, the King of Death (Yama) is about to take me away, bound by the net of death, what can I do? I cannot cultivate giving, morality, and wisdom. Therefore, one should cultivate giving, morality, and wisdom before death arrives, for soon death will arrive and destroy the lives of all beings.' If a shramana or brahmin keeps his mind on the contemplation of death in this way, his actions will not be in vain, and he will surely attain nirvana (the ultimate goal of Buddhism).' 'Furthermore, remembering death means that 'this body is only impermanent, all phenomena (all things) are impermanent, suffering, empty, and without self, changing from moment to moment, quickly and without stopping, it is the law of destruction, empty and without anything, not a solid law, like a rotating fire wheel, a Gandharva city (a mirage), all phenomena are like this. My life is also like this, without solidity, like...
如水沫、乾闥婆城。如是死法，一切皆有，畢定來至，甚可怖畏；是故當修堅固之法，攝三善業，舍三不善。」當作如是念于死想。若沙門、婆羅門自心修念，修是念故，得大利益。』
「爾時，孔雀王菩薩以先佛偈，而作頌曰：
「『此六惡怨家， 破壞於世間， 老病死不斷， 由於三毒故。 五境界大賊， 能劫于善財， 此怨詐親善， 行於險惡處。 放逸不善心， 堅著于境界， 能將諸眾生， 疾至三惡道。 若有能覺知， 苦等真實諦， 是人則能得， 安隱寂靜處。 拔斷諸毒根， 增長功德行， 應離懈怠心， 莫近惡知識。 若比丘精進， 勤修念死觀， 則得無上處， 永離老病死。 若有能如實， 覺知于根塵， 依止正智慧， 則能渡有海。 念死常生怖， 離慢及懈怠， 親近智慧人， 眾惡不污心。 精進心柔軟， 修法離眾惡， 正見心不動， 此人應親近。 若近惡知識， 則不得善法； 若近於勝者， 則不畏眾過。 一念及須臾， 晝夜常不離， 智者常念死， 無有逃避處。 念死最殊勝， 諸念無與等， 修
【現代漢語翻譯】 現代漢語譯本： 『就像水沫、乾闥婆城（Gandharva city，海市蜃樓）。這樣的死亡方式，一切眾生都有，必定會到來，非常可怕。所以應當修習堅固的法，攝取身、口、意三善業，捨棄身、口、意三不善業。』應當這樣思念死亡。如果沙門（Shramana，出家修行者）、婆羅門（Brahmana，印度教祭司）自己內心修習這種念頭，因為修習這種念頭，就能得到巨大的利益。 『那時，孔雀王菩薩（Peacock King Bodhisattva）用過去諸佛的偈頌，作了這樣的頌詞： 『這六個惡怨家，破壞世間，衰老、疾病、死亡，持續不斷，都是因為貪、嗔、癡三種毒素的緣故。 五種感官境界是大盜賊，能夠劫奪善的財富，這些怨家偽裝成親善的樣子，在危險惡劣的地方活動。 放縱的不善之心，牢固地執著于感官境界，能夠將眾生，迅速地帶到三惡道（three evil realms）。 如果有人能夠覺知，痛苦等真實諦理，這個人就能得到，安穩寂靜的處所。 拔除各種毒根，增長功德善行，應當遠離懈怠之心，不要親近惡知識。 如果比丘（Bhikkhu，佛教出家男眾）精進，勤奮修習念死觀，就能得到無上的境界，永遠脫離衰老、疾病、死亡。 如果有人能夠如實地，覺知感官和塵境，依靠正確的智慧，就能渡過生死之海。 思念死亡，常常生起怖畏之心，遠離傲慢和懈怠，親近有智慧的人，各種惡念就不會污染內心。 精進之心柔和，修習佛法，遠離各種惡行，正見之心不動搖，這樣的人應當親近。 如果親近惡知識，就不能得到善法；如果親近殊勝的人，就不會畏懼各種過失。 哪怕只是一念或短暫的須臾，日夜常常不離開，智者常常思念死亡，沒有可以逃避的地方。 思念死亡最殊勝，各種念頭沒有可以與之相比的，修
【English Translation】 English version: 'Like water bubbles, Gandharva city (Gandharva city, mirage). Such ways of dying, all beings have, will definitely come, very terrifying. Therefore, one should cultivate steadfast Dharma, gather the three good karmas of body, speech, and mind, and abandon the three unwholesome karmas of body, speech, and mind.' One should contemplate death in this way. If a Shramana (Shramana, wandering ascetic) or Brahmana (Brahmana, a member of the priestly class) cultivates this thought in their own mind, they will gain great benefit from cultivating this thought. 'At that time, the Peacock King Bodhisattva (Peacock King Bodhisattva) used the verses of the Buddhas of the past to compose the following verses: 'These six evil enemies destroy the world. Old age, sickness, and death continue without ceasing, due to the three poisons of greed, hatred, and delusion. The five sense realms are great thieves, capable of robbing good wealth. These enemies disguise themselves as friendly, operating in dangerous and evil places. A lax and unwholesome mind firmly clings to sense realms, capable of quickly leading beings to the three evil realms (three evil realms). If someone can awaken to the true principles of suffering and so on, that person can attain a place of peace and tranquility. Uproot all poisonous roots, increase meritorious deeds, one should stay away from a lax mind, and not associate with evil companions. If a Bhikkhu (Bhikkhu, a Buddhist monk) is diligent and diligently cultivates the contemplation of death, he will attain the supreme state, forever free from old age, sickness, and death. If someone can truly awaken to the senses and sense objects, relying on correct wisdom, they can cross the ocean of existence. Contemplating death constantly generates fear, one should stay away from arrogance and laziness, and associate with wise people, so that various evil thoughts will not defile the mind. A diligent mind is gentle, cultivating the Dharma, staying away from various evil deeds, and a mind with right view is unwavering. Such a person should be approached. If one associates with evil companions, one cannot obtain good Dharma; if one associates with superior people, one will not fear various faults. Even if it is just a thought or a brief moment, day and night, one should always contemplate death. The wise always contemplate death, there is no place to escape. Contemplating death is the most supreme, no other thought can compare to it, cultivate
行得寂滅， 永離諸塵垢。 若有念死畏， 則不起心惡， 心離一切過， 當得寂滅處。 不放逸勝果， 世尊如是說， 若常念死畏， 則離諸不善。』
「時，孔雀王菩薩為諸天眾說如斯法：『複次，第十七法能多利益沙門、婆羅門，有何等法？所謂離於色慢、種姓之慢及財富慢。若有色慢、種姓之慢及財富慢，是愚癡人口行惡業、身行惡業、意行惡業，以此因緣，身壞命終墮于地獄、餓鬼、畜生，于彼生處處處輪轉，無量生死受大苦惱，不可稱說。既知過已，不起色慢、種姓之慢及財富慢。若有人能離於色慢、種姓之慢及財富慢，當知是人則不造作身口惡業，如實見色無常、苦、空、無我，空無所有，無有堅固，是不凈器，發毛爪齒、皮肉和合，無量骨鎖筋髓脂肉，屎尿膿血充滿其中。「我此色身初亦不凈，中亦不凈，后亦不凈，無量業煩惱因緣所生，無堅無常、無實無我。今我此身若至死時，不為我伴乃至一步，棄于冢間或以火燒，或為雕鷲烏鴟狐狗之所啖食。」若人如是思惟憶念，於色慢中，或滅或薄。
「『複次，若沙門、婆羅門起種姓慢，自言：「我種姓勝。」若以實觀于真諦中，無有種姓，但妄分別。以愚癡故，妄生分別：「此種姓勝。」「此種姓不如。
【現代漢語翻譯】 現代漢語譯本：
『行為寂靜，永遠遠離各種塵垢。 如果常有對死亡的畏懼，就不會生起惡念， 內心遠離一切過失，就能到達寂滅的境界。 不放逸是最殊勝的果報，世尊是這樣說的， 如果常常心懷對死亡的畏懼，就能遠離各種不善。』 當時，孔雀王菩薩為眾天人宣說這樣的佛法：『再者，第十七種法能夠多多利益沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度僧侶階層），那是什麼法呢？就是遠離對外貌的驕慢、對種姓的驕慢以及對財富的驕慢。如果有人對外貌驕慢、對種姓驕慢以及對財富驕慢，這種愚癡的人就會用身體造作惡業、用口造作惡業、用意念造作惡業，因為這些原因，身死命終之後就會墮入地獄、餓鬼、畜生道，在那些地方不斷輪迴，經歷無數次的生死，承受巨大的苦惱，無法用言語來形容。既然知道了這些過失，就不應該生起對外貌的驕慢、對種姓的驕慢以及對財富的驕慢。如果有人能夠遠離對外貌的驕慢、對種姓的驕慢以及對財富的驕慢，應當知道這個人就不會造作身口意三方面的惡業，能夠如實地看到色身是無常的、是痛苦的、是空性的、是沒有自我的，空無所有，沒有堅固性，是不清凈的容器，由頭髮、毛髮、指甲、牙齒、面板、肌肉組合而成，包含著無數的骨骼、鎖骨、筋、髓、脂肪、肉，裡面充滿了屎、尿、膿、血。「我的這個色身，最初是不清凈的，中間也是不清凈的，最後也是不清凈的，是由無數的業和煩惱因緣所生，沒有堅固性，沒有常性，沒有真實性，沒有自我。現在我的這個身體，如果到了死亡的時候，不會成為我的伴侶，哪怕一步也不會，會被拋棄在墳墓之間，或者被火焚燒，或者被雕、鷲、烏鴉、鴟、狐貍、狗等動物吃掉。」如果有人這樣思惟憶念，對於外貌的驕慢，或者就會消滅，或者就會減弱。 『再者，如果沙門、婆羅門生起對種姓的驕慢，自己說：「我的種姓高貴。」如果用真實的智慧觀察真諦，實際上並沒有什麼種姓，只不過是虛妄的分別。因為愚癡的緣故，虛妄地生起分別：「這個種姓高貴。」「這個種姓不如。」』
【English Translation】 English version:
『Acting in tranquility, forever separated from all defilements. If there is fear of death, then evil thoughts will not arise, When the mind is free from all faults, one will attain the place of tranquility. Non-negligence is the supreme fruit, as the World Honored One (Śākyamuni Buddha) said, If one constantly remembers the fear of death, then one will be separated from all unwholesome deeds.』 At that time, Peacock King Bodhisattva (孔雀王菩薩) spoke this Dharma to the assembly of devas (諸天眾): 『Furthermore, the seventeenth Dharma can greatly benefit Śrāmaṇas (沙門, renunciates) and Brāhmaṇas (婆羅門, priestly class), what is this Dharma? It is to be free from pride in appearance, pride in lineage, and pride in wealth. If one has pride in appearance, pride in lineage, and pride in wealth, such a foolish person will create evil karma with their body, create evil karma with their speech, and create evil karma with their mind. Because of these causes, after the body breaks and life ends, they will fall into hell, the realm of hungry ghosts, and the realm of animals. In those places of rebirth, they will revolve endlessly, experiencing immeasurable births and deaths, and suffering great torment, which cannot be described. Having known these faults, one should not arise pride in appearance, pride in lineage, and pride in wealth. If someone can be free from pride in appearance, pride in lineage, and pride in wealth, know that this person will not create evil karma with their body or speech. They will truly see that form is impermanent, suffering, empty, and without self, empty and without anything, without firmness, an impure vessel, composed of hair, nails, teeth, skin, and flesh, containing countless bones, joints, tendons, marrow, fat, and meat, filled with feces, urine, pus, and blood. 「My body is initially impure, in the middle also impure, and in the end also impure, born from countless karmic causes and afflictions, without firmness, without permanence, without reality, without self. Now, if this body of mine reaches the time of death, it will not be my companion, not even for one step, it will be abandoned in the graveyard, or burned by fire, or eaten by eagles, vultures, crows, owls, foxes, and dogs.」 If one thinks and remembers in this way, pride in appearance will either be extinguished or diminished.』 『Furthermore, if Śrāmaṇas (沙門) and Brāhmaṇas (婆羅門) arise pride in lineage, saying to themselves: 「My lineage is superior.」 If one observes the true meaning with true wisdom, there is actually no lineage, but only false distinctions. Because of foolishness, they falsely create distinctions: 「This lineage is superior.」 「This lineage is inferior.」』
」如實不然。何以故？以有生故，是故有姓，如是變易。隨何等人有實佈施、持戒、智慧、定心調伏，有此功德：其人雖生下姓之中，名大種姓。何以故？以有功德勝種姓故，非生種姓；功德因緣，非生因緣，若無功德，則無因緣。是故沙門、婆羅門不應起于種姓憍慢。
「『複次觀於色慢。若沙門、婆羅門及余行人，觀我此色于嬰兒時，雖有色貌，昂面不動非動時色，動時之色非匍匐色，乃至少年非中年色，中年之色非老年色，老年之色非死時色，如新死色非久死色。如我死屍，眾蠅唼食、蛆蟲所啖，風吹日曝、雨漬濕爛，一切破壞分散狼藉滿於冢間，此身份散為無量分，骨節分張，髑髏異處，咽喉肩臂、手指爪甲諸節異處，脊骨、臗骨、髀骨、脛骨、踝骨、足骨、指骨。以斯如實觀於色故，離於色慢。
「『云何如實觀財富慢，觀已，遠離一切世間？如實觀知，一切世間皆無自在，無量種法皆無自在，云何此法當有自在？以一切有為諸法因緣所縛，不得自在，從因緣生。譬如屋宅，集眾材木、磚墼合和，互相依止，名之為屋；身亦如是，皮肉脂骨、筋髓和合，名之為身，無有自在，是身色相亦無作者。如是沙門、婆羅門如實觀察色慢、種姓慢、財富慢，一切皆滅，或令薄少。
「『複次，以不
【現代漢語翻譯】 現代漢語譯本： 『並非如此。為什麼呢？因為有生，所以才有姓氏，這樣不斷變化。無論什麼人，如果真實地佈施、持戒、具有智慧、內心安定調伏，擁有這些功德：這個人即使出生在低下的姓氏中，也被稱為偉大的種姓。為什麼呢？因為有功德勝過種姓的緣故，而不是因為出生的種姓；功德是因緣，而不是出生的因緣，如果沒有功德，就沒有因緣。因此，沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司）不應該對種姓產生驕慢。 『再來觀察容貌的驕慢。如果沙門、婆羅門以及其他修行人，觀察我的容貌，在嬰兒時期，雖然有容貌，但仰面不動，不是動時的容貌，動時的容貌不是匍匐時的容貌，乃至少年不是中年時的容貌，中年時的容貌不是老年時的容貌，老年時的容貌不是死亡時的容貌，就像新死時的容貌不是死去很久的容貌。就像我的屍體，被眾多的蒼蠅叮咬，被蛆蟲啃食，被風吹日曬，被雨水浸泡腐爛，一切破壞分散狼藉地佈滿墳墓之間，這個身體分散成無數份，骨節分離張開，頭蓋骨在不同的地方，咽喉肩臂、手指爪甲各個關節在不同的地方，脊骨、髖骨、大腿骨、小腿骨、踝骨、腳骨、指骨。因為這樣如實地觀察容貌，就能遠離容貌的驕慢。 『如何如實地觀察財富的驕慢，觀察之後，遠離一切世間呢？如實地觀察認知，一切世間都沒有自在，無量的種種法都沒有自在，為什麼這種法會有自在呢？因為一切有為的諸法都被因緣所束縛，不能自在，從因緣而生。譬如房屋，聚集眾多的木材、磚頭瓦片組合在一起，互相依靠，名為房屋；身體也是這樣，面板肌肉脂肪骨骼、筋脈骨髓和合在一起，名為身體，沒有自在，這個身體的色相也沒有作者。這樣沙門、婆羅門如實地觀察容貌的驕慢、種姓的驕慢、財富的驕慢，一切都會滅除，或者使其減少。 『再者，以不……』
【English Translation】 English version: 'It is not so in reality. Why is that? Because there is birth, therefore there is lineage; thus it changes. Whosoever has true giving, moral conduct, wisdom, and a mind that is calmed and tamed, possesses these merits: even if that person is born into a lower lineage, they are called a great lineage. Why is that? Because having merit surpasses lineage, not because of the lineage of birth; merit is the cause and condition, not birth. If there is no merit, there is no cause and condition. Therefore, Śrāmaṇas (ascetics) and Brāhmaṇas (priests) should not become arrogant about their lineage. 'Furthermore, contemplate arrogance about appearance. If Śrāmaṇas, Brāhmaṇas, and other practitioners observe my appearance, in infancy, although there is appearance, lying face up and unmoving, it is not the appearance when moving; the appearance when moving is not the appearance when crawling; even in youth it is not the appearance of middle age; the appearance of middle age is not the appearance of old age; the appearance of old age is not the appearance at the time of death, just as the appearance of a newly dead person is not the appearance of someone long dead. Like my corpse, devoured by swarms of flies and eaten by maggots, blown by the wind and exposed to the sun, soaked by rain and rotting, completely destroyed, scattered, and strewn all over the burial ground, this body is scattered into countless parts, the joints separated and opened, the skull in a different place, the throat, shoulders, arms, fingers, nails, and various joints in different places, the spine, hip bones, thigh bones, shin bones, ankle bones, foot bones, and finger bones. Because of thus truly contemplating appearance, one can be free from arrogance about appearance. 'How does one truly contemplate arrogance about wealth, and having contemplated, distance oneself from all the world? Truly observe and know that all the world has no autonomy, and countless kinds of dharmas have no autonomy. How could this dharma have autonomy? Because all conditioned dharmas are bound by causes and conditions, unable to be autonomous, arising from causes and conditions. For example, a house is assembled from many pieces of wood, bricks, and tiles, combined and relying on each other, and is called a house; the body is also like this, skin, flesh, fat, bones, tendons, marrow combined together, and is called a body, without autonomy, and the appearance of this body has no maker. Thus, Śrāmaṇas and Brāhmaṇas truly observe arrogance about appearance, arrogance about lineage, and arrogance about wealth, and all will be extinguished, or made less. 'Furthermore, with not...'
實觀故起種姓慢，若如實觀，如是種姓但有分別，無目之人妄生憶念。若佈施、持戒、智慧、凈行、正見和合，如是種姓則為殊勝，非如愚癡妄起慢心念種姓勝。若沙門、婆羅門及以餘人，若能如實知于種姓，于種姓慢一切皆滅，或令薄少。』
「爾時，孔雀王菩薩以迦迦村陀如來經偈而作頌曰：
「『若有人常起， 色姓財富慢， 是人如醉象， 不見險惡岸。 一切諸憍慢， 放逸亂諸根， 現在人所輕， 命終墮惡道。 若人起憍慢， 色富慢所盲， 其人則無樂， 命終墮惡道。 若恃色富慢， 非為如實見， 愚癡無智慧， 不能渡苦海。 色種姓財富， 及以諸樂具， 一切皆無常， 智者不應信。 若離施戒智， 則無有種姓； 若有施戒智， 是種姓最勝。 愚者不名富， 非善道種姓， 是故智為因， 離智無種姓。 若有持凈戒， 猶如清涼池， 斯人大種姓， 是名勝種子。 佈施戒及智， 勇猛實精進， 能與此相應， 是名勝種姓。 若離於正法， 非剃髮種姓， 名之為沙門， 名為婆羅門； 若修于正法， 有施戒智慧， 乃名為沙門
【現代漢語翻譯】 現代漢語譯本 『因為不瞭解實情而產生對種姓的傲慢。如果能夠如實地觀察，就會發現種姓只是人為的區別，就像盲人胡亂猜測一樣。如果佈施、持戒、智慧、清凈的行為和正確的見解結合在一起，這樣的種姓才是殊勝的，而不是像愚癡的人那樣，無端地產生傲慢之心，認為自己的種姓高貴。如果沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司）以及其他人，能夠如實地瞭解種姓的真相，那麼對於種姓的傲慢就會完全消除，或者大大減少。』 「當時，孔雀王菩薩（Mahāmāyūrī-vidyārājñī Bodhisattva）引用迦迦村陀如來（Krakucchanda Buddha）的經偈，作頌說： 『如果有人常常生起對容貌、種姓和財富的傲慢， 這個人就像喝醉的大象，看不到危險的河岸。 一切的驕傲和傲慢，放縱而擾亂各種感官， 現在被人輕視，死後墮入惡道。 如果有人生起驕傲和傲慢，被容貌和財富的傲慢所矇蔽， 這個人就沒有快樂，死後墮入惡道。 如果仗恃容貌和財富而產生傲慢，這不是如實的見解， 愚癡而沒有智慧，不能渡過痛苦的海洋。 容貌、種姓、財富，以及各種享樂的器具， 一切都是無常的，智者不應該相信。 如果缺少佈施、持戒和智慧，就沒有真正的種姓； 如果具備佈施、持戒和智慧，這樣的種姓才是最殊勝的。 愚蠢的人不能稱為富有，也不是善良的種姓， 所以智慧是根本原因，沒有智慧就沒有真正的種姓。 如果有人持有清凈的戒律，就像清涼的池水一樣， 這樣的人才是真正的大種姓，這才是殊勝的種子。 佈施、持戒和智慧，勇猛而真實的精進， 能夠與這些相應，才是真正的殊勝種姓。 如果背離了正法，即使剃了頭髮也不是真正的種姓， 不能稱為沙門（Śrāmaṇa，出家修道者），也不能稱為婆羅門（Brāhmaṇa，印度教祭司）； 如果修習正法，具有佈施、持戒和智慧， 才能真正稱為沙門（Śrāmaṇa，出家修道者）。』
【English Translation】 English version 『Because of not truly understanding, arrogance arises regarding lineage. If one observes truthfully, lineage is merely a distinction, like a blind person making wild guesses. If generosity, moral conduct, wisdom, pure actions, and right views are combined, such a lineage is superior, not like the foolish who arrogantly believe their lineage is superior. If Śrāmaṇas (ascetics), Brāhmaṇas (priests), and others can truly understand lineage, all arrogance regarding lineage will be extinguished or greatly diminished.』 「At that time, the Mahāmāyūrī-vidyārājñī Bodhisattva, using verses from the Krakucchanda Buddha's sutra, spoke in verse: 『If someone constantly arises with arrogance regarding appearance, lineage, and wealth, That person is like a drunken elephant, unable to see the dangerous shore. All pride and arrogance, indulgence, and disorder the senses, Are despised by people now, and fall into evil realms after death. If someone arises with pride and arrogance, blinded by arrogance of appearance and wealth, That person has no joy and falls into evil realms after death. If relying on arrogance of appearance and wealth, it is not a true view, Foolish and without wisdom, unable to cross the sea of suffering. Appearance, lineage, wealth, and all kinds of pleasurable things, Are all impermanent; the wise should not trust them. If lacking generosity, moral conduct, and wisdom, there is no true lineage; If possessing generosity, moral conduct, and wisdom, that lineage is the most superior. The foolish are not called wealthy, nor are they of a good lineage, Therefore, wisdom is the cause; without wisdom, there is no true lineage. If someone holds pure precepts, like a cool and clear pond, Such a person is of a great lineage; this is called a superior seed. Generosity, moral conduct, and wisdom, courageous and truly diligent, Able to be in accordance with these, is called a superior lineage. If deviating from the true Dharma, even with a shaved head, it is not a true lineage, Cannot be called a Śrāmaṇa (ascetic), nor can be called a Brāhmaṇa (priest); If cultivating the true Dharma, possessing generosity, moral conduct, and wisdom, Then one can truly be called a Śrāmaṇa (ascetic).』
， 乃名婆羅門。 老能奪壯色， 死能斷命根， 財物必散壞， 一切法如是。 病能壞強健， 令眾生流轉； 若有智慧者， 應離色財慢， 知如是惡已， 誰有起憍慢？ 是故色財慢， 智人所舍離， 以修行善法， 則無諸苦惱。』
「(上顯文中少第十八標文或合或闕本同未詳)。
「如是孔雀王菩薩為諸天眾如是說法：『複次，沙門、婆羅門復有行法，謂第十九，於一切眾生起平等心。若沙門、婆羅門及以餘眾，若平等心，得第一樂，一切眾生之所愛敬，身壞命終生於善道天世界中。云何於一切眾生起平等心？若沙門、婆羅門舍于諍論，不與人諍，既舍諍亂，於一切眾生得平等心。是故沙門、婆羅門能捨諍論，則於一切眾生得平等心。
「『複次，有法能令沙門、婆羅門於一切眾生得平等心：觀一切眾生皆為衰惱，觀于怨家猶如親友。「此諸眾生生死所攝，生死不斷，以有生故，有老病死憂悲苦惱、寒熱飢渴、打縛鞭撻、怨憎會苦、愛別離苦。」如是觀于苦惱眾生得大衰惱，于怨親中修平等觀。若沙門、婆羅門作是觀已，於一切眾生中得平等心。若沙門、婆羅門復作是念：「此諸眾生眾苦所惱，所謂疾病惱諸眾生身心疾病，以病衰惱
【現代漢語翻譯】 現代漢語譯本： 被稱為婆羅門（Brahman）。 衰老能奪走健壯的容顏，死亡能斷絕生命的根源， 財物終將散失毀壞，一切事物本就是如此。 疾病能摧毀強健的身體，使眾生在輪迴中流轉； 若有智慧的人，應當遠離對美色和財富的執著與傲慢， 認識到這些惡果之後，誰還會生起驕慢之心呢？ 因此，對於美色和財富的傲慢，智者應當捨棄遠離， 通過修行善良的法，就能沒有各種苦惱。』
（以上經文中，顯文部分缺少第十八個標文，或者合併或者缺失，版本不同，未詳細考證）。
『如此，孔雀王菩薩（Peacock King Bodhisattva）為諸天眾如此說法：『再次，沙門（Śrāmaṇa）、婆羅門（Brahman）還有修行的法，即第十九，對一切眾生生起平等心。如果沙門、婆羅門以及其他大眾，若有平等心，就能得到第一等的快樂，被一切眾生所愛戴敬重，身壞命終后，將往生到善道的天界之中。如何對一切眾生生起平等心呢？如果沙門、婆羅門捨棄爭論，不與人爭鬥，既然捨棄了爭鬥混亂，就能對一切眾生得到平等心。因此，沙門、婆羅門能夠捨棄爭論，就能對一切眾生得到平等心。
『再次，有一種法能令沙門、婆羅門對一切眾生得到平等心：觀察一切眾生都為衰老所困擾，看待怨家如同親友。「這些眾生被生死所束縛，生死輪迴不斷，因為有生，所以有衰老、疾病、死亡、憂愁悲傷、痛苦煩惱、寒冷炎熱、飢餓乾渴、打罵捆綁鞭打、怨恨相遇的痛苦、愛人離別的痛苦。」如此觀察被苦惱所困擾的眾生，看到他們遭受巨大的衰敗苦惱，在怨家和親友中修習平等觀。如果沙門、婆羅門這樣觀察之後，就能在一切眾生中得到平等心。如果沙門、婆羅門又這樣想：「這些眾生被各種痛苦所惱，所謂疾病惱亂眾生的身心，因為疾病而衰敗苦惱
【English Translation】 English version: He is called a Brahman (Brahman). Old age can rob the vigor of youth, death can sever the root of life, Wealth and possessions are bound to be scattered and destroyed; all things are like this. Sickness can ruin strength and health, causing sentient beings to transmigrate in samsara; If one has wisdom, one should abandon attachment and arrogance towards beauty and wealth, Knowing these evils, who would give rise to pride? Therefore, arrogance towards beauty and wealth should be abandoned by the wise, By cultivating virtuous practices, one will be free from all suffering.』
(In the above text, the eighteenth title is missing in the explicit text, or it is merged or missing. The versions are different, and it has not been verified in detail).
『Thus, the Peacock King Bodhisattva (Peacock King Bodhisattva) spoke to the assembly of devas (devas) thus: 『Furthermore, Śrāmaṇas (Śrāmaṇa) and Brahmans (Brahman) also have a practice, namely the nineteenth, to generate equanimity towards all sentient beings. If Śrāmaṇas, Brahmans, and other assemblies have equanimity, they will attain the highest bliss, be loved and respected by all sentient beings, and after the destruction of their bodies and the end of their lives, they will be reborn in the good realms of the heavens. How does one generate equanimity towards all sentient beings? If Śrāmaṇas and Brahmans abandon disputes and do not quarrel with others, having abandoned disputes and chaos, they will attain equanimity towards all sentient beings. Therefore, if Śrāmaṇas and Brahmans can abandon disputes, they will attain equanimity towards all sentient beings.
『Furthermore, there is a dharma (dharma) that can enable Śrāmaṇas and Brahmans to attain equanimity towards all sentient beings: observe that all sentient beings are afflicted by decay, and regard enemies as friends. 「These sentient beings are bound by birth and death, and the cycle of birth and death continues without end. Because there is birth, there is old age, sickness, death, sorrow, grief, suffering, affliction, cold, heat, hunger, thirst, beatings, bondage, flogging, the suffering of encountering those one hates, and the suffering of separation from loved ones.」 Observing sentient beings afflicted by suffering in this way, seeing them suffer great decay and affliction, cultivate equanimity towards enemies and friends. If Śrāmaṇas and Brahmans observe in this way, they will attain equanimity towards all sentient beings. If Śrāmaṇas and Brahmans think again: 「These sentient beings are afflicted by various sufferings, namely diseases that afflict the bodies and minds of sentient beings, and are afflicted by decay because of disease
，得大苦惱。」于怨親中如是思惟，作是念故，心得清凈；以心凈故，血則清凈；以血凈故，顏色清凈，一切諸根皆亦清凈。如是觀察，得現果報，一切眾生之所樂見，愛敬瞻仰，以是因緣，身壞命終生於天上。
「『複次，沙門、婆羅門復以異法觀諸親友猶如怨家。「一切眾生無有不死，不離生死，生已復死。如是眾生以自業故，墮于地獄、餓鬼、畜生，此等眾生諸苦所惱。」如是思惟，利益一切眾生，心則清凈；心清凈故，血則清凈；血清凈故，顏色清凈；顏色凈故，端正無比，一切眾生愛樂瞻仰，得現果報，身壞命終生於善道天世界中。如是比丘修大善業，于諸眾生起平等心。「『複次，沙門、婆羅門及余世間復以異法修平等觀。此諸眾生業與業藏，因業流轉，如業所作，或善不善，皆悉成就。以善業故，生人、天中；以惡業故，墮于地獄、餓鬼、畜生。若沙門、婆羅門及餘人、天如是修行，心則清凈；心清凈故，血則清凈；血清凈故，顏色清凈；顏色凈故，一切眾生愛樂瞻仰，身壞命終生於善道，受諸天身，必得涅槃。心清凈故，於一切眾生起平等心，得如是果。
「『複次，若沙門、婆羅門復有異法於一切眾生修平等心。何等異法？所謂一切眾生共愛別離。一切眾生生死所攝，無一眾生非愛別
【現代漢語翻譯】 現代漢語譯本：『遭受巨大的痛苦和煩惱。』像這樣在怨恨和親愛的人中思考，因為這樣的念頭，內心得到清凈；因為內心清凈，血液也變得清凈；因為血液清凈，臉色也變得清凈，一切的感官也同樣變得清凈。像這樣觀察，得到現世的果報，被一切眾生所喜愛和樂於見到，愛戴敬仰，因為這樣的因緣，身死命終后便能往生到天上。
『再者，修行者、婆羅門又用不同的方法觀察親友，視他們如同仇敵。』一切眾生沒有不死的，無法脫離生死，生下來之後又會死去。這樣的眾生因為自己的業力，墮入地獄、餓鬼、畜生道，這些眾生被各種痛苦所困擾。』像這樣思考，利益一切眾生，內心便能清凈；內心清凈，血液便能清凈；血液清凈，臉色便能清凈；臉色清凈，容貌便端正無比，一切眾生喜愛和樂於瞻仰，得到現世的果報，身死命終后便能往生到善道的天界之中。像這樣的比丘修習大善業，對一切眾生生起平等心。
『再者，修行者、婆羅門以及其他世間的人又用不同的方法修習平等觀。』這些眾生，業和業的積藏，因業力而流轉，如同業力所造作的那樣，或是善或是惡，都會成就。因為善業的緣故，往生到人道、天道之中；因為惡業的緣故，墮入地獄、餓鬼、畜生道。如果修行者、婆羅門以及其他人、天人像這樣修行，內心便能清凈；內心清凈，血液便能清凈；血液清凈，臉色便能清凈；臉色清凈，一切眾生喜愛和樂於瞻仰，身死命終后便能往生到善道，承受各種天人的身體，必定能夠得到涅槃（Nirvana）。內心清凈的緣故，對一切眾生生起平等心，得到這樣的果報。
『再者，如果修行者、婆羅門又有不同的方法對一切眾生修習平等心。』什麼不同的方法呢？就是說一切眾生共同經歷與所愛之人的分離。一切眾生都被生死所包含，沒有一個眾生不是經歷與所愛之人的分離的。
【English Translation】 English version: 'And suffer great pain and distress.' Thinking in this way about enemies and loved ones, the mind becomes pure because of this thought; because the mind is pure, the blood also becomes pure; because the blood is pure, the complexion also becomes pure, and all the senses also become pure. Observing in this way, one obtains immediate karmic retribution, being loved and seen with joy by all beings, loved, respected, and revered. Because of this cause and condition, after the body breaks and life ends, one is born in the heavens.
'Furthermore, ascetics and Brahmins again observe friends and relatives as if they were enemies by means of a different method. 'All beings are without death, unable to escape birth and death; having been born, they die again. Such beings, due to their own karma, fall into hell, the realm of hungry ghosts, and the realm of animals; these beings are troubled by all kinds of suffering.' Thinking in this way, benefiting all beings, the mind becomes pure; because the mind is pure, the blood becomes pure; because the blood is pure, the complexion becomes pure; because the complexion is pure, the appearance becomes incomparably beautiful, and all beings love to look upon one with joy, obtaining immediate karmic retribution. After the body breaks and life ends, one is born in the good paths, in the heavenly realms. Such a Bhiksu (Buddhist monk) cultivates great good karma, and generates a mind of equanimity towards all beings.'
'Furthermore, ascetics, Brahmins, and other worldly beings again cultivate the contemplation of equanimity by means of a different method.' These beings, with their karma and the storehouse of karma, transmigrate according to karma; as karma dictates, whether good or bad, all will be accomplished. Because of good karma, they are born in the realms of humans and gods; because of bad karma, they fall into hell, the realm of hungry ghosts, and the realm of animals. If ascetics, Brahmins, and other humans and gods cultivate in this way, the mind becomes pure; because the mind is pure, the blood becomes pure; because the blood is pure, the complexion becomes pure; because the complexion is pure, all beings love to look upon one with joy. After the body breaks and life ends, one is born in the good paths, receiving various heavenly bodies, and will certainly attain Nirvana (Nirvana). Because the mind is pure, one generates a mind of equanimity towards all beings, and obtains such a result.'
'Furthermore, if ascetics and Brahmins have yet another method for cultivating equanimity towards all beings.' What is this different method? It is that all beings commonly experience separation from loved ones. All beings are encompassed by birth and death, and there is not a single being who does not experience separation from loved ones.'
離，此愛別離甚為大惡。如是修行，心則清凈；心清凈故，血則清凈；血清凈故，顏色清凈；顏色凈故，端正無比。以端正故，一切人見心得清凈，愛樂瞻仰。以於一切眾生起平等故，得現果報，身壞命終生於善道，受諸天身。以餘業故，后得涅槃。
「『複次，若沙門、婆羅門及以餘人復以異法於一切眾生修平等心。何等異法？所謂是心輕轉，速行不住，若欲心起，修不凈觀；若瞋心起，修慈心觀；若癡心起，當觀察思惟十二因緣。是三種心，三法對治，於一切眾生起平等心，于怨親中修平等心。意清凈故，一切行處心無疑慮，則得第一清凈樂行，覺安臥安，諸天所護，無能得便，有大威德。以心凈故，血則清凈；血清凈故，顏色清凈；顏色凈故，端正無比，一切眾生愛樂瞻仰。於一切眾生起平等心，得現果報，身壞命終生於善道，天世界中受諸天身。以是業故，終得涅槃。』
「爾時，孔雀王菩薩以偈頌曰：
「『若於怨親中， 其心常平等， 如法無偏黨， 牟尼說智慧。 若人心清凈， 不為過所污， 獨行林樹間， 牟尼說無貪。 心無悕望垢， 遠離一切濁， 不樂諸境界， 牟尼說寂靜。 一切無常等， 如實諦觀察， 知世間明闇，
【現代漢語翻譯】 現代漢語譯本 遠離，這種愛別離是非常大的惡。如果這樣修行，心就能清凈；心清凈的緣故，血就清凈；血清凈的緣故，臉色就清凈；臉色清凈的緣故，就端正無比。因為端正的緣故，一切人見到（你）心都能清凈，喜愛並樂於瞻仰。（你）因為對一切眾生生起平等心，所以得到現世的果報，身壞命終后能生於善道，享受諸天的身體。憑藉剩餘的業力，最終能夠得到涅槃（Nirvana，解脫）。
『再者，如果沙門（Shramana，出家修行者）、婆羅門（Brahmana，印度教祭司）以及其他人，又用不同的方法對一切眾生修習平等心。什麼不同的方法呢？就是說，如果心輕浮轉變，快速流動而不能安住，如果貪慾心生起，就修不凈觀；如果嗔恨心生起，就修慈心觀；如果愚癡心生起，就應當觀察思惟十二因緣。這三種心，用三種方法對治，對一切眾生生起平等心，在怨家和親人中修習平等心。意念清凈的緣故，一切行為處事心中沒有疑慮，就能得到第一清凈的快樂行為，覺悟時安穩，睡眠時安穩，被諸天所守護，沒有人能夠加害，有很大的威德。因為心清凈的緣故，血就清凈；血清凈的緣故，臉色就清凈；臉色清凈的緣故，就端正無比，一切眾生喜愛並樂於瞻仰。（你）對一切眾生生起平等心，得到現世的果報，身壞命終后能生於善道，在天界中享受諸天的身體。憑藉這種業力，最終能夠得到涅槃（Nirvana，解脫）。』
當時，孔雀王菩薩（Mayura-raja Bodhisattva）用偈頌說道：
『如果對於怨家和親人，他的心常常平等， 如法而沒有偏袒，牟尼（Muni，聖人）說這是智慧。 如果人心清凈，不被過失所污染， 獨自在林間樹下行走，牟尼（Muni，聖人）說這是無貪。 心中沒有希望的污垢，遠離一切污濁， 不貪戀各種境界，牟尼（Muni，聖人）說這是寂靜。 對於一切無常等等，如實地觀察， 知道世間的明暗，
【English Translation】 English version Separation, this separation from loved ones is a very great evil. If one cultivates in this way, the mind becomes pure; because the mind is pure, the blood becomes pure; because the blood is pure, the complexion becomes pure; because the complexion is pure, one becomes incomparably handsome/beautiful. Because of this handsomeness/beauty, everyone who sees (you) has a purified mind, loving and delighting in gazing upon (you). Because (you) generate equanimity towards all beings, (you) receive present-life rewards, and after the body breaks and life ends, (you) are born in a good realm, enjoying the bodies of the devas (devas, gods). Due to remaining karma, one ultimately attains Nirvana (Nirvana, liberation).
'Furthermore, if shramanas (Shramana, wandering ascetics), brahmanas (Brahmana, priests), and others cultivate equanimity towards all beings using different methods. What are these different methods? That is to say, if the mind is fickle, changing, moving quickly and unable to settle, if desire arises, cultivate the contemplation of impurity; if anger arises, cultivate the contemplation of loving-kindness; if ignorance arises, one should contemplate and reflect on the twelve links of dependent origination. These three minds are counteracted by three methods, generating equanimity towards all beings, cultivating equanimity between enemies and loved ones. Because the mind is pure, there are no doubts or anxieties in all actions and behaviors, and one attains the first pure and joyful conduct, awakening peacefully and sleeping peacefully, protected by the devas (devas, gods), with no one able to harm (you), possessing great power and virtue. Because the mind is pure, the blood becomes pure; because the blood is pure, the complexion becomes pure; because the complexion is pure, one becomes incomparably handsome/beautiful, and all beings love and delight in gazing upon (you). (You) generate equanimity towards all beings, receiving present-life rewards, and after the body breaks and life ends, (you) are born in a good realm, enjoying the bodies of the devas (devas, gods) in the heavenly realms. Through this karma, one ultimately attains Nirvana (Nirvana, liberation).'
At that time, Mayura-raja Bodhisattva (Mayura-raja Bodhisattva) spoke in verse:
'If towards enemies and loved ones, one's mind is always equanimous, Righteous and without partiality, the Muni (Muni, sage) says this is wisdom. If the mind is pure, not defiled by faults, Walking alone among the trees in the forest, the Muni (Muni, sage) says this is non-greed. The mind without the filth of hope, far from all turbidity, Not delighting in various realms, the Muni (Muni, sage) says this is tranquility. Regarding all impermanence, etc., observing truthfully, Knowing the light and darkness of the world,
牟尼說勇猛。 不厭世間法， 而修行善法， 于苦樂平等， 牟尼說離垢。 心常知止足， 常遠離諸欲， 不悕重供養， 牟尼說清凈。 不近惡親友， 不行非義處， 獨行自堅心， 牟尼說正業。 遠離喜及畏， 愛力不能壞， 諸根悉寂靜， 聖說不悕望。 平等平等心， 境界常平等， 於一切平等， 牟尼說智慧。 了知一切法， 善不善業果， 舍于善不善， 牟尼為人說。 精進斷諸惡， 常修身念處， 如實知受生， 牟尼說為智。 若人畏生死， 時處常作業， 法語攝諸根， 牟尼說寂滅。』
「如是孔雀王菩薩為夜摩天、兜率陀天眾，以無量種方便說法。時諸天眾一心正念，舍諸欲樂，以柔軟心樂聞說法。
「時，孔雀王知諸天眾心調伏故，復為說法：『複次，若沙門、婆羅門及余世間，心當念法。念何等法？所謂第二十，知足之法。知足法者，利益安樂。若沙門、婆羅門身心知足，知足為伴、知足為救，成就安樂。知足之人於一切處無所追求，第一安樂，眼不貪色，于無量色不生悕望亦不分別。若見色相，心不憶念，不求過去可愛之色，不愛不樂亦不悕求，不生欲心
【現代漢語翻譯】 現代漢語譯本 牟尼（Muni，聖者）說勇猛： 不厭棄世間的法則，卻修行善良的法則， 對於痛苦和快樂保持平等心，牟尼（Muni，聖者）說這是遠離污垢。 內心常常知道滿足，常常遠離各種慾望， 不貪求過多的供養，牟尼（Muni，聖者）說這是清凈。 不親近邪惡的朋友，不去不符合道義的地方， 獨自修行堅定內心，牟尼（Muni，聖者）說這是正當的行為。 遠離喜悅和恐懼，愛慾的力量不能摧毀他， 所有的感官都寂靜下來，聖人說這是不貪求。 平等對待一切，內心保持平等， 對於一切事物都平等看待，牟尼（Muni，聖者）說這是智慧。 瞭解一切事物，善業和不善業的果報， 捨棄善良和不善良，牟尼（Muni，聖者）為人解說。 精進斷除各種惡行，常常修習身念處， 如實地瞭解感受的生起，牟尼（Muni，聖者）說這是智慧。 如果有人畏懼生死，時時處處都在努力修行， 用佛法來攝持各種感官，牟尼（Muni，聖者）說這是寂滅。』 「就這樣，孔雀王菩薩為夜摩天（Yama Heaven，欲界六天之一）、兜率陀天（Tushita Heaven，欲界六天之一）的眾生，用無量種方便法門說法。當時，諸位天眾一心正念，捨棄各種慾望和快樂，以柔軟的心樂於聽聞佛法。 「當時，孔雀王菩薩知道諸位天眾的心已經調伏，於是又為他們說法：『此外，如果沙門（Shramana，出家修行者）、婆羅門（Brahmana，古印度祭司階層）以及其他世間的人，內心應當憶念佛法。憶念什麼樣的佛法呢？就是第二十種，知足的法則。知足的法則，能夠帶來利益和安樂。如果沙門（Shramana，出家修行者）、婆羅門（Brahmana，古印度祭司階層）身心知足，以知足為伴侶、以知足為救護，就能成就安樂。知足的人在任何地方都不會有所追求，這是第一安樂，眼睛不貪戀美色，對於無量的色彩不產生希望，也不加以分別。如果看到色相，內心不憶念，不追求過去可愛的色彩，不喜愛也不快樂，也不貪求，不產生慾望之心。
【English Translation】 English version Muni (Muni, the Sage) speaks of valor: Not厭世間法 (厭世間法, being weary of worldly dharmas), but cultivating good dharmas, Maintaining equanimity towards suffering and joy, Muni (Muni, the Sage) speaks of being free from defilements. The mind is always content, always दूर (दूर, far away) from all desires, Not craving excessive offerings, Muni (Muni, the Sage) speaks of purity. Not associating with evil friends, not going to places that are not righteous, Walking alone with a steadfast heart, Muni (Muni, the Sage) speaks of right action. Far from joy and fear, the power of love cannot destroy him, All the senses are stilled, the sage speaks of not craving. Equanimity, equanimity of mind, the realm is always equal, Towards all things equally, Muni (Muni, the Sage) speaks of wisdom. Understanding all dharmas, the karmic consequences of good and bad deeds, Abandoning good and bad, Muni (Muni, the Sage) speaks to people. Diligently cutting off all evils, constantly cultivating mindfulness of the body, Truly knowing the arising of sensations, Muni (Muni, the Sage) speaks of wisdom. If people fear birth and death, constantly working at all times and places, Using the Dharma to restrain all the senses, Muni (Muni, the Sage) speaks of Nirvana.』 『Thus, the Peacock King Bodhisattva, for the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm), the Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm) assembly, expounded the Dharma with immeasurable skillful means. At that time, all the heavenly beings were single-mindedly mindful, abandoning all desires and pleasures, and with soft hearts, delighted to hear the Dharma. 『At that time, the Peacock King, knowing that the minds of all the heavenly beings were subdued, again expounded the Dharma: 『Furthermore, if Shramanas (Shramana, wandering ascetics), Brahmanas (Brahmana, priests) and other worldly people, their minds should be mindful of the Dharma. What kind of Dharma should they be mindful of? That is the twentieth, the Dharma of contentment. The Dharma of contentment brings benefit and happiness. If Shramanas (Shramana, wandering ascetics) and Brahmanas (Brahmana, priests) are content in body and mind, taking contentment as a companion, taking contentment as a refuge, they will achieve happiness. Content people seek nothing in all places, this is the first happiness, the eyes do not crave beauty, and do not generate hope or discrimination towards immeasurable colors. If they see forms, their minds do not remember them, they do not seek past lovely colors, they do not love, do not delight, do not crave, and do not generate desires.』
亦不生念，不生味著。若沙門、婆羅門如是知足，常得安樂。
「『如是，耳聞可愛之聲，不愛不樂亦不心念，於過去境界若起貪慾，心不分別，如實觀之：「此聲非常、非樂、非我，但有分別，害諸眾生。愚癡凡夫妄念分別，聲至耳根，令心惱亂。」如實觀之，如是善觀，如實知足。如實觀聲，空無所有，無堅無實，但有分別。如是觀察，於一切愛美妙音聲、一切愛境不生貪著。以知足故，得如是樂。
「『若沙門、婆羅門及以餘人，鼻所聞香，不生分別，不起惡覺亦不思惟。鼻聞香已，如實觀之：「如此香者，無常敗壞，變易不實，空無所有。若著此香，則不能脫惡覺亂心。」是名知足。若沙門、婆羅門鼻不愛樂，如是境界皆悉觀察。以知足故，則得第一清凈之樂，修習增廣，得第一樂。
「『複次，若沙門、婆羅門及以餘人于舌味中，心不貪著、不念、不分別，於過去味不念不思惟，不善憶念亦不悕求，非不知足。如實觀味：「此味無常，敗壞變易，但以分別而生貪著，謂為可取。」若如實觀，于味不樂，心不貪著，不生味愛。若能如是于味知足，則得安樂。
「『複次，沙門、婆羅門及余世間，如實觀觸：「如此觸者，非有自性，無常敗壞，變易之法，如是觸者，空無所有，無堅無
【現代漢語翻譯】 現代漢語譯本 也不生起念頭，不產生貪戀執著。如果沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，古印度祭司）能夠這樣知足，就能常常得到安樂。
『像這樣，耳朵聽到悅耳的聲音，不喜愛也不快樂，也不放在心上。對於過去的聲音境界如果生起貪慾，內心不去分別，如實地觀察它：「這聲音是無常的、不是永恒快樂的、也不是真實自我的，只是人為的分別，會傷害眾生。愚癡的凡夫妄加念想分別，聲音傳入耳根，使內心煩惱擾亂。」如實地觀察它，這樣善於觀察，如實地知足。如實地觀察聲音，是空無所有的，沒有堅固真實的體性，只是人為的分別。這樣觀察，對於一切喜愛的美妙聲音、一切喜愛的境界，不產生貪戀執著。因為知足的緣故，得到這樣的快樂。
『如果沙門、婆羅門以及其他人，鼻子聞到香味，不產生分別，不起惡念也不思量。鼻子聞到香味后，如實地觀察它：「這香味是無常敗壞的，會變化改變不真實的，空無所有的。如果執著這香味，就不能脫離惡念和亂心。」這叫做知足。如果沙門、婆羅門鼻子不喜愛香味，對於這樣的境界都能觀察到。因為知足的緣故，就能得到第一清凈的快樂，修習增長廣大，得到第一的快樂。
『再次，如果沙門、婆羅門以及其他人，對於舌頭品嚐的味道，內心不貪戀執著、不念想、不分別，對於過去的味道不念想不思量，不好的回憶也不渴求，不是不知足。如實地觀察味道：「這味道是無常的，會敗壞變化，只是因為分別而產生貪戀執著，認為是可以獲取的。」如果如實地觀察，對於味道不喜愛，內心不貪戀執著，不產生對味道的愛。如果能夠這樣對於味道知足，就能得到安樂。
『再次，沙門、婆羅門以及其他世間人，如實地觀察觸覺：「這觸覺，沒有自己的體性，是無常敗壞，會變化的，這樣的觸覺，是空無所有的，沒有堅固真
【English Translation】 English version Also, not generating thoughts, not generating attachment. If Śrāmaṇas (Śrāmaṇa, wandering ascetics) and Brāhmaṇas (Brāhmaṇa, priests in ancient India) are content in this way, they will always obtain peace and happiness.
『Thus, when the ear hears a pleasant sound, one neither likes it nor enjoys it, nor does one dwell on it in the mind. If greed arises for past sense objects, the mind does not discriminate, but observes it as it really is: 「This sound is impermanent, not pleasurable, not self; it is merely a construct, harming sentient beings. Foolish ordinary people falsely think and discriminate, and when the sound reaches the ear, it disturbs and agitates the mind.」 Observing it as it really is, thus skillfully observing, one truly knows contentment. Truly observing sound, it is empty and without substance, without firmness or reality, merely a construct. Observing in this way, one does not generate greed or attachment for any beloved, wonderful sounds or any beloved objects. Because of contentment, one obtains such happiness.
『If Śrāmaṇas, Brāhmaṇas, and others smell a fragrance with the nose, they do not discriminate, do not generate evil thoughts, nor do they contemplate. Having smelled the fragrance, they observe it as it really is: 「This fragrance is impermanent, decaying, changing, unreal, empty and without substance. If one is attached to this fragrance, one cannot escape evil thoughts and a disturbed mind.」 This is called contentment. If Śrāmaṇas and Brāhmaṇas do not love fragrance with the nose, they observe all such objects. Because of contentment, they obtain the foremost pure happiness, cultivating and expanding it, obtaining the foremost happiness.
『Furthermore, if Śrāmaṇas, Brāhmaṇas, and others do not crave, think about, or discriminate flavors with the tongue, they do not think about or contemplate past flavors, do not poorly recall them, nor do they desire them, not being discontent. They observe flavor as it really is: 「This flavor is impermanent, decaying, changing; it is merely through discrimination that greed and attachment arise, considering it to be something that can be grasped.」 If one observes it as it really is, one does not enjoy the flavor, the mind does not crave it, and one does not generate love for flavor. If one can be content with flavor in this way, one will obtain peace and happiness.
『Furthermore, Śrāmaṇas, Brāhmaṇas, and other worldly people truly observe touch: 「This touch does not have its own nature, it is impermanent, decaying, a changing phenomenon; such touch is empty and without substance, without firmness or trut
實，先無今有，已有還無。」若能如是如實觀觸，於過去觸不生繫念，不愛不樂，于觸不求，隨何等觸來觸其身，離貪慾觸。是名知足。
「『複次，若沙門、婆羅門觀于意法，愛以不愛，如實思惟：「觀法無常，敗壞變易，空無所有，無堅無實。此法無常、苦、空、無我，先無今有，已有還無，一切磨滅。」如是憶念愛不愛法，則知止足。于不愛法不生憎嫉，于可愛法不生喜樂，於過去法，心不繫念亦不味著。如是善觀意所樂法，於一切意法不念不味、不愛不樂。諸沙門、婆羅門以知足故，於六愛中而得解脫。』
「爾時，孔雀王以偈頌曰：
「『若能觀知足， 脫六愛境界， 不念不悕望， 是人常得樂。 若以正念心， 如實觀於色， 其人於色愛， 不能亂其心。 鼻與境相應， 若能不貪著， 其人意清凈， 鼻過不能亂。 智者得舌味， 正觀不貪著， 其人于味過， 不能污其心。 身受種種觸， 得之不貪著， 其人知觸故， 常得安隱樂。 于愛不愛法， 其意不貪著， 善住如大山， 是意世所贊。』
「『若沙門、婆羅門行知足法，能離如是六種之愛，佛所讚歎。』如是孔雀王菩薩為夜摩天、兜
【現代漢語翻譯】 現代漢語譯本 『再者，如果能如實地觀察「觸」，明白它「先前沒有而現在有，已經有了還會消失」的真相。如果能這樣如實地觀察「觸」，對於過去的「觸」不產生執念，不愛戀也不喜歡，對於「觸」不追求，無論什麼樣的「觸」接觸到身體，都能遠離貪慾。這就叫做知足。』 『再者，如果「沙門（Shramana）」（修行者）、「婆羅門（Brahmana）」（祭司）觀察「意法（mind-objects）」，無論是喜愛還是不喜愛的，都能如實地思考：「所觀之法都是無常的，會敗壞、變易，空無所有，沒有堅固和真實。這些法是無常的、苦的、空的、無我的，先前沒有而現在有，已經有了還會消失，一切都會磨滅。」這樣憶念喜愛或不喜愛的法，就能知道止足。對於不喜愛的法不產生憎恨嫉妒，對於喜愛的法不產生喜悅愛戀，對於過去的法，內心不執念也不貪戀。這樣善於觀察內心所喜愛的法，對於一切意法都不憶念不貪戀、不愛不樂。這些「沙門（Shramana）」、「婆羅門（Brahmana）」因為知足，就能從六種愛慾中解脫。』 『當時，「孔雀王（Mayura Raja）」用偈頌說： 『如果能觀察知道知足，就能脫離六愛的境界，不憶念不希望，這樣的人常常得到快樂。 如果以正念的心，如實地觀察色（rupa），這個人對於色的愛戀，不能擾亂他的心。 鼻子與境界相應，如果能不貪著，這個人意念清凈，鼻子的過患不能擾亂他。 智者得到舌頭的味道，以正觀而不貪著，這個人對於味道的過患，不能污染他的心。 身體感受種種觸覺，得到它而不貪著，這個人因為知道觸覺的真相，常常得到安穩快樂。 對於喜愛或不喜愛的法，他的意念不貪著，像大山一樣安住不動，這樣的意念為世人所讚歎。』 『如果「沙門（Shramana）」、「婆羅門（Brahmana）」奉行知足之法，能脫離這樣的六種愛慾，就會被佛所讚歎。』「孔雀王菩薩（Mayura Raja Bodhisattva）」這樣為「夜摩天（Yama Deva）」、「兜率天（Tushita Deva）」
【English Translation】 English version 'Furthermore, if one can truly observe 'contact (sparsha),' understanding the truth that 'it arises from nothing and then exists, and having existed, it ceases to be.' If one can thus truly observe 'contact,' one does not generate attachment to past 'contact,' neither loving nor enjoying it, and one does not seek 'contact.' Whatever 'contact' comes into contact with the body, one is free from craving. This is called contentment.' 'Furthermore, if 'Shramanas (Shramana)' (ascetics), and 'Brahmanas (Brahmana)' (priests) observe 'mind-objects (dharma),' whether loved or unloved, and truly contemplate: 'The observed phenomena are impermanent, decaying, changing, empty, without substance, and without reality. These phenomena are impermanent, suffering, empty, and without self; they arise from nothing and then exist, and having existed, they cease to be; everything is extinguished.' Thus, recollecting loved or unloved phenomena, one knows contentment. One does not generate hatred or jealousy towards unloved phenomena, nor does one generate joy or love towards loved phenomena. Regarding past phenomena, the mind is neither attached nor craving. Thus, skillfully observing the phenomena that the mind enjoys, one neither remembers nor craves, neither loves nor enjoys any mental phenomena. These 'Shramanas (Shramana)' and 'Brahmanas (Brahmana),' through contentment, are liberated from the six cravings.' 'At that time, 'Mayura Raja (Mayura Raja)' (Peacock King) spoke in verse: 'If one can observe and know contentment, one escapes the realm of the six cravings, neither remembering nor hoping, such a person always obtains happiness. If with a mind of right mindfulness, one truly observes 'rupa (form),' that person's love for 'rupa (form)' cannot disturb their mind. When the nose corresponds with its object, if one can be without craving, that person's mind is pure, and the nose's faults cannot disturb them. The wise obtain the taste of the tongue, observing rightly without craving, that person's faults of taste cannot defile their mind. The body experiences various sensations of touch, obtaining them without craving, that person, knowing the truth of touch, always obtains peaceful happiness. Towards loved or unloved phenomena, their mind is without craving, dwelling steadfast like a great mountain, such a mind is praised by the world.' 'If 'Shramanas (Shramana)' and 'Brahmanas (Brahmana)' practice the Dharma of contentment, they can be liberated from these six cravings, and will be praised by the Buddha.' Thus, 'Mayura Raja Bodhisattva (Mayura Raja Bodhisattva)' for 'Yama Deva (Yama Deva)' and 'Tushita Deva (Tushita Deva)'
率陀天眾說斯真法：『複次，若沙門、婆羅門思惟念法，念何等法？所謂第二十一，畏於境界，畏惡境界，不實之見，不得利益。若沙門、婆羅門如實觀色境界，如眼緣色而生眼識，意識決了，分別觀察。若境界來，生於貪慾，如是貪慾境界來惱亂我，當生恐怖。若見境界，斷欲貪愛而不觀視。如所分別，意亦如是，或貪或瞋，皆如實知。若煩惱起，如實觀起，得無利益，現在、未來以此煩惱不得安樂，一切眾生由此煩惱不得利益、不得安樂。如此煩惱，悉能繫縛一切眾生。沙門、婆羅門若能如是觀境界者，貪慾心生，一切能滅，或令薄少。
「『如是如實觀于眼色，復觀于耳，因緣和合而生耳識，因耳因聲而生於念，或生苦受或生樂受。如是觀識，或復多生貪、瞋與癡，或生余識，猶如然燈。觀不善念：「我生不善念，知不善念。」知不善念從緣而生，當斷滅之。若斷不善，善法滿足，實觀境界，善念增長。不善之念，喜愛共生、有愛共生，皆悉令滅，以滅除故，而得清凈，離濁惡垢，得一切樂。是故沙門、婆羅門及余世間，初觀境界中，若生惡欲，即應斷滅，觀于善法，滅諸不善。如是于耳聲中如實了知，應生善念。
「『複次，若沙門、婆羅門及余世間，鼻所聞香，云何生識？因鼻因香而生鼻識。
【現代漢語翻譯】 現代漢語譯本：率陀天眾宣說這真實的佛法：『再者，如果沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度僧侶階層）思惟念法，唸的是什麼法呢？就是第二十一種，畏懼於境界，畏懼邪惡的境界，這種不真實的見解，不能獲得利益。如果沙門、婆羅門如實地觀察色（rūpa，物質、顏色）境界，就像眼睛與色塵相緣而生起眼識（cakṣur-vijñāna，視覺意識），意識決斷了知，分別觀察。如果境界到來，生起貪慾，這樣貪慾的境界來惱亂我，應當生起恐怖。如果見到境界，斷除欲貪愛著而不去觀看。如同所分別的，意（manas，意識）也是這樣，或者貪或者嗔（dveṣa，憎恨），都如實地了知。如果煩惱生起，如實地觀察煩惱的生起，知道沒有利益，現在、未來因為這個煩惱不能得到安樂，一切眾生因為這個煩惱不能得到利益、不能得到安樂。這樣的煩惱，能夠繫縛一切眾生。沙門、婆羅門如果能夠這樣觀察境界，貪慾心生起，一切都能滅除，或者使之減少。』 『像這樣如實地觀察眼與色，再觀察耳，因緣和合而生起耳識（śrotra-vijñāna，聽覺意識），因為耳與聲音而生起念頭，或者生起苦受（duḥkha，痛苦的感受）或者生起樂受（sukha，快樂的感受）。像這樣觀察識，或者又多生起貪、嗔與癡（moha，愚癡），或者生起其他的識，就像點燃燈火一樣。觀察不善的念頭：『我生起了不善的念頭，知道是不善的念頭。』知道不善的念頭是從因緣而生起的，應當斷滅它。如果斷除了不善，善法就圓滿了，如實地觀察境界，善念增長。不善的念頭，喜愛共同生起、有愛共同生起，都全部令其滅除，因為滅除了的緣故，而得到清凈，遠離污濁惡垢，得到一切的快樂。因此沙門、婆羅門以及其他的世間人，最初觀察境界時，如果生起邪惡的慾望，就應當斷滅它，觀察善法，滅除各種不善。像這樣對於耳與聲音中如實地了知，應當生起善念。 『再者，如果沙門、婆羅門以及其他的世間人，鼻子所聞到的香，是怎樣生起識的呢？因為鼻子與香塵相緣而生起鼻識（ghrāṇa-vijñāna，嗅覺意識）。』
【English Translation】 English version: The Śuddhāvāsa (Pure Abodes) Devas spoke this true Dharma: 『Furthermore, if Śrāmaṇas (ascetics, wanderers) and Brāhmaṇas (priestly class) contemplate the Dharma, what Dharma do they contemplate? It is the twenty-first, fearing the realm, fearing evil realms, unreal views, which do not bring benefit. If Śrāmaṇas and Brāhmaṇas truly observe the realm of form (rūpa, material form), just as the eye contacts form and gives rise to eye consciousness (cakṣur-vijñāna, visual consciousness), the consciousness decides, distinguishes, and observes. If a realm comes and gives rise to greed, and this realm of greed comes to disturb me, one should feel fear. If one sees a realm, one should cut off desire and attachment and not look at it. As one distinguishes, so is the mind (manas, mind), whether it is greed or hatred (dveṣa, aversion), one should truly know it. If afflictions arise, one should truly observe their arising, knowing that there is no benefit, and that in the present and future, one cannot find peace with these afflictions, and all beings cannot find benefit or peace with these afflictions. Such afflictions can bind all beings. If Śrāmaṇas and Brāhmaṇas can observe the realm in this way, when greed arises, they can extinguish it all, or make it diminish.』 『Thus, truly observing the eye and form, and then observing the ear, ear consciousness (śrotra-vijñāna, auditory consciousness) arises from the combination of conditions, and thoughts arise from the ear and sound, or painful feelings (duḥkha, suffering) arise, or pleasant feelings (sukha, happiness) arise. Observing consciousness in this way, or again, much greed, hatred, and delusion (moha, ignorance) arise, or other consciousnesses arise, like lighting a lamp. Observe unwholesome thoughts: 『I have unwholesome thoughts, I know they are unwholesome thoughts.』 Knowing that unwholesome thoughts arise from conditions, one should extinguish them. If one cuts off unwholesome thoughts, wholesome Dharmas are fulfilled, truly observing the realm, wholesome thoughts increase. Unwholesome thoughts, arising together with love and attachment, should all be extinguished, and by extinguishing them, one attains purity, free from turbidity and defilement, and attains all happiness. Therefore, Śrāmaṇas, Brāhmaṇas, and other worldly people, when first observing the realm, if evil desires arise, they should be extinguished, observing wholesome Dharmas, extinguishing all unwholesome things. Thus, in the ear and sound, one should truly know and give rise to wholesome thoughts.』 『Furthermore, if Śrāmaṇas, Brāhmaṇas, and other worldly people, what the nose smells, how does consciousness arise? Because the nose contacts scent and gives rise to nose consciousness (ghrāṇa-vijñāna, olfactory consciousness).』
若不善念生，知不善念。若沙門、婆羅門作如是念：「我今若生不善之念，不得利益、不得安樂，今當斷滅。如實觀察則能斷滅不善之念。」作是念已，如實觀香，生於善念，以善念故，則能滅于共喜生愛。如是觀已，於一切香不生樂著，以斷著故，而得安樂。如是如實知于境界，則得如實安隱之處。若能如是如實觀香，鼻雖聞香，于香不樂。
「『若沙門、婆羅門舌得味時，若生不善貪慾，如實念知，因舌因味而生舌識，作是念時，于味不樂不貪不著。如實知舌識，若知舌識喜愛于味，于識得脫，得第一樂。如是如是實知境界，如是如是得無上樂，不為喜愛之所壞也。
「『于舌味中如實觀已，復觀身觸，因身因觸而生身識，三法和合而生於觸，以共觸故，生受、想、思。若沙門、婆羅門如實觀觸，此觸無常，動壞變易，若生不善覺觀，得無利益，不得安樂。如實知觸，善念觀察，不為喜愛之所惱亂，不樂境界。
「『以諸方便觀身觸已，復觀意法雲何而生？因意因法而生意識，或善不善或無記。若緣不善，起不善念，如實了知：「我緣不善而生意識，我生喜愛，不得利益，惱亂不安。」如是思惟，觀法出沒則順法行。順法行故，如實見於一切諸法自相同相，不為喜愛之所惱亂。以愛薄故，而得
【現代漢語翻譯】 現代漢語譯本： 『如果生起不善的念頭，要知道這是不善的念頭。如果沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）這樣想：「我現在如果生起不善的念頭，就得不到利益，得不到安樂，現在應當斷滅它。」如實地觀察，就能斷滅不善的念頭。』這樣想之後，如實地觀察香，生起善良的念頭，因為善良的念頭，就能滅除共同的喜悅而產生的愛。這樣觀察之後，對於一切香不生起快樂和執著，因為斷除了執著，而得到安樂。這樣如實地知道境界，就能得到如實安穩的地方。如果能夠這樣如實地觀察香，鼻子雖然聞到香，也不會對香產生貪戀。
『如果沙門、婆羅門舌頭嚐到味道時，如果生起不善的貪慾，如實地念知，因為舌頭因為味道而產生舌識，這樣想的時候，對於味道不快樂不貪戀不執著。如實地知道舌識，如果知道舌識喜愛味道，就能從識中解脫，得到第一的快樂。這樣這樣如實地知道境界，這樣這樣得到無上的快樂，不被喜愛所破壞。』
『在舌頭味道中如實觀察之後，再觀察身體的觸覺，因為身體因為觸覺而產生身識，三種法和合而產生觸，因為共同的觸覺，產生感受、想法、思念。如果沙門、婆羅門如實地觀察觸覺，這個觸覺是無常的，動搖、壞滅、變化，如果生起不善的覺察和觀察，得不到利益，得不到安樂。如實地知道觸覺，用善良的念頭觀察，不被喜愛所惱亂，不貪戀境界。』
『用各種方法觀察身體的觸覺之後，再觀察意法是如何產生的？因為意因為法而產生意識，或者善良或者不善良或者無記。如果緣于不善良，生起不善良的念頭，如實地瞭解：「我緣于不善良而生起意識，我生起喜愛，得不到利益，惱亂不安。」這樣思維，觀察法的生起和滅去，就順應法而行。順應法而行，如實地見到一切諸法的自相和共相，不被喜愛所惱亂。因為愛減少了，而得到…
【English Translation】 English version: 『If an unwholesome thought arises, know that it is an unwholesome thought. If a Śrāmaṇa (wandering ascetic) or a Brāhmaṇa (priest) thinks thus: 「If I now give rise to an unwholesome thought, I will not gain benefit, I will not gain happiness; now I should abandon and destroy it.」 By truly observing, one can abandon and destroy unwholesome thoughts.』 Having thought thus, by truly observing the scent, wholesome thoughts arise, and because of wholesome thoughts, one can extinguish the love born of shared joy. Having observed thus, one does not generate pleasure or attachment to any scent, and because of abandoning attachment, one obtains happiness. Thus, by truly knowing the realm, one obtains a truly secure place. If one can thus truly observe scent, although the nose smells a scent, one does not delight in the scent.
『If a Śrāmaṇa or Brāhmaṇa experiences taste with the tongue, and if unwholesome greed arises, truly be mindful and know that because of the tongue and because of taste, tongue-consciousness arises. When thinking thus, one does not delight in, crave, or become attached to taste. Truly know the tongue-consciousness; if one knows that tongue-consciousness delights in taste, one is liberated from consciousness and obtains the foremost happiness. Thus, thus truly knowing the realm, thus, thus one obtains supreme happiness, and is not ruined by delight.』
『Having truly observed taste in the tongue, observe further bodily contact. Because of the body and because of contact, body-consciousness arises; the three dharmas (elements) combine and contact arises; because of shared contact, feeling, perception, and thought arise. If a Śrāmaṇa or Brāhmaṇa truly observes contact, this contact is impermanent, moving, decaying, and changing. If unwholesome perceptions and observations arise, one does not gain benefit, one does not gain happiness. Truly know contact, observe with wholesome thoughts, and do not be disturbed by delight, do not delight in the realm.』
『Having observed bodily contact by various means, observe further how mental phenomena (dharma) arise. Because of the mind and because of dharma, mind-consciousness arises, whether wholesome, unwholesome, or neutral. If conditioned by unwholesome, unwholesome thoughts arise, truly understand: 「I give rise to consciousness conditioned by unwholesome, I give rise to delight, I do not gain benefit, I am disturbed and uneasy.」 Thinking thus, observing the arising and ceasing of dharmas, one acts in accordance with the Dharma. Because of acting in accordance with the Dharma, one truly sees the self-nature and common nature of all dharmas, and is not disturbed by delight. Because love is diminished, one obtains…
解脫；以解脫愛故，得第一樂，知一切法皆悉生滅。以能如是觀諸境界，則生正智，能滅一切諸結煩惱。煩惱盡故，得無漏智。以得無漏智相應故，得第一處。是故沙門、婆羅門莫信境界，一切境界猶如怨家，一切眾生境界如蛇，若人未得無漏智慧，莫信境界。境界輕動，猶如怨賊，詐為親友，如此境界悉能繫縛一切眾生。』
「爾時，孔雀王菩薩以偈頌曰：
「『若實知境界， 如以鐵鉤持， 馳散輕動故， 作諸不利益。 悕望迷境界， 樂於分別心， 死網罥欲至， 能斷眾生命。 為境界所牽， 令人心躁擾， 為愚癡所誑， 而不能覺知。 境界無定實， 如乾闥婆城， 能增長眾苦， 為地獄因緣。 境界火所燒， 愚癡欲所誑， 輪轉不停息， 不覺燒其身。 因念故生欲， 因欲生瞋恚， 瞋恚覆人心， 死則入地獄。 是故有智者， 離欲滅瞋恚， 速遠離愚癡， 則能到涅槃。 知境界如怨， 遮之而不樂， 智者厭境界， 畢定到涅槃。』
「是為孔雀王菩薩為諸天眾說佛經法。
「『複次，第二十二法得大利益，何等法耶？所謂不信心。若沙門、婆羅門及余善人，乃
【現代漢語翻譯】 現代漢語譯本： 『解脫是因為不再執著于愛慾，因此獲得最上的快樂，並且知曉一切法都是生滅變化的。如果能夠這樣觀察各種境界，就能產生正確的智慧，從而滅除一切煩惱。煩惱滅盡，就能獲得無漏的智慧。因為獲得與無漏智慧相應的緣故，就能到達第一的境界。所以，沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司）不要相信外在的境界，一切境界都像怨家一樣，一切眾生的境界都像毒蛇一樣。如果人還沒有獲得無漏的智慧，就不要相信外在的境界。境界輕浮變動，就像怨賊一樣，假裝成親友，這樣的境界能夠束縛一切眾生。』 『這時，孔雀王菩薩用偈頌說道：』 『如果真正瞭解境界， 就像用鐵鉤控制一樣， 境界輕浮變動， 會帶來各種不利。 貪求迷惑于境界， 喜歡分別思量， 死亡之網纏繞， 能夠斷絕眾生的性命。 被境界所牽引， 使人心煩意亂， 被愚癡所迷惑， 而不能覺察。 境界沒有真實的定性， 就像乾闥婆（Gandharva，天神）城一樣， 能夠增長各種痛苦， 是地獄的因緣。 被境界之火所焚燒， 被愚癡和慾望所迷惑， 在輪迴中不停流轉， 不覺察自身被焚燒。 因為思念而產生慾望， 因為慾望而產生瞋恚， 瞋恚矇蔽人心， 死後就會墮入地獄。 因此，有智慧的人， 遠離慾望，滅除瞋恚， 迅速遠離愚癡， 就能到達涅槃（Nirvāṇa，解脫）。 知道境界如同怨敵， 遮止它而不貪戀， 智者厭惡境界， 必定能夠到達涅槃。』 『這就是孔雀王菩薩為諸天眾所說的佛經之法。』 『再者，第二十二種法能夠獲得大利益，是什麼法呢？就是不信心。如果沙門、婆羅門以及其他善人，乃至……』
【English Translation】 English version: 『Liberation is attained by relinquishing attachment to love and desire, thereby gaining supreme joy and realizing that all dharmas are subject to arising and ceasing. By observing all realms in this way, one generates correct wisdom, which extinguishes all afflictions. With the cessation of afflictions, one attains uncontaminated wisdom. By attaining that which corresponds to uncontaminated wisdom, one reaches the foremost state. Therefore, Śrāmaṇas (Śrāmaṇa, wandering ascetics) and Brāhmaṇas (Brāhmaṇa, priests) should not trust in external realms, for all realms are like enemies, and the realms of all beings are like snakes. If one has not yet attained uncontaminated wisdom, one should not trust in external realms. Realms are fickle and unstable, like treacherous thieves who feign friendship; such realms can bind all beings.』 『At that time, the Peacock King Bodhisattva spoke in verse:』 『If one truly understands realms, It is like holding them with an iron hook, Because they are fleeting and unstable, They bring about various disadvantages. Craving and being deluded by realms, Delighting in discriminative thought, The net of death entangles, Able to sever the lives of beings. Being led by realms, Causes the mind to be agitated, Being deceived by ignorance, One is unable to perceive. Realms have no fixed reality, Like a Gandharva (Gandharva, celestial musician) city, They can increase various sufferings, Becoming the cause of hell. Burned by the fire of realms, Deceived by ignorance and desire, Revolving without ceasing, Not realizing one's own body is being burned. From thought arises desire, From desire arises anger, Anger covers the mind, Upon death, one enters hell. Therefore, the wise, Abandon desire and extinguish anger, Quickly depart from ignorance, Then one can reach Nirvāṇa (Nirvāṇa, liberation). Knowing realms as enemies, Restraining them without delight, The wise are weary of realms, Assuredly reaching Nirvāṇa.』 『This is the Dharma of the Buddha spoken by the Peacock King Bodhisattva for the assembly of gods.』 『Furthermore, the twenty-second Dharma that brings great benefit is non-belief. If Śrāmaṇas, Brāhmaṇas, and other virtuous people, even…』
至盡命，不應信心。如此心者，輕躁難攝，自性曲戾，不住一境，樂於異境。一切愚癡凡夫以此心故，流轉地獄、餓鬼、畜生。此心一切不可親友，輕躁緣境，迷惑一切愚癡凡夫，令其流轉在於地獄、餓鬼、畜生，雖常流轉而不厭離如此惡習，于生死中受大苦惱。是故不應信此噁心，乃至未得聖印所印、不得須陀洹——閉惡道門。若不如是，遍行諸道受一切苦。一切繫縛、一切罥縛，諸使和合，甚難調伏，是故沙門、婆羅門不應信心。』
「爾時，孔雀王菩薩以偈頌曰：
「『深速而無垢， 遍一切眾生， 是心猶如王， 流轉諸世間， 難見甚可畏， 輕躁造惡業， 若人能攝心， 則至第一道。 能將至善處， 亦至於惡道， 若調伏離垢， 則至於涅槃。 心能作苦樂， 心勢力流轉， 能作種種業， 調伏則得樂， 是故應護心， 護心則得樂。 若人于境界， 諸根心寂滅， 脫生死憂悲， 則到無住處。』
「如是孔雀王為諸天眾說迦迦村陀如來真法。
「爾時，諸天眾皆悉歡喜，敬心圍繞作如是言：『善哉，善哉！大士快說妙法，初中后善，為天眾說，能至涅槃。』
「爾時，孔雀王復為天眾說如是言：
【現代漢語翻譯】 現代漢語譯本 『直至生命終結，也不應該信任這顆心。這樣的心，輕浮躁動難以控制，本性乖張，不能專注於一個境界，喜歡追逐不同的境界。一切愚癡的凡夫因為這顆心的緣故，流轉于地獄、餓鬼、畜生道中。這顆心完全不可親近，輕浮躁動地攀緣外境，迷惑一切愚癡的凡夫，使他們流轉于地獄、餓鬼、畜生道中，即使經常流轉也不厭倦舍離這種惡習，在生死輪迴中遭受巨大的苦惱。因此，不應該信任這顆噁心，直到獲得聖印的印可，或者證得須陀洹（Srotapanna，入流果）——關閉惡道之門。如果不是這樣，就會在各道中遍行，遭受一切痛苦。一切的繫縛、一切的束縛，各種煩惱的結合，都難以調伏，因此沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司）不應該信任這顆心。』
『當時，孔雀王菩薩用偈頌說道：』
『深邃迅速而無垢染，普遍存在於一切眾生之中，這顆心猶如國王一般，在各個世間流轉，難以察覺而且非常可怕，輕浮躁動地造作惡業，如果有人能夠攝伏這顆心，就能到達第一義諦的道路。 能夠將人帶到善處，也能將人帶到惡道，如果調伏這顆心，使它遠離垢染，就能到達涅槃（Nirvana，寂滅）。 心能製造痛苦和快樂，心的力量使人流轉生死，能造作種種業，調伏這顆心就能得到快樂，所以應該守護這顆心，守護心就能得到快樂。 如果有人在面對外境時，諸根和心都寂靜止息，脫離生死的憂愁和悲傷，就能到達無所住的境界。』
『就這樣，孔雀王為諸天大眾宣說了迦迦村陀如來（Krakucchanda Buddha，過去七佛之一）的真實教法。
『當時，諸天大眾都非常歡喜，以恭敬心圍繞著孔雀王菩薩，說道：「太好了，太好了！大士您說得真好，這妙法從開始到最後都很好，為我們天眾宣說，能夠到達涅槃。」』
『當時，孔雀王又為天眾說了這樣的話：』
【English Translation】 English version 『Until the end of life, one should not trust this mind. Such a mind is frivolous and restless, difficult to control, inherently perverse, unable to dwell on one object, and fond of different objects. All ignorant ordinary beings, because of this mind, transmigrate through hells, hungry ghosts, and animals. This mind is entirely unfriendly, frivolously clinging to external objects, deluding all ignorant ordinary beings, causing them to transmigrate through hells, hungry ghosts, and animals, and even though constantly transmigrating, they do not tire of abandoning such evil habits, suffering great distress in the cycle of birth and death. Therefore, one should not trust this evil mind until one obtains the seal of the saints, or attains Srotapanna (須陀洹, Stream-enterer) – closing the gates to evil destinies. If not, one will wander through all paths, suffering all kinds of pain. All bonds, all snares, the combination of all afflictions, are very difficult to subdue, therefore Sramanas (沙門, Ascetics) and Brahmanas (婆羅門, Priests) should not trust this mind.』
『At that time, the Peacock King Bodhisattva said in verse:』
『Profound, swift, and without defilement, pervading all sentient beings, this mind is like a king, transmigrating through all worlds, difficult to see and very frightening, frivolously creating evil deeds, if one can subdue this mind, one will reach the supreme path. It can lead one to good places, and also lead one to evil destinies, if one subdues this mind, making it free from defilement, one will reach Nirvana (涅槃, Liberation). The mind can create suffering and happiness, the power of the mind causes transmigration, it can create all kinds of karma, subduing this mind leads to happiness, therefore one should protect this mind, protecting the mind leads to happiness. If one's senses and mind are stilled when facing external objects, freed from the sorrows and grief of birth and death, one will reach the place of no dwelling.』
『Thus, the Peacock King spoke the true Dharma of Krakucchanda Buddha (迦迦村陀如來, One of the past seven Buddhas) to the assembly of gods.
『At that time, all the gods were delighted, respectfully surrounding the Peacock King Bodhisattva, saying: 「Excellent, excellent! Great being, you have spoken wonderfully, this wonderful Dharma is good from beginning to end, spoken for us gods, able to lead to Nirvana.」』
『At that time, the Peacock King again spoke these words to the assembly of gods:』
『我于迦迦村陀如來所，聞二十二法，以義利益安樂天人，能到涅槃。我以此法利益天眾，是故宣說。』
「時，諸天眾歡喜讚歎，合掌敬禮，供養孔雀王菩薩。既禮拜已，夜摩天眾入蓮花林遊戲受樂，兜率天眾上升虛空歸兜率天。
「爾時，夜摩天眾于園林中游戲受樂，乃至愛善業盡，隨其自業墮于地獄、餓鬼、畜生。若有餘業，生於人中，生大種姓，常順法行，顏貌端正，財富具足，處好國土或王大臣。以餘業故。
「複次，比丘知業果報，觀夜摩天所住之地，彼見：有地名曰樂行。眾生何業生於彼地？彼見聞知：若人大心善行，直心持戒，不殺不盜，如前所說，復離邪淫。若見素畫女人，不生邪觀，見作勸舍，令住持戒，常為眾生數數說法，令住法中，為一切眾生說邪淫過，說業果報。『若人邪淫，甚為下賤，身壞命終墮于地獄，以是業報受大苦惱。作是觀已，不應邪淫，勿於後悔。邪淫之罪，受報大苦。』為諸眾生說如是法，令住正行，救惡道行。如是之人，自利利他，持戒依戒，盡形持戒，不破戒、不缺戒、不穿戒，不外實內空，身壞命終生於善道，夜摩天中名樂行地。生彼天已，受無等樂。有一大池名曰樂行，縱廣五百由旬，其池清涼，湛然清凈。復有摩偷甜美飲樹，周遍皆是毗琉璃
【現代漢語翻譯】 現代漢語譯本：『我從迦迦村陀如來那裡，聽聞了二十二種法，用這些法義利益安樂天人和人類，能夠到達涅槃的境界。我用這些法來利益天眾，所以才宣說這些法。』
『當時，諸位天眾歡喜讚歎，合掌敬禮，供養孔雀王菩薩（Mahamayuri-vidyarajni）。禮拜完畢后，夜摩天眾（Yama）進入蓮花林中游戲享樂，兜率天眾（Tusita）上升到虛空中，返回兜率天。』
『當時，夜摩天眾在園林中游戲享樂，直到他們的善業耗盡，便根據各自的業力墮入地獄、餓鬼、畜生道。如果還有剩餘的善業，便會轉生到人間，出生于高貴的種姓，常常遵循佛法修行，容貌端正，財富充足，居住在美好的國土，或者成為國王大臣。這都是因為剩餘的善業所致。』
『再者，比丘（bhikkhu）瞭解業的果報，觀察夜摩天眾所居住的地方，他看到：有一塊地方名叫樂行。眾生因為什麼樣的業而生到那個地方呢？他見聞得知：如果有人以廣大的心行善，以正直的心持守戒律，不殺生、不偷盜，如前面所說的那樣，並且遠離邪淫。如果看見用顏料畫的女人像，不生起邪念，看見有人作惡就勸阻並幫助他們捨棄惡行，讓他們能夠堅持持戒，常常為眾生多次說法，使他們安住于佛法之中，為一切眾生宣說邪淫的過患，宣說業的果報。』如果有人邪淫，那是極其的，身死命終後會墮入地獄，因為這樣的業報而遭受巨大的苦惱。』在這樣觀察之後，就不應該邪淫，不要等到後悔。邪淫的罪過，會受到極大的痛苦報應。』為眾生宣說這樣的佛法，使他們安住于正道，救度他們脫離惡道。這樣的人，既能利益自己，又能利益他人，持戒依靠戒律，終身持戒，不破戒、不缺戒、戒，不做外表充實內心空虛的人，身死命終後會轉生到善道，在夜摩天中名為樂行的地方。生到那裡之後，享受無與倫比的快樂。那裡有一個大池塘名叫樂行，縱橫五百由旬，池水清涼，極其清澈。還有摩偷（madhu）甜美的飲樹，周圍遍佈著毗琉璃（vaidurya）。』
【English Translation】 English version: 'I heard twenty-two dharmas from Tathagata Kakucchanda (Kakucchanda-tathagata), which benefit and bring happiness to gods and humans, and can lead to Nirvana. I use these dharmas to benefit the heavenly beings, therefore I proclaim them.'
'At that time, the heavenly beings rejoiced and praised, joined their palms in reverence, and made offerings to Mayuri-vidyarajni (Mahamayuri-vidyarajni). After the worship, the Yama (Yama) heavenly beings entered the lotus forest to play and enjoy themselves, and the Tusita (Tusita) heavenly beings ascended into the sky and returned to Tusita heaven.'
'At that time, the Yama heavenly beings played and enjoyed themselves in the garden, until their good karma was exhausted, and they fell into hell, the realm of hungry ghosts, or the animal realm according to their own karma. If there was any remaining good karma, they would be reborn among humans, born into noble families, always follow the Dharma, have beautiful appearances, be wealthy, and live in good countries or become kings and ministers. This is all due to the remaining good karma.'
'Furthermore, a bhikkhu (bhikkhu) who understands the results of karma observes the place where the Yama heavenly beings dwell, and he sees: there is a place called Happy Conduct. What kind of karma causes beings to be born in that place? He hears and knows: if a person practices good deeds with a great mind, upholds the precepts with a straight mind, does not kill, does not steal, as mentioned before, and also abstains from sexual misconduct. If he sees a woman painted in a picture, he does not give rise to evil thoughts, and if he sees someone doing evil, he dissuades them and helps them to abandon evil deeds, enabling them to adhere to the precepts, and often preaches the Dharma to sentient beings, causing them to abide in the Dharma, and explains the faults of sexual misconduct to all sentient beings, explaining the results of karma. 'If a person commits sexual misconduct, it is extremely ** , and after death, he will fall into hell, suffering great torment because of this karmic retribution.' After observing this, one should not commit sexual misconduct, and should not wait until regret. The sin of sexual misconduct will receive great suffering as retribution.' He preaches such Dharma to sentient beings, causing them to abide in the right path, and saves them from the path of evil. Such a person benefits himself and others, upholds the precepts and relies on the precepts, upholds the precepts for the rest of his life, does not break the precepts, does not lack the precepts, does not ** the precepts, and is not outwardly full but inwardly empty, and after death, he will be reborn in a good realm, in the Yama heaven in a place called Happy Conduct. After being born there, he enjoys unparalleled happiness. There is a large pond there called Happy Conduct, five hundred yojanas in length and width, the water is cool and extremely clear. There are also madhu (madhu) sweet drinking trees, and the surroundings are full of vaidurya (vaidurya).'
樹，真金為葉，青寶玉枝圍繞此池五百由旬，蓮華充滿遍覆池水。其諸蓮華，真金為葉，毗琉璃莖，琉璃為須。復有蓮華，七寶莊嚴。種種蓮華遍覆池中，種種眾鳥七寶莊嚴，出妙音聲。無量百千天子天女圍繞此池，一一天子，無量百千天女以為眷屬，與此天子娛樂受樂，自善業故。復于池邊有七寶林，名曰心樂。於此林中有種種鳥，一百流水而以莊嚴，無量眾寶莊嚴其林。天子天女或在樂池或於此林，於五根中受境界樂，以善業故。生此天中，聞歌所牽，向于岸林。復有餘天於此天中命終退歿，有諸天女天衣莊嚴，見新生天子速馳往趣，求為給事。
「是諸天眾，不殺不盜，不行邪淫，善業果報生此天中。不邪淫故，命未終時，天女不捨趣于異天，命終乃去。四天王天、三十三天不離邪淫，未命終時，天女背叛，舍之而去如舍晝燈，往趣余天，與新生天子而共娛樂歌舞遊戲。時，彼天子臨欲命終，見諸天女背叛趣他，心生嫉妒，生大苦惱如地獄苦，以心瞋故，墮于地獄。夜摩天中離邪淫故，無此果報。以是因緣，先退天子諸天女等，皆共往詣新生天子，到已圍繞，入大林中為受欲樂，向諸天眾。時，諸天眾見新生天子，心皆歡喜，與諸天眾及諸天女，或萬或億，往詣園林。其園林中，如意之樹以為莊嚴，多有
【現代漢語翻譯】 現代漢語譯本：樹木以純金為葉，青寶玉為枝，環繞著這個池塘五百由旬（Yojana，古印度長度單位），蓮花盛開，覆蓋了整個池面。這些蓮花，花葉是純金的，花莖是毗琉璃（Vairocana，寶石名）做的，花蕊是琉璃做的。還有些蓮花，用七寶裝飾。各種各樣的蓮花覆蓋在池塘中，各種各樣的鳥兒用七寶裝飾，發出美妙的聲音。無數的天子天女環繞著這個池塘，每一位天子，都有無數的天女作為眷屬，與這些天子一起娛樂享受，這是他們善業的結果。池塘邊還有一片七寶林，名叫心樂。在這片林中，有各種各樣的鳥，一百條流水裝飾著它，無數的珍寶裝飾著這片林子。天子天女們或者在快樂的池塘里，或者在這片林子里，通過五根（眼、耳、鼻、舌、身）感受境界的快樂，這是因為他們有善業。因為聽到歌聲的吸引，他們出生在這個天界中，走向岸邊的樹林。還有一些天人，在這個天界中壽命終結而退沒，有些天女穿著華麗的天衣，看到新生的天子，迅速地跑過去，想要服侍他。 這些天眾，不殺生、不偷盜、不行邪淫，因為這些善業的果報而生到這個天界中。因為沒有邪淫，所以在壽命未終結時，天女不會捨棄他們而去找其他的天人，只有在壽命終結時才會離去。四天王天（Cāturmahārājakāyikas，佛教欲界第一層天）和三十三天（Trāyastriṃśa，佛教欲界第二層天）沒有脫離邪淫，所以在壽命未終結時，天女會背叛他們，像拋棄白天的燈一樣離去，去尋找其他的天人，與新生的天子一起娛樂歌舞。這時，那些臨近壽命終結的天子，看到天女背叛自己而去找別人，心中產生嫉妒，產生像地獄一樣的巨大痛苦，因為心中的嗔恨，墮入地獄。夜摩天（Yāmadeva，佛教欲界第三層天）中因為沒有邪淫，所以沒有這樣的果報。因為這個原因，先前退沒的天子和天女們，都一起前往新生的天子那裡，到達后圍繞著他，進入大林中享受欲樂，走向諸位天眾。這時，諸位天眾看到新生的天子，心中都非常歡喜，與諸位天眾和天女們，或者成千上萬，或者成億，一起前往園林。那園林中，用如意樹來裝飾，有很多...
【English Translation】 English version: The trees have leaves of pure gold, and branches of blue lapis lazuli, surrounding this pond for five hundred yojanas (Yojana, ancient Indian unit of length), with lotus flowers filling and covering the pond's water. These lotus flowers have leaves of pure gold, stems of vairocana (Vairocana, name of a gem), and stamens of lapis lazuli. There are also lotus flowers adorned with the seven treasures. Various kinds of lotus flowers cover the pond, and various kinds of birds, adorned with the seven treasures, emit wonderful sounds. Countless hundreds of thousands of devas (celestial beings) and deva women surround this pond, each deva having countless hundreds of thousands of deva women as attendants, enjoying themselves with these devas, due to their good karma. Furthermore, there is a forest of seven treasures by the pond, named 'Heart's Delight'. In this forest, there are various kinds of birds, adorned with a hundred streams of flowing water, and countless treasures adorn the forest. The devas and deva women are either in the joyful pond or in this forest, experiencing the pleasures of the senses through the five roots (eyes, ears, nose, tongue, body), because of their good karma. Born into this heaven, drawn by the sound of singing, they head towards the forest on the shore. Furthermore, some devas in this heaven die and depart, and some deva women, adorned with celestial garments, see the newly born deva and quickly rush towards him, seeking to serve him. These devas do not kill, do not steal, and do not engage in sexual misconduct; it is the result of these good karmas that they are born in this heaven. Because they do not engage in sexual misconduct, the deva women do not abandon them for other devas before their lifespan ends; they only leave when their lifespan is over. The Cāturmahārājakāyikas (the Heaven of the Four Great Kings, the first heaven of the desire realm in Buddhism) and the Trāyastriṃśa (the Heaven of the Thirty-three, the second heaven of the desire realm in Buddhism) have not abandoned sexual misconduct, so before their lifespan ends, the deva women betray them, abandoning them like discarding a daytime lamp, and go to other devas, enjoying themselves with the newly born devas, singing and dancing. At this time, those devas who are about to die, seeing the deva women betray them and go to others, feel jealousy in their hearts, experiencing great suffering like the suffering of hell; because of the anger in their hearts, they fall into hell. In the Yāmadeva (the Heaven of Yama, the third heaven of the desire realm in Buddhism), because there is no sexual misconduct, there is no such result. For this reason, the previously departed devas and deva women all go together to the newly born deva, and upon arriving, surround him, entering the great forest to enjoy sensual pleasures, heading towards the assembly of devas. At this time, the assembly of devas, seeing the newly born deva, are all very happy, and together with the assembly of devas and deva women, either thousands or millions, go to the garden. In that garden, adorned with wish-fulfilling trees, there are many...
「是諸天眾，不殺不盜，不行邪淫，善業果報生此天中。不邪淫故，命未終時，天女不捨趣于異天，命終乃去。四天王天、三十三天不離邪淫，未命終時，天女背叛，舍之而去如舍晝燈，往趣余天，與新生天子而共娛樂歌舞遊戲。時，彼天子臨欲命終，見諸天女背叛趣他，心生嫉妒，生大苦惱如地獄苦，以心瞋故，墮于地獄。夜摩天中離邪淫故，無此果報。以是因緣，先退天子諸天女等，皆共往詣新生天子，到已圍繞，入大林中為受欲樂，向諸天眾。時，諸天眾見新生天子，心皆歡喜，與諸天眾及諸天女，或萬或億，往詣園林。其園林中，如意之樹以為莊嚴，多有無量種種眾樹，無量百千蓮華莊嚴，鵝鴨鴛鴦充滿池中。無量百千功德大池，久於此池作天伎樂，受五欲樂。久受樂已，于境界中不知厭足，復與新生天子向普光明山遊戲受樂，歌舞戲笑一一華池、一一園林、一一流泉、一一山峰、一一山原、一一山谷、一一榛林、一一花林、一一河中、一一山窟。一一如意林中，一一樹枝蔭覆宮室，一切天眾五樂音聲，受五欲樂，不可為喻，以其自業相似相應。一切往詣普光明山，歌舞遊戲互相娛樂，于境界樂不知厭足。一切歡喜，諸欲具足，向普光明山。
「爾時，山中有舊住天，聞歌音聲，生希有心，
【現代漢語翻譯】 現代漢語譯本 『這些天眾，因為不殺生、不偷盜、不行邪淫，以善業的果報而生於此天界之中。因為沒有邪淫的緣故，在壽命未盡時，天女不會捨棄他們而前往其他天界，而是等到壽命終結時才離去。在四天王天（Cāturmahārājakāyikas，最低層天界）和三十三天（Trāyastriṃśa，忉利天）中，仍然存在邪淫，所以在壽命未盡時，天女會背叛他們，像捨棄白天的燈一樣離去，前往其他天界，與新生的天子一同娛樂歌舞遊戲。那時，那些天子臨近壽命終結，看到天女背叛自己而前往他人，心中產生嫉妒，生起巨大的苦惱，如同地獄之苦，因為心中嗔恨的緣故，墮入地獄。在夜摩天（Yāmadeva，第三層天界）中，因為遠離邪淫的緣故，沒有這樣的果報。因為這個因緣，先前退位的天子和諸位天女等，都一同前往新生的天子處，到達后圍繞著他，進入大林中享受欲樂，面向諸位天眾。當時，諸位天眾見到新生的天子，心中都非常歡喜，與諸位天眾以及諸位天女，或者成千上萬，或者成億，一同前往園林。那園林中，以如意樹作為莊嚴，有很多無量種種的樹木，無量百千的蓮花莊嚴，鵝、鴨、鴛鴦充滿池中。無量百千功德大池，長久在此池中演奏天上的伎樂，享受五種欲樂。長久享受快樂后，對於境界中的快樂不知厭足，又與新生的天子一同前往普光明山遊戲受樂，歌舞嬉笑，在每一個華池、每一個園林、每一條流泉、每一座山峰、每一片山原、每一個山谷、每一片榛林、每一片花林、每一條河流中、每一個山窟中，在每一片如意林中，每一根樹枝都廕庇著宮室，一切天眾享受著五種樂器的音聲，享受著五種欲樂，這種快樂是無法比喻的，因為他們各自的業力相似相應。一切都前往普光明山，歌舞遊戲，互相娛樂，對於境界中的快樂不知厭足。一切都非常歡喜，各種慾望都得到滿足，前往普光明山。 『那時，山中原先居住的天人，聽到歌舞的聲音，生起稀有的想法。』
【English Translation】 English version 『These celestial beings are born in this heavenly realm due to the karmic reward of good deeds, because they do not kill, do not steal, and do not engage in sexual misconduct. Because they do not engage in sexual misconduct, when their lifespan has not yet ended, the celestial women do not abandon them to go to other heavenly realms, but leave only when their lifespan ends. In the Cāturmahārājakāyikas (Heaven of the Four Great Kings, the lowest heaven) and Trāyastriṃśa (Heaven of the Thirty-three, second heaven), sexual misconduct still exists, so when their lifespan has not yet ended, the celestial women betray them, abandoning them like discarding a daytime lamp, and go to other heavenly realms, where they enjoy entertainment, singing, dancing, and games with the newly born celestial sons. At that time, those celestial sons, nearing the end of their lifespan, see the celestial women betraying them and going to others, and jealousy arises in their hearts, giving rise to great suffering, like the suffering of hell. Because of the anger in their hearts, they fall into hell. In the Yāmadeva (Heaven of Yama, third heaven), because they are free from sexual misconduct, there is no such karmic consequence. Because of this cause, the previously dethroned celestial sons and the celestial women, all together go to the newly born celestial son, and upon arriving, surround him, enter the great forest to enjoy sensual pleasures, facing the celestial beings. At that time, the celestial beings, seeing the newly born celestial son, are all very happy, and together with the celestial beings and the celestial women, either thousands or millions, go to the gardens. In those gardens, wish-fulfilling trees serve as adornments, and there are countless varieties of trees, adorned with countless hundreds of thousands of lotuses, with geese, ducks, and mandarin ducks filling the ponds. Countless hundreds of thousands of great pools of merit, for a long time in these pools, they perform heavenly music and enjoy the five sensual pleasures. After enjoying pleasure for a long time, they are not satisfied with the pleasures in the realm, and together with the newly born celestial son, they go to Mount Pu Guangming (Universal Light Mountain) to play and enjoy pleasure, singing, dancing, and laughing, in each lotus pond, each garden, each flowing spring, each mountain peak, each mountain plain, each valley, each hazel forest, each flower forest, each river, each mountain cave, in each wish-fulfilling forest, each tree branch shades the palaces, all the celestial beings enjoy the sounds of the five musical instruments, enjoying the five sensual pleasures, this pleasure is beyond comparison, because their respective karmas are similar and corresponding. All go to Mount Pu Guangming, singing, dancing, playing, and entertaining each other, and are not satisfied with the pleasures in the realm. All are very happy, all desires are fulfilled, and they go to Mount Pu Guangming. 『At that time, the celestial beings who originally lived in the mountain, hearing the sounds of singing and dancing, gave rise to a rare thought.』
觀諸天眾。時，諸天眾即皆升于普光明山，舊天見之皆大歡喜。初來天眾皆升虛空，無量莊嚴，威德光明，互相瞻仰。一切天眾於此可愛山峰之中，河泉流水、華池園林、七寶光明莊嚴宮殿，林樹莊嚴，諸樂行天而受快樂。或在華池或在河岸，或在林中或在如意林樹之間，或在虛空飛至異處，或有歌舞，或有無量天女圍繞，飲天上味，離於醉亂。既飲上味，轉增歡喜，為如是等二種所轉，境界火燒，歡喜如煙。「爾時，有鳥名曰實智，見諸天眾受放逸樂，以偈頌曰：
「『五炎遍熾然， 愛風之所吹， 諸欲所迷惑， 放逸火焚燒； 故業將欲盡， 而不作新業， 業盡故還退， 諸天皆如是。 若至欲退時， 苦惱破壞心， 無有能救者， 唯除于善業。 喜樂於富樂， 常愛諸天女， 自心之所誑， 當至大惡處， 為無常所壞， 云何不覺知？ 終至於命盡， 一切皆別離。 以心貪境界， 為自業所誑， 天命唸唸過， 以愛破壞心； 譬如畫壁滅， 彩畫皆亦亡， 以其業盡故， 天報亦隨失。 五根貪境界， 未曾有厭足， 如蘇油投火， 熾然無厭足。』
「如是實智鳥為斷天眾放逸心故，
【現代漢語翻譯】 現代漢語譯本 觀看諸天眾。當時，諸天眾都升到普光明山（Puguangming Mountain），舊有的天眾見到他們都非常歡喜。新來的天眾都升到虛空中，以無量的莊嚴、威德光明互相瞻仰。一切天眾在這可愛的山峰之中，享受著河泉流水、華池園林、七寶光明莊嚴的宮殿，以及林樹的莊嚴，諸位樂行天（Le Xing Tian）享受著快樂。有的在華池，有的在河岸，有的在林中，有的在如意林樹之間，有的在虛空飛到別處，有的在唱歌跳舞，有的被無量的天女圍繞，飲用天上的美味，遠離醉亂。飲用上味之後，更加歡喜，被這兩種境界所轉，境界之火燃燒，歡喜如同煙霧。當時，有一隻鳥名叫實智（Shizhi），見到諸天眾享受放逸的快樂，用偈頌說道： 『五種火焰遍佈燃燒，被愛慾之風所吹動，被各種慾望所迷惑，放逸之火焚燒；過去的業力將要耗盡，卻不造作新的善業，業力耗盡所以會退轉，諸天都是這樣。如果到了將要退轉的時候，苦惱會破壞內心，沒有誰能夠救助，唯有善業可以依靠。喜歡富足的快樂，常常愛戀諸位天女，被自己的心所欺騙，將會到達極惡之處，被無常所破壞，為什麼不覺知呢？終究會到壽命耗盡的時候，一切都會別離。用心貪戀境界，被自己的業力所欺騙，天上的壽命唸唸流逝，被愛慾破壞內心；譬如墻壁上的圖畫消滅，彩色的圖畫也都會消失，因為業力耗盡的緣故，天上的福報也會隨之失去。五根貪戀境界，從來沒有厭足的時候，如同將酥油投入火焰，火焰熾盛燃燒沒有厭足。』 像這樣，實智鳥（Shizhi bird）是爲了斷除天眾的放逸之心，
【English Translation】 English version Behold the assembly of the Devas (heavenly beings). At that time, all the Devas ascended to Mount Puguangming (Universal Light Mountain), and the old Devas were overjoyed to see them. The newly arrived Devas ascended into the void, with immeasurable adornments, majestic virtue, and radiant light, gazing at each other. All the Devas in this lovely mountain enjoyed the flowing rivers and springs, the lotus ponds and gardens, the palaces adorned with the light of the seven treasures, and the adornment of the forests and trees. The Devas who delight in pleasure (Le Xing Tian) enjoyed happiness. Some were in the lotus ponds, some on the riverbanks, some in the forests, some among the wish-fulfilling trees, some flew to different places in the void, some sang and danced, some were surrounded by countless celestial maidens, drinking heavenly flavors, free from intoxication and chaos. After drinking the supreme flavors, their joy increased, being swayed by these two kinds of realms, the fire of the realms burned, and joy was like smoke. At that time, there was a bird named Shizhi (Real Wisdom), who, seeing the Devas enjoying indulgent pleasures, spoke in verse: 『The five flames blaze everywhere, blown by the wind of desire, deluded by various desires, burned by the fire of indulgence; past karma is about to be exhausted, yet no new good karma is created, karma is exhausted so there will be decline, all the Devas are like this. If the time of decline arrives, suffering will destroy the heart, no one can save you, only good karma can be relied upon. Delighting in wealth and pleasure, constantly loving the celestial maidens, deceived by one's own heart, one will reach a place of great evil, destroyed by impermanence, why not be aware? Eventually, when life comes to an end, everything will be separated. With the mind greedy for realms, deceived by one's own karma, the lifespan of the Devas passes moment by moment, the heart is destroyed by desire; like a painting on a wall that fades, the colorful paintings will also disappear, because karma is exhausted, the heavenly rewards will also be lost. The five senses are greedy for realms, never having enough, like pouring ghee into a fire, the flames blaze without satisfaction.』 Thus, the Shizhi bird (Real Wisdom bird) spoke in order to cut off the indulgent hearts of the Devas,
說偈頌法。時，諸天眾以放逸故，迷惑不受，以放逸心，共諸天女，或飛虛空，或有升大普光明山，升彼山已，其身光明勝百千日。其山先有七寶光明，以天光故，山轉殊勝。山中無量眾寶園林，以天光故，十倍轉勝。復有餘天在園林中或蓮華中，或在枝葉蔭覆宮室眾寶光明莊嚴之處，遊戲歌舞受天之樂，見此光明，得未曾有。爾時，天眾于園林中既遊戲已，一切皆向樂蓮華池遊戲受樂，互相愛樂，不起嫉姤，安詳升於七寶光山歌舞戲笑，離於怖畏，離瞋憂悲，離他所攝，隨念而行，受第一樂，音聲遊戲，歌舞如意，所念須陀之食，上味美飲，第一歡喜，遊戲娛樂，受自業樂。如是久時受天樂已，向喜見池。
「其蓮華池長十由旬，廣五由旬，甚可愛樂，多有眾鳥、鵝鴨鴛鴦充滿池中，金色蓮華遍覆池水，一切皆以青毗琉璃、青因陀寶、大青寶王、赤蓮華寶以砌池底。於此池岸周遍生樹，黃金為莖，白銀枝葉，或青寶枝，赤蓮華葉。毗琉璃樹，頗梨為枝，黃金為葉。大青寶樹，白銀為枝，黃金為葉，青寶為枝。金毗琉璃以為其樹，大青寶枝，真金、硨磲二寶為葉。或有金樹，金葉金枝勝於日光。或有金樹，毗琉璃枝，毗琉璃葉猶如雲聚，莊嚴可愛。或有金樹，金枝金葉猶如火聚。或有銀樹，銀枝銀葉光明端正，
【現代漢語翻譯】 現代漢語譯本 講述以偈頌弘揚佛法的方法。當時，許多天人由於放逸的緣故，心生迷惑而不接受佛法，他們以放逸之心，與眾多天女一起，有的飛翔在虛空中，有的升到大普光明山。登上那座山後，他們的身體所發出的光明勝過成百上千個太陽的光芒。那座山原本就有七寶的光明，因為天人的光芒，山顯得更加殊勝。山中有無量眾多的寶物園林，因為天人的光芒，比原來殊勝十倍。還有一些天人在園林中，或在蓮花中，或在枝葉廕庇的宮室中，在用各種寶物光明莊嚴的地方，嬉戲歌舞，享受天上的快樂，見到這光明，感到前所未有。 這時，天人們在園林中嬉戲完畢后，都一起前往樂蓮花池嬉戲享樂，他們互相愛慕喜樂，不起嫉妒之心，安詳地登上七寶光山，歌舞戲笑，遠離怖畏，遠離嗔恨憂愁悲傷，不受他人所控制，隨心所念而行，享受第一等的快樂，用聲音嬉戲，歌舞隨心所欲，所想念的須陀（sutha）之食，上等美味的飲料，感到無比的歡喜，嬉戲娛樂，享受自己業力所帶來的快樂。就這樣長久地享受天上的快樂后，他們前往喜見池。
那蓮花池長十由旬（yojana，長度單位），寬五由旬，非常可愛，池中有很多鳥類、鵝、鴨、鴛鴦，金色的蓮花遍佈池水，整個池底都用青毗琉璃（vaidurya，一種寶石）、青因陀寶（indranila，藍色寶石）、大青寶王（mahanila-mani-raja，一種珍貴的藍色寶石）、赤蓮花寶砌成。在這池岸四周生長著各種樹木，黃金為莖，白銀為枝葉，或者青寶為枝，赤蓮花為葉。毗琉璃樹，用頗梨（sphatika，水晶）為枝，黃金為葉。大青寶樹，用白銀為枝，黃金為葉，青寶為枝。金毗琉璃樹，用大青寶為枝，真金、硨磲（sankha，海貝）兩種寶物為葉。有的金樹，金色的枝葉勝過日光。有的金樹，毗琉璃為枝，毗琉璃為葉，猶如雲彩聚集，莊嚴可愛。有的金樹，金色的枝條和葉子猶如火焰聚集。有的銀樹，銀色的枝條和葉子光明端正。
【English Translation】 English version The method of expounding the Dharma through verses. At that time, many devas (gods) were confused and unreceptive due to their indulgence. With minds given to pleasure, they, along with numerous celestial nymphs, either flew in the sky or ascended the Great Universal Light Mountain (Mahaprabhakaragiri). Upon ascending that mountain, the light emanating from their bodies surpassed the light of hundreds of thousands of suns. The mountain already possessed the light of the seven treasures, but due to the light of the devas, the mountain became even more magnificent. Within the mountain were countless jeweled gardens, which, due to the light of the devas, became ten times more splendid. Furthermore, some devas were in the gardens, or in the lotuses, or in the palaces shaded by branches and leaves, in places adorned with the light of various jewels, playing, singing, and dancing, enjoying celestial pleasures, and upon seeing this light, they felt unprecedented joy. Then, after the devas had finished playing in the gardens, they all went together to the Joyful Lotus Pond (Rati-padma-pushkarani) to play and enjoy themselves. They loved and rejoiced in each other, without any jealousy. They peacefully ascended the Mountain of Seven Jewels, singing, dancing, and laughing, free from fear, free from anger, sorrow, and grief, not controlled by others, acting according to their thoughts, enjoying the highest bliss, playing with sounds, singing and dancing as they pleased, thinking of sutha (sutha) food, the finest delicious drinks, feeling the utmost joy, playing and enjoying themselves, experiencing the pleasure of their own karma. After enjoying celestial pleasures for a long time, they went to the Joyful Sight Pond (Nandana-pushkarani).
That lotus pond was ten yojanas (yojana, a unit of distance) in length and five yojanas in width, extremely delightful. It was filled with many birds, geese, ducks, and mandarin ducks. Golden lotuses covered the water, and the entire bottom of the pond was paved with blue vaidurya (vaidurya, a type of gemstone), blue indranila (indranila, a blue gemstone), great blue jewel king (mahanila-mani-raja, a precious blue gemstone), and red lotus jewels. Around the banks of this pond grew various trees, with gold as stems, silver as branches and leaves, or blue jewels as branches, and red lotuses as leaves. The vaidurya tree had crystal (sphatika, crystal) as branches and gold as leaves. The great blue jewel tree had silver as branches and gold as leaves, and blue jewels as branches. The golden vaidurya tree had great blue jewels as branches, and genuine gold and conch shell (sankha, sea shell) as leaves. Some gold trees had golden branches and golden leaves that surpassed the sunlight. Some gold trees had vaidurya branches and vaidurya leaves, like gathered clouds, adorned and lovely. Some gold trees had golden branches and golden leaves like gathered flames. Some silver trees had silver branches and silver leaves, bright and upright.
如月盛滿。或青寶王樹，青寶王枝，青寶王葉，如沉水煙，色相端嚴。或有寶樹，種種枝條以為莊嚴，或白銀枝，青寶挍飾。復有寶樹，金銀挍飾。復有寶樹，金、銀、頗梨三種挍飾。復有寶樹，赤蓮華寶、白銀挍飾。復有寶樹種種諸色，眾花具足，曼陀羅花、俱賒耶舍花以為莊嚴。復有果樹果汁之味，天上味酒所不能及。復有花樹熏百由旬。復有聲樹，微風吹動，其音勝於乾闥婆音。復有眾樹，見之悅樂，其樹色相，彩畫莊嚴所不能及。復有寶樹名曰香菸，種種香菸從樹而出，諸天嗅已，皆大歡喜。多有如是種種寶樹繞喜見池。
「時，諸天眾見此池已，得未曾有，或食其果或飲果汁，或共天女采華莊嚴，或有入于天園林中飲于上味，與諸天女戲笑歌舞，或有入于蓮華林中游戲受樂，或有食于須陀味食，或有天子與諸天女飛昇虛空，或有天子共諸天女升七寶殿，受諸欲樂。如是天眾于蓮華池受五欲樂，于境界中不知厭足。以愛心故，不知厭足，如酥投火、如燒乾薪，于愛慾境不知厭足亦復如是。
「時，蓮華池多有眾鳥，有一鵝王名曰善時，是大菩薩，以願力故，生夜摩天，無量百千鵝眾圍繞，如閻浮提滿月處空眾星圍繞。如是鵝王，眾鳥圍繞亦復如是。為利天眾，以偈頌曰：
「『如是去來住，
【現代漢語翻譯】 現代漢語譯本： 如意樹盛開，如同青寶王樹（由青寶製成的樹），其枝、葉都如沉水香的煙霧般，色相端莊美麗。或者有寶樹，用各種枝條來裝飾，或者用白銀做枝，用青寶來鑲嵌。又有寶樹，用金銀來鑲嵌。又有寶樹，用金、銀、頗梨（水晶）三種材料來鑲嵌。又有寶樹，用赤蓮華寶（紅蓮花寶）和白銀來鑲嵌。又有寶樹，具有各種顏色，開滿各種花朵，用曼陀羅花（天界的四種花之一）和俱賒耶舍花（kusayasa，一種花名）來裝飾。又有果樹，其果汁的味道，連天上的美酒都比不上。又有花樹，其香氣能薰染百由旬（yojana，古印度長度單位）。又有聲樹，微風吹動時，發出的聲音勝過乾闥婆（gandharva，天界的樂神）的音樂。又有各種樹木，見到它們就感到喜悅，其樹的顏色和形態，即使是彩畫裝飾也無法比擬。又有寶樹，名叫香菸，各種香菸從樹中散發出來，眾天神聞到后，都非常歡喜。有許多像這樣的各種寶樹環繞著喜見池（Nandana，天上的池名）。 當時，諸天眾見到這個池子后，感到前所未有，有的吃池中的果實，有的喝果汁，有的和天女一起採摘花朵來裝飾自己，有的進入天園林中飲用上等美味，和天女們嬉戲歌舞，有的進入蓮花林中游戲享樂，有的食用須陀味食（sutha，天上的食物），有的天子和天女一起飛昇到空中，有的天子和天女一起登上七寶殿，享受各種慾望的快樂。這些天眾在蓮花池中享受五欲之樂，在這樣的境界中不知滿足。因為愛慾之心，所以不知滿足，就像把酥油投入火中、像燃燒乾燥的柴薪一樣，對於愛慾的境界不知滿足也是如此。 當時，蓮花池中有很多鳥，有一隻鵝王名叫善時（Suvakta），是大菩薩，因為願力的緣故，生於夜摩天（Yama，六慾天之一），有無數百千隻鵝圍繞著它，就像閻浮提（Jambudvipa，我們所居住的這個世界）的滿月在空中被眾星圍繞一樣。這隻鵝王被眾鳥圍繞也是如此。爲了利益天眾，它用偈頌說道： 『像這樣來來往往居住，
【English Translation】 English version: The jeweled trees were in full bloom, like Qingbao Wang trees (trees made of Qingbao), with branches and leaves resembling the smoke of agarwood, their appearance dignified and beautiful. Some were jeweled trees adorned with various branches, some with silver branches and Qingbao embellishments. Others were jeweled trees adorned with gold and silver. Still others were jeweled trees adorned with gold, silver, and sphatica (crystal). Some were jeweled trees adorned with red lotus jewels and silver. Some were jeweled trees of various colors, full of flowers, adorned with Mandarava flowers (one of the four heavenly flowers) and Kusayasa flowers (a type of flower). There were also fruit trees whose fruit juice surpassed even the finest heavenly wine in taste. There were flower trees whose fragrance could permeate a hundred yojanas (an ancient Indian unit of distance). There were sound trees, which, when stirred by a gentle breeze, produced sounds surpassing the music of the Gandharvas (celestial musicians). There were various trees that brought joy upon seeing them, their colors and forms beyond the artistry of painted decorations. There were also jeweled trees called Incense Smoke, from which various fragrances emanated, delighting all the gods who inhaled them. Many such jeweled trees surrounded the Nandana Pond (a heavenly pond). At that time, the heavenly beings, upon seeing this pond, experienced something unprecedented. Some ate the fruits of the pond, some drank the fruit juice, some adorned themselves with flowers picked together with the heavenly maidens, some entered the heavenly gardens to drink the finest delicacies, playing, laughing, singing, and dancing with the heavenly maidens, some entered the lotus groves to play and enjoy themselves, some ate Sutha (heavenly food), some devas (gods) and heavenly maidens ascended into the sky together, and some devas and heavenly maidens ascended to the Seven-Jeweled Palaces together, enjoying all kinds of sensual pleasures. Thus, these heavenly beings enjoyed the pleasures of the five senses in the lotus pond, never finding satisfaction in this realm. Because of their attachment and desire, they were never satisfied, just as ghee poured into fire or dry firewood being burned, their insatiable desire for sensual pleasures was the same. At that time, there were many birds in the lotus pond. There was a goose king named Suvakta (well-spoken), who was a great Bodhisattva. Due to his vows, he was born in the Yama Heaven (one of the six desire realms), surrounded by countless hundreds of thousands of geese, just as the full moon in Jambudvipa (the world we live in) is surrounded by stars in the sky. This goose king was surrounded by birds in the same way. For the benefit of the heavenly beings, he spoke in verse: 『Thus going, coming, and dwelling,
遊戲歌舞笑， 無比最大惡， 不覺死欲至。 隨其所至處， 死怨不可避， 如是愚癡人， 而猶不覺知。 不擇于貧富， 少壯及老年， 若在家出家， 無不為死壞。 樂人及苦人， 功德無功德， 有戒及無戒， 無不為死壞。 若持戒破戒， 智慧及愚癡， 諸王及庶民， 皆為死所壞。 若天若地獄， 若餓鬼畜生， 放逸不放逸， 皆為死所壞。 若生於欲界、 色界無色界， 如是三界中， 皆為死所壞。 業網老所壞， 病苦有大力， 是死如夜叉， 攝縛諸眾生。 如是死怖畏， 第一大暴惡， 天為欲所迷， 應泣而更笑。 如是習近欲， 欲為苦惱因， 習近轉增長， 如蘇油投火。 欲能壞善法， 初味后不安， 欲為眾苦因， 后得大衰惱。 欲初無安隱， 中后亦如是， 非悕望非得， 非為寂靜因。 諸根于塵境， 迷著各差別， 愚人愛慾樂， 是故墮地獄。 若共癡受樂， 隨受得苦惱， 此怨詐親善， 能害一切人。』
「如是善時鵝王為放逸諸天說如是偈時，諸天眾為欲所迷，雖聞鵝
【現代漢語翻譯】 現代漢語譯本 嬉戲歌舞歡笑，是無比巨大的罪惡，卻不覺察死亡將要來臨。 無論身在何處，都無法逃避死亡的怨恨，可這些愚癡的人啊，竟然還不覺醒。 死亡不選擇貧窮或富有，也不分年輕力壯還是年老體衰。 無論是在家之人還是出家之人，沒有誰能逃脫被死亡摧毀的命運。 快樂的人和痛苦的人，有功德的人和沒有功德的人，守戒的人和不守戒的人，沒有誰能逃脫被死亡摧毀的命運。 無論是持戒還是破戒，有智慧還是愚癡，國王還是平民，最終都會被死亡所摧毀。 無論是天道還是地獄道，是餓鬼道還是畜生道，放逸的還是不放逸的，最終都會被死亡所摧毀。 無論是生於欲界（Kāmadhātu），色界（Rūpadhātu），還是無色界（Arūpadhātu），這三界之中，一切眾生最終都會被死亡所摧毀。 業力的羅網被衰老所破壞，病痛的折磨具有強大的力量，這死亡就像夜叉（Yaksa），束縛著所有的眾生。 像這樣對死亡的恐懼，是第一等的大暴惡，天人們被慾望所迷惑，本應哭泣卻反而歡笑。 像這樣習慣於親近慾望，慾望是痛苦煩惱的根源，越是親近慾望，慾望就增長得越快，就像把酥油倒進火里一樣。 慾望能夠摧毀善良的法，最初可能有點甜頭，但之後卻會帶來不安，慾望是各種痛苦的根源，最終會得到巨大的衰敗和煩惱。 慾望最初就沒有安穩，中間和之後也是如此，它既不能滿足希望，也不能真正得到什麼，更不是寂靜的根源。 各種感官對於外在的塵境，迷惑執著于各自不同的對象，愚蠢的人貪愛慾望的快樂，所以才會墮入地獄。 如果和愚癡一起享受快樂，隨著享受而來的就是痛苦和煩惱，這種怨恨偽裝成親善，能夠傷害所有的人。 當善時的鵝王（Swan King）為放逸的天人們說這些偈語時，這些天人仍然被慾望所迷惑，即使聽到了鵝王的教誨，
【English Translation】 English version Playing games, singing, dancing, and laughing are the greatest of evils, yet people are unaware that death is approaching. Wherever one goes, the resentment of death cannot be avoided; yet these foolish people remain unaware. Death does not discriminate between the poor and the rich, the young and the old. Whether one is a householder or a renunciant, none can escape being destroyed by death. The happy and the suffering, those with merit and those without, the virtuous and the unvirtuous, none can escape being destroyed by death. Whether one observes precepts or breaks them, whether wise or foolish, kings and commoners alike are destroyed by death. Whether in the heavens or in hell, as a hungry ghost or an animal, the heedful and the heedless are all destroyed by death. Whether born in the Desire Realm (Kāmadhātu), the Form Realm (Rūpadhātu), or the Formless Realm (Arūpadhātu), all beings in these three realms are destroyed by death. The net of karma is destroyed by old age, and the suffering of illness has great power; death is like a Yaksha (Yaksa), binding all living beings. Such fear of death is the greatest and most violent evil; the gods, deluded by desire, should weep but instead laugh. Thus, becoming accustomed to desire, desire becomes the cause of suffering and affliction; the more one indulges in desire, the faster it grows, like pouring ghee (clarified butter) onto a fire. Desire can destroy good Dharma (teachings); it may taste good at first, but later it brings unease; desire is the cause of all suffering, and in the end, it brings great decline and affliction. Desire has no peace in the beginning, middle, or end; it neither fulfills hopes nor truly gains anything, nor is it the cause of tranquility. The senses, in relation to the objects of the world, are confused and attached to their respective objects; foolish people love the pleasures of desire, and therefore fall into hell. If one enjoys pleasure together with ignorance, suffering and affliction follow; this resentment, disguised as kindness, can harm all people. When the Swan King (Swan King) of good times spoke these verses to the heedless gods, they were still deluded by desire, even after hearing the Swan King's teachings,
王說如此法而不聽受。于園林中、蓮華林中、果樹林中，樹枝蔭覆香凈之室，無量百千眾蜂妙音，天眾天女各共歌舞出妙音聲，不可譬喻。復有天眾坐天寶地，觀于可愛蓮華之池，受自業果。
「遍觀天眾，菩薩鵝王作是思惟：『此諸天眾無心識耶？不知必定受大苦惱。天中欲退，有五怖相。何等為五？一者，一切可愛可樂愛重天女，與天同業，不復和合，愛別大苦，是為初苦。二者，可愛可樂天之境界，不復和合，與之離別。是為第二退沒大苦。三者，退時見異天眾遊戲受樂，自觀己身如燈將盡，業風所吹，不知何趣，心生苦惱過於地獄。是名第三退沒大苦。四者，欲退沒時，隨所生處，或生地獄、餓鬼、畜生，了了自見，見生處故，心生大悔，悔火所燒，受無量苦。是名第四退沒大苦。五者，退時受大苦惱，作如是念：「我本曾聞知識說法，以放逸故，貪著境界而不聽受，亦不修行。以放逸故、貪境界故。」復作是念：「我作惡法，不聽受法，不持禁戒，不集智慧。我從生來放逸所誑，今為悔火而燒我心，業繩繫縛而將我去，由放逸故。」是為諸天于退沒時五種大苦。如是天眾不覺不知，放逸所誑，貪心所壞。』
「善時鵝王一心思惟，欲設方便：『我當以何方便為天說法，令得善業？』爾時，菩薩
【現代漢語翻譯】 現代漢語譯本：國王雖然宣說了這樣的佛法，他們卻不聽從接受。在園林中、蓮花林中、果樹林中，樹枝遮蔽的充滿香氣的清凈房間里，無數的蜂群發出美妙的聲音，天上的眾神和天女一起歌舞，發出無法比擬的美妙聲音。還有天上的眾神坐在天上的寶地上，觀賞著可愛的蓮花池，享受著各自業力帶來的果報。
『遍觀這些天眾，菩薩鵝王這樣思索：『這些天眾沒有心識嗎？難道不知道必定會遭受巨大的苦惱。天人將要退墮時，有五種恐怖的景象。哪五種呢？第一，所有可愛可樂、珍愛重視的天女，與天人一同享受福報，不再和合，愛別離苦，這是第一種苦。第二，可愛可樂的天界，不再和合，與之離別。這是第二種退墮的大苦。第三，退墮時看見其他天眾遊戲享樂，自己看著自己的身體像將要熄滅的燈，被業力的風吹動，不知道將要去哪裡，心中產生苦惱超過地獄。這是第三種退墮的大苦。第四，將要退墮時，隨著將要出生的處所，或者出生在地獄、餓鬼、畜生道，清清楚楚地自己看見，因為看見將要出生的處所，心中產生巨大的後悔，被後悔的火焰所焚燒，遭受無量的痛苦。這是第四種退墮的大苦。第五，退墮時遭受巨大的苦惱，這樣想：『我本來曾經聽聞善知識說法，因為放逸的緣故，貪戀執著于外在的境界而不聽從接受，也不修行。因為放逸的緣故、貪戀境界的緣故。』又這樣想：『我造作了惡法，不聽從接受佛法，不持守禁戒，不積聚智慧。我從出生以來就被放逸所欺騙，現在被後悔的火焰焚燒我的心，被業力的繩索捆綁著帶走，都是因為放逸的緣故。』這就是諸天在退墮時所遭受的五種大苦。像這樣的天眾不覺悟不知道，被放逸所欺騙，被貪心所破壞。』
善時的鵝王一心思考，想要設定方便之法：『我應當用什麼方便之法為天人說法，讓他們獲得善業？』這時，菩薩
【English Translation】 English version: The king spoke of such Dharma, but they did not listen and accept it. In the gardens, in the lotus groves, in the fruit tree groves, in the fragrant and pure chambers shaded by branches, countless hundreds of thousands of bees made wondrous sounds, and the heavenly hosts and heavenly maidens sang and danced together, producing incomparable and wondrous sounds. Moreover, there were heavenly beings sitting on heavenly jeweled grounds, gazing at the lovely lotus ponds, enjoying the fruits of their own karma.
'Observing all the heavenly beings, the Bodhisattva Goose King thought to himself: 'Do these heavenly beings have no consciousness? Do they not know that they will surely suffer great distress? When a deva (heavenly being) is about to fall, there are five terrifying signs. What are the five? First, all the lovely and delightful heavenly maidens, who share the same karma as the deva, will no longer be in harmony, causing great suffering from separation, which is the first suffering. Second, the lovely and delightful heavenly realm will no longer be in harmony, causing separation from it. This is the second great suffering of falling. Third, when falling, they see other heavenly beings enjoying themselves, while they see their own bodies like a lamp about to go out, blown by the winds of karma, not knowing where they will go, causing distress greater than that of hell. This is the third great suffering of falling. Fourth, when about to fall, they clearly see where they will be born, whether in hell, as a hungry ghost, or as an animal. Because they see where they will be born, they feel great remorse, burned by the fire of remorse, suffering immeasurable pain. This is the fourth great suffering of falling. Fifth, when falling, they suffer great distress, thinking: 'I once heard a wise teacher expound the Dharma, but because of negligence, I was greedy and attached to external realms and did not listen or practice. Because of negligence and greed for realms.' They also think: 'I committed evil deeds, did not listen to the Dharma, did not uphold the precepts, and did not accumulate wisdom. I have been deceived by negligence since birth, and now I am burned by the fire of remorse, bound by the ropes of karma and taken away, all because of negligence.' These are the five great sufferings that the devas experience when falling. Such heavenly beings are unaware and do not know, deceived by negligence, and ruined by greed.'
The Goose King, who was good, thought with one mind, wanting to establish a means: 'What means should I use to expound the Dharma to the devas, so that they may obtain good karma?' At that time, the Bodhisattva
鵝王久思惟已，為利他故，說愿偈言：
「『常行於戒施， 哀愍諸眾生， 成就一切事， 是故應持戒。 與慈悲和合， 遠離於悕望， 利益諸眾生， 所作必成就。 勇猛無虛誑， 常行於法施， 遠離慳嫉姤， 所作必成就。 持戒寂滅人， 尊重供養師， 知應作不作， 所作必成就。 不諂曲憎嫉， 常說于愛語， 誠實不虛誑， 所作必成就。 知處及知時， 知可作不作， 知有力無力， 所作必成就。』
「如是鵝王知法修行為說法師，以法成就利益眾生。『此天放逸，我當云何為之說法令離放逸？』久思惟已，憶念本生：『我于往昔生閻浮提，于迦那迦牟尼世尊所曾聞之法，我今應說。我于爾時生閻浮提大長者家，作長者子，名優缽羅達多。彼佛如來知我命終，生夜摩天樂行之地，愿生鵝王，當爲放逸諸天子等宣說我法，今正是時，當爲宣說。』
「爾時，鵝王思惟是已，以清凈心利益天眾，以慈悲心念阿耨多羅三藐三菩提心故，往詣天眾受五欲處，與諸鵝眾圍繞而住。見彼天眾遊戲山林，或游花園或游枝葉蔭覆宮室，或於虛空坐寶宮殿，或有天子共諸天女食須陀味。「爾時，菩薩鵝王作如是念：『今正
【現代漢語翻譯】 現代漢語譯本 鵝王經過長時間的思考，爲了利益他人，說了如下的愿偈： 『經常奉行戒律和佈施，哀憐同情所有的眾生，成就一切善事，所以應當堅持戒律。 與慈愛和悲憫之心相結合，遠離貪求和慾望，利益所有的眾生，所做的事情必定能夠成就。 勇敢精進沒有虛假欺騙，經常施行佛法佈施，遠離吝嗇、嫉妒和姦詐，所做的事情必定能夠成就。 持守戒律、內心寂靜的人，尊重並供養自己的老師，知道什麼應該做，什麼不應該做，所做的事情必定能夠成就。 不諂媚、不懷憎恨和嫉妒，經常說充滿愛意的話語，誠實守信沒有虛假欺騙，所做的事情必定能夠成就。 瞭解所處的環境和時機，知道什麼可以做，什麼不可以做，知道自己是否有能力，所做的事情必定能夠成就。』 鵝王像這樣瞭解佛法，通過修行來做法師，用佛法來成就和利益眾生。『這些天人如此放縱，我應當如何為他們說法，使他們遠離放縱呢？』經過長時間的思考，鵝王回憶起自己的前世：『我過去生在閻浮提 (Jambudvipa，娑婆世界)，在迦那迦牟尼世尊 (Kanakamuni Buddha，過去七佛之一) 那裡聽聞過佛法，我現在應當宣說。我那時出生在閻浮提一個大富長者的家中，作為長者的兒子，名字叫優缽羅達多 (Upaladatta)。那位佛陀如來知道我命終之後，會出生在夜摩天 (Yama Heaven，欲界六天之一) 快樂修行的地方，發願轉生為鵝王，應當為放縱的天子們宣說佛法，現在正是時候，應當為他們宣說。』 當時，鵝王這樣思索之後，以清凈的心來利益天眾，以慈悲的心憶念阿耨多羅三藐三菩提心 (Anuttara-samyak-sambodhi-citta，無上正等正覺之心)，前往天眾享受五欲的地方，與眾鵝圍繞著停留。他看到那些天眾在山林中嬉戲，或者遊玩于花園，或者在枝葉覆蓋的宮室中游樂，或者在虛空中坐在珍寶宮殿里，或者有天子與天女一起享用美味的食物。當時，菩薩鵝王這樣想：『現在正是時候。』
【English Translation】 English version The Goose King, after contemplating for a long time, spoke the following verses of aspiration for the benefit of others: 『Always practice precepts and giving, have compassion for all sentient beings, accomplish all good deeds, therefore one should uphold the precepts. Unite with loving-kindness and compassion, stay away from desires and expectations, benefit all sentient beings, whatever is done will surely be accomplished. Be brave and diligent without falsehood or deceit, always practice the giving of Dharma, stay away from stinginess, jealousy, and deceit, whatever is done will surely be accomplished. One who upholds precepts and is peaceful, respects and makes offerings to the teacher, knows what should be done and what should not be done, whatever is done will surely be accomplished. Without flattery, hatred, or jealousy, always speak words of love, be honest and truthful without falsehood or deceit, whatever is done will surely be accomplished. Know the place and know the time, know what can be done and what cannot be done, know whether one has the strength or not, whatever is done will surely be accomplished.』 The Goose King, in this way, understood the Dharma and practiced as a Dharma teacher, using the Dharma to accomplish and benefit sentient beings. 『These devas are so unrestrained, how should I preach the Dharma to them so that they may turn away from unrestraint?』 After contemplating for a long time, the Goose King recalled his past life: 『In the past, I was born in Jambudvipa (娑婆世界, the world we live in), and I heard the Dharma from the World Honored One Kanakamuni Buddha (過去七佛之一, one of the past seven Buddhas). I should now proclaim it. At that time, I was born into the family of a wealthy elder in Jambudvipa, as the elder's son, named Upaladatta. That Tathagata Buddha knew that after my life ended, I would be born in the Yama Heaven (欲界六天之一, one of the six heavens of desire) a place of joyful practice, and vowed to be reborn as a Goose King, and should proclaim the Dharma to the unrestrained devas, now is the time, I should proclaim it to them.』 At that time, the Goose King, after thinking in this way, with a pure heart to benefit the devas, with a compassionate heart mindful of Anuttara-samyak-sambodhi-citta (無上正等正覺之心, the mind of unsurpassed complete and perfect enlightenment), went to the place where the devas enjoyed the five desires, and stayed surrounded by the geese. He saw those devas playing in the mountains and forests, or playing in the gardens, or playing in the palaces covered with branches and leaves, or sitting in jeweled palaces in the sky, or some devas enjoying delicious food with the heavenly women. At that time, the Bodhisattva Goose King thought: 『Now is the right time.』
是時，當爲放逸諸天說法。我今當以美妙音聲演說偈頌，掩蔽天子天女歌音。天子天女著欲放逸，不得聞法，聞我音聲，耳識愛樂，必至我所。』作是念已，出妙音聲，唸佛功德，起慈悲心，升七寶山，鵝眾圍繞滿十由旬，無等妙音，以偈頌曰：
「『及死時未至， 應修行福德， 勿自保其命， 於後生悔恨。 若行於放逸， 是名為死處； 若不放逸行， 第一不死句。 若行於放逸， 此道非寂滅； 依不放逸故， 智慧得涅槃。 天眾莫放逸， 放逸非寂滅， 非寂滅行故， 則墮于地獄。 若已失當失， 若今現在失， 皆由放逸過， 如來如是說。 是故一切時， 當勤加精進， 遠離於放逸， 則得寂滅法。』
「如是菩薩鵝王升彼山上，以美妙音說此偈頌，令天女歌皆悉掩蔽，其聲不美。時，諸天眾聞鵝王音，皆生愛樂。遍於山上一切諸天，得未曾有，謂是歌音——以貪著心，非敬重法——一切皆來向山峰中，至鵝王所。爾時，菩薩鵝王復以偈頌，如前所說，時諸天眾天子天女聞其音聲，心皆隨順。
「如是鵝王於人中時，大長者子，名優缽羅達多，于迦那迦牟尼佛所，得聞正法，而來生此。今以妙音敷揚宣
【現代漢語翻譯】 現代漢語譯本 當時，應當為那些放縱享樂的天人們說法。我現在應當用美妙的聲音來演說偈頌，蓋過天子天女們的歌聲。天子天女們沉迷於慾望而放縱，不能聽到佛法，聽到我的聲音，耳朵被我的聲音吸引，一定會來到我這裡。』這樣想著，便發出美妙的聲音，唸誦佛的功德，生起慈悲之心，升到七寶山，鵝群圍繞，充滿十由旬（Yojana，古印度長度單位），發出無與倫比的美妙聲音，用偈頌說道： 『在死亡到來之前，應當修行積攢福德，不要只顧保全性命，以至於後來產生悔恨。 如果行為放縱，這就是通往死亡的道路；如果不放縱，那就是第一不死的真理。 如果行為放縱，這條道路就不能達到寂滅的境界；依靠不放縱，智慧才能達到涅槃（Nirvana，佛教術語，指解脫）。 天人們不要放縱，放縱不能達到寂滅，因為行為不寂滅，就會墮入地獄。 如果已經失去的，將要失去的，或者現在正在失去的，都是因為放縱的過錯，如來（Tathagata，佛的稱號）是這樣說的。 所以任何時候，都應當勤奮努力，遠離放縱，就能得到寂滅之法。』 就這樣，菩薩（Bodhisattva，指追求覺悟的修行者）鵝王升到山頂，用美妙的聲音說了這些偈頌，使天女們的歌聲都黯然失色，不再動聽。當時，眾天人聽到鵝王的聲音，都心生喜愛。遍佈山上的所有天人，都感到前所未有，以為是歌聲——因為貪戀的緣故，而不是敬重佛法——都來到山峰中，來到鵝王這裡。當時，菩薩鵝王再次用偈頌，像之前所說的那樣，當時眾天人、天子天女聽到他的聲音，內心都隨之順從。 就這樣，鵝王在人世間時，是大富長者之子，名叫優缽羅達多（Upaladata），在迦那迦牟尼佛（Kanakamuni Buddha，過去七佛之一）那裡，聽聞了正法，才來到這裡。現在用美妙的聲音廣泛宣揚。
【English Translation】 English version At that time, he should preach to the deities who are indulging in pleasure. Now I should use beautiful sounds to recite verses, covering the songs of the sons and daughters of the gods. The sons and daughters of the gods are indulging in desires and are unrestrained, unable to hear the Dharma. Hearing my voice, their ears will be attracted to my voice, and they will surely come to me.』 Thinking this, he emitted a wonderful sound, recited the merits of the Buddha, aroused compassion, ascended the Seven Treasure Mountain, surrounded by a flock of geese, filling ten Yojana (Yojana, an ancient Indian unit of length), with unparalleled wonderful sounds, and said in verses: 『Before death arrives, one should cultivate and accumulate merits, do not only protect one's life, so as not to regret it later. If one acts indulgently, this is the path to death; if one does not indulge, that is the first truth of immortality. If one acts indulgently, this path cannot reach the state of tranquility; relying on non-indulgence, wisdom can reach Nirvana (Nirvana, a Buddhist term, referring to liberation). Deities, do not be indulgent, indulgence cannot reach tranquility, because actions are not tranquil, one will fall into hell. If what has been lost, what will be lost, or what is being lost now, is all due to the fault of indulgence, the Tathagata (Tathagata, an epithet of the Buddha) said so. Therefore, at all times, one should be diligent and strive hard, stay away from indulgence, and one will attain the Dharma of tranquility.』 In this way, the Bodhisattva (Bodhisattva, referring to a practitioner seeking enlightenment) Goose King ascended the mountain, and with a beautiful voice spoke these verses, making the songs of the daughters of the gods pale in comparison and no longer pleasant to hear. At that time, the deities heard the voice of the Goose King and felt love in their hearts. All the deities throughout the mountain felt unprecedented, thinking it was a song—because of greed, not respect for the Dharma—they all came to the mountain peak, to the Goose King. At that time, the Bodhisattva Goose King again used verses, as mentioned before, and at that time the deities, the sons and daughters of the gods, heard his voice, and their hearts followed accordingly. In this way, when the Goose King was in the human world, he was the son of a wealthy elder, named Upaladata, and at Kanakamuni Buddha's (Kanakamuni Buddha, one of the past seven Buddhas) place, he heard the true Dharma, and then came here. Now he widely proclaims with a beautiful voice.
說，勝妙無等，天子天女一心諦聽鵝王所說。
正法念處經卷第六十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十三
元魏婆羅門瞿曇般若流支譯觀天品之四十二(夜摩天之二十八)
「爾時，鵝王告諸天眾：『常當聽法，勿行放逸，當近善友能利他者，詣之聽法。聞正法已，以敬重故，是人善心乃至涅槃漏盡大樂。有二種人生於梵福：一者善觀察持；二者求漏盡。復有二種：一者常說法；二者常聽法。如是法師，猶如父母，為人說法，能出生死，得究竟善法。如是法師，猶如父母，說法之人以法佈施。法之施主，令他聞法，既聞法已，心得清凈，直心敬重。聽法之人得三十二功德。何等三十二？法師說法，于聽法人猶如父母，于生死中猶如橋樑，所謂聞所未聞，聞已覺知，知已思惟，既思惟已，則修行入；既修行已，則能安住，安立他人，共彼思量，若得衰惱，其心不動；未種善根，能種善根，思量增上；令根熟者而得解脫，令邪見者入于正見；若不善念生，能令斷滅，增長善心，斷不善因緣、不放逸行；親近善人，離慳諂曲；供養父母，信業果報，集長壽業；世人稱歎，諸天所護，所念成就，得如法樂；離於懈怠，發勤精進；知恩報恩；常修念死；
【現代漢語翻譯】 現代漢語譯本：鵝王說，『殊勝美妙無與倫比，諸位天子天女請一心諦聽我所說的法。』
《正法念處經》卷第六十二 大正藏第17冊 No. 0721 《正法念處經》
《正法念處經》卷第六十三
元魏婆羅門瞿曇般若流支譯《觀天品》之四十二（夜摩天之二十八）
『這時，鵝王告訴諸位天眾：『應當常常聽聞佛法，不要放縱懈怠，應當親近能夠利益他人的善友，去他們那裡聽聞佛法。聽聞正法之後，因為恭敬尊重的緣故，這個人就能生起善心，乃至最終涅槃，漏盡煩惱，獲得極大的快樂。有兩種人能夠生於梵天，享受福報：第一種是善於觀察並堅持修行的人；第二種是尋求斷盡煩惱的人。又有兩種人：第一種是常常說法的人；第二種是常常聽法的人。這樣的法師，就像父母一樣，為他人說法，能夠使人脫離生死輪迴，獲得究竟的善法。這樣的法師，就像父母一樣，說法之人以佛法來佈施。以佛法佈施的人，使他人聽聞佛法，聽聞佛法之後，內心得到清凈，以正直的心恭敬尊重佛法。聽聞佛法的人能夠獲得三十二種功德。是哪三十二種功德呢？法師說法，對於聽法的人來說就像父母一樣，在生死輪迴中就像橋樑一樣，能夠聽到以前從未聽過的佛法，聽聞之後能夠覺悟明白，明白之後能夠思考，思考之後就能修行進入佛法；修行之後，就能安住于佛法，也能幫助他人安住于佛法，與他們共同思考佛法，即使遇到衰敗煩惱，內心也不會動搖；對於沒有種下善根的人，能夠幫助他們種下善根，使善根不斷增長；使那些善根已經成熟的人得到解脫，使那些持有邪見的人進入正見；如果生起不善的念頭，能夠使之斷滅，增長善良的心，斷除不善的因緣，奉行不放逸的行為；親近善良的人，遠離慳吝和虛偽諂媚；供養父母，相信業報因果，積累長壽的善業；世人稱讚，諸天神所護佑，所思所念都能成就，獲得如法的快樂；遠離懈怠，發起勤奮精進之心；知恩圖報；常常修習念死之法；』
【English Translation】 English version: The Goose King said, 'Supreme and incomparable, all you Devas and Goddesses, listen attentively with one mind to what I, the Goose King, will say.'
The Sutra on the Establishment of Right Mindfulness, Volume Sixty-Two Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume Sixty-Three
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Forty-Two on Observing the Heavens (Twenty-Eighth of the Yama Heaven)
'At that time, the Goose King told the assembly of Devas: 'You should always listen to the Dharma, do not be lax or negligent, you should be close to good friends who can benefit others, and go to them to listen to the Dharma. After hearing the Right Dharma, because of reverence and respect, this person can generate good thoughts, and even ultimately attain Nirvana, exhaust all defilements, and obtain great happiness. There are two kinds of people who can be born in the Brahma heavens and enjoy blessings: the first is those who are good at observing and upholding practice; the second is those who seek to exhaust all defilements. There are also two kinds of people: the first is those who constantly preach the Dharma; the second is those who constantly listen to the Dharma. Such a Dharma teacher is like a parent, preaching the Dharma to others, enabling them to escape the cycle of birth and death, and attain ultimate good Dharma. Such a Dharma teacher is like a parent, the person who preaches the Dharma gives Dharma as alms. The giver of Dharma enables others to hear the Dharma, and after hearing the Dharma, their minds become pure, and they respect the Dharma with an upright heart. The person who listens to the Dharma can obtain thirty-two merits. What are these thirty-two merits? The Dharma teacher preaching the Dharma is like a parent to the listener, like a bridge in the cycle of birth and death, enabling them to hear Dharma they have never heard before, and after hearing it, they can awaken and understand, and after understanding, they can contemplate, and after contemplating, they can practice and enter the Dharma; after practicing, they can abide in the Dharma, and also help others to abide in the Dharma, and contemplate the Dharma together with them, and even if they encounter decline and affliction, their minds will not be shaken; for those who have not planted good roots, they can help them plant good roots, and make the good roots grow; enabling those whose good roots have matured to attain liberation, enabling those who hold wrong views to enter into right views; if unwholesome thoughts arise, they can cause them to be extinguished, increase good thoughts, cut off unwholesome causes and conditions, and practice non-negligence; be close to good people, and stay away from stinginess and flattery; support parents, believe in the law of karma and retribution, and accumulate good karma for longevity; be praised by the world, protected by the Devas, and all thoughts and wishes can be fulfilled, and obtain Dharma-like happiness; stay away from laziness, and generate diligence and vigor; know gratitude and repay kindness; and constantly cultivate mindfulness of death;'
于命終時，心不悔恨，終得涅槃。如是聽法三十二功德。說法之師猶如父母，說法示人畢竟利益，不濁心說，以清凈心利益眾生通達智慧。聞是法已，如佛利益，于生死中而得解脫。是聞法者于無始來流轉生死，未曾聞法，於法師所，初得聞已，發希有心，如生盲人，良醫決膜，得見世間種種色像，本所不見種種妙色，見已歡喜。如是眾生於無始來流轉生死，癡力所盲，得聞正法，于覺分地種種善根、可愛四聖諦，本未曾聞經義光明，見之歡喜，如生盲人見色歡喜，見覺分地，心生歡喜，亦復如是。是名聞法第一功德。
「『複次，第二聞法功德。以聞法故，內心思惟：「法有何義？」若自不解，從他咨問：「如是法者，有何等義？」是聞法者從他聞法，復自思惟，以思惟故，修習增長。說法義故，前後相應，至心受持，數數觀義，以觀察故，心則歡喜。如是如是隨所思惟，憶念觀察，通達深義。是為聞法第二功德。
「『複次，第三聞法功德。隨所聞法，聞已思惟：「如此之義，為何意說？如此之義，何因緣說？如是之義，為調伏眾生是故宣說。」復與同心同行之人而共思量，思惟前後，得大利益，終得涅槃。是名第三聞法功德。
「『複次，第四聞法功德。思量前後說法之義，了知而受。了知
【現代漢語翻譯】 現代漢語譯本：在臨命終時，心中沒有悔恨，最終能夠證得涅槃（Nirvana，解脫）。這就是聽法的第三十二種功德。說法之師就像父母一樣，說法開示人們究竟的利益，不用不清凈的心來說法，而是以清凈的心來利益眾生，通達智慧。聽聞此法之後，就像佛陀利益眾生一樣，在生死輪迴中得到解脫。聽聞佛法的人，從無始以來流轉于生死之中，從未聽聞佛法，在法師那裡，初次聽聞之後，生起稀有之心，就像天生的盲人，被良醫用手術除去眼翳，得以看見世間種種的顏色和形象，看見原本所不能見的種種美妙色彩，看見之後心生歡喜。同樣的，眾生從無始以來流轉于生死之中，被愚癡的力量所矇蔽，得以聽聞正法，對於覺悟的各個組成部分（覺分地，指三十七道品）的種種善根、可愛的四聖諦（Four Noble Truths），原本未曾聽聞的經義光明，看見之後心生歡喜，就像天生的盲人看見色彩而心生歡喜一樣，看見覺悟的各個組成部分，心中生起歡喜，也是如此。這就是聽聞佛法的第一種功德。 『其次，第二種聽聞佛法的功德。因為聽聞佛法的緣故，內心會思惟：『佛法有什麼意義？』如果自己不理解，就向他人請教：『這樣的佛法，有什麼樣的意義？』這樣聽聞佛法的人，從他人那裡聽聞佛法，又自己思惟，因為思惟的緣故，修習增長。因為說法義的緣故，前後相應，至誠懇切地接受和奉持，多次觀察佛法的意義，因為觀察的緣故，內心就感到歡喜。像這樣，像這樣隨著所思惟的內容，憶念觀察，通達深奧的意義。這就是聽聞佛法的第二種功德。 『其次，第三種聽聞佛法的功德。隨著所聽聞的佛法，聽聞之後思惟：『如此的意義，是爲了什麼意圖而說的？如此的意義，是因為什麼因緣而說的？這樣的意義，是爲了調伏眾生，所以才宣說的。』再與同心同行的其他人一起共同思量，思惟前後，得到巨大的利益，最終證得涅槃。這就是第三種聽聞佛法的功德。 『其次，第四種聽聞佛法的功德。思量前後說法的意義，瞭解之後接受。瞭解之後
【English Translation】 English version: At the time of death, with no regrets in mind, one will ultimately attain Nirvana (liberation). Such are the thirty-two merits of listening to the Dharma. The teacher who expounds the Dharma is like a parent, revealing to people ultimate benefits, not speaking with a defiled mind, but with a pure mind benefiting sentient beings, attaining wisdom. Having heard this Dharma, just as the Buddha benefits sentient beings, one is liberated from the cycle of birth and death. The listener of the Dharma, having transmigrated through birth and death from beginningless time, having never heard the Dharma, upon first hearing it from the Dharma master, generates a rare and precious mind, like a person born blind whose cataracts are removed by a skilled physician, enabling them to see the various colors and forms of the world, seeing the various wonderful colors that they could not see before, and rejoicing upon seeing them. Similarly, sentient beings, having transmigrated through birth and death from beginningless time, blinded by the power of ignorance, upon hearing the true Dharma, regarding the various roots of goodness of the components of enlightenment (覺分地, refers to the Thirty-seven Factors of Enlightenment), the beloved Four Noble Truths (四聖諦), the light of the sutra meanings that they had never heard before, rejoice upon seeing them, just as a person born blind rejoices upon seeing colors, seeing the components of enlightenment, and generating joy in their hearts, it is also like that. This is called the first merit of listening to the Dharma. 『Furthermore, the second merit of listening to the Dharma. Because of listening to the Dharma, one contemplates within their heart: 『What is the meaning of the Dharma?』 If one does not understand it themselves, they inquire from others: 『What is the meaning of this Dharma?』 Such a listener of the Dharma, hearing the Dharma from others, and contemplating it themselves, because of contemplation, cultivates and increases. Because of the meaning of the Dharma being spoken, it is consistent from beginning to end, sincerely accepting and upholding it, repeatedly observing the meaning, and because of observation, the heart rejoices. Like this, like this, according to what is contemplated, recollecting and observing, one penetrates the profound meaning. This is the second merit of listening to the Dharma. 『Furthermore, the third merit of listening to the Dharma. According to what is heard, after hearing the Dharma, one contemplates: 『For what intention was this meaning spoken? For what cause and condition was this meaning spoken? This meaning was spoken to tame sentient beings.』 Then, together with others of the same mind and practice, they contemplate together, contemplating the beginning and the end, obtaining great benefits, and ultimately attaining Nirvana. This is the third merit of listening to the Dharma. 『Furthermore, the fourth merit of listening to the Dharma. Contemplating the meaning of the Dharma spoken from beginning to end, understanding and accepting it. Understanding and
受者，名曰如所說義。身口意業攝受修行，作三善業，修習增長，攝取說法。以清凈心，既受持已，句句思量，尋其因緣，隨其所思，隨思則得未曾有義。以得義故，則能滅諸煩惱結使，悉能攝受無量功德、戒施智慧，深心勝故、戒施智故。是名第四聞法功德，當樂習行，修習增廣。
「『複次，第五聞法功德。善聞善攝三種之業，自修堅固，聞法安住。若沙門、婆羅門、若在家人說某善男子安住正法，如說修行。如是修行，能知自住，又攝受法，隨其所住，能滅百千億那由他劫百千萬億億億生死，能滅無量百千萬億地獄、餓鬼、畜生之苦。是名聞法大功德聚，修習親近得多利益。說法之人，示人涅槃，如佛世尊，令住法中。是為聞法第五功德，聽正法故。
「『複次，第六聞法功德，何等功德？所謂自住法中，建立他人令成法器、令厭生死，示安隱處，說苦、集、滅，自他二身俱生福德，利益他故，得大功德，隨所聞法轉轉增長，隨滅煩惱亦復如是，煩惱滅故，而得涅槃。以聞正法，得此功德，是名第六聞法功德。
「『複次，第七聞法功德，修習增廣，何等功德？所謂若逢衰惱，其心不退。聞業報故，雖逢衰惱，心不退沒，不作惡業、不作惡口，不惡思惟，不壞勇猛。是名第七聞法功德。
【現代漢語翻譯】 現代漢語譯本 接受佛法的人，被稱為真正理解佛法意義的人。通過身、口、意三方面的行為來接受和修行佛法，行作三種善業，修習增長，從而掌握佛法要義。以清凈的心，在接受並保持佛法之後，逐字逐句地思考，探尋其中的因緣，隨著思考的深入，就能獲得前所未有的真義。因為領悟了真義，就能滅除各種煩惱和束縛，完全掌握無量的功德、戒律、佈施和智慧。因為內心深處的信念堅定，又具備戒律、佈施和智慧，這就是第四種聽聞佛法的功德，應當樂於學習和實踐，不斷修習和擴充套件。
『再者，第五種聽聞佛法的功德。善於聽聞並掌握身、口、意三種行為，自身修行堅定，通過聽聞佛法而安住于正道。如果沙門（shramana，出家修行者）、婆羅門（brahmana，印度教祭司）或者在家居士說某位善男子安住于正法，並按照佛法所說的去修行。如此修行，既能瞭解自身的狀況，又能掌握佛法，隨著他所安住的境界，能夠滅除百千億那由他（nayuta，數量單位）劫百千萬億億億次的生死輪迴，能夠滅除無量百千萬億地獄、餓鬼、畜生的痛苦。這就是聽聞佛法所積聚的巨大功德，通過修習和親近佛法而獲得許多利益。說法之人，向人們展示涅槃（nirvana，解脫）的道路，就像佛陀世尊一樣，使人們安住于佛法之中。這就是聽聞佛法的第五種功德，因為聽聞正法。
『再者，第六種聽聞佛法的功德，是什麼功德呢？就是自身安住于佛法之中，引導他人成為能夠接受佛法的器皿，使他們厭離生死，指示他們安穩的處所，講述苦、集、滅（duhkha, samudaya, nirodha，苦諦，集諦，滅諦）的道理，自身和他人都能產生福德，因為利益他人，而獲得巨大的功德，隨著所聽聞的佛法不斷增長，隨著煩惱的滅除也是如此，因為煩惱滅除，就能證得涅槃。通過聽聞正法，獲得這種功德，這就是第六種聽聞佛法的功德。
『再者，第七種聽聞佛法的功德，通過修習而增長和擴充套件，是什麼功德呢？就是即使遭遇衰敗和惱怒，他的內心也不會退縮。因為聽聞過業報的道理，所以即使遭遇衰敗和惱怒，內心也不會退縮和沉沒，不做惡業、不說惡語，不作惡意的思惟，不喪失勇猛精進之心。這就是第七種聽聞佛法的功德。
【English Translation】 English version The receiver is called one who understands the meaning as it is said. Receiving and practicing through body, speech, and mind, performing three good deeds, cultivating and increasing them, and grasping the teachings. With a pure mind, having received and upheld them, contemplating each phrase, seeking its causes and conditions, and according to one's contemplation, one obtains meanings never before experienced. Because of obtaining these meanings, one can extinguish all afflictions and bonds, and fully acquire immeasurable merits, precepts, generosity, and wisdom. Because of profound faith, and because of precepts, generosity, and wisdom, this is called the fourth merit of hearing the Dharma, which should be joyfully practiced, cultivated, and expanded.
『Furthermore, the fifth merit of hearing the Dharma. Skillfully hearing and mastering the three actions of body, speech, and mind, strengthening one's own practice, and abiding in the Dharma through hearing it. If a shramana (shramana, wandering ascetic), brahmana (brahmana, a member of the priestly class), or layperson says that a certain good man abides in the true Dharma and practices as it is said, then through such practice, one can know one's own state and also grasp the Dharma. According to one's state, one can extinguish hundreds of thousands of billions of nayutas (nayuta, a large number) of kalpas (kalpa, an aeon) of births and deaths, and extinguish immeasurable hundreds of thousands of billions of sufferings of hells, hungry ghosts, and animals. This is called a great accumulation of merit from hearing the Dharma, and by cultivating and drawing near to it, one obtains many benefits. The one who teaches the Dharma shows people the path to nirvana (nirvana, enlightenment), like the World Honored One Buddha, causing them to abide in the Dharma. This is the fifth merit of hearing the Dharma, because of hearing the true Dharma.』
『Furthermore, the sixth merit of hearing the Dharma, what merit is it? It is abiding in the Dharma oneself, establishing others to become vessels for the Dharma, causing them to be weary of birth and death, showing them a place of peace and security, and speaking of suffering, its accumulation, and its cessation (duhkha, samudaya, nirodha, the Four Noble Truths). Both oneself and others generate merit, and because of benefiting others, one obtains great merit. As the Dharma one hears increases, so too does the extinguishing of afflictions, and because afflictions are extinguished, one attains nirvana. By hearing the true Dharma, one obtains this merit, which is called the sixth merit of hearing the Dharma.』
『Furthermore, the seventh merit of hearing the Dharma, which is cultivated and expanded, what merit is it? It is that even if one encounters decline and distress, one's mind does not retreat. Because one has heard of the consequences of karma, even if one encounters decline and distress, one's mind does not retreat or sink, one does not commit evil deeds, speak evil words, or think evil thoughts, and one does not lose courage and vigor. This is called the seventh merit of hearing the Dharma.』
「『複次，第八聞法功德，云何功德？或見他人或知他人來從求法，或求聞法，或從求戒，或求智慧，離於憍慢為之解釋，隨其所說種種分別，令其淺易。是名第八聞法功德。
「『複次，第九聞法功德。聞正法者，種善根子，譬如稻田，封畔不壞，放以清流，下種芽生；往法師所聽聞正法，以善種子種于耳田心之封畔，亦復如是。至於熟時，多收果實，救于地獄、餓鬼、畜生饑儉惡怖。救三惡故，一切眾苦皆得斷滅。住于曠野，解脫一切怖畏處故，得入無上寂滅之處。因說法故，得入涅槃。說法之人猶如世尊，是故聽法功德，出生死中最為第一，常當親近，專心聽法，聞已修行。是名第九聞法功德。
「『複次，第十聞法功德，云何功德？既已種于聞法種子，當善護持，令其成熟。若人聞法，善根種子常習行故，則得成就。譬如稻田以時下種，以日光照，時至則熟。聽法之人種諸善根，以智慧日令得成就，亦復如是。以是因緣，常應詣于說法之處，聽受正法。是名第十聞法功德。
「『複次，第十一聞法功德，何等功德如是成就？以心善根常詣法會聽聞正法，聞法受持，思惟攝受。以是因緣，令心調伏，能滅煩惱，煩惱盡故，則得解脫。以解脫故，厭有為法，應作是念：「我生已盡，梵行已
【現代漢語翻譯】 『再者，第八種聽聞佛法的功德，是怎樣的功德呢？如果見到他人或者知道他人前來尋求佛法，或者請求聽聞佛法，或者前來求受戒律，或者尋求智慧，就應該遠離驕慢，為他們解釋佛法，隨著他們所說的各種差別，使之變得淺顯易懂。這就是第八種聽聞佛法的功德。 『再者，第九種聽聞佛法的功德。聽聞正法的人，是種下善良的種子，譬如稻田，田埂沒有損壞，放入清澈的流水，播下種子就會發芽生長；前往法師處聽聞正法，用善良的種子種在耳田（耳朵如同田地）心之田埂上，也是如此。等到成熟的時候，就能收穫豐碩的果實，救濟地獄、餓鬼、畜生道的飢餓和恐怖。因為救濟了三惡道，一切痛苦都能斷滅。安住在曠野，解脫一切恐怖之處，得以進入無上寂滅的境界。因為說法的緣故，得以進入涅槃。說法之人猶如世尊（Bhagavan），所以聽聞佛法的功德，在出生死輪迴中最為第一，應當常常親近，專心聽法，聽聞之後要修行。這就是第九種聽聞佛法的功德。 『再者，第十種聽聞佛法的功德，是怎樣的功德呢？既然已經種下了聽聞佛法的種子，就應當好好地守護它，使它成熟。如果有人聽聞佛法，善良的種子常常修習，就能得到成就。譬如稻田按時播種，用陽光照耀，時間到了就會成熟。聽法的人種下各種善根，用智慧的陽光使之成就，也是如此。因為這個因緣，應當常常前往說法的地方，聽受正法。這就是第十種聽聞佛法的功德。 『再者，第十一種聽聞佛法的功德，是怎樣的功德才能如此成就呢？以善良的心和善根常常前往法會聽聞正法，聽聞佛法後接受、奉持，思惟並攝受。因為這個因緣，使心得到調伏，能夠滅除煩惱，煩惱滅盡的緣故，就能得到解脫。因為解脫的緣故，厭離有為法，應當這樣想：『我的生死已經終結，清凈的修行已經完成』
【English Translation】 『Furthermore, the eighth merit of hearing the Dharma, what merit is it? If one sees others or knows that others come seeking the Dharma, or request to hear the Dharma, or come to seek precepts, or seek wisdom, one should, free from arrogance, explain it to them, making it easy to understand according to the various differences they speak of. This is called the eighth merit of hearing the Dharma. 『Furthermore, the ninth merit of hearing the Dharma. One who hears the true Dharma plants seeds of goodness, like a rice field where the embankments are not broken, clear water is let in, and the seeds sprout and grow; going to a Dharma master to hear the true Dharma, planting seeds of goodness in the ear-field (ears are like fields) and the embankments of the heart, is also like this. When it is ripe, one can harvest abundant fruits, saving beings from the hunger and fear of hell, hungry ghosts (pretas), and animals. Because of saving the three evil realms, all suffering can be cut off and extinguished. Dwelling in the wilderness, one is liberated from all fearful places and can enter the unsurpassed realm of stillness and extinction. Because of expounding the Dharma, one can enter Nirvana. The one who expounds the Dharma is like the World Honored One (Bhagavan), therefore the merit of hearing the Dharma is the foremost in escaping birth and death, one should always be close to it, listen attentively, and practice after hearing. This is called the ninth merit of hearing the Dharma. 『Furthermore, the tenth merit of hearing the Dharma, what merit is it? Since one has already planted the seed of hearing the Dharma, one should protect it well and allow it to mature. If a person hears the Dharma, the seeds of goodness are constantly practiced, then one can achieve accomplishment. For example, rice fields are sown on time, illuminated by sunlight, and when the time comes, they ripen. The person who listens to the Dharma plants various roots of goodness, and uses the sun of wisdom to bring them to fruition, it is also like this. Because of this cause, one should always go to places where the Dharma is expounded and listen to the true Dharma. This is called the tenth merit of hearing the Dharma. 『Furthermore, the eleventh merit of hearing the Dharma, what merit is it that is so accomplished? With a good heart and roots of goodness, one constantly goes to Dharma assemblies to hear the true Dharma, and after hearing the Dharma, one accepts, upholds, contemplates, and embraces it. Because of this cause, the mind is tamed, able to extinguish afflictions, and because afflictions are extinguished, one can attain liberation. Because of liberation, one is weary of conditioned dharmas, and should think: 『My birth is exhausted, pure conduct is completed』
立，所作已辦，不受後有。」一切皆由聞法功德，是故應當常聽正法。是名第十一聞法功德。
「『複次，第十二聞法功德有異方便，是大功德、解脫之因。何等功德？所謂令邪見者入于正見。無始流轉在生死中，聞于惡法，攝受邪見，以邪見故，墮于地獄、餓鬼、畜生。若聞正法，樂習親近，修令增廣，能捨邪見，修行正法，增長正智，得第一樂——無誑之樂。以聽法故，修習增長。是名第十二聞法功德。
「『複次，第十三聞法功德，何等功德習修增廣？所謂若生微少不善念心，即能除斷。若生欲覺，修不凈觀而斷滅之。若生瞋恚，修慈心觀。若愚癡覺，應當觀察十二因緣對治斷滅。以聞法故，知對治法，非不聞法。以聞法故，尚滅如是三不善根微細覺觀，況隨煩惱，是故聞法是大功德。是名第十三聞法功德。
「『複次，第十四聞法功德。以聞法故，滅于不善覺觀之心，猶如日光滅于闇冥。智亦如是，能滅一切不善之闇，令法增長，煩惱損減。離聞正法，則不能滅。是為第十四聞法功德。
「『複次，第十五聞法功德，所謂能令善心增長。以此聞法功德力故，非唯滅于不善覺觀，復增善觀，善觀增故，則得智慧。譬如少火置草木中，以風吹故，火則增長。少善根生亦復如是，以智慧故
【現代漢語翻譯】 現代漢語譯本： 『（證得阿羅漢果，）所作已辦，不再受後有。』這一切都源於聽聞佛法的功德，因此應當經常聽聞正法。這被稱為第十一聞法功德。 『再者，第十二聞法功德有一種特別的方便，是巨大的功德，是解脫的因。是什麼功德呢？就是能使持有邪見的人進入正見。無始以來在生死中流轉，聽聞惡法，接受邪見，因為邪見的緣故，墮入地獄、餓鬼、畜生。如果聽聞正法，樂於學習親近，修習使之增長廣大，就能捨棄邪見，修行正法，增長正智，獲得第一種快樂——沒有欺騙的快樂。因為聽聞佛法的緣故，修習增長。這被稱為第十二聞法功德。 『再者，第十三聞法功德，是什麼功德修習增長呢？就是如果生起微小的惡念，就能立即去除斷滅。如果生起慾念，修習不凈觀而斷滅它。如果生起嗔恚，修習慈心觀。如果生起愚癡之念，應當觀察十二因緣來對治斷滅。因為聽聞佛法的緣故，知道對治的方法，如果不是聽聞佛法就不知道。因為聽聞佛法的緣故，尚且能滅除像這樣三種不善根的微細念頭，更何況是隨煩惱，所以聽聞佛法是巨大的功德。這被稱為第十三聞法功德。 『再者，第十四聞法功德。因為聽聞佛法的緣故，滅除不善的念頭，就像陽光滅除黑暗一樣。智慧也是這樣，能夠滅除一切不善的黑暗，使佛法增長，煩惱減少。離開聽聞正法，就不能滅除。這是第十四聞法功德。 『再者，第十五聞法功德，就是能夠使善心增長。因為聽聞佛法的功德力量，不僅能滅除不善的念頭，還能增長善念，善念增長的緣故，就能得到智慧。譬如少量的火放在草木中，因為風吹的緣故，火就會增長。少量的善根生起也是這樣，因為智慧的緣故，（增長）。』
【English Translation】 English version: 'Having attained (Arhatship), what needs to be done is done, and there is no more future existence.' All this comes from the merit of hearing the Dharma, therefore one should always listen to the True Dharma. This is called the eleventh merit of hearing the Dharma. 'Furthermore, the twelfth merit of hearing the Dharma has a special expedient, which is a great merit and the cause of liberation. What merit is it? It is that it can lead those with wrong views to enter into right views. Having transmigrated in Samsara (cyclic existence) since beginningless time, hearing evil teachings, and accepting wrong views, because of wrong views, they fall into hell, the realm of hungry ghosts, and the animal realm. If they hear the True Dharma, delight in learning and associating with it, and cultivate it to increase and expand, they can abandon wrong views, practice the True Dharma, increase right wisdom, and attain the first joy—the joy of no deception. Because of listening to the Dharma, they cultivate and increase. This is called the twelfth merit of hearing the Dharma. 'Furthermore, the thirteenth merit of hearing the Dharma, what merit is cultivated and increased? It is that if a slight unwholesome thought arises, it can be immediately removed and extinguished. If lustful thoughts arise, cultivate the contemplation of impurity to extinguish them. If anger arises, cultivate loving-kindness. If foolish thoughts arise, one should contemplate the twelve links of dependent origination (twelve nidanas) to counteract and extinguish them. Because of hearing the Dharma, one knows the methods of counteraction; if one does not hear the Dharma, one will not know. Because of hearing the Dharma, one can even extinguish such subtle thoughts of the three unwholesome roots (greed, hatred, delusion), let alone the secondary afflictions; therefore, hearing the Dharma is a great merit. This is called the thirteenth merit of hearing the Dharma. 'Furthermore, the fourteenth merit of hearing the Dharma. Because of hearing the Dharma, one extinguishes unwholesome thoughts, just as sunlight extinguishes darkness. Wisdom is also like this, it can extinguish all the darkness of unwholesomeness, causing the Dharma to increase and afflictions to decrease. Without hearing the True Dharma, one cannot extinguish them. This is the fourteenth merit of hearing the Dharma. 'Furthermore, the fifteenth merit of hearing the Dharma is that it can cause wholesome thoughts to increase. Because of the power of the merit of hearing the Dharma, not only can it extinguish unwholesome thoughts, but it can also increase wholesome thoughts. Because wholesome thoughts increase, one can attain wisdom. For example, if a small fire is placed in grass and wood, because of the wind blowing, the fire will increase. The arising of a small wholesome root is also like this, because of wisdom, (it increases).'
，而得增長。若聞正法，聽受其義，生一念善，能滅無量百千劫生死，令不復生。既知如是聞法功德，當勤聽法，無有異法能作此護。以聞法故，作大施主，行於佈施。以聞法故，舍離非法。以聞法故，而得智慧。既觀如是聽法功德能出生死，應當精勤，乃至盡壽勤聽正法。如是聽法，第一救護、第一歸依，能出有海。是名第十五聞法功德。
「『複次，第十六聞法功德，何等功德？所謂能避不善因緣。若不善緣生，觀惡道畏。智慧之人觀已舍離，怖畏生死。若不善緣生，避而不行；為不生故，勤行精進，持戒智慧。若生貪心，應行佈施。若生慳心，不貪滅之。以智慧心，破壞愚癡。以如實見，滅不善觀。以正見心，斷于邪見。以正覺觀，斷妄分別。若起樂覺，當觀眾苦。若起實覺，當修空觀。若起我覺，當觀無我。是為如實對治覺觀，若因緣生，當遠離之；若細、若粗、若中，當斷滅之。一切不善因緣生者，聞正法故能遠避之，若不聞法則不能避。一切聞法，如安隱藏。是名第十六聞法功德。
「『複次，第十七聞法功德，何等功德？所謂放逸之人以聞法故，滅惡覺觀，行不放逸。不放逸人能攝諸根，一切善法皆得增長。不放逸人能斷一切不善之法，其人則去涅槃不遠，得一切安樂。以何因緣斷于放逸
【現代漢語翻譯】 現代漢語譯本：從而得到增長。如果聽聞正法，聽取並領會其中的含義，即使只生起一念善心，也能滅除無量百千劫的生死輪迴，使不再受生。既然知道聽聞佛法有如此功德，就應當勤奮聽法，沒有其他任何方法能夠提供這樣的保護。因為聽聞佛法，才能成為大施主，樂於佈施。因為聽聞佛法，才能捨棄非法行為。因為聽聞佛法，才能獲得智慧。既然觀察到聽聞佛法的功德能夠脫離生死輪迴，就應當精進勤奮，乃至終身勤奮聽聞正法。這樣聽聞佛法，是第一救護、第一歸依，能夠脫離有海（指生死輪迴的苦海）。這被稱為第十五種聽聞佛法的功德。 『再者，第十六種聽聞佛法的功德是什麼功德呢？就是能夠避免不善的因緣。如果產生不善的因緣，就應當觀察惡道的恐怖。有智慧的人觀察後會捨棄它，因為畏懼生死輪迴。如果產生不善的因緣，就避開而不去做；爲了不讓它產生，就勤奮精進，持戒修習智慧。如果生起貪心，就應當行佈施。如果生起慳吝心，就用不貪婪的心來滅除它。用智慧心，來破除愚癡。用如實的見解，來滅除不善的觀念。用正見的心，來斷除邪見。用正覺的觀察，來斷除虛妄的分別。如果生起快樂的感覺，就應當觀察眾生的痛苦。如果生起真實的覺受，就應當修習空觀。如果生起我執的念頭，就應當觀察無我。這就是如實地對治覺觀，如果因緣產生，就應當遠離它；無論是細微的、粗大的、還是中等的，都應當斷滅它。一切不善的因緣產生，因為聽聞正法就能遠離它，如果不聽聞佛法就不能避免。一切聽聞佛法，就像安穩的隱藏之處。這被稱為第十六種聽聞佛法的功德。 『再者，第十七種聽聞佛法的功德是什麼功德呢？就是放逸的人因為聽聞佛法，滅除惡的覺觀，奉行不放逸。不放逸的人能夠攝持諸根，一切善法都能得到增長。不放逸的人能夠斷除一切不善的法，這樣的人離涅槃就不遠了，能夠得到一切安樂。因為什麼因緣能夠斷除放逸呢？'
【English Translation】 English version: and thus increase. If one hears the True Dharma, listens to and understands its meaning, even generating a single thought of goodness, one can extinguish countless hundreds of thousands of kalpas of birth and death, preventing rebirth. Knowing the merit of hearing the Dharma in this way, one should diligently listen to the Dharma, as there is no other method that can provide such protection. Because of hearing the Dharma, one can become a great benefactor, practicing generosity. Because of hearing the Dharma, one can abandon unlawful actions. Because of hearing the Dharma, one can attain wisdom. Having observed that the merit of hearing the Dharma can liberate one from birth and death, one should be diligent and strive to listen to the True Dharma throughout one's life. Listening to the Dharma in this way is the foremost protection, the foremost refuge, and can liberate one from the ocean of existence (referring to the suffering of samsara). This is called the fifteenth merit of hearing the Dharma. 『Furthermore, what is the sixteenth merit of hearing the Dharma? It is the ability to avoid unwholesome conditions. If unwholesome conditions arise, one should contemplate the fear of the evil realms. A wise person, having observed this, will abandon it, fearing the cycle of birth and death. If unwholesome conditions arise, one should avoid them and not engage in them; in order to prevent them from arising, one should diligently strive, upholding precepts and cultivating wisdom. If greed arises, one should practice generosity. If stinginess arises, one should extinguish it with a non-greedy mind. With a mind of wisdom, one should destroy ignorance. With true seeing, one should extinguish unwholesome views. With a mind of right view, one should cut off wrong views. With right awareness, one should cut off false discriminations. If a feeling of pleasure arises, one should contemplate the suffering of beings. If a feeling of reality arises, one should cultivate the contemplation of emptiness. If a thought of self arises, one should contemplate no-self. This is the true and effective way to counteract perceptions and thoughts; if conditions arise, one should distance oneself from them; whether they are subtle, coarse, or middling, one should cut them off and extinguish them. All unwholesome conditions that arise can be avoided by hearing the True Dharma, but if one does not hear the Dharma, one cannot avoid them. All hearing of the Dharma is like a secure hiding place. This is called the sixteenth merit of hearing the Dharma. 『Furthermore, what is the seventeenth merit of hearing the Dharma? It is that a negligent person, because of hearing the Dharma, extinguishes evil perceptions and thoughts, and practices non-negligence. A non-negligent person can restrain the senses, and all wholesome qualities will increase. A non-negligent person can cut off all unwholesome dharmas, and such a person is not far from Nirvana, and can attain all happiness. By what cause can one cut off negligence?'
？謂聞正法。聞正法故，知放逸過，則能遠避。聞正法故，能調諸根，調五根故，則能攝心，善念增長，滅惡覺觀，以善觀故得第一樂。一切煩惱，放逸為本，亦如一切善法之中，不放逸心以為根本。聞正法故，斷除放逸，是故眾生常應一心聽受正法，聞已修行，修習增長。是名第十七聞法功德。
「『複次，第十八聞法功德，何等功德？所謂聞正法故，親近善友，供養善人，愛重尊敬，思惟籌量。近善友故，得大功德，若近惡友，多招過咎。無有餘法得近善友如聞正法，聞正法故得近善友，是故第一梵行謂近善友。是名第十八聞法功德。
「『複次，第十九聞法功德，何等功德？所謂聞正法故，能斷奸詐慳嫉之心。若近善友，得何功德？近善友故，得勝功德，所謂能斷奸詐慳嫉。以聞法故，能如實信業及果報。若有眾生奸詐慳嫉，身壞命終墮于惡道或墮餓鬼或墮地獄。若本多行奸詐慳嫉，以聞正法，即能捨離，毀之不行，于先所作，厭離悔過；見他奸詐，勸令不作，令他厭離，悔本所作，令住善道。以聞正法，得此功德，於人天中第一堅固，謂聞正法。是為第十九聞法功德。
「『複次，第二十聞法功德，何等功德？所謂得聞法已，供養父母，知業果報，知于福田，是上功德。第一福田所謂父母
【現代漢語翻譯】 現代漢語譯本： 『什麼是聽聞正法？因為聽聞正法，所以知道放逸的過失，就能遠離它。因為聽聞正法，能夠調伏諸根，調伏五根的緣故，就能攝持內心，使善念增長，滅除惡的覺觀，因為善的觀想而得到第一等的快樂。一切煩惱，以放逸為根本，也像一切善法之中，以不放逸心作為根本。因為聽聞正法，斷除放逸，所以眾生應當常常一心聽受正法，聽聞之後修行，修習增長。這叫做第十七種聽聞佛法的功德。
『再者，第十八種聽聞佛法的功德，是什麼功德？就是因為聽聞正法，所以能夠親近善友，供養善人，愛重尊敬他們，並且思惟籌量他們的教誨。親近善友的緣故，得到大的功德，如果親近惡友，多招致過失。沒有其他方法能夠像聽聞正法一樣，得到親近善友的機會，因為聽聞正法的緣故能夠親近善友，所以第一梵行是親近善友。這叫做第十八種聽聞佛法的功德。
『再者，第十九種聽聞佛法的功德，是什麼功德？就是因為聽聞正法，能夠斷除奸詐、慳吝、嫉妒之心。如果親近善友，得到什麼功德？親近善友的緣故，得到殊勝的功德，就是能夠斷除奸詐、慳吝、嫉妒。因為聽聞佛法的緣故，能夠如實地相信業和果報。如果有的眾生奸詐、慳吝、嫉妒，身壞命終之後墮入惡道，或者墮入餓鬼道，或者墮入地獄道。如果原本多行奸詐、慳吝、嫉妒，因為聽聞正法，就能捨離這些惡行，停止不再做，對於先前所做的惡行，感到厭惡而懺悔改過；見到他人奸詐，勸令他們不要做，令他們厭惡這些惡行，懺悔先前所做的，令他們安住于善道。因為聽聞正法，得到這種功德，在人天之中最為堅固，就是聽聞正法。這就是第十九種聽聞佛法的功德。
『再者，第二十種聽聞佛法的功德，是什麼功德？就是得到聽聞佛法之後，供養父母，知道業的果報，知道父母是殊勝的福田，這是上等的功德。第一福田就是父母。
【English Translation】 English version: 'What is meant by hearing the True Dharma? Because of hearing the True Dharma, one knows the faults of negligence and can avoid them. Because of hearing the True Dharma, one can tame the senses; because of taming the five senses, one can collect the mind, increase good thoughts, extinguish evil perceptions and thoughts, and attain the supreme bliss through good contemplation. All afflictions are rooted in negligence, just as among all good dharmas, the mind of non-negligence is the root. Because of hearing the True Dharma, one cuts off negligence; therefore, sentient beings should always listen to the True Dharma with one mind, practice after hearing, and cultivate and increase it. This is called the seventeenth merit of hearing the Dharma.
'Furthermore, what is the eighteenth merit of hearing the Dharma? It is that because of hearing the True Dharma, one can be close to good friends (Kalyana-mitra, spiritual companions), make offerings to virtuous people, love, respect, and contemplate their teachings. Because of being close to good friends, one obtains great merit; if one is close to evil friends, one incurs many faults. There is no other way to get close to good friends like hearing the True Dharma; because of hearing the True Dharma, one can be close to good friends, therefore, the first pure conduct (Brahmacharya) is being close to good friends. This is called the eighteenth merit of hearing the Dharma.
'Furthermore, what is the nineteenth merit of hearing the Dharma? It is that because of hearing the True Dharma, one can cut off the mind of deceit, stinginess, and jealousy. If one is close to good friends, what merit does one obtain? Because of being close to good friends, one obtains superior merit, which is the ability to cut off deceit, stinginess, and jealousy. Because of hearing the Dharma, one can truly believe in karma and its results. If there are sentient beings who are deceitful, stingy, and jealous, after their bodies are destroyed and their lives end, they will fall into evil paths, or fall into the realm of hungry ghosts, or fall into hell. If one originally engaged in much deceit, stinginess, and jealousy, by hearing the True Dharma, one can abandon these evil deeds, stop doing them, and feel disgusted and repent for what one has done in the past; seeing others being deceitful, one advises them not to do it, causing them to be disgusted with these evil deeds, repent for what they have done, and abide in good paths. Because of hearing the True Dharma, one obtains this merit, which is the most firm in the realms of humans and gods, which is hearing the True Dharma. This is the nineteenth merit of hearing the Dharma.
'Furthermore, what is the twentieth merit of hearing the Dharma? It is that after hearing the Dharma, one makes offerings to one's parents, knows the results of karma, and knows that one's parents are supreme fields of merit, which is a superior merit. The first field of merit is one's parents.'
，以是知業果報因緣，能為種種供養父母，多設敷具、病瘦醫藥所須之具，隨其所作供養父母，能生梵福。以福德故，后得涅槃。又以聞法供養父母，眾人所愛，于現在世為一切人之所讚歎，命終之後，生於善道，受諸天身，聞法力故，終得涅槃。是故智者知此功德，乃至失命，常當供養父母福田，正行正意，一心敬重。是名第二十聞法功德。
「『複次，第二十一聞法功德，所謂知業果報。知業報故，不樂異法，以聞正法能知業果。若念不善，知不善念，若心念善，知心念善，如實知于業之果報。若心緣念不善之法，知不善念后得不善不愛果報，墮于地獄、餓鬼、畜生，以是知故，不復生於不善之心。以此不善，定知當得不愛果報，墮于地獄、餓鬼、畜生。「以作如是惡業緣故，我身必當墮于地獄、餓鬼、畜生。」此三種業，以聞正法而得了知，離聞法已餘無能知。是故智者，乃至失命，常應聽法。若常聞法，修習善業，則不造作不善之業。是名第二十一聞法功德。
「『複次，第二十二聞法功德，何等功德？所謂能集增長長命之業。聞正法故，信業果報，不作殺生、偷盜等業，隨何善業樂修增廣，生天人中，壽命延長。以聞正法，樂修增廣，是故復得如此功德，壽命延長。以此聞法因緣，生天人中。
【現代漢語翻譯】 現代漢語譯本：因此，要知道業果報應的因緣，能夠以種種方式供養父母，多多設定床具、生病時所需的醫藥等用具，隨著自己所能做的來供養父母，能夠產生梵福（指清凈的福報）。因為有福德的緣故，最終能夠證得涅槃（指解脫）。又因為聽聞佛法來供養父母，會被眾人所愛戴，在現世受到一切人的讚歎，命終之後，能夠往生到善道，獲得天人的身體，因為聽聞佛法的力量，最終能夠證得涅槃。所以有智慧的人知道這些功德，乃至失去生命，也應當常常供養父母這塊福田，以正確的行為和意念，一心敬重。這叫做第二十種聽聞佛法的功德。 『再者，第二十一種聽聞佛法的功德，就是能夠了解業果報應。因爲了解業報的緣故，就不會喜歡其他的法門，因為聽聞正法能夠了解業果。如果心中生起不善的念頭，知道這是不善的念頭；如果心中生起善良的念頭，知道這是善良的念頭，如實地瞭解業的果報。如果心中緣念不善的法，知道不善的念頭之後會得到不善不愛的果報，墮入地獄、餓鬼、畜生道。因爲了解這些，就不會再生起不善的心。因為這些不善的業，一定知道會得到不愛的果報，墮入地獄、餓鬼、畜生道。「因為造作了這樣的惡業，我的身體必定會墮入地獄、餓鬼、畜生道。」這三種業，因為聽聞正法才能夠了解，離開了聽聞佛法，就沒有其他方法可以瞭解。所以有智慧的人，乃至失去生命，也應當常常聽聞佛法。如果常常聽聞佛法，修習善業，就不會造作不善的業。這叫做第二十一種聽聞佛法的功德。 『再者，第二十二種聽聞佛法的功德，是什麼功德呢？就是能夠積聚增長長壽的業。因為聽聞正法的緣故，相信業果報應，不造作殺生、偷盜等惡業，隨著任何善業都樂於修習和增長，從而往生到天人之中，壽命得以延長。因為聽聞正法，樂於修習和增長善業，所以又能夠得到這樣的功德，壽命得以延長。因為這種聽聞佛法的因緣，能夠往生到天人之中。
【English Translation】 English version: 'Therefore, knowing the causes and conditions of karmic retribution, one can offer various kinds of support to parents, providing ample bedding, medicine for illnesses, and other necessities. By offering support to parents according to one's ability, one can generate Brahma-like merit (Brahma-like merit refers to pure merit). Because of this merit, one will eventually attain Nirvana (Nirvana refers to liberation). Furthermore, by offering the Dharma (Dharma refers to the teachings of Buddha) to parents, one will be loved by all, praised by everyone in this present life, and after death, one will be reborn in a good realm, obtaining the body of a Deva (Deva refers to a celestial being). Through the power of hearing the Dharma, one will eventually attain Nirvana. Therefore, wise individuals, knowing these merits, should always support their parents, who are fields of merit, even at the cost of their lives, with correct conduct and intention, and with utmost respect. This is called the twentieth merit of hearing the Dharma.' 'Furthermore, the twenty-first merit of hearing the Dharma is the ability to understand karmic retribution. Because of understanding karmic retribution, one will not delight in other teachings, for by hearing the true Dharma, one can understand karmic consequences. If an unwholesome thought arises, one knows it is an unwholesome thought; if a wholesome thought arises, one knows it is a wholesome thought, truly understanding the consequences of karma. If the mind dwells on unwholesome things, one knows that unwholesome thoughts will lead to unwholesome and undesirable consequences, causing one to fall into the hells, the realm of hungry ghosts, and the animal realm. Because of this understanding, one will no longer generate unwholesome thoughts. Knowing that these unwholesome deeds will definitely lead to undesirable consequences, causing one to fall into the hells, the realm of hungry ghosts, and the animal realm, one thinks, "Because of committing such evil deeds, my body will surely fall into the hells, the realm of hungry ghosts, and the animal realm." These three types of karma can only be understood by hearing the true Dharma; apart from hearing the Dharma, there is no other way to understand them. Therefore, wise individuals should always listen to the Dharma, even at the cost of their lives. If one constantly hears the Dharma and cultivates wholesome deeds, one will not create unwholesome deeds. This is called the twenty-first merit of hearing the Dharma.' 'Furthermore, what is the twenty-second merit of hearing the Dharma? It is the ability to accumulate and increase the karma for a long life. Because of hearing the true Dharma, one believes in karmic retribution and does not commit evil deeds such as killing and stealing. One delights in cultivating and increasing any wholesome deed, thereby being reborn among the Devas (Devas refers to celestial beings) and humans, with an extended lifespan. Because of hearing the true Dharma, one delights in cultivating and increasing wholesome deeds, and therefore, one obtains such merit, extending one's lifespan. Because of this cause and condition of hearing the Dharma, one can be reborn among the Devas (Devas refers to celestial beings) and humans.'
若生天上，于余天眾最為長壽，飲食遊戲受第一樂。以聞法故，若生人中，種種色力、財富長壽，生好國土，常習正見，以聞正法，樂習增廣，必得出苦。若人能以善心聽法，第一福德。為聽法故，若行一步，皆生梵福。聽正法者，常行聽法，得善身業；聞已讀誦，得善口業；聞已心凈，得意善業。是聽法者三業善故，生天人中，受于第一最勝富樂，壽命長遠，終得涅槃。如是一切諸大功德，皆由聽法，非余能得，是故聞法第一安隱。是名第二十二聞法功德。
「『複次，第二十三聞法功德，何等功德？謂聞法者，一切眾人之所稱歎，持戒功德及以多聞調伏勝慧，一切世人皆共恭敬禮拜問訊，於一切人美言直心。如是之人，功德相應，于微塵惡常生怖畏；眾所知識，一切讚歎，若得惱亂，眾人救護。是聞法者，世所讚歎。是名第二十三聞法功德。
「『複次，第二十四聞法功德，何等功德？所謂諸天之所護念。聞法之人善業相應，身行善業、口行善業、意行善業，以此功德，諸天所護。以此人故，眾人安隱；此人命終，無量人眾不得利益。護此人故，魔眾損減，正法增長。見此因緣，是故諸天晝夜守護，常隨其後，隨其所作，一切成就。天恩力故，以善業故，互相為因。彼所作業，既得成就，隨所作業轉
【現代漢語翻譯】 現代漢語譯本 如果（聽法者）生到天上，在其餘天人中最為長壽，享受最好的飲食和娛樂。因為聽聞佛法的緣故，如果轉生到人間，會擁有各種美好的容貌、力量、財富和長壽，出生在美好的國土，經常修習正確的見解。因為聽聞正法的緣故，樂於修習並不斷增長智慧，必定能夠脫離痛苦。如果有人能夠以善良的心聽聞佛法，這是第一等的福德。爲了聽聞佛法，即使只走一步路，都能產生如同梵天一般的福報。經常聽聞正法的人，能夠獲得良好的身業；聽聞之後讀誦，能夠獲得良好的口業；聽聞之後內心清凈，能夠獲得良好的意業。因為聽法的人身、口、意三業都善的緣故，所以能夠轉生到天界或人間，享受第一等最殊勝的富樂，壽命長遠，最終證得涅槃。像這樣一切的巨大功德，都是因為聽聞佛法而獲得的，不是其他方法能夠得到的，所以聽聞佛法是最為安穩的。這叫做第二十二種聽聞佛法的功德。
『再者，第二十三種聽聞佛法的功德是什麼呢？是指聽聞佛法的人，會受到所有人的稱讚，因為他具有持戒的功德，以及廣博的學識、調伏煩惱的能力和殊勝的智慧。所有世人都會共同恭敬地禮拜、問候他，他對所有人都說美好的言語，心懷正直。這樣的人，功德與他相應，對於極其微小的惡行也常常心生畏懼；被大眾所熟知，受到一切人的讚歎，如果受到惱亂，大眾會出手救護。這樣聽聞佛法的人，會受到世人的讚揚。這叫做第二十三種聽聞佛法的功德。
『再者，第二十四種聽聞佛法的功德是什麼呢？是指會受到諸天的護念。聽聞佛法的人，他的善業與他相應，身行善業、口行善業、意行善業，因為這樣的功德，所以會受到諸天的守護。因為有這個人存在，所以眾人能夠安穩；這個人如果去世，無數的人眾將無法得到利益。因為守護這個人，魔眾的力量會減弱，正法會增長。看到這樣的因緣，所以諸天會晝夜守護他，常常跟隨在他的身後，他所做的一切事情，都會成就。這是因為天人的恩德和善業的力量，互相作為因緣。他所做的事情，既然能夠成就，隨著他所做的事情而轉變。
【English Translation】 English version If one is born in the heavens, they will be the longest-lived among the other heavenly beings, enjoying the foremost pleasures of food, drink, and entertainment. Because of hearing the Dharma, if one is reborn among humans, they will possess various beautiful appearances, strength, wealth, and longevity, be born in a good country, and constantly practice right view. Because of hearing the true Dharma, they will delight in practice and increase their wisdom, and will surely be able to escape suffering. If a person can listen to the Dharma with a good heart, this is the foremost merit. For the sake of listening to the Dharma, even taking one step will generate Brahma-like blessings. Those who constantly listen to the true Dharma will obtain good bodily karma through listening; having heard, they will obtain good verbal karma through reciting; having heard, their minds will be purified, and they will obtain good mental karma. Because such listeners possess good karma in body, speech, and mind, they will be born in the heavens or among humans, enjoying the foremost and most excellent wealth and happiness, with long lifespans, and will ultimately attain Nirvana (Nirvana: the ultimate goal of Buddhism, liberation from suffering and rebirth). All such great merits are obtained through listening to the Dharma, and cannot be obtained through other means, therefore listening to the Dharma is the foremost peace and security. This is called the twenty-second merit of listening to the Dharma.
『Furthermore, what is the twenty-third merit of listening to the Dharma? It refers to the fact that those who listen to the Dharma will be praised by all people, because they possess the merit of upholding precepts (precepts: moral rules), as well as vast learning, the ability to tame afflictions, and supreme wisdom. All worldly people will respectfully bow, greet, and inquire after them, and they will speak beautiful words and be of upright mind to all. Such people, whose merits are in accordance with their actions, will always be fearful of even the slightest evil; they will be known by the masses and praised by all, and if they are disturbed, the masses will come to their rescue. Such listeners of the Dharma will be praised by the world. This is called the twenty-third merit of listening to the Dharma.
『Furthermore, what is the twenty-fourth merit of listening to the Dharma? It refers to the fact that they will be protected and cherished by the devas (devas: deities). Those who listen to the Dharma, their good karma is in accordance with their actions, they perform good deeds with their body, good deeds with their speech, and good deeds with their mind. Because of such merit, they will be protected by the devas. Because of this person's existence, the masses will be at peace; if this person passes away, countless people will not be able to receive benefits. Because of protecting this person, the power of the maras (maras: demons) will be diminished, and the true Dharma will increase. Seeing such causes and conditions, the devas will therefore protect them day and night, constantly following behind them, and everything they do will be accomplished. This is because of the grace of the devas and the power of good karma, mutually acting as causes and conditions. Since what they do is accomplished, it transforms according to what they do.
修增廣，一切善業皆得成就。如是次第，二世利益。如是聞法功德，即是第一安隱之藏。是名第二十四聞法功德。
「『複次，第二十五聞法功德，何等功德？所謂一切憶念皆得成就。是順法行智慧之人，持戒佈施現前業報，一切憶念皆得成就，隨其所作皆得成就，無能劫奪。若其所作，易得成就，如法受用，離五種難，正命清凈，不為他攝，身壞命終生於善道，受諸天身。是名第二十五聞法功德。
「『複次，第二十六聞法功德，何等功德？所謂如法富樂。同持戒者，豪富之人悉來親近，同持戒故，迭相赍遺所得財物，非害人得，非壓他人，順法得財，施法行人。其人佈施功德上上增長，二世利益、二世安樂。以聞法故，得此功德。是名第二十六聞法功德。
「『複次，第二十七聞法功德，何等功德？所謂智慧遠離懈怠，以聽正法，聞懈怠過。以懈怠故，于諸世間、出世間法義不得成就。以聞法故，舍離懈怠，一切所作常勤精進，正念不亂，離懈怠人，一切所作方便疾成，如時所作，如法所作，一切成就二世利益。若離懈怠，常勤精進，一切所作皆悉究竟，一切發心，無不成辦。若本懈怠，聞正法故，知懈怠過，速舍離之，如舍刀火。以懈怠故，能壞一切世間作業。聞懈怠過，一切義利皆得成就
【現代漢語翻譯】 現代漢語譯本： 修習增長，一切善業都能成就。像這樣循序漸進，獲得兩世的利益。像這樣聽聞佛法的功德，就是第一安穩的寶藏。這是名為第二十四種聽聞佛法的功德。 『再者，第二十五種聽聞佛法的功德，是什麼功德呢？就是一切憶念都能成就。這是順應佛法而行的有智慧之人，因為他們持有戒律、行佈施，並且現前的業報，一切憶念都能成就，隨著他們所做的一切都能成就，沒有人能夠搶奪。如果他們所做的事情，容易獲得成就，如法地接受和使用，遠離五種困難，以正當的職業維持生活清凈，不被他人所控制，身壞命終后，轉生到善道，享受諸天的身體。這是名為第二十五種聽聞佛法的功德。 『再者，第二十六種聽聞佛法的功德，是什麼功德呢？就是如法的富裕和快樂。與自己同樣持戒的，豪富之人都會來親近，因為同樣持戒的緣故，互相贈送財物，所得的財物不是通過傷害他人得到的，也不是壓迫他人得到的，而是順應佛法得到的財富，用來佈施給修行佛法的人。這樣的人佈施的功德會不斷增長，獲得兩世的利益、兩世的安樂。因為聽聞佛法的緣故，得到這種功德。這是名為第二十六種聽聞佛法的功德。 『再者，第二十七種聽聞佛法的功德，是什麼功德呢？就是智慧遠離懈怠，因為聽聞正法，聽聞懈怠的過患。因為懈怠的緣故，對於世間和出世間的法義都不能成就。因為聽聞佛法的緣故，舍離懈怠，一切所作常常勤奮精進，正念不散亂，遠離懈怠的人，一切所作的事情方便快速地成就，如時所作，如法所作，一切成就兩世的利益。如果遠離懈怠，常常勤奮精進，一切所作的事情都能夠究竟完成，一切發心，沒有不能辦到的。如果原本懈怠，因為聽聞正法的緣故，知道懈怠的過患，迅速舍離它，就像捨棄刀和火一樣。因為懈怠的緣故，能夠破壞一切世間的作業。聽聞懈怠的過患，一切義利都能成就。
【English Translation】 English version: Cultivating and increasing, all good deeds will be accomplished. In this sequential manner, benefits in both lives are attained. Such merit from hearing the Dharma is the foremost secure treasure. This is named the twenty-fourth merit of hearing the Dharma. 『Furthermore, the twenty-fifth merit of hearing the Dharma, what merit is it? It is that all recollections are accomplished. This is a wise person who acts in accordance with the Dharma, because they uphold precepts, practice generosity, and their present karmic retribution, all recollections are accomplished, whatever they do is accomplished, and no one can rob them. If what they do is easily accomplished, they receive and use it lawfully, are free from the five difficulties, maintain a pure livelihood, are not controlled by others, and after their body breaks and life ends, they are reborn in a good realm, enjoying the bodies of the gods. This is named the twenty-fifth merit of hearing the Dharma. 『Furthermore, the twenty-sixth merit of hearing the Dharma, what merit is it? It is lawful wealth and happiness. Those who uphold the precepts like oneself, wealthy people will all come to be close, because they uphold the precepts together, they give each other gifts of wealth, the wealth obtained is not obtained by harming others, nor by oppressing others, but is wealth obtained in accordance with the Dharma, used to give to those who practice the Dharma. The merit of such a person's generosity will increase more and more, attaining benefits in both lives, happiness in both lives. Because of hearing the Dharma, this merit is obtained. This is named the twenty-sixth merit of hearing the Dharma. 『Furthermore, the twenty-seventh merit of hearing the Dharma, what merit is it? It is wisdom that is far from laziness, because of hearing the True Dharma, hearing the faults of laziness. Because of laziness, one cannot accomplish the meanings of worldly and supramundane Dharma. Because of hearing the Dharma, one abandons laziness, and all that one does is always diligent and energetic, with correct mindfulness not disturbed, and for those who are far from laziness, all that they do is conveniently and quickly accomplished, done at the right time, done lawfully, and all accomplishes benefits in both lives. If one is far from laziness, always diligent and energetic, all that one does can be completely accomplished, and all aspirations will be fulfilled. If one was originally lazy, because of hearing the True Dharma, knowing the faults of laziness, one quickly abandons it, like abandoning a knife and fire. Because of laziness, one can destroy all worldly activities. Hearing the faults of laziness, all benefits and advantages can be accomplished.'
，以聞正法功德力故。是名第二十七聞法功德。
「『複次，第二十八聞法功德，何等功德？所謂次第聞法，起報恩心，知他恩分。聞正法中說報恩故，思念報恩，知恩報故，一切親友悉皆堅固。以功德故，一切怨家猶如親友。若人少恩，常念不忘，知恩報恩，得大功德。是名第二十八聞法功德。
「『複次，第二十九聞法功德，何等功德？所謂修行念死。第一勝念，所謂念死，以常念死，則懷怖畏，以怖畏故，不造惡業。設見美色，不念分別；聞諸樂音，亦不憶念；若聞眾香，不貪不樂亦不憶念；若舌得味，不貪不樂亦不憶念；若身得觸，不貪不樂亦不憶念；意思惟法，不貪不樂亦不憶念，斷離如是一切有網。如是之人怖畏死故，觀諸世間悉無堅固，一切皆苦，一切無我，一切皆空。實見之人於一切處——若天、若人——無有著心，何況地獄、餓鬼、畜生，於五道中悉斷悕望，而得解脫。於一切生死苦中不復欣樂，怖畏厭離。以厭離故，而得解脫，得解脫智：「我生已盡，梵行已立，所作已辦，不受後有。」若離聞法，不得如是梵行立等厭離功德，是故應勤聽受正法，親近師長，供養聽法，現在、未來二世利益，所謂近善知識、聽聞正法，以此二法而得安隱。是名第二十九聞法功德。
「『複次
【現代漢語翻譯】 現代漢語譯本： 因為聽聞正法的功德力。這叫做第二十七種聽聞佛法的功德。
『再者，第二十八種聽聞佛法的功德是什麼功德呢？就是能夠按順序聽聞佛法，生起報恩的心，瞭解他人的恩情。因為在聽聞正法中講說了報恩的道理，所以能夠思念報恩，因為知恩圖報，一切親朋好友都會非常牢固。因為這種功德，一切怨家都會像親朋好友一樣。如果有人受到一點恩惠，常常念念不忘，知道感恩並且報恩，就能得到很大的功德。這叫做第二十八種聽聞佛法的功德。
『再者，第二十九種聽聞佛法的功德是什麼功德呢？就是修行念死。第一殊勝的念頭，就是念死，因為常常念死，就會懷有恐懼，因為有恐懼，就不會造作惡業。即使見到美麗的顏色，也不會生起分別的念頭；聽到各種悅耳的聲音，也不會憶念；如果聞到各種香氣，也不會貪戀、喜好，也不會憶念；如果舌頭嚐到美味，也不會貪戀、喜好，也不會憶念；如果身體感受到觸覺，也不會貪戀、喜好，也不會憶念；如果意識思維法，也不會貪戀、喜好，也不會憶念，斷絕、遠離像這樣的一切有之羅網。像這樣的人因為害怕死亡，觀察世間一切都沒有堅固性，一切都是苦，一切都是無我，一切都是空。真正見到實相的人在一切地方——無論是天界、還是人間——都沒有執著心，更何況是地獄、餓鬼、畜生，對於五道之中都斷絕了希望，從而得到解脫。對於一切生死之苦不再欣喜、快樂，而是恐懼、厭離。因為厭離的緣故，而得到解脫，得到解脫的智慧：『我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不再受後世的輪迴。』如果離開聽聞佛法，就不能得到像這樣清凈修行確立等厭離的功德，所以應當勤奮地聽受正法，親近師長，供養聽法，得到現在、未來兩世的利益，就是親近善知識、聽聞正法，通過這兩種方法而得到安穩。這叫做第二十九種聽聞佛法的功德。
『再者
【English Translation】 English version: Due to the power of the merit of hearing the True Dharma. This is called the twenty-seventh merit of hearing the Dharma.
『Furthermore, what is the twenty-eighth merit of hearing the Dharma? It is to hear the Dharma in sequence, to arise a heart of gratitude, and to understand the kindness of others. Because the True Dharma speaks of repaying kindness, one contemplates repaying kindness, and because of knowing and repaying kindness, all relatives and friends become firm and steadfast. Because of this merit, all enemies become like relatives and friends. If a person receives a small kindness, they constantly remember it and never forget it, knowing to be grateful and repaying kindness, they attain great merit. This is called the twenty-eighth merit of hearing the Dharma.
『Furthermore, what is the twenty-ninth merit of hearing the Dharma? It is to cultivate mindfulness of death. The foremost and supreme mindfulness is mindfulness of death. Because of constantly being mindful of death, one harbors fear and dread. Because of this fear and dread, one does not create evil karma. Even when seeing beautiful colors, one does not give rise to discriminating thoughts; when hearing pleasant sounds, one does not recall them; if smelling various fragrances, one is neither greedy nor delighted, nor does one recall them; if the tongue tastes flavors, one is neither greedy nor delighted, nor does one recall them; if the body experiences touch, one is neither greedy nor delighted, nor does one recall them; if the mind contemplates the Dharma, one is neither greedy nor delighted, nor does one recall them, cutting off and departing from all such nets of existence. Such a person, because of fearing death, observes that all things in the world are without solidity, all are suffering, all are without self, all are empty. A person who truly sees reality has no attachment in all places—whether in the heavens or among humans—how much less in the hells, among hungry ghosts, or among animals. In the five paths, they cut off all hope and attain liberation. In all the sufferings of birth and death, they no longer rejoice or delight, but fear and are disgusted. Because of this disgust, they attain liberation, attaining the wisdom of liberation: 『My birth is exhausted, the pure conduct is established, what needed to be done is done, I will not receive future existence.』 If one departs from hearing the Dharma, one cannot attain such merits of establishing pure conduct and disgust. Therefore, one should diligently listen to and receive the True Dharma, be close to teachers, make offerings for hearing the Dharma, and attain benefits in both the present and future lives, namely, being close to good teachers and hearing the True Dharma. Through these two methods, one attains peace and security. This is called the twenty-ninth merit of hearing the Dharma.
『Furthermore
，第三十聞正法功德，何等功德？所謂以聞法故，死時不悔。修念死者，若有過起，則能速斷。若三種垢——貪、瞋、癡起生死因緣，以念死故，則能斷除。以斷三垢，不生不死、不退不出，無有異法能斷此法，以得聞法功德力故，得如是法。一切安隱功德之中，聞法功德第一根本。』
「爾時，鵝王菩薩說迦那迦牟尼所說經法，為天眾說，正法相應，是為第三十聞法功德。
「『複次，第三十一聞法功德，何等功德？所謂死時，心不悔恨。若得聞于正法之義，行善業故，于命終時心不生悔，隨所聞義既得聞已，憶念思惟。既思惟已，于佛法僧增長凈心。以心凈故，血則清凈，血清凈故，顏色清凈，身心凈故，臨命終時，見於善道，有白光明可愛天處。見生處故，轉增凈心，隨其凈心，信佛法僧，轉生勝處。若作四天王業，心凈信故，生第二天；若有三十三天之業，生夜摩天；若有夜摩天業，生兜率陀天。如是展轉，乃至第六他化自在天，以心凈力故，得增勝處。如是一切皆由聞法，若離聞法，終不能得。若聽正法，于命終時，為救為歸。是名第三十一聞法功德。
「『複次，第三十二聞法功德，何等功德？以聞法故，終得涅槃。聽法功德，於一切功德最勝最上。何等勝上？所謂涅槃。以聽正法，
【現代漢語翻譯】 現代漢語譯本：第三十，聽聞正法的功德是什麼呢？就是因為聽聞佛法，臨死的時候不會後悔。修習憶念死亡的人，如果有了過錯，就能迅速斷除。如果三種煩惱——貪（貪婪）、瞋（嗔恨）、癡（愚癡）生起生死輪迴的因緣，因為憶念死亡的緣故，就能斷除這些煩惱。斷除了這三種煩惱，就能達到不生不死、不退不出的境界，沒有其他方法能夠斷除這些煩惱，因為得到聽聞佛法的功德力量，才能得到這樣的境界。在一切安穩的功德之中，聽聞佛法的功德是第一根本。 當時，鵝王菩薩宣說迦那迦牟尼（Kakakakuni，過去七佛之一）所說的經法，為天眾宣說，與正法相應，這就是第三十種聽聞佛法的功德。 再次，第三十一種聽聞佛法的功德是什麼呢？就是臨死的時候，心中沒有悔恨。如果聽聞到正法的意義，奉行善業的緣故，在臨命終時心中不會產生後悔，隨著所聽聞的意義，聽聞之後，憶念思惟。思惟之後，對於佛（Buddha）、法（Dharma）、僧（Sangha）增長清凈心。因為心清凈的緣故，血液就清凈，血液清凈的緣故，臉色就清凈，身心清凈的緣故，臨命終時，見到好的去處，有白色光明可愛的天界。因為見到將要出生的去處，更加增長清凈心，隨著他的清凈心，信仰佛法僧，轉生到更好的地方。如果造作了四天王（Caturmaharajakayikas）的業，因為心清凈的緣故，就生到第二天；如果有三十三天（Trayastrimsas）的業，就生到夜摩天（Yama）；如果有夜摩天的業，就生到兜率陀天（Tusita）。這樣輾轉上升，乃至第六他化自在天（Paranimmita-vasavatti），因為心清凈的力量，得到更加殊勝的地方。這一切都是由於聽聞佛法，如果離開聽聞佛法，最終不能得到。如果聽聞正法，在臨命終時，成為救護和歸宿。這叫做第三十一種聽聞佛法的功德。 再次，第三十二種聽聞佛法的功德是什麼呢？因為聽聞佛法的緣故，最終能夠得到涅槃（Nirvana）。聽聞佛法的功德，在一切功德中是最殊勝最上的。什麼是殊勝最上呢？就是涅槃。因為聽聞正法，
【English Translation】 English version: 'Thirtieth, what is the merit of hearing the True Dharma? It is that because of hearing the Dharma, one will not regret it at the time of death. If one cultivates mindfulness of death, if faults arise, they can be quickly cut off. If the three defilements—greed (Tanha), hatred (Dosa), and delusion (Moha)—arise as causes and conditions for birth and death, they can be eliminated through mindfulness of death. By eliminating these three defilements, one can attain a state of neither birth nor death, neither retreat nor exit. There is no other method to cut off these defilements. Because of the power of the merit of hearing the Dharma, one can attain such a state. Among all merits of peace and security, the merit of hearing the Dharma is the first and foremost foundation.' At that time, the Goose King Bodhisattva spoke the Dharma spoken by Kakakakuni (one of the past seven Buddhas), speaking to the heavenly beings, corresponding to the True Dharma. This is the thirtieth merit of hearing the Dharma. 'Furthermore, the thirty-first merit of hearing the Dharma, what is that merit? It is that at the time of death, the mind has no regrets. If one hears the meaning of the True Dharma and practices good deeds, one will not have regrets in the mind at the time of death. Following the meaning that one has heard, after hearing it, one remembers and contemplates it. After contemplating it, one increases pure faith in the Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha). Because the mind is pure, the blood becomes pure. Because the blood is pure, the complexion becomes clear. Because the body and mind are pure, at the time of death, one sees good destinations, with white light and lovely heavenly realms. Because one sees the place of rebirth, one further increases pure faith. According to one's pure faith, one believes in the Buddha, Dharma, and Sangha, and is reborn in superior realms. If one performs the deeds of the Four Heavenly Kings (Caturmaharajakayikas), because of pure faith, one is born in the second heaven. If one has the deeds of the Thirty-three Heavens (Trayastrimsas), one is born in the Yama Heaven (Yama). If one has the deeds of the Yama Heaven, one is born in the Tusita Heaven (Tusita). Thus, gradually ascending, even to the sixth Paranimmita-vasavatti Heaven (Paranimmita-vasavatti), because of the power of a pure mind, one attains increasingly superior realms. All of this is due to hearing the Dharma. If one is apart from hearing the Dharma, one will ultimately not attain it. If one hears the True Dharma, at the time of death, it becomes a refuge and a return. This is called the thirty-first merit of hearing the Dharma.' 'Furthermore, the thirty-second merit of hearing the Dharma, what is that merit? Because of hearing the Dharma, one ultimately attains Nirvana (Nirvana). The merit of hearing the Dharma is the most excellent and supreme among all merits. What is excellent and supreme? It is Nirvana. Because of hearing the True Dharma,'
修習增長，如說修行，如實成就，其人決定能斷煩惱，到于涅槃。』
「如是善時鵝王菩薩為斷夜摩天眾放逸行故，以無等音說于真法，天眾皆生希有之心。爾時，天眾聞佛法故，心得清凈。一切天眾白鵝王言：『於此天中，汝是天主，以有智慧辯才力故。我等天眾猶如畜生，以放逸故，樂於境界，常為欲愛，自害心故。鵝王音聲，我等歌音所不能及。』
「爾時，鵝王菩薩說于正法相應頌曰：
「『以聞正法故， 能止於惡法； 以離惡法故， 常得安隱處。 以聞正法故， 其心得清凈， 能令心安住， 不作眾惡業。 聞法能總持， 聞法不造惡， 聞法知業果， 后得於涅槃。 聞法故知法， 聞法故信佛， 智者聞法故， 能解脫眾苦。 以聞正法故， 能知真法相， 是故有智者， 當勤聽正法。 聞如來說法， 能離於生死， 斷離三種愛， 得至無盡處。 以聞正法故， 知四法因緣， 及諸法生滅， 聞法皆能知。 以聞正法故， 了知陰界入， 如是二種相， 智者應修行。 第一大力過， 縛一切生死， 以聞正法故， 一切皆能知。 以惡大力故， 縛
【現代漢語翻譯】 現代漢語譯本 『如果修習增長，如所說的修行，如實地成就，這個人必定能夠斷除煩惱，到達涅槃（Nirvana）。』 『當時，善良的鵝王菩薩（Swan King Bodhisattva）爲了斷除夜摩天（Yama Heaven）眾的放逸行為，用無與倫比的聲音宣說真實的佛法，天眾都生起了稀有之心。那時，天眾因為聽聞佛法，內心得到清凈。所有天眾對鵝王說：『在這天界中，您是天主，因為您有智慧和辯才的力量。我們這些天眾就像畜生一樣，因為放逸的緣故，貪戀于各種境界，常常因為慾望和愛，傷害自己的心。鵝王的聲音，我們的歌聲是無法相比的。』 『當時，鵝王菩薩宣說了與正法相應的偈頌：』 『因為聽聞正法，能夠止息惡法；因為遠離惡法，常常得到安穩之處。 因為聽聞正法，他的心得到清凈，能夠讓心安住，不造作各種惡業。 聽聞佛法能夠總持，聽聞佛法不造惡，聽聞佛法知道業果，最終得到涅槃。 因為聽聞佛法而知曉佛法，因為聽聞佛法而信仰佛，智者因為聽聞佛法，能夠解脫各種痛苦。 因為聽聞正法，能夠知曉真法的實相，因此有智慧的人，應當勤奮地聽聞正法。 聽聞如來（Tathagata）說法，能夠脫離生死輪迴，斷除三種愛，到達無盡之處。 因為聽聞正法，知曉四法（Four Noble Truths）的因緣，以及諸法的生滅，聽聞佛法都能知曉。 因為聽聞正法，瞭解陰、界、入（Skandha, Dhatu, Ayatana），像這樣的兩種相，智者應當修行。 第一種強大的力量，束縛一切生死，因為聽聞正法，一切都能知曉。 因為惡的力量，束縛』
【English Translation】 English version 'If one cultivates and increases, practices as spoken, and truly achieves, that person will certainly be able to cut off afflictions and reach Nirvana (Nirvana).' 'At that time, the virtuous Swan King Bodhisattva, in order to cut off the heedless conduct of the Yama Heaven beings, proclaimed the true Dharma with an unparalleled voice, and the heavenly beings all developed a rare and precious mind. At that time, the heavenly beings, because of hearing the Buddha's teachings, had their minds purified. All the heavenly beings said to the Swan King: 'In this heaven, you are the lord of the heavens, because you have the power of wisdom and eloquence. We heavenly beings are like animals, because of heedlessness, we are attached to various realms, and we constantly harm our own minds because of desire and love. The Swan King's voice cannot be matched by our songs.' 'At that time, the Swan King Bodhisattva spoke the verses corresponding to the Right Dharma:' 'Because of hearing the Right Dharma, one can stop evil dharmas; because of being away from evil dharmas, one always obtains a place of peace and security. Because of hearing the Right Dharma, one's mind becomes pure, able to let the mind abide in peace, and not create various evil deeds. Hearing the Dharma enables one to uphold it completely, hearing the Dharma does not create evil, hearing the Dharma knows the karmic consequences, and ultimately attains Nirvana. Because of hearing the Dharma, one knows the Dharma; because of hearing the Dharma, one believes in the Buddha; the wise, because of hearing the Dharma, can be liberated from all suffering. Because of hearing the Right Dharma, one can know the true nature of the Dharma; therefore, those with wisdom should diligently listen to the Right Dharma. Hearing the Tathagata (Tathagata) preach the Dharma enables one to escape the cycle of birth and death, cut off the three kinds of love, and reach the endless place. Because of hearing the Right Dharma, one knows the causes and conditions of the Four Noble Truths, as well as the arising and ceasing of all dharmas; hearing the Dharma enables one to know all. Because of hearing the Right Dharma, one understands the Skandha, Dhatu, and Ayatana; the wise should cultivate these two aspects. The first powerful force binds all birth and death; because of hearing the Right Dharma, one can know everything. Because of the power of evil, binds'
一切生死， 以聞正法故， 一切皆能滅。 於一切轉相、 一切不轉相， 以聞勝法故， 一切皆能知。 若死時欲至， 則受大苦惱， 以念聞法故， 死苦不能亂。 以聞智慧故， 燒諸煩惱樹， 以智火燒故， 滅已不復生。 聞法不放逸， 則得一切樂， 聞法故安隱， 是故應聽法。 得聞正法已， 近智及耆老， 能到無上處， 永離老病死。 聞故不造惡， 聞故順法行， 聞法故離苦， 聞法最第一。 以聞正法故， 得三業清凈， 若求清凈者， 當勤聽正法。 以依聞法故， 堅固勤精進， 是則能速度， 廣大三界海。 聞法之財富， 世間最第一， 多財不知義， 智者說貧窮。 遠離於師長， 失聞正法財， 是人無命果， 為惡所破壞。 放逸懈怠人， 親近惡知識， 是人無命果， 如殖種沙鹵。 遠離見聞法， 是則為盲人， 若人遠離法， 而行於非法， 是人舍離藥， 攝取于疾病。 若人近善友， 增長無量法， 猶如注大雨， 河流皆增長。 順法寂靜行， 夙興念正法，
【現代漢語翻譯】 現代漢語譯本 一切生死（輪迴）， 以聽聞正法（正確的佛法）的緣故， 一切都能滅除。 對於一切轉變的現象、 一切不轉變的現象， 以聽聞殊勝佛法的緣故， 一切都能瞭解。 如果死亡時刻將要到來， 就會感受巨大的痛苦煩惱， 以憶念聽聞佛法的緣故， 死亡的痛苦不能擾亂。 以聽聞智慧的緣故， 焚燒各種煩惱之樹， 以智慧之火焚燒的緣故， 滅除后不再重新產生。 聽聞佛法不放逸， 就能得到一切快樂， 聽聞佛法的緣故得到安穩， 因此應當聽聞佛法。 得到聽聞正法之後， 親近有智慧的人以及年長者， 能夠到達無上的境界， 永遠脫離衰老、疾病和死亡。 聽聞佛法就不會造作惡業， 聽聞佛法就會順應佛法而行， 聽聞佛法的緣故脫離痛苦， 聽聞佛法是最重要的。 以聽聞正法的緣故， 得到身、口、意三業的清凈， 如果尋求清凈的人， 應當勤奮聽聞正法。 因為依靠聽聞佛法的緣故， 堅定穩固地勤奮精進， 這樣就能快速地度過， 廣大的三界（欲界、色界、無色界）之海。 聽聞佛法的財富， 在世間是最重要的， 擁有很多財富卻不知道意義， 有智慧的人說這是貧窮。 遠離師長， 失去聽聞正法的財富， 這種人沒有生命的果實， 被罪惡所破壞。 放逸懈怠的人， 親近惡知識， 這種人沒有生命的果實， 如同在鹽堿地裡種植。 遠離見聞佛法， 這就是盲人， 如果人遠離佛法， 而行於不符合佛法的行為， 這種人捨棄藥物， 攝取疾病。 如果人親近善友， 增長無量的佛法， 猶如降下大雨， 河流都增長。 順應佛法寂靜地修行， 早起憶念正法
【English Translation】 English version All birth and death (samsara), Because of hearing the True Dharma (correct Buddhist teachings), All can be extinguished. Regarding all changing phenomena, All unchanging phenomena, Because of hearing the Supreme Dharma, All can be understood. If the time of death is about to arrive, then great suffering and affliction will be experienced, Because of remembering and hearing the Dharma, the suffering of death cannot disturb. Because of hearing wisdom, burn all the trees of affliction, Because of burning with the fire of wisdom, after extinguishing, they will not be reborn. Hearing the Dharma without negligence, then all happiness is attained, Because of hearing the Dharma, peace is obtained, therefore, one should listen to the Dharma. After obtaining the hearing of the True Dharma, approach the wise and the elders, Able to reach the unsurpassed state, forever separated from old age, sickness, and death. Hearing the Dharma, one will not create evil deeds, Hearing the Dharma, one will act in accordance with the Dharma, Because of hearing the Dharma, one is separated from suffering, Hearing the Dharma is the most important. Because of hearing the True Dharma, one obtains the purity of the three karmas (body, speech, and mind), If one seeks purity, one should diligently listen to the True Dharma. Because of relying on hearing the Dharma, steadfastly and diligently advance, Then one can quickly cross, the vast ocean of the Three Realms (Desire Realm, Form Realm, Formless Realm). The wealth of hearing the Dharma, is the most important in the world, Having much wealth but not knowing its meaning, the wise say this is poverty. Being far from teachers and elders, losing the wealth of hearing the True Dharma, This person has no fruit of life, being destroyed by evil. A negligent and lazy person, approaches evil companions, This person has no fruit of life, like planting seeds in saline soil. Being far from seeing and hearing the Dharma, this is being blind, If a person is far from the Dharma, and acts in ways that do not accord with the Dharma, This person abandons medicine, and takes up illness. If a person approaches good friends, limitless Dharma increases, Like pouring down heavy rain, all rivers increase. Acting in accordance with the Dharma in stillness, Rising early and remembering the True Dharma
必定得安樂， 不為放逸誑。 既知智功德， 智者應修行， 非是無智者， 而得受安樂。』
「如是善時鵝王為諸天眾種善根故，數數為說利益之法，斷無利益，說佛經法。爾時，天眾既聞法已，生敬重心，生歡喜心，放逸薄少。天同業故，復詣異處而受天樂。
「善時鵝王既以迦那迦牟尼所說經，名『集無量功德聞法堅固經』，為諸天眾具演說已，復詣異處，思惟念法。
「樂行地天，五樂音聲受五欲樂，乃至愛善業盡，以惡業故，墮于地獄、餓鬼、畜生；若有餘業與人同業，生於人中，大富安樂，善持禁戒，常樂聞法，第一順法，聰慧正見，或為王者或為大臣。以餘業故。
「複次，比丘知業果報，觀夜摩天所住之地，彼以聞慧見夜摩天名種種雜地，眾生何業生此地處？彼見：有人造作善業——身口意善，正見正命，遍行善行，直心樂實，不殺不盜，遠離邪淫。若在夢中見於女人，心不親近，晝亦不念，濁心覺觀：『如我此身以舍邪淫，得善果報。離邪淫故，得生天上，與諸天女圍繞受樂。』舍離女人，悕望天女，以求天女，名濁梵行。望生天故，舍離邪淫。『我先與女人歌笑舞戲，是為不善，當墮惡道。』以是義故，于本所習，不生貪慾。覺觀之心，不念本習歌
【現代漢語翻譯】 現代漢語譯本： 『必定獲得安樂，不被放逸所欺騙。 既然知道智慧的功德，智者就應該修行， 而不是無智慧的人，能夠獲得安樂。』
『像這樣，善時鵝王爲了諸天眾種植善根的緣故，多次為他們宣說利益之法，斷除無益之法，宣說佛經之法。當時，天眾聽聞佛法之後，生起恭敬心，生起歡喜心，放逸之心減少。因為天界的共同業力，又前往其他地方享受天樂。
『善時鵝王已經將迦那迦牟尼佛（Kakusandha Buddha）所說的經，名為『集無量功德聞法堅固經』，為諸天眾詳細演說之後，又前往其他地方，思惟念法。
『樂行地天（Lokanuvartana），以五種音樂的聲音享受五欲之樂，乃至喜愛善業的福報耗盡，因為惡業的緣故，墮入地獄、餓鬼、畜生道；如果還有剩餘的業力與人道眾生相同，就出生在人間，大富大貴，安樂自在，善於持守禁戒，常常喜歡聽聞佛法，最能順應佛法，聰慧有正見，或者成為國王或者成為大臣。這是因為剩餘業力的緣故。
『再者，比丘知道業的果報，觀察夜摩天（Yama）所居住的地方，他以聞慧見到夜摩天名為種種雜地，眾生因為什麼業而生到這個地方呢？他看到：有人造作善業——身口意善，正見正命，普遍奉行善行，心地正直喜愛真實，不殺生不偷盜，遠離邪淫。如果在夢中見到女人，心中不親近，白天也不思念，以清凈的心覺察觀照：『像我這樣的身體已經捨棄邪淫，得到好的果報。因為遠離邪淫的緣故，得以生到天上，與諸天女圍繞享受快樂。』舍離女人，希望得到天女，爲了求得天女，這叫做不清凈的梵行。希望生到天上，所以舍離邪淫。『我先前與女人歌唱嬉笑玩樂，這是不善的，應當墮入惡道。』因為這個緣故，對於原本所習慣的，不生起貪慾。覺察觀照的心，不思念原本所習慣的歌
【English Translation】 English version: 『Surely will attain happiness, not be deceived by negligence. Since knowing the merits of wisdom, the wise should practice, Not those without wisdom, who can receive happiness.』
『Thus, the Good Time Goose King, for the sake of planting good roots for the multitude of devas (gods), repeatedly spoke the beneficial Dharma, cutting off the non-beneficial, speaking the Buddha's Dharma. At that time, the devas, having heard the Dharma, gave rise to a respectful mind, gave rise to a joyful mind, and their negligence diminished. Because of the shared karma of the devas, they went to other places to enjoy heavenly bliss.
『The Good Time Goose King, having fully expounded to the multitude of devas the scripture spoken by Kakusandha Buddha (迦那迦牟尼), named 『The Scripture of Firmly Establishing the Hearing of Dharma with Immeasurable Merits,』 again went to another place to contemplate the Dharma.
『The Lokanuvartana (樂行地天) Devas, enjoying the five desires with the sounds of the five kinds of music, until the merit of loving good deeds is exhausted, due to evil karma, fall into hell, the realm of hungry ghosts, and the realm of animals; if there is remaining karma similar to that of humans, they are born among humans, greatly wealthy and at ease, well-maintaining precepts, always delighting in hearing the Dharma, foremost in accordance with the Dharma, intelligent with right view, or becoming kings or ministers. This is because of the remaining karma.
『Furthermore, the Bhikshu (比丘), knowing the retribution of karma, observes the place where the Yama (夜摩) Devas dwell. He sees with his wisdom of hearing that the Yama Devas' land is named the Land of Various Mixtures. What karma causes beings to be born in this place? He sees: Some people create good karma—good in body, speech, and mind, right view and right livelihood, universally practicing good deeds, with a straightforward mind delighting in truth, not killing, not stealing, and abstaining from sexual misconduct. If they see a woman in a dream, their hearts do not become intimate, and they do not think of her during the day, with a pure mind contemplating: 『Since I have abandoned sexual misconduct, I have obtained good retribution. Because of abstaining from sexual misconduct, I am able to be born in the heavens, surrounded by heavenly women enjoying happiness.』 Abandoning women, hoping for heavenly women, seeking heavenly women, this is called impure Brahma-conduct. Hoping to be born in the heavens, they abandon sexual misconduct. 『I previously sang, laughed, danced, and played with women, which was not good, and I should fall into evil realms.』 For this reason, they do not give rise to greed for what they were originally accustomed to. The mind of contemplation does not think of the songs they were originally accustomed to.
舞戲笑，若心生念，尋即斷除。以是因緣，命終生於種種雜地。既生此地，善業果成，五欲和合。
「天子生已，以善業故，一切天處雜寶光明自然而生，所謂無量金剛種種山峰、種種光色，如毗琉璃、因陀青寶、大青寶王、車𤦲頗梨、赤蓮花寶，及餘種種百千光明周遍天處。初見如是種種光明，眼識樂著，本未曾見，見之樂著，種種音聲歌眾樂音，不可譬喻，復聞種種天之妙香。新生天子初為如是三種境界無等無比心生樂著，退光明林。諸天女眾見新生天子從林中出，其林種種光明莊嚴如是。天子以善業價，貿得天女。時，諸天女種種莊嚴皆悉端正，種種妙色、種種歌詠天樂音聲。爾時，天子為諸天女無始愛慾引其心故，以歡喜心近諸天女。或有天女手執樂器作眾妓樂，歌眾妙音。復有天女聞妙花香，愛眼含笑以視天子。復有天女在於地上，手執樂器出妙音聲。復有天女手執妙花，馳赴天子。復有天女手擎種種上味天飲，色香味具，離於醉過，到天子所，以蓮花葉盛天上味色香味具飲已，增悅過逾十倍。是為心著第四境界，先著妙色，次聲香味，又復身受種種樂觸，隨意所念，念之即得，是名新生天子著五欲樂。
「爾時，新生天子共諸天女往詣一切隨順欲林，受五欲樂。爾時新生天子，天女圍繞，觀
【現代漢語翻譯】 現代漢語譯本：如果（有人）跳舞嬉戲歡笑，心中生起（貪戀五欲的）念頭，（修行者）應當立即斷除這些念頭。因為這樣的因緣，（此人）命終之後會出生在種種混雜的地方。既已出生于這些地方，（如果）善業成熟，（就能享受）五欲的和合。
『天子出生之後，因為善業的緣故，一切天界的各種珍寶光明自然而生，比如無量金剛種種山峰、種種光色，如毗琉璃（一種寶石）、因陀青寶（帝釋天的青色寶珠）、大青寶王（一種巨大的青色寶珠）、車𤦲頗梨（一種水晶）、赤蓮花寶（紅蓮花形狀的寶物），以及其他種種百千光明周遍天界。新生天子最初見到這些種種光明，眼識就樂於執著，因為之前從未見過，見到就樂於執著，（同時聽到）種種音聲歌舞音樂之聲，無法比喻，又聞到種種天界的妙香。新生天子最初為這三種無等無比的境界所迷惑，心中生起快樂和執著，（於是）退入光明林中。諸天女們見到新生天子從光明林中出來，那光明林被種種光明莊嚴。天子憑藉善業的價值，換取了天女。當時，諸天女們種種莊嚴，都非常端正，有種種美妙的顏色、種種歌詠天樂音聲。那時，天子因為諸天女無始以來的愛慾牽引他的心，所以以歡喜心親近諸天女。有的天女手執樂器演奏各種音樂，歌唱各種美妙的樂音。又有的天女聞到美妙的花香，含情脈脈，面帶笑容地看著天子。又有的天女在地上，手執樂器發出美妙的聲音。又有的天女手執美妙的鮮花，奔向天子。又有的天女手捧種種上等美味的天界飲料，色香味俱全，沒有醉酒的過失，來到天子面前，用蓮花葉盛著天上的美味飲料，飲用之後，快樂超過十倍。這就是心執著于第四種境界，先執著於美妙的顏色，其次是聲音、香味，又進一步身體感受種種快樂的觸覺，隨心所想，想什麼就能得到什麼，這叫做新生天子執著於五欲之樂。
『這時，新生天子和諸天女一起前往一切隨順欲林，享受五欲之樂。這時新生天子被天女們圍繞，觀看著……』
【English Translation】 English version: If (someone) dances, plays, and laughs, and a thought arises in their mind, (a practitioner) should immediately cut off these thoughts. Because of this cause and condition, (this person) will be born in various mixed places after death. Having been born in these places, (if) good karma ripens, (they can enjoy) the union of the five desires.
'After a Deva is born, due to good karma, all kinds of precious and luminous objects naturally arise in the heavens, such as countless Vajra (diamond) mountains, various colors of light, like Vairocana (a type of gemstone), Indra's blue jewel (Indra's blue gem), the Great Blue Jewel King (a large blue gem), carnelian crystal, red lotus jewels, and other various hundreds of thousands of lights pervading the heavens. When the newly born Deva first sees these various lights, their eye-consciousness becomes attached, because they have never seen them before. Seeing them, they become attached, (and at the same time they hear) various sounds of singing and music, which are beyond comparison, and they also smell various wonderful fragrances of the heavens. The newly born Deva is initially deluded by these three unparalleled realms, and joy and attachment arise in their mind, (so they) retreat into the luminous forest. The Deva women see the newly born Deva coming out of the luminous forest, which is adorned with various lights. The Deva, by the value of their good karma, obtains the Deva women. At that time, the Deva women are all adorned and very beautiful, with various wonderful colors, various songs, and heavenly music. At that time, the Deva, because the Deva women's beginningless love and desire attract their heart, approaches the Deva women with a joyful mind. Some Deva women hold musical instruments and play various music, singing various wonderful melodies. Other Deva women smell the wonderful fragrance of flowers, look at the Deva with affectionate eyes and smiles. Still other Deva women are on the ground, holding musical instruments and making wonderful sounds. Still other Deva women hold wonderful flowers and rush towards the Deva. Still other Deva women hold various superior heavenly drinks, complete with color, aroma, and taste, without the fault of intoxication, and come to the Deva's place. They use lotus leaves to hold the heavenly delicious drinks, complete with color, aroma, and taste, and after drinking, their joy increases more than tenfold. This is the mind's attachment to the fourth realm, first attachment to beautiful colors, then to sounds and fragrances, and further the body experiences various pleasurable sensations, whatever they think of, they get what they think of. This is called the newly born Deva's attachment to the pleasures of the five desires.'
'At this time, the newly born Deva and the Deva women go together to the All-Compliant Desire Forest to enjoy the pleasures of the five desires. At this time, the newly born Deva is surrounded by the Deva women, watching...'
諸天眾種種遊戲。或有遊戲在於榛林，或有在於山峰遊戲，或有遊戲作五樂音，或有天子共諸天女種種莊嚴，在虛空殿遊戲娛樂，或有天子手攀樹枝歌舞戲笑，五樂音聲。爾時，新生天子見諸天眾如斯遊戲，心生歡喜，天女圍繞，共入天眾，和合遊戲。新生天子共諸天女遊戲受樂，自業相似，受五欲樂。久受樂已，從林中出，復升種種寶莊嚴山，共相娛樂遊戲受樂，或在流泉，或在園林種種寶石莊嚴之山，清涼泉水以為莊嚴，遊戲其中。
「時，諸天眾心行放逸，爾時有一天遊戲鳥，名流水行，為放逸天以偈頌曰：
「『以種種業故， 而受樂果報， 天中受報已， 業盡當還退。 愚人現得樂， 而不觀怖畏， 后得衰惱至， 爾時乃知業。 放逸之所縛， 苦樂等無異， 以天業盡故， 後生大悔心。 放逸如毒害， 是故應舍離， 放逸害諸天， 將入于地獄。 和合生欣慶， 離別則大苦， 和合必有離， 一切法如是。 世無有一法， 有生而不壞， 一切生滅法， 出沒法如是。 隨所見諸天， 而受于天樂， 放逸毒所迷， 一切皆歸滅。 一切放逸樂， 初謂為可愛， 后得衰惱至， 乃
【現代漢語翻譯】 現代漢語譯本 諸天眾進行各種各樣的遊戲。有的在榛樹林中游戲，有的在山峰上游戲，有的演奏五種樂器發出美妙的音樂，有的天子與眾多天女一起，以各種裝飾打扮自己，在虛空的宮殿中嬉戲娛樂。有的天子手攀樹枝，歌唱、跳舞、嬉笑，伴隨著五種樂器的聲音。那時，新生的天子看到諸天眾這樣遊戲，心中充滿歡喜，被天女們圍繞著，一同加入天眾，共同遊戲。新生天子與天女們一起遊戲享樂，因為相似的業力，享受著五欲之樂。享受了很久的快樂之後，他們從樹林中出來，再次登上各種寶石裝飾的山，互相娛樂遊戲，享受快樂，或者在流動的泉水邊，或者在園林中，這些山都用各種寶石裝飾，清涼的泉水也作為裝飾，他們在其中游戲。
當時，諸天眾內心放縱，行為放逸。這時，有一隻遊戲鳥，名叫流水行（Liú Shuǐ Xíng），爲了警醒這些放逸的天人，用偈頌說道：
『因為種種業力的緣故，才得以享受快樂的果報，在天界享受果報完畢后，業力耗盡時終將退墮。愚蠢的人只看到眼前的快樂，卻不觀察未來的怖畏，等到衰敗和煩惱降臨時，那時才知道業力的作用。被放逸所束縛，感受苦樂沒有差別，因為天界的業力耗盡，之後會產生巨大的悔恨之心。放逸就像毒藥一樣有害，所以應該捨棄遠離，放逸會傷害諸天，將他們帶入地獄。和合時產生欣喜和慶祝，離別時則會感到巨大的痛苦，和合必然會有離別，一切事物都是這樣。世上沒有一種事物，有生而不滅壞的，一切生滅之法，都是這樣出現和消失的。隨處可見的諸天，都在享受天界的快樂，被放逸的毒藥所迷惑，一切最終都將歸於滅亡。一切放逸帶來的快樂，最初都覺得可愛，但之後衰敗和煩惱降臨時，才知道。』
【English Translation】 English version The various celestial beings engage in all sorts of games. Some play in the hazel forests, others on mountain peaks, some create music with five instruments, and some celestial sons, together with celestial daughters, adorn themselves in various ways, playing and enjoying themselves in palaces in the sky. Some celestial sons climb tree branches, singing, dancing, laughing, accompanied by the sounds of five instruments. At that time, the newly born celestial son, seeing the celestial beings playing in this way, feels joy in his heart, surrounded by celestial daughters, and joins the celestial assembly, playing together. The newly born celestial son plays and enjoys pleasure with the celestial daughters, experiencing the pleasures of the five desires due to similar karma. After enjoying pleasure for a long time, they come out of the forest and ascend various mountains adorned with jewels, entertaining each other, playing, and enjoying pleasure, either by flowing springs or in gardens, these mountains adorned with various jewels, with cool springs as adornments, playing within them.
At that time, the minds of the celestial beings are unrestrained, and their actions are indulgent. Then, there is a game bird named Liú Shuǐ Xíng (流水行, Flowing Water Action), who, to warn these indulgent celestial beings, speaks in verse:
'Because of various karmic deeds, one is able to enjoy the fruits of pleasure; having enjoyed the rewards in the heavens, when the karma is exhausted, one will eventually fall. Foolish people only see the present pleasure, but do not observe the fear of the future; when decline and affliction arrive, then they will know the effect of karma. Bound by indulgence, experiencing suffering and pleasure is no different; because the karma of the heavens is exhausted, great regret will arise later. Indulgence is as harmful as poison, therefore it should be abandoned and avoided; indulgence harms the celestial beings, leading them into hell. Union brings joy and celebration, separation brings great suffering; union is inevitably followed by separation, all things are like this. There is nothing in the world that is born and does not decay; all phenomena of arising and ceasing are like this, appearing and disappearing. Everywhere one sees celestial beings enjoying the pleasures of the heavens, deluded by the poison of indulgence, everything will eventually return to extinction. All pleasures of indulgence are initially considered lovely, but when decline and affliction arrive later, then one knows.'
知為大怨。 放逸著女色， 智者說大怨， 著色喪身命， 修羅龍亦然。 嗜酒著女色， 貪于諸境界， 躁擾懈怠心， 是放逸根芽。』
「如是流水行鳥為放逸天說如是偈。爾時天眾雖聞此偈而不覺知，境界所害，歌笑遊戲入光明林。其林可愛，枝葉遍覆，多有種種樹林郁茂，甚可愛樂。時，諸天眾共新生天子五樂音聲遊戲受樂。于園林中及笐𥬭樹，種種流水、蓮花林池，種種地處樹枝蔭覆猶如宮室，種種林中種種意樹、種種山谷七寶光明、種種莊嚴殊勝宮殿昔所未見，天眾見之，生希有心，況新生天子。如是新生天子皆悉遍觀，與天女眾游于林間，于新境界極生渴愛，慾火所燒。放逸為煙，天女圍繞，燒已復燒。于園林中處處遊行，無量愛力境界所燒，久與天女圍繞受樂，復向種種雜蓮花池。其蓮花池可愛無比，所謂種種雜色缽頭摩花，毗琉璃葉，真金為莖，赤蓮花寶以為其臺，白銀為須，青因陀寶以為眾蜂莊嚴花池。復有蓮花，白銀為莖，青因陀寶以為其葉，真金為莖，青因陀寶以為其葉，赤蓮花寶以為其須，白銀為臺，赤蓮寶蜂以為莊嚴。復有蓮花莖葉須臺，一切皆赤，赤蜂莊嚴。復有蓮花銀莖、銀葉、銀鬚、銀臺、銀蜂莊嚴。復有蓮花一切青色如青蓮花，青葉、青莖、
【現代漢語翻譯】 現代漢語譯本： 知是最大的禍患。 放縱沉迷於女色，智者說是最大的禍患， 沉迷女色會喪失生命，阿修羅（非天，一種神道生物）和龍（一種神道生物）也是如此。 嗜酒、沉迷女色，貪戀各種感官享受， 內心躁動不安、懈怠懶惰，這就是放逸的根源。
流水行鳥（一種鳥的名字）為放逸天的天眾說了這樣的偈語。當時，天眾雖然聽到了這些偈語，卻並不覺醒，被感官享受所迷惑，唱歌嬉笑，進入光明林。那片樹林非常可愛，枝葉繁茂，各種樹木鬱鬱蔥蔥，令人心曠神怡。當時，天眾們與新生的天子（天界的新生王子）一起，享受著五種樂器的美妙音樂，在園林中和笐𥬭樹（一種樹的名字）旁，在各種流水、蓮花池中，在各種樹枝遮蔽得像宮殿一樣的地方，在各種充滿意樹（能隨意變化出所需物品的樹）的樹林中，在各種山谷中，在七寶（七種珍寶）閃耀光芒、各種裝飾華麗殊勝的宮殿中，看到了以前從未見過的景象，天眾們都感到非常稀奇，更何況是新生的天子。就這樣，新生的天子四處觀看，與天女們在林間遊玩，對新的境界產生了極大的渴望，被（原文如此，可能指慾望之火）所焚燒。放逸就像煙霧，天女們環繞著他，燒了又燒。在園林中到處（原文如此，可能指沉溺於享樂），被無量的愛慾之力所焚燒，與天女們長久地享受快樂，又走向各種各樣的雜色蓮花池。那些蓮花池無比可愛，有各種雜色的缽頭摩花（一種蓮花），毗琉璃（一種寶石）的葉子，真金的花莖，赤蓮花寶的花臺，白銀的花須，青因陀寶（一種寶石）做成的蜜蜂點綴著花池。還有蓮花，白銀的花莖，青因陀寶的葉子，真金的花莖，青因陀寶的葉子，赤蓮花寶的花須，白銀的花臺，赤蓮寶蜂點綴著花池。還有蓮花，花莖、花葉、花須、花臺，一切都是紅色的，紅色的蜜蜂點綴著。還有蓮花，銀色的花莖、銀色的花葉、銀色的花須、銀色的花臺、銀色的蜜蜂點綴著。還有蓮花，一切都是青色的，像青蓮花一樣，青色的花葉、青色的花莖
【English Translation】 English version: Knowing is the greatest grievance. Indulging in sensual pleasures, the wise say, is the greatest grievance. Attachment to sensual pleasures leads to the loss of life, as it does for the Asuras (non-gods, a type of divine being) and Nagas (a type of divine being). Addiction to alcohol, attachment to women, greed for all sense objects, A restless and lazy mind is the root of negligence.'
Thus, the Water-walking Bird spoke this verse to the negligent gods. At that time, although the gods heard this verse, they did not awaken, being harmed by sense objects. Singing, laughing, and playing, they entered the Bright Forest. That forest was lovely, with branches and leaves covering it, and many kinds of lush trees, very delightful. At that time, the gods, together with the newborn Deva-putra (newly born prince of the gods), enjoyed the pleasure of the five musical instruments, playing and enjoying themselves in the gardens and by the bamboo trees, in various streams, lotus ponds, and various places where the branches of trees covered like palaces, in various forests full of wish-fulfilling trees, in various valleys, in palaces adorned with the light of the seven treasures (seven kinds of treasures), which they had never seen before. The gods were amazed, let alone the newborn Deva-putra. Thus, the newborn Deva-putra looked around everywhere, playing with the goddesses in the forest, developing extreme thirst and love for the new realm, burned by ** (as in the original text, possibly referring to the fire of desire). Negligence was like smoke, and the goddesses surrounded him, burning him again and again. Everywhere in the garden ** (as in the original text, possibly referring to indulging in pleasure), burned by the power of immeasurable love and desire, he enjoyed himself with the goddesses for a long time, and then went to various mixed lotus ponds. Those lotus ponds were incomparably lovely, with various mixed-colored Paduma flowers (a type of lotus), Vaidurya (a type of gemstone) leaves, stems of pure gold, platforms of red lotus jewels, stamens of silver, and bees made of blue Indra jewels (a type of gemstone) adorning the flower ponds. There were also lotuses with stems of silver, leaves of blue Indra jewels, stems of pure gold, leaves of blue Indra jewels, stamens of red lotus jewels, platforms of silver, and red jewel bees adorning the flower ponds. There were also lotuses with stems, leaves, stamens, and platforms all red, adorned with red bees. There were also lotuses with silver stems, silver leaves, silver stamens, silver platforms, and silver bees adorning them. There were also lotuses all blue, like blue lotuses, with blue leaves, blue stems
青須青臺、青蜂莊嚴。復有蓮花種種雜色，一一蓮花七寶間錯，種種相貌、種種妙香、種種色葉而以莊嚴，所謂青黃赤白紺色莊嚴，種種眾葉、眾蜂莊嚴。如是種種雜蓮花池，其水清涼，其味甘美，甚可愛樂。多有蓮花，天色妙香眾相具足。新生天子共天女眾，五樂音聲受五欲樂。種種雜色蓮花池岸有諸林樹圍繞花池，以樹莊嚴，百倍殊勝。其樹具足雜花莊嚴，其一切花從根至條，青黃赤白紺色眾花皆悉具足。其蓮花池出大光明，滿十由旬，多有眾鳥出美妙音。
「蓮花池岸復有林樹，名日宮殿，天善業故，有大勢力。若天升樹，念生宮殿，隨念即成。以善業故，七寶花葉化為宮殿，七寶莊嚴，多有河池園林山嶽，處處多有嚴飾宮殿。升此宮殿，眾寶嚴身，共諸天女歌舞遊戲。或飛虛空觀夜摩天，所住諸地隨意遍觀如是等花，岸樹力故。復有種種雜色花池，于池岸上覆有異樹，名摩尼音，種種眾鳥以為莊嚴。以樹勢力，若諸天眾遊戲花池，微風吹動互相掁觸，出妙音聲，寶珠如花，從樹而墮，光遍虛空，如閻浮提日月光明，于虛空中寶珠光明亦復如是。
「蓮花池岸復有異樹，名授飲食。若諸天眾遊戲花池，以天善業，從樹果中出天美飲，色香味具，天子飲之，十倍增悅，無有醉亂，共諸天女歌舞遊戲。
【現代漢語翻譯】 現代漢語譯本 青色的須，青色的臺，青色的蜜蜂莊嚴著（蓮花）。又有各種雜色的蓮花，每一朵蓮花都用七寶間隔點綴，有各種各樣的相貌，各種各樣的美妙香氣，各種各樣的顏色的葉子來莊嚴，包括青、黃、赤、白、紺色等顏色來莊嚴，還有各種各樣的葉子，各種各樣的蜜蜂來莊嚴。像這樣各種各樣的雜色蓮花池，池水清澈涼爽，味道甘甜美好，非常可愛。有很多蓮花，具備天界的顏色、美妙的香氣和各種美好的相狀。新生的天子和天女們一起，享受著五種樂器的聲音和五種慾望的快樂。 各種雜色的蓮花池岸邊有許多樹林圍繞著蓮花池，用樹木來莊嚴，比之前殊勝百倍。那些樹木具備各種各樣的花朵來莊嚴，所有的花朵從根到枝條，都具備青、黃、赤、白、紺色等各種顏色的花朵。那些蓮花池散發出巨大的光明，充滿十由旬（Yojana，古印度長度單位），有很多鳥兒發出美妙的聲音。 蓮花池岸邊還有樹林，名字叫做宮殿，因為天人的善業，所以具有巨大的力量。如果天人升到樹上，心中想著宮殿，宮殿就會隨著他的念頭立刻形成。因為善業的緣故，七寶的花葉變化成為宮殿，用七寶來莊嚴，有很多河流、池塘、園林、山嶽，到處都有裝飾華麗的宮殿。升到這些宮殿中，用各種寶物裝飾身體，和天女們一起唱歌跳舞。或者飛到虛空中觀看夜摩天（Yama Heaven，六慾天之一）的景象，隨意遍觀他們所居住的各個地方，這些都是因為花和岸邊樹木的力量。還有各種各樣的雜色花池，在池塘岸邊還有不同的樹木，名字叫做摩尼音（Mani Sound），用各種各樣的鳥兒來莊嚴。憑藉樹木的力量，如果天人們在花池中嬉戲，微風吹動樹木，樹木互相碰撞，發出美妙的聲音，寶珠像花一樣從樹上掉落，光芒遍佈虛空，就像閻浮提（Jambudvipa，我們所居住的這個世界）的太陽和月亮的光芒一樣，在虛空中寶珠的光芒也是這樣。 蓮花池岸邊還有不同的樹木，名字叫做授飲食。如果天人們在花池中嬉戲，憑藉天人的善業，從樹上的果實中出現天界的美好飲料，色香味俱全，天子們喝了之後，喜悅增加十倍，沒有醉酒的混亂，和天女們一起唱歌跳舞。
【English Translation】 English version Blue filaments, blue platforms, adorned with blue bees. Moreover, there are various lotuses of mixed colors, each lotus interspersed with seven treasures, having various appearances, various wonderful fragrances, and various colored leaves for adornment, including adornment with blue, yellow, red, white, and dark red colors, as well as various leaves and various bees. Such are the various mixed lotus ponds, their water clear and cool, their taste sweet and delicious, exceedingly delightful. There are many lotuses, possessing the celestial color, wonderful fragrance, and all excellent qualities. Newly born celestial beings, together with celestial maidens, enjoy the pleasures of the five senses with the sounds of five kinds of musical instruments. The banks of the various mixed-color lotus ponds are surrounded by groves of trees, adorned with trees, a hundred times more splendid than before. The trees are adorned with various flowers, all the flowers from root to branch, possessing blue, yellow, red, white, and dark red colors. Those lotus ponds emit great light, filling ten Yojana (Yojana, an ancient Indian unit of distance), and many birds emit beautiful sounds. On the banks of the lotus ponds, there are also groves of trees named Palaces, possessing great power due to the good karma of the celestial beings. If a celestial being ascends a tree and thinks of a palace, the palace will instantly form according to their thought. Due to good karma, the seven-jeweled flower petals transform into palaces, adorned with seven treasures, with many rivers, ponds, gardens, mountains, and everywhere adorned with magnificent palaces. Ascending these palaces, they adorn their bodies with various treasures, singing and dancing with the celestial maidens. Or they fly into the sky to observe the sights of Yama Heaven (Yama Heaven, one of the six desire realms), freely viewing all the places where they dwell, all due to the power of the flowers and trees on the banks. There are also various mixed-color flower ponds, and on the banks of the ponds, there are different trees named Mani Sound (Mani Sound), adorned with various birds. By the power of the trees, if the celestial beings are playing in the flower ponds, a gentle breeze blows, causing the trees to touch each other, emitting wonderful sounds, and jeweled pearls fall from the trees like flowers, their light filling the sky, just like the light of the sun and moon in Jambudvipa (Jambudvipa, the world we live in), the light of the jeweled pearls in the sky is also like this. On the banks of the lotus ponds, there are also different trees named Giving Food and Drink. If the celestial beings are playing in the flower ponds, due to the good karma of the celestial beings, celestial delicacies appear from the fruits of the trees, possessing color, fragrance, and taste, and when the celestial beings drink them, their joy increases tenfold, without the confusion of intoxication, and they sing and dance with the celestial maidens.
復有林樹出須陀食，如業所得。于池岸邊復有異樹，名葉歌音，若諸天眾遊戲此池，以善業故，微風來吹，而受快樂。風吹樹葉互相掁觸出妙音聲，如天女音，不可分別，一切諸樹所出音聲亦復如是。
「于蓮花池岸復有異樹，名曰鳥樂，以樹勢力，鳥在樹上。若天入池遊戲受樂，五樂音聲互相娛樂，或升寶樹或乘天鳥，為觀天眾可愛之處，隨其所念，鳥在其前。即于鳥上有大宮殿，多有流泉、眾蓮花池、枝蔭宮室皆悉具足。「復有異鳥為諸天眾以偈頌曰：
「『持戒人安隱， 破戒勿久壽， 寧受下賤身， 不欲入地獄。 智者次第行， 漸漸唸唸修， 凈治我見垢， 如工匠鍊金。』」
正法念處經卷第六十三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十四
元魏婆羅門瞿曇般若流支譯
身念處品第七初
爾時，世尊游王舍城，在那羅帝婆羅門聚落，告諸比丘：「我今為汝說身念處，初善、中善、后善，善義善味純備具足，清凈梵行，所謂身念處法門。汝今諦聽，善思念之，當爲汝說。」
諸比丘言：「唯然，世尊！愿樂欲聞。」
佛告諸比丘：「云何名為身念處法門？所謂內身循身觀，比丘觀已，
【現代漢語翻譯】 現代漢語譯本： 還有林中的樹木產出須陀（Sudha）食物，這是根據眾生的業力所得來的。在池塘邊還有一種特別的樹，名叫葉歌音（Yegaghosha），如果天眾在此池塘嬉戲，因為他們所做的善業，微風吹拂，便能享受快樂。風吹動樹葉，相互碰撞，發出美妙的聲音，如同天女的聲音一般，難以分辨，所有樹木發出的聲音也都是這樣。
在蓮花池邊還有一種特別的樹，名叫鳥樂（Vihangama），憑藉樹的力量，鳥兒棲息在樹上。如果天人進入池塘嬉戲享樂，五種樂器的聲音相互娛樂，或者登上寶樹，或者乘坐天鳥，爲了觀看天眾喜愛的地方，隨著他們心中的想法，鳥兒就在他們面前。在鳥兒身上有巨大的宮殿，有很多流動的泉水、眾多的蓮花池、樹枝遮蔽的宮室，一切都具備。還有一種鳥為天眾用偈頌說道：
『持戒的人安穩，破戒的人不會長壽， 寧願受閹割之身，也不願墮入地獄。 智者按次第修行，漸漸地念念不忘地修習， 清凈我見的污垢，如同工匠冶煉黃金。』
《正法念處經》卷第六十三 大正藏第17冊 No. 0721 《正法念處經》
《正法念處經》卷第六十四 元魏婆羅門瞿曇般若流支譯
身念處品第七初
當時，世尊在王舍城，在那羅帝（Nalanda）婆羅門聚落，告訴眾比丘：『我現在為你們講述身念處，初善、中善、后善，意義美好，味道美好，純粹完備，清凈的梵行，這就是身念處法門。你們現在仔細聽，好好思考，我將為你們講述。』
眾比丘說：『是的，世尊！我們很樂意聽聞。』
佛告訴眾比丘：『什麼叫做身念處法門呢？就是內在身體隨順身體觀察，比丘觀察后，
【English Translation】 English version: Furthermore, there are forest trees that produce Sudha (ambrosia) food, according to the karma acquired. Beside the pond, there is another special tree named Yegaghosha (Leaf-Song), if the celestial beings play in this pond, due to their good karma, a gentle breeze blows, and they receive happiness. The wind blows the leaves, and they collide with each other, producing wonderful sounds, like the voices of celestial maidens, indistinguishable, and the sounds produced by all the trees are also like this.
On the bank of the lotus pond, there is another special tree named Vihangama (Bird-Joy), by the power of the tree, birds dwell on the tree. If the celestial beings enter the pond to play and enjoy themselves, the sounds of the five musical instruments entertain each other, or they ascend the precious tree or ride the celestial birds, in order to view the lovely places of the celestial beings, according to their thoughts, the birds are in front of them. On the birds, there are great palaces, with many flowing springs, numerous lotus ponds, and chambers shaded by branches, all fully equipped. There is also a bird that speaks the following verses for the celestial beings:
『Those who uphold the precepts are peaceful, those who break the precepts will not live long, Better to receive a castrated body, than to enter hell. The wise cultivate in sequence, gradually and mindfully, Purifying the defilement of self-view, like a craftsman refining gold.』
《The Sutra on the Establishment of Right Mindfulness》Volume 63 T17 No. 0721 《The Sutra on the Establishment of Right Mindfulness》
《The Sutra on the Establishment of Right Mindfulness》Volume 64 Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty
Chapter 7, The Beginning of Mindfulness of the Body
At that time, the World Honored One was dwelling in Rajagrha (Royal City), in the Nalanda (Place of Giving) Brahman village, and told the Bhikshus (Monks): 『I will now explain to you the Mindfulness of the Body, good in the beginning, good in the middle, good in the end, good in meaning, good in taste, purely and completely fulfilled, pure Brahma-conduct, this is the Dharma-gate of Mindfulness of the Body. Now listen carefully, contemplate it well, and I will explain it to you.』
The Bhikshus said: 『Yes, World Honored One! We are eager to hear.』
The Buddha told the Bhikshus: 『What is called the Dharma-gate of Mindfulness of the Body? It is observing the inner body in accordance with the body, after the Bhikshu has observed,』
則不住于魔之境界，能捨煩惱。如實觀身，既得知見證如是法，我說是人涅槃所攝。如是比丘實見身已，不為諸惡之所亂也，能斷眼耳鼻舌身意內染，及外色聲香味觸法，如是循身觀，能到涅槃。如是比丘，眼雖見色，不生分別，不起染欲歡喜之心，如實觀身，此身唯有發毛爪齒、薄皮脂血、筋肉骨髓、生藏熟藏、黃白痰癊、冷熱風病、大腸小腸、屎尿不凈、肝膽腸胃、脂髓精血、涕唾目淚、頭頂髑髏。如是觀身，隨順繫念，若如是念，則不著色聲香味觸外境界也。
「初觀眼色，如實見眼，但是肉摶，四大所成。云何行者如實觀眼？觀于眼根，此肉堅分，內有覺法，是名眼根肉摶內地界也。復觀眼根肉摶之中，內有覺法——目淚濕等，是名眼根肉摶之中內水界也。復觀眼根肉摶之中，內有覺法——有暖、有熱，是名眼根肉摶之中內火界也。復觀眼根肉摶之中，內風輕動，是名眼根肉摶之中內風界也。于內風界如實觀察，耳鼻舌身隨順觀察亦復如是，如是觀已，于可愛色不生樂著，不為愛境之所破壞。
「複次，修行者內身循身觀。如此身者，唸唸生滅，生老病死，此身如幻，空無所有，無實無堅，如水泡沫，眾苦集處、眾苦所依、眾苦之藏，如是身中無有少樂，一切皆苦、一切無常、一切破壞，衰變之
【現代漢語翻譯】 現代漢語譯本： 則不會停留在魔的境界，能夠捨棄煩惱。如實地觀察身體，既已得知見證這樣的法，我說這個人是被涅槃所攝受的。這樣的比丘真正地看清身體之後，不會被各種邪惡所擾亂，能夠斷除眼、耳、鼻、舌、身、意這些內在的染污，以及外在的色、聲、香、味、觸、法。像這樣循著身體觀察，能夠到達涅槃。這樣的比丘，眼睛即使看見了顏色，也不會產生分別，不會生起染污的慾望和歡喜之心，如實地觀察身體，這個身體唯有頭髮、毛髮、指甲、牙齒、薄皮、脂肪、血液、筋肉、骨髓、生臟、熟臟、黃痰、白痰、冷、熱、風病、大腸、小腸、屎尿不凈、肝、膽、腸、胃、脂、髓、精血、鼻涕、唾液、眼淚、頭頂的頭蓋骨。像這樣觀察身體，隨順著繫念，如果像這樣念，就不會執著於色、聲、香、味、觸這些外在的境界了。
『最初觀察眼和顏色，如實地看見眼睛，只不過是肉團，由四大（地、水、火、風）所組成。怎樣修行者如實地觀察眼睛呢？觀察眼根，這肉的堅硬部分，內部有覺知之法，這叫做眼根肉團內的地界。再觀察眼根肉團之中，內部有覺知之法——眼淚濕潤等等，這叫做眼根肉團之中內的水界。再觀察眼根肉團之中，內部有覺知之法——有暖、有熱，這叫做眼根肉團之中內的火界。再觀察眼根肉團之中，內部有風的輕微流動，這叫做眼根肉團之中內的風界。對於內在的風界如實地觀察，耳朵、鼻子、舌頭、身體隨順著觀察也是這樣，像這樣觀察之後，對於可愛的顏色不生起快樂的執著，不被愛慾的境界所破壞。
『再次，修行者內在的身體循著身體觀察。這個身體，唸唸生滅，生老病死，這個身體如幻，空無所有，沒有真實沒有堅固，像水中的泡沫，是眾多痛苦聚集的地方、眾多痛苦所依靠的地方、眾多痛苦的儲藏之處，像這樣的身體中沒有絲毫的快樂，一切都是痛苦、一切都是無常、一切都會破壞衰變的』 English version: Then one will not dwell in the realm of Mara (the personification of evil), and will be able to relinquish afflictions. By truly observing the body, having already known and witnessed such a Dharma (the teachings of Buddha), I say that this person is embraced by Nirvana (the ultimate state of enlightenment). Such a Bhikkhu (monk) truly seeing the body, will not be disturbed by all evils, and will be able to cut off the inner defilements of eye, ear, nose, tongue, body, and mind, as well as the external forms, sounds, smells, tastes, touches, and dharmas. Observing the body in this way, one can reach Nirvana. Such a Bhikkhu, even if the eye sees a form, does not give rise to discrimination, does not generate defiled desires and joyful thoughts, but truly observes the body, this body only consists of hair, body hair, nails, teeth, thin skin, fat, blood, muscles, bones, marrow, raw organs, cooked organs, yellow phlegm, white phlegm, cold, heat, wind diseases, large intestine, small intestine, impure excrement and urine, liver, gallbladder, intestines, stomach, fat, marrow, essence, blood, mucus, saliva, tears, the skull on top of the head. Observing the body in this way, following along with mindfulness, if one thinks in this way, then one will not be attached to external realms of form, sound, smell, taste, and touch.
'Initially observing the eye and form, truly seeing the eye, it is merely a lump of flesh, composed of the four great elements (earth, water, fire, and wind). How does a practitioner truly observe the eye? Observing the eye-organ, this solid part of flesh, internally has the Dharma of awareness, this is called the earth element within the flesh lump of the eye-organ. Again, observing within the flesh lump of the eye-organ, internally there is the Dharma of awareness - tears, moisture, etc., this is called the water element within the flesh lump of the eye-organ. Again, observing within the flesh lump of the eye-organ, internally there is the Dharma of awareness - warmth, heat, this is called the fire element within the flesh lump of the eye-organ. Again, observing within the flesh lump of the eye-organ, internally there is the subtle movement of wind, this is called the wind element within the flesh lump of the eye-organ. Truly observing the inner wind element, observing the ear, nose, tongue, and body accordingly is also like this, after observing in this way, one does not give rise to joyful attachment to lovely forms, and is not destroyed by the realm of desire.
'Furthermore, the practitioner internally observes the body by following the body. This body is constantly arising and ceasing, with birth, old age, sickness, and death. This body is like an illusion, empty and without anything, without reality and without solidity, like a water bubble, a place where many sufferings gather, a place where many sufferings rely, a storehouse of many sufferings, in such a body there is not the slightest joy, everything is suffering, everything is impermanent, everything will be destroyed and decay.'
【English Translation】 Then one will not dwell in the realm of Mara (the personification of evil), and will be able to relinquish afflictions. By truly observing the body, having already known and witnessed such a Dharma (the teachings of Buddha), I say that this person is embraced by Nirvana (the ultimate state of enlightenment). Such a Bhikkhu (monk) truly seeing the body, will not be disturbed by all evils, and will be able to cut off the inner defilements of eye, ear, nose, tongue, body, and mind, as well as the external forms, sounds, smells, tastes, touches, and dharmas. Observing the body in this way, one can reach Nirvana. Such a Bhikkhu, even if the eye sees a form, does not give rise to discrimination, does not generate defiled desires and joyful thoughts, but truly observes the body, this body only consists of hair, body hair, nails, teeth, thin skin, fat, blood, muscles, bones, marrow, raw organs, cooked organs, yellow phlegm, white phlegm, cold, heat, wind diseases, large intestine, small intestine, impure excrement and urine, liver, gallbladder, intestines, stomach, fat, marrow, essence, blood, mucus, saliva, tears, the skull on top of the head. Observing the body in this way, following along with mindfulness, if one thinks in this way, then one will not be attached to external realms of form, sound, smell, taste, and touch. 'Initially observing the eye and form, truly seeing the eye, it is merely a lump of flesh, composed of the four great elements (earth, water, fire, and wind). How does a practitioner truly observe the eye? Observing the eye-organ, this solid part of flesh, internally has the Dharma of awareness, this is called the earth element within the flesh lump of the eye-organ. Again, observing within the flesh lump of the eye-organ, internally there is the Dharma of awareness - tears, moisture, etc., this is called the water element within the flesh lump of the eye-organ. Again, observing within the flesh lump of the eye-organ, internally there is the Dharma of awareness - warmth, heat, this is called the fire element within the flesh lump of the eye-organ. Again, observing within the flesh lump of the eye-organ, internally there is the subtle movement of wind, this is called the wind element within the flesh lump of the eye-organ. Truly observing the inner wind element, observing the ear, nose, tongue, and body accordingly is also like this, after observing in this way, one does not give rise to joyful attachment to lovely forms, and is not destroyed by the realm of desire. 'Furthermore, the practitioner internally observes the body by following the body. This body is constantly arising and ceasing, with birth, old age, sickness, and death. This body is like an illusion, empty and without anything, without reality and without solidity, like a water bubble, a place where many sufferings gather, a place where many sufferings rely, a storehouse of many sufferings, in such a body there is not the slightest joy, everything is suffering, everything is impermanent, everything will be destroyed and decay.'
法，磨滅不凈。
「複次，修行者觀身循身觀。如是身者，孰為其本？云何順行？誰為救護？云何而住？是比丘如實觀察，復作是念：『如是身者，以業為本，由業順行，業為能救。若集善業，生天人中。惡業相應，墮于地獄、餓鬼、畜生。如是身者，不凈不堅，無常不住。』如是比丘如實觀身，于愛慾中不復生念。
「複次，修行者如實觀眼。如閻浮提人所有眼根，有虛空處得見色像，余方所見如是不耶？若諸弟子或聞我所說，或以天眼、智慧觀察：閻浮提人見色之時，有眼、有色、有明、有空無礙、有意念心，五因緣故，而得見色；郁單越人則不如是，設無空處，亦得見色，猶如魚等水中見色，郁單越人于山障外徹見無礙亦復如是。
「複次，修行者隨順觀身。如閻浮提人耳之所聞愛不愛聲，近則了了，遠則不了，大遠不聞；郁單越人則不如是。是比丘如實觀于郁單越人耳之所聞，若近若遠、若大若小、若愛不愛，以報勝故，而皆能聞。譬如日光，近遠粗細、若凈不凈，光明悉照。郁單越人所聞音聲亦復如是。
「複次，修行者隨順觀身。如閻浮提人鼻根所聞，郁單越人如是不耶？彼以聞慧或以天眼見：郁單越人以報勝故，但聞眾香，不聞臭氣。譬如水乳同置一器，鵝王飲之，但飲乳汁
【現代漢語翻譯】 現代漢語譯本：法，能夠磨滅不乾淨的東西。
『再者，修行者觀察自身，持續不斷地觀察。這樣的身體，什麼才是它的根本？如何順著因緣執行？誰是它的救護者？如何存在？這位比丘如實地觀察，然後這樣思念：『這樣的身體，以業為根本，由業的推動而執行，業是能夠救護它的。如果積聚善業，就生於天人之中。與惡業相應，就墮入地獄、餓鬼、畜生道。這樣的身體，是不凈的、不堅固的、無常的、不能常住的。』這樣的比丘如實地觀察身體，對於愛慾之中就不再生起貪念。
『再者，修行者如實地觀察眼睛。就像閻浮提（Jambudvipa，我們所居住的這個世界）的人所有的眼根，有虛空的地方才能看見色相，其他地方所見的是不是這樣呢？如果各位弟子或者聽聞我所說，或者以天眼、智慧來觀察：閻浮提的人看見事物的時候，有眼睛、有顏色、有光明、有空無阻礙、有意念心，這五個因緣的緣故，才能看見事物；郁單越（Uttarakuru，北俱盧洲）的人則不是這樣，即使沒有空處，也能看見事物，就像魚等在水中看見事物一樣，郁單越的人對於山外的障礙也能穿透看見，沒有阻礙，也是這樣。
『再者，修行者隨順地觀察自身。就像閻浮提的人耳朵所聽到的愛聽或不愛聽的聲音，近處就聽得清楚，遠處就不清楚，太遠就聽不見了；郁單越的人則不是這樣。這位比丘如實地觀察郁單越的人耳朵所聽到的聲音，無論是近是遠、是大是小、是愛聽或不愛聽，因為福報殊勝的緣故，都能聽見。譬如日光，近處遠處、粗細、乾淨不乾淨，光明都能照耀。郁單越的人所聽到的聲音也是這樣。
『再者，修行者隨順地觀察自身。就像閻浮提的人鼻根所聞到的氣味，郁單越的人是這樣嗎？他們以聽聞的智慧或者以天眼看見：郁單越的人因為福報殊勝的緣故，只聞到各種香氣，聞不到臭氣。譬如水和乳放在同一個容器里，鵝王飲用它，只飲用乳汁。
【English Translation】 English version: The Dharma eradicates impurity.
『Furthermore, a practitioner observes the body by continuously observing the body. Regarding this body, what is its root? How does it proceed according to conditions? Who is its protector? How does it abide? This Bhikshu (monk) observes truthfully and then contemplates: 『This body has karma as its root, proceeds by the force of karma, and karma is its protector. If one accumulates good karma, one is born among gods and humans. Corresponding to evil karma, one falls into hell, the realm of hungry ghosts, and the realm of animals. This body is impure, not firm, impermanent, and not abiding.』 Such a Bhikshu observes the body truthfully and no longer generates thoughts of craving in desire.
『Furthermore, a practitioner observes the eye truthfully. Like the eye faculties of people in Jambudvipa (the world we live in), they can see forms and appearances where there is space. Is it not the same in other places? If the disciples either hear what I say or observe with the divine eye and wisdom: when people in Jambudvipa see things, there are eyes, colors, light, unobstructed space, and a mind of intention. Because of these five causes, they can see things. The people of Uttarakuru (Northern Kurus) are not like this; even without space, they can see things, just as fish see things in water. The people of Uttarakuru can see through mountain barriers without obstruction, and it is also like this.
『Furthermore, a practitioner observes the body in accordance with conditions. Like the sounds that people in Jambudvipa hear with their ears, whether pleasant or unpleasant, they hear clearly when close, unclearly when far, and not at all when very far. The people of Uttarakuru are not like this. This Bhikshu truthfully observes what the ears of the people of Uttarakuru hear, whether near or far, large or small, pleasant or unpleasant, because of the superiority of their reward, they can hear everything. It is like sunlight, which illuminates everything near and far, coarse and fine, clean and unclean. The sounds heard by the people of Uttarakuru are also like this.
『Furthermore, a practitioner observes the body in accordance with conditions. Like the smells that people in Jambudvipa smell with their nose faculties, is it the same for the people of Uttarakuru? They see with the wisdom of hearing or with the divine eye: because of the superiority of their reward, the people of Uttarakuru only smell various fragrances and do not smell foul odors. It is like putting water and milk in the same container, and the goose king drinks it, only drinking the milk.
，其水猶存。郁單越人亦復如是，但聞眾香，不聞臭氣。
「複次，修行者隨順觀身。如閻浮提人舌所得味，郁單越人如是不耶？彼以聞慧或以天眼見：閻浮提人上中下食，郁單越人則不如是。郁單越人無我所心，常自行善，自然粳米，其食一味，閻浮提人則不如是。
「複次，修行者隨順觀身。如閻浮提人種種色身，郁單越人如是不耶？彼以聞慧或以天眼觀：閻浮提人種種色身，郁單越人則不如是，以善業故，純一色身，道等、身等，其色猶如閻浮檀金，其身圓直柔軟端正，其報不比閻浮提人。閻浮提人無量種業，其行不同，是故則有無量種身、無量種色。
「如是比丘於二天下人世界中隨順觀已，次觀第三弗婆提國。如閻浮提人、郁單越人所有諸入，與弗婆提人諸入所見，為同不耶？彼以聞慧或以天眼見：弗婆提人于黑闇中亦見眾色，如閻浮提中貓虎兕馬、角鴟之屬，無光明處能見眾色；弗婆提人亦復如是，于夜闇中如眼境界，能見一切粗細眾色。
「複次，修行者隨順觀身，云何觀于閻浮提人？如前所說，如閻浮提人所聞之音，弗婆提人如是不耶？彼以聞慧或以天眼見：弗婆提人聞怖畏聲，耳識所緣，盡一箭道，以福德故，不聞遠處怖畏之聲。
「複次，修行者隨順觀身已，觀
{ "translations": [ '其水依然清澈。郁單越人（Uttarakuru，北俱盧洲的人）也是如此，只能聞到香味，聞不到臭味。', '', '『再者，修行者隨順觀察身體。就像閻浮提人（Jambudvipa，我們所居住的洲）的舌頭所嚐到的味道，郁單越人是否也一樣？他通過聽聞的智慧或者天眼觀察到：閻浮提人吃各種上等、中等、下等的食物，而郁單越人則不是這樣。郁單越人沒有『我所』之心，常常自行行善，自然生長的粳米，其食物只有一種味道，閻浮提人則不是這樣。』', '', '『再者，修行者隨順觀察身體。就像閻浮提人有各種各樣的色身，郁單越人是否也一樣？他通過聽聞的智慧或者天眼觀察到：閻浮提人有各種各樣的色身，郁單越人則不是這樣，因為他們有善業的緣故，他們的色身純一，容貌相等、身材相等，他們的膚色猶如閻浮檀金（Jambudvipa gold，一種黃金），他們的身體圓潤挺直、柔軟端正，他們所得到的果報不是閻浮提人可以比擬的。閻浮提人有無數種業，他們的行為各不相同，因此就有無數種身體、無數種膚色。』', '', '『像這樣，比丘在兩個天下的人的世界中隨順觀察之後，接著觀察第三個弗婆提國（Purvavideha，東勝身洲）。就像閻浮提人、郁單越人所有的諸入（senses，感官），與弗婆提人諸入所見到的，是否相同呢？他通過聽聞的智慧或者天眼看到：弗婆提人在黑暗中也能看到各種顏色，就像閻浮提中的貓、老虎、犀牛、馬、角鴟之類的動物，在沒有光明的地方也能看到各種顏色；弗婆提人也是這樣，在夜晚的黑暗中就像在白天一樣，能夠看到一切粗細的顏色。』', '', '『再者，修行者隨順觀察身體，如何觀察閻浮提人呢？就像前面所說的，就像閻浮提人所聽到的聲音，弗婆提人是否也一樣？他通過聽聞的智慧或者天眼看到：弗婆提人聽到恐怖的聲音，耳識所能感知的範圍，只有一箭的距離，因為他們有福德的緣故，聽不到遠處恐怖的聲音。』', '', '『再者，修行者隨順觀察身體之後，觀察……』' ], "english_translations": [ 'The water remains clear. The people of Uttarakuru (Uttarakuru, the Northern Kurus) are also like this; they only smell fragrant odors and not foul odors.', '', '『Furthermore, the practitioner observes the body in accordance with the conditions. Is the taste experienced by the tongue of the people of Jambudvipa (Jambudvipa, the continent we inhabit) the same for the people of Uttarakuru? He sees through the wisdom of hearing or through divine vision that the people of Jambudvipa eat various superior, middling, and inferior foods, but the people of Uttarakuru do not. The people of Uttarakuru have no sense of 『mine,』 constantly perform good deeds, and the naturally grown glutinous rice has only one flavor; the people of Jambudvipa are not like this.』', '', '『Furthermore, the practitioner observes the body in accordance with the conditions. Do the people of Uttarakuru have the same variety of physical forms as the people of Jambudvipa? He sees through the wisdom of hearing or through divine vision that the people of Jambudvipa have various physical forms, but the people of Uttarakuru do not. Because of their good karma, their physical forms are pure and uniform, their appearances are equal, and their bodies are equal. Their color is like Jambudvipa gold (Jambudvipa gold, a type of gold), their bodies are round, straight, soft, and upright, and the rewards they receive are incomparable to those of the people of Jambudvipa. The people of Jambudvipa have countless types of karma, and their actions are different; therefore, they have countless types of bodies and countless types of colors.』', '', '『In this way, after the Bhiksu observes the people of the two continents in accordance with the conditions, he then observes the third continent, Purvavideha (Purvavideha, the Eastern Videha continent). Are all the senses (senses) of the people of Jambudvipa and Uttarakuru the same as what the senses of the people of Purvavideha perceive? He sees through the wisdom of hearing or through divine vision that the people of Purvavideha can see various colors even in the darkness, just like cats, tigers, rhinoceroses, horses, horned owls, and other animals in Jambudvipa can see various colors in places without light; the people of Purvavideha are also like this, able to see all coarse and fine colors in the darkness of night as if it were daylight.』', '', '『Furthermore, the practitioner observes the body in accordance with the conditions. How does he observe the people of Jambudvipa? As mentioned before, is what the people of Purvavideha hear the same as what the people of Jambudvipa hear? He sees through the wisdom of hearing or through divine vision that the people of Purvavideha hear fearful sounds only within the range of an arrow』s flight, because of their merit, they do not hear fearful sounds from afar.』', '', '『Furthermore, after the practitioner observes the body in accordance with the conditions, he observes…』' ] }
三天下眾生住處。如閻浮提人、郁單越人鼻識所緣，弗婆提人如是不耶？彼以聞慧或以天眼見：弗婆提人晝所聞香，鼻識嗅已，夜亦如是，以報勝故。
「複次，修行者隨順觀身。如閻浮提人、郁單越人舌識知味，如是弗婆提人所得之味如是不耶？彼以聞慧或以天眼見：弗婆提人一食賒盧迦，三日不饑。弗婆提人乃至命終，身無病惱，以法勝故；若臨命終遇病五日，爾乃命終。
「複次，修行者隨順觀身。如閻浮提人、郁單越人身之形相，弗婆提人如是不耶？彼以聞慧或以天眼見：弗婆提人其身圓滿如尼俱陀樹。
「複次，修行者隨順觀身，於三天下如實觀已，觀于第四瞿陀尼人所住之處。云何瞿陀尼人緣身境界？彼以聞慧或以天眼見：瞿陀尼人眼識所緣山壁無礙，如於頗梨琉璃之中見眾色像，瞿陀尼人亦復如是。
「複次，修行者隨順觀身。如閻浮提中、郁單越中、弗婆提中，三天下人聞聲差別，瞿陀尼人耳識緣聲，如是不耶？彼以聞慧或以天眼見：瞿陀尼人眼識聞聲，如閻浮提中蛇虺之類眼中聞聲，瞿陀尼人亦復如是，如隔障礙，聞眾音聲、見眾色像亦復如是，以法勝故。
「複次，修行者隨順觀身。如閻浮提人、弗婆提人鼻識緣香，瞿陀尼人如是不耶？瞿陀尼人嗅香法異，眼等
【現代漢語翻譯】 現代漢語譯本： 三天下（指欲界的三處地方）眾生的居住之處。比如閻浮提人（Jambudvipa，指我們所居住的南贍部洲的人）、郁單越人（Uttarakuru，指北俱盧洲的人）的鼻識所緣，弗婆提人（Purvavideha，指東勝身洲的人）也是這樣嗎？他們以聞慧或者以天眼看到：弗婆提人白天所聞到的香氣，鼻識嗅到之後，夜晚也是一樣，因為他們的果報殊勝的緣故。
『再者，修行者隨順地觀察身體。比如閻浮提人、郁單越人的舌識所知的味道，弗婆提人所得到的味道也是這樣嗎？他們以聞慧或者以天眼看到：弗婆提人吃一食賒盧迦（Saluka，一種食物），三天都不會飢餓。弗婆提人乃至壽命終結，身體都沒有疾病困擾，因為他們的法殊勝的緣故；如果臨命終時遇到疾病，五天之後，才會命終。』
『再者，修行者隨順地觀察身體。比如閻浮提人、郁單越人的身體的形相，弗婆提人也是這樣嗎？他們以聞慧或者以天眼看到：弗婆提人的身體圓滿如同尼俱陀樹（Nigrodha，榕樹）。』
『再者，修行者隨順地觀察身體，在三天下如實地觀察之後，觀察第四個瞿陀尼人（Aparagodaniya，西牛賀洲的人）所居住的地方。瞿陀尼人如何緣身境界呢？他們以聞慧或者以天眼看到：瞿陀尼人的眼識所緣的山壁沒有阻礙，如同在頗梨（Sphatika，水晶）琉璃之中看到各種色像，瞿陀尼人也是這樣。』
『再者，修行者隨順地觀察身體。比如閻浮提中、郁單越中、弗婆提中，三天下人聽到聲音的差別，瞿陀尼人的耳識緣聲，也是這樣嗎？他們以聞慧或者以天眼看到：瞿陀尼人眼識聽到聲音，如同閻浮提中的蛇虺之類用眼睛聽到聲音，瞿陀尼人也是這樣，如同隔著障礙，聽到各種音聲、看到各種色像也是這樣，因為他們的法殊勝的緣故。』
『再者，修行者隨順地觀察身體。比如閻浮提人、弗婆提人的鼻識緣香，瞿陀尼人也是這樣嗎？瞿陀尼人嗅香的方法不同，眼睛等
【English Translation】 English version: The abodes of sentient beings in the three worlds. Are the nose-consciousness objects of Jambudvipa (Jambudvipa, referring to the people of the southern continent where we live) and Uttarakuru (Uttarakuru, referring to the people of the northern Kuru continent) the same as those of Purvavideha (Purvavideha, referring to the people of the eastern Videha continent)? They see with wisdom gained from hearing or with divine eyes: the fragrance that the people of Purvavideha smell during the day with their nose-consciousness, they also smell at night, because of the superiority of their karmic reward.
'Furthermore, the practitioner observes the body in accordance with the Dharma. Is the taste known by the tongue-consciousness of the people of Jambudvipa and Uttarakuru the same as the taste experienced by the people of Purvavideha? They see with wisdom gained from hearing or with divine eyes: the people of Purvavideha eat one Saluka (Saluka, a type of food) and are not hungry for three days. The people of Purvavideha have no illnesses throughout their lives because of the superiority of their Dharma; if they encounter illness at the time of death, they will die after five days.'
'Furthermore, the practitioner observes the body in accordance with the Dharma. Is the form of the body of the people of Jambudvipa and Uttarakuru the same as that of the people of Purvavideha? They see with wisdom gained from hearing or with divine eyes: the body of the people of Purvavideha is as round and full as a Nigrodha tree (Nigrodha, banyan tree).'
'Furthermore, the practitioner observes the body in accordance with the Dharma. After truly observing the three worlds, they observe the abode of the people of Aparagodaniya (Aparagodaniya, referring to the people of the western Godaniya continent). How do the people of Aparagodaniya perceive the realm of the body? They see with wisdom gained from hearing or with divine eyes: the eye-consciousness of the people of Aparagodaniya perceives mountain walls without obstruction, just as one sees various colors and forms within crystal (Sphatika, crystal) and lapis lazuli; the people of Aparagodaniya are also like this.'
'Furthermore, the practitioner observes the body in accordance with the Dharma. Is the difference in the sounds heard by the people of the three worlds—Jambudvipa, Uttarakuru, and Purvavideha—the same as the way the ear-consciousness of the people of Aparagodaniya perceives sound? They see with wisdom gained from hearing or with divine eyes: the people of Aparagodaniya hear sounds with their eye-consciousness, just as snakes and vipers in Jambudvipa hear sounds with their eyes; the people of Aparagodaniya are also like this, as if hearing various sounds and seeing various colors and forms through a barrier, because of the superiority of their Dharma.'
'Furthermore, the practitioner observes the body in accordance with the Dharma. Is the nose-consciousness of the people of Jambudvipa and Purvavideha perceiving fragrance the same as that of the people of Aparagodaniya? The method by which the people of Aparagodaniya smell fragrance is different; the eyes, etc.'
別緣。云何瞿陀尼人鼻識緣香？彼以聞慧或以天眼見：瞿陀尼人若眼見色，即亦知香，若眼不見亦聞其香，以法勝故。
「複次，修行者隨順觀身。云何瞿陀尼人舌識緣味？彼以聞慧或以天眼見：瞿陀尼人食于稗子、飲于牛味，如閻浮提人飲苷𧀹酒、蒲桃之酒，瞿陀尼人飲牛五味，能令惛醉亦復如是。瞿陀尼人食于稗子，如閻浮提人食粳糧飯，充足飽滿。
「複次，修行者隨順觀身。云何觀于瞿陀尼人身之量耶？彼以聞慧或以天眼見：瞿陀尼人其身長短——半多羅樹，如業相似，自業色身。
「複次，修行者思惟觀察四天下中何等住處，性等相似、意等相似、行等相似？互對觀察。彼以聞慧或以天眼見：四天下眾生心意，無有一人心意相似，無有一人行等相似，無有一人身等相似，一切無有一人相似。是名比丘隨順觀身。
「複次，修行者隨順觀身。云何四天下人頗有一人無業無因來生不耶？無業藏耶？無業流轉耶？頗有不行習欲法耶？如是比丘不見一人無業藏者，無有一人無業而生，無有一人無業流轉，無有一人不習欲法，隨所作業，或善或不善，隨業受報，無有一人不為怨親中人所攝。是名修行者隨順觀身。
「複次，隨順觀身。云何集業而得天身？云何天中受五欲樂？彼以聞慧
【現代漢語翻譯】 現代漢語譯本： 『其他因緣。如何瞿陀尼洲（Purvavideha，東勝身洲）的人的鼻識以香為緣？他們通過聽聞的智慧或者天眼看到：瞿陀尼洲的人如果眼睛看到顏色，也就知道香味，如果眼睛沒有看到，也能聞到香味，這是因為他們有殊勝的法力。』
『再者，修行者隨順地觀察身體。如何瞿陀尼洲的人的舌識以味道為緣？他們通過聽聞的智慧或者天眼看到：瞿陀尼洲的人吃稗子，喝牛奶的味道，就像閻浮提洲（Jambudvipa，南贍部洲）的人喝甘蔗酒、葡萄之酒一樣，瞿陀尼洲的人喝牛奶的五種味道，也能讓他們昏沉醉倒，也是如此。瞿陀尼洲的人吃稗子，就像閻浮提洲的人吃粳米飯一樣，充足飽滿。』
『再者，修行者隨順地觀察身體。如何觀察瞿陀尼洲的人身量？他們通過聽聞的智慧或者天眼看到：瞿陀尼洲的人身高長短——半多羅樹高，就像他們的業力相似一樣，是自身業力所感的色身。』
『再者，修行者思惟觀察四大洲中，有什麼樣的住處，習性等同相似、心意等同相似、行為等同相似？互相對比觀察。他們通過聽聞的智慧或者天眼看到：四大洲的眾生心意，沒有一個人的心意是相似的，沒有一個人的行為是等同相似的，沒有一個人的身體是等同相似的，一切都沒有一個人是相似的。這叫做比丘隨順地觀察身體。』
『再者，修行者隨順地觀察身體。四大洲的人中，有沒有一個人沒有業、沒有因緣而生？有沒有沒有業的儲藏？有沒有沒有業的流轉？有沒有不修行習欲之法？這樣的比丘看不到一個人是沒有業的儲藏的，沒有一個人是沒有業而生的，沒有一個人是沒有業而流轉的，沒有一個人是不修行習欲之法的，隨著所造的業，或是善或是惡，隨著業力接受果報，沒有一個人不被怨家、親人、中間人所包含。這叫做修行者隨順地觀察身體。』
『再者，隨順地觀察身體。如何積聚業力而得到天人的身體？如何在天界中享受五欲之樂？他們通過聽聞的智慧
【English Translation】 English version: 『Other conditions. How does the nose consciousness of the people of Purvavideha (Eastern Videha continent) arise in relation to scent? They see through the wisdom of hearing or through divine eye: if the people of Purvavideha see a color, they also know the scent; if they do not see it, they can still smell the scent, because they have superior Dharma power.』
『Furthermore, the practitioner observes the body in accordance with the conditions. How does the tongue consciousness of the people of Purvavideha arise in relation to taste? They see through the wisdom of hearing or through divine eye: the people of Purvavideha eat barnyard millet and drink the taste of cow's milk, just as the people of Jambudvipa (Southern Jambudvipa continent) drink sugarcane wine and grape wine. The people of Purvavideha drink the five flavors of cow's milk, which can also make them faint and drunk, just like that. The people of Purvavideha eat barnyard millet, just as the people of Jambudvipa eat japonica rice, which is sufficient and filling.』
『Furthermore, the practitioner observes the body in accordance with the conditions. How to observe the body size of the people of Purvavideha? They see through the wisdom of hearing or through divine eye: the height of the people of Purvavideha—half a Tala tree high, just like their similar karma, is the form body produced by their own karma.』
『Furthermore, the practitioner contemplates and observes which dwelling places in the four continents have similar natures, similar intentions, and similar behaviors? They observe in comparison. They see through the wisdom of hearing or through divine eye: among the minds of the beings in the four continents, no one's mind is similar, no one's behavior is equally similar, no one's body is equally similar, and no one is similar in any way. This is called a Bhikshu observing the body in accordance with the conditions.』
『Furthermore, the practitioner observes the body in accordance with the conditions. Among the people of the four continents, is there anyone who is born without karma and without cause? Is there anyone without a store of karma? Is there anyone without the cycle of karma? Is there anyone who does not practice the Dharma of habitual desire? Such a Bhikshu does not see anyone without a store of karma, no one is born without karma, no one is without the cycle of karma, no one does not practice the Dharma of habitual desire. According to the karma they create, whether good or bad, they receive the retribution according to their karma. There is no one who is not included by enemies, relatives, and neutral people. This is called a practitioner observing the body in accordance with the conditions.』
『Furthermore, observing the body in accordance with the conditions. How does one accumulate karma to obtain the body of a Deva (god)? How does one enjoy the pleasures of the five desires in the heavens? They see through the wisdom of hearing
或以天眼觀：諸眾生生四天王天處，受天五欲，眼視美色，不知厭足，或細或粗，自以天眼見萬由旬，若化神通，能見無量百千由旬。如是修行者觀天無量善業勢力，四天王天所見色貌皆悉可愛，心生愛樂，不見惡色。
「複次，修行者隨順觀身。云何四天王天耳聞音聲？彼以聞慧或以天眼見：四天王天若聞天聲，甚可愛樂，若以報耳聞三千由旬，若化神通，則能聞於二萬由旬，所聞音聲皆可愛樂。
「複次，修行者隨順觀身。云何四天王天鼻聞香耶？彼以聞慧或以天眼見：四天王天自報鼻根，聞于眾香二百由旬，若化神通，聞于百千由旬之香。
「複次，修行者隨順觀身。云何觀於四天王天舌根充滿？彼以聞慧或以天眼見：四天王天舌根無厭亦無不愛，如業所得，以善業故，于味不厭。
「複次，修行者隨順觀身。云何觀于諸天身耶，若粗若細、若速疾行？彼以聞慧或以天眼見：諸天身有大勢力，神通微細，於一手中置五百天在手而住，各令諸天身不妨礙，亦不迫隘。譬如一室燃五百燈，其燈光明不相逼迫，諸天手中置五百天亦復如是不迮不妨。
「複次，諸天若化大身無量由旬，若好若丑，若有見者或怖不怖。
「複次，修行者隨順觀身。云何觀于速行天耶？彼以聞慧或以
【現代漢語翻譯】 現代漢語譯本 或者以天眼觀察：這些眾生投生到四天王天（Catummaharajika-deva，四大天王所居住的天界）之處，享受天界的五種慾望，眼睛看到美好的顏色，卻不知滿足。無論是細微的還是粗大的，他們憑藉天眼能看到方圓萬由旬（Yojana，古印度長度單位）的範圍，如果運用化身神通，能看到無量百千由旬。像這樣，修行者觀察天界無量的善業勢力，四天王天所見到的顏色和容貌都非常可愛，心中產生愛戀和喜悅，看不到醜惡的顏色。
『其次，修行者隨順地觀察自身。四天王天的耳朵是如何聽到聲音的呢？他們憑藉聽聞的智慧或者天眼看到：四天王天如果聽到天界的聲音，會覺得非常可愛和喜悅。如果憑藉業報所得的耳朵，能聽到三千由旬的範圍，如果運用化身神通，就能聽到二萬由旬的範圍，所聽到的聲音都非常可愛和喜悅。
『其次，修行者隨順地觀察自身。四天王天的鼻子是如何聞到香味的呢？他們憑藉聽聞的智慧或者天眼看到：四天王天憑藉業報所得的鼻子，能聞到方圓二百由旬的各種香味，如果運用化身神通，能聞到百千由旬的香味。
『其次，修行者隨順地觀察自身。如何觀察四天王天的舌根是充滿的呢？他們憑藉聽聞的智慧或者天眼看到：四天王天的舌根沒有厭倦也沒有不喜愛的，如同業力所感得的，因為善業的緣故，對於味道不會感到厭倦。
『其次，修行者隨順地觀察自身。如何觀察諸天（Deva，天神）的身體呢，無論是粗大的還是細微的，無論是快速行走的？他們憑藉聽聞的智慧或者天眼看到：諸天的身體有很大的勢力，神通非常微妙，在一隻手中放置五百個天人，讓他們在手中安住，讓每個天人的身體都不互相妨礙，也不感到擁擠。譬如在一個房間里點燃五百盞燈，燈的光明不會互相逼迫，諸天手中放置五百個天人也是這樣，不擁擠也不妨礙。
『其次，諸天如果變化出巨大的身體，達到無量由旬，無論是好看的還是醜陋的，有看到的人會害怕或者不害怕。
『其次，修行者隨順地觀察自身。如何觀察快速行走的天人呢？他們憑藉聽聞的智慧或者天眼
【English Translation】 English version Or, observing with the divine eye: These beings are born in the realm of the Catummaharajika-devas (the heaven of the Four Great Kings), enjoying the five heavenly desires. Their eyes see beautiful sights, yet they are never satisfied. Whether subtle or coarse, they can see for ten thousand yojanas (an ancient Indian unit of distance) with their divine eye. If they use their power of transformation, they can see for immeasurable hundreds of thousands of yojanas. Thus, the practitioner observes the immeasurable power of good karma in the heavens. The sights and appearances seen in the Catummaharajika heaven are all lovely, and their hearts are filled with love and joy, seeing no ugly sights.
'Furthermore, the practitioner observes the body in accordance. How do the Catummaharajika-devas hear sounds? They see with their wisdom of hearing or with their divine eye: If the Catummaharajika-devas hear heavenly sounds, they find them very lovely and delightful. If they hear with their karmic ears, they can hear for three thousand yojanas. If they use their power of transformation, they can hear for twenty thousand yojanas. All the sounds they hear are lovely and delightful.
'Furthermore, the practitioner observes the body in accordance. How do the Catummaharajika-devas smell fragrances? They see with their wisdom of hearing or with their divine eye: The Catummaharajika-devas, with their karmic noses, can smell various fragrances within two hundred yojanas. If they use their power of transformation, they can smell fragrances for hundreds of thousands of yojanas.
'Furthermore, the practitioner observes the body in accordance. How is the tongue of the Catummaharajika-devas observed as being full? They see with their wisdom of hearing or with their divine eye: The tongues of the Catummaharajika-devas are neither weary nor dislike anything. As obtained through karma, due to good karma, they are not weary of flavors.
'Furthermore, the practitioner observes the body in accordance. How are the bodies of the devas (gods) observed, whether coarse or subtle, whether moving quickly? They see with their wisdom of hearing or with their divine eye: The bodies of the devas have great power, and their supernatural abilities are subtle. They can place five hundred devas in one hand and have them remain there, each deva's body not hindering or crowding the others. Just as five hundred lamps are lit in one room, and their light does not crowd each other, so too, the five hundred devas placed in the hands of the devas do not crowd or hinder each other.
'Furthermore, if the devas transform into large bodies of immeasurable yojanas, whether beautiful or ugly, those who see them may or may not be afraid.
'Furthermore, the practitioner observes the body in accordance. How are the swiftly moving devas observed? They see with their wisdom of hearing or with their divine eye
天眼見：速行天一眴目頃能行無量百千由旬還至本處，隨天憶念所往之處，無所障礙。若有所欲，皆悉具足，無能奪者，於一切處所得之物皆悉自在，於他無畏，無能為礙，天境界樂唸唸增長，以善業故，受五欲樂。是名行者隨順觀身。
「複次，修行者隨順觀身。云何觀於三十三天身耶？云何緣于境界受樂？彼以聞慧或以天眼觀：三十三天如四天王天受境界樂。三十三天受于愛色聲香味觸，勝四天王天足一千倍。何以故？三十三天所作之業，勝愛大力可愛樂故，勝於四天王天所作業故。以三十三天所作業勝，是故四天王天不及上天，如是三十三天所受樂勝不可具說。是名修行者隨順觀身。
「複次，修行者隨順觀身。云何觀于地獄？地獄眾生所受之身，謂活地獄、黑繩地獄、大合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄、阿鼻地獄。彼以聞慧或以天眼見：諸眾生所作之業——不可愛業、不喜樂業、不善之業，謂三種業，于身口意造集業故，墮地獄中。集惡業故，受地獄苦，于地獄中受諸劇苦，乃至惡業不盡終不得脫。是名修行者隨順身觀。
「複次，修行者作是思惟：『作何等業墮于地獄？』彼以聞慧或以天眼見：此眾生習近殺害，樂習增長，以是因緣，墮活地獄。又見眾生習近殺
【現代漢語翻譯】 現代漢語譯本 天眼所見：修行者能以極快的速度，在一瞬間內行走無量百千由旬（yóu xún，古印度長度單位），並返回原地，能隨心所欲地憶念所要去的地方，沒有任何阻礙。如果有什麼想要的，都能完全具備，沒有人能夠奪走。在任何地方得到的物品都能完全自在地使用，對他人沒有畏懼，也沒有人能夠成為障礙。天界的快樂隨著善業的增長而不斷增長，因此享受五欲之樂。這叫做修行者隨順觀身。
『再者，修行者隨順觀身。如何觀察三十三天（Trāyastriṃśa，佛教欲界六天之一）的身呢？如何緣于境界而感受快樂呢？他們通過聽聞佛法的智慧或者通過天眼觀察到：三十三天像四天王天（Cāturmahārājakāyika，佛教欲界六天之一）一樣享受境界之樂。三十三天所享受的愛色、聲、香、味、觸，比四天王天勝過一千倍。為什麼呢？因為三十三天所造作的業，是殊勝的愛、大力和可愛樂的業，勝過四天王天所造作的業。因為三十三天所造作的業殊勝，所以四天王天比不上上天。像這樣，三十三天所受的快樂殊勝，無法完全說盡。這叫做修行者隨順觀身。』
『再者，修行者隨順觀身。如何觀察地獄呢？地獄眾生所受的身，指的是活地獄、黑繩地獄、大合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄、阿鼻地獄（Avīci，八大地獄中最苦之處）。他們通過聽聞佛法的智慧或者通過天眼看到：這些眾生所造作的業——是不可愛的業、不喜樂的業、不善的業，也就是身、口、意三種惡業，因為造集這些惡業的緣故，墮入地獄之中。因為積聚惡業的緣故，遭受地獄的痛苦，在地獄中遭受各種劇烈的痛苦，乃至惡業沒有窮盡，最終都無法脫離。這叫做修行者隨順身觀。』
『再者，修行者這樣思惟：『造作什麼樣的業會墮入地獄呢？』他們通過聽聞佛法的智慧或者通過天眼看到：這些眾生習慣於殺害，喜歡並不斷增長這種行為，因為這個因緣，墮入活地獄。又看到眾生習慣於殺害
【English Translation】 English version With the divine eye, the practitioner can travel an immeasurable number of hundreds of thousands of yojanas (yojana, an ancient Indian unit of distance) in the blink of an eye and return to the original place. They can recall any place they wish to go without any obstruction. If they desire anything, they will have it completely, and no one can take it away. They can freely use whatever they obtain in any place, have no fear of others, and no one can hinder them. The joy of the heavenly realm increases constantly due to their good deeds, and they enjoy the pleasures of the five senses. This is called the practitioner's contemplation of the body in accordance with the Dharma.
'Furthermore, the practitioner contemplates the body in accordance with the Dharma. How does one contemplate the bodies of the Thirty-three Gods (Trāyastriṃśa, one of the six heavens of desire in Buddhism)? How does one experience joy through objects of perception? They observe through the wisdom of hearing the Dharma or through the divine eye that the Thirty-three Gods experience the joy of objects of perception like the Gods of the Four Heavenly Kings (Cāturmahārājakāyika, one of the six heavens of desire in Buddhism). The Thirty-three Gods enjoy the objects of love, form, sound, smell, taste, and touch, which are a thousand times superior to those of the Gods of the Four Heavenly Kings. Why? Because the deeds performed by the Thirty-three Gods are deeds of superior love, great power, and delightful joy, surpassing the deeds performed by the Gods of the Four Heavenly Kings. Because the deeds performed by the Thirty-three Gods are superior, the Gods of the Four Heavenly Kings cannot compare to the higher heavens. Thus, the joy experienced by the Thirty-three Gods is so superior that it cannot be fully described. This is called the practitioner's contemplation of the body in accordance with the Dharma.'
'Furthermore, the practitioner contemplates the body in accordance with the Dharma. How does one contemplate hell? The bodies experienced by beings in hell refer to the hell of revival, the hell of black ropes, the hell of crushing, the hell of screaming, the hell of great screaming, the hell of burning, the hell of great burning, and Avīci (Avīci, the most painful of the eight great hells). They observe through the wisdom of hearing the Dharma or through the divine eye that the deeds performed by these beings are unlovable deeds, unenjoyable deeds, and unwholesome deeds, namely the three kinds of evil deeds of body, speech, and mind. Because of accumulating these evil deeds, they fall into hell. Because of accumulating evil deeds, they suffer the pain of hell, enduring various intense sufferings in hell, and they cannot escape until their evil deeds are exhausted. This is called the practitioner's contemplation of the body in accordance with the Dharma.'
'Furthermore, the practitioner thinks thus: 'What kind of deeds lead to falling into hell?' They observe through the wisdom of hearing the Dharma or through the divine eye that these beings are accustomed to killing, delight in and constantly increase this behavior, and because of this cause, they fall into the hell of revival. They also see beings accustomed to killing
生偷盜，喜樂習近，增長斯惡，以此因緣，墮黑繩地獄。又見眾生習近殺生偷盜邪淫，習近喜樂，增長斯惡，以是因緣，墮眾合地獄。又見眾生習近殺生偷盜、邪淫妄語，習近喜樂，增長斯惡，以是因緣，墮叫喚地獄。又見眾生殺生偷盜、邪淫妄語、勸人飲酒，以是因緣，墮大叫喚地獄。又見眾生殺生偷盜、邪淫妄語、飲酒、邪見，以是因緣，墮焦熱地獄。又見眾生殺生偷盜、邪淫妄語、以酒飲人、邪見不信，或破比丘、比丘尼戒，以是因緣，墮大焦熱地獄。又見眾生作五逆業五種惡業，以是因緣，墮阿鼻地獄。云何五逆？若有眾生殺父、殺母、殺阿羅漢、破和合僧、若以噁心出佛身血，如是五種大惡業故，墮阿鼻地獄。思惟如是地獄業報，于諸眾生起悲愍心。
「複次，修行者隨順觀身。云何眾生墮餓鬼道？彼以聞慧或以天眼見：無量餓鬼以慳嫉故，墮餓鬼中，在於地下五百由旬。無量餓鬼惡食、無食或食不凈，互相食啖，飢渴所逼，受大苦惱，上雨大火以燒其身。此諸餓鬼隨惡業故，受如是苦。
「複次，修行者隨順觀身。彼以聞慧或以天眼見畜生道，彼見無量種種畜生，略說三處：一者水行，所謂魚等；二者陸行，所謂象馬牛羊、獐鹿豬等；三者空行，所謂無量眾飛鳥等。
「複次，修行者
【現代漢語翻譯】 現代漢語譯本：
造作偷盜的行為，並且樂於接近和習慣這些行為，從而增長這些罪惡，因為這樣的因緣，會墮入黑繩地獄（Kalasutra Naraka）。又看見眾生習慣於殺生、偷盜、邪淫，並且樂於接近和習慣這些行為，從而增長這些罪惡，因為這樣的因緣，會墮入眾合地獄（Samghata Naraka）。又看見眾生習慣於殺生、偷盜、邪淫、妄語，並且樂於接近和習慣這些行為，從而增長這些罪惡，因為這樣的因緣，會墮入叫喚地獄（Raurava Naraka）。又看見眾生殺生、偷盜、邪淫、妄語，還勸人飲酒，因為這樣的因緣，會墮入大叫喚地獄（Maharaurava Naraka）。又看見眾生殺生、偷盜、邪淫、妄語、飲酒、持有邪見，因為這樣的因緣，會墮入焦熱地獄（Tapana Naraka）。又看見眾生殺生、偷盜、邪淫、妄語、用酒引誘他人、持有邪見不信因果，或者破壞比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）的戒律，因為這樣的因緣，會墮入大焦熱地獄（Pratapana Naraka）。又看見眾生造作五逆罪和五種惡業，因為這樣的因緣，會墮入阿鼻地獄（Avici Naraka）。什麼是五逆罪呢？如果有的眾生殺父、殺母、殺阿羅漢（arhat，已證悟的聖者）、破壞僧團的和合、或者以惡毒的心意使佛陀流血，因為這五種大惡業的緣故，會墮入阿鼻地獄。思維這些地獄的業報，對一切眾生生起悲憫之心。
『再者，修行者隨順觀察自身。眾生是怎樣墮入餓鬼道（Preta-gati）的呢？他們通過聽聞佛法的智慧或者通過天眼看見：無量的餓鬼因為慳吝和嫉妒的緣故，墮入餓鬼道中，處在地下五百由旬（yojana，古印度長度單位）的地方。無量的餓鬼只能吃到惡劣的食物，甚至沒有食物，或者只能吃到不乾淨的食物，互相吞食，被飢餓和乾渴所逼迫，遭受巨大的痛苦，天上降下大火焚燒他們的身體。這些餓鬼因為惡業的緣故，遭受這樣的痛苦。
『再者，修行者隨順觀察自身。他們通過聽聞佛法的智慧或者通過天眼看見畜生道（Tiryagyoni-gati），他們看見無量種種的畜生，概括來說有三個地方：一是水中行走的，比如魚等；二是陸地上行走的，比如象、馬、牛、羊、獐、鹿、豬等；三是空中飛行的，比如無量的各種飛鳥等。
『再者，修行者
【English Translation】 English version:
Committing theft, delighting in and being accustomed to it, increasing such evils, due to these causes and conditions, one falls into the Kalasutra Naraka (Black Rope Hell). Furthermore, seeing beings accustomed to killing, stealing, and engaging in sexual misconduct, delighting in and being accustomed to these actions, increasing such evils, due to these causes and conditions, one falls into the Samghata Naraka (Crushing Hell). Furthermore, seeing beings accustomed to killing, stealing, engaging in sexual misconduct, and lying, delighting in and being accustomed to these actions, increasing such evils, due to these causes and conditions, one falls into the Raurava Naraka (Howling Hell). Furthermore, seeing beings killing, stealing, engaging in sexual misconduct, lying, and encouraging others to drink alcohol, due to these causes and conditions, one falls into the Maharaurava Naraka (Great Howling Hell). Furthermore, seeing beings killing, stealing, engaging in sexual misconduct, lying, drinking alcohol, and holding wrong views, due to these causes and conditions, one falls into the Tapana Naraka (Burning Hell). Furthermore, seeing beings killing, stealing, engaging in sexual misconduct, lying, using alcohol to entice others, holding wrong views and lacking faith, or breaking the precepts of bhiksus (male monastic) and bhiksunis (female monastic), due to these causes and conditions, one falls into the Pratapana Naraka (Great Burning Hell). Furthermore, seeing beings committing the five rebellious acts and five evil deeds, due to these causes and conditions, one falls into the Avici Naraka (Hell of Incessant Suffering). What are the five rebellious acts? If there are beings who kill their father, kill their mother, kill an arhat (enlightened being), disrupt the harmony of the Sangha (monastic community), or with malicious intent draw blood from the body of a Buddha, due to these five great evil deeds, one falls into the Avici Naraka. Contemplating such karmic retributions of hell, one generates compassion towards all beings.
『Furthermore, the practitioner observes the body in accordance with the Dharma. How do beings fall into the Preta-gati (hungry ghost realm)? They, through the wisdom of hearing the Dharma or through divine vision, see: countless hungry ghosts, due to their stinginess and jealousy, fall into the realm of hungry ghosts, residing five hundred yojanas (ancient Indian unit of distance) beneath the ground. Countless hungry ghosts have only bad food, or no food at all, or only eat impure food, devouring each other, oppressed by hunger and thirst, suffering great torment, with great fires raining down from above, burning their bodies. These hungry ghosts, due to their evil karma, suffer such torments.
『Furthermore, the practitioner observes the body in accordance with the Dharma. They, through the wisdom of hearing the Dharma or through divine vision, see the Tiryagyoni-gati (animal realm), they see countless kinds of animals, broadly speaking in three places: first, those that move in water, such as fish; second, those that move on land, such as elephants, horses, cattle, sheep, deer, and pigs; third, those that move in the air, such as countless kinds of birds.
『Furthermore, the practitioner
隨順觀身。彼以聞慧或以天眼觀于畜生有幾種生？彼以聞慧或以天眼見：諸畜生有四種生。何等為四？一者胎生，所謂象馬水牛、牛羊之類；二者卵生，所謂蛇蚖鵝鴨、雞雉種種眾鳥；三者濕生，蚤虱蚊子之類；四者化生，如長面龍等。是修行者如實觀畜生已，若天若人、若地獄餓鬼畜生，不見一處不為恩愛別離所惱，一切眾生輪轉生死，或作怨家或為親友，無有一處不生不滅。如是比丘于生死處不生愛心，如是心不喜樂，如是厭離不隨，如是破壞，如是滅法，不可久住一切眾生眾苦之處。是故比丘生死之中多苦少味、無常破壞，當應厭離，厭離生死便得解脫。
「如是那羅帝婆羅門聚落比丘修行者，內身循身觀，觀于內身——於此身中分分不凈。如實見身，唸唸思惟，從頭至足循身觀察。是修行者初觀頭頂，彼以聞慧或以天眼觀：頭髑髏以為四分，于頭骨內自有蟲行，名曰腦行，遊行骨內，生於腦中，或行或住，常食此腦。于髑髏中復有諸蟲住髑髏中，若行若食，還食髑髏。復有發蟲住于骨外，食于毛根，以蟲瞋故，令發墮落。復有耳蟲住在耳中，食耳中肉，以蟲瞋故，令人耳痛或令耳聾。復有鼻蟲住在鼻中，食鼻中肉，以蟲瞋故，能令其人飲食不美；腦涎流下，蟲食腦涎，是故令人飲食不美。復有脂蟲生在
【現代漢語翻譯】 現代漢語譯本 隨順地觀察身體。他通過聽聞的智慧或者天眼來觀察畜生有多少種出生方式？他通過聽聞的智慧或者天眼看到：所有的畜生有四種出生方式。是哪四種呢？第一種是胎生，比如象、馬、水牛、牛羊之類；第二種是卵生，比如蛇、蚖（一種小蛇）、鵝、鴨、雞、雉以及各種鳥類；第三種是濕生，比如跳蚤、虱子、蚊子之類；第四種是化生，比如長面龍等。這位修行者如實地觀察畜生之後，無論是天、人，還是地獄、餓鬼、畜生，沒有一個地方不被恩愛別離所困擾，一切眾生都在生死中輪轉，有時成為怨家，有時成為親友，沒有一個地方不是在生滅變化。像這樣，比丘對於生死之處不生愛戀之心，像這樣內心不喜悅，像這樣厭離而不隨順，像這樣破壞，像這樣滅除（生死之）法，（生死）不可長久停留，一切眾生都在眾多痛苦之處。因此，比丘在生死之中，痛苦多而快樂少，（一切都是）無常而會壞滅的，應當厭離，厭離生死就能得到解脫。
像這樣，在那羅帝婆羅門聚落的比丘修行者，在自身內隨順地觀察身體，觀察自身——在這個身體中，每一部分都是不乾淨的。如實地觀察身體，唸唸思惟，從頭到腳隨順地觀察身體。這位修行者首先觀察頭頂，他通過聽聞的智慧或者天眼觀察：頭蓋骨可以分為四部分，在頭骨內部有蟲子在爬行，名字叫做腦行，**骨內，生長在腦中，或者爬行或者停留，經常吃這些腦髓。在頭蓋骨中還有其他的蟲子住在頭蓋骨中，或者爬行或者啃食，反過來啃食頭蓋骨。還有發蟲住在骨頭外面，啃食毛髮的根部，因為蟲子的嗔恨，導致頭髮掉落。還有耳蟲住在耳朵裡面，啃食耳朵裡面的肉，因為蟲子的嗔恨，導致人耳朵疼痛或者耳聾。還有鼻蟲住在鼻子裡面，啃食鼻子裡面的肉，因為蟲子的嗔恨，能夠使這個人飲食沒有味道；腦部的粘液流下來，蟲子啃食腦部的粘液，因此使人飲食沒有味道。還有脂蟲生長在
【English Translation】 English version He contemplates the body in accordance with reality. Through the wisdom of hearing or through the divine eye, how many kinds of birth does he observe in animals? Through the wisdom of hearing or through the divine eye, he sees that all animals have four kinds of birth. What are the four? First, viviparous (胎生), such as elephants, horses, water buffaloes, cattle, sheep, and the like; second, oviparous (卵生), such as snakes, small snakes (蚖), geese, ducks, chickens, pheasants, and various kinds of birds; third, born of moisture (濕生), such as fleas, lice, mosquitoes, and the like; fourth, born of transformation (化生), such as long-faced dragons and the like. After this practitioner has truly observed animals, whether in the heavens, among humans, or in hell, among hungry ghosts, or among animals, there is no place where they are not troubled by the separation from loved ones. All beings revolve in the cycle of birth and death, sometimes becoming enemies, sometimes becoming relatives and friends, and there is no place that is not subject to birth and death. Thus, a Bhiksu (比丘) does not generate affection for the places of birth and death; thus, his mind does not rejoice; thus, he renounces without following; thus, he destroys; thus, he extinguishes the Dharma (法) [of birth and death], and [birth and death] cannot remain for long, [as] all beings are in places of great suffering. Therefore, a Bhiksu (比丘), in the midst of birth and death, [finds] much suffering and little taste, [as everything is] impermanent and subject to destruction, should renounce [it]. By renouncing birth and death, one attains liberation.
Thus, a Bhiksu (比丘) practitioner in the Naradīpa (那羅帝) Brahmin (婆羅門) village contemplates the body in accordance with reality within himself, observing his own body—in this body, every part is impure. He truly sees the body, contemplating it mindfully, observing the body from head to toe in accordance with reality. This practitioner first observes the top of the head. Through the wisdom of hearing or through the divine eye, he observes that the skull can be divided into four parts, and within the skull there are worms crawling, called brain-walkers (腦行), **bone-dwellers (骨內), growing in the brain, either crawling or staying, constantly eating this brain marrow. In the skull, there are also other worms living in the skull, either crawling or eating, in turn eating the skull. There are also hair worms living outside the bone, eating the roots of the hair, and because of the worms' anger, the hair falls out. There are also ear worms living in the ears, eating the flesh in the ears, and because of the worms' anger, they cause ear pain or deafness. There are also nose worms living in the nose, eating the flesh in the nose, and because of the worms' anger, they can make a person's food taste unpleasant; the mucus from the brain flows down, and the worms eat the mucus from the brain, therefore making a person's food taste unpleasant. There are also fat worms growing in
脂中，住于脂中，常食人脂，以蟲瞋故，令人頭痛。復有續蟲生於節間，有名身蟲住在交牙，以蟲瞋故，令人脈痛猶如針刺。復有諸蟲名曰食涎，住舌根中，以蟲瞋故，令人口燥。復有諸蟲名牙根蟲，住于牙根，以蟲瞋故，令人牙疼。是名內修行者循身身觀，是十種蟲，住于頭中。
「複次，修行者觀身循身觀。頭肉中有幾骨耶？彼以聞慧或以天眼見：髑髏骨頭有四分，額骨、頰骨合有三分，鼻骨一分。交牙二骨，頤有一骨，牙齒合有三十二骨，齒根亦爾。咽喉二骨，如是項中有十五骨。
「複次，修行者內身循身觀。云何頭肉以食增長，和合有覺？彼以聞慧或以天眼觀：于頭肉則有四分，兩頰二分，咽喉及舌肉段一分，上下兩唇及其兩耳皮肉四分。其舌根者，名為脈肉，貪嗜上膳，樂於六味。
「複次，修行者內身循身觀。有何等蟲？住在何處？作何等業，或病或安？彼以聞慧或以天眼：初觀咽喉，咽喉有蟲，名曰食涎，咀嚼食時，猶如嘔吐，唌唾和雜，欲咽之時，與腦涎合，喉中涎蟲共食此食，以自活命。若蟲增長，令人嗽病。若多食膩或多食甜，或食重食或食醋食，或食冷食，蟲則增長，令人咽喉生於疾病。觀涎蟲已，如實知身。
「複次，修行者內身循身觀。觀于唾蟲能消諸唾，或
【現代漢語翻譯】 現代漢語譯本： 『脂中，住在脂肪之中，經常吃人的脂肪，因為蟲子的嗔怒，使人頭痛。又有續蟲生在關節之間，有名為身蟲的住在牙齒交合處，因為蟲子的嗔怒，使人脈搏疼痛猶如針刺。又有各種蟲子名叫食涎（Shixian），住在舌根之中，因為蟲子的嗔怒，使人口乾舌燥。又有各種蟲子名叫牙根蟲（Yagenchong），住在牙根，因為蟲子的嗔怒，使人牙疼。這叫做內在修行者循身身觀，這十種蟲子，住在頭中。
『其次，修行者觀察身體，循身觀。頭部的肉中有多少骨頭呢？他以聽聞的智慧或者以天眼看到：頭蓋骨有四部分，額骨、頰骨合起來有三部分，鼻骨一部分。牙齒交合處有兩塊骨頭，下巴有一塊骨頭，牙齒合起來有三十二塊骨頭，牙根也是這樣。咽喉有兩塊骨頭，像這樣頸部中有十五塊骨頭。
『其次，修行者內在觀察身體，循身觀。頭部的肉如何通過食物增長，和合而有感覺呢？他以聽聞的智慧或者以天眼觀察：頭部的肉有四部分，兩頰有兩部分，咽喉和舌頭的肉段有一部分，上下兩唇以及兩耳的皮肉有四部分。那舌根，名為脈肉，貪圖美味佳餚，喜歡六種滋味。
『其次，修行者內在觀察身體，循身觀。有什麼樣的蟲子？住在什麼地方？做什麼樣的業，是生病還是安樂？他以聽聞的智慧或者以天眼：首先觀察咽喉，咽喉中有蟲子，名叫食涎（Shixian），咀嚼食物的時候，好像嘔吐一樣，唾液和唾沫混合在一起，想要吞嚥的時候，與腦中的涎液混合，喉嚨中的涎蟲一起吃這些食物，用來維持生命。如果蟲子增長，使人得咳嗽病。如果多吃油膩的或者多吃甜的，或者吃難以消化的食物或者吃醋的食物，或者吃冷的食物，蟲子就會增長，使人的咽喉產生疾病。觀察涎蟲之後，如實地瞭解身體。
『其次，修行者內在觀察身體，循身觀。觀察唾蟲（Tuochong）能夠消化各種唾液，或者
【English Translation】 English version: 'In the fat, dwelling in the fat, constantly eating human fat, due to the anger of the worms, it causes headaches. Furthermore, there are continuous worms that grow between the joints, with a name of Body Worm (Shenchong) residing in the interlocking teeth. Due to the anger of the worms, it causes throbbing pain in the pulse as if pricked by needles. Furthermore, there are various worms named Saliva Eater (Shixian), dwelling in the root of the tongue. Due to the anger of the worms, it causes the mouth to be dry. Furthermore, there are various worms named Tooth Root Worm (Yagenchong), dwelling in the root of the teeth. Due to the anger of the worms, it causes toothaches. This is called the inner practitioner's contemplation of the body within the body, these ten kinds of worms, dwelling in the head.'
'Furthermore, the practitioner observes the body, contemplating the body. How many bones are there in the flesh of the head? He sees with heard wisdom or with divine eye: the skull has four parts, the frontal bone and cheekbones together have three parts, the nasal bone has one part. The interlocking teeth have two bones, the chin has one bone, the teeth together have thirty-two bones, and so are the tooth roots. The throat has two bones, and like this, there are fifteen bones in the neck.'
'Furthermore, the practitioner internally observes the body, contemplating the body. How does the flesh of the head grow with food, harmonizing and having sensation? He observes with heard wisdom or with divine eye: the flesh of the head has four parts, the two cheeks have two parts, the flesh of the throat and tongue has one part, the upper and lower lips and the skin of the two ears have four parts. That root of the tongue is called pulse flesh, greedy for delicious food, delighting in the six flavors.'
'Furthermore, the practitioner internally observes the body, contemplating the body. What kind of worms are there? Where do they dwell? What kind of karma do they perform, whether sickness or peace? He observes with heard wisdom or with divine eye: first observing the throat, there are worms in the throat, named Saliva Eater (Shixian), when chewing food, it is like vomiting, saliva and spittle mixed together, when wanting to swallow, it mixes with the saliva in the brain, the saliva worms in the throat eat this food together, using it to sustain life. If the worms grow, it causes coughing sickness. If one eats too much greasy food or too much sweet food, or eats heavy food or eats vinegar food, or eats cold food, the worms will grow, causing diseases in the throat. After observing the saliva worms, one truly knows the body.'
'Furthermore, the practitioner internally observes the body, contemplating the body. Observing the Saliva Worm (Tuochong) that can digest various saliva, or'
能為病或令安隱。彼以聞慧或以天眼見：消唾蟲住咽喉中，若人不食如上膩等，蟲則安隱，能消于唾，於十脈中流出美味，安隱受樂。若人多唾，蟲則得病，以蟲病故，則吐冷沫，吐冷沫故，胸中成病。觀唾蟲已，如實知身。
「複次，修行者內身循身觀。觀于吐蟲，云何令人安隱疾病？住在何處？食何等食？彼以聞慧或以天眼：見於吐蟲住人身中，住於十脈流注之處。若人食時，如是之蟲從十脈中，踴身上行至咽喉中，即令人吐，令人生於五種嘔吐。何等為五？一者風吐；二者陰吐；三者唾吐；四者雜吐；五者蠅吐。若蟲安隱，食則調順，入于腹中。
「云何吐蟲生於風吐？彼以聞慧或以天眼見：食輕冷，若無膩食，則發風病，令人大小便利難通，眼不能睡。風入咽喉，風動吐蟲，以此過故，是名風吐。觀吐蟲已，如實知身。
「複次，修行者觀內身循身觀。云何吐蟲令人吐陰？彼以聞慧或以天眼見：人食辛，咸熱和合，令人發熱，惱于吐蟲，從其住處動而上行，令人吐陰。觀吐蟲已，如實知身。
「複次，修行者觀內身循身觀。云何吐蟲令人吐唾？彼以聞慧或以天眼見：人食于甜冷重食、膩滑之食，或食已睡眠，令唾增長，唾增長故，唾蟲增長，為咽喉病，令身沉重，則有冷唾。觀吐蟲
【現代漢語翻譯】 現代漢語譯本 能使疾病痊癒或保持安穩。他通過聽聞的智慧或天眼觀察到：消唾蟲（一種寄生蟲）住在咽喉中，如果人不吃油膩的食物，這種蟲就能安穩地存活，消化唾液，並從十條脈絡中流出美味，安穩地享受快樂。如果人唾液過多，蟲就會生病，因為蟲生病，人就會吐出冷沫，吐出冷沫的緣故，胸中就會生病。觀察唾蟲之後，如實地瞭解身體。
『再者，修行者觀察自身，專注于身體的觀察。觀察吐蟲（一種寄生蟲），如何使人安穩或生病？住在哪裡？吃什麼食物？他通過聽聞的智慧或天眼觀察到：吐蟲住在人的身體中，住在十條脈絡流動之處。如果人吃東西時，這種蟲從十條脈絡中，向上涌到咽喉中，就會使人嘔吐，使人產生五種嘔吐。哪五種？一是風吐；二是陰吐；三是唾吐；四是雜吐；五是蠅吐。如果蟲安穩，食物就能調順，進入腹中。』
『如何吐蟲產生風吐？他通過聽聞的智慧或天眼觀察到：如果人吃清淡寒冷的食物，或者沒有油膩的食物，就會引發風病，使人大小便不通暢，眼睛無法入睡。風進入咽喉，風動吐蟲，因為這個緣故，就叫做風吐。觀察吐蟲之後，如實地瞭解身體。』
『再者，修行者觀察自身，專注于身體的觀察。如何吐蟲使人吐陰？他通過聽聞的智慧或天眼觀察到：人吃辛辣、鹹味、熱性的食物，使人發熱，困擾吐蟲，吐蟲從它住的地方移動並向上，使人吐陰。觀察吐蟲之後，如實地瞭解身體。』
『再者，修行者觀察自身，專注于身體的觀察。如何吐蟲使人吐唾？他通過聽聞的智慧或天眼觀察到：人吃甜的、冷的、厚重的食物、油膩的食物，或者吃完就睡覺，使唾液增長，唾液增長的緣故，唾蟲也增長，導致咽喉疾病，使身體沉重，就會有冷唾。觀察吐蟲
【English Translation】 English version It can heal diseases or maintain well-being. He sees with his wisdom of hearing or with his divine eye: the saliva-digesting worm (a type of parasite) lives in the throat. If a person does not eat greasy food, the worm can live peacefully, digest saliva, and flow delicious flavors from the ten meridians, peacefully enjoying pleasure. If a person has too much saliva, the worm will become ill. Because the worm is ill, the person will spit out cold foam. Because of spitting out cold foam, illness will develop in the chest. After observing the saliva-digesting worm, he truly understands the body.
'Furthermore, the practitioner observes the inner body, focusing on the observation of the body. Observing the vomiting worm (a type of parasite), how does it bring well-being or illness to people? Where does it live? What kind of food does it eat? He sees with his wisdom of hearing or with his divine eye: the vomiting worm lives in the human body, residing in the places where the ten meridians flow. If a person eats, this worm rises from the ten meridians, moving upwards to the throat, causing the person to vomit, causing the person to have five types of vomiting. What are the five types? First is wind vomiting; second is yin vomiting; third is saliva vomiting; fourth is mixed vomiting; fifth is fly vomiting. If the worm is at peace, the food will be harmonious and enter the abdomen.'
'How does the vomiting worm cause wind vomiting? He sees with his wisdom of hearing or with his divine eye: if a person eats light and cold food, or food without grease, it will cause wind disease, making it difficult for the person to pass urine and stool, and the eyes cannot sleep. Wind enters the throat, wind moves the vomiting worm, and because of this, it is called wind vomiting. After observing the vomiting worm, he truly understands the body.'
'Furthermore, the practitioner observes the inner body, focusing on the observation of the body. How does the vomiting worm cause yin vomiting? He sees with his wisdom of hearing or with his divine eye: if a person eats spicy, salty, and hot foods combined, it will cause the person to have a fever, troubling the vomiting worm. The vomiting worm moves from its dwelling place and goes upward, causing the person to vomit yin. After observing the vomiting worm, he truly understands the body.'
'Furthermore, the practitioner observes the inner body, focusing on the observation of the body. How does the vomiting worm cause saliva vomiting? He sees with his wisdom of hearing or with his divine eye: if a person eats sweet, cold, heavy food, greasy food, or sleeps after eating, it will cause saliva to increase. Because saliva increases, the saliva worm also increases, leading to throat disease, making the body heavy, and there will be cold saliva. Observing the saliva worm
已，如實知身。
「複次，修行者觀內身循身觀。云何吐蟲生於雜吐？彼以聞慧或以天眼見：食輕冷無膩之食、辛酢鹹食、滑冷重膩，能令吐蟲行咽喉中，以是三過，能令人吐。觀吐蟲已，如實知身。
「複次，修行者觀內身循身觀。云何蠅吐令人嘔吐？彼以聞慧或以天眼見：蠅食不凈故，蠅入咽喉，令吐蟲動，則便大吐。觀吐蟲已，如實知身。
「複次，修行者觀內身循身觀。彼以聞慧或以天眼見：醉味蟲行於舌端乃至命脈，于其中間或行或住，微細無足。若食美食，蟲則惛醉增長，若食不美，蟲則萎弱。此蟲食時如蜂食花，微細甜味以用作蜜，嗜味蟲食亦復如是。然其所食雖復微細亦得充足，若蟲得味，我亦如是得此食味；若蟲憶食，我亦憶食；若我不食，如是醉蟲則亦病苦，不得安隱。觀醉蟲已，如實知身。
「複次，修行者觀內身循身觀。觀放逸蟲，云何此蟲為我病惱或作安隱？彼以聞慧或以天眼見：放逸蟲住于頂上，若至腦門，令人疾病；若至頂上，令人生瘡；若至咽喉，猶如蟻子，滿咽喉中；若住本處，病則不生。是名觀于放逸之蟲。觀放逸蟲已，如實知身。
「複次，修行者內身循身觀。觀于貪嗜六味之蟲，云何病惱？云何安隱？彼以聞慧或以天眼見：六味蟲所貪嗜者
【現代漢語翻譯】 現代漢語譯本 已，如實知身。
『複次，修行者觀內身循身觀。云何吐蟲生於雜吐？彼以聞慧或以天眼見：食輕冷無膩之食、辛酢鹹食、滑冷重膩，能令吐蟲行咽喉中，以是三過，能令人吐。觀吐蟲已，如實知身。
『複次，修行者觀內身循身觀。云何蠅吐令人嘔吐？彼以聞慧或以天眼見：蠅食不凈故，蠅入咽喉，令吐蟲動，則便大吐。觀吐蟲已，如實知身。
『複次，修行者觀內身循身觀。彼以聞慧或以天眼見：醉味蟲行於舌端乃至命脈，于其中間或行或住，微細無足。若食美食，蟲則惛醉增長，若食不美，蟲則萎弱。此蟲食時如蜂食花，微細甜味以用作蜜，嗜味蟲食亦復如是。然其所食雖復微細亦得充足，若蟲得味，我亦如是得此食味；若蟲憶食，我亦憶食；若我不食，如是醉蟲則亦病苦，不得安隱。觀醉蟲已，如實知身。
『複次，修行者觀內身循身觀。觀放逸蟲，云何此蟲為我病惱或作安隱？彼以聞慧或以天眼見：放逸蟲住于頂上，若至腦門，令人疾病；若至頂上，令人生瘡；若至咽喉，猶如蟻子，滿咽喉中；若住本處，病則不生。是名觀于放逸之蟲。觀放逸蟲已，如實知身。
『複次，修行者內身循身觀。觀于貪嗜六味之蟲，云何病惱？云何安隱？彼以聞慧或以天眼見：六味蟲所貪嗜者
【English Translation】 English version Already, truly knowing the body.
『Furthermore, a practitioner observes the body within the body through body contemplation. How do vomit worms arise from mixed vomit? They see with wisdom gained from hearing or with divine eye: eating light, cold, non-greasy food, spicy, sour, salty food, slippery, cold, heavy, and greasy food can cause vomit worms to move in the throat. Because of these three transgressions, people vomit. Having observed the vomit worms, truly know the body.
『Furthermore, a practitioner observes the body within the body through body contemplation. How does fly vomit cause vomiting? They see with wisdom gained from hearing or with divine eye: because flies eat unclean things, when flies enter the throat, they cause the vomit worms to move, and then one vomits greatly. Having observed the vomit worms, truly know the body.
『Furthermore, a practitioner observes the body within the body through body contemplation. They see with wisdom gained from hearing or with divine eye: taste-intoxicated worms move from the tip of the tongue to the life vein, sometimes moving, sometimes staying in between, tiny and without feet. If one eats delicious food, the worms become intoxicated and grow; if one eats unappetizing food, the worms weaken. When these worms eat, it is like bees eating flowers, using the tiny sweetness to make honey; the taste-craving worms eat in the same way. Although what they eat is tiny, it is sufficient. If the worms get the taste, I also get this food taste; if the worms remember eating, I also remember eating; if I do not eat, then these intoxicated worms will also suffer and not be at peace. Having observed the intoxicated worms, truly know the body.
『Furthermore, a practitioner observes the body within the body through body contemplation. Observing the negligent worms, how do these worms cause me sickness or bring peace? They see with wisdom gained from hearing or with divine eye: the negligent worms reside on the top of the head; if they reach the brain, they cause illness; if they reach the top of the head, they cause sores; if they reach the throat, they are like ants, filling the throat; if they stay in their original place, illness does not arise. This is called observing the negligent worms. Having observed the negligent worms, truly know the body.
『Furthermore, a practitioner observes the body within the body through body contemplation. Observing the worms that crave the six tastes, how do they cause sickness? How do they bring peace? They see with wisdom gained from hearing or with divine eye: the six tastes that the worms crave are
，我亦貪嗜，隨此味蟲所不嗜者，我亦不便。若得熱病，蟲亦先得如是熱病，以是過故，令于病人所食不美，無有食味。觀味蟲已，如實知身。
「複次，修行者內身循身觀。觀抒氣蟲住于頂下，彼以聞慧或以天眼見：抒氣蟲以瞋恚故，食腦作孔，或咽喉痛或咽喉塞，咽喉風噎，生於死苦。此抒氣蟲共咽喉中一切諸蟲，皆悉撩亂，生諸病惱。此抒氣蟲常為唾覆，其蟲短小，有面有足。觀抒氣蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：憎味蟲住于頭下咽喉根中。云何此蟲為我病惱或作安隱？彼見：此蟲憎嫉諸味，唯嗜一味，或嗜甜味，憎于餘味；或嗜酢味，憎于餘味；或嗜辛味，憎于餘味；或嗜鹹味，憎于餘味；或嗜苦味，憎于餘味；或嗜醈味，憎于餘味；隨所憎味，我亦憎之，隨蟲所嗜，我亦嗜之。舌端有脈，隨順於味，令舌乾燥。以蟲瞋故，令舌㿇㿇而腫或令咽喉即得嗽病。若不瞋恚，咽喉則無如上諸病。觀憎味蟲已，如實知身。
「複次，修行者內身循身觀。見：嗜睡蟲其形微細，狀如牖塵，住一切脈，流行趣味，住骨髓內，或住肉內或髑髏內，或在頰內或齒骨內或咽骨中，或在耳中或在眼中，或在鼻中或在鬚髮。此嗜睡蟲風吹流轉，若此蟲病，若蟲疲極，住於心
【現代漢語翻譯】 現代漢語譯本： 『我也貪圖美味，對於這種味蟲不喜歡的味道，我也不喜歡。如果我得了熱病，這種蟲子也會先得同樣的病。因為這個緣故，導致病人吃什麼都沒味道，感覺不到食物的美味。觀察了味蟲之後，如實地瞭解身體。』
『再者，修行者在自身上進行身隨身觀。觀察抒氣蟲住在頭頂下方。他通過聽聞的智慧或者天眼看到：抒氣蟲因為嗔恚的緣故，啃食大腦，造成孔洞，或者導致咽喉疼痛或阻塞，咽喉出現風噎，產生死亡的痛苦。這種抒氣蟲和咽喉中的所有蟲子一起，全都撩亂不安，產生各種疾病煩惱。這種抒氣蟲經常被唾液覆蓋，蟲子短小，有面部和足。觀察了抒氣蟲之後，如實地瞭解身體。』
『再者，修行者在自身上進行身隨身觀。他通過聽聞的智慧或者天眼看到：憎味蟲住在頭下咽喉的根部。這種蟲子如何讓我生病煩惱或者讓我安穩呢？他看到：這種蟲子憎恨各種味道，只喜歡一種味道，或者喜歡甜味，憎恨其他味道；或者喜歡酸味，憎恨其他味道；或者喜歡辣味，憎恨其他味道；或者喜歡鹹味，憎恨其他味道；或者喜歡苦味，憎恨其他味道；或者喜歡澀味，憎恨其他味道。隨著它憎恨的味道，我也憎恨它；隨著蟲子喜歡的味道，我也喜歡它。舌頭末端有脈絡，順應味道，導致舌頭乾燥。因為蟲子的嗔恚，導致舌頭麻木腫脹，或者導致咽喉立刻得咳嗽病。如果不嗔恚，咽喉就不會有上述各種疾病。觀察了憎味蟲之後，如實地瞭解身體。』
『再者，修行者在自身上進行身隨身觀。看到：嗜睡蟲的形狀非常細微，像窗戶上的灰塵一樣，住在所有的脈絡中，流動趣味，住在骨髓內，或者住在肉內，或者住在頭蓋骨內，或者住在臉頰內，或者住在牙齒骨內，或者住在咽喉骨中，或者住在耳朵中，或者住在眼睛中，或者住在鼻子中，或者住在鬍鬚頭髮中。這種嗜睡蟲被風吹動而流轉，如果這種蟲子生病，如果蟲子疲憊不堪，就會住在心中』
【English Translation】 English version: 'I am also greedy and fond of flavors; whatever this taste-worm does not like, I also dislike. If I get a fever, the worm will also get the same fever first. Because of this, the patient finds no flavor in food, and cannot taste the deliciousness of food. After observing the taste-worm, truly understand the body.'
'Furthermore, the practitioner observes the body within the body. He observes the expelling-air worm residing below the top of the head. He sees with the wisdom of hearing or with the divine eye: the expelling-air worm, because of anger, eats the brain, creating holes, or causes throat pain or blockage, the throat experiencing wind-blockage, producing the suffering of death. This expelling-air worm, together with all the worms in the throat, are all disturbed and chaotic, producing various illnesses and afflictions. This expelling-air worm is constantly covered by saliva, the worm is short and small, with a face and feet. After observing the expelling-air worm, truly understand the body.'
'Furthermore, the practitioner observes the body within the body. He sees with the wisdom of hearing or with the divine eye: the disliking-taste worm residing below the head, in the root of the throat. How does this worm cause me illness and affliction or bring me peace and stability? He sees: this worm hates all flavors, only liking one flavor, either liking sweet flavor and hating other flavors; or liking sour flavor and hating other flavors; or liking spicy flavor and hating other flavors; or liking salty flavor and hating other flavors; or liking bitter flavor and hating other flavors; or liking astringent flavor and hating other flavors. Whatever flavor it hates, I also hate it; whatever flavor the worm likes, I also like it. There are veins at the tip of the tongue, which follow the flavor, causing the tongue to dry out. Because of the worm's anger, the tongue becomes numb and swollen, or the throat immediately gets a cough. If there is no anger, the throat will not have the above-mentioned illnesses. After observing the disliking-taste worm, truly understand the body.'
'Furthermore, the practitioner observes the body within the body. He sees: the sleep-loving worm is very fine in shape, like dust in a window, residing in all the veins, flowing with flavors, residing within the bone marrow, or residing within the flesh, or within the skull, or within the cheeks, or within the tooth bone, or within the throat bone, or within the ears, or within the eyes, or within the nose, or within the beard and hair. This sleep-loving worm is blown by the wind and flows around; if this worm is sick, if the worm is exhausted, it will reside in the heart.'
中。心如蓮花，晝則開張，無日光故，夜則還合，心亦如是。蟲住其中，多取境界，諸根疲極，蟲則睡眠，蟲睡眠故，人亦睡眠。一切眾生悉有睡眠，若此睡蟲晝日疲極，人亦睡眠。觀睡蟲已，如實知身。
「複次，修行者內身循身觀，見：有腫蟲行於身中，或住頭中或住項中，行於血中或行脂中，其身微細，隨飲血處則有腫起㿇㿇而疼。或在面上或在項上，或在咽喉或在腦門，或在余處，所在之處能令生腫，若住筋中則無病苦。觀腫蟲已，如實知身。
「如是那羅帝婆羅門長者、聚落比丘修行者觀蟲種類，從於頭中、舌耳腦門、毛孔發中、皮肉骨血筋脈之中如實觀之，既觀察已，于舌味中生厭離心，於後生處不復愛味，于無量無邊由旬愛縛味海能生厭離。以厭離故，不為食愛之所亂惱，不復親近豪貴長者，離於多欲，于食知足，取得支身。以是義故，不嫉他人得供養利，不樂多言、不樂住寺，不起身慢，不生色慢，不恃衣服而生憍慢，不恃袈裟缽盂而生憍慢，不恃弟子而生憍慢，不恃聚落而生憍慢，不恃親里而生憍慢，獨一無貪，遠離塵垢，住寂靜處，近於涅槃。若貪嗜美味，沒于味海，為魔所攝，去涅槃遠。是修行者觀諸蟲已，于味厭離，不貪飲食。
「複次，修行者內身循身觀，如實觀于脊
【現代漢語翻譯】 現代漢語譯本：心中就像蓮花一樣，白天舒展開放，因為沒有陽光的緣故，夜晚又閉合起來，心也是這樣。有蟲子住在身體裡面，大量地攝取外在的境界，各種感官疲憊到了極點，蟲子就睡覺，蟲子睡覺的緣故，人也跟著睡覺。一切眾生都有睡眠，如果這些睡蟲白天疲憊到了極點，人也會睡覺。觀察睡蟲之後，如實地瞭解身體。
『再者，修行者在內身中進行身隨觀，看到：有腫蟲在身體中游走，或者住在頭中，或者住在脖子中，在血液中游走，或者在脂肪中游走，它們的身體非常細微，隨著飲血的地方就會有腫脹起來，癢癢的而且疼痛。或者在臉上，或者在脖子上，或者在咽喉，或者在腦門，或者在其他地方，它們所在的地方能夠使人產生腫脹，如果住在筋中就沒有病痛。觀察腫蟲之後，如實地瞭解身體。』
『像這樣，那羅帝婆羅門長者（Naradatta Brahman householder）、聚落比丘（village monks）修行者觀察蟲的種類，從頭部、舌頭、耳朵、腦門、毛孔、頭髮中、面板、肉、骨、血、筋脈之中如實地觀察它們，觀察完畢之後，對於舌頭的味道產生厭離之心，對於以後的轉生之處不再貪愛味道，對於無量無邊的由旬（yojana，古印度長度單位）的愛慾束縛的味道之海能夠產生厭離。因為厭離的緣故，不被食物的貪愛所擾亂，不再親近豪門貴族長者，遠離過多的慾望，對於食物知足，僅僅爲了維持身體而攝取食物。因為這個緣故，不嫉妒他人得到供養利益，不喜歡多說話，不喜歡住在寺廟，不生起身上的傲慢，不產生容貌上的傲慢，不憑藉衣服而產生驕傲，不憑藉袈裟缽盂而產生驕傲，不憑藉弟子而產生驕傲，不憑藉村落而產生驕傲，不憑藉親戚而產生驕傲，獨自一人沒有貪婪，遠離塵垢，住在寂靜的地方，接近於涅槃（Nirvana）。如果貪圖美味，沉沒在味道的海洋中，被魔所控制，離涅槃就遠了。這些修行者觀察各種蟲子之後，對於味道產生厭離，不貪圖飲食。』
『再者，修行者在內身中進行身隨觀，如實地觀察脊椎骨。
【English Translation】 English version: The heart is like a lotus flower, opening during the day, and closing at night due to the absence of sunlight; the heart is also like this. Worms live within it, taking in a multitude of external realms. When the senses are exhausted, the worms sleep, and because the worms sleep, people also sleep. All sentient beings have sleep. If these sleep worms are extremely tired during the day, people will also sleep. Having observed the sleep worms, truly know the body.
『Furthermore, the practitioner, observing the body within the body, sees: there are swelling worms moving within the body, either residing in the head or in the neck, moving in the blood or moving in the fat. Their bodies are very subtle, and wherever they drink blood, there is swelling, itching, and pain. They may be on the face, or on the neck, or in the throat, or on the forehead, or in other places. Wherever they reside, they can cause swelling. If they reside in the tendons, there is no suffering. Having observed the swelling worms, truly know the body.』
『In this way, Naradatta Brahman householder, village monks, and practitioners observe the types of worms, truly observing them from the head, tongue, ears, forehead, pores, hair, skin, flesh, bones, blood, tendons, and veins. Having observed them, they develop a sense of revulsion towards the taste of the tongue, and no longer crave taste in future rebirths. They can develop revulsion towards the immeasurable and boundless yojana (ancient Indian unit of length) of the sea of taste bound by desire. Because of this revulsion, they are not disturbed by the craving for food, no longer associate with wealthy and noble elders, stay away from excessive desires, are content with food, and only take food to sustain the body. For this reason, they are not jealous of others who receive offerings, do not enjoy talking much, do not enjoy staying in temples, do not give rise to pride in the body, do not give rise to pride in appearance, do not rely on clothing to generate arrogance, do not rely on the kasaya robe and alms bowl to generate arrogance, do not rely on disciples to generate arrogance, do not rely on villages to generate arrogance, do not rely on relatives to generate arrogance, are solitary and without greed, stay away from defilements, reside in quiet places, and are close to Nirvana. If one is greedy for delicious flavors and sinks into the sea of taste, one is controlled by Mara (demon) and is far from Nirvana. These practitioners, having observed the various worms, develop revulsion towards taste and are not greedy for food.』
『Furthermore, the practitioner, observing the body within the body, truly observes the spine.
骨。彼以聞慧或以天眼見：其脊有四十五骨，胸十四骨，左右脅肋各十二骨，節亦如是，胞骨亦然。如是分別觀骨節已，復觀從肩至髖幾分肉臠？如是左右各十二臠。作是觀已，如實知身。
「複次，修行者內身循身觀。有幾許筋，連綴繫縛？彼以聞慧或以天眼見：左右脅除于皮肉，一百細筋以為纏縛。觀筋纏已，如實知身。
「複次，修行者內身循身觀。觀於此身從膊至髖有幾許脂？彼以聞慧或以天眼自見己身：以食因緣，脂則增長；以食因緣，令脂損減。極羸瘦人——摩伽陀等，有五兩脂。既觀察已，如實知身。
「複次，修行者內身循身觀。觀我此身有幾許水？彼以聞慧或以天眼自見：身中有十掬水，從毛孔出，名之為汗。于諸根中，眼則出淚，名為濕界。以食因緣，脂血增長。觀身水已，如實知身。
「複次，修行者內身循身觀。觀其身中幾許糞穢？彼以聞慧或以天眼見：其身中有七掬屎，有六掬唾。作此觀已，如實知身。
「複次，修行者內身循身觀。觀我身中幾許痰癊及尿？彼以聞慧或以天眼見：其身中五掬黃癊，尿有四掬，除其病時，或增或減。如是觀已，如實知身。「
複次，修行者內身循身觀。觀我身中幾許脂髓、不凈穢精？彼以聞慧或以天眼見：其身中十
【現代漢語翻譯】 現代漢語譯本 骨。他通過聽聞的智慧或者天眼看到：脊椎有四十五塊骨頭，胸部有十四塊骨頭，左右兩邊的肋骨各有十二塊骨頭，骨節也是這樣，胞骨也是如此。像這樣分別觀察骨節之後，再觀察從肩膀到髖部有多少塊肉？像這樣左右各有十二塊肉。做了這樣的觀察后，如實地瞭解身體。
『其次，修行者在自身內進行循身觀。有多少筋，連線和束縛著身體？他通過聽聞的智慧或者天眼看到：除去面板和肌肉，左右兩邊有一百條細筋纏繞束縛。觀察筋的纏繞后，如實地瞭解身體。』
『其次，修行者在自身內進行循身觀。觀察這個身體從肩膀到髖部有多少脂肪？他通過聽聞的智慧或者天眼親自看到自己的身體：因為食物的緣故，脂肪就會增長；因為食物的緣故，脂肪就會減少。極其瘦弱的人——比如摩伽陀（Magadha）人等，有五兩脂肪。觀察完畢后，如實地瞭解身體。』
『其次，修行者在自身內進行循身觀。觀察我這個身體有多少水？他通過聽聞的智慧或者天眼親自看到：身體中有十掬水，從毛孔中流出，這被稱為汗。在各個器官中，眼睛流出眼淚，這被稱為濕界。因為食物的緣故，脂和血會增長。觀察身體中的水后，如實地瞭解身體。』
『其次，修行者在自身內進行循身觀。觀察他的身體中有多少糞便污穢？他通過聽聞的智慧或者天眼看到：他的身體中有七掬大便，有六掬唾液。做了這樣的觀察后，如實地瞭解身體。』
『其次，修行者在自身內進行循身觀。觀察我身體中有多少痰、膿和尿液？他通過聽聞的智慧或者天眼看到：他的身體中有五掬黃膿，尿液有四掬，除去生病的時候，可能會增加或減少。像這樣觀察后，如實地瞭解身體。』
『其次，修行者在自身內進行循身觀。觀察我身體中有多少脂髓、不凈的污穢精液？他通過聽聞的智慧或者天眼看到：他的身體中有十
【English Translation】 English version Bones. He sees with wisdom gained from hearing or with his divine eye: there are forty-five bones in the spine, fourteen bones in the chest, twelve ribs on each side, and the same number of joints and pelvic bones. Having thus separately observed the bone joints, he further observes how many pieces of flesh there are from the shoulder to the hip? Thus, there are twelve pieces of flesh on each side. Having made this observation, he truly knows the body.
'Furthermore, the practitioner contemplates the body within the body. How many tendons are there, connecting and binding it? He sees with wisdom gained from hearing or with his divine eye: excluding the skin and flesh, there are one hundred fine tendons binding it on each side. Having observed the binding of the tendons, he truly knows the body.'
'Furthermore, the practitioner contemplates the body within the body. How much fat is there in this body from the shoulder to the hip? He sees with wisdom gained from hearing or with his divine eye his own body: because of food, the fat increases; because of food, the fat decreases. Extremely lean people—such as the Magadha (Magadha) people, etc.—have five ounces of fat. Having observed this, he truly knows the body.'
'Furthermore, the practitioner contemplates the body within the body. How much water is there in this body of mine? He sees with wisdom gained from hearing or with his divine eye: there are ten handfuls of water in the body, coming out from the pores, which is called sweat. In the various organs, the eyes produce tears, which is called the water element. Because of food, fat and blood increase. Having observed the water in the body, he truly knows the body.'
'Furthermore, the practitioner contemplates the body within the body. How much excrement is there in his body? He sees with wisdom gained from hearing or with his divine eye: there are seven handfuls of feces in his body, and six handfuls of saliva. Having made this observation, he truly knows the body.'
'Furthermore, the practitioner contemplates the body within the body. How much phlegm, pus, and urine are there in my body? He sees with wisdom gained from hearing or with his divine eye: there are five handfuls of yellow pus in his body, and four handfuls of urine, except when he is sick, when it may increase or decrease. Having observed this, he truly knows the body.'
'Furthermore, the practitioner contemplates the body within the body. How much marrow and impure seminal fluid are there in my body? He sees with wisdom gained from hearing or with his divine eye: there are ten
二掬脂，髓有一掬，精有一掬。如是觀已，如實知身。
「複次，修行者內身循身觀。觀其身中有幾許風？彼以聞慧或以天眼見：身空處有三掬風。如是觀已，如實知身。
「複次，修行者內身循身觀。觀其身中幾脈常流，飲食消化？彼以聞慧或以天眼見：其身中有十三脈，若脈流注，令身肥悅。譬如𣚃槔汲水流注溉灌，令其增長，身脈溉灌亦復如是。何等十三？一名命流脈；二名隨順流脈；三名水流脈；四名汗流脈；五名尿流脈；六名糞流脈；七名十流脈；八名汁流脈；九名肉流脈；十名脂流脈；十一名骨流脈；十二名髓流脈；十三名精流脈。觀流脈已，如實知身。
「複次，修行者內身循身觀。如彼流脈與誰為本，令身肥悅，復有諸蟲處處遍行？彼以聞慧或以天眼見：命流脈，心為其本；隨順流脈，兩脅為本；水流脈者，生藏腭心以為根本；汗流脈者，毛根及脂以為根本；尿流脈者，根胞為本；糞流脈者，熟藏下門為本；十流脈者，咽喉及心以為其本；汁流脈者，肺為其本；肉脂流脈者，筋皮為本；骨流脈者，一切續節為本；髓精流脈者，卵及身根為本。如是行者觀流脈已，如實知身。
「複次，修行者觀身循身觀。有何等蟲何處流行，或為疾病或為安隱，從於髖骨乃至遍身？彼以聞慧
【現代漢語翻譯】 現代漢語譯本： 兩掬脂肪，一掬骨髓，一掬精液。這樣觀察之後，如實地瞭解身體。
『再者，修行者在內身中隨順觀察身體。觀察他的身體中有多少風？他以聽聞的智慧或者以天眼看見：身體空虛的地方有三掬風。這樣觀察之後，如實地瞭解身體。
『再者，修行者在內身中隨順觀察身體。觀察他的身體中有多少脈絡經常流動，飲食得以消化？他以聽聞的智慧或者以天眼看見：他的身體中有十三條脈絡，這些脈絡流動灌注，使身體肥壯喜悅。譬如水車汲水流動灌溉，使其生長，身體的脈絡灌溉也是這樣。哪十三條脈絡呢？第一條名叫命流脈；第二條名叫隨順流脈；第三條名叫水流脈；第四條名叫汗流脈；第五條名叫尿流脈；第六條名叫糞流脈；第七條名叫十流脈；第八條名叫汁流脈；第九條名叫肉流脈；第十條名叫脂流脈；第十一條名叫骨流脈；第十二條名叫髓流脈；第十三條名叫精流脈。觀察這些流脈之後，如實地瞭解身體。
『再者，修行者在內身中隨順觀察身體。這些流脈以什麼為根本，使身體肥壯喜悅，又有各種蟲子到處遍行？他以聽聞的智慧或者以天眼看見：命流脈，以心為根本；隨順流脈，以兩脅為根本；水流脈，以生藏（指脾臟）和腭心為根本；汗流脈，以毛根和脂肪為根本；尿流脈，以根胞（指膀胱）為根本；糞流脈，以熟藏下門（指直腸肛門）為根本；十流脈，以咽喉和心為根本；汁流脈，以肺為根本；肉脂流脈，以筋和面板為根本；骨流脈，以一切連線的關節為根本；髓精流脈，以卵（指睪丸或卵巢）和身根（指生殖器）為根本。這樣修行的人觀察這些流脈之後，如實地瞭解身體。
『再者，修行者觀察身體，隨順觀察身體。有什麼樣的蟲子在什麼地方流行，或者造成疾病或者帶來安穩，從髖骨到遍佈全身？他以聽聞的智慧
【English Translation】 English version: Two handfuls of fat, one handful of marrow, and one handful of semen. Having observed thus, one truly knows the body.
『Furthermore, the practitioner observes the body within the body. How much wind is there in his body? He sees with his wisdom of hearing or with his divine eye: there are three handfuls of wind in the empty places of the body. Having observed thus, one truly knows the body.
『Furthermore, the practitioner observes the body within the body. How many channels are constantly flowing in his body, allowing food to be digested? He sees with his wisdom of hearing or with his divine eye: there are thirteen channels in his body, and these channels flow and irrigate, making the body plump and joyful. Just as a water wheel draws water to flow and irrigate, causing it to grow, so too is the irrigation of the body's channels. What are these thirteen? The first is called the life-flow channel (mìng liú mài); the second is called the compliant-flow channel (suí shùn liú mài); the third is called the water-flow channel (shuǐ liú mài); the fourth is called the sweat-flow channel (hàn liú mài); the fifth is called the urine-flow channel (niào liú mài); the sixth is called the feces-flow channel (fèn liú mài); the seventh is called the ten-flow channel (shí liú mài); the eighth is called the juice-flow channel (zhī liú mài); the ninth is called the flesh-flow channel (ròu liú mài); the tenth is called the fat-flow channel (zhī liú mài); the eleventh is called the bone-flow channel (gǔ liú mài); the twelfth is called the marrow-flow channel (suǐ liú mài); the thirteenth is called the semen-flow channel (jīng liú mài). Having observed these flow channels, one truly knows the body.
『Furthermore, the practitioner observes the body within the body. What is the root of these flow channels that makes the body plump and joyful, and what kinds of insects travel everywhere? He sees with his wisdom of hearing or with his divine eye: the life-flow channel (mìng liú mài) has its root in the heart; the compliant-flow channel (suí shùn liú mài) has its root in the two flanks; the water-flow channel (shuǐ liú mài) has its root in the spleen and the palate-heart; the sweat-flow channel (hàn liú mài) has its root in the hair roots and fat; the urine-flow channel (niào liú mài) has its root in the bladder; the feces-flow channel (fèn liú mài) has its root in the lower gate of the mature organ (rectum and anus); the ten-flow channel (shí liú mài) has its root in the throat and heart; the juice-flow channel (zhī liú mài) has its root in the lungs; the flesh-fat-flow channel (ròu zhī liú mài) has its root in the tendons and skin; the bone-flow channel (gǔ liú mài) has its root in all connecting joints; the marrow-semen-flow channel (suǐ jīng liú mài) has its root in the testicles or ovaries and the body's root (genitals). Having observed these flow channels, the practitioner truly knows the body.
『Furthermore, the practitioner observes the body, observing the body within the body. What kinds of insects travel where, causing disease or bringing peace, from the hip bone to throughout the entire body? He sees with his wisdom of hearing
或以天眼見：十種蟲至於肝肺，人則得病。何等為十？一名食毛蟲；二名孔穴行蟲；三名禪都摩羅蟲；四名赤蟲；五者食汁蟲；六名毛燈蟲；七名瞋血蟲；八名食血蟲；九名㿇㿇蟲；十名酢蟲。此諸蟲等，其形微細，無足、無目，行於血中，痛癢為相。
「複次，修行者內身循身觀，觀一一諸蟲在於身中，為何所作？彼以聞慧或以天眼見：食毛蟲若起瞋恚，能啖鬚眉，皆令墮落，令人癩病；若孔行蟲而起瞋恚，行於血中，令身粗澀，頑痹無知；若禪都摩羅蟲流行血中，或在鼻中或在口中，令人口鼻皆悉臭惡；若其赤蟲而起瞋恚，行於血中，能令其人咽喉生瘡；若食汁蟲而起瞋恚，行於血中，令人身體作青痶瘓，或黑或黃痶瘓之病；若毛燈蟲起于瞋恚，血中流行，則生病苦，瘡癬熱黃，疥癩破裂；若瞋血蟲以瞋恚故血中流行，或作赤病，女人赤下，身體搔癢，疥瘡膿爛；若食血蟲瞋而生病腦，頭旋迴轉，于咽喉中口中生瘡，下門生瘡；若㿇㿇蟲血中流行，則生疾病，疲頓困極，不欲飲食；若酢蟲瞋恚，亦令其人得如是病。如是一切諸蟲及其種類，既觀察已，如實知身。
「複次，修行者內身循身觀。觀十種蟲行於陰中。何等為十？一名生瘡蟲；二名刺蟲；三名閉筋蟲；四名動脈蟲；五名食皮蟲；六名動脂蟲
【現代漢語翻譯】 現代漢語譯本 或者通過天眼觀察：有十種蟲子寄生在肝臟和肺部，人就會生病。是哪十種呢？第一種叫食毛蟲（專門啃食毛髮的蟲子）；第二種叫孔穴行蟲（在孔洞中穿行的蟲子）；第三種叫禪都摩羅蟲（一種導致身體不適的蟲子）；第四種叫赤蟲（紅色的蟲子）；第五種叫食汁蟲（吸食體液的蟲子）；第六種叫毛燈蟲（形狀像毛髮的蟲子）；第七種叫瞋血蟲（因嗔恨而生的蟲子）；第八種叫食血蟲（吸食血液的蟲子）；第九種叫㿇㿇蟲（導致身體虛弱的蟲子）；第十種叫酢蟲（產生酸性物質的蟲子）。這些蟲子，形體非常微小，沒有腳，沒有眼睛，在血液中游走，以疼痛和瘙癢為表現。
『再者，修行者在內身進行循身觀，觀察身體中的每一種蟲子都在做什麼？他們通過聽聞的智慧或者通過天眼觀察到：食毛蟲如果生起嗔恚，就會啃食鬚眉，使它們全部掉落，使人患上癩病；如果孔行蟲生起嗔恚，在血液中游走，會使身體粗糙澀滯，麻木而沒有知覺；如果禪都摩羅蟲在血液中流行，或者在鼻中，或者在口中，會使人的口鼻都散發臭味；如果赤蟲生起嗔恚，在血液中游走，會使人的咽喉生瘡；如果食汁蟲生起嗔恚，在血液中游走，會使人的身體出現青色、紫色或黑色的癱瘓疾病，或者出現黃色的癱瘓疾病；如果毛燈蟲生起嗔恚，在血液中流行，就會產生病苦，出現瘡癬、發熱發黃、疥瘡破裂；如果瞋血蟲因為嗔恚而在血液中流行，或者引發赤病，女性出現赤白帶下，身體瘙癢，疥瘡化膿潰爛；如果食血蟲因嗔恨而生病，會影響腦部，導致頭暈目眩，咽喉和口中生瘡，下體也生瘡；如果㿇㿇蟲在血液中流行，就會產生疾病，使人疲憊不堪，不想飲食；如果酢蟲生起嗔恚，也會使人得同樣的病。像這樣觀察一切蟲子及其種類后，如實地瞭解身體。』
『再者，修行者在內身進行循身觀。觀察十種蟲子在陰部活動。是哪十種呢？第一種叫生瘡蟲（導致生瘡的蟲子）；第二種叫刺蟲（像針刺一樣疼痛的蟲子）；第三種叫閉筋蟲（阻塞經脈的蟲子）；第四種叫動脈蟲（在動脈中活動的蟲子）；第五種叫食皮蟲（啃食面板的蟲子）；第六種叫動脂蟲（使脂肪移動的蟲子）。』
【English Translation】 English version Or, seeing with the divine eye: ten kinds of worms reside in the liver and lungs, causing illness in people. What are these ten? The first is called the 'hair-eating worm' (a worm that specifically eats hair); the second is called the 'hole-dwelling worm' (a worm that travels through holes); the third is called the 'Chandamala worm' (a worm that causes bodily discomfort); the fourth is called the 'red worm' (a red worm); the fifth is called the 'juice-eating worm' (a worm that sucks bodily fluids); the sixth is called the 'hair-lamp worm' (a worm shaped like hair); the seventh is called the 'anger-blood worm' (a worm born from anger); the eighth is called the 'blood-eating worm' (a worm that sucks blood); the ninth is called the 'Thalathala worm' (a worm that causes bodily weakness); the tenth is called the 'vinegar worm' (a worm that produces acidic substances). These worms are very tiny, without feet or eyes, moving in the blood, with pain and itching as their signs.
'Furthermore, the practitioner engages in mindfulness of the body within the body, observing what each of the worms in the body is doing. They see with the wisdom of hearing or with the divine eye: if the hair-eating worm arises with anger, it will eat the beard and eyebrows, causing them all to fall out, making the person suffer from leprosy; if the hole-dwelling worm arises with anger, traveling in the blood, it will make the body rough and astringent, numb and without sensation; if the Chandamala worm circulates in the blood, or in the nose, or in the mouth, it will make the person's mouth and nose emit a foul odor; if the red worm arises with anger, traveling in the blood, it will cause sores in the person's throat; if the juice-eating worm arises with anger, traveling in the blood, it will cause the person's body to develop bluish, purplish, or black paralysis, or yellow paralysis; if the hair-lamp worm arises with anger, circulating in the blood, it will produce suffering from illness, causing sores, heat, yellowing, scabies, and cracking; if the anger-blood worm circulates in the blood because of anger, it will cause red disease, leucorrhea in women, bodily itching, and festering sores; if the blood-eating worm becomes ill due to anger, it will affect the brain, causing dizziness, sores in the throat and mouth, and sores in the lower body; if the Thalathala worm circulates in the blood, it will produce illness, making the person exhausted and unwilling to eat; if the vinegar worm arises with anger, it will also cause the person to suffer from the same illness. Having observed all the worms and their types in this way, one truly understands the body.'
'Furthermore, the practitioner engages in mindfulness of the body within the body. Observing ten kinds of worms moving in the genital area. What are these ten? The first is called the 'sore-producing worm' (a worm that causes sores); the second is called the 'prickling worm' (a worm that causes pain like needles); the third is called the 'meridian-blocking worm' (a worm that blocks the meridians); the fourth is called the 'artery worm' (a worm that moves in the arteries); the fifth is called the 'skin-eating worm' (a worm that eats the skin); the sixth is called the 'fat-moving worm' (a worm that moves the fat).'
；七名和集蟲；八名臭蟲；九名濕蟲；十名熱蟲。
「複次，修行者內身循身觀。觀何等蟲住我身中，或為疾病或為安隱？彼以聞慧或以天眼見於：瘡蟲隨有瘡處，諸蟲圍繞啖食此瘡，或於咽喉而生瘡病。觀瘡蟲已，如實知身。
「複次，修行者內身循身觀。觀于刺蟲作何等病？彼以聞慧或以天眼見於：刺蟲若生瞋恚，令人下痢猶如火燒，口中乾燥，飲食不消，其身剎剎，水入熟藏，晝夜不睡，于熟藏中撓攪糞穢令尿冷等，與尿和合，住如是處，作下痢病，令不憶食劣弱不健；若人愁惱，蟲則歡喜，嚙人血脈以為衰惱，或下赤血或不消下痢。如是觀刺蟲已，如實知身。
正法念處經卷第六十四 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十五
元魏婆羅門瞿曇般若流支譯身念處品之二
「複次，修行者內身循身觀。觀閉筋蟲，彼以聞慧或以天眼見：閉筋蟲或行粗筋或行細筋，若覺蟲行，筋則疼痛，若不覺行，筋則不疼痛，一切骨肉皆亦消瘦，筋中疼痛。若蟲瞋恚，人不能食。若住筋中而飲人血，令人無力，若食人肉，令人羸瘦。觀嚙筋蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼觀動脈蟲：是蟲遍行一切脈中，其身
【現代漢語翻譯】 現代漢語譯本：七是和集蟲；八是臭蟲；九是濕蟲；十是熱蟲。
『再者，修行者于內身修習身隨觀。觀察什麼樣的蟲住在我的身體中，是帶來疾病還是帶來安穩？他通過聽聞的智慧或者天眼，看到：瘡蟲隨著有瘡的地方，各種蟲圍繞著啃食這個瘡，或者在咽喉處生出瘡病。觀察瘡蟲之後，如實地瞭解身體。
『再者，修行者于內身修習身隨觀。觀察刺蟲會造成什麼樣的疾病？他通過聽聞的智慧或者天眼，看到：刺蟲如果產生嗔恚，會使人下痢，如同火燒一般，口中乾燥，飲食不消化，身體顫抖，水進入成熟的臟器，晝夜不能安睡，在成熟的臟器中攪動糞便，使尿液寒冷等等，與尿液混合在一起，住在這樣的地方，造成下痢的疾病，使人不思飲食，虛弱不健康；如果人憂愁煩惱，蟲就歡喜，啃咬人的血脈，使人衰弱煩惱，或者下赤血，或者不消化而下痢。這樣觀察刺蟲之後，如實地瞭解身體。
《正法念處經》卷第六十四 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第六十五
元魏婆羅門瞿曇般若流支譯《身念處品》之二
『再者，修行者于內身修習身隨觀。觀察閉筋蟲，他通過聽聞的智慧或者天眼看到：閉筋蟲或者行走在粗大的筋脈中，或者行走在細小的筋脈中，如果感覺到蟲在行走，筋脈就會疼痛，如果沒有感覺到蟲在行走，筋脈就不會疼痛，一切骨肉都會消瘦，筋脈中疼痛。如果蟲產生嗔恚，人就不能進食。如果住在筋脈中而飲用人的血液，會使人沒有力氣，如果食用人的肉，會使人消瘦。觀察嚙筋蟲之後，如實地瞭解身體。
『再者，修行者于內身修習身隨觀。他通過聽聞的智慧或者天眼觀察動脈蟲：這種蟲遍佈行走在一切脈絡之中，它的身體
【English Translation】 English version: Seven are the Samahata worms (worms that gather together); eight are the Durgandha worms (foul-smelling worms); nine are the Ardra worms (wet worms); ten are the Ushna worms (hot worms).
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Observing what kind of worms dwell in my body, whether they bring disease or peace? He, through the wisdom of hearing or through the divine eye, sees: that wherever there is a sore, sore worms surround and devour this sore, or sores and diseases arise in the throat. Having observed the sore worms, he truly knows the body.
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Observing what kind of diseases the Kantaka worms (thorn worms) cause? He, through the wisdom of hearing or through the divine eye, sees: if the Kantaka worms generate anger, they cause a person to have diarrhea as if burned by fire, the mouth is dry, food is not digested, the body trembles, water enters the mature organs, one cannot sleep day or night, they stir up feces in the mature organs, causing the urine to be cold, etc., mixing with the urine, dwelling in such places, causing the disease of diarrhea, making one lose appetite, weak and unhealthy; if a person is worried and distressed, the worms rejoice, gnawing at the person's blood vessels, causing decline and distress, or causing bloody stools, or undigested diarrhea. Having observed the Kantaka worms in this way, he truly knows the body.
The Sutra on the Establishment of Right Mindfulness, Volume Sixty-Fourth Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume Sixty-Fifth
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Two on Mindfulness of the Body
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Observing the Pidhita-Sira worms (worms that close the tendons), he, through the wisdom of hearing or through the divine eye, sees: the Pidhita-Sira worms either travel in the coarse tendons or travel in the fine tendons, if one feels the worms traveling, the tendons will be painful, if one does not feel the worms traveling, the tendons will not be painful, all bones and flesh will waste away, and there will be pain in the tendons. If the worms generate anger, people cannot eat. If they dwell in the tendons and drink human blood, they will make people weak, if they eat human flesh, they will make people emaciated. Having observed the gnawing tendon worms, he truly knows the body.
『Furthermore, the practitioner cultivates mindfulness of the body within the body. He, through the wisdom of hearing or through the divine eye, observes the Dhamani worms (artery worms): these worms travel throughout all the veins, their bodies
微細，行無障礙。若蟲住人食脈之中，則有病過，令身乾燥，不喜飲食。若蟲住在水脈之中，則有病生，令口乾燥；若在汗脈，令人一切毛孔無汗；若在尿脈，令人淋病，或令精壞或令痛苦。若蟲瞋恚，行下門中，令人大便閉塞不通，苦惱垂死。觀動脈蟲已，如實知身。
「複次，修行者內身循身觀。觀食皮蟲，彼以聞慧或以天眼見：食皮蟲以食過故，蟲則瞋恚，能令人面顏色醜惡，或生惡皰，或癢或赤或黃或破，或復令其須爪墮落，令人惡病，或皮斷壞或肉爛壞。觀食皮蟲已，如實知身。
「複次，修行者內身循身觀。觀嚙脂蟲，彼以聞慧或以天眼見：動脂蟲住在身中脂脈之內，若食有過、若多睡眠，此蟲則瞋，不消飲食，或生疥瘙或生惡腫，毛根瘭病，或得癭病或脈脹病，或干消病或身臭病，或食時流汗。如是觀動脂蟲已，如實知身。
「複次，修行者內身循身觀。觀和集蟲於我身中作何等業，或病或安？彼以聞慧或以天眼見和集蟲集二種身：一者覺身；二、不覺身。皮肉骨血、脂髓精等，是名覺身；發毛爪齒，名不覺身。是名和集二身。以食過故，蟲則無力，人亦無力，不能速疾行來往返，睡眠𧄼瞢或多焦渴，皮肉骨血、髓精損減。觀和集蟲已，如實知身。
「複次，修行者內身循身
【現代漢語翻譯】 現代漢語譯本 微細的蟲，在身體內執行沒有阻礙。如果蟲子住在人的食脈之中，就會導致疾病，使身體乾燥，不喜飲食。如果蟲子住在水脈之中，就會導致疾病，使口乾燥；如果住在汗脈，會使人所有毛孔都無法出汗；如果住在尿脈，會使人得淋病，或者使精液壞死，或者使人痛苦。如果蟲子發怒，在下身行走，會使人大便閉塞不通，痛苦得要死去。觀察動脈中的蟲子后，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。觀察食皮蟲，他通過聽聞的智慧或者天眼看到：食皮蟲因為吃得過多，蟲子就會發怒，能夠使人的面部顏色醜陋，或者生出惡瘡，或者瘙癢或者發紅或者發黃或者破裂，或者使人的鬚髮指甲脫落，使人得惡病，或者面板斷裂壞死或者肌肉腐爛壞死。觀察食皮蟲后，如實地瞭解身體。』
『再者，修行者在自身內進行循身觀。觀察嚙脂蟲，他通過聽聞的智慧或者天眼看到：動脂蟲住在身體中的脂脈之內，如果吃得過多、或者過多睡眠，這種蟲子就會發怒，不消化飲食，或者生疥瘡瘙癢或者生惡性腫塊，毛根生瘭病，或者得癭病或者脈脹病，或者乾瘦消渴病或者身體發臭病，或者吃飯時流汗。這樣觀察動脂蟲后，如實地瞭解身體。』
『再者，修行者在自身內進行循身觀。觀察和集蟲在我身體中做什麼樣的業，是導致疾病還是安樂？他通過聽聞的智慧或者天眼看到和集蟲聚集兩種身體：第一種是覺身；第二種是不覺身。皮肉骨血、脂髓精等，這叫做覺身；頭發毛髮指甲牙齒，這叫做不覺身。這叫做和集二身。因為吃得過多，蟲子就沒有力氣，人也沒有力氣，不能快速地行走來往，睡眠昏沉或者經常焦渴，皮肉骨血、髓精減少。觀察和集蟲后，如實地瞭解身體。』
『再者，修行者在自身內進行循身觀。
【English Translation】 English version Subtle worms move without obstruction. If worms dwell within the food channels (food pulse) of a person, illnesses will arise, causing the body to become dry and averse to food and drink. If worms dwell within the water channels (water pulse), illnesses will arise, causing the mouth to become dry. If they dwell within the sweat channels (sweat pulse), all the pores will cease to produce sweat. If they dwell within the urine channels (urine pulse), it will cause urinary diseases, or cause the semen to spoil, or cause suffering. If the worms become angry and move within the lower gate (anus), it will cause constipation, obstructing the passage of stool, causing distress and near death. Having observed the worms in the arteries (arterial pulse), one truly knows the body.
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Observing the skin-eating worms (skin-eating insects), they see with wisdom gained from hearing or with divine eye (heavenly eye): because the skin-eating worms eat excessively, the worms become angry, which can cause the face to become ugly, or cause the emergence of malignant sores, or itching, or redness, or yellowness, or ruptures, or even cause the hair and nails to fall out, causing terrible diseases, or causing the skin to break and decay, or the flesh to rot and decay. Having observed the skin-eating worms, one truly knows the body.』
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Observing the fat-gnawing worms (fat-gnawing insects), they see with wisdom gained from hearing or with divine eye: the moving fat worms (moving fat insects) dwell within the fat channels (fat pulse) in the body. If one eats excessively or sleeps too much, these worms will become angry, causing indigestion, or causing scabies and itching, or causing malignant swellings, hair roots to develop whitlows (panaritium), or causing goiter, or causing pulse distension, or causing consumption, or causing body odor, or causing sweating during meals. Having observed the moving fat worms, one truly knows the body.』
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Observing the aggregating worms (aggregating insects), what kind of karma do they perform in my body, causing illness or well-being? They see with wisdom gained from hearing or with divine eye that the aggregating worms gather two kinds of bodies: the first is the conscious body (aware body); the second is the unconscious body (unaware body). Skin, flesh, bones, blood, fat, marrow, essence, and so on, are called the conscious body. Hair, body hair, nails, and teeth are called the unconscious body. This is called the aggregation of two bodies. Because of excessive eating, the worms become weak, and the person also becomes weak, unable to walk back and forth quickly, sleeps heavily, or is often thirsty, and the skin, flesh, bones, blood, marrow, and essence are diminished. Having observed the aggregating worms, one truly knows the body.』
『Furthermore, the practitioner cultivates mindfulness of the body within the body.
觀。彼以聞慧或以天眼觀于：臭蟲住在肉中、屎尿之中，以食過故，蟲則瞋恚，身肉屎尿、涕唾皆臭，鼻中爛膿或𥄏淚爛臭，隨蟲行處皆悉臭穢，若衣、若敷、若食。住齒中，以蟲臭故，食亦隨臭，衣敷盡臭，舌上多有白垢臭穢，身垢亦臭。觀臭蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：濕行蟲行背肉中，知食消已，入腰三孔，取人糞穢汁則成尿，滓則為糞，令入下門。觀濕蟲已，如實知身。
「複次，修行者內身循身觀。觀十種蟲行於根中，一切人身皆從中生。何等為十？一名㿇㿇蟲；二名惙惙蟲；三名苗花蟲；四名大諂蟲；五名黑蟲；六名大食蟲；七名暖行蟲；八名作熱蟲；九名火蟲；十名大火蟲。此諸蟲等，住陰黃中。
「何等是蟲為人疾病或作安隱？彼以聞慧或以天眼見：㿇㿇蟲以食過故，蟲則瞋恚，食人眼𥇒，令人眼癢，多出𥄏淚。此微細蟲若行眼中，眼則多病或令目壞。若入精中，眼生白翳。其蟲赤色，為眼生病，若蟲不瞋，則無此病。觀㿇㿇蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：惙惙蟲住在人身，行於陰中，一切身中行無障礙，陰黃覆身。如此蟲者，若入骨中，令人身體皆大蒸熱；若行肉中，晝夜常熱，手足皆熱
【現代漢語翻譯】 現代漢語譯本 觀察。他以聽聞的智慧或以天眼觀察到：臭蟲住在肉中、屎尿之中，因為吃東西的緣故，蟲子就生氣，身體的肉、屎尿、鼻涕唾沫都變得臭，鼻子裡面的爛膿或者眼淚都腐爛發臭，蟲子爬過的地方都臭穢不堪，無論是衣服、鋪蓋還是食物。臭蟲住在牙齒裡面，因為蟲子的臭味，食物也跟著變臭，衣服鋪蓋都變得臭，舌頭上有很多白色污垢，身體的污垢也很臭。觀察臭蟲之後，如實地瞭解身體。
『再者，修行者在自身上進行身隨觀。他以聽聞的智慧或以天眼看到：濕行蟲在背部的肉中爬行，知道食物消化之後，進入腰部的三個孔，取人的糞便汁液就變成尿，殘渣就變成糞便，從下身排出。觀察濕行蟲之後，如實地瞭解身體。
『再者，修行者在自身上進行身隨觀。觀察十種蟲子在身體的根部爬行，所有人的身體都從這些蟲子中產生。是哪十種呢？第一種叫㿇㿇蟲（一種蟲名）；第二種叫惙惙蟲（一種蟲名）；第三種叫苗花蟲（一種蟲名）；第四種叫大諂蟲（一種蟲名）；第五種叫黑蟲（一種蟲名）；第六種叫大食蟲（一種蟲名）；第七種叫暖行蟲（一種蟲名）；第八種叫作熱蟲（一種蟲名）；第九種叫火蟲（一種蟲名）；第十種叫大火蟲（一種蟲名）。這些蟲子都住在陰囊的黃色部分。
『什麼蟲子會使人得病或者使人安穩呢？他以聽聞的智慧或以天眼看到：㿇㿇蟲因為吃東西的緣故，蟲子就生氣，吃人的眼淚，使人眼睛發癢，流很多眼淚。這種細小的蟲子如果在眼睛裡爬行，眼睛就會生病甚至瞎掉。如果進入精液中，眼睛就會生出白翳。這種蟲子是紅色的，會使眼睛生病，如果蟲子不生氣，就不會有這種病。觀察㿇㿇蟲之後，如實地瞭解身體。
『再者，修行者在自身上進行身隨觀。他以聽聞的智慧或以天眼看到：惙惙蟲住在人的身體里，在陰部爬行，在全身爬行沒有阻礙，陰囊的黃色部分覆蓋著身體。這種蟲子，如果進入骨頭裡，會使人的身體都感到非常燥熱；如果在肉里爬行，就會晝夜都感到熱，手腳都熱。
【English Translation】 English version Observation. He observes with the wisdom of hearing or with the divine eye: that stink bugs live in flesh, in excrement and urine. Because of eating, the bugs become angry, and the flesh, excrement, urine, mucus, and saliva of the body all become foul. The pus in the nose or the tears are rotten and foul. Wherever the bugs go, it is all foul and filthy, whether it be clothing, bedding, or food. They live in the teeth, and because of the bugs' stench, the food also becomes foul, and the clothing and bedding are all foul. There is much white filth and foulness on the tongue, and the body's filth is also foul. Having observed the stink bugs, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. He sees with the wisdom of hearing or with the divine eye: that wet-moving bugs move in the flesh of the back. Knowing that the food has been digested, they enter the three holes of the waist, take the juice of human feces and turn it into urine, and the residue becomes feces, which are discharged through the lower gate. Having observed the wet-moving bugs, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. He observes ten kinds of bugs moving in the roots of the body, from which all human bodies are born. What are the ten? The first is called Thuthu bug (a type of bug); the second is called Thutthu bug (a type of bug); the third is called Miao Hua bug (a type of bug); the fourth is called Da Chan bug (a type of bug); the fifth is called Black bug (a type of bug); the sixth is called Da Shi bug (a type of bug); the seventh is called Nuan Xing bug (a type of bug); the eighth is called Zuo Re bug (a type of bug); the ninth is called Huo bug (a type of bug); the tenth is called Da Huo bug (a type of bug). These bugs live in the yellow part of the scrotum.
'Which bugs cause disease or bring peace to people? He sees with the wisdom of hearing or with the divine eye: that the Thuthu bug, because of eating, becomes angry and eats human tears, causing the eyes to itch and produce many tears. If this tiny bug moves in the eyes, the eyes will become diseased or even blind. If it enters the semen, white spots will grow in the eyes. This bug is red and causes eye disease. If the bug is not angry, there will be no such disease. Having observed the Thuthu bug, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. He sees with the wisdom of hearing or with the divine eye: that the Thutthu bug lives in the human body, moves in the genitals, moves throughout the entire body without obstruction, and the yellow part of the scrotum covers the body. If this bug enters the bones, it will cause the person's body to feel very hot; if it moves in the flesh, it will feel hot day and night, and the hands and feet will be hot.'
；若入皮里，身則汗出。觀惙惙蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：苗華蟲行住陰中，利嘴短足，身如火藏，不欲食飲。若以食過，蟲行異處，隨所行處，則大熱爛，身血增長，其身大熱猶如煙起，身皮破壞如火燒瘡。若蟲順行，則無此病。觀苗華蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：大諂蟲住在身中，行陰黃中，或安不安。以食過故，蟲則瞋恚，從頂至足，行無障礙，能令身中一切熱血生於熱瘡。若血、若陰從於口中、耳中流出，或死或次死，或身青黃，熱病口苦。若蟲不瞋，則無此病。觀大諂蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見於黑蟲住在身內，行於黃陰中，或安不安？以食過故，蟲則瞋恚，令人面𩈅或生多黡，或黑或黃或赤，或令身臭或令雀目，或口中生瘡，或大小便處生瘡。若蟲不瞋，則無此病。觀黑蟲已，如實知身。
「複次，修行者內身循身觀，彼以聞慧或以天眼見大食蟲住在身中，或作安隱或為疾病？彼以聞慧或以天眼見：大食蟲以食過故，則生瞋恚，住陰黃中，隨食隨消，身大力故，一切身及身份——眼耳鼻舌，于自境界皆悉減劣，見不明瞭。以食過故，根不正緣。若蟲
【現代漢語翻譯】 現代漢語譯本： 『如果進入面板里，身體就會出汗。觀察惙惙蟲（一種微小的蟲子）之後，如實地瞭解身體。』
『再者，修行者在內身進行循身觀（觀察身體內部）。他通過聽聞的智慧或者天眼（超自然視覺）看到：苗華蟲（一種寄生蟲）在身體的陰暗處行走、停留，有著鋒利的嘴和短小的腳，身體像一個火爐，不想要吃喝。如果吃得過多，蟲子就會轉移到其他地方，隨著它移動的地方，就會變得非常熱而腐爛，身體的血液增長，身體變得非常熱，就像冒煙一樣，面板破裂，像火燒的瘡一樣。如果蟲子順著身體的自然規律活動，就不會有這種疾病。觀察苗華蟲之後，如實地瞭解身體。』
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者天眼看到：大諂蟲（一種較大的寄生蟲）住在身體里，在陰暗潮濕的地方活動，有時安穩有時不安穩。因為吃得過多，蟲子就會發怒，從頭到腳，暢通無阻地行走，能夠使身體里所有的熱血產生熱瘡。血液或膿液從口中、耳朵中流出，或者死亡，或者接近死亡，或者身體青黃，患上熱病，口中發苦。如果蟲子不發怒，就不會有這種疾病。觀察大諂蟲之後，如實地瞭解身體。』
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者天眼看到黑蟲（一種黑色的寄生蟲）住在身體內，在陰暗潮濕的地方活動，有時安穩有時不安穩？因為吃得過多，蟲子就會發怒，使人面部生斑點或長很多痣，或者黑色或者黃色或者紅色，或者使身體發出臭味，或者使人患上雀目（夜盲癥），或者口中生瘡，或者大小便處生瘡。如果蟲子不發怒，就不會有這種疾病。觀察黑蟲之後，如實地瞭解身體。』
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者天眼看到大食蟲（一種食量大的寄生蟲）住在身體中，或者感到安穩或者導致疾病？他通過聽聞的智慧或者天眼看到：大食蟲因為吃得過多，就會發怒，住在陰暗潮濕的地方，隨著吃東西而消化，因為身體的力量很大，整個身體和身體的各個部分——眼耳鼻舌，對於各自的境界都變得減弱和低劣，看得不清楚。因為吃得過多，根（感官）不能正確地緣取對象。如果蟲子』
【English Translation】 English version: 『If it enters the skin, the body will sweat. Having observed the Thwachwach insect (a tiny insect), truly know the body.』
『Furthermore, the practitioner contemplates the body within the body. He sees with the wisdom of hearing or with the divine eye (supernatural vision): the Myauhwa insect (a type of parasite) moving and dwelling in the dark places of the body, with sharp mouths and short feet, its body like a fiery furnace, not desiring food or drink. If it eats too much, the insect moves to another place, and wherever it goes, it becomes very hot and rotten, the body's blood increases, the body becomes very hot like rising smoke, and the skin breaks down like a burn sore. If the insect moves according to the body's natural order, there will be no such disease. Having observed the Myauhwa insect, truly know the body.』
『Furthermore, the practitioner contemplates the body within the body. He sees with the wisdom of hearing or with the divine eye: the Great Flattering insect (a larger type of parasite) dwelling in the body, moving in the damp and dark places, sometimes at peace and sometimes not. Because it eats too much, the insect becomes angry, moving unhindered from head to toe, able to cause all the hot blood in the body to produce hot sores. Blood or pus flows from the mouth or ears, or there is death, or near death, or the body turns blue and yellow, suffering from a feverish disease, and the mouth becomes bitter. If the insect is not angry, there will be no such disease. Having observed the Great Flattering insect, truly know the body.』
『Furthermore, the practitioner contemplates the body within the body. He sees with the wisdom of hearing or with the divine eye the Black insect (a black parasite) dwelling within the body, moving in the damp and dark places, sometimes at peace and sometimes not? Because it eats too much, the insect becomes angry, causing the face to develop spots or many moles, or to become black or yellow or red, or causing the body to emit an odor, or causing night blindness, or causing sores in the mouth, or sores in the places of urination and defecation. If the insect is not angry, there will be no such disease. Having observed the Black insect, truly know the body.』
『Furthermore, the practitioner contemplates the body within the body. He sees with the wisdom of hearing or with the divine eye the Great Eating insect (a parasite with a large appetite) dwelling in the body, either feeling at peace or causing disease? He sees with the wisdom of hearing or with the divine eye: because the Great Eating insect eats too much, it becomes angry, dwelling in the damp and dark places, digesting as it eats, and because the body's strength is great, the entire body and its parts—eyes, ears, nose, tongue—become weakened and inferior in their respective realms, and seeing becomes unclear. Because it eats too much, the roots (senses) cannot properly grasp objects. If the insect』
不瞋，則無此病。觀大食蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見暖行蟲常愛暖食，憎于冷食。此蟲云何與人疾病？云何安隱？彼以聞慧或以天眼見：暖行蟲，若我食冷或以飲冷，或食或味，蟲則瞋恚，口多出水，或極或重或[宋-木+(爪*爪)]或睡，或心陰𧄼瞢或身疼強，或復多唾或咽喉病。若蟲不瞋，則無此病。觀暖行蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見於熱蟲住在身內，行於陰中，作何等病？云何安隱？彼以聞慧或以天眼見於：熱蟲住人身中，若食重食，以食過故，病垢增長，妨出入息。以食過故，令身粗大或咽喉塞，令大小便悉皆白色，不愛寒冷、不愛醈食。觀熱蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：火食蟲住在身內，行住陰中，此蟲寒時，則便歡喜，熱時萎弱。寒歡喜故，人則憶食；熱時火增，不欲飲食。于冬寒時陰則清涼，熱則陰發，如是火食蟲如是憎火。觀火食蟲已，如實知身。
「複次，修行者內身循身觀。見大火蟲，此蟲云何令人疾病或令安隱？彼以聞慧或以天眼見大火蟲：若人性所不便而強食之，以食過故，蟲則瞋恚，啖身內蟲，以是過故，令人腸痛或腳疼手疼，隨食
【現代漢語翻譯】 現代漢語譯本： 不生嗔恨，就不會有這種疾病。觀察大食蟲之後，如實地瞭解身體。
『再者，修行者在內身進行身隨觀。他通過聽聞的智慧或者天眼，看到暖行蟲（喜歡溫暖食物的蟲）總是喜歡溫暖的食物，厭惡寒冷的食物。這種蟲子如何使人得病？如何使人安穩？他通過聽聞的智慧或者天眼看到：暖行蟲，如果我吃冷的食物或者喝冷的飲品，或者吃某種食物或味道，蟲子就會嗔恨，口中會分泌很多液體，或者非常嚴重，或者沉重，或者痙攣，或者昏睡，或者心中昏暗不明，或者身體疼痛僵硬，或者多次吐唾沫，或者咽喉生病。如果蟲子不生嗔恨，就不會有這種疾病。觀察暖行蟲之後，如實地瞭解身體。』
『再者，修行者在內身進行身隨觀。他通過聽聞的智慧或者天眼，看到熱蟲（喜歡熱的蟲）住在身體內，在陰部活動，會造成什麼樣的疾病？如何使人安穩？他通過聽聞的智慧或者天眼看到：熱蟲住在人的身體中，如果吃了難以消化的食物，因為食物過量，病垢就會增長，妨礙呼吸。因為食物過量，導致身體粗大或者咽喉堵塞，導致大小便都變成白色，不喜歡寒冷，不喜歡酸腐的食物。觀察熱蟲之後，如實地瞭解身體。』
『再者，修行者在內身進行身隨觀。他通過聽聞的智慧或者天眼看到：火食蟲（以火為食的蟲）住在身體內，在陰部活動，這種蟲子在寒冷的時候，就會感到歡喜，在炎熱的時候就會變得虛弱。因為寒冷而歡喜，人就會回憶起食物；炎熱的時候火氣增加，就不想飲食。在寒冷的冬天陰部就會清涼，炎熱的時候陰部就會發熱，像這樣火食蟲就是這樣厭惡火。觀察火食蟲之後，如實地瞭解身體。』
『再者，修行者在內身進行身隨觀。看到大火蟲（大的以火為食的蟲），這種蟲子如何使人得病或者使人安穩？他通過聽聞的智慧或者天眼看到大火蟲：如果人的本性不適合某種食物卻勉強食用，因為食物過量，蟲子就會嗔恨，吞食身體內的其他蟲子，因為這個緣故，使人腸痛或者腳痛手痛，隨著食物
【English Translation】 English version: Without anger, there will be no such illness. Having observed the large food-eating worms, truly know the body.
'Furthermore, the practitioner contemplates the body within the body. He sees with the wisdom of hearing or with the divine eye that warm-moving worms (worms that like warm food) always like warm food and dislike cold food. How do these worms cause illness in people? How do they bring peace? He sees with the wisdom of hearing or with the divine eye: warm-moving worms, if I eat cold food or drink cold drinks, or eat certain foods or flavors, the worms will become angry, and much fluid will come out of their mouths, or it will be very serious, or heavy, or spasm, or sleepy, or the mind will be dark and unclear, or the body will be painful and stiff, or there will be much spitting, or throat disease. If the worms are not angry, there will be no such illness. Having observed the warm-moving worms, truly know the body.'
'Furthermore, the practitioner contemplates the body within the body. He sees with the wisdom of hearing or with the divine eye that hot worms (worms that like heat) live inside the body, moving in the genital area, what kind of diseases will they cause? How do they bring peace? He sees with the wisdom of hearing or with the divine eye: hot worms live in the human body, if one eats heavy food, because of overeating, the disease filth will increase, hindering breathing. Because of overeating, the body becomes coarse and large or the throat is blocked, causing both large and small stools to become white, disliking cold, disliking sour and rotten food. Having observed the hot worms, truly know the body.'
'Furthermore, the practitioner contemplates the body within the body. He sees with the wisdom of hearing or with the divine eye: fire-eating worms (worms that eat fire) live inside the body, moving and dwelling in the genital area, when this worm is cold, it will be happy, when it is hot, it will become weak. Because it is happy when it is cold, people will remember food; when it is hot, the fire increases, and they do not want to eat or drink. In the cold winter the genital area will be cool, when it is hot the genital area will become hot, like this the fire-eating worms hate fire. Having observed the fire-eating worms, truly know the body.'
'Furthermore, the practitioner contemplates the body within the body. Seeing large fire-eating worms (large worms that eat fire), how do these worms cause illness or bring peace to people? He sees with the wisdom of hearing or with the divine eye large fire-eating worms: if a person's nature is not suitable for a certain food but forces himself to eat it, because of overeating, the worms will become angry, devouring the other worms inside the body, because of this reason, causing people to have intestinal pain or foot pain and hand pain, following the food
蟲處，則皆疼痛。若蟲不瞋，則無如上所說諸病。觀黃陰蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼觀于骨中有十種蟲，何等為十？一名舐骨蟲；二名嚙骨蟲；三名割節蟲；四名赤口臭蟲；五名爛蟲；六名赤口蟲；七名頭頭摩蟲；八名食皮蟲；九名風刀蟲；十名刀口蟲。如是骨蟲，云何疾病？云何安隱？彼以聞慧或以天眼見：舐骨蟲住于骨外，住多骨處，或住髀骨、脛骨、臂骨、脊骨，如是一切骨中或行脈中，以食過故，蟲則瞋恚，令骨疼痛或令骨動，令人色惡。食近骨肉，令骨大疼，若蟲不瞋，則無如向所說諸病。觀骨蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：嚙骨蟲遍住一切身骨之中，若蟲嚙骨，諸大幹消，其聲破散，下痢不調，或兩脅痛、鼻塞歐吐，不憶飲食。若蟲不嚙一切諸骨，其人則無如是等病。觀嚙骨蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見割節蟲：以食過故，蟲則瞋恚，或身、身份，頭痛、心痛，或於城邑聚落多人之處謂為空廓，鼻塞心惱，以痛惱故，於好色聲香味觸中，心不愛樂。若割節蟲調順不瞋，則無如向所說諸病。觀割節蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以
【現代漢語翻譯】 現代漢語譯本： 蟲子所在之處，都會感到疼痛。如果蟲子不發怒，就不會有上面所說的各種疾病。觀察黃陰蟲之後，如實地瞭解身體。 『再者，修行者在自身內進行循身觀。他通過聽聞的智慧或者天眼，觀察到骨頭中有十種蟲子，是哪十種呢？第一種叫舐骨蟲（舔舐骨頭的蟲）；第二種叫嚙骨蟲（啃咬骨頭的蟲）；第三種叫割節蟲（切割關節的蟲）；第四種叫赤口臭蟲（口紅且臭的蟲）；第五種叫爛蟲（腐爛的蟲）；第六種叫赤口蟲（口紅的蟲）；第七種叫頭頭摩蟲（頭部摩擦的蟲）；第八種叫食皮蟲（吃面板的蟲）；第九種叫風刀蟲（像風一樣切割的蟲）；第十種叫刀口蟲（像刀口一樣的蟲）。這些骨蟲，如何導致疾病？如何保持安穩？他通過聽聞的智慧或者天眼看到：舐骨蟲住在骨頭外面，住在多骨頭的地方，或者住在髀骨（大腿骨）、脛骨（小腿骨）、臂骨（手臂骨）、脊骨（脊椎骨），像這樣在一切骨頭中或者行走的脈絡中，因為吃得過多，蟲子就會發怒，導致骨頭疼痛或者骨頭移動，使人的臉色難看。吃靠近骨頭的肉，導致骨頭劇烈疼痛，如果蟲子不發怒，就不會有像上面所說的各種疾病。觀察骨蟲之後，如實地瞭解身體。 『再者，修行者在自身內進行循身觀。他通過聽聞的智慧或者天眼看到：嚙骨蟲遍佈在一切身體的骨頭之中，如果蟲子啃咬骨頭，各種大的身體機能就會衰退，聲音嘶啞破碎，腹瀉不調，或者兩肋疼痛、鼻塞嘔吐，不記得飲食。如果蟲子不啃咬一切骨頭，這個人就不會有像這樣的疾病。觀察嚙骨蟲之後，如實地瞭解身體。 『再者，修行者在自身內進行循身觀。他通過聽聞的智慧或者天眼看到割節蟲：因為吃得過多，蟲子就會發怒，或者身體、身體各部分，頭痛、心痛，或者在城邑聚落多人之處覺得空曠，鼻塞心煩，因為疼痛煩惱的緣故，對於好的顏色、聲音、香味、味道、觸感中，心裡不喜愛。如果割節蟲調順不發怒，就不會有像上面所說的各種疾病。觀察割節蟲之後，如實地瞭解身體。 『再者，修行者在自身內進行循身觀。他通過聽聞的智慧或者
【English Translation】 English version: Where the worms are, there is pain. If the worms are not angry, there will be none of the diseases mentioned above. Having observed the yellow yin worms, truly know the body. 『Furthermore, the practitioner contemplates the body within the body. He, through the wisdom of hearing or through the divine eye, observes that there are ten kinds of worms in the bones. What are the ten? The first is called the 'bone-licking worm' (Licking bone worm); the second is called the 'bone-gnawing worm' (Gnawing bone worm); the third is called the 'joint-cutting worm' (Cutting joint worm); the fourth is called the 'red-mouthed stinky worm' (Red mouth stinky worm); the fifth is called the 'rotting worm' (Rotting worm); the sixth is called the 'red-mouthed worm' (Red mouth worm); the seventh is called the 'head-rubbing worm' (Head rubbing worm); the eighth is called the 'skin-eating worm' (Eating skin worm); the ninth is called the 'wind-knife worm' (Wind knife worm); the tenth is called the 'knife-edged worm' (Knife edged worm). How do these bone worms cause disease? How does one maintain peace? He, through the wisdom of hearing or through the divine eye, sees that the bone-licking worm dwells outside the bone, dwells in places with many bones, or dwells in the femur (thigh bone), tibia (shin bone), humerus (arm bone), spine (spinal bone), like this in all the bones or in the veins through which they travel. Because of overeating, the worms become angry, causing bone pain or bone movement, making the person's complexion bad. Eating flesh near the bones causes severe bone pain. If the worms are not angry, there will be none of the diseases mentioned above. Having observed the bone worms, truly know the body. 『Furthermore, the practitioner contemplates the body within the body. He, through the wisdom of hearing or through the divine eye, sees that the bone-gnawing worm dwells throughout all the bones of the body. If the worms gnaw the bones, the various major bodily functions will decline, the voice will become hoarse and broken, diarrhea will be irregular, or there will be pain in the sides, nasal congestion, and vomiting, and one will not remember eating. If the worms do not gnaw all the bones, that person will not have such diseases. Having observed the bone-gnawing worm, truly know the body. 『Furthermore, the practitioner contemplates the body within the body. He, through the wisdom of hearing or through the divine eye, sees the joint-cutting worm: because of overeating, the worms become angry, or the body, parts of the body, headache, heart pain, or in cities and villages with many people, one feels emptiness, nasal congestion, and mental distress. Because of the pain and distress, one does not love good colors, sounds, smells, tastes, and touches. If the joint-cutting worms are harmonious and not angry, there will be none of the diseases mentioned above. Having observed the joint-cutting worm, truly know the body. 『Furthermore, the practitioner contemplates the body within the body. He, through the wisdom of hearing or through the
天眼見於臭蟲住在身中，或為疾病或作安隱。彼以聞慧或以天眼見此臭蟲：以食過故，蟲則瞋恚，令身重熱，或生赤色、黑色痶瘓，身汗多出，不能睡眠，即成癩病，一切身份皆悉爛臭。若蟲不瞋，則無如向所說諸病。觀臭蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見爛骨蟲住在身內，或為疾病或作安隱。彼以聞慧或以天眼見爛骨蟲：以食過故，蟲則瞋恚，或一歲、二歲乃至多年，或年少時，被傷瘡𤻷，雖復除差，至老猶發。如是爛蟲，久久乃發，令骨壞爛，體生赤瘡，如優曇缽羅果臭爛可惡。其瘡大癢，多有膿血從瘡流出，眾蠅封著，蚊虻唼食。若爛骨蟲調順不瞋，則無如向所說之病。觀爛骨蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見赤口蟲住身骨中，作何等病？云何安隱？彼以聞慧或以天眼見赤口蟲：以食過故，則生瞋恚，其蟲赤色過於火色，令人身體日夜汗流作血癖病。若赤口蟲調順不瞋，則無如向所說之病。觀赤口蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見頭頭摩蟲住在骨中，行於骨中，云何此蟲令人疾病？云何安隱？彼以聞慧或以天眼見頭頭摩蟲：以食過故，蟲則瞋恚，能令人身周遍生瘡。若蟲行時，令人頻
【現代漢語翻譯】 現代漢語譯本 通過天眼，他看到臭蟲住在身體里，有時引起疾病，有時帶來安寧。他通過聽聞的智慧或天眼看到這些臭蟲：因為吃得過多，蟲子就會生氣，導致身體發熱，或者產生紅色、黑色的麻疹，身體大量出汗，無法入睡，最終變成癩病，全身都腐爛發臭。如果蟲子不生氣，就不會有像前面所說的那些疾病。觀察臭蟲之後，如實地瞭解身體。
『再者，修行者在內身中進行循身觀。他通過聽聞的智慧或天眼看到爛骨蟲住在身體里，有時引起疾病，有時帶來安寧。他通過聽聞的智慧或天眼看到爛骨蟲：因為吃得過多，蟲子就會生氣，可能一年、兩年甚至多年，或者年少時，被傷口刺傷，即使已經痊癒，到老了還會復發。像這樣的爛蟲，很久之後才會發作，導致骨頭腐爛，身體產生紅色的瘡，像優曇缽羅果一樣腐爛可憎。這些瘡非常癢，有很多膿血從瘡口流出，蒼蠅聚集，蚊蟲叮咬。如果爛骨蟲調順不生氣，就不會有像前面所說的那些疾病。觀察爛骨蟲之後，如實地瞭解身體。』（優曇缽羅果：一種罕見而珍貴的花果，常被用來比喻稀有或難以得到的事物）
『再者，修行者在內身中進行循身觀。他通過聽聞的智慧或天眼看到赤口蟲住在骨頭裡，會引起什麼樣的疾病？又如何帶來安寧？他通過聽聞的智慧或天眼看到赤口蟲：因為吃得過多，就會生氣，這種蟲子的紅色比火焰還要鮮艷，使人身體日夜流汗，形成血癖病。如果赤口蟲調順不生氣，就不會有像前面所說的那些疾病。觀察赤口蟲之後，如實地瞭解身體。』
『再者，修行者在內身中進行循身觀。他通過聽聞的智慧或天眼看到頭頭摩蟲住在骨頭裡，在骨頭中行走，這種蟲子會如何使人得病？又如何帶來安寧？他通過聽聞的智慧或天眼看到頭頭摩蟲：因為吃得過多，蟲子就會生氣，能夠使人全身都長滿瘡。如果蟲子行走時，會使人頻繁』
【English Translation】 English version Through the divine eye, he sees bedbugs dwelling in the body, sometimes causing illness, sometimes bringing peace. He sees these bedbugs through the wisdom of hearing or through the divine eye: because of overeating, the bugs become angry, causing the body to become hot, or producing red or black measles, the body sweats profusely, unable to sleep, eventually becoming leprosy, the whole body rotting and stinking. If the bugs are not angry, there will be none of the diseases mentioned above. Having observed the bedbugs, he truly knows the body.
'Furthermore, the practitioner contemplates the body within the body. He sees through the wisdom of hearing or through the divine eye that rotten bone worms dwell within the body, sometimes causing illness, sometimes bringing peace. He sees the rotten bone worms through the wisdom of hearing or through the divine eye: because of overeating, the worms become angry, perhaps for a year, two years, or even many years, or in youth, being injured by wounds, even if healed, they still recur in old age. Such rotten worms develop after a long time, causing the bones to rot, the body to produce red sores, like the udumbara fruit, rotten and disgusting. The sores are very itchy, with much pus and blood flowing from them, flies gathering, and mosquitoes biting. If the rotten bone worms are subdued and not angry, there will be none of the diseases mentioned above. Having observed the rotten bone worms, he truly knows the body.' (Udumbara fruit: a rare and precious flower and fruit, often used to symbolize something rare or difficult to obtain)
'Furthermore, the practitioner contemplates the body within the body. He sees through the wisdom of hearing or through the divine eye that red-mouthed worms dwell in the bones, what kind of diseases do they cause? And how do they bring peace? He sees the red-mouthed worms through the wisdom of hearing or through the divine eye: because of overeating, they become angry, the color of these worms is redder than fire, causing the body to sweat day and night, forming blood stasis disease. If the red-mouthed worms are subdued and not angry, there will be none of the diseases mentioned above. Having observed the red-mouthed worms, he truly knows the body.'
'Furthermore, the practitioner contemplates the body within the body. He sees through the wisdom of hearing or through the divine eye that head-to-head worms dwell in the bones, moving within the bones, how do these worms cause illness? And how do they bring peace? He sees the head-to-head worms through the wisdom of hearing or through the divine eye: because of overeating, the worms become angry, able to cause sores to grow all over the body. If the worms move, they cause frequent'
申，心動忪忪，或如失身或身動搖，不能睡眠，身體癢相猶如蟲行，目視不明，得寒熱病或身體腫。若頭頭摩蟲不瞋，則無如向所說諸病。觀頭頭摩蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見食皮蟲住在身中，或為疾病或為安隱。彼以聞慧或以天眼見食皮蟲：以食過故，蟲則瞋恚，唇口及眼皆生諸瘡，兩脅生瘡。若行筋中，或復嚙筋，能令其人咽喉乾燥，或復聾塞，耳中膿出，或髑髏上剎剎而行，或非時頭白，咽喉嗽病，非時睡眠，或憎飲食，不樂一處，樂行空地，心或多亂，狂說是非。蟲食皮故，一切身份攫裂破壞，塵土坌身。若蟲不瞋，則無如向所說諸病。觀食皮蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見風刀蟲行於骨中，以蟲瞋故，或為疾病或為安隱。彼以聞慧或以天眼見風刀蟲：以食過故，蟲則瞋恚，猶如蛇螫，痛毒難忍，所謂頭頂、咽喉心胞、大小便處，手足甲中亦如針刺。以蟲嚙嚙，鼻則失香，舌不知味，其目瞤動，不憶飲食。以蟲瞋故，與骨行蟲共害其身，以痛多故，晝夜不睡。若蟲不瞋，則無如向所說之病。觀風刀蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見刀口蟲住在身中，此蟲或為疾病或作安隱。
【現代漢語翻譯】 現代漢語譯本 申（指某種特定的身體狀態），心中感到驚慌不安，有時感覺像失去了身體的控制，或者身體搖晃不定，難以入睡，身體出現瘙癢的感覺，好像有蟲子在爬行，視力變得模糊不清，可能會患上寒熱病或者身體浮腫。如果頭頭摩蟲（一種假想的蟲）不發怒，就不會出現像前面所說的各種疾病。觀察頭頭摩蟲之後，如實地瞭解身體的狀況。
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者通過天眼，看到食皮蟲（一種假想的蟲）寄生在身體中，這可能導致疾病，也可能保持安穩。他通過聽聞的智慧或者通過天眼，看到食皮蟲：因為飲食過度，蟲子就會發怒，嘴唇、口和眼睛都會生出瘡，兩肋也會生瘡。如果蟲子在筋脈中游走，或者啃咬筋脈，就會導致人咽喉乾燥，或者耳聾耳鳴，耳朵里流膿，或者在頭蓋骨上發出摩擦的聲音，或者年紀輕輕就頭髮變白，患上咽喉咳嗽的疾病，不合時宜地想睡覺，或者厭惡飲食，不喜歡待在一個地方，喜歡去空曠的地方，內心常常感到混亂，瘋狂地說一些是是非非。因為蟲子啃食面板，導致全身各處撕裂破壞，塵土沾滿全身。如果蟲子不發怒，就不會出現像前面所說的各種疾病。觀察食皮蟲之後，如實地瞭解身體的狀況。』
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者通過天眼，看到風刀蟲（一種假想的蟲）在骨頭中游走，因為蟲子發怒，這可能導致疾病，也可能保持安穩。他通過聽聞的智慧或者通過天眼，看到風刀蟲：因為飲食過度，蟲子就會發怒，就像被蛇咬了一樣，疼痛劇烈難以忍受，這種疼痛出現在頭頂、咽喉、心包、大小便處，甚至手腳指甲中也像針刺一樣。因為蟲子啃咬，鼻子就會失去嗅覺，舌頭嘗不出味道，眼睛也會跳動，記不起吃過什麼東西。因為蟲子發怒，與骨行蟲（另一種假想的蟲）一起傷害身體，因為疼痛劇烈，白天黑夜都無法入睡。如果蟲子不發怒，就不會出現像前面所說的各種疾病。觀察風刀蟲之後，如實地瞭解身體的狀況。』
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者通過天眼，看到刀口蟲（一種假想的蟲）寄生在身體中，這種蟲子可能導致疾病，也可能保持安穩。
【English Translation】 English version Shin (referring to a specific physical state), the heart feels flustered and uneasy, sometimes feeling like losing control of the body, or the body swaying and unable to sleep, the body feels itchy as if insects are crawling, vision becomes blurred, and one may suffer from chills and fever or body swelling. If the Toutouma insect (a hypothetical insect) is not angered, there will be none of the diseases mentioned earlier. After observing the Toutouma insect, truly understand the condition of the body.
'Furthermore, the practitioner engages in body contemplation within the body. Through the wisdom of hearing or through the divine eye, he sees skin-eating insects (a hypothetical insect) residing in the body, which may lead to illness or maintain stability. Through the wisdom of hearing or through the divine eye, he sees skin-eating insects: because of overeating, the insects become angry, and sores develop on the lips, mouth, and eyes, and sores also develop on both sides of the ribs. If the insects travel in the tendons or gnaw at the tendons, it can cause dryness of the throat, or deafness and tinnitus, pus flowing from the ears, or a rustling sound on the skull, or premature graying of hair, throat cough, untimely sleep, or aversion to food and drink, dislike of staying in one place, liking to go to open spaces, and the mind often feels confused, madly speaking right and wrong. Because the insects eat the skin, all parts of the body are torn and destroyed, and dust covers the body. If the insects are not angered, there will be none of the diseases mentioned earlier. After observing the skin-eating insects, truly understand the condition of the body.'
'Furthermore, the practitioner engages in body contemplation within the body. Through the wisdom of hearing or through the divine eye, he sees wind-knife insects (a hypothetical insect) traveling in the bones, which may lead to illness or maintain stability because the insects are angered. Through the wisdom of hearing or through the divine eye, he sees wind-knife insects: because of overeating, the insects become angry, like being bitten by a snake, the pain is severe and unbearable, this pain appears on the top of the head, throat, pericardium, places of urination and defecation, and even in the fingernails and toenails like needle pricks. Because the insects gnaw, the nose loses its sense of smell, the tongue cannot taste, the eyes twitch, and one cannot remember what one has eaten. Because the insects are angered, they harm the body together with the bone-traveling insects (another hypothetical insect), and because the pain is severe, one cannot sleep day and night. If the insects are not angered, there will be none of the diseases mentioned earlier. After observing the wind-knife insects, truly understand the condition of the body.'
'Furthermore, the practitioner engages in body contemplation within the body. Through the wisdom of hearing or through the divine eye, he sees knife-mouth insects (a hypothetical insect) residing in the body, which may lead to illness or maintain stability.
彼以聞慧或以天眼見：刀口蟲始於母胎，初出生時，此蟲初生，以法勝故，始出胎藏飲母乳故，是時此蟲盡食余蟲，后還雜食。以是因緣，余蟲還生。觀刀口蟲已，如實知身。「此十種蟲行於骨中，如實觀之。如實觀已，眼離塵垢，離凡夫過，心生厭惡，離我、我所，離疑清凈，離於邪見，如實知身乃至涅槃。
「複次，修行者內身循身觀。彼以聞慧或以天眼見十種蟲行於屎中，何等為十？一名生蟲；二名鍼口蟲；三名白節蟲；四名無足蟲；五名散汁蟲；六名三燋蟲；七名破腸蟲；八名閉塞蟲；九名善色蟲；十名穢門瘡蟲。其色可惡，住糞穢中，作何等病？云何安隱？
「彼以聞慧或以天眼見於：生蟲行糞穢中，若蟲燒熱，我身亦熱。若蟲冷病，我亦冷病，下痢白膿，令身損減，顏色萎黃。若此生蟲調順不瞋，則無如向所說之病。觀生蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：鍼口蟲行糞穢中，其身長大，從於熟藏行趣生藏，一切諸蟲皆不能遮，復從生藏上至咽喉，唾吐俱出，或作心痛或令不安。以火弱故，與糞俱出，須臾即死。觀鍼口蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：白節蟲行糞穢中，身短白色，多蟲相續，冷而大臭，破
【現代漢語翻譯】 現代漢語譯本： 他通過聽聞的智慧或者天眼看到：刀口蟲從母胎開始，最初出生時，這種蟲子剛出生，因為法的殊勝，開始從胎藏中出來飲用母乳，這時這種蟲子吃掉所有其他的蟲子，之後又混合進食。因為這個因緣，其他的蟲子又重新生長出來。觀察刀口蟲之後，如實地瞭解身體。『這十種蟲子在骨頭中活動』，如實地觀察它們。如實地觀察之後，眼睛離開塵垢，脫離凡夫的過失，心中產生厭惡，脫離我、我所的執著，脫離疑惑而清凈，脫離邪見，如實地瞭解身體，直至涅槃（Nirvana，佛教術語，指解脫）。
『再者，修行者在自身內按照身觀身。』他通過聽聞的智慧或者天眼看到十種蟲子在糞便中活動，是哪十種呢？第一種叫生蟲；第二種叫鍼口蟲；第三種叫白節蟲；第四種叫無足蟲；第五種叫散汁蟲；第六種叫三燋蟲；第七種叫破腸蟲；第八種叫閉塞蟲；第九種叫善色蟲；第十種叫穢門瘡蟲。它們的顏色可憎，住在糞穢之中，會引發什麼樣的疾病？如何才能安穩呢？
他通過聽聞的智慧或者天眼看到：生蟲在糞穢中活動，如果蟲子發燒發熱，我的身體也會發熱。如果蟲子受寒生病，我也會受寒生病，導致下痢白膿，使身體衰弱減少，臉色萎靡發黃。如果這種生蟲調順不發怒，就不會有像之前所說的疾病。觀察生蟲之後，如實地瞭解身體。
『再者，修行者在自身內按照身觀身。』他通過聽聞的智慧或者天眼看到：鍼口蟲在糞穢中活動，它的身體長大，從成熟的臟器移動到未成熟的臟器，所有的蟲子都不能阻擋它，又從未成熟的臟器向上到達咽喉，隨著唾液一起吐出，或者引起心痛，或者令人不安。因為火氣衰弱，與糞便一起排出，很快就會死亡。觀察鍼口蟲之後，如實地瞭解身體。
『再者，修行者在自身內按照身觀身。』他通過聽聞的智慧或者天眼看到：白節蟲在糞穢中活動，身體短小白色，很多蟲子相連，寒冷而且非常臭，會破...
【English Translation】 English version: He sees with wisdom from hearing or with heavenly eye: the knife-edged worms begin in the mother's womb. When first born, these worms are newly born. Because of the excellence of the Dharma (law, teaching), they begin to emerge from the womb and drink the mother's milk. At this time, these worms devour all the other worms, and later they mix their food. Because of this cause and condition, the other worms are reborn. Having observed the knife-edged worms, he truly knows the body. 'These ten kinds of worms move in the bones,' he observes them as they truly are. Having observed them as they truly are, his eyes are free from dust and defilement, free from the faults of ordinary people, his mind generates disgust, he is free from 'I' and 'mine,' free from doubt and pure, free from wrong views, he truly knows the body, even to Nirvana (liberation).
'Furthermore, the practitioner observes the body within the body. 'He sees with wisdom from hearing or with heavenly eye ten kinds of worms moving in the excrement. What are the ten? The first is called the 'birth worm'; the second is called the 'needle-mouth worm'; the third is called the 'white-joint worm'; the fourth is called the 'footless worm'; the fifth is called the 'scattered-juice worm'; the sixth is called the 'three-cauterization worm'; the seventh is called the 'intestine-breaking worm'; the eighth is called the 'obstruction worm'; the ninth is called the 'good-color worm'; the tenth is called the 'filth-gate sore worm.' Their color is detestable, they dwell in filth, what kind of diseases do they cause? How can one be at peace?'
He sees with wisdom from hearing or with heavenly eye: the birth worm moves in the excrement. If the worm is burning hot, my body is also hot. If the worm is cold and sick, I am also cold and sick, causing diarrhea with white pus, making the body weak and diminished, the complexion withered and yellow. If this birth worm is harmonious and not angry, then there will be none of the diseases mentioned before. Having observed the birth worm, he truly knows the body.
'Furthermore, the practitioner observes the body within the body.' He sees with wisdom from hearing or with heavenly eye: the needle-mouth worm moves in the excrement, its body grows large, moving from the ripe organs to the unripe organs, all the worms cannot stop it, and from the unripe organs it goes up to the throat, coming out with saliva, either causing heart pain or causing unease. Because the fire element is weak, it comes out with the excrement, and soon dies. Having observed the needle-mouth worm, he truly knows the body.
'Furthermore, the practitioner observes the body within the body.' He sees with wisdom from hearing or with heavenly eye: the white-joint worm moves in the excrement, its body is short and white, many worms connected, cold and very smelly, it breaks...
壞人力，隨糞俱出，眾蠅封愛。有此病者，糞穢益多，不憶飲食。觀白節蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見無足蟲住在身中，此蟲云何為人疾病？云何安隱？彼以聞慧或以天眼見無足蟲：以食過故，蟲則瞋恚，吹一切風氣塞大小便，若塞生藏，不能𡂿吐亦不能嚏，不能頻申，疲極不安，不能睡眠，不耐飢渴。以蟲瞋故，多生諸病。觀無足蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見散汁蟲住在身中，為消食故，于汁流處撥令分散，于身份中與汁俱行，乃至於足，從足至頂一切身份汁遍流故，眾人說之，以為好色；若汁不流，色則醜惡。觀散汁蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：三燋蟲住在身中，若我熱病，蟲增垢惡，生藏不安，火大增動。以熱病故，蟲亦熱病，遍身奔走，熱惱自燋。以蟲瞋故，味流之脈皆悉乾燥，渴病頭痛。觀三燋蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見破腸蟲住在身中，此蟲云何而作疾病？云何安隱？彼以聞慧或以天眼見破腸蟲：若人多食飲食味故，諸蟲逼迫，蟲則生瞋，嚙破人腸，或心脹痛或令風脹，或令熱脹或令冷脹，得如是等種種苦惱。是
【現代漢語翻譯】 現代漢語譯本： 壞人就像糞便一樣被排出，引來眾多蒼蠅聚集。有這種病的人，排出的糞便會更多，甚至忘記飲食。觀察白節蟲后，如實地瞭解自己的身體。
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者天眼，看到無足蟲住在身體中。這些蟲如何導致疾病？如何才能安穩？他通過聽聞的智慧或者天眼，看到無足蟲：因為飲食過量，蟲就會嗔怒，阻塞所有的風氣，導致大小便不暢，如果阻塞在內臟，就不能嘔吐，也不能打噴嚏，不能伸懶腰，疲憊不堪，不能睡眠，不能忍受飢渴。因為蟲的嗔怒，會產生各種疾病。觀察無足蟲后，如實地瞭解自己的身體。』
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者天眼，看到散汁蟲住在身體中，爲了消化食物，在汁液流動的地方撥動使其分散，在身體各部分隨著汁液執行，乃至到達足部，從足部到頭頂，全身各部分的汁液都遍佈流動，所以人們說這個人氣色好；如果汁液不流動，氣色就會醜陋。觀察散汁蟲后，如實地瞭解自己的身體。』
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者天眼，看到三燋蟲住在身體中，如果我得了熱病，蟲會增加污垢和惡臭，內臟不安，火大增動。因為熱病，蟲也得了熱病，遍身奔走，熱惱自身。因為蟲的嗔怒，輸送味道的脈絡都會幹燥，導致口渴頭痛。觀察三燋蟲后，如實地瞭解自己的身體。』
『再者，修行者在內身進行循身觀。他通過聽聞的智慧或者天眼，看到破腸蟲住在身體中，這些蟲如何導致疾病？如何才能安穩？他通過聽聞的智慧或者天眼，看到破腸蟲：如果人吃太多食物，因為食物的味道，各種蟲會逼迫它，蟲就會生氣，咬破人的腸子，或者導致心脹痛，或者導致風脹，或者導致熱脹，或者導致冷脹，從而產生各種各樣的痛苦。』
【English Translation】 English version: A bad person is like excrement, expelled and attracting swarms of flies. Those with this condition excrete even more waste, forgetting even to eat and drink. Observe the white-jointed worms and truly understand the body as it is.
『Furthermore, the practitioner contemplates the body within the body. Through the wisdom of hearing or through divine vision (天眼, tiānyǎn, divine eye), they see legless worms dwelling in the body. How do these worms cause illness? How can one find peace? Through the wisdom of hearing or through divine vision, they see legless worms: because of excessive eating, the worms become angry, blocking all the winds, obstructing both urination and defecation. If they block the internal organs, one cannot vomit, sneeze, or stretch, becoming exhausted, restless, unable to sleep, and intolerant of hunger and thirst. Because of the worms' anger, various illnesses arise. Having observed the legless worms, truly understand the body as it is.』
『Furthermore, the practitioner contemplates the body within the body. Through the wisdom of hearing or through divine vision, they see juice-scattering worms dwelling in the body. To digest food, they stir and scatter the juices where they flow, moving with the juices throughout the body, even to the feet. From the feet to the crown of the head, the juices flow throughout the entire body, so people say that one has a good complexion; if the juices do not flow, the complexion becomes ugly. Having observed the juice-scattering worms, truly understand the body as it is.』
『Furthermore, the practitioner contemplates the body within the body. Through the wisdom of hearing or through divine vision, they see the three-inflammation worms dwelling in the body. If I have a fever, the worms increase filth and foulness, the internal organs become uneasy, and the fire element greatly increases. Because of the fever, the worms also have a fever, running throughout the body, burning and tormenting themselves. Because of the worms' anger, the channels that carry flavor all dry up, causing thirst and headaches. Having observed the three-inflammation worms, truly understand the body as it is.』
『Furthermore, the practitioner contemplates the body within the body. Through the wisdom of hearing or through divine vision, they see the intestine-breaking worms dwelling in the body. How do these worms cause illness? How can one find peace? Through the wisdom of hearing or through divine vision, they see the intestine-breaking worms: if a person eats too much food, because of the taste of the food, the worms are pressured, and they become angry, biting and breaking the person's intestines, causing either heart distension and pain, or wind distension, or heat distension, or cold distension, thus experiencing various kinds of suffering.』
破腸蟲傷害人腸，若蟲調順，則無如向所說之病。觀破腸蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見閉塞蟲住在身中，此蟲云何為人疾病？云何安隱？彼以聞慧或以天眼見：閉塞蟲行糞穢中，若我飲食，其蟲亦食，食已閉塞，以食過故，傷害流脈，傷於火大，所食腸脹，屈腸戾腸，或時令人心痛腸痛。觀閉塞蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見善色蟲住在身中，此蟲云何而為疾病？云何安隱？彼以聞慧或以天眼見善色蟲：若我食時，或食好肉或食惡肉或食重食，蟲于身中為作安隱，口中取味，走遍身中，令無病惱，氣力增長，斷除諸病，住在身中。以福德故，蟲有大力，人則有色，氣力充足。若蟲無力，人亦瘦瘠，色貌憔悴。觀善色蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見下門瘡蟲住在身中，云何為我而作疾病？云何安隱？彼以聞慧或以天眼見：下門瘡蟲以食相違，蟲則瞋恚，生種種瘡，或生濕瘡或生干瘡，或前生瘡或後生瘡，或生熱瘡。若蟲瞋恚，閉塞穢門，糞流之脈，若血流脈、若汁流脈，或以火少，不消飲食。以火少故，穢門生瘡。以蟲瞋故，作種種病，若蟲不瞋，則無如向所說諸病。觀穢門瘡蟲已，
【現代漢語翻譯】 現代漢語譯本： 破腸蟲會傷害人的腸道，如果這些蟲能夠被調伏順從，就不會像之前所說的那樣引發疾病。觀察破腸蟲之後，就能如實地瞭解身體的真相。 『再者，修行者要對自身進行身隨身觀。他通過聽聞的智慧或者天眼，看到閉塞蟲住在身體里。這些蟲是如何導致疾病，又是如何保持安穩的呢？他通過聽聞的智慧或者天眼看到：閉塞蟲在糞便污穢中活動，如果我飲食，這些蟲也吃，吃完后就閉塞不通，因為食物過多，傷害了氣脈，損傷了火大（指消化功能），所吃的食物導致腸道脹氣，腸道彎曲扭結，有時會讓人感到心痛或腸痛。觀察閉塞蟲之後，就能如實地瞭解身體的真相。 『再者，修行者要對自身進行身隨身觀。他通過聽聞的智慧或者天眼，看到善色蟲住在身體里。這些蟲是如何導致疾病，又是如何保持安穩的呢？他通過聽聞的智慧或者天眼看到：善色蟲，如果我吃飯時，無論是吃好的肉、壞的肉還是難以消化的食物，這些蟲在身體里都能使我感到安穩，它們從口中獲取味道，走遍全身，使我沒有病痛煩惱，氣力增長，斷除各種疾病，安穩地住在身體里。因為福德的緣故，這些蟲有很大的力量，人因此臉色紅潤，氣力充足。如果蟲沒有力量，人也會變得瘦弱，臉色憔悴。觀察善色蟲之後，就能如實地瞭解身體的真相。 『再者，修行者要對自身進行身隨身觀。他通過聽聞的智慧或者天眼，看到下門瘡蟲住在身體里，這些蟲是如何導致我生病，又是如何保持安穩的呢？他通過聽聞的智慧或者天眼看到：下門瘡蟲因為食物不調和，就會發怒，產生各種各樣的瘡，或者生濕瘡，或者生干瘡，或者前面生瘡，或者後面生瘡，或者生熱瘡。如果蟲發怒，就會堵塞排泄污物的通道，糞便流動的脈絡，或者血液流動的脈絡，或者汁液流動的脈絡，或者因為火大（消化功能）不足，不能消化食物。因為火大不足，排泄污物的通道就會生瘡。因為蟲發怒的緣故，會引發各種各樣的疾病，如果蟲不發怒，就不會像之前所說的那樣引發各種疾病。觀察穢門瘡蟲之後，
【English Translation】 English version: The intestinal worms harm human intestines. If these worms are tamed and obedient, they will not cause the diseases mentioned earlier. By observing the intestinal worms, one can truly understand the body. 『Furthermore, the practitioner observes the body within the body. Through the wisdom of hearing or through divine vision (天眼), he sees the obstructing worms residing in the body. How do these worms cause disease, and how do they maintain stability? Through the wisdom of hearing or through divine vision, he sees: the obstructing worms move in feces and filth. If I eat, these worms also eat. After eating, they obstruct the passage. Because of excessive food, they harm the energy channels (脈), damage the fire element (火大, referring to digestive function). The food consumed causes intestinal bloating, intestinal twisting, and sometimes causes heart pain or intestinal pain. By observing the obstructing worms, one can truly understand the body. 『Furthermore, the practitioner observes the body within the body. Through the wisdom of hearing or through divine vision, he sees the good-colored worms residing in the body. How do these worms cause disease, and how do they maintain stability? Through the wisdom of hearing or through divine vision, he sees: the good-colored worms, when I eat, whether I eat good meat, bad meat, or heavy food, these worms provide stability in the body. They take the taste from the mouth, travel throughout the body, and keep me free from illness and affliction, increase my strength, eliminate various diseases, and reside stably in the body. Because of merit (福德), these worms have great power, and the person therefore has a rosy complexion and abundant strength. If the worms have no power, the person will also become thin and emaciated, with a haggard complexion. By observing the good-colored worms, one can truly understand the body. 『Furthermore, the practitioner observes the body within the body. Through the wisdom of hearing or through divine vision, he sees the lower gate sore worms residing in the body. How do these worms cause me to become ill, and how do they maintain stability? Through the wisdom of hearing or through divine vision, he sees: the lower gate sore worms become angry when food is not harmonious, and they produce various kinds of sores, either wet sores or dry sores, either sores in the front or sores in the back, or hot sores. If the worms are angry, they will block the passage for excrement, the channels through which feces flow, or the channels through which blood flows, or the channels through which fluids flow, or because the fire element (火大, digestive function) is insufficient, food cannot be digested. Because the fire element is insufficient, sores will develop in the passage for excrement. Because the worms are angry, they cause various kinds of diseases. If the worms are not angry, they will not cause the various diseases mentioned earlier. By observing the filth gate sore worms,
如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見十種蟲行於髓中，有行精中，何等為十？一名毛蟲；二名黑口蟲；三名無力蟲；四名大痛蟲；五名煩悶蟲；六名火色蟲；七名下流蟲；八名起身根蟲；九名憶念蟲；十名歡喜蟲。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：有髓蟲名曰毛蟲，一切身份皆悉生毛，若此蟲瞋，令髓傷害，既與其過，便食人髓，令人癩病，顏色醜惡，骨髓疼痛，皆失氣力。若毛蟲調順，不生瞋恚，則無如向所說諸病。觀毛蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：黑口蟲住于髓中，一切身中行無障礙，若蟲瞋恚，能令髓融，以傷髓故，令人色惡，曲脊身傴，行步不便，柱杖而行，顏色憔悴，身體振掉。若黑口蟲調順不瞋，則無如向所說諸病。觀黑口蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：少力蟲住在身中，此蟲食髓，若髓不足，蟲則無力，蟲無力故，人亦無力。復有餘蟲，亦食人髓，為於強蟲之所陵逼，人則苦惱。觀無力蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：大痛蟲遊行髓中，流轉常行，遍諸身界，此蟲能為諸病因緣，遍諸根中膿汁流出，不
【現代漢語翻譯】 現代漢語譯本 如實了知身體的實相。
『再者，修行者在內身修習身隨觀。他通過聽聞的智慧或者天眼，看到有十種蟲在髓中活動，有些在精中活動。這十種蟲是什麼呢？第一種叫毛蟲（Mao Chong，產生毛髮的蟲）；第二種叫黑口蟲（Hei Kou Chong，口是黑色的蟲）；第三種叫無力蟲（Wu Li Chong，沒有力量的蟲）；第四種叫大痛蟲（Da Tong Chong，引起巨大疼痛的蟲）；第五種叫煩悶蟲（Fan Men Chong，引起煩悶的蟲）；第六種叫火色蟲（Huo Se Chong，顏色像火的蟲）；第七種叫下流蟲（Xia Liu Chong，向下流動的蟲）；第八種叫起身根蟲（Qi Shen Gen Chong，引起身體生髮的蟲）；第九種叫憶念蟲（Yi Nian Chong，引起憶念的蟲）；第十種叫歡喜蟲（Huan Xi Chong，引起歡喜的蟲）。』
『再者，修行者在內身修習身隨觀。他通過聽聞的智慧或者天眼看到：有一種髓蟲名叫毛蟲，一切身份都生長毛髮，如果這種蟲發怒，就會傷害髓，因為它作祟的緣故，就吃人的髓，使人得癩病，顏色醜惡，骨髓疼痛，喪失氣力。如果毛蟲調順，不生瞋恚，就沒有像前面所說的各種疾病。觀察毛蟲之後，如實了知身體的實相。』
『再者，修行者在內身修習身隨觀。他通過聽聞的智慧或者天眼看到：黑口蟲住在髓中，在一切身體中行走沒有障礙，如果蟲發怒，能使髓融化，因為傷害髓的緣故，使人臉色難看，脊背彎曲，身體佝僂，行走不便，拄著枴杖行走，顏色憔悴，身體顫抖。如果黑口蟲調順不發怒，就沒有像前面所說的各種疾病。觀察黑口蟲之後，如實了知身體的實相。』
『再者，修行者在內身修習身隨觀。他通過聽聞的智慧或者天眼看到：少力蟲住在身體中，這種蟲吃髓，如果髓不足，蟲就沒有力氣，蟲沒有力氣，人也沒有力氣。又有其他的蟲，也吃人的髓，被強大的蟲所欺凌逼迫，人就感到苦惱。觀察無力蟲之後，如實了知身體的實相。』
『再者，修行者在內身修習身隨觀。他通過聽聞的智慧或者天眼看到：大痛蟲住在髓中，流轉常行，遍佈各個身體的界限，這種蟲能成為各種疾病的因緣，使各個根中流出膿汁，不
【English Translation】 English version To truly know the body as it is.
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Through wisdom gained from hearing or through divine vision, they see ten types of worms moving within the marrow, some moving within the semen. What are these ten? The first is called the Mao Chong (毛蟲, Hair Worm); the second is called the Hei Kou Chong (黑口蟲, Black Mouth Worm); the third is called the Wu Li Chong (無力蟲, Weak Worm); the fourth is called the Da Tong Chong (大痛蟲, Great Pain Worm); the fifth is called the Fan Men Chong (煩悶蟲, Agitation Worm); the sixth is called the Huo Se Chong (火色蟲, Fire-Colored Worm); the seventh is called the Xia Liu Chong (下流蟲, Downward Flowing Worm); the eighth is called the Qi Shen Gen Chong (起身根蟲, Body-Rising Root Worm); the ninth is called the Yi Nian Chong (憶念蟲, Memory Worm); the tenth is called the Huan Xi Chong (歡喜蟲, Joyful Worm).』
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Through wisdom gained from hearing or through divine vision, they see: there is a marrow worm called the Mao Chong (毛蟲, Hair Worm), all parts of the body grow hair. If this worm becomes angry, it harms the marrow. Because of its transgression, it eats human marrow, causing leprosy, ugly complexion, bone marrow pain, and loss of strength. If the Mao Chong (毛蟲, Hair Worm) is subdued and does not become angry, there will be none of the aforementioned diseases. Having observed the Mao Chong (毛蟲, Hair Worm), one truly knows the body as it is.』
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Through wisdom gained from hearing or through divine vision, they see: the Hei Kou Chong (黑口蟲, Black Mouth Worm) dwells in the marrow, moving without obstruction throughout the entire body. If the worm becomes angry, it can melt the marrow. Because of the damage to the marrow, it causes a bad complexion, a curved spine, a hunched body, difficulty in walking, walking with a cane, a haggard appearance, and a trembling body. If the Hei Kou Chong (黑口蟲, Black Mouth Worm) is subdued and does not become angry, there will be none of the aforementioned diseases. Having observed the Hei Kou Chong (黑口蟲, Black Mouth Worm), one truly knows the body as it is.』
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Through wisdom gained from hearing or through divine vision, they see: the Wu Li Chong (無力蟲, Weak Worm) dwells in the body. This worm eats the marrow. If the marrow is insufficient, the worm will be weak. Because the worm is weak, the person is also weak. There are other worms that also eat human marrow, and they are oppressed by stronger worms, causing the person to suffer. Having observed the Wu Li Chong (無力蟲, Weak Worm), one truly knows the body as it is.』
『Furthermore, the practitioner cultivates mindfulness of the body within the body. Through wisdom gained from hearing or through divine vision, they see: the Da Tong Chong (大痛蟲, Great Pain Worm) dwells in the marrow, constantly moving and circulating, pervading all bodily boundaries. This worm can be the cause of various diseases, causing pus to flow from all the roots, not
能睡眠。觀大痛蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見於：悶蟲住在身中，行於微細心流脈中，與脈為妨。以妨脈故，則得心病，心悶欲吐，顏色弊惡，不欲飲食，或熱病心痛猶如刀割。見外蟲時，心悶欲吐。觀悶蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：有諸蟲名曰下流，行精流脈中，若食好食、發欲之食，令精增長，如此蟲等，于尿流脈中引精令出。觀下流蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見：起根蟲住在胞中，若尿滿胞，蟲則歡喜，既歡喜已，以尿因緣，令身根起，此是一切愚癡凡夫不善觀門。觀起根蟲已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見憶念歡喜蟲作何疾病？云何安隱？若蟲歡喜有力，多見諸夢或善不善，以蟲過故、以蟲流行於心脈故，夢見眾相。觀憶念蟲已，如實知身。
「如是那羅帝婆羅門長者聚落修行比丘作是觀已，如實觀身。如是身者，何者是常、不動不壞？何者為樂？何者是我？何者是凈？何者可恃？彼以聞慧或以天眼見：此身中若粗若細，無有一法是常、不動不壞、若樂若凈、若我而可依恃。譬如有人求日中闇，若粗若細皆不可得；身亦
【現代漢語翻譯】 現代漢語譯本 能夠安然入睡。觀察大痛蟲之後，如實地瞭解身體的狀況。
『再者，修行者在自身上進行身隨觀。他通過聽聞的智慧或者天眼，看到：悶蟲寄住在身體中，在微細的心流脈絡中執行，對脈絡造成妨礙。因為妨礙脈絡的緣故，就會得心病，感到心煩悶想吐，臉色難看，不想吃東西，或者像得了熱病一樣心痛如刀割。看到外蟲的時候，也會感到心煩悶想吐。觀察悶蟲之後，如實地瞭解身體的狀況。』
『再者，修行者在自身上進行身隨觀。他通過聽聞的智慧或者天眼，看到：有種蟲叫做下流蟲，在精流的脈絡中執行，如果吃了好的食物、引發慾望的食物，就會讓精液增長，這些蟲子，就在尿液的脈絡中引導精液流出。觀察下流蟲之後，如實地瞭解身體的狀況。』
『再者，修行者在自身上進行身隨觀。他通過聽聞的智慧或者天眼，看到：起根蟲寄住在膀胱中，如果膀胱充滿尿液，這些蟲子就會歡喜，歡喜之後，因為尿液的緣故，讓身體的性器官勃起，這是一切愚癡凡夫不善於觀察的途徑。觀察起根蟲之後，如實地瞭解身體的狀況。』
『再者，修行者在自身上進行身隨觀。他通過聽聞的智慧或者天眼，看到憶念歡喜蟲會引發什麼樣的疾病？如何才能安穩？如果蟲子歡喜並且有力氣，就會經常做各種夢，有好的也有不好的，因為蟲子的緣故，因為蟲子在心脈中執行的緣故，夢見各種景象。觀察憶念蟲之後，如實地瞭解身體的狀況。』
『像這樣，那羅帝婆羅門（Naradatta Brahman）長者聚落的修行比丘在做了這樣的觀察之後，如實地觀察身體。這樣的身體，有什麼是恒常的、不動不壞的？有什麼是快樂的？有什麼是『我』？有什麼是清凈的？有什麼是可以依靠的？他通過聽聞的智慧或者天眼看到：這個身體中，無論是粗大的還是細微的，沒有一樣是恒常的、不動不壞的、快樂的、清凈的、可以作為『我』而可以依賴的。譬如有人想要在太陽底下尋找黑暗，無論是粗大的還是細微的都找不到；身體也是如此。』
【English Translation】 English version One can sleep peacefully. Having observed the great pain worms, one knows the body as it truly is.
『Furthermore, the practitioner observes the body within the body. Through wisdom gained from hearing or through divine eye, they see: dull worms reside in the body, moving in the subtle streams of the heart's veins, obstructing the veins. Because of obstructing the veins, one gets heart disease, feels depressed and nauseous, has a bad complexion, does not want to eat, or has a feverish heart pain like a knife cutting. When seeing external worms, one feels depressed and nauseous. Having observed the dull worms, one knows the body as it truly is.』
『Furthermore, the practitioner observes the body within the body. Through wisdom gained from hearing or through divine eye, they see: there are worms called downward-flowing, moving in the veins of seminal fluid. If one eats good food, food that arouses desire, it causes the semen to increase. These worms draw semen out in the veins of urine flow. Having observed the downward-flowing worms, one knows the body as it truly is.』
『Furthermore, the practitioner observes the body within the body. Through wisdom gained from hearing or through divine eye, they see: root-raising worms reside in the bladder. If the bladder is full of urine, the worms rejoice. Having rejoiced, because of the urine, they cause the body's sexual organ to rise. This is the path of unwise observation for all foolish ordinary people. Having observed the root-raising worms, one knows the body as it truly is.』
『Furthermore, the practitioner observes the body within the body. Through wisdom gained from hearing or through divine eye, they see: what diseases do the memory-joy worms cause? How can one be at peace? If the worms are joyful and have strength, one often sees various dreams, both good and bad. Because of the worms' fault, because the worms flow in the heart's veins, one dreams of various appearances. Having observed the memory worms, one knows the body as it truly is.』
『Thus, the practicing Bhikshu in the village of Naradatta Brahman (Naradatta Brahman) the Elder, having made this observation, truly observes the body. In this body, what is permanent, unmoving, and indestructible? What is pleasurable? What is 『I』? What is pure? What is reliable? Through wisdom gained from hearing or through divine eye, they see: in this body, whether coarse or fine, there is nothing that is permanent, unmoving, indestructible, pleasurable, pure, or can be relied upon as 『I』. Just as someone seeking darkness in the midday sun cannot find it, whether coarse or fine; so is the body.』
如是，若有求其常樂我凈，亦不可得，是名修行者內身循身觀。作是觀時，遠離魔界，近涅槃道，愛不能亂，及余煩惱不能為礙，是名內身循身觀。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見心轉風住在身中。云何心風能運轉身？彼以聞慧或以天眼見：心轉風以風調故，能轉其身或行或住、或俯或仰、或作眾事，以風力故，或安或危。觀心轉風已，如實知身，是名內身循身觀。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見爪甲風住在身中，若不調順，為何所作？彼以聞慧或以天眼見：手足爪甲以風因緣而得增長，乃至老朽，是名觀于爪甲之風。如是修行者觀身內風，以風堅故，手足爪甲亦成堅實，速得增長。比丘如是觀身爪甲，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見足下風住在身中，若不調順，為何所作？彼以聞慧或以天眼見：足下風若不調順，能生搔癢，既生搔癢，能令生瘡，或於行時，蹈地有聲，令足骨堅，耐于寒熱。又此足筋，通於眼脈，以油灌鼻，以油涂足，令眼明凈。觀足下風已，如實知身。
「複次，修行者內
【現代漢語翻譯】 現代漢語譯本：
『像這樣，如果有人尋求常、樂、我、凈（Nitya, Sukha, Atman, Subha，永恒、快樂、真我、潔凈），也是不可能得到的，這叫做修行者內身循身觀（inner contemplation of the body）。做這種觀想時，遠離魔界（Mara's realm），接近涅槃（Nirvana）之道，愛慾不能擾亂，以及其他煩惱不能成為障礙，這叫做內身循身觀。』 『再者，修行者內身循身觀。有什麼樣的風住在身體中，如果調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或者通過天眼（divine eye）看到心轉風（mind-moving wind）住在身體中。心轉風如何能夠運轉身體？他通過聽聞的智慧或者通過天眼看到：心轉風因為風的調和，能夠運轉身體，或行走或站立、或俯或仰、或做各種事情，因為風的力量，或安穩或危險。觀察心轉風之後，如實地瞭解身體，這叫做內身循身觀。』 『再者，修行者內身循身觀。有什麼樣的風住在身體中，如果調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或者通過天眼看到爪甲風（nail wind）住在身體中，如果不調順，會產生什麼樣的作用？他通過聽聞的智慧或者通過天眼看到：手足的爪甲因為風的因緣而得以增長，乃至老朽，這叫做觀察爪甲之風。像這樣修行者觀察身體內的風，因為風的堅固，手足的爪甲也變得堅實，迅速地增長。比丘（Bhikkhu，佛教僧侶）像這樣觀察身體的爪甲，如實地瞭解身體。』 『再者，修行者內身循身觀。有什麼樣的風住在身體中，如果調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或者通過天眼看到足下風（foot wind）住在身體中，如果不調順，會產生什麼樣的作用？他通過聽聞的智慧或者通過天眼看到：足下風如果不調順，能夠產生搔癢，既然產生搔癢，能夠導致生瘡，或者在行走時，踩地有聲音，使足骨堅硬，能夠忍受寒冷和炎熱。而且這足部的筋脈，通向眼脈，用油灌鼻，用油塗抹足部，能夠使眼睛明亮。觀察足下風之後，如實地瞭解身體。』 『再者，修行者內』
【English Translation】 English version:
'Thus, if one seeks permanence, joy, self, and purity (Nitya, Sukha, Atman, Subha), it is unattainable. This is called the practitioner's inner contemplation of the body (inner contemplation of the body). When practicing this contemplation, one stays away from Mara's realm, approaches the path of Nirvana, desire cannot disturb, and other afflictions cannot become obstacles. This is called inner contemplation of the body.' 'Furthermore, the practitioner's inner contemplation of the body. What kind of wind dwells in the body, and if it is harmonized or not, what kind of effects does it produce? He sees, through the wisdom of hearing or through the divine eye, the mind-moving wind dwelling in the body. How can the mind-moving wind move the body? He sees, through the wisdom of hearing or through the divine eye, that the mind-moving wind, because of the harmony of the wind, can move the body, whether walking or standing, whether bending down or looking up, or doing various things, because of the power of the wind, whether in peace or in danger. After observing the mind-moving wind, he truly knows the body. This is called inner contemplation of the body.' 'Furthermore, the practitioner's inner contemplation of the body. What kind of wind dwells in the body, and if it is harmonized or not, what kind of effects does it produce? He sees, through the wisdom of hearing or through the divine eye, the nail wind dwelling in the body, and if it is not harmonized, what kind of effects does it produce? He sees, through the wisdom of hearing or through the divine eye, that the nails of the hands and feet grow because of the wind, even to old age. This is called observing the wind of the nails. Thus, the practitioner observes the wind within the body, and because of the firmness of the wind, the nails of the hands and feet also become firm and grow quickly. The Bhikkhu (Buddhist monk) observes the nails of the body in this way, and truly knows the body.' 'Furthermore, the practitioner's inner contemplation of the body. What kind of wind dwells in the body, and if it is harmonized or not, what kind of effects does it produce? He sees, through the wisdom of hearing or through the divine eye, the foot wind dwelling in the body, and if it is not harmonized, what kind of effects does it produce? He sees, through the wisdom of hearing or through the divine eye, that if the foot wind is not harmonized, it can cause itching, and since itching is produced, it can lead to sores, or when walking, stepping on the ground makes a sound, making the foot bones strong, able to endure cold and heat. Moreover, the tendons of the feet are connected to the eye veins, and pouring oil into the nose and applying oil to the feet can make the eyes bright. After observing the foot wind, he truly knows the body.' 'Furthermore, the practitioner's inner'
身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見不覺風住在身中，或調不調，為何所作？彼以聞慧或以天眼見：不覺風住于皮內，令𨄔㿇㿇，以風力故，令𨄔皮內猶如蟻行，若以手捺瘡如蟻蟲。觀不覺風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼觀見有風名曰破骨，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：破骨風或晝或夜，或行或住，或在園林或在寺舍，或疲極時，破骨苦痛不得睡眠，手足不便，不能屈伸。觀破骨風已，如實知身。
「複次，修行者內身循身觀。有何等風作何等業？彼以聞慧或以天眼見有一風名曰破行，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：破行風若不調順，此風則發，以為惱亂，不能行步，去來進趣。觀破行風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見破踝風住在身中，為作何等？彼以聞慧或以天眼見：破節風若得冷觸，令䏶骨疼遍於身中。觀破節風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調作何等業？彼以聞慧或以天眼見破䏶骨風住在身中，若
【現代漢語翻譯】 現代漢語譯本 修行者在內身中進行身隨身觀。什麼樣的風住在身體中，如果它調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或天眼觀察到，有一種不覺之風住在身體中，如果它調和或不調和，會產生什麼作用？他通過聽聞的智慧或天眼觀察到：不覺之風住在面板內，使面板感到麻癢，因為風的力量，使面板內感覺好像有螞蟻在爬行，如果用手按壓瘡口，感覺就像有螞蟻或蟲子在裡面。觀察這種不覺之風后，如實地瞭解身體。
『再者，修行者在內身中進行身隨身觀。什麼樣的風住在身體中，如果它調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或天眼觀察到，有一種風名叫破骨風，住在身體中，如果不調順，會產生什麼作用？他通過聽聞的智慧或天眼觀察到：破骨風或者在白天或者在夜晚，或者在行走或者在靜止，或者在園林或者在寺廟，或者在疲憊的時候，會使人感到破骨的苦痛，無法入睡，手腳不靈活，不能彎曲伸展。觀察這種破骨風后，如實地瞭解身體。』
『再者，修行者在內身中進行身隨身觀。什麼樣的風會產生什麼樣的作用？他通過聽聞的智慧或天眼觀察到，有一種風名叫破行風，住在身體中，如果不調順，會產生什麼作用？他通過聽聞的智慧或天眼觀察到：破行風如果不調順，這種風就會發作，使人感到惱亂，不能行走，無法前進或後退。觀察這種破行風后，如實地瞭解身體。』
『再者，修行者在內身中進行身隨身觀。什麼樣的風住在身體中，如果它調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或天眼觀察到，有一種風名叫破踝風，住在身體中，會產生什麼樣的作用？他通過聽聞的智慧或天眼觀察到：破節風如果接觸到寒冷，會使踝骨疼痛，並且這種疼痛會遍佈全身。觀察這種破節風后，如實地瞭解身體。』
『再者，修行者在內身中進行身隨身觀。什麼樣的風住在身體中，如果它調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或天眼觀察到，有一種風名叫破䏶骨風，住在身體中，如果...
【English Translation】 English version A practitioner dwells observing the body in the body internally. What kind of wind dwells in the body, and if it is balanced or imbalanced, what kind of effect does it have? Through the wisdom of hearing or through divine eye, he sees that an imperceptible wind dwells in the body, and if it is balanced or imbalanced, what does it do? Through the wisdom of hearing or through divine eye, he sees: the imperceptible wind dwells within the skin, causing itching and tingling, and because of the force of the wind, it feels as if ants are crawling inside the skin; if one presses on a sore, it feels like ants or insects are inside. Having observed this imperceptible wind, he truly understands the body.
'Furthermore, a practitioner dwells observing the body in the body internally. What kind of wind dwells in the body, and if it is balanced or imbalanced, what kind of effect does it have? Through the wisdom of hearing or through divine eye, he sees that there is a wind called 'bone-breaking wind' (Po Gu Feng), dwelling in the body, and if it is not harmonized, what does it do? Through the wisdom of hearing or through divine eye, he sees: the bone-breaking wind, whether during the day or night, whether walking or standing, whether in a garden or in a monastery, or when exhausted, causes the pain of bone-breaking, making it impossible to sleep, and the hands and feet become inflexible, unable to bend or stretch. Having observed this bone-breaking wind, he truly understands the body.'
'Furthermore, a practitioner dwells observing the body in the body internally. What kind of wind produces what kind of effect? Through the wisdom of hearing or through divine eye, he sees that there is a wind called 'movement-breaking wind' (Po Xing Feng), dwelling in the body, and if it is not harmonized, what does it do? Through the wisdom of hearing or through divine eye, he sees: if the movement-breaking wind is not harmonized, this wind will arise, causing annoyance and disturbance, making it impossible to walk, and unable to advance or retreat. Having observed this movement-breaking wind, he truly understands the body.'
'Furthermore, a practitioner dwells observing the body in the body internally. What kind of wind dwells in the body, and if it is balanced or imbalanced, what kind of effect does it have? Through the wisdom of hearing or through divine eye, he sees that there is a wind called 'ankle-breaking wind' (Po Huai Feng), dwelling in the body, and what effect does it have? Through the wisdom of hearing or through divine eye, he sees: if the joint-breaking wind (Po Jie Feng) is exposed to cold, it causes pain in the ankle bones, and this pain spreads throughout the body. Having observed this joint-breaking wind, he truly understands the body.'
'Furthermore, a practitioner dwells observing the body in the body internally. What kind of wind dwells in the body, and if it is balanced or imbalanced, what kind of effect does it have? Through the wisdom of hearing or through divine eye, he sees that there is a wind called 'tibia-breaking wind' (Po Bi Gu Feng), dwelling in the body, and if...
不調順，為何所作？彼以聞慧或以天眼見：破髀骨風若不調順，令其䏶內汁流之脈，洪粗甚壯，令腳屈伸，兩髀相近，肉重膇起。如是觀破髀風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有節風住在身中，為何所作？彼以聞慧或以天眼見：有節風于兩肩四節、咽喉二節、額骨二節、鼻骨一節、頤骨一節、牙齒骨有三十二節、上腭一節、交牙二節、項十五節、兩膊二節、兩肘二節、兩腕二節、脊骨數有四十五節、胸十四節、左右脅肋各十二節、兩脅肋端各有脆骨二十四節、橫骨一節、跨骨二節、身根一節、兩髀二節、兩膝二節、兩踝二節、足跟二節、足趺二節、兩手二足上下合有六十節、手足爪甲合二十節，此是節風之所依也，若我有病，或致喪命，或致苦惱。觀節風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，為何所作？彼以聞慧或以天眼見髀頑風住在身中，若不調順為何所作？彼以聞慧或以天眼見：髀頑風若不調順，不能屈伸，不能行來，以病過故。觀髀頑風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見：身行界風住在身中，若不
【現代漢語翻譯】 現代漢語譯本：不調順，會造成什麼後果？他通過聽聞的智慧或天眼觀察到：如果破髀骨風（破壞大腿骨的風）不調順，會使大腿內部汁液流動的脈絡，變得非常粗壯，導致腿腳屈伸困難，兩腿靠攏，肉變得沉重，小腿腫脹。這樣觀察破髀風之後，如實地瞭解身體。
『再者，修行者在自身內觀察身體。什麼樣的風住在身體中，如果調順或不調順，會產生什麼樣的作用？他通過聽聞的智慧或天眼觀察到有節風（關節風）住在身體中，會產生什麼作用？他通過聽聞的智慧或天眼觀察到：節風存在於雙肩四處關節、咽喉兩處關節、額骨兩處關節、鼻骨一處關節、下巴骨一處關節、牙齒骨有三十二處關節、上顎一處關節、交牙兩處關節、頸部十五處關節、兩臂兩處關節、兩肘兩處關節、兩腕兩處關節、脊骨有四十五處關節、胸部十四處關節、左右脅肋各有十二處關節、兩脅肋末端各有脆骨二十四處關節、橫骨一處關節、髖骨兩處關節、生殖器一處關節、兩大腿兩處關節、兩膝兩處關節、兩踝兩處關節、腳後跟兩處關節、腳背兩處關節、兩手兩腳上下合計有六十處關節、手腳爪甲合計二十處。這些都是節風所依附的地方，如果我生病，可能會因此喪命，或者導致痛苦。觀察節風之後，如實地瞭解身體。』
『再者，修行者在自身內觀察身體。什麼樣的風住在身體中，如果調順或不調順，會產生什麼樣的作用？他通過聽聞的智慧或天眼觀察到髀頑風（大腿僵硬風）住在身體中，如果不調順會造成什麼後果？他通過聽聞的智慧或天眼觀察到：如果髀頑風不調順，會導致不能屈伸，不能行走，因為疾病的緣故。觀察髀頑風之後，如實地瞭解身體。』
『再者，修行者在自身內觀察身體。什麼樣的風住在身體中，如果調順或不調順，會產生什麼樣的作用？他通過聽聞的智慧或天眼觀察到：身行界風（身體執行界風）住在身體中，如果'
【English Translation】 English version: What is the result of non-compliance? He sees with heard wisdom or with heavenly eyes: If the 'po bi gu feng' (wind that breaks thigh bones) is not in harmony, it will cause the veins in the 'bi' (thigh) where the juice flows to be very thick and strong, making it difficult to bend and stretch the legs, bringing the legs close together, making the flesh heavy, and causing the calves to rise. After observing the 'po bi feng' (wind that breaks thigh bones) in this way, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, and what kind of karma does it create if it is in harmony or disharmony? He sees with heard wisdom or with heavenly eyes that 'jie feng' (joint wind) dwells in the body. What does it do? He sees with heard wisdom or with heavenly eyes: 'Jie feng' (joint wind) dwells in the four joints of the two shoulders, the two joints of the throat, the two joints of the frontal bone, the one joint of the nasal bone, the one joint of the mandible, the thirty-two joints of the teeth bones, the one joint of the upper palate, the two joints of the intersecting teeth, the fifteen joints of the neck, the two joints of the two arms, the two joints of the two elbows, the two joints of the two wrists, the forty-five joints of the spine, the fourteen joints of the chest, the twelve joints of the left and right ribs, the twenty-four fragile bones at the ends of the two ribs, the one joint of the transverse bone, the two joints of the hip bone, the one joint of the root of the body, the two joints of the two thighs, the two joints of the two knees, the two joints of the two ankles, the two joints of the heels, the two joints of the insteps, the sixty joints of the two hands and two feet combined, and the twenty joints of the fingernails and toenails combined. This is where the 'jie feng' (joint wind) relies. If I am sick, it may lead to death or suffering. After observing the 'jie feng' (joint wind), he truly knows the body.'
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, and what kind of karma does it create if it is in harmony or disharmony? He sees with heard wisdom or with heavenly eyes that 'bi wan feng' (thigh stiffness wind) dwells in the body. What is the result if it is not in harmony? He sees with heard wisdom or with heavenly eyes: If the 'bi wan feng' (thigh stiffness wind) is not in harmony, it will lead to inability to bend and stretch, and inability to walk, because of illness. After observing the 'bi wan feng' (thigh stiffness wind), he truly knows the body.'
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, and what kind of karma does it create if it is in harmony or disharmony? He sees with heard wisdom or with heavenly eyes that 'shen xing jie feng' (body movement realm wind) dwells in the body, if'
調順，為何所作？彼以聞慧或以天眼見：身界風調順安隱，則有氣力，氣行出入，能消飲食，身有顏色，眼耳鼻舌身皆安隱，所食消化。若不調順，身色粗惡，五根減劣，飲食不消，顏色不悅，眼等諸根于境劣弱，不產子孕。如是觀身行界風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見：抽筋風住在身中，若不調順，為何所作？彼以聞慧或以天眼見抽筋風：若風調順，諸有所作，若眠若住，一切身色皆悉光澤，皆是筋風之所為作。若不調順，不能修作，若眠若住，一切不能有所施作。觀筋風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼觀見有風名曰往返，住在身內，若不調順，為何所作？彼以聞慧或以天眼見：往返風若不調順，閉身流脈，令作淋病，一切身份皆悉疼痛，腹痛、身根疼痛，不能飲食，精血竭盡，不產子孕。若風調適，則無此病。觀往返風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼觀見有風名節行惱亂，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：節行惱亂風若不調順，令人生癖或
【現代漢語翻譯】 現代漢語譯本： 調順（指身體的調和），是爲了什麼而運作的？修行者通過聽聞的智慧或者天眼觀察到：身體的元素（身界）如果風調順暢安穩，那麼就會有氣力，氣息的執行出入順暢，能夠消化飲食，身體有光澤，眼耳鼻舌身都安穩，所吃的食物能夠消化。如果不調順，身體的顏色就會粗糙難看，五根（眼耳鼻舌身）的功能減弱，飲食不能消化，臉色不好，眼睛等器官對於外境的感受變得遲鈍，不能生育。像這樣觀察身體的元素執行，如實地瞭解身體。
『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，如果調和或者不調和，會產生什麼樣的作用？修行者通過聽聞的智慧或者天眼觀察到：抽筋風住在身體中，如果不調順，會產生什麼樣的作用？修行者通過聽聞的智慧或者天眼觀察到抽筋風：如果風調順，那麼無論做什麼，無論是睡覺還是清醒，身體的各個部分都會有光澤，這些都是筋風的作用。如果不調順，就不能進行任何活動，無論是睡覺還是清醒，都不能做任何事情。觀察筋風之後，如實地瞭解身體。』
『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，如果調和或者不調和，會產生什麼樣的作用？修行者通過聽聞的智慧或者天眼觀察到有一種風叫做往返風，住在身體內，如果不調順，會產生什麼樣的作用？修行者通過聽聞的智慧或者天眼觀察到：往返風如果不調順，會阻塞身體的經脈，導致淋病，身體的各個部分都會疼痛，腹部疼痛、生殖器官疼痛，不能飲水，精血耗盡，不能生育。如果風調和，就不會有這些疾病。觀察往返風之後，如實地瞭解身體。』
『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，如果調和或者不調和，會產生什麼樣的作用？修行者通過聽聞的智慧或者天眼觀察到有一種風叫做節行惱亂風，住在身體中，如果不調順，會產生什麼樣的作用？修行者通過聽聞的智慧或者天眼觀察到：節行惱亂風如果不調順，會使人生病或者……』
【English Translation】 English version: What is 'adjusting' (referring to the harmony of the body) for? Through the wisdom of hearing or through divine vision, the practitioner sees that if the elements of the body (body realm) are in harmony and stable, then there will be strength, the flow of breath will be smooth, digestion will be good, the body will have radiance, and the eyes, ears, nose, tongue, and body will be at peace, and the food consumed will be digested. If it is not in harmony, the body's complexion will be rough and unpleasant, the functions of the five roots (eyes, ears, nose, tongue, and body) will weaken, digestion will be poor, the complexion will be dull, the senses will be weak in perceiving external objects, and there will be infertility. Observing the movement of the body's elements in this way, one truly understands the body.
'Furthermore, the practitioner observes the body within oneself. What kind of wind dwells in the body, and what does it do if it is in harmony or disharmony? Through the wisdom of hearing or through divine vision, the practitioner sees that the 'cramp-causing wind' dwells in the body, and what does it do if it is not in harmony? Through the wisdom of hearing or through divine vision, the practitioner sees the 'cramp-causing wind': if the wind is in harmony, then whatever one does, whether sleeping or awake, all parts of the body will be radiant, and all of this is the work of the 'sinew wind'. If it is not in harmony, one cannot perform any activities, whether sleeping or awake, one cannot do anything. Having observed the 'sinew wind', one truly understands the body.'
'Furthermore, the practitioner observes the body within oneself. What kind of wind dwells in the body, and what does it do if it is in harmony or disharmony? Through the wisdom of hearing or through divine vision, the practitioner sees that there is a wind called the 'circulating wind' dwelling within the body, and what does it do if it is not in harmony? Through the wisdom of hearing or through divine vision, the practitioner sees that if the 'circulating wind' is not in harmony, it will block the body's meridians, causing gonorrhea, and all parts of the body will be in pain, abdominal pain, pain in the reproductive organs, inability to drink water, depletion of essence and blood, and infertility. If the wind is in harmony, these diseases will not occur. Having observed the 'circulating wind', one truly understands the body.'
'Furthermore, the practitioner observes the body within oneself. What kind of wind dwells in the body, and what does it do if it is in harmony or disharmony? Through the wisdom of hearing or through divine vision, the practitioner sees that there is a wind called the 'disrupting wind of joints and movements' dwelling within the body, and what does it do if it is not in harmony? Through the wisdom of hearing or through divine vision, the practitioner sees that if the 'disrupting wind of joints and movements' is not in harmony, it will cause illness or...'
生痔病，便利苦惱，四大枯悴，或令頭痛，飲食不消，下風不通，身體燋悴，生諸瘡病或生熱病。若行節風調順，則無如上所說諸病。觀行節風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中，或調不調，作何等業？彼以聞慧或以天眼觀見有風名破毛爪糞，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：破毛爪糞風若不調順，諸根瘦損，或復頭痛，或一眼一耳半面疼痛，或目視𥇀𥇀，或復鼻塞不知香臭，面色萎黃，欬逆𡂿唾，見不凈時即便𡂿吐，其心多亂，不能禪思。常念：『身心無病安隱，人身之中受想行識，四陰住處，此身所攝，一切無常。』作是觀已，知生死法。觀破毛爪屎風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中作何等業？彼以聞慧或以天眼見：亂精沫風于小便中，能令其人精尿俱出，細如芥子，與尿俱出，或大便疼。作如是病，惱亂其心，不得專一，若風調順，則無此病。觀亂精風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或作安隱或不安隱？彼以聞慧或以天眼見有老風住在身中，隨風轉增漸就衰老，氣力微弱，不能去來，須臾欲起，極不從心，行住坐臥，疲極頓乏猶如他身，心睡惛濁。若風調順，則無此病
【現代漢語翻譯】 現代漢語譯本： 生痔瘡，排便時感到痛苦，四大（地、水、火、風）衰竭，或者導致頭痛，飲食不消化，下身排氣不暢，身體消瘦，產生各種瘡病或者發熱病。如果能夠調節風，使其順暢，就不會有以上所說的各種疾病。觀察調節風之後，如實地瞭解身體。 『再者，修行者在自身內觀察身體。什麼樣的風住在我的身體中，是調和還是不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到，有一種風叫做破毛爪糞風，住在身體中，如果不調順，會產生什麼作用？他通過聽聞的智慧或者天眼看到：破毛爪糞風如果不調順，會導致諸根（眼、耳、鼻、舌、身、意）瘦弱受損，或者導致頭痛，或者一隻眼睛或一隻耳朵、半邊臉疼痛，或者視力模糊，或者鼻塞，聞不到香臭，面色萎黃，咳嗽、嘔吐，看到不乾淨的東西就想嘔吐，內心常常混亂，不能進行禪定思考。應該常常念想：『身心沒有疾病，安穩，人身之中的受、想、行、識四陰（五蘊中的四種）所住之處，這個身體所包含的一切都是無常的。』這樣觀察之後，就能瞭解生死的規律。觀察破毛爪屎風之後，如實地瞭解身體。 『再者，修行者在自身內觀察身體。什麼樣的風住在我的身體中，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到：亂精沫風在小便中，能夠使人精液和尿液一起排出，細小如芥菜籽，與尿液一起排出，或者大便時疼痛。產生這樣的疾病，擾亂他的心，使他不能專心，如果風調順，就不會有這種疾病。觀察亂精風之後，如實地瞭解身體。 『再者，修行者在自身內觀察身體。什麼樣的風住在身體中，是使人安穩還是不安穩？他通過聽聞的智慧或者天眼看到，有一種老風住在身體中，隨著風的運轉而逐漸增強，漸漸走向衰老，氣力微弱，不能自由行動，稍微想要起身，卻非常不隨心願，行走、站立、坐臥，都感到疲憊不堪，好像是別人的身體一樣，內心昏沉遲鈍。如果風調順，就不會有這種疾病。
【English Translation】 English version: Developing hemorrhoids, experiencing pain during bowel movements, the four elements (earth, water, fire, and wind) decline, or causing headaches, indigestion, poor lower body gas circulation, the body becomes emaciated, developing various sores or feverish illnesses. If one can regulate the wind and make it flow smoothly, then there will be none of the aforementioned illnesses. After observing and regulating the wind, one truly understands the body. 『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in my body, is it harmonious or disharmonious, and what kind of effects does it produce? He observes through the wisdom of hearing or through divine vision that there is a wind called 'broken hair, nail, and excrement wind' dwelling in the body. If it is not harmonious, what will it cause? He sees through the wisdom of hearing or through divine vision that if the 'broken hair, nail, and excrement wind' is not harmonious, it will cause the weakening and damage of the faculties (eyes, ears, nose, tongue, body, and mind), or cause headaches, or pain in one eye or one ear, or half of the face, or blurred vision, or a blocked nose, unable to smell fragrances or odors, a sallow complexion, coughing, vomiting, and the desire to vomit upon seeing unclean things, the mind is often confused, unable to engage in meditative thinking. One should constantly contemplate: 'The body and mind are free from illness and secure, the dwelling place of the four skandhas (aggregates of existence: sensation, perception, volition, and consciousness) within the human body, everything contained within this body is impermanent.' After observing in this way, one can understand the laws of birth and death. After observing the 'broken hair, nail, and excrement wind,' one truly understands the body. 『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in my body, and what kind of effects does it produce? He sees through the wisdom of hearing or through divine vision that the 'turbid semen and foam wind' in the urine can cause a person to excrete semen and urine together, as small as mustard seeds, excreted together with the urine, or pain during bowel movements. Producing such illnesses, disturbing his mind, making him unable to concentrate, if the wind is harmonious, then there will be no such illness. After observing the 'turbid semen wind,' one truly understands the body. 『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, is it making one secure or insecure? He sees through the wisdom of hearing or through divine vision that there is an 'old age wind' dwelling in the body, gradually increasing with the movement of the wind, gradually approaching old age, with weak strength, unable to move freely, wanting to get up even for a moment, but extremely unwilling, walking, standing, sitting, and lying down, all feel exhausted, as if it were someone else's body, the mind is drowsy and dull. If the wind is harmonious, then there will be no such illness.
。觀老風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中，或為安隱或不安隱？彼以聞慧或以天眼見：塞胞風住在身中，若不調順，身肉瞤動，身羸心痛，屎尿閉塞，便利澀難，妨于修禪，得大苦惱，心意散亂，識不安隱，不能觀法。以身苦故，不能念法。若風調順，則無如向所說諸病。觀塞胞風已，如實知身。
正法念處經卷第六十五 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十六
元魏婆羅門瞿曇般若流支譯身念處品之三
「複次，修行者內身循身觀。有何等風住我身中，或作安隱或不安隱？彼以聞慧或以天眼見干糞風：若我多食，風則不調，能令苦惱，入于身份筋脈之中，令糞乾燥，或二日、三日、四日、五日，乃一便利乾燥少穢而甚苦痛。若風調順，則無此病。觀干糞風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中，或為安隱或不安隱？彼以聞慧或以天眼見兩傍風若不調順，為何所作？彼以聞慧或以天眼見：兩傍風行於身側，血則乾燥，以血乾燥，受大痛苦。若風調順，則無此病。觀兩傍風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中，或作安隱或不安隱？彼以聞慧或
【現代漢語翻譯】 現代漢語譯本 觀察衰老之風已經到來，如實地瞭解身體的狀況。
『再者，修行者在自身內觀照身體。什麼樣的風存在於我的身體中，是帶來安穩還是不安穩呢？他通過聽聞的智慧或者天眼看到：塞胞風（Saisaifeng）存在於身體中，如果不調順，身體的肌肉就會跳動，身體虛弱，心中疼痛，大小便閉塞，排便困難，妨礙禪修，帶來巨大的苦惱，心意散亂，意識不安穩，不能觀照佛法。因為身體的痛苦，不能憶念佛法。如果風調順，就不會有像前面所說的各種疾病。觀察塞胞風（Saisaifeng）之後，如實地瞭解身體的狀況。
《正法念處經》卷第六十五 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第六十六
元魏婆羅門瞿曇般若流支譯 身念處品之三
『再者，修行者在自身內觀照身體。什麼樣的風存在於我的身體中，是帶來安穩還是不安穩呢？他通過聽聞的智慧或者天眼看到干糞風（Ganfenfeng）：如果我吃得太多，風就會不調順，能夠帶來苦惱，進入身體的筋脈之中，使糞便乾燥，或者兩日、三日、四日、五日，才排一次大便，乾燥而且少量，污穢而且非常痛苦。如果風調順，就不會有這種疾病。觀察干糞風（Ganfenfeng）之後，如實地瞭解身體的狀況。
『再者，修行者在自身內觀照身體。什麼樣的風存在於我的身體中，是帶來安穩還是不安穩呢？他通過聽聞的智慧或者天眼看到兩傍風（Liangbangfeng）：如果不調順，會造成什麼影響呢？他通過聽聞的智慧或者天眼看到：兩傍風（Liangbangfeng）在身體兩側執行，血液就會幹燥，因為血液乾燥，承受巨大的痛苦。如果風調順，就不會有這種疾病。觀察兩傍風（Liangbangfeng）之後，如實地瞭解身體的狀況。
『再者，修行者在自身內觀照身體。什麼樣的風存在於我的身體中，是帶來安穩還是不安穩呢？他通過聽聞的智慧或者
【English Translation】 English version Observing the aging winds, truly knowing the body.
『Furthermore, the practitioner contemplates the body within the body. What kind of wind dwells in my body, bringing peace or unease? He sees with wisdom gained from hearing or with divine eye: the Saisaifeng (wind that obstructs cells) dwells in the body. If it is not in harmony, the muscles of the body will twitch, the body will be weak, the heart will ache, bowel movements and urination will be blocked, defecation will be difficult and澀, hindering meditation, causing great suffering, scattering the mind, making consciousness uneasy, and preventing the contemplation of the Dharma. Because of the body's suffering, one cannot remember the Dharma. If the wind is in harmony, there will be none of the aforementioned illnesses. Having observed the Saisaifeng (wind that obstructs cells), truly knowing the body.
The Sutra on the Establishment of Right Mindfulness, Volume 65 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 66
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 3 on the Contemplation of the Body
『Furthermore, the practitioner contemplates the body within the body. What kind of wind dwells in my body, bringing peace or unease? He sees with wisdom gained from hearing or with divine eye: the Ganfenfeng (wind of dry feces). If I eat too much, the wind will be out of harmony, causing suffering, entering the body's channels and veins, making the feces dry, or only allowing a bowel movement once every two, three, four, or five days, dry and small, foul and very painful. If the wind is in harmony, there will be no such illness. Having observed the Ganfenfeng (wind of dry feces), truly knowing the body.
『Furthermore, the practitioner contemplates the body within the body. What kind of wind dwells in my body, bringing peace or unease? He sees with wisdom gained from hearing or with divine eye: the Liangbangfeng (wind of the two sides). If it is not in harmony, what will it do? He sees with wisdom gained from hearing or with divine eye: the Liangbangfeng (wind of the two sides) travels along the sides of the body, the blood will dry up, and because the blood is dry, one will suffer greatly. If the wind is in harmony, there will be no such illness. Having observed the Liangbangfeng (wind of the two sides), truly knowing the body.
『Furthermore, the practitioner contemplates the body within the body. What kind of wind dwells in my body, bringing peace or unease? He sees with wisdom gained from hearing or with
以天眼觀何等風住我身中，作何等業？彼以聞慧或以天眼觀見：有風名塞九孔，住在身中，若不調適，能令九孔閉塞不通——頭有七孔及大小便——九孔既塞，身則病苦，入息出息不得安隱。若風調順，令身安隱，乃能行法，以風持故，身得去來。觀九孔風已，如實知身。
「複次，修行者內身循身觀。彼以聞慧或以天眼見何等風住我身中，作何等業？彼以聞慧或以天眼見有一風名斷身份，若不調順，為何所作？彼以聞慧或以天眼見：斷身份風若不調不順，手指則𤼣，不得造作，手足皆𤼣，髀筋急痛，九粗筋脈弦弦而急，身份搖動，疲極無力。斷身份風若調順者，則無如是所說諸病。觀斷身份風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中，或作安隱或不安隱？彼以聞慧或以天眼見內有風，名曰害火，住在身中，為何所作？彼以聞慧或以天眼見：此風力能除火熱，令食不消，不消食故，不復憶食，不能食故，則無顏色。何故無色？血乾燥故。以血乾燥，肉則消盡，肉消盡故，筋則捲縮，不復生脂，不生脂故，骨亦乾燥，骨幹燥故，髓亦乾燥，髓乾燥故，遍身精盡。心中氣力，風吹故動。若害火風調順安隱，則無如上所說病苦。觀害火風已，如實知身。
「複次，修行者內身循身
【現代漢語翻譯】 現代漢語譯本： 『以天眼觀察，是何種風停留在我的身體中，又在做什麼樣的作用呢？』他通過聽聞的智慧或者天眼觀察到：有一種風名為『塞九孔』，停留在身體中，如果不調和順暢，能夠導致九個孔竅閉塞不通——頭部有七個孔竅以及大小便的通道——九個孔竅一旦閉塞，身體就會感到病痛，呼吸也會變得困難。如果這種風調和順暢，身體就會感到安穩舒適，才能修行佛法，因為有風的支撐，身體才能活動。觀察『塞九孔』風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。』他通過聽聞的智慧或者天眼觀察，『是何種風停留在我的身體中，又在做什麼樣的作用呢？』他通過聽聞的智慧或者天眼觀察到：有一種風名為『斷身份』，如果不調和順暢，會造成什麼影響呢？他通過聽聞的智慧或者天眼觀察到：『斷身份』風如果不調和順暢，手指就會彎曲，無法進行操作，手腳都會彎曲，大腿的筋脈會感到劇烈疼痛，九條粗大的筋脈會繃緊，身體各部分搖動，感到疲憊無力。如果『斷身份』風調和順暢，就不會出現上述的各種病癥。觀察『斷身份』風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。』是何種風停留在我的身體中，會帶來安穩或者不安穩呢？他通過聽聞的智慧或者天眼觀察到，身體內有一種風，名為『害火』，停留在身體中，會造成什麼影響呢？他通過聽聞的智慧或者天眼觀察到：這種風的力量能夠消除身體內的火熱，導致食物無法消化，因為食物無法消化，所以不再想吃東西，因為不能吃東西，所以面色不好。為什麼面色不好呢？因為血液乾燥的緣故。因為血液乾燥，肌肉就會消瘦，肌肉消瘦，筋就會捲曲收縮，不再產生脂肪，不產生脂肪，骨頭也會幹燥，骨頭乾燥，骨髓也會幹燥，骨髓乾燥，全身的精氣就會耗盡。心中的氣力，因為風的吹動而動搖。如果『害火』風調和順暢，就不會出現上述的各種病痛。觀察『害火』風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。
【English Translation】 English version: 『Observing with the divine eye, what kind of wind dwells within my body, and what kind of function does it perform?』 He, through the wisdom of hearing or through the divine eye, observes: There is a wind named 『Blocking the Nine Orifices』 (Sai Jiukong), dwelling within the body, which, if not harmonized, can cause the nine orifices to become blocked and impassable—the head has seven orifices, as well as the passages for urination and defecation—once the nine orifices are blocked, the body will feel pain, and breathing will become difficult. If this wind is harmonized and smooth, the body will feel stable and comfortable, and one can practice the Dharma, because with the support of the wind, the body can move. Having observed the 『Blocking the Nine Orifices』 wind, one truly understands the body.
『Furthermore, the practitioner engages in contemplation of the body within the body.』 He, through the wisdom of hearing or through the divine eye, observes, 『What kind of wind dwells within my body, and what kind of function does it perform?』 He, through the wisdom of hearing or through the divine eye, observes: There is a wind named 『Severing the Body』s Parts』 (Duan Shenfen), which, if not harmonized, what will it do? He, through the wisdom of hearing or through the divine eye, observes: If the 『Severing the Body』s Parts』 wind is not harmonized, the fingers will become crooked, unable to perform actions, the hands and feet will all become crooked, the tendons of the thighs will feel sharp pain, the nine large tendons will be taut and tight, the body』s parts will shake, and one will feel exhausted and weak. If the 『Severing the Body』s Parts』 wind is harmonized, then there will be none of the aforementioned illnesses. Having observed the 『Severing the Body』s Parts』 wind, one truly understands the body.
『Furthermore, the practitioner engages in contemplation of the body within the body.』 What kind of wind dwells within my body, bringing stability or instability? He, through the wisdom of hearing or through the divine eye, observes that within the body there is a wind named 『Harming the Fire』 (Hai Huo), dwelling within the body, what will it do? He, through the wisdom of hearing or through the divine eye, observes: The power of this wind can eliminate the fire and heat within the body, causing food to not be digested, and because food is not digested, one no longer desires to eat, and because one cannot eat, one』s complexion becomes poor. Why is the complexion poor? Because the blood is dried up. Because the blood is dried up, the muscles will waste away, and as the muscles waste away, the tendons will curl up, and no more fat will be produced, and because no fat is produced, the bones will also dry up, and as the bones dry up, the marrow will also dry up, and as the marrow dries up, the essence of the entire body will be exhausted. The strength in the heart is moved by the blowing of the wind. If the 『Harming the Fire』 wind is harmonized, then there will be none of the aforementioned illnesses. Having observed the 『Harming the Fire』 wind, one truly understands the body.
『Furthermore, the practitioner engages in contemplation of the body within the body.
觀。有何等風住我身中，作何等業？彼以聞慧或以天眼見有風名作一切身份冷風，為何所作？彼以聞慧或以天眼見：一切身份冷風令身臭汗堅澀惡色，身體皺減，羸瘦毛豎，身生黑瘡，膿出爛臭，搔攫汁流，或生赤瘡或大蒸熱；或生白瘡，遍身粗大；或復其身如白象皮，粗澀生瘡；或復口齒希疏黧黑，手足生瘡，猶如工師，疲極頓乏，身生瘡癬，手足常熱，堅䩕粗惡；或生瘡爛，爪甲惡色，鼻柱萎倒，眼𥇒墮落；人所惡賤，一切施主之所惡見；眾蠅封著，爪甲墮落；若睡眠時，氣息惛濁，鼾睡大聲，不欲飲食或食不消，舌不得味。如是一切身份冷風令身爛壞。若一切身份冷風調順，則顏色可愛，細軟滑澤，眾人所敬，暖汗津液出於毛孔，則無如上所說諸病。觀一切身份冷風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中，或調不調，作何等業？彼以聞慧或以天眼見：有一風名破強健，住我身中，若不調順，令心怯怖，一切身份皆悉苦痛，或身挺直，頻申不樂，出息入息悉不安隱，身體振掉，不能衣服，苦患頭痛；若習禪觀，不得一心；或見惡夢，心悶歐吐；於好色中，生顛倒見，近見為遠，焦渴憔悴。若破健風調順和適，則無如上所說諸病。觀破健風已，如實知身。
「複次，修行者內
【現代漢語翻譯】 現代漢語譯本 觀想。有哪種風存在我的身體中，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到，有一種風名為『作一切身份冷風』（使身體各部分變冷的風），它會產生什麼作用？他通過聽聞的智慧或者天眼觀察到：『一切身份冷風』會使身體的臭汗變得堅硬粗糙，顏色難看，身體皺縮減少，變得瘦弱，毛髮豎立，身上長出黑色的瘡，流出膿液，腐爛惡臭，抓撓后汁液流出，或者長出紅色的瘡或者非常熱；或者長出白色的瘡，遍佈全身，粗大；或者身體像白象的面板一樣，粗糙生瘡；或者牙齒稀疏發黑，手腳生瘡，就像工匠一樣，疲憊不堪，身上長出瘡癬，手腳經常發熱，堅硬粗糙；或者瘡爛，指甲顏色難看，鼻樑塌陷，眼眶下陷；被人厭惡，一切施主都厭惡看到；許多蒼蠅叮咬，指甲脫落；如果睡眠時，氣息昏濁，打鼾聲音很大，不想飲食或者吃了不消化，舌頭嘗不出味道。像這樣，『一切身份冷風』會使身體腐爛損壞。如果『一切身份冷風』調和順暢，那麼臉色可愛，細膩柔軟光滑，受人尊敬，溫暖的汗液從毛孔中流出，就不會有如上所說的各種疾病。觀想『一切身份冷風』后，如實地瞭解身體。
『再次，修行者在自身內循身觀想。有哪種風存在我的身體中，是調和還是不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到：有一種風名為『破強健』（破壞強健的風），存在我的身體中，如果不調順，會使內心怯懦恐懼，身體的各個部分都感到痛苦，或者身體僵直，頻繁伸腰而不快樂，呼氣和吸氣都不安穩，身體顫抖，不能穿衣服，苦於頭痛；如果修習禪觀，就不能達到一心；或者做惡夢，感到心悶想吐；對於美好的事物，產生顛倒的看法，把近的看成遠的，焦渴憔悴。如果『破健風』調和順暢，就不會有如上所說的各種疾病。觀想『破健風』后，如實地瞭解身體。
『再次，修行者在自身內
【English Translation】 English version Contemplation. What kind of wind dwells in my body, and what kind of actions does it perform? He, through the wisdom of hearing or through divine vision, sees that there is a wind named 'Sarva Sharira Shita Vata' (the wind that cools all parts of the body). What does it do? He, through the wisdom of hearing or through divine vision, sees that 'Sarva Sharira Shita Vata' causes the body's foul sweat to become hard and rough, the color unsightly, the body to shrink and diminish, becoming thin, the hair to stand on end, black sores to grow on the body, pus to flow out, rotting and stinking, juice to flow out after scratching, or red sores to grow or become very hot; or white sores to grow, spreading all over the body, large and rough; or the body becomes like the skin of a white elephant, rough and covered with sores; or the teeth become sparse and black, sores grow on the hands and feet, like a craftsman, exhausted and worn out, sores and scabies grow on the body, the hands and feet are often hot, hard, rough, and unpleasant; or sores rot, the nails become unsightly, the bridge of the nose collapses, the eye sockets sink; people despise and hate it, and all donors are disgusted to see it; many flies swarm around, the nails fall off; if sleeping, the breath is muddled, snoring loudly, unwilling to eat or unable to digest food, the tongue cannot taste anything. Like this, 'Sarva Sharira Shita Vata' causes the body to rot and decay. If 'Sarva Sharira Shita Vata' is harmonious and smooth, then the complexion is lovely, delicate, soft, and smooth, respected by people, warm sweat flows from the pores, and there will be none of the diseases mentioned above. After contemplating 'Sarva Sharira Shita Vata', truly understand the body.
'Furthermore, the practitioner contemplates the body within the body. What kind of wind dwells in my body, whether harmonious or disharmonious, and what kind of actions does it perform? He, through the wisdom of hearing or through divine vision, sees that there is a wind named 'Bala Bhanga Vata' (the wind that breaks strength), dwelling in my body, and if it is not harmonious, it causes the mind to be timid and fearful, all parts of the body to feel pain, or the body to be stiff, frequently stretching without pleasure, exhaling and inhaling uncomfortably, the body trembling, unable to wear clothes, suffering from headaches; if practicing meditation, one cannot achieve single-mindedness; or have nightmares, feel suffocated and nauseous; regarding beautiful things, have inverted views, seeing the near as far, parched and haggard. If 'Bala Bhanga Vata' is harmonious and smooth, there will be none of the diseases mentioned above. After contemplating 'Bala Bhanga Vata', truly understand the body.
'Furthermore, the practitioner within his own body
身循身觀。有何等風住我身中，作何等業？彼以聞慧或以天眼見身瞤風住我身中，或調不調，作何等業？彼以聞慧或以天眼見：身瞤風若不調適，耳中鳴喚，臂肉瞤動，一切身份皆亦瞤動，處處逃走，不樂一處，更無餘病。若一切身瞤風調順，則無如上所說諸病。觀一切身瞤動風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中？彼以聞慧或以天眼見有熱風住我身中，或調不調，作何等業？彼以聞慧或以天眼見：此熱風若不調順，所食入口，咽之則燒，以是因緣，四大不調，不得增長；或所食味不作二流，濁穢不凈。若有凈流，四大增長，唯有濁穢，則為病苦。若熱風不調，所食皆濁，不作清凈，是故得病。若熱風調順，若清、若濁二種食流四大平等，以平等故，則不為病。觀熱風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中，作何等業？彼以聞慧或以天眼見：有一風名曰集蟲，此集蟲風遍身份中，能集能散，閉塞上下。從頂至足有十種蟲：一名頭行蟲；二名骨行蟲；三名食發蟲；四名耳行蟲；五名鼻內蟲；六名脂內行蟲；七名節行蟲；八名食涎蟲；九名食齒根蟲；十名歐吐蟲。
「復有十蟲在咽胸中：一名啖食蟲；二名食涎蟲；三名消唾蟲；四名歐吐蟲；五名
【現代漢語翻譯】 現代漢語譯本 身循身觀。有怎樣的風存在我的身體中，又產生怎樣的作用呢？他通過聽聞的智慧或者天眼觀察到身體中的瞤風（身體顫動的風），存在於我的身體中，或者調和，或者不調和，產生怎樣的作用呢？他通過聽聞的智慧或者天眼觀察到：如果身體顫動的風不調和順暢，就會導致耳鳴，手臂肌肉顫動，全身各個部位都顫動，到處遊走，不能安於一處，沒有其他疾病。如果全身顫動的風調和順暢，就不會有如上所說的各種疾病。觀察一切身體顫動的風之後，如實地瞭解身體。
『再者，修行者在自身內進行身循身觀。有怎樣的熱風存在我的身體中呢？他通過聽聞的智慧或者天眼觀察到有熱風存在我的身體中，或者調和，或者不調和，產生怎樣的作用呢？他通過聽聞的智慧或者天眼觀察到：如果這種熱風不調和順暢，吃進去的食物，嚥下去就會感到燒灼，因為這個原因，四大（地、水、火、風）不調和，不能增長；或者吃進去的食物不能分成兩種流，只有渾濁污穢的部分。如果有清凈的流，四大就能增長，只有渾濁污穢的部分，就會導致疾病痛苦。如果熱風不調和，吃進去的食物都是渾濁的，不能產生清凈的部分，所以會得病。如果熱風調和順暢，無論是清凈的還是渾濁的兩種食物流，都能使四大平衡，因為平衡的緣故，就不會生病。觀察熱風之後，如實地瞭解身體。』
『再者，修行者在自身內進行身循身觀。有怎樣的風存在我的身體中，又產生怎樣的作用呢？他通過聽聞的智慧或者天眼觀察到：有一種風名叫集蟲風，這種集蟲風遍佈全身，能夠聚集也能散開，閉塞上下。從頭頂到腳底有十種蟲：第一種名叫頭行蟲；第二種名叫骨行蟲；第三種名叫食發蟲；第四種名叫耳行蟲；第五種名叫鼻內蟲；第六種名叫脂內行蟲；第七種名叫節行蟲；第八種名叫食涎蟲；第九種名叫食齒根蟲；第十種名叫歐吐蟲。
『還有十種蟲在咽喉胸腔中：第一種名叫啖食蟲；第二種名叫食涎蟲；第三種名叫消唾蟲；第四種名叫歐吐蟲；第五種名叫
【English Translation】 English version Observing the body in terms of the body. What kind of wind dwells in my body, and what kind of function does it perform? He sees with wisdom gained from hearing or with his divine eye that the twitching wind (the wind that causes the body to tremble) dwells in my body, whether it is in harmony or disharmony, and what kind of function does it perform? He sees with wisdom gained from hearing or with his divine eye: if the twitching wind is not in harmony, it will cause tinnitus, twitching of the arm muscles, and twitching of all parts of the body, wandering everywhere, unable to settle in one place, with no other illness. If the twitching wind throughout the body is in harmony, there will be none of the diseases mentioned above. Having observed all the twitching winds in the body, he truly understands the body.
'Furthermore, the practitioner observes the body in terms of the body within himself. What kind of hot wind dwells in my body? He sees with wisdom gained from hearing or with his divine eye that a hot wind dwells in my body, whether it is in harmony or disharmony, and what kind of function does it perform? He sees with wisdom gained from hearing or with his divine eye: if this hot wind is not in harmony, the food that is eaten will burn when swallowed, and because of this, the four elements (earth, water, fire, and wind) will be out of balance and unable to grow; or the food that is eaten will not be divided into two streams, only the turbid and impure part. If there is a pure stream, the four elements can grow, but if there is only the turbid and impure part, it will lead to illness and suffering. If the hot wind is not in harmony, all the food that is eaten will be turbid and unable to produce a pure part, and therefore illness will result. If the hot wind is in harmony, both the pure and turbid streams of food will balance the four elements, and because of this balance, there will be no illness. Having observed the hot wind, he truly understands the body.'
'Furthermore, the practitioner observes the body in terms of the body within himself. What kind of wind dwells in my body, and what kind of function does it perform? He sees with wisdom gained from hearing or with his divine eye: there is a wind called the gathering-worm wind, which pervades the whole body, able to gather and scatter, blocking the upper and lower parts. From the top of the head to the soles of the feet, there are ten kinds of worms: the first is called the head-moving worm; the second is called the bone-moving worm; the third is called the hair-eating worm; the fourth is called the ear-moving worm; the fifth is called the nose-dwelling worm; the sixth is called the fat-dwelling worm; the seventh is called the joint-moving worm; the eighth is called the saliva-eating worm; the ninth is called the tooth-root-eating worm; the tenth is called the vomit-inducing worm.'
'There are also ten worms in the throat and chest: the first is called the devouring worm; the second is called the saliva-eating worm; the third is called the saliva-digesting worm; the fourth is called the vomit-inducing worm; the fifth is called the...
十味流脈中行蟲；六名甜醉蟲；七名嗜味蟲；八名抒氣蟲；九名憎味蟲；十名嗜睡蟲。
「復有十蟲生於血中肉中而行：一名食毛蟲；二名孔穴蟲；三名禪都蟲；四名赤蟲；五名食汁蟲；六名毛燈蟲；七名瞋血蟲；八名食血蟲；九名㿇㿇蟲；十名酢蟲。如是十蟲生於血中，其蟲形相或短或團，微細無眼。
「復有十蟲作苦痛相，生於肉中：一名瘡味蟲；二名惙惙蟲；三名閉筋蟲；四名動脈蟲；五名食皮蟲；六名動脂蟲；七名和聚蟲；八名臭蟲；九名汗行蟲；十名熱蟲。如是等蟲，從肉中生。
「復有十蟲行於黃中：一名黑蟲；二名苗花蟲；三名大諂曲蟲；四名蘇毗羅蟲；五名烏蟲；六名大食蟲；七名行熱蟲；八名大熱蟲；九名食味蟲；十名大火蟲。如是等蟲行於陰中。
「諸身份中有十種蟲：一名舐骨蟲；二名嚙骨蟲；三名斷節蟲；四名臭蟲；五名消骨蟲；六名赤口蟲；七名頭頭摩蟲；八名食皮蟲；九名刀風蟲；十名刀口蟲。
「復有十種蟲行於糞中：一名生蟲；二名鍼口蟲；三名白節蟲；四名無足蟲；五名散糞蟲；六名三燋蟲；七名破腸蟲；八名閉塞蟲；九名善色蟲；十名穢門瘡蟲。其色可惡，是名糞中十種蟲也。
「復有十種蟲行脂髓中，何等為十？一名毛蟲；二名黑口蟲
【現代漢語翻譯】 現代漢語譯本： 十種在經脈中執行的蟲：一名流脈中行蟲；二名甜醉蟲；三名嗜味蟲；四名抒氣蟲；五名憎味蟲；六名嗜睡蟲。
又有十種蟲生於血液和肌肉中：一名食毛蟲；二名孔穴蟲；三名禪都蟲；四名赤蟲；五名食汁蟲；六名毛燈蟲；七名瞋血蟲；八名食血蟲；九名㿇㿇蟲；十名酢蟲。這十種生於血液中的蟲，形狀或短或圓，非常細小，沒有眼睛。
又有十種蟲帶來苦痛，生於肌肉中：一名瘡味蟲；二名惙惙蟲；三名閉筋蟲；四名動脈蟲；五名食皮蟲；六名動脂蟲；七名和聚蟲；八名臭蟲；九名汗行蟲；十名熱蟲。這些蟲從肌肉中產生。
又有十種蟲在膽汁中執行：一名黑蟲；二名苗花蟲；三名大諂曲蟲；四名蘇毗羅蟲；五名烏蟲；六名大食蟲；七名行熱蟲；八名大熱蟲；九名食味蟲；十名大火蟲。這些蟲在陰暗處執行。
在身體的各個部分有十種蟲：一名舐骨蟲；二名嚙骨蟲；三名斷節蟲；四名臭蟲；五名消骨蟲；六名赤口蟲；七名頭頭摩蟲；八名食皮蟲；九名刀風蟲；十名刀口蟲。
又有十種蟲在糞便中執行：一名生蟲；二名鍼口蟲；三名白節蟲；四名無足蟲；五名散糞蟲；六名三燋蟲；七名破腸蟲；八名閉塞蟲；九名善色蟲；十名穢門瘡蟲。它們的顏色令人厭惡，這就是糞便中的十種蟲。
又有十種蟲在脂肪和骨髓中執行，是哪十種呢？一名毛蟲；二名黑口蟲
【English Translation】 English version: Ten types of worms that travel in the meridians: first is called 'worms traveling in the meridians'; second is called 'sweet intoxicated worms'; third is called 'flavor-craving worms'; fourth is called 'qi-releasing worms'; fifth is called 'flavor-hating worms'; sixth is called 'sleep-loving worms'.
Furthermore, there are ten types of worms that are born in the blood and flesh: first is called 'hair-eating worms'; second is called 'hole-dwelling worms'; third is called 'chandu worms' (meaning unclear); fourth is called 'red worms'; fifth is called 'fluid-eating worms'; sixth is called 'hair-lamp worms'; seventh is called 'anger-blood worms'; eighth is called 'blood-eating worms'; ninth is called 'zhezhe worms' (meaning unclear); tenth is called 'vinegar worms'. These ten types of worms are born in the blood, and their shapes are either short or round, very small and without eyes.
Furthermore, there are ten types of worms that cause suffering, born in the flesh: first is called 'sore-flavor worms'; second is called 'chuochuo worms' (meaning unclear); third is called 'muscle-closing worms'; fourth is called 'artery worms'; fifth is called 'skin-eating worms'; sixth is called 'fat-moving worms'; seventh is called 'gathering worms'; eighth is called 'stinky worms'; ninth is called 'sweat-traveling worms'; tenth is called 'heat worms'. These worms are born from the flesh.
Furthermore, there are ten types of worms that travel in the bile: first is called 'black worms'; second is called 'seed-flower worms'; third is called 'great flattering worms'; fourth is called 'su-pi-luo worms' (meaning unclear); fifth is called 'crow worms'; sixth is called 'great-eating worms'; seventh is called 'heat-traveling worms'; eighth is called 'great-heat worms'; ninth is called 'flavor-eating worms'; tenth is called 'great-fire worms'. These worms travel in the dark.
In the various parts of the body, there are ten types of worms: first is called 'bone-licking worms'; second is called 'bone-gnawing worms'; third is called 'joint-breaking worms'; fourth is called 'stinky worms'; fifth is called 'bone-dissolving worms'; sixth is called 'red-mouth worms'; seventh is called 'toutoumo worms' (meaning unclear); eighth is called 'skin-eating worms'; ninth is called 'knife-wind worms'; tenth is called 'knife-mouth worms'.
Furthermore, there are ten types of worms that travel in the feces: first is called 'born worms'; second is called 'needle-mouth worms'; third is called 'white-joint worms'; fourth is called 'footless worms'; fifth is called 'feces-scattering worms'; sixth is called 'three-jiao worms' (referring to the three sections of the body in traditional Chinese medicine); seventh is called 'intestine-breaking worms'; eighth is called 'blocking worms'; ninth is called 'good-color worms'; tenth is called 'filthy-gate sore worms'. Their color is disgusting; these are the ten types of worms in the feces.
Furthermore, there are ten types of worms that travel in the fat and marrow, what are the ten? First is called 'hair worms'; second is called 'black-mouth worms'.
；三名失力蟲；四名大痛蟲；五名煩悶蟲；六名火色蟲；七名下流蟲；八名起身根蟲；九名憶念蟲；十名歡喜蟲。
「如是等蟲，遍行一切身份之中，如意能行一切身中，行一切界，隨其行處，皆作過惡。是集蟲風一切身中，如意遍行此身，如是以風因緣，諸蟲流行。觀集蟲風已，如實知身。
「複次，修行者內身循身觀。有何等風住我身中，作何等業？彼以聞慧或以天眼觀見有風名曰上下，住在身中，或安不安，為何所作？彼以聞慧或以天眼見上下風若不調適，行於五處，作何等業？作出入氣。人說為命，行於心頂，遍於身中，自在無礙，是為風力第一分也。若風不調，能破壞身。是風亦令口中多唾，令身羸瘦，飲食反胃，逆歐而出，是為風力第二分也。住於心胸，為何所作？若氣在心，或憂或喜。若氣從咽喉上至於頂，下入舌根，隨其所念，則能有語，能說文字，思惟諸義，是為風力第三分也。復有常為身火惱亂，令身流汗，是為風力第四分也。是風遍身，瞼眼視眴動一切身，思惟遍身。依男女根能生子息，若男女行欲，如此風力，能集精血，能令女人髖骨多力，男女精血和合共集鉀羅婆身。薄精之時，風吹令厚，而作肉團；作肉摶已，次生五胞；生五胞已，或方或圓，隨身長短，識亦遍滿，隨種種
【現代漢語翻譯】 現代漢語譯本：三名失力蟲（使人失去力量的蟲）；四名大痛蟲（使人感到劇烈疼痛的蟲）；五名煩悶蟲（使人感到煩悶的蟲）；六名火色蟲（顏色如火的蟲）；七名下流蟲（向下流動的蟲）；八名起身根蟲（使人能夠起身的根本之蟲）；九名憶念蟲（使人能夠回憶和思考的蟲）；十名歡喜蟲（使人感到歡喜的蟲）。 『像這些蟲，遍佈在身體的各個部分之中，就像意念一樣能夠隨意地在身體中執行，遍行於各個界限，無論它們走到哪裡，都會製造過錯和罪惡。這些聚集的蟲風在整個身體中，就像意念一樣隨意地執行于這個身體，像這樣因為風的因緣，各種蟲子得以流行。觀察聚集的蟲風之後，如實地瞭解身體的真相。』 『再次，修行者要對自身進行循身觀。什麼樣的風存在於我的身體中，又在做什麼樣的作用呢？他通過聽聞的智慧或者通過天眼觀察到有一種風叫做上下風，它存在於身體之中，有時安穩有時不安穩，它在做什麼呢？他通過聽聞的智慧或者通過天眼觀察到上下風如果執行不調，就會在五個地方執行，會做什麼樣的作用呢？它會產生出入的氣息。人們稱之為生命，它執行於心和頭頂，遍佈于身體之中，自在無礙，這是風力的第一部分。如果風不調和，就能夠破壞身體。這種風也會使口中產生很多唾液，使身體變得虛弱消瘦，飲食后反胃，逆嘔而出，這是風力的第二部分。它停留在心胸，又在做什麼呢？如果氣在心中，就會產生憂愁或者喜悅。如果氣從咽喉向上到達頭頂，向下進入舌根，隨著心中所想的，就能說話，能夠說出文字，思考各種意義，這是風力的第三部分。還有一種風常常使身體被火熱所惱亂，使身體流汗，這是風力的第四部分。這種風遍佈全身，使眼瞼和眼睛能夠眨動，使整個身體能夠活動，使思緒遍佈全身。依靠男女的生殖器官能夠產生子息，如果男女進行性行為，這種風力，能夠聚集精血，能夠使女人的髖骨充滿力量，男女的精血混合在一起共同形成羯羅婆身（受精卵）。在精液稀薄的時候，風吹動使它變得濃厚，從而形成肉團；形成肉團之後，接著產生五個胞；產生五個胞之後，或方或圓，隨著身體的長短，識也遍佈其中，隨著各種各樣』
【English Translation】 English version: Three are the powerless worms (worms that cause loss of strength); four are the great pain worms (worms that cause intense pain); five are the vexation worms (worms that cause vexation); six are the fire-colored worms (worms that are the color of fire); seven are the downward-flowing worms (worms that flow downwards); eight are the rising root worms (the root worms that enable one to rise); nine are the recollection worms (worms that enable recollection and thought); ten are the joy worms (worms that cause joy). 『Such worms as these pervade all parts of the body, just as the mind can freely move throughout the body, pervading all realms. Wherever they go, they create faults and evils. These assembled worm-winds throughout the body, just as the mind, freely move within this body. Thus, due to the condition of the wind, various worms circulate. Having observed the assembled worm-winds, one truly understands the body』s reality.』 『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in my body, and what kind of function does it perform? He observes, through the wisdom of hearing or through divine vision, that there is a wind called the ascending and descending wind, which dwells in the body, sometimes stable and sometimes unstable. What does it do? He observes, through the wisdom of hearing or through divine vision, that if the ascending and descending wind is not regulated, it will move in five places, and what kind of function will it perform? It produces the breath that goes in and out. People call it life, it moves in the heart and the crown of the head, pervading the body, freely and without obstruction. This is the first aspect of the wind』s power. If the wind is not harmonious, it can destroy the body. This wind also causes much saliva in the mouth, makes the body weak and thin, causes nausea after eating, and causes reverse vomiting. This is the second aspect of the wind』s power. It dwells in the heart and chest, and what does it do? If the air is in the heart, it will produce sorrow or joy. If the air goes from the throat up to the crown of the head, down into the root of the tongue, according to what is thought in the mind, one can speak, can utter words, and contemplate various meanings. This is the third aspect of the wind』s power. There is also a wind that constantly causes the body to be disturbed by heat, causing the body to sweat. This is the fourth aspect of the wind』s power. This wind pervades the whole body, enabling the eyelids and eyes to blink, enabling the whole body to move, and enabling thoughts to pervade the whole body. Relying on the male and female reproductive organs, it can produce offspring. If men and women engage in sexual activity, this wind power can gather essence and blood, and can empower the woman』s hip bones. The essence and blood of men and women mix together to form the Kalala (fertilized egg). When the essence is thin, the wind blows it to thicken it, thus forming a mass of flesh; after forming a mass of flesh, then five buds are produced; after producing five buds, whether square or round, according to the length of the body, consciousness also pervades it, according to various』
相。譬如有人攢酪出酥，有酪有水、有甕有攢，攢之出沫，知其已熟，收取生酥。如是風力及業煩惱，能整合身，亦復如是，是為第五風力分也。若飲食啖味于舌根中、咽喉脈中，飲食充滿，乃至遍於毛根爪甲，氣力增長，作色香味。若風不調，下風上行，作四種惡，氣塞難出，遍身苦惱。若離本處，一切諸根、一切識中皆得惱亂，喪失身命，既捨身已，失三種法：一、命；二、暖；三、識。是故偈言：
「『若舍此身時， 失命暖及識， 更無所覺知， 猶如瓦木石。』
「是則名為第一惡也。若不調適，作第二業，喘息粗重，不能調順，一切遍身苦惱所逼，逼之苦極，則捨身命，是則名為第二惡也。是上行風若不調順，作第三惡，既惱諸根，一切遍身而作惱亂，喪失身命，是則名為第三惡也。是上行風若不調適，作第四惡，或大喘息或復微少，或致命終，或但傴身而不失命，是則名曰第四惡也。若睡眠時，氣息出入，以時命根。如是觀上下風已，如實知身。
「複次，修行者內身循身觀。有何等風，或安不安，作何等業？彼以聞慧或以天眼觀見：有風名曰命風，住在身中，或令身肥或令羸瘦，令心審諦，若風不調，心則輕動，所知皆失，曾聞亦忘失，見境不了，于聲不聞，如是鼻不知香、
【現代漢語翻譯】 現代漢語譯本：相。譬如有人積聚乳酪想要提煉出酥油（酥：Ghee，澄清的奶油），有乳酪、有水、有甕、有攪拌工具，攪拌之後出現泡沫，知道已經成熟，就可以收取生酥。風力和業力煩惱整合身體，也是如此，這是第五種風力分。如果飲食的味道通過舌根、咽喉脈絡進入身體，飲食充滿，乃至遍佈毛髮根部和指甲，氣力增長，產生色、香、味。如果風不調和，下行的風向上行，就會產生四種惡果，氣息阻塞難以呼出，全身都感到痛苦煩惱。如果離開原來的位置，一切諸根、一切意識都會受到擾亂，喪失生命，捨棄身體之後，失去三種東西：一、生命；二、溫暖；三、意識。所以偈語說： 『如果捨棄這個身體時，失去生命、溫暖和意識， 再也沒有任何感覺知覺，就像瓦片、木頭和石頭一樣。』 這就是第一種惡果。如果不調和，就會產生第二種業，喘息粗重，不能調順，全身都被痛苦煩惱所逼迫，逼迫到極點，就會捨棄生命，這就是第二種惡果。這種上行風如果不調順，就會產生第三種惡果，擾亂諸根，全身都感到擾亂，喪失生命，這就是第三種惡果。這種上行風如果不調和，就會產生第四種惡果，或者大聲喘息，或者氣息微弱，或者因此喪命，或者只是彎腰駝背而不喪命，這就是第四種惡果。睡眠時，氣息的出入，決定了生命的長短。這樣觀察上下行的風之後，如實地瞭解身體。 再次，修行者要對自身進行循身觀。有什麼樣的風，是安穩的還是不安穩的，在做什麼樣的業？他通過聽聞的智慧或者通過天眼觀察到：有一種風叫做命風（命風：Life Wind），住在身體中，或者使身體肥胖，或者使身體瘦弱，使心安定。如果風不調和，心就會輕浮躁動，所知道的都會失去，曾經聽過的也會忘記，見到的境界不清楚，聽到的聲音不明白，這樣鼻子就不知道香氣、
【English Translation】 English version: Aspect. For example, someone gathers curds to extract ghee (酥: Ghee, clarified butter). There are curds, water, a jar, and a churning tool. After churning, foam appears, indicating it is ready, and raw ghee is collected. Similarly, the power of wind and the afflictions of karma combine to form the body. This is the fifth division of wind power. If the taste of food enters the body through the tongue root and throat vessels, and the food fills the body, even reaching the roots of hairs and nails, the vital energy increases, producing color, fragrance, and taste. If the wind is not harmonized, the downward wind ascends, causing four kinds of evils. The breath becomes blocked and difficult to exhale, and the whole body feels painful and afflicted. If it leaves its original location, all the senses and all consciousnesses will be disturbed, and life will be lost. After abandoning the body, three things are lost: 1. Life; 2. Warmth; 3. Consciousness. Therefore, the verse says: 'When this body is abandoned, life, warmth, and consciousness are lost, There is no more awareness or perception, like tiles, wood, and stones.' This is called the first evil. If it is not harmonized, it will produce the second karma, with heavy and rough breathing that cannot be regulated. The whole body is oppressed by pain and affliction. When the oppression reaches its extreme, life is abandoned. This is called the second evil. If this ascending wind is not harmonized, it will produce the third evil, disturbing the senses and causing disturbance throughout the body, leading to the loss of life. This is called the third evil. If this ascending wind is not harmonized, it will produce the fourth evil, with either heavy breathing or faint breathing, either leading to death or merely causing a hunched back without loss of life. This is called the fourth evil. During sleep, the breath goes in and out, determining the length of life. After observing the upward and downward winds in this way, truly understand the body. Furthermore, the practitioner should observe the body within the body. What kind of wind is there, whether it is stable or unstable, and what kind of karma is it creating? He observes with the wisdom of hearing or with the divine eye: There is a wind called the life wind (命風: Life Wind), which resides in the body, either making the body fat or making it thin, making the mind stable. If the wind is not harmonized, the mind will become light and agitated, what is known will be lost, what was heard will be forgotten, the seen realms will be unclear, the heard sounds will be incomprehensible, and thus the nose will not know fragrance,
舌不知味、身不覺觸、意不知法，不識自他。觀命風已，如實知身。
「複次，修行者內身循身觀。有何等風，作何等業？彼以聞慧或以天眼見亂心風住于身中，若調不調，為何所作？彼以聞慧或以天眼見於此風：若我心過，風不調順，隨心所行，或動或頑，干消癡亂，或所食味，邪流不正，如是惱亂其心，令于善法不生愛樂，流汗多唾，不耐冷觸；若見色相，以有病故，不能如本、如實見色，身重難攝，身毛皆豎。若風調順，則無如向所說之病。觀亂心風已，如實知身。
「複次，修行者內身循身觀。有何等風住于身中，或安不安，作何等業？彼以聞慧或以天眼見：有亂風住在身中，若不調順，多見惡夢，睡眠驚悟，雖住溫暖而常覺冷；若見城邑村落人民，見為空聚，或見黃色，少於言語，不樂臥處；本曾聞法，皆悉忘失；四大惱亂，其所食味住於心中，無緣生厭，妄見丘聚。若風調順，則無如上所說諸病。觀亂風已，如實知身。
「複次，修行者內身循身觀。有何等風，作何等業？彼以聞慧或以天眼見：視眴風住在身中，若不調適，不得眴目。更無餘風，速于如此。視眴風者，行一切處，悉遍諸根，若不調順，則生此病。若風調順，則無如向所說諸病。觀視眴風已，如實知身。
「複次
【現代漢語翻譯】 現代漢語譯本 舌頭嘗不出味道，身體感覺不到觸碰，意識不知道法則，不能辨識自己和他人。觀察維持生命的呼吸后，如實地瞭解身體。
『再者，修行者在自身上進行身隨身觀。什麼樣的風存在，又在做什麼樣的作用呢？他通過聽聞的智慧或者通過天眼，看到擾亂心意的風停留在身體中，如果它調和或不調和，會產生什麼樣的影響呢？他通過聽聞的智慧或者通過天眼看到這種風：如果我的心過度活動，風就不調順，隨著心意而行，或者動盪或者頑固，導致身體乾枯消瘦、精神癡呆混亂，或者所吃的食物，邪氣流動不正，這樣擾亂他的心，使他對美好的事物不產生喜愛，流汗多，唾液多，不能忍受寒冷；如果看到外在的色相，因為有疾病的緣故，不能如實地、按照本來的樣子看到顏色，身體沉重難以控制，身上的毛髮都豎立起來。如果風調和順暢，就不會有像前面所說的那些疾病。觀察擾亂心意的風之後，如實地瞭解身體。』
『再者，修行者在自身上進行身隨身觀。什麼樣的風停留在身體中，是安穩還是不安穩，又在做什麼樣的作用呢？他通過聽聞的智慧或者通過天眼看到：有擾亂的風停留在身體中，如果不調順，經常做惡夢，睡眠中驚醒，即使住在溫暖的地方也常常覺得冷；如果看到城市、村莊、人民，覺得是空虛的聚集，或者看到黃色，很少說話，不喜歡躺臥的地方；原本聽聞過的佛法，全都忘記了；四大（地、水、火、風）互相擾亂，所吃的食物停留在心中，沒有理由地產生厭惡，錯誤地看到土堆。如果風調和順暢，就不會有像上面所說的那些疾病。觀察擾亂的風之後，如實地瞭解身體。』
『再者，修行者在自身上進行身隨身觀。什麼樣的風存在，又在做什麼樣的作用呢？他通過聽聞的智慧或者通過天眼看到：眨眼的風停留在身體中，如果不調和適宜，就不能眨眼睛。沒有其他的風，比這個風更快了。眨眼的風，執行在所有的地方，遍佈所有的根（眼、耳、鼻、舌、身、意），如果不調順，就會產生這種疾病。如果風調和順暢，就不會有像前面所說的那些疾病。觀察眨眼的風之後，如實地瞭解身體。』
『再者，
【English Translation】 English version The tongue does not know taste, the body does not feel touch, the mind does not know the Dharma (law, teachings), and one cannot distinguish oneself from others. Having observed the life-sustaining breath, one truly knows the body.
『Furthermore, the practitioner observes the body in the body. What kind of wind exists, and what kind of function does it perform? Through the wisdom of hearing or through the divine eye, he sees the wind that disturbs the mind dwelling in the body. If it is harmonized or not harmonized, what effect does it have? Through the wisdom of hearing or through the divine eye, he sees this wind: if my mind is excessive, the wind is not harmonious, following the mind's intentions, either moving or stubborn, causing the body to become dry and emaciated, and the spirit to become demented and confused, or the food consumed flows improperly with perverse energy, thus disturbing his mind, causing him not to generate love for good things, sweating profusely, producing much saliva, and unable to endure cold touch; if he sees external forms, because of illness, he cannot see colors as they truly are, according to their original nature, the body is heavy and difficult to control, and the body hair stands on end. If the wind is harmonized and smooth, there will be none of the diseases mentioned above. Having observed the wind that disturbs the mind, one truly knows the body.』
『Furthermore, the practitioner observes the body in the body. What kind of wind dwells in the body, is it stable or unstable, and what kind of function does it perform? Through the wisdom of hearing or through the divine eye, he sees: there is a disturbing wind dwelling in the body, and if it is not harmonized, one often has nightmares, awakens in fright during sleep, and often feels cold even when dwelling in a warm place; if he sees cities, villages, and people, he feels they are empty gatherings, or he sees yellow, speaks little, and dislikes lying down; the Dharma (teachings) that he had previously heard is completely forgotten; the four elements (earth, water, fire, wind) disturb each other, the food consumed dwells in the heart, and aversion arises for no reason, and he falsely sees mounds of earth. If the wind is harmonized and smooth, there will be none of the diseases mentioned above. Having observed the disturbing wind, one truly knows the body.』
『Furthermore, the practitioner observes the body in the body. What kind of wind exists, and what kind of function does it perform? Through the wisdom of hearing or through the divine eye, he sees: the blinking wind dwells in the body, and if it is not properly harmonized, one cannot blink. There is no other wind faster than this. The blinking wind travels everywhere, pervading all the roots (eye, ear, nose, tongue, body, mind), and if it is not harmonized, this disease will arise. If the wind is harmonized and smooth, there will be none of the diseases mentioned above. Having observed the blinking wind, one truly knows the body.』
『Furthermore,』
，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名互相閉，欲命終時，有五風起，或調不調，為作何業？彼以聞慧或以天眼見：眼耳鼻舌身心壞故，于自境界色聲香味觸法中不能緣了，若風不發，命則不斷，發則失命。觀五閉風已，如實知身。
「複次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見：壞胎藏風住在身中，若人初識入于母胎，先業因緣，歌羅羅時即壞其命；若歌羅羅時不壞其命，至肉摶時乃斷其命，冷風入胎令其破壞；若肉摶時不斷其命，身份具足乃斷其命；若身份具足不斷其命，諸根具足乃斷其命。隨其宿世殺業輕重，于胎藏中而斷其命。若於宿世不殺眾生，如所說風，不能殺害。觀壞胎藏風已，如實知身。
「複次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名轉胎藏，住在身中，或亂不亂，作何等業？彼以聞慧或以天眼見：轉胎風以此眾生先世邪業，若是男子轉為女人，或作黃門或胎中死，以惡業故；若於先世無惡業者，莫能為害。觀轉胎藏風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，作何等業？彼以聞慧或以天眼見去來走擲風住在身中，或亂
【現代漢語翻譯】 現代漢語譯本： 修行者在內身進行循身觀。有什麼樣的風，或者調和或者不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫互相閉（互相阻塞），當要死亡的時候，有五種風生起，或者調和或者不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到：由於眼、耳、鼻、舌、身、心損壞的緣故，對於各自的境界——色、聲、香、味、觸、法——不能認知了解。如果這種風不發動，生命就不會斷絕，如果發動，就會喪失生命。觀察五閉風之後，如實地瞭解身體。
『再者，修行者在內身進行循身觀。有什麼樣的風，或者調和或者不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到：壞胎藏風（破壞胎兒的風）住在身體中，如果人的最初意識進入母親的子宮，由於先前的業力因緣，在歌羅羅（kalala，受精卵最初的凝結狀態）的階段就破壞他的生命；如果在歌羅羅的階段沒有破壞他的生命，到肉摶（arbuda，胚胎）的階段才斷絕他的生命，寒冷的風進入胎中使它破壞；如果在肉摶的階段沒有斷絕他的生命，到身體各部分都具備的時候才斷絕他的生命；如果身體各部分都具備的時候沒有斷絕他的生命，到諸根（indriya，感覺器官）都具備的時候才斷絕他的生命。隨著他前世殺業的輕重，在胎藏中就斷絕他的生命。如果在前世沒有殺害眾生，像所說的風，就不能殺害。觀察壞胎藏風之後，如實地瞭解身體。』
『再者，修行者在內身進行循身觀。有什麼樣的風，或者紊亂或者不紊亂，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫轉胎藏（改變胎兒性別的風），住在身體中，或者紊亂或者不紊亂，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到：轉胎風因為這個眾生前世的邪惡業力，如果是男子就轉變為女人，或者變成黃門（閹人）或者在胎中死亡，因為惡業的緣故；如果在前世沒有惡業的人，就不能造成傷害。觀察轉胎藏風之後，如實地瞭解身體。』
『再者，修行者在內身進行循身觀。有什麼樣的風住在身體中，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到去來走擲風（使人行走跳躍的風）住在身體中，或者紊亂
【English Translation】 English version: A practitioner contemplates the body within the body. What kind of winds, whether harmonious or disharmonious, perform what kind of functions? Through wisdom gained from hearing or through divine eye, they see a wind called 'mutual closure' (mutually blocking). When approaching death, five winds arise, whether harmonious or disharmonious, performing what kind of functions? Through wisdom gained from hearing or through divine eye, they see that because the eyes, ears, nose, tongue, body, and mind are damaged, they cannot perceive and understand their respective realms of form, sound, smell, taste, touch, and mental objects. If this wind does not activate, life will not cease; if it activates, life will be lost. Having observed the five closing winds, one truly knows the body.
'Furthermore, a practitioner contemplates the body within the body. What kind of winds, whether harmonious or disharmonious, perform what kind of functions? Through wisdom gained from hearing or through divine eye, they see the 'wind that destroys the womb' (destroys the fetus) residing in the body. If a person's initial consciousness enters the mother's womb, due to previous karmic causes, at the stage of 'kalala' (the initial coagulation state of the fertilized egg), it destroys their life. If it does not destroy their life at the stage of 'kalala', it cuts off their life at the stage of 'arbuda' (embryo), with cold winds entering the womb and causing its destruction. If it does not cut off their life at the stage of 'arbuda', it cuts off their life when the body parts are complete. If it does not cut off their life when the body parts are complete, it cuts off their life when the 'indriya' (sense organs) are complete. According to the lightness or heaviness of their past killing karma, their life is cut off in the womb. If in the past they did not kill living beings, the winds as described cannot kill them. Having observed the wind that destroys the womb, one truly knows the body.'
'Furthermore, a practitioner contemplates the body within the body. What kind of winds, whether disordered or not disordered, perform what kind of functions? Through wisdom gained from hearing or through divine eye, they see a wind called 'changing the womb' (changing the fetus's gender) residing in the body, whether disordered or not disordered, performing what kind of functions? Through wisdom gained from hearing or through divine eye, they see that the wind that changes the womb, because of this being's past evil karma, if it is a male, transforms them into a female, or turns them into a 'eunuch' (castrated person) or they die in the womb, because of evil karma. If in the past they had no evil karma, it cannot cause harm. Having observed the wind that changes the womb, one truly knows the body.'
'Furthermore, a practitioner contemplates the body within the body. What kind of winds reside in the body, performing what kind of functions? Through wisdom gained from hearing or through divine eye, they see the wind of going, coming, walking, and throwing (wind that makes people walk and jump) residing in the body, whether disordered
不亂，為何所作？彼以聞慧或以天眼見：去來走擲風若不調順，手足攣躄，身傴曲脊，不能行來，飲食仰他，不能自食，身根、智慧悉不清凈。若風調順，身則能行去來進止，能走能擲，上下騎乘。觀去來走擲風已，如實知身。
「複次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見眼耳鼻舌身五根別風業之所作，業風所吹，一風與眼共緣。四大之中風力強故，故名為風。是風能令眼根四大清凈，見眾色像；一風耳中，能令聞聲，鼻香、舌味、身觸亦復如是。如是五風，如實觀之。若風調順，於五境界無所障礙；若不調順，則多障礙，不能如實知于境界。如是觀于眼耳鼻舌身五種風已，如實知身。
「複次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有刀風住在身中，或亂不亂，作何等業？彼以聞慧或以天眼見：命終時，刀風皆動，皮肉筋骨、脂髓精血一切解截，令其乾燥，氣閉不流；身既乾燥，苦惱而死，如千炎刀而刺其身，十六分中猶不及一。若有善業，垂死之時，刀風微動，不多苦惱。觀刀風已，如實知身。
「複次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見針刺風住在身中，或調不調，為何所作
【現代漢語翻譯】 現代漢語譯本： 不亂風（Anila Vata），它有什麼作用？修行者通過聽聞的智慧或天眼觀察到：如果去來風、行走風、投擲風不調順，會導致手足攣縮、身體殘疾，身體彎曲，脊柱變形，不能行走，需要依靠他人飲食，不能自己進食，身體的感官和智慧都不清凈。如果風調順，身體就能行走、來去、前進、停止，能行走、能投擲，能上下騎乘。觀察了去來風、行走風、投擲風之後，如實地瞭解身體。
『再者，修行者在自身內觀察身體。有什麼樣的風，是調順還是不調順，它們在做什麼樣的作用？修行者通過聽聞的智慧或天眼觀察到眼、耳、鼻、舌、身這五種感官各自的風的作用，這些風被業風所吹動，一種風與眼睛共同作用。在四大元素中，風的力量最強，所以被稱為風。這種風能夠使眼根的四大元素清凈，從而能夠看到各種色相；一種風在耳中，能夠使聽到聲音，鼻聞香、舌嘗味、身感觸也是如此。像這樣如實地觀察這五種風。如果風調順，對於五種境界就沒有障礙；如果不調順，就會有很多障礙，不能如實地瞭解境界。像這樣觀察了眼、耳、鼻、舌、身這五種風之後，如實地瞭解身體。
『再者，修行者在自身內觀察身體。有什麼樣的風，是調順還是不調順，它們在做什麼樣的作用？修行者通過聽聞的智慧或天眼觀察到有刀風（knife wind）住在身體中，是混亂還是不混亂，它在做什麼樣的作用？修行者通過聽聞的智慧或天眼觀察到：在臨命終時，刀風都會發動，將皮、肉、筋、骨、脂肪、骨髓、精血一切都切割開，使它們乾燥，氣息閉塞不流通；身體既然乾燥，就會痛苦地死去，就像被千把火焰刀刺入身體一樣，即使是十六分之一的痛苦都難以忍受。如果做了善業，在臨死的時候，刀風會輕微地發動，不會有太多的痛苦。觀察了刀風之後，如實地瞭解身體。
『再者，修行者在自身內觀察身體。有什麼樣的風，是調順還是不調順，它們在做什麼樣的作用？修行者通過聽聞的智慧或天眼觀察到針刺風（needle-pricking wind）住在身體中，是調順還是不調順，它在做什麼樣的作用？』
【English Translation】 English version: What does the Anila Vata (unperturbed wind) do? He sees with heard wisdom or with divine eye: if the winds of coming and going, walking, and throwing are not in harmony, it leads to contracted hands and feet, physical disability, a bent body, a deformed spine, inability to walk, reliance on others for food, inability to feed oneself, and impurity of the physical senses and wisdom. If the winds are in harmony, the body can walk, come and go, advance, and stop, can walk, can throw, and can ride up and down. Having observed the winds of coming and going, walking, and throwing, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. What kind of winds are there, whether harmonious or not, and what kind of actions do they perform? He sees with heard wisdom or with divine eye the actions of the winds of the five senses of eye, ear, nose, tongue, and body, driven by the karma wind, one wind interacting with the eye. Among the four great elements, the power of wind is the strongest, hence it is called wind. This wind can purify the four great elements of the eye sense, enabling it to see various forms and appearances; one wind in the ear enables it to hear sounds, and so it is with nose smelling scents, tongue tasting flavors, and body feeling touch. Thus, he truly observes these five winds. If the winds are in harmony, there is no obstruction to the five realms; if they are not in harmony, there will be many obstructions, and one cannot truly know the realms. Having observed the five winds of eye, ear, nose, tongue, and body in this way, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. What kind of winds are there, whether harmonious or not, and what kind of actions do they perform? He sees with heard wisdom or with divine eye that there is a knife wind (knife wind) dwelling in the body, whether chaotic or not, and what kind of actions does it perform? He sees with heard wisdom or with divine eye: at the time of death, the knife winds all activate, cutting apart the skin, flesh, tendons, bones, fat, marrow, essence, and blood, causing them to dry up, and the breath becomes blocked and does not flow; since the body is dry, one dies in pain, as if being stabbed by a thousand flaming knives, not even one-sixteenth of which can be endured. If one has done good deeds, at the time of death, the knife wind will activate slightly, without much suffering. Having observed the knife wind, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. What kind of winds are there, whether harmonious or not, and what kind of actions do they perform? He sees with heard wisdom or with divine eye that there is a needle-pricking wind (needle-pricking wind) dwelling in the body, whether harmonious or not, and what kind of actions does it perform?'
？彼以聞慧或以天眼見：命終時，風不調順，遍身諸節及一切脈、一切筋中、一切枝骨、一切毛孔、一切肉中、一切骨中、一切髓中，如燒炎針遍於身中來逼人身，如百千炎針皆刺其身，十六分中不及其一。若於宿世有善業者，于命終時，是針刺風則不大苦。觀針刺風已，如實知身。
「複次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼觀見有風，名曰惡黃，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：惡黃風若不調順，則生黃病，口中乾燥，遍身皆黃，面目爪甲一切皆黃，腹脹粗大，于其腹上青黃脈現，其身無力，食不能消，口苦尿黃，身體羸瘦，目視眾色皆作青黃，不能起止，腹中常脹。若黃風不調，則生此病；若黃風調順，則無此病。觀惡黃風已，如實知身。
「複次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰破腸，或調不調，為何所作？彼以聞慧或以天眼見：破腸風若不調順，若多飲食而複頻申，能破其腸，或雜骨食肉入其腸中，能破其腸，食則流出，腹大增長，生大苦痛，不能飲食；食力少故，身體微劣，手足皆腫，下門蒸熱，一切身份恒熱不定，口中乾燥，常見惡夢。腹中風動，一念不住。若破腸風調順
【現代漢語翻譯】 現代漢語譯本： 「那麼，這個人是通過聽聞的智慧還是通過天眼來觀察：當他臨終時，四大不調，風大不順，全身的關節以及所有的脈絡、所有的筋脈、所有的枝骨、所有的毛孔、所有的肌肉中、所有的骨頭中、所有的骨髓中，都像燒紅的鐵針一樣遍佈全身，來逼迫他的身體，就像成百上千的燒紅的鐵針同時刺入他的身體，即使是十六分之一的痛苦都難以忍受。如果這個人前世有善業，那麼在他臨終時，這種針刺般的痛苦就不會那麼劇烈。觀察這種針刺般的痛苦后，如實地瞭解自己的身體。
「再者，修行者在自身內觀察身體。有什麼樣的風，是調順還是不調順，會產生什麼樣的作用？這個人通過聽聞的智慧或者通過天眼觀察到有一種風，叫做惡黃風（指膽汁），存在於身體中，如果調順或者不調順，會產生什麼樣的作用？這個人通過聽聞的智慧或者通過天眼觀察到：如果惡黃風不調順，就會產生黃疸病，口中乾燥，全身都發黃，面部、眼睛、指甲全部都發黃，腹部脹大，在其腹部出現青黃色的脈絡，身體無力，食物不能消化，口苦，尿液發黃，身體消瘦，眼睛看東西都呈現青黃色，不能站立或坐下，腹中經常脹氣。如果黃風不調順，就會產生這種疾病；如果黃風調順，就不會產生這種疾病。觀察惡黃風后，如實地瞭解自己的身體。
「再者，修行者在自身內觀察身體。有什麼樣的風，是調順還是不調順，會產生什麼樣的作用？這個人通過聽聞的智慧或者通過天眼觀察到有一種風，叫做破腸風（指破壞腸道的風），是調順還是不調順，會產生什麼樣的作用？這個人通過聽聞的智慧或者通過天眼觀察到：如果破腸風不調順，如果吃了很多東西又頻繁地伸腰，就可能破壞腸道，或者混雜著骨頭的食物和肉進入腸道中，也可能破壞腸道，食物就會流出來，腹部越來越大，產生巨大的痛苦，不能飲食；因為食物的力量很少，身體變得虛弱，手腳都腫脹，下身發熱，全身的溫度恒常不定，口中乾燥，經常做噩夢。腹中的風動盪不安，一刻也不能停止。如果破腸風調順
【English Translation】 English version: 『Furthermore, does he see with wisdom gained from hearing or with divine eye: At the time of death, the elements are not in harmony, the wind is not compliant, all the joints of the body, all the veins, all the tendons, all the branch bones, all the pores, all the flesh, all the bones, all the marrow, are like burning needles all over the body, pressing upon the body, as if hundreds of thousands of burning needles are piercing the body simultaneously, even one-sixteenth of the pain is unbearable. If in past lives he has good karma, then at the time of death, the pain of these needle pricks will not be so severe. Having observed the needle-pricking wind, he truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind is there, whether it is in harmony or not, and what kind of action does it perform? He sees with wisdom gained from hearing or with divine eye that there is a wind called 'evil yellow' (referring to bile), residing in the body, and if it is in harmony or not, what action does it perform? He sees with wisdom gained from hearing or with divine eye that if the evil yellow wind is not in harmony, it will cause jaundice, the mouth will be dry, the whole body will turn yellow, the face, eyes, and nails will all turn yellow, the abdomen will be swollen and large, bluish-yellow veins will appear on the abdomen, the body will be weak, food cannot be digested, the mouth will be bitter, the urine will be yellow, the body will be emaciated, and the eyes will see all colors as bluish-yellow, unable to stand or sit, and the abdomen will always be distended. If the yellow wind is not in harmony, this disease will arise; if the yellow wind is in harmony, this disease will not arise. Having observed the evil yellow wind, he truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind is there, whether it is in harmony or not, and what kind of action does it perform? He sees with wisdom gained from hearing or with divine eye that there is a wind called 'intestine-breaking' (referring to wind that damages the intestines), whether it is in harmony or not, and what action does it perform? He sees with wisdom gained from hearing or with divine eye that if the intestine-breaking wind is not in harmony, if one eats too much and stretches frequently, it can break the intestines, or food mixed with bones and meat entering the intestines can also break the intestines, the food will flow out, the abdomen will grow larger and larger, causing great pain, unable to eat; because the strength of food is little, the body becomes weak, the hands and feet are swollen, the lower body is hot, the temperature of the whole body is constantly unstable, the mouth is dry, and one often has nightmares. The wind in the abdomen is restless, unable to stay still for a moment. If the intestine-breaking wind is in harmony
和適，則無如向所說諸病。觀破腸風已，如實知身。
「複次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰冷唾，若調不調，為何所作？彼以聞慧或以天眼見：冷唾風若不調順，口中味甘，其心忪忪，不憶飲食，若欲坐禪，則生疑怠，舌重難語或咽喉痛，氣噫臭惡，心中臭氣上衝咽喉，氣澀難出，不覺飢渴，咽喉閉塞。若冷風調順，則無如上所說諸病。觀冷唾風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰傷髓，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：傷髓風若不調順，令身振動，身多疲極，不能遠行，常多病疾，顏色醜惡，身體㿇㿇，不能多語，其心怯弱。是人晝夜骨髓常疼，身毛皆豎，諸脈劣弱，常患頭痛。以此風故，常動腦蟲，以蟲動故，猶如針刺。若風調順，則無如上所說諸病。觀傷髓風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼觀見有風，名曰害皮，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：害皮風若不調順，令我身皮其色醜惡，皆悉粗澀，身皮破裂，設以蘇油而涂其身
【現代漢語翻譯】 現代漢語譯本： 如果『和適』（調和適宜），就不會有像前面所說的那些疾病。觀察並破析了『腸風』之後，如實地瞭解身體。
『再者，修行者在內身中進行循身觀。有什麼樣的風，或者調順或者不調順，會產生什麼樣的作用呢？他通過聽聞的智慧或者通過天眼，看到有一種風，名叫『冷唾』（寒冷的唾液），如果調順或者不調順，會產生什麼樣的作用呢？他通過聽聞的智慧或者通過天眼看到：『冷唾風』如果不調順，口中會有甜味，內心會感到忪忪（心神不寧），不記得飲食，如果想要坐禪，就會產生疑慮和懈怠，舌頭沉重難以說話，或者咽喉疼痛，噯氣時會有臭惡的味道，心中臭氣上衝咽喉，氣息阻塞難以發出，不覺得飢餓口渴，咽喉閉塞。如果『冷唾風』調順，就不會有像上面所說的那些疾病。觀察了『冷唾風』之後，如實地瞭解身體。
『再者，修行者在內身中進行循身觀。有什麼樣的風住在身體中，或者調順或者不調順，會產生什麼樣的作用呢？他通過聽聞的智慧或者通過天眼，看到有一種風，名叫『傷髓』（傷害骨髓），住在身體中，如果不調順，會產生什麼樣的作用呢？他通過聽聞的智慧或者通過天眼看到：『傷髓風』如果不調順，會使身體振動，身體非常疲憊，不能遠行，經常生病，臉色醜陋，身體麻木，不能多說話，內心怯懦。這個人日夜骨髓常常疼痛，身上的毛髮都豎立起來，各個脈絡虛弱，經常患頭痛。因為這種風的緣故，常常擾動腦中的蟲子，因為蟲子的擾動，就像針刺一樣。如果這種風調順，就不會有像上面所說的那些疾病。觀察了『傷髓風』之後，如實地瞭解身體。
『再者，修行者在內身中進行循身觀。有什麼樣的風住在身體中，或者調順或者不調順，會產生什麼樣的作用呢？他通過聽聞的智慧或者通過天眼，觀察到有一種風，名叫『害皮』（傷害面板），住在身體中，如果不調順，會產生什麼樣的作用呢？他通過聽聞的智慧或者通過天眼看到：『害皮風』如果不調順，會使我的面板顏色醜陋，全都粗糙澀滯，面板破裂，即使用蘇油（酥油）塗抹身體
【English Translation】 English version: If 'Heshi' (harmonious and appropriate), then there will be none of the diseases mentioned earlier. After observing and breaking down 'Changfeng' (intestinal wind), truly know the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind is there, whether it is balanced or imbalanced, and what kind of effects does it have? Through the wisdom of hearing or through the divine eye, he sees a wind called 'Lengtuo' (cold saliva). If it is balanced or imbalanced, what effects does it have? Through the wisdom of hearing or through the divine eye, he sees: If 'Lengtuo Feng' is imbalanced, the mouth will have a sweet taste, the mind will feel flustered, one will not remember eating and drinking, and if one wants to meditate, doubt and laziness will arise, the tongue will be heavy and difficult to speak, or the throat will be painful, belching will have a foul odor, the foul odor in the heart will rush up to the throat, the breath will be blocked and difficult to exhale, one will not feel hunger or thirst, and the throat will be blocked. If 'Lengtuo Feng' is balanced, then there will be none of the diseases mentioned above. After observing 'Lengtuo Feng', truly know the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is balanced or imbalanced, and what kind of effects does it have? Through the wisdom of hearing or through the divine eye, he sees a wind called 'Shangsui' (injuring the marrow) dwelling in the body. If it is imbalanced, what effects does it have? Through the wisdom of hearing or through the divine eye, he sees: If 'Shangsui Feng' is imbalanced, it will cause the body to shake, the body will be very tired, one will not be able to travel far, one will often be sick, the complexion will be ugly, the body will be numb, one will not be able to speak much, and the heart will be timid. This person's bone marrow often aches day and night, the body hair stands on end, the various meridians are weak, and one often suffers from headaches. Because of this wind, the worms in the brain are often disturbed, and because of the disturbance of the worms, it is like being pricked by needles. If this wind is balanced, then there will be none of the diseases mentioned above. After observing 'Shangsui Feng', truly know the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is balanced or imbalanced, and what kind of effects does it have? Through the wisdom of hearing or through the divine eye, he observes a wind called 'Hai Pi' (harming the skin) dwelling in the body. If it is imbalanced, what effects does it have? Through the wisdom of hearing or through the divine eye, he sees: If 'Hai Pi Feng' is imbalanced, it will cause my skin to be ugly in color, all rough and astringent, the skin will be broken, even if Su You (ghee) is applied to the body
，速疾乾燥；身體手足皆悉堅直，難可屈伸，夢中多見垂墮險岸，暖飲食味，口中覺冷，舌瘡破裂不能飲食。若害皮風調順和適，則無如向所說諸病。觀害皮風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰害血，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：害血風住在身中，若不調順，行於肺中作二種過——或上或下。若血上行，令眼耳鼻血脈不調，諸大不安，大不調故，身體失力，顏色粗惡，不能去來，鼻中常臭；同梵行者，不與同行同處而坐。若血下行至大小便流血而下，作三種過：一者痔病；二者苦惱；三者下血。若害血風和順調適，則無如上所說諸病。觀害血風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼觀見有風，名曰害肉，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：害肉風若不調順，令人身中生諸癰病，臭惡遍身，破已臭惡，多有濃汁；耐冷惡熱，不耐辛苦，宜輕甜冷；一切身動，臭爛流出。若風調順，則無如向所說諸病。觀害肉風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業
【現代漢語翻譯】 現代漢語譯本：迅速乾燥；身體手足都變得僵硬筆直，難以彎曲伸展，夢中經常見到自己從危險的岸邊墜落，喜歡溫暖的飲食，但口中卻感覺寒冷，舌頭潰爛破裂無法進食。如果『害皮風』（損害面板的風）調和順暢，就不會出現像前面所說的各種疾病。觀察『害皮風』之後，如實地瞭解身體。
『再者，修行者在內身中循身觀察。有什麼樣的風住在身體中，是調順還是不調順，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫『害血』（損害血液的風），住在身體中，如果不調順，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到：『害血風』住在身體中，如果不調順，在肺中執行會產生兩種過失——或者向上，或者向下。如果血液向上執行，會使眼睛、耳朵、鼻子中的血脈不調和，各種不適，因為極度不調和，身體失去力量，臉色粗糙難看，不能自由行動，鼻子里經常有臭味；同修梵行的人，不願與他同行同處而坐。如果血液向下執行，導致大小便出血，會產生三種過失：一是痔瘡；二是痛苦煩惱；三是下血。如果『害血風』調和順暢，就不會出現像上面所說的各種疾病。觀察『害血風』之後，如實地瞭解身體。
『再者，修行者在內身中循身觀察。有什麼樣的風住在身體中，是調順還是不調順，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到有一種風，名叫『害肉』（損害肌肉的風），住在身體中，如果不調順，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到：『害肉風』如果不調順，會使人身體中生出各種癰瘡疾病，臭味遍佈全身，潰破后更加惡臭，流出很多膿液；怕冷厭熱，不能忍受辛苦，適合清淡甘甜寒涼的食物；全身稍微一動，就會有臭爛的液體流出。如果這種風調和順暢，就不會出現像前面所說的各種疾病。觀察『害肉風』之後，如實地瞭解身體。
『再者，修行者在內身中循身觀察。有什麼樣的風住在身體中，是調順還是不調順，會產生什麼樣的作用？
【English Translation】 English version: Rapid drying; the body, hands, and feet become stiff and straight, difficult to bend and stretch. In dreams, one often sees oneself falling from dangerous cliffs. One craves warm food and drink, but the mouth feels cold, and the tongue is ulcerated and cracked, making it impossible to eat. If the 『Hai Pi Feng』 (wind that harms the skin) is harmonized and balanced, then none of the aforementioned illnesses will occur. Having observed the 『Hai Pi Feng,』 one truly understands the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is balanced or imbalanced, and what kind of actions does it perform? Through the wisdom of hearing or through divine vision, he sees that there is a wind called 『Hai Xue』 (wind that harms the blood) dwelling in the body. If it is not balanced, what does it do? Through the wisdom of hearing or through divine vision, he sees that if the 『Hai Xue Feng』 dwells in the body and is not balanced, it moves in the lungs and causes two kinds of faults—either ascending or descending. If the blood ascends, it causes the blood vessels in the eyes, ears, and nose to become imbalanced, causing various discomforts. Because of this great imbalance, the body loses strength, the complexion becomes rough and unpleasant, one cannot move freely, and there is a constant foul odor in the nose; fellow practitioners do not want to sit with him in the same place. If the blood descends, causing blood to flow out with urine and feces, it causes three kinds of faults: first, hemorrhoids; second, suffering and distress; third, bleeding. If the 『Hai Xue Feng』 is harmonized and balanced, then none of the aforementioned illnesses will occur. Having observed the 『Hai Xue Feng,』 one truly understands the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is balanced or imbalanced, and what kind of actions does it perform? Through the wisdom of hearing or through divine vision, he sees that there is a wind called 『Hai Rou』 (wind that harms the flesh) dwelling in the body. If it is not balanced, what does it do? Through the wisdom of hearing or through divine vision, he sees that if the 『Hai Rou Feng』 is not balanced, it causes various carbuncles and diseases to grow in the body, with a foul odor spreading throughout the body. After breaking open, it becomes even more foul-smelling, with much pus flowing out; one is sensitive to cold and dislikes heat, and cannot tolerate bitterness and hardship, preferring light, sweet, and cold foods; with any movement of the body, foul-smelling, rotten liquid flows out. If this wind is harmonized and balanced, then none of the aforementioned illnesses will occur. Having observed the 『Hai Rou Feng,』 one truly understands the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is balanced or imbalanced, and what kind of actions does it perform?
？彼以聞慧或以天眼觀見有風，名曰害脂，若不調順作何等業？彼以聞慧或以天眼見：害脂風若不調順，令脂增長，身生皰肉，高下不平，堆阜凹凸，或堅或滑，或有頑癡，無所覺觸。若害脂風和順調適，則無如上所說諸病。觀害脂風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見害骨風，若不調順，為何所作？彼以聞慧或以天眼見：害骨風若不調順，令骨疼痛，其聲破散，晝夜不睡，項頸疼痛，一切筋骨皆緩不治，筋骨無力，身常疼痛，疲極苦惱，不能起止，無一念樂。若風調順，則無如向所說諸病。觀害骨風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰害精，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：害精風若不調順，誑惑於人，若人眠睡，戲弄於人，示人種種諸惡之念，以妄想心作非梵行。風不調故，夜行鬼女虛誑破實，夢為其犯，令不憶食。觀害精風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰皺風，住在身中，若不調順，為何所作？彼以聞慧或以天眼觀于
【現代漢語翻譯】 現代漢語譯本：『那麼，他通過聽聞的智慧或天眼觀察到一種名為「害脂」的風（損害脂肪的風），如果它不調順，會產生什麼樣的作用呢？』他通過聽聞的智慧或天眼觀察到：『如果害脂風不調順，會導致脂肪增長，身體生出皰疹肉，高低不平，堆積凹陷，或堅硬或滑膩，或者變得麻木癡呆，沒有任何感覺。如果害脂風調和順暢，就不會有如上所說的各種疾病。』觀察害脂風后，如實地瞭解身體。
『再次，修行者在內身中循身觀察。有什麼樣的風住在身體中，是調順還是不調順，會產生什麼樣的作用呢？』他通過聽聞的智慧或天眼觀察到害骨風（損害骨頭的風），如果它不調順，會產生什麼樣的作用呢？』他通過聽聞的智慧或天眼觀察到：『如果害骨風不調順，會導致骨頭疼痛，聲音嘶啞破碎，晝夜無法安睡，脖頸疼痛，所有筋骨都鬆弛無力，筋骨沒有力氣，身體常常疼痛，疲憊不堪，痛苦煩惱，不能站立行走，沒有一絲快樂。如果風調順，就不會有如上所說的各種疾病。』觀察害骨風后，如實地瞭解身體。
『再次，修行者在內身中循身觀察。有什麼樣的風住在身體中，是調順還是不調順，會產生什麼樣的作用呢？』他通過聽聞的智慧或天眼觀察到有一種風，名為「害精」風（損害精力的風），住在身體中，如果它不調順，會產生什麼樣的作用呢？』他通過聽聞的智慧或天眼觀察到：『如果害精風不調順，會迷惑人，如果人睡著了，會戲弄人，向人展示各種邪惡的念頭，以虛妄的心做出不清凈的行為。因為風不調順的緣故，夜行鬼女會虛假欺騙，破壞真實，在夢中與其發生關係，使人不記得吃飯。』觀察害精風后，如實地瞭解身體。
『再次，修行者在內身中循身觀察。有什麼樣的風住在身體中，是調順還是不調順，會產生什麼樣的作用呢？』他通過聽聞的智慧或天眼觀察到有一種風，名為「皺風」（導致皺紋的風），住在身體中，如果它不調順，會產生什麼樣的作用呢？』他通過聽聞的智慧或天眼觀察到
【English Translation】 English version: 'Then, does he, through wisdom gained by hearing or through divine eye, observe that there is a wind called 'harming fat' (Hāi zhī, wind that harms fat), and if it is not in harmony, what kind of actions does it cause?' He observes through wisdom gained by hearing or through divine eye: 'If the 'harming fat' wind is not in harmony, it causes the fat to increase, the body to develop blistered flesh, uneven, piled up with bumps and depressions, either hard or slippery, or it may become numb and dull, without any sensation. If the 'harming fat' wind is harmonious and balanced, then there will be none of the diseases mentioned above.' Having observed the 'harming fat' wind, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is in harmony or not, and what kind of actions does it cause?' He observes through wisdom gained by hearing or through divine eye the 'harming bone' wind (Hài gǔ fēng, wind that harms bones), and if it is not in harmony, what does it do?' He observes through wisdom gained by hearing or through divine eye: 'If the 'harming bone' wind is not in harmony, it causes the bones to ache, the voice to be broken and scattered, sleeplessness day and night, pain in the neck, all the tendons and bones to be loose and untreatable, the tendons and bones to be weak, the body to be constantly in pain, exhausted and distressed, unable to stand or walk, without a single moment of joy. If the wind is in harmony, then there will be none of the diseases mentioned above.' Having observed the 'harming bone' wind, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is in harmony or not, and what kind of actions does it cause?' He observes through wisdom gained by hearing or through divine eye that there is a wind called 'harming essence' (Hài jīng, wind that harms essence), dwelling in the body, and if it is not in harmony, what does it do?' He observes through wisdom gained by hearing or through divine eye: 'If the 'harming essence' wind is not in harmony, it deceives people, and if people are asleep, it teases them, showing them all kinds of evil thoughts, using delusional minds to engage in non-pure conduct. Because the wind is not in harmony, night-walking demonesses falsely deceive, destroying reality, dreaming of having relations with them, causing them to forget to eat.' Having observed the 'harming essence' wind, he truly knows the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is in harmony or not, and what kind of actions does it cause?' He observes through wisdom gained by hearing or through divine eye that there is a wind called 'wrinkling wind' (Zhòu fēng, wind that causes wrinkles), dwelling in the body, and if it is not in harmony, what does it do?' He observes through wisdom gained by hearing or through divine eye
皺風：若不調順，若足下足上、若𨄔若髀、若髖若背、若脅若乳、若咽若項、若肩若臂、若耳若眉一切身份皆悉皺減，其身深皺，或開或合，其足尸破；設油涂身，尋即乾燥，令如老人。觀皺風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼觀見有風，名曰白髮，住在身中，若不調順，為何所作？彼以聞慧或以天眼觀：白髮風若不調順，能令少年發白羸瘦猶如老人，若在家人所生之子，如父速老，其子病故，無復子孕。以風力故，令年少者如老無異。是白髮風起于惡劫，隨諸眾生不順法行，風則增長。若有福德，風則調順；若無福德，風則不調。觀白髮風已，如實知身。
「複次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰損膩，住在身中，若不調順，為何所作？彼以聞慧或以天眼觀：損膩風若不調順，不憶飲食，令人衰弱，不喜膩食；病之所起，因於晝寢。風不調順，不樂甜食，嗜苦酢味；若不食膩，風則調順，身不疲極。觀害膩風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有淋風住人身中，若不調順，為何所作？彼以聞慧
【現代漢語翻譯】 現代漢語譯本 皺風：如果（身體的各種部分）不調和順暢，無論是腳下腳上、小腿和大腿、髖部和背部、脅部和乳房、咽喉和頸項、肩膀和手臂、耳朵和眉毛，所有身體的各個部分都會皺縮減少，身體變得非常皺，有時張開有時閉合，雙腳像死屍一樣破敗。即使塗上油，也會立刻乾燥，變得像老人一樣。觀察皺風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。有什麼樣的風住在身體中，是調和還是不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到有一種風，叫做白髮風，住在身體中，如果不調和順暢，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到：白髮風如果不調和順暢，能使少年頭髮變白，身體羸弱消瘦，像老人一樣，如果在家人所生的兒子，會像父親一樣迅速衰老，兒子生病死亡，不再有子嗣。因為風的力量，使年輕人像老人一樣。這種白髮風是由於惡劫而產生，隨著眾生不順應佛法修行，風就會增長。如果具有福德，風就會調和順暢；如果沒有福德，風就不會調和。觀察白髮風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。有什麼樣的風，是調和還是不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到有一種風，叫做損膩風，住在身體中，如果不調和順暢，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到：損膩風如果不調和順暢，會使人沒有食慾，身體衰弱，不喜歡油膩的食物；疾病的產生，是由於白天睡覺。風不調和順暢，不喜歡甜食，喜歡苦味和酸味；如果不吃油膩的食物，風就會調和順暢，身體不會疲憊。觀察損膩風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。有什麼樣的風住在身體中，是調和還是不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到有一種淋風住在人的身體中，如果不調和順暢，會產生什麼樣的作用？他通過聽聞的智慧
【English Translation】 English version Wrinkling Wind: If (the various parts of the body) are not in harmony, whether it be the soles or tops of the feet, the calves or thighs, the hips or back, the ribs or breasts, the throat or neck, the shoulders or arms, the ears or eyebrows, all parts of the body will wrinkle and diminish, the body will become deeply wrinkled, sometimes opening and sometimes closing, the feet will be as decayed as a corpse. Even if oil is applied to the body, it will immediately dry out, becoming like an old person. Having observed the wrinkling wind, truly understand the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is harmonious or not, and what kind of actions does it perform? He observes with the wisdom of hearing or with the divine eye that there is a wind called the gray hair wind dwelling in the body, and if it is not harmonious, what actions does it perform? He observes with the wisdom of hearing or with the divine eye that if the gray hair wind is not harmonious, it can cause a young person's hair to turn gray, their body to become weak and emaciated, like an old person. If it is a son born to a householder, he will age quickly like his father, the son will become sick and die, and there will be no more offspring. Because of the power of the wind, young people become like old people. This gray hair wind arises from evil kalpas, and as beings do not follow the Dharma practice, the wind will increase. If one has merit, the wind will be harmonious; if one does not have merit, the wind will not be harmonious. Having observed the gray hair wind, truly understand the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind is it, whether it is harmonious or not, and what kind of actions does it perform? He observes with the wisdom of hearing or with the divine eye that there is a wind called the fat-depleting wind dwelling in the body, and if it is not harmonious, what actions does it perform? He observes with the wisdom of hearing or with the divine eye that if the fat-depleting wind is not harmonious, it will cause one to have no appetite, the body will become weak, and one will not like greasy food; the cause of the illness is due to sleeping during the day. If the wind is not harmonious, one will not like sweet food, but will like bitter and sour tastes; if one does not eat greasy food, the wind will be harmonious, and the body will not be exhausted. Having observed the fat-depleting wind, truly understand the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is harmonious or not, and what kind of actions does it perform? He observes with the wisdom of hearing or with the divine eye that there is a dripping wind dwelling in the body, and if it is not harmonious, what actions does it perform? He observes with the wisdom
或以天眼見：淋病風若不調順，常多淋瀝，不能如意，身體無力，其出入息粗濁不調，身色痿黃，羸瘦憔悴。若風調順，則無如向所說諸病。觀淋風已，如實知身。
「複次，修行者內身循身觀。有何等風，作何等業？彼以聞慧或以天眼見有一風，名食相應，若調不調，為何所作？彼以聞慧或以天眼見：食相應風若不調順，所食四分、五分之中三分歐吐，令人心亂，失於食力，不能視眴。以風力故，意法不定。若風調順，則無如向所說諸病。觀食相應風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名壞牙齒，住在身中，為何所作？彼以聞慧或以天眼見：壞牙風若不調順，牙齒疼痛，毀壞墮落，龂中血爛，唇口生瘡，上腭生瘡，鼻塞不通。若風調順，則無如向所說諸病。觀壞牙齒風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰喉脈，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：喉脈風若不調順，令咽項痛或咽喉腫，或其聲澀。若風調順，則無如向所說諸病。觀喉脈風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中
【現代漢語翻譯】 現代漢語譯本： 或者以天眼（一種超自然視覺能力）觀察：淋病風如果不調和順暢，常常會淋漓不斷，不能如意控制，身體無力，呼吸粗重不調，身體顏色萎黃，消瘦憔悴。如果風調和順暢，就不會有像前面所說的各種疾病。觀察淋病風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。有什麼樣的風，在做什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫食相應風，如果調和或者不調和，會產生什麼樣的影響？他通過聽聞的智慧或者天眼看到：食相應風如果不調和順暢，所吃的食物四分、五分之中有三分會嘔吐出來，令人心煩意亂，失去食慾，不能好好地看東西。因為風力的緣故，意念和想法不能穩定。如果風調和順暢，就不會有像前面所說的各種疾病。觀察食相應風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。有什麼樣的風住在身體中，或者調和或者不調和，在做什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫壞牙齒風，住在身體中，會產生什麼樣的影響？他通過聽聞的智慧或者天眼看到：壞牙風如果不調和順暢，牙齒會疼痛，毀壞脫落，牙齦中血液腐爛，嘴唇和口角生瘡，上顎生瘡，鼻塞不通。如果風調和順暢，就不會有像前面所說的各種疾病。觀察壞牙齒風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。有什麼樣的風住在身體中，或者調和或者不調和，在做什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫喉脈風，住在身體中，如果不調和順暢，會產生什麼樣的影響？他通過聽聞的智慧或者天眼看到：喉脈風如果不調和順暢，會使咽喉疼痛或者咽喉腫脹，或者聲音嘶啞。如果風調和順暢，就不會有像前面所說的各種疾病。觀察喉脈風之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。有什麼樣的風住在身體中
【English Translation】 English version: Or, observing with the divine eye (a supernatural power of sight): If the 'gonorrhea wind' is not harmonized and smooth, it will often drip continuously, unable to be controlled as desired, the body will be weak, the breathing will be rough and uncoordinated, the body color will be withered and yellow, emaciated and haggard. If the wind is harmonized and smooth, there will be none of the diseases mentioned earlier. After observing the 'gonorrhea wind', truly understand the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind is there, doing what kind of work? He sees with the wisdom of hearing or with the divine eye that there is a wind called 'food-related wind'. If it is harmonized or not harmonized, what effect will it have? He sees with the wisdom of hearing or with the divine eye that if the 'food-related wind' is not harmonized and smooth, three out of four or five parts of the food eaten will be vomited, causing mental confusion, loss of appetite, and inability to see properly. Because of the power of the wind, thoughts and ideas cannot be stable. If the wind is harmonized and smooth, there will be none of the diseases mentioned earlier. After observing the 'food-related wind', truly understand the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether harmonized or not harmonized, doing what kind of work? He sees with the wisdom of hearing or with the divine eye that there is a wind called 'tooth-decaying wind' dwelling in the body. What effect will it have? He sees with the wisdom of hearing or with the divine eye that if the 'tooth-decaying wind' is not harmonized and smooth, the teeth will ache, be destroyed and fall out, the gums will rot with blood, sores will grow on the lips and corners of the mouth, sores will grow on the upper palate, and the nose will be blocked. If the wind is harmonized and smooth, there will be none of the diseases mentioned earlier. After observing the 'tooth-decaying wind', truly understand the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether harmonized or not harmonized, doing what kind of work? He sees with the wisdom of hearing or with the divine eye that there is a wind called 'throat-vein wind' dwelling in the body. If it is not harmonized and smooth, what effect will it have? He sees with the wisdom of hearing or with the divine eye that if the 'throat-vein wind' is not harmonized and smooth, it will cause sore throat or swollen throat, or hoarseness. If the wind is harmonized and smooth, there will be none of the diseases mentioned earlier. After observing the 'throat-vein wind', truly understand the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body
，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰下行，住在身中，或調不調，為何所作？彼以聞慧或以天眼見：下行風若不調順，令食過惡，力少不消。飲食消故，皮肉骨髓、精血增長；若食不消，風冷黃病，悉不調順。是下行風若不調順，則失食力，食力少故，顏色憔悴。若風調順，則無如向所說之病。觀下行風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰上行，住在身中，為何所作？彼以聞慧或以天眼見：上行風住于頂上，若風調順，從頂而出，猶如煙氣，從上而出，若住日中、若住陰中、若晝若夜常出不斷，凡人皆見。若風不調，則氣不出；若復頂氣斷已，三日不出，決定命終。觀上行風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有傍風住在身中，若調不調，為何所作？彼以聞慧或以天眼見於傍風：若不調順，閉出入息，一切筋脈皆令掣縮，或聚或散、或牽或挽，或鼻瞤動，或淴淴作聲，后得大苦。若傍風調順，則無如向所說之病。觀傍風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞
【現代漢語翻譯】 現代漢語譯本：，或者調和或者不調和，會產生什麼樣的作用？他通過聽聞智慧或者天眼，看到有一種風，名叫下行風（Adhogama-vata），存在於身體之中，或者調和或者不調和，會產生什麼樣的作用？他通過聽聞智慧或者天眼看到：下行風如果不調順，就會導致食物消化不良，力量減少，無法被身體吸收。如果飲食能夠被消化，那麼皮、肉、骨髓、精血就會增長；如果食物不能被消化，就會導致風病、寒病、黃病等各種疾病，身體的各個方面都會不調順。如果下行風不調順，就會失去從食物中獲取能量的能力，因為從食物中獲取的能量減少，臉色就會變得憔悴。如果下行風調順，就不會出現像前面所說的那些疾病。觀察下行風之後，如實地瞭解身體。
『再次，修行者在自身內進行循身觀。有什麼樣的風存在於身體之中，或者調和或者不調和，會產生什麼樣的作用？他通過聽聞智慧或者天眼，看到有一種風，名叫上行風（Urdhvaga-vata），存在於身體之中，會產生什麼樣的作用？他通過聽聞智慧或者天眼看到：上行風位於頭頂之上，如果風調順，就會從頭頂散發出來，就像煙氣一樣，從上方散發出來，無論在陽光下、陰影中、白天還是夜晚，都會持續不斷地散發出來，普通人都可以看到。如果風不調和，那麼氣息就不會散發出來；如果頭頂的氣息停止散發，三天之內沒有氣息散發出來，那麼這個人必定會死亡。觀察上行風之後，如實地瞭解身體。
『再次，修行者在自身內進行循身觀。有什麼樣的風存在於身體之中，或者調和或者不調和，會產生什麼樣的作用？他通過聽聞智慧或者天眼，看到有一種風，名叫傍風（Tiryag-vata），存在於身體之中，或者調和或者不調和，會產生什麼樣的作用？他通過聽聞智慧或者天眼看到：如果傍風不調順，就會阻塞出入的氣息，導致所有的筋脈都發生抽搐，或者聚集或者分散，或者牽引或者拉扯，或者鼻子抽動，或者發出淴淴的聲音，之後會遭受巨大的痛苦。如果傍風調順，就不會出現像前面所說的那些疾病。觀察傍風之後，如實地瞭解身體。
『再次，修行者在自身內進行循身觀。有什麼樣的風存在於身體之中，或者調和或者不調和，會產生什麼樣的作用？他通過聽聞
【English Translation】 English version: Or whether it is in harmony or not, what kind of actions does it perform? Through wisdom gained from hearing or through divine eye, he sees that there is a wind called Adhogama-vata (downward-moving wind), residing in the body, whether it is in harmony or not, what does it do? Through wisdom gained from hearing or through divine eye, he sees: if the Adhogama-vata is not in harmony, it causes food to be poorly digested, reduces strength, and cannot be absorbed. If food is digested, then skin, flesh, bones, marrow, essence, and blood increase; if food is not digested, then wind disorders, cold disorders, and jaundice will all be out of harmony. If the Adhogama-vata is not in harmony, then the strength from food is lost, and because the strength from food is reduced, the complexion becomes haggard. If the wind is in harmony, then there will be none of the diseases mentioned earlier. Having observed the Adhogama-vata, he truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind resides in the body, whether it is in harmony or not, what kind of actions does it perform? Through wisdom gained from hearing or through divine eye, he sees that there is a wind called Urdhvaga-vata (upward-moving wind), residing in the body, what does it do? Through wisdom gained from hearing or through divine eye, he sees: the Urdhvaga-vata resides on the top of the head, and if the wind is in harmony, it emanates from the top of the head, like smoke, emanating from above, whether in the sun, in the shade, day or night, it constantly emanates without ceasing, and ordinary people can see it. If the wind is not in harmony, then the breath will not emanate; if the breath from the top of the head stops emanating, and no breath emanates for three days, then that person will certainly die. Having observed the Urdhvaga-vata, he truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind resides in the body, whether it is in harmony or not, what kind of actions does it perform? Through wisdom gained from hearing or through divine eye, he sees that there is a wind called Tiryag-vata (sideways-moving wind), residing in the body, whether it is in harmony or not, what does it do? Through wisdom gained from hearing or through divine eye, he sees: if the Tiryag-vata is not in harmony, it blocks the incoming and outgoing breath, causing all the tendons and veins to twitch, either gathering or scattering, either pulling or tugging, or the nose twitches, or making a 'huhu' sound, and afterwards great suffering is experienced. If the Tiryag-vata is in harmony, then there will be none of the diseases mentioned earlier. Having observed the Tiryag-vata, he truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind resides in the body, whether it is in harmony or not, what kind of actions does it perform? Through wisdom gained from hearing
慧或以天眼見有一風，名曰轉筋，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：轉筋風若不調順，令手筋腳筋、大小便筋、背筋、遍身諸筋皆悉卷並，合為一處，堅急頑鈍，無所覺知。若風調順，則無如向所說諸病。觀轉筋風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名曰壞毛，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：壞毛風若不調順，一切身份所有諸毛皆悉墮落，身體痿黃，設更生毛，即隨墮落。若風調順，則無如向所說之病。觀壞毛風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名似少風，若風調順，為何所作？彼以聞慧或以天眼見：似少風以調順故，十時風力，形貌色力、屈伸俯仰分分相似。若風不調，于其身中心意流脈則便擾動，而發狂癡，心亂不正。若其心意流脈調順，則不狂亂。觀似少風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名嗜睡眠，若不調順，為何所作？彼以聞慧或以天眼見：睡眠風若不調順，于聽法時，令人惛睡，聞不善
【現代漢語翻譯】 現代漢語譯本： 慧（智慧）或以天眼見到有一種風，名叫轉筋（使筋脈攣縮的風），住在身體中，如果不調順，會造成什麼影響？他以聞慧（通過聽聞獲得的智慧）或以天眼見到：轉筋風如果不調順，會使手筋、腳筋、大小便筋、背筋、遍身所有的筋都捲曲併合在一起，變得堅硬、僵硬、麻木，沒有知覺。如果風調順，就不會有像前面所說的各種疾病。觀察轉筋風后，如實地瞭解身體。 『再者，修行者在內身中循身觀察。有什麼樣的風住在身體中，如果調順或不調順，會產生什麼樣的作用？他以聞慧或以天眼見到有一種風，名叫壞毛（使毛髮損壞的風），住在身體中，如果調順或不調順，會造成什麼影響？他以聞慧或以天眼見到：壞毛風如果不調順，全身所有的毛髮都會脫落，身體變得萎靡發黃，即使再生長出毛髮，也會隨即脫落。如果風調順，就不會有像前面所說的疾病。觀察壞毛風后，如實地瞭解身體。』 『再者，修行者在內身中循身觀察。有什麼樣的風住在身體中，如果調順或不調順，會產生什麼樣的作用？他以聞慧或以天眼見到有一種風，名叫似少風（類似於兒童的風），如果風調順，會產生什麼作用？他以聞慧或以天眼見到：似少風因為調順的緣故，使得身體在十個時辰內的風力、形貌色澤、屈伸俯仰都分分相似。如果風不調順，那麼身體的中心、意念、血脈就會擾動，從而引發狂亂癡呆，心神錯亂不正。如果心意血脈調順，就不會狂亂。觀察似少風后，如實地瞭解身體。』 『再者，修行者在內身中循身觀察。有什麼樣的風住在身體中，如果調順或不調順，會產生什麼樣的作用？他以聞慧或以天眼見到有一種風，名叫嗜睡眠（喜歡睡眠的風），如果不調順，會造成什麼影響？他以聞慧或以天眼見到：睡眠風如果不調順，在聽聞佛法的時候，會使人昏昏欲睡，聽不清楚。
【English Translation】 English version: With wisdom (慧) or with divine eye (天眼), one sees a wind called 'Twisting Sinews' (轉筋 - causing sinews to contract), residing in the body. If it is not in harmony, what will it do? He sees with wisdom gained from hearing (聞慧) or with divine eye: If the 'Twisting Sinews' wind is not in harmony, it will cause the sinews of the hands, feet, those related to urination and defecation, the back sinews, and all the sinews throughout the body to curl up and merge into one place, becoming hard, stiff, numb, and without sensation. If the wind is in harmony, there will be none of the diseases mentioned earlier. Having observed the 'Twisting Sinews' wind, one truly knows the body. 'Furthermore, the practitioner observes the body within the body. What kind of wind resides in the body, and what actions does it perform if it is in harmony or disharmony? He sees with wisdom gained from hearing or with divine eye a wind called 'Damaging Hair' (壞毛 - causing hair damage), residing in the body. If it is in harmony or disharmony, what will it do? He sees with wisdom gained from hearing or with divine eye: If the 'Damaging Hair' wind is not in harmony, all the hairs on the body will fall out, the body will become withered and yellow, and even if hair grows again, it will fall out immediately. If the wind is in harmony, there will be none of the diseases mentioned earlier. Having observed the 'Damaging Hair' wind, one truly knows the body.' 'Furthermore, the practitioner observes the body within the body. What kind of wind resides in the body, and what actions does it perform if it is in harmony or disharmony? He sees with wisdom gained from hearing or with divine eye a wind called 'Resembling Youth' (似少風 - resembling the wind of a young person), and if the wind is in harmony, what will it do? He sees with wisdom gained from hearing or with divine eye: Because the 'Resembling Youth' wind is in harmony, the wind force, appearance, color, strength, bending, stretching, and bowing are all similar in every aspect throughout the ten periods of time. If the wind is not in harmony, then the center of the body, thoughts, and blood vessels will be disturbed, leading to madness and foolishness, and the mind will be disordered and incorrect. If the mind and blood vessels are in harmony, there will be no madness. Having observed the 'Resembling Youth' wind, one truly knows the body.' 'Furthermore, the practitioner observes the body within the body. What kind of wind resides in the body, and what actions does it perform if it is in harmony or disharmony? He sees with wisdom gained from hearing or with divine eye a wind called 'Fond of Sleep' (嗜睡眠 - fond of sleeping), and if it is not in harmony, what will it do? He sees with wisdom gained from hearing or with divine eye: If the 'Fond of Sleep' wind is not in harmony, it will cause one to become drowsy when listening to the Dharma, unable to hear clearly.
法，心則樂聞；若晝若夜欲正觀察，則為所亂，樂至酒肆。若風調順，則無此病。觀睡風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，作何等業？彼以聞慧或以天眼見有一風，名曰瞋風，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：瞋恚風若不調順，以少因緣而起大瞋，為瞋所使，一切世人起大瞋怒，身毛皆豎，心忪動亂，所見不了，以近為遠；見於日月，生顛倒心，謂日為月，以月為日。若風調順，則無此病。觀瞋風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，作何等業？彼以聞慧或以天眼見有一風，名曰名字，若調不調，為何所作？彼以聞慧或以天眼見名字風：若其調順，能有言說，緣心數法，舌風言說，隨心而行，能說無量名字句義。如是舌說名字之風若不調順，則少言誤語或口喑不語。觀舌名字風已，如實知身。
正法念處經卷第六十六 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十七
元魏婆羅門瞿曇般若流支譯身念處品之四
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名曰壞味，住在身中，若不調順，為何所作？彼以
【現代漢語翻譯】 現代漢語譯本：如果內心喜愛佛法，內心就會樂於聽聞；如果無論是白天還是夜晚都想要正確地觀察，就會被擾亂，喜歡去酒館。如果風調順，就不會有這種毛病。觀察睡眠之風后，如實地瞭解身體。
『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，做什麼樣的業？他通過聽聞的智慧或者通過天眼看到有一種風，名叫瞋風（憤怒之風），住在身體中，如果不調順，會做什麼？他通過聽聞的智慧或者通過天眼看到：瞋恚之風如果不調順，會因為很小的原因而生起很大的憤怒，被憤怒所驅使，一切世人都會生起很大的憤怒，身上的毛髮都豎立起來，內心驚慌動亂，所見到的事物都不清楚，把近的看成遠的；看到太陽和月亮，產生顛倒的心，把太陽說成月亮，把月亮說成太陽。如果風調順，就不會有這種毛病。觀察瞋風后，如實地瞭解身體。
『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，做什麼樣的業？他通過聽聞的智慧或者通過天眼看到有一種風，名叫名字（語言之風），如果調順或不調順，會做什麼？他通過聽聞的智慧或者通過天眼看到名字之風：如果它調順，就能有言語表達，緣於心所法，舌頭之風進行言說，隨著心意而行，能夠說出無量的名字句義。如果舌頭所說的名字之風不調順，就會少言、說錯話或者口啞不能說話。觀察舌頭名字之風后，如實地瞭解身體。
《正法念處經》卷第六十六 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第六十七
元魏婆羅門瞿曇般若流支譯《身念處品》之四
『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，如果調順或不調順，做什麼樣的業？他通過聽聞的智慧或者通過天眼看到有一種風，名叫壞味（破壞味道之風），住在身體中，如果不調順，會做什麼？』
【English Translation】 English version: If the mind delights in the Dharma, then the mind will be happy to hear it; if one wants to observe correctly whether day or night, one will be disturbed and like to go to taverns. If the winds are in harmony, there will be no such problem. After observing the sleep wind, truly know the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, and what kind of karma does it perform? He sees with the wisdom of hearing or with the divine eye that there is a wind called the Anger Wind (wind of anger), dwelling in the body, and if it is not in harmony, what will it do? He sees with the wisdom of hearing or with the divine eye that if the wind of anger is not in harmony, great anger will arise from small causes, driven by anger, all people will arise with great anger, the hairs on their bodies will stand on end, their hearts will be frightened and disturbed, what they see will not be clear, they will see what is near as far away; seeing the sun and moon, they will have a reversed mind, calling the sun the moon, and the moon the sun. If the winds are in harmony, there will be no such problem. After observing the anger wind, truly know the body.
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, and what kind of karma does it perform? He sees with the wisdom of hearing or with the divine eye that there is a wind called Name (wind of language), and if it is in harmony or not in harmony, what will it do? He sees with the wisdom of hearing or with the divine eye that the wind of name: if it is in harmony, it can have speech, based on mental phenomena, the wind of the tongue speaks, following the mind, and can speak of immeasurable names, phrases, and meanings. If the wind of the tongue that speaks names is not in harmony, then one will speak little, speak wrongly, or be mute and unable to speak. After observing the wind of the tongue's name, truly know the body.
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume Sixty-Six Taisho Tripitaka, Volume 17, No. 0721, Sutra on the Establishment of Mindfulness of the True Dharma
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume Sixty-Seven
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Four on the Establishment of Mindfulness of the Body
'Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, and if it is in harmony or not in harmony, what kind of karma does it perform? He sees with the wisdom of hearing or with the divine eye that there is a wind called Bad Taste (wind of destroying taste), dwelling in the body, and if it is not in harmony, what will it do?'
聞慧或以天眼見：壞味風若不調順，令人舌中嗜甜蟲動，以蟲動故，一切好食美膳悉不能食，以不食故，身體劣弱，不能讀誦、修學禪思及修善法，身不調故，心不樂法，名色互相因緣而住，猶如束竹相依而住；相依力故，如是名色各各相依，如是行聚食因緣住，如水和麨名為麨漿，各各有力，名色得住。若風調順，則無如向所說之病。觀壞味風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名曰肺過，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：肺過風若不調順，食慾消時夜則患痛，令食酢氣乃至食消，一切身體皆悉無力，脈如網縛。若風調順，則無如向所說諸病。觀肺風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名臭上行，若調不調，為何所作？彼以聞慧或以天眼見：臭上行風令身鼻口一切皆臭，能令臭氣從毛孔出，從於熟藏上衝生藏，令一切身堅䩕大苦，食不消化，不能坐禪，晝夜不能修行善法。若臭上行風和順調適，則無如向所說之病。觀上行風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等
【現代漢語翻譯】 現代漢語譯本： 聞慧（通過聽聞獲得的智慧）或者以天眼（天眼通）觀察：如果壞味風不調順，會使人舌頭里嗜甜的蟲子活動，因為蟲子活動的緣故，一切好的食物和美味佳餚都不能吃，因為不能吃的緣故，身體變得虛弱，不能讀誦、修學禪思以及修行善法，身體不調和的緣故，心裡不喜好佛法，名（精神現象）和色（物質現象）互相因緣而住，就像捆在一起的竹子互相依靠而住一樣；因為互相依靠的力量，這樣名和色各自互相依靠，這樣行（行為）聚集以食物為因緣而住，就像用水和麵粉混合成為麵糊一樣，各自有力，名和色才能得以存在。如果風調順，就沒有像前面所說的疾病。觀察壞味風之後，如實地瞭解身體。
『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，如果調和或者不調和，會產生什麼樣的作用？他通過聞慧或者以天眼觀察到有一種風，名叫肺過風，住在身體中，如果調和或者不調和，會產生什麼樣的作用？他通過聞慧或者以天眼觀察到：如果肺過風不調順，在食物消化的時候晚上就會感到疼痛，使人感到酸氣，甚至食物都無法消化，整個身體都感到無力，脈搏像被網纏住一樣。如果風調順，就沒有像前面所說的各種疾病。觀察肺風之後，如實地瞭解身體。
『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，如果調和或者不調和，會產生什麼樣的作用？他通過聞慧或者以天眼觀察到有一種風，名叫臭上行風，如果調和或者不調和，會產生什麼樣的作用？他通過聞慧或者以天眼觀察到：臭上行風使身體的鼻子和嘴巴都感到臭，能夠使臭氣從毛孔里散發出來，從成熟的臟器向上衝擊未成熟的臟器，使整個身體感到堅硬、僵硬和極大的痛苦，食物不能消化，不能坐禪，白天和晚上都不能修行善法。如果臭上行風調和順暢，就沒有像前面所說的各種疾病。觀察上行風之後，如實地瞭解身體。
『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，如果調和或者不調和，會產生什麼樣的作用？』
【English Translation】 English version: Through wisdom gained by hearing (聞慧), or through the divine eye (天眼, supernatural vision), one sees: if the foul-taste wind is not in balance, it causes the sweet-craving worms in the tongue to stir. Because of the stirring of these worms, one cannot eat any good food or delicacies. Because one cannot eat, the body becomes weak, and one cannot recite scriptures, study, practice meditation, or cultivate good deeds. Because the body is out of balance, the mind does not delight in the Dharma (佛法, Buddhist teachings). Name (名, mental phenomena) and form (色, material phenomena) abide in mutual dependence, just as bundled bamboo relies on each other to stand. Because of the force of mutual reliance, name and form thus depend on each other. Thus, the aggregation of actions (行) abides dependent on food, just as flour mixed with water becomes gruel. Each has its own strength, and name and form are able to exist. If the wind is in balance, then there will be none of the illnesses described above. Having observed the foul-taste wind, one truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, and what actions does it perform, whether it is in balance or out of balance? Through wisdom gained by hearing or through the divine eye, he sees that there is a wind called the lung-excess wind (肺過風) dwelling in the body. What actions does it perform, whether it is in balance or out of balance? Through wisdom gained by hearing or through the divine eye, he sees that if the lung-excess wind is not in balance, one will suffer pain at night when food is being digested, causing a sour taste, and even preventing the food from being digested. The entire body will feel weak, and the pulse will feel as if bound by a net. If the wind is in balance, then there will be none of the illnesses described above. Having observed the lung wind, one truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, and what actions does it perform, whether it is in balance or out of balance? Through wisdom gained by hearing or through the divine eye, he sees that there is a wind called the foul-ascending wind (臭上行風). What actions does it perform, whether it is in balance or out of balance? Through wisdom gained by hearing or through the divine eye, he sees that the foul-ascending wind causes the nose and mouth to feel foul, and it can cause foul odors to emanate from the pores. It ascends from the mature organs to the immature organs, causing the entire body to feel hard, stiff, and greatly painful. Food cannot be digested, one cannot sit in meditation, and one cannot cultivate good deeds day and night. If the foul-ascending wind is harmonious and balanced, then there will be none of the illnesses described above. Having observed the ascending wind, one truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, and what actions does it perform, whether it is in balance or out of balance?』
業？彼以聞慧或以天眼見有一風，名大便處，若調不調，為何所作？彼以聞慧或以天眼見：大便風若不調順，於三肉皰則成痔病，所下之血如赤豆汁，身體燒熱，惛嗜睡眠，筋脈拘急，食不能消，舌不得味。若風調順，則無此病。觀大便處風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名曰忘念，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：忘念風若不調順，令念忘失，習誦多忘，不能憶持，於四方面所見顛倒，已過之事忘失不憶，所食速饑而不能食，身毛粗澀，爪甲亦然，不耐寒熱，所念隨忘。若風調順，則無如是所說之病。觀忘念風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名曰生力，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：生力風若不調順，雖復多食美膳飲食，身常無力，如毒壞身。以風不調故有此病，若風調順，則無此病。觀生力風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名生身心力，住在身中，若不調順，為何所作？彼以聞慧或以天
【現代漢語翻譯】 現代漢語譯本： 『業是什麼？』他通過聽聞的智慧或者天眼，看到有一種風，名叫『大便處』，如果調和或不調和，會產生什麼作用？他通過聽聞的智慧或者天眼看到：如果『大便風』不調順，就會在三個肉皰處形成痔瘡疾病，排出的血像紅豆汁一樣，身體發燒發熱，昏沉嗜睡，筋脈拘攣緊張，食物不能消化，舌頭嘗不出味道。如果風調順，就不會有這些疾病。觀察『大便處風』之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。』有什麼樣的風住在身體中，如果調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼，看到有一種風，名叫『忘念』，住在身體中，如果調和或不調和，會產生什麼作用？他通過聽聞的智慧或者天眼看到：如果『忘念風』不調順，就會使念頭忘失，學習背誦容易忘記，不能記住，對於四方所見產生顛倒，已經過去的事情忘記不記得，吃得很快就餓了卻不能吃，身上的毛髮粗糙乾澀，指甲也是這樣，不能忍受寒冷和炎熱，所想的念頭隨著就忘記。如果風調順，就不會有像上面所說的這些疾病。觀察『忘念風』之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。』有什麼樣的風住在身體中，如果調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼，看到有一種風，名叫『生力』，住在身體中，如果不調順，會產生什麼作用？他通過聽聞的智慧或者天眼看到：如果『生力風』不調順，即使吃很多美味佳餚，身體也常常沒有力氣，就像被毒藥損害了身體一樣。因為風不調和的緣故，才會有這種疾病，如果風調順，就不會有這種疾病。觀察『生力風』之後，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。』有什麼樣的風住在身體中，如果調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼，看到有一種風，名叫『生身心力』，住在身體中，如果不調順，會產生什麼作用？他通過聽聞的智慧或者天
【English Translation】 English version: 'What is karma?' He, through the wisdom of hearing or through divine vision, sees a wind called 'Place of Excrement' (Dàbiàn chù), and if it is balanced or imbalanced, what does it do? He, through the wisdom of hearing or through divine vision, sees that if the 'Excrement Wind' (Dàbiàn fēng) is not balanced, it will form hemorrhoid disease in the three fleshy mounds, the blood discharged will be like red bean juice, the body will burn with heat, one will be drowsy and fond of sleep, the muscles will be constricted and tense, food cannot be digested, and the tongue cannot taste flavors. If the wind is balanced, there will be no such disease. Having observed the 'Place of Excrement Wind,' he truly understands the body.
'Furthermore, the practitioner observes the body within the body.' What kind of wind dwells in the body, and if it is balanced or imbalanced, what kind of action does it perform? He, through the wisdom of hearing or through divine vision, sees a wind called 'Forgetfulness' (Wàngniàn), dwelling in the body, and if it is balanced or imbalanced, what does it do? He, through the wisdom of hearing or through divine vision, sees that if the 'Forgetfulness Wind' (Wàngniàn fēng) is not balanced, it will cause forgetfulness of thoughts, easy forgetting of learning and recitation, inability to remember, distorted perceptions of the four directions, forgetting and not remembering past events, quick hunger after eating but inability to eat, coarse and rough body hair, and the same with nails, intolerance to cold and heat, and thoughts are forgotten as they arise. If the wind is balanced, there will be none of the diseases mentioned above. Having observed the 'Forgetfulness Wind,' he truly understands the body.
'Furthermore, the practitioner observes the body within the body.' What kind of wind dwells in the body, and if it is balanced or imbalanced, what kind of action does it perform? He, through the wisdom of hearing or through divine vision, sees a wind called 'Life Force' (Shēnglì), dwelling in the body, and if it is not balanced, what does it do? He, through the wisdom of hearing or through divine vision, sees that if the 'Life Force Wind' (Shēnglì fēng) is not balanced, even if one eats many delicious meals, the body will often be without strength, as if the body has been damaged by poison. Because the wind is not balanced, this disease occurs; if the wind is balanced, there will be no such disease. Having observed the 'Life Force Wind,' he truly understands the body.
'Furthermore, the practitioner observes the body within the body.' What kind of wind dwells in the body, and if it is balanced or imbalanced, what kind of action does it perform? He, through the wisdom of hearing or through divine vision, sees a wind called 'Life Force of Body and Mind' (Shēng shēn xīn lì), dwelling in the body, and if it is not balanced, what does it do? He, through the
眼見生身心力風：若風調順，始從胎中，身心漸增，令心強健。以風調故，知作不作，久時所作皆能念知，去來進止，強健不怯，耐于飢渴、寒熱眾苦，身體充滿，其身頭髮不非時白。若不調順，則失此法。觀生身心力風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰妨咽喉語，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：妨咽喉語風若不調順，則生身病，以余不調，則便失音，或時耳聾或手足攣躄，或身曲傴僂、兩目失明。以風不調，生如是病。觀妨咽喉語風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名曰睡風，若不調順，為何所作？彼以聞慧或以天眼見：有睡風若不調順，所見顛倒，惱亂流脈令其動變，一切骨節皆悉疼痛。觀睡風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名曰持命，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：持命風若不調順，令人失命，舍于覺知。一切眾生第二之命，能持于身，依于識心，以不調故，能斷人命，依持一切眾
【現代漢語翻譯】 現代漢語譯本 觀察因眼見而生的身心力風：如果風調和順暢，從胎兒時期開始，身體和心智逐漸增長，使心智強健。因為風調和的緣故，知道該做什麼不該做什麼，長久以來所做的事情都能憶念知曉，行動進退，強健而不怯懦，能夠忍受飢餓乾渴、寒冷炎熱等各種痛苦，身體充滿活力，頭髮不會過早變白。如果不調和順暢，就會失去這些益處。觀察因眼見而生的身心力風之後，如實地瞭解身體。 『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，是調和還是不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫妨咽喉語風，住在身體中，如果不調和順暢，會產生什麼作用？他通過聽聞的智慧或者天眼看到：妨咽喉語風如果不調和順暢，就會產生身體疾病，因為其他風的不調和，就會導致失音，或者有時耳聾，或者手腳攣縮癱瘓，或者身體彎曲駝背，兩眼失明。因為風不調和，產生這樣的疾病。觀察妨咽喉語風之後，如實地瞭解身體。 『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，是調和還是不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫睡風，如果不調和順暢，會產生什麼作用？他通過聽聞的智慧或者天眼看到：睡風如果不調和順暢，所見到的事物會顛倒錯亂，擾亂血脈使其動盪變化，一切骨節都會疼痛。觀察睡風之後，如實地瞭解身體。 『再者，修行者在自身內觀察身體。有什麼樣的風住在身體中，是調和還是不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫持命風，住在身體中，如果調和或者不調和，會產生什麼作用？他通過聽聞的智慧或者天眼看到：持命風如果不調和順暢，會使人喪失生命，失去知覺。對於一切眾生來說，持命風是第二條生命，能夠維持身體，依靠意識心，因為不調和的緣故，能夠斷絕人的生命，依靠和維持一切眾生。
【English Translation】 English version Observing the body and mind power wind arising from sight: If the wind is harmonious and smooth, starting from the womb, the body and mind gradually increase, making the mind strong. Because of the harmony of the wind, one knows what to do and what not to do, and can remember and know what has been done for a long time. One can move forward and backward, be strong and not timid, and endure hunger, thirst, cold, heat, and all kinds of suffering. The body is full of vitality, and the hair does not turn white prematurely. If it is not harmonious and smooth, these benefits will be lost. After observing the body and mind power wind arising from sight, truly understand the body. 『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is harmonious or disharmonious, and what kind of actions does it produce? He sees through the wisdom of hearing or through the divine eye that there is a wind called the 'obstructing throat speech wind' (wind that hinders speech), dwelling in the body. If it is not harmonious and smooth, what will it produce? He sees through the wisdom of hearing or through the divine eye that if the 'obstructing throat speech wind' is not harmonious and smooth, it will produce physical illness. Because of the disharmony of other winds, it will lead to loss of voice, or sometimes deafness, or paralysis of the hands and feet, or a bent and hunched body, and blindness in both eyes. Because of the disharmony of the wind, such illnesses arise. After observing the 'obstructing throat speech wind', truly understand the body. 『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is harmonious or disharmonious, and what kind of actions does it produce? He sees through the wisdom of hearing or through the divine eye that there is a wind called the 'sleep wind' (wind related to sleep), and if it is not harmonious and smooth, what will it produce? He sees through the wisdom of hearing or through the divine eye that if the 'sleep wind' is not harmonious and smooth, what is seen will be inverted and confused, disturbing the blood vessels and causing them to fluctuate, and all the joints will be painful. After observing the 'sleep wind', truly understand the body. 『Furthermore, the practitioner observes the body within the body. What kind of wind dwells in the body, whether it is harmonious or disharmonious, and what kind of actions does it produce? He sees through the wisdom of hearing or through the divine eye that there is a wind called the 'life-sustaining wind' (wind that maintains life), dwelling in the body. If it is harmonious or disharmonious, what will it produce? He sees through the wisdom of hearing or through the divine eye that if the 'life-sustaining wind' is not harmonious and smooth, it will cause people to lose their lives and lose consciousness. For all beings, the 'life-sustaining wind' is the second life, capable of maintaining the body, relying on the conscious mind. Because of its disharmony, it can cut off people's lives, relying on and maintaining all beings.
生命根，若風調順，則不夭命。觀持命風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有一風，名曰損壞一切身份，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：壞身風始從住胎，以此風力令其身份破壞損傷，身曲傴脊，凸臆戾髖。若風調順，則無此病。觀壞身風已，如實知身。
「複次，修行者內身循身觀。有何等風住在身中，作何等業？彼以聞慧或以天眼觀見有風，名曰攝皮，住在身中，為何所作？彼以聞慧或以天眼見：攝皮風若為外風所觸，若冷若熱、若香若臭、或下或上、或大力小力，隨時來觸，悉能覺知。觀攝皮風已，如實知身。
「複次，修行者內身循身觀。復有何風住于身中？彼以聞慧或以天眼離於垢濁，清凈所緣，離疑度疑，度于曠野，如實不疑，於此身中更無異風。此風聚集，此風和合，如此風流緣于根界，共業煩惱和合而住，能持于身，或為妨害。是修行者遍觀一切身內諸風，具足見已，厭離欲心，愛不能壞，不入魔境，近於涅槃，以智慧日破無始流、轉貪瞋癡闇，離疑曠野，不染色聲香味觸等，于境界中如實見之，一切三界皆悉無常、苦、空、無我，如實見之。如是那羅帝婆羅門長者聚落修行比丘
【現代漢語翻譯】 現代漢語譯本：生命之根，如果風調雨順，就不會夭折。觀察並保持生命之風，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。有什麼樣的風住在身體中，如果調和或不調和，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到有一種風，名叫損壞一切身份（sun huai yi qie shen fen，意為破壞身體所有部分），住在身體中，如果不調順，會造成什麼影響？他通過聽聞的智慧或者天眼看到：壞身風從住胎開始，就以這種風的力量使身體各部分破壞損傷，身體彎曲傴僂，駝背，胸部突出，髖部不正。如果風調順，就不會有這些疾病。觀察壞身風后，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。有什麼樣的風住在身體中，會產生什麼樣的作用？他通過聽聞的智慧或者天眼觀察到有一種風，名叫攝皮（she pi，意為控制面板），住在身體中，會產生什麼樣的作用？他通過聽聞的智慧或者天眼看到：攝皮風如果被外面的風觸碰，無論是冷是熱、是香是臭、是向下是向上、是大力量是小力量，隨時來觸碰，都能覺察知道。觀察攝皮風后，如實地瞭解身體。
『再者，修行者在自身內進行循身觀。還有什麼樣的風住在身體中？他通過聽聞的智慧或者天眼，遠離污垢，清凈所緣，遠離疑惑，度過疑惑，度過曠野，如實地不疑惑，在這個身體中沒有其他的風。這種風聚集，這種風和合，這種風如此流動，緣于根界（gen jie，意為感官領域），與共業煩惱和合而住，能夠維持身體，或者成為妨害。這位修行者遍觀一切身體內的各種風，完全見到后，厭離慾望之心，愛慾不能破壞他，不進入魔境（mo jing，意為惡魔的領域），接近涅槃（nie pan，意為解脫），用智慧之日破除無始以來的流轉、貪嗔癡的黑暗，遠離疑惑的曠野，不被色聲香味觸等所染色，在境界中如實地見到它們，一切三界（san jie，意為欲界、色界、無色界）都是無常、苦、空、無我的，如實地見到它們。就像那羅帝婆羅門（na luo di po luo men）長者聚落修行的比丘一樣。
【English Translation】 English version: If the root of life is in harmony with the winds, it will not suffer a premature death. Having observed and maintained the life-sustaining winds, one truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of winds reside in the body, and what actions do they perform, whether they are in harmony or not? Through the wisdom of hearing or through the divine eye, he sees a wind called 'Destroying All Bodily Parts' (sun huai yi qie shen fen), residing in the body. If it is not in harmony, what does it do? Through the wisdom of hearing or through the divine eye, he sees that the 'Destroying Body Wind' begins from the moment of conception, using its power to damage and destroy the body's parts, causing the body to be bent and hunched, with a protruding chest and misaligned hips. If the wind is in harmony, these ailments will not occur. Having observed the 'Destroying Body Wind,' one truly knows the body.
『Furthermore, the practitioner observes the body within the body. What kind of winds reside in the body, and what actions do they perform? Through the wisdom of hearing or through the divine eye, he observes a wind called 'Controlling the Skin' (she pi), residing in the body. What does it do? Through the wisdom of hearing or through the divine eye, he sees that if the 'Controlling Skin Wind' is touched by external winds, whether cold or hot, fragrant or foul, downward or upward, with great or small force, it can perceive and know them at any time. Having observed the 'Controlling Skin Wind,' one truly knows the body.
『Furthermore, the practitioner observes the body within the body. What other winds reside in the body? Through the wisdom of hearing or through the divine eye, he is free from defilement, with a pure object of focus, free from doubt, having crossed over doubt, having crossed over the wilderness, truly without doubt, there are no other winds in this body. These winds gather, these winds harmonize, these winds flow in this way, arising from the sense realms (gen jie), dwelling together with shared karma and afflictions, able to sustain the body or become an obstacle. This practitioner, having fully observed all the winds within the body, renounces the mind of desire, and lust cannot destroy him. He does not enter the realm of demons (mo jing), and approaches Nirvana (nie pan), using the sun of wisdom to break through the beginningless cycle of transmigration, the darkness of greed, hatred, and delusion, and departs from the wilderness of doubt, not being stained by sights, sounds, smells, tastes, or tactile sensations. He truly sees them in the realms of experience, and truly sees that all three realms (san jie) are impermanent, suffering, empty, and without self. Like the Bhiksu practicing in the village of the Brahmin householder Naradatta (na luo di po luo men).
如實知此樂修身念，知生滅法，不念余觀，觀一切身，知一切縛及以解脫。
「複次，修行者復以異法觀察是身失壞盡滅。云何此身當失壞耶？于命終時，云何風蟲能壞此身？云何惱亂？於一切界幾時命終？云何上下逆順風吹？如是比丘內身循身觀，彼以聞慧或以天眼見：臨終時，一切諸蟲先被惱亂，蟲既死已，人乃命終，一切有為，決定失壞。如是死法，必當有此堅牢大惡。
「如是比丘觀于頭中有十種蟲為風所殺：一名頂內蟲，為足甲風之所殺害；二名腦內蟲，為于兩足傍風之所殺害；三名髑髏骨蟲，為不覺風之所殺害；四名食發蟲，為破骨風之所殺害；五名耳內行蟲，為行蹈地風之所殺害；六名流涕蟲，為于跟風之所殺害；七名脂內行蟲，為破脛風之所殺害；八名交牙節蟲；九名食涎蟲，為破足腕節風之所殺害；十名食齒根蟲，為破髀骨風之所殺害(一十)。
「複次，有十種蟲行於咽喉，下至胸中，為風所殺。何等為十？一名食涎蟲，為破力風之所殺害；二名唾蟲、三名吐蟲、四名行十味脈蟲，為行轉風之所殺害；五名甜醉蟲，為害節風之所殺害；六名嗜六味蟲，為破毛爪甲屎風之所殺害；七名杼氣蟲，為正跳風之所殺害；八名憎味蟲，為破壞風之所殺害；九名嗜睡蟲，為胞中風之所殺害
【現代漢語翻譯】 現代漢語譯本： 如實地瞭解這種因快樂而產生的修身之念，瞭解生滅之法，不執著于其他的觀想，觀察一切身，瞭解一切束縛以及解脫。 『再者，修行者又以不同的方法觀察這個身體的失壞和滅盡。這個身體將如何失壞呢？在臨命終時，風和蟲子將如何破壞這個身體？如何惱亂它？在一切界中，何時命終？上下逆順的風如何吹動？像這樣，比丘在自身上循身觀，他以聽聞的智慧或者以天眼看到：臨終時，一切蟲子首先被惱亂，蟲子死後，人才會命終，一切有為法，必定會失壞。像這樣的死亡之法，必定會有這種堅牢的大惡。』 『像這樣，比丘觀察頭中有十種蟲子被風所殺：第一種叫做頂內蟲，被足甲風所殺害；第二種叫做腦內蟲，被兩足傍風所殺害；第三種叫做髑髏骨蟲（頭蓋骨內的蟲），被不覺風所殺害；第四種叫做食發蟲，被破骨風所殺害；第五種叫做耳內行蟲，被行蹈地風所殺害；第六種叫做流涕蟲，被跟風所殺害；第七種叫做脂內行蟲，被破脛風所殺害；第八種叫做交牙節蟲；第九種叫做食涎蟲，被破足腕節風所殺害；第十種叫做食齒根蟲，被破髀骨風所殺害(共十種)。』 『再者，有十種蟲子行走在咽喉，下至胸中，被風所殺。哪十種呢？第一種叫做食涎蟲，被破力風所殺害；第二種叫做唾蟲；第三種叫做吐蟲；第四種叫做行十味脈蟲，被行轉風所殺害；第五種叫做甜醉蟲，被害節風所殺害；第六種叫做嗜六味蟲，被破毛爪甲屎風所殺害；第七種叫做杼氣蟲，被正跳風所殺害；第八種叫做憎味蟲，被破壞風所殺害；第九種叫做嗜睡蟲，被胞中風所殺害。
【English Translation】 English version: Truly knowing this mindfulness of body cultivated from joy, knowing the law of arising and ceasing, not dwelling on other contemplations, observing all bodies, knowing all bonds and liberation. 『Furthermore, the practitioner observes this body's decay and destruction in a different way. How will this body decay? At the time of death, how will wind and insects destroy this body? How will they disturb it? In all realms, when will death occur? How will the winds blow upwards, downwards, against, and with the flow? Thus, a Bhikkhu contemplates the body within the body, seeing with the wisdom of hearing or with divine vision: at the time of death, all the insects are first disturbed, and after the insects die, the person dies. All conditioned things are destined to decay. Such is the law of death, and it will surely bring great and firm suffering.』 『Thus, the Bhikkhu observes that there are ten kinds of insects in the head that are killed by the wind: the first is called the 'top-of-the-head insect,' killed by the 'foot-nail wind'; the second is called the 'brain insect,' killed by the 'wind beside the two feet'; the third is called the 'skull bone insect' (insect inside the skull), killed by the 'unaware wind'; the fourth is called the 'hair-eating insect,' killed by the 'bone-breaking wind'; the fifth is called the 'ear-walking insect,' killed by the 'ground-walking wind'; the sixth is called the 'mucus insect,' killed by the 'heel wind'; the seventh is called the 'fat-walking insect,' killed by the 'shin-breaking wind'; the eighth is called the 'intersecting-tooth-joint insect'; the ninth is called the 'saliva-eating insect,' killed by the 'ankle-joint-breaking wind'; the tenth is called the 'tooth-root-eating insect,' killed by the 'thigh-bone-breaking wind' (total of ten).』 『Furthermore, there are ten kinds of insects that travel in the throat, down to the chest, and are killed by the wind. What are the ten? The first is called the 'saliva-eating insect,' killed by the 'strength-breaking wind'; the second is called the 'spit insect'; the third is called the 'vomit insect'; the fourth is called the 'ten-flavor-vein-walking insect,' killed by the 'circulation-wind'; the fifth is called the 'sweet-drunk insect,' killed by the 'joint-harming wind'; the sixth is called the 'six-flavor-loving insect,' killed by the 'hair-nail-excrement-breaking wind'; the seventh is called the 'air-expelling insect,' killed by the 'upward-jumping wind'; the eighth is called the 'taste-hating insect,' killed by the 'destructive wind'; the ninth is called the 'sleep-loving insect,' killed by the 'womb-wind.'
(二十)。
「複次，有十種蟲住于血中為風所殺：一名食毛蟲，為干糞風之所殺害；二名孔行蟲，為二傍風之所殺害；三名禪都蟲，為六竅風之所殺害；四名赤蟲，為斷身份風之所殺害；五名蛔母蟲，為惡火風之所殺害；六名毛燈蟲，為一切身份風之所殺害；七名食發蟲、八名瞋血蟲，為破揵風之所殺害；九名㿇㿇蟲，為一切身動風之所殺害；十名酢蟲，為于熱風之所殺害。生於血中，其形短促，團圓無足，微細無眼，能作身癢，惙惙而動，其蟲味咸，於人死時，如是等蟲為風殺已，血則乾燥，其人即死，是故人說死人無血；血欲干故，得大苦惱。臨命終時，心懷大怖，受大苦惱，恐舍此身，行於異處，舍離親族知識、兄弟妻子、財物，癡愛無智，愛結所縛，無有救護、無善法伴，唯獨一身，一切身份血脈乾燥，受于身心二種大苦(三十)。
「複次，修行者內身循身觀。有何等蟲為風所殺，得何苦惱？彼以聞慧或以天眼見十種蟲住在肉中。何等為十？一名生瘡蟲，為於行風之所殺害；二名刺蟲，為上下風之所殺害；三名閉筋蟲，為于命風之所殺害。何故名之以為命風？若出身中，人即命盡，故名命風。四名動脈蟲，為于開風之所殺害；五名皮蟲，為亂心風之所殺害；六名動脂蟲，為惱亂風之所殺害；
【現代漢語翻譯】 現代漢語譯本： （二十）。
『再者，有十種蟲子寄生在血液中，被風所殺：第一種叫食毛蟲，被幹糞風殺死；第二種叫孔行蟲，被二傍風殺死；第三種叫禪都蟲，被六竅風殺死；第四種叫赤蟲，被斷身份風殺死；第五種叫蛔母蟲，被惡火風殺死；第六種叫毛燈蟲，被一切身份風殺死；第七種叫食發蟲、第八種叫瞋血蟲，被破揵風殺死；第九種叫㿇㿇蟲，被一切身動風殺死；第十種叫酢蟲，被熱風殺死。這些蟲子生於血液中，形體短小，團圓無足，細微無眼，能使身體發癢，微微顫動，味道是鹹的。人在臨死的時候，這些蟲子被風殺死後，血液就會幹燥，人也就死了，所以人們說死人沒有血；因為血液要乾燥的緣故，會感到極大的苦惱。臨命終時，心中懷著極大的恐懼，承受極大的苦惱，害怕捨棄這個身體，前往異處，舍離親族知識、兄弟妻子、財物，因為愚癡的愛而沒有智慧，被愛結所束縛，沒有救護，沒有善法相伴，只有獨自一身，一切身份血脈乾燥，承受身心兩種巨大的痛苦（三十）。』
『再者，修行者以內身來觀察身體。有什麼樣的蟲子被風殺死，會得到什麼樣的苦惱呢？他通過聽聞的智慧或者通過天眼，看到有十種蟲子寄生在肉中。是哪十種呢？第一種叫生瘡蟲，被行風殺死；第二種叫刺蟲，被上下風殺死；第三種叫閉筋蟲，被命風殺死。為什麼稱之為命風呢？如果它離開身體，人就會死亡，所以叫做命風。第四種叫動脈蟲，被開風殺死；第五種叫皮蟲，被亂心風殺死；第六種叫動脂蟲，被惱亂風殺死；』
【English Translation】 English version: (20).
'Furthermore, there are ten kinds of worms that live in the blood and are killed by the winds: the first is called 'hair-eating worm' (eats hair), killed by the dry feces wind; the second is called 'hole-walking worm' (walks in holes), killed by the two flanking winds; the third is called 'chantu worm' (unknown meaning), killed by the six orifices wind; the fourth is called 'red worm' (red color), killed by the body-severing wind; the fifth is called 'roundworm mother' (mother of roundworms), killed by the evil fire wind; the sixth is called 'hair-lamp worm' (hair-like lamp), killed by all the body-part winds; the seventh is called 'hair-eating worm' (eats hair), and the eighth is called 'anger-blood worm' (blood of anger), killed by the breaking-tendon wind; the ninth is called '㿇㿇 worm' (unknown meaning), killed by all the body-moving winds; the tenth is called 'vinegar worm' (vinegar-like), killed by the hot wind. Born in the blood, their shape is short and stubby, round and without feet, tiny and without eyes, they can cause the body to itch, moving faintly. These worms taste salty. When a person dies, these worms are killed by the wind, and the blood dries up, and the person dies. Therefore, people say that dead people have no blood; because the blood is about to dry up, they experience great suffering. At the time of death, the mind is filled with great fear, and they suffer great distress, fearing to abandon this body and go to another place, leaving behind relatives, friends, knowledge, brothers, wives, children, and possessions. Because of foolish love, they lack wisdom, and are bound by the knots of love, without protection, without the companionship of good Dharma, only alone, all the body parts and blood vessels dry up, and they suffer great physical and mental pain (30).'
'Furthermore, the practitioner observes the body within the body. What kinds of worms are killed by the wind, and what kind of suffering is obtained? He, through the wisdom of hearing or through the divine eye, sees ten kinds of worms living in the flesh. What are the ten? The first is called 'sore-producing worm' (produces sores), killed by the moving wind; the second is called 'prickly worm' (prickly sensation), killed by the up-and-down wind; the third is called 'tendon-closing worm' (closes tendons), killed by the life wind. Why is it called the life wind? If it leaves the body, the person will die, so it is called the life wind. The fourth is called 'artery worm' (worm in artery), killed by the opening wind; the fifth is called 'skin worm' (worm in skin), killed by the mind-disturbing wind; the sixth is called 'fat-moving worm' (moves fat), killed by the disturbing wind;'
七名和集蟲，為視眴風之所殺害；八名臭蟲，為于閉風，臨命終時五閉風之所殺害(四十)。
「複次，修行者內身循身觀。云何死時白汗流出？如是諸蟲行於陰中，何風所殺？是修行者觀十種蟲行於陰黃中。何等為十？一名㿇㿇蟲，為壞胎藏風之所殺害；若男若女欲命終時，此風斷脈。二名惙惙蟲，為轉胎藏風之所殺害；若男若女令失氣力，或於口中出一掬黃猶如金色。三名苗華蟲，為去來行住風之所殺害；四名大謟蟲、五名行孔穴蟲、六名黑蟲、七名大食蟲、八名行熱蟲，為壞眼耳鼻舌身風之所殺害。如是次第，九名大熱蟲，為于刀風之所殺害；十名食味蟲，為針刺風之所殺害；十一名火蟲，為惡黃風之所殺害；十二名大火蟲，為破腸風之所殺害(五十)。
「複次，修行者內身循身觀。觀于骨蟲，臨命終時，為何等風之所殺害？彼以聞慧或以天眼見一切身份骨內有十種蟲。何等為十？一名舐骨蟲，為黃過風之所殺害；二名嚙骨蟲，為于冷風之所殺害；三名斷節蟲，為傷髓風之所殺害；四名赤口臭蟲，為傷皮風之所殺害；五名消骨蟲，為傷血風之所殺害；六名赤口蟲，為傷肉風之所殺害；七名食皮蟲，為傷骨風之所殺害；八名風刀蟲，為害精風之所殺害；九名刀口蟲，為皮皺風之所殺害(六十)。
【現代漢語翻譯】 現代漢語譯本： 七種名為和集蟲的蟲子，被視眴風所殺害；八種名為臭蟲的蟲子，由於閉風，在臨終時被五種閉風所殺害（四十）。
『再者，修行者在內身進行循身觀。死時為何會有白汗流出？這些蟲子在陰部活動，是被什麼風殺死的呢？這位修行者觀察到有十種蟲子在陰黃中活動。這十種是什麼呢？第一種名為㿇㿇蟲，被壞胎藏風所殺害；無論男女，在臨終時，這種風會斷絕脈搏。第二種名為惙惙蟲，被轉胎藏風所殺害；無論男女，會使其失去氣力，或者從口中吐出一掬像金色一樣的黃色液體。第三種名為苗華蟲，被去來行住風所殺害；第四種名為大謟蟲，第五種名為行孔穴蟲，第六種名為黑蟲，第七種名為大食蟲，第八種名為行熱蟲，被壞眼耳鼻舌身風所殺害。像這樣依次，第九種名為大熱蟲，被刀風所殺害；第十種名為食味蟲，被針刺風所殺害；第十一種名為火蟲，被惡黃風所殺害；第十二種名為大火蟲，被破腸風所殺害（五十）。』
『再者，修行者在內身進行循身觀。觀察骨頭中的蟲子，在臨終時，是被什麼樣的風殺害的呢？他通過聽聞的智慧或者通過天眼，看到一切身體部分骨頭內有十種蟲子。這十種是什麼呢？第一種名為舐骨蟲，被黃過風所殺害；第二種名為嚙骨蟲，被冷風所殺害；第三種名為斷節蟲，被傷髓風所殺害；第四種名為赤口臭蟲，被傷皮風所殺害；第五種名為消骨蟲，被傷血風所殺害；第六種名為赤口蟲，被傷肉風所殺害；第七種名為食皮蟲，被傷骨風所殺害；第八種名為風刀蟲，被害精風所殺害；第九種名為刀口蟲，被皮皺風所殺害（六十）。』
【English Translation】 English version: The seven types of worms called 'Heji Chong' (和集蟲, worms that gather together) are killed by the 'Shi Xuan Feng' (視眴風, wind of vision and blinking); the eight types of worms called 'Chou Chong' (臭蟲, stinky worms) are killed by the 'Bi Feng' (閉風, closing wind), and at the time of death, by the five 'Bi Feng' (閉風, closing winds) (40).
'Furthermore, the practitioner observes the body within the body. Why does white sweat flow out at the time of death? What wind kills these worms that move in the genitals? This practitioner observes ten types of worms moving in the yellow fluid of the genitals. What are these ten? The first is called '㿇㿇 Chong', killed by the 'Huai Tai Zang Feng' (壞胎藏風, wind that destroys the womb); whether male or female, at the time of death, this wind severs the pulse. The second is called '惙惙 Chong', killed by the 'Zhuan Tai Zang Feng' (轉胎藏風, wind that turns the womb); whether male or female, it causes loss of strength, or a handful of yellow liquid like gold comes out of the mouth. The third is called 'Miao Hua Chong' (苗華蟲, sprout flower worm), killed by the 'Qu Lai Xing Zhu Feng' (去來行住風, wind of going, coming, walking, and staying); the fourth is called 'Da Tao Chong' (大謟蟲, great flattering worm), the fifth is called 'Xing Kong Xue Chong' (行孔穴蟲, worm that moves through holes), the sixth is called 'Hei Chong' (黑蟲, black worm), the seventh is called 'Da Shi Chong' (大食蟲, great eating worm), the eighth is called 'Xing Re Chong' (行熱蟲, worm that moves with heat), killed by the 'Huai Yan Er Bi She Shen Feng' (壞眼耳鼻舌身風, wind that destroys the eyes, ears, nose, tongue, and body). In this order, the ninth is called 'Da Re Chong' (大熱蟲, great heat worm), killed by the 'Dao Feng' (刀風, knife wind); the tenth is called 'Shi Wei Chong' (食味蟲, taste eating worm), killed by the 'Zhen Ci Feng' (針刺風, needle piercing wind); the eleventh is called 'Huo Chong' (火蟲, fire worm), killed by the 'E Huang Feng' (惡黃風, evil yellow wind); the twelfth is called 'Da Huo Chong' (大火蟲, great fire worm), killed by the 'Po Chang Feng' (破腸風, wind that breaks the intestines) (50).'
'Furthermore, the practitioner observes the body within the body. Observing the worms in the bones, what kind of wind kills them at the time of death? He sees with his wisdom of hearing or with his heavenly eye that there are ten types of worms within the bones of all body parts. What are these ten? The first is called 'Shi Gu Chong' (舐骨蟲, bone licking worm), killed by the 'Huang Guo Feng' (黃過風, excessive yellow wind); the second is called 'Nie Gu Chong' (嚙骨蟲, bone gnawing worm), killed by the 'Leng Feng' (冷風, cold wind); the third is called 'Duan Jie Chong' (斷節蟲, joint breaking worm), killed by the 'Shang Sui Feng' (傷髓風, wind that injures the marrow); the fourth is called 'Chi Kou Chou Chong' (赤口臭蟲, red-mouthed stinky worm), killed by the 'Shang Pi Feng' (傷皮風, wind that injures the skin); the fifth is called 'Xiao Gu Chong' (消骨蟲, bone dissolving worm), killed by the 'Shang Xue Feng' (傷血風, wind that injures the blood); the sixth is called 'Chi Kou Chong' (赤口蟲, red-mouthed worm), killed by the 'Shang Rou Feng' (傷肉風, wind that injures the flesh); the seventh is called 'Shi Pi Chong' (食皮蟲, skin eating worm), killed by the 'Shang Gu Feng' (傷骨風, wind that injures the bone); the eighth is called 'Feng Dao Chong' (風刀蟲, wind knife worm), killed by the 'Hai Jing Feng' (害精風, wind that harms the essence); the ninth is called 'Dao Kou Chong' (刀口蟲, knife-mouthed worm), killed by the 'Pi Zhou Feng' (皮皺風, wind that wrinkles the skin) (60).'
「複次，修行者內身循身觀。觀屎中蟲，臨命終時，為何等風之所殺害？彼以聞慧或以天眼見十種蟲。何等為十？一名生蟲，為生力風之所殺害；二名鍼口蟲，為傷汗風之所殺害；三名白節蟲，為于麻風之所殺害；四名無足蟲，為傷汗風之所殺害；五名無足蟲，為食相應風之所殺害；六名散糞蟲，為破齒風之所殺害；七名三燋蟲，為喉脈風之所殺害；八名破傷蟲，為下行風之所殺害；九名閉食消蟲，為上行風之所殺害；十名黃蟲，為二傍風之所殺害；十一名消重食蟲，為輔筋風之所殺害。是風及蟲，令糞乾燥，惱亂諸界，互相動發，互相沖擊，風皆上行，惱身界已，破壞斷氣，撓攪其身令其乾燥，奮力殺之。人死之時，受大苦惱，無法可喻，一切世人皆當有死，決定無疑(七十)。
「複次，修行者內身循身觀。觀髓中蟲，臨命終時，為何等風之所殺害？彼以聞慧或以天眼見於髓中有十種蟲。何等為十？一名毛蟲，為害髓風之所殺害；二名黑口蟲，為似少風之所殺害；三名無力蟲，為睡見亂風之所殺害；四名痛惱蟲，為不忍風之所殺害；五名心悶蟲，為名字風之所殺害；六名火色蟲，為于緊風之所殺害；七名滑蟲，為于肺風之所殺害；八名下流蟲，為臭上行風之所殺害；九名起身根蟲，為穢門行風之所殺
【現代漢語翻譯】 現代漢語譯本： 『再者，修行者于內身修習身隨觀。觀察糞便中的蟲子，臨命終時，是被哪種風所殺害？他以聽聞的智慧或以天眼見到十種蟲子。是哪十種呢？第一種叫生蟲，被生力風所殺害；第二種叫鍼口蟲，被傷汗風所殺害；第三種叫白節蟲，被麻風所殺害；第四種叫無足蟲，被傷汗風所殺害；第五種叫無足蟲，被食相應風所殺害；第六種叫散糞蟲，被破齒風所殺害；第七種叫三燋蟲，被喉脈風所殺害；第八種叫破傷蟲，被下行風所殺害；第九種叫閉食消蟲，被上行風所殺害；第十種叫黃蟲，被二傍風所殺害；第十一種叫消重食蟲，被輔筋風所殺害。這些風和蟲子，使糞便乾燥，擾亂諸界（四大元素），互相動搖激發，互相沖擊，風都向上行，擾亂身體的界，然後破壞斷絕氣息，攪動身體使其乾燥，奮力殺死它。人在死亡的時候，承受巨大的苦惱，沒有辦法可以比喻，一切世人都會有死亡，這是確定無疑的(七十)。』 『再者，修行者于內身修習身隨觀。觀察骨髓中的蟲子，臨命終時，是被哪種風所殺害？他以聽聞的智慧或以天眼見到骨髓中有十種蟲子。是哪十種呢？第一種叫毛蟲，被害髓風所殺害；第二種叫黑口蟲，被似少風所殺害；第三種叫無力蟲，被睡見亂風所殺害；第四種叫痛惱蟲，被不忍風所殺害；第五種叫心悶蟲，被名字風所殺害；第六種叫火色蟲，被緊風所殺害；第七種叫滑蟲，被肺風所殺害；第八種叫下流蟲，被臭上行風所殺害；第九種叫起身根蟲，被穢門行風所殺』
【English Translation】 English version: 『Furthermore, a practitioner contemplates the body within the body. Observing the worms in the excrement, by which kind of wind are they killed at the time of death? He sees ten kinds of worms with his wisdom from hearing or with his divine eye. What are the ten? The first is called the 'born worm' (sheng chong), killed by the 'life force wind' (sheng li feng); the second is called the 'needle-mouth worm' (zhen kou chong), killed by the 'injury sweat wind' (shang han feng); the third is called the 'white joint worm' (bai jie chong), killed by the 'leprosy wind' (ma feng); the fourth is called the 'footless worm' (wu zu chong), killed by the 'injury sweat wind' (shang han feng); the fifth is called the 'footless worm' (wu zu chong), killed by the 'food corresponding wind' (shi xiang ying feng); the sixth is called the 'scattered excrement worm' (san fen chong), killed by the 'broken teeth wind' (po chi feng); the seventh is called the 'three scorched worm' (san jiao chong), killed by the 'throat pulse wind' (hou mai feng); the eighth is called the 'broken injury worm' (po shang chong), killed by the 'downward moving wind' (xia xing feng); the ninth is called the 'closed food digesting worm' (bi shi xiao chong), killed by the 'upward moving wind' (shang xing feng); the tenth is called the 'yellow worm' (huang chong), killed by the 'two side winds' (er pang feng); the eleventh is called the 'digesting heavy food worm' (xiao zhong shi chong), killed by the 'supporting tendon wind' (fu jin feng). These winds and worms dry out the excrement, disturb the elements (the four great elements), agitate and stimulate each other, impact each other, and all the winds move upward, disturbing the body's elements, then destroying and cutting off the breath, stirring the body, making it dry, and forcefully killing it. When a person dies, they endure great suffering, which cannot be compared to anything. All people in the world will die, this is certain and without doubt (seventy).』 『Furthermore, a practitioner contemplates the body within the body. Observing the worms in the marrow, by which kind of wind are they killed at the time of death? He sees ten kinds of worms in the marrow with his wisdom from hearing or with his divine eye. What are the ten? The first is called the 'hair worm' (mao chong), killed by the 'harming marrow wind' (hai sui feng); the second is called the 'black mouth worm' (hei kou chong), killed by the 'similar small wind' (si shao feng); the third is called the 'weak worm' (wu li chong), killed by the 'sleep seeing confused wind' (shui jian luan feng); the fourth is called the 'painful annoyance worm' (tong nao chong), killed by the 'intolerant wind' (bu ren feng); the fifth is called the 'heart oppressed worm' (xin men chong), killed by the 'name wind' (ming zi feng); the sixth is called the 'fire color worm' (huo se chong), killed by the 'tight wind' (jin feng); the seventh is called the 'slippery worm' (hua chong), killed by the 'lung wind' (fei feng); the eighth is called the 'downward flowing worm' (xia liu chong), killed by the 'foul upward moving wind' (chou shang xing feng); the ninth is called the 'body rising root worm' (qi shen gen chong), killed by the 'filthy gate moving wind' (hui men xing feng)』
害；十名憶念歡喜蟲，為忘念風之所殺害(八十)。
「複次，修行者內身循身觀，已見無常、不凈、無我。前已一蟲為傷肺風之所殺害，如是等蟲，臨命終時，為風所殺。如是比丘內身循身觀，以無漏明，斷除無始流轉闇黑，畢竟常滅，以世間相似業而得此法，以其久修七種之念，現前見故，何等為七？一者唸佛；二者念法；三者念僧；四者念戒；五者念天；六者念死；七者念無常。
「複次，修行者內身循身觀。觀死幾種，壞一切業？彼以聞慧或以天眼觀死四種：所謂地大不調，水大不調，火大不調，風大不調。云何地大不調而斷人命？若地大不調，身中風氣，地大堅故，舉身皆閉，互相破壞，互相逼惱，譬如二山堅如金剛，於二山間置生酥摶，有大黑風吹此二山互共相擊，壓生酥摶。地大、風大如彼二山，一切身命、皮肉骨血、脂髓精氣，身篋盛之，猶如生酥，為地大、風大打壓加害，破壞身界，得大苦惱，不能唸佛、念法、念僧，現陰將盡，為中陰系，相續不斷。一切愚癡凡夫之人以心相似相續緣生，如印所印，死亦如是，現陰將盡，以相似心生亦相似，以心獼猴因緣力故，受諸生死。
「複次，修行者內身循身觀。觀命終時，云何水大不調，令我及一切愚癡凡夫而喪身命？彼以聞慧或以
【現代漢語翻譯】 現代漢語譯本： 害：十種憶念歡喜的蟲，被遺忘念頭的風所殺害（八十）。
『再者，修行者在內身進行身隨觀，已經見到無常、不凈、無我。之前已經有一種蟲被傷害肺部的風所殺害，像這樣的蟲，臨命終時，被風所殺。像這樣的比丘在內身進行身隨觀，用無漏的智慧之光，斷除無始以來流轉的黑暗，最終達到常滅的境界，憑藉世間相似的業力而獲得這種方法，因為長期修習七種憶念，現前見到它們的緣故。哪七種呢？一是念佛（Buddha-anusmriti，憶念佛陀）；二是念法（Dharma-anusmriti，憶念佛法）；三是念僧（Sangha-anusmriti，憶念僧伽）；四是念戒（Sila-anusmriti，憶念戒律）；五是念天（Deva-anusmriti，憶念天神）；六是念死（Marana-sati，憶念死亡）；七是念無常（Anitya-sati，憶念無常）。』
『再者，修行者在內身進行身隨觀。觀察死亡有幾種，能夠壞滅一切業？他用聽聞的智慧或者用天眼觀察到四種死亡：所謂地大（Prthivi-dhatu，地元素）不調，水大（Apo-dhatu，水元素）不調，火大（Tejo-dhatu，火元素）不調，風大（Vayu-dhatu，風元素）不調。怎樣地大不調而斷絕人的性命呢？如果地大不調，身體中的風氣，因為地大堅硬的緣故，全身都被閉塞，互相破壞，互相逼迫惱害，譬如兩座山堅硬如金剛，在兩座山之間放置一塊生酥團，有大黑風吹動這兩座山互相撞擊，壓碎生酥團。地大、風大就像那兩座山，一切身命、皮肉骨血、脂髓精氣，身體這個容器盛放它們，猶如生酥，被地大、風大打擊壓迫加害，破壞身體的界限，得到巨大的苦惱，不能唸佛、念法、念僧，現世的陰影將要終結，被中陰（Antarabhava，中陰身）所繫縛，相續不斷。一切愚癡凡夫之人用心相似的相續緣起而生，如印章所印，死亡也是這樣，現世的陰影將要終結，以相似的心生也相似，以心如獼猴的因緣力，承受各種生死。』
『再者，修行者在內身進行身隨觀。觀察命終時，怎樣水大不調，使我和一切愚癡凡夫喪失性命？他用聽聞的智慧或者用……』
【English Translation】 English version: Harm: Ten kinds of joyful insects of recollection are harmed by the wind of forgetfulness (eightieth).
『Furthermore, the practitioner contemplates the body within the body, having already seen impermanence, impurity, and non-self. Previously, one insect was killed by the wind that harms the lungs. Such insects, at the time of death, are killed by the wind. Such a Bhiksu (比丘, monk) contemplates the body within the body, using the undefiled light of wisdom to cut off the beginningless darkness of transmigration, ultimately attaining constant extinction. He obtains this method through worldly similar karma, because of his long cultivation of the seven kinds of mindfulness, seeing them present before him. What are the seven? First, mindfulness of the Buddha (Buddha-anusmriti); second, mindfulness of the Dharma (Dharma-anusmriti); third, mindfulness of the Sangha (Sangha-anusmriti); fourth, mindfulness of the precepts (Sila-anusmriti); fifth, mindfulness of the Devas (Deva-anusmriti); sixth, mindfulness of death (Marana-sati); and seventh, mindfulness of impermanence (Anitya-sati).』
『Furthermore, the practitioner contemplates the body within the body. How many kinds of death destroy all karma? He observes with the wisdom of hearing or with divine vision four kinds of death: namely, the imbalance of the earth element (Prthivi-dhatu), the imbalance of the water element (Apo-dhatu), the imbalance of the fire element (Tejo-dhatu), and the imbalance of the wind element (Vayu-dhatu). How does the imbalance of the earth element cut off human life? If the earth element is imbalanced, the wind in the body, because the earth element is solid, the whole body is blocked, mutually destroying and oppressing each other. It is like two mountains as hard as diamond, placing a lump of fresh ghee between the two mountains. A great black wind blows these two mountains to strike each other, crushing the lump of fresh ghee. The earth element and the wind element are like those two mountains, all life, skin, flesh, bones, blood, fat, marrow, and essence, the body, this container, holds them, like fresh ghee, being struck and harmed by the earth element and the wind element, destroying the boundaries of the body, obtaining great suffering, unable to be mindful of the Buddha, the Dharma, and the Sangha, the present skandha (陰, aggregate) is about to end, bound by the intermediate state (Antarabhava), continuing without interruption. All ignorant ordinary people are born from the continuous arising of similar causes in their minds, like a seal that is stamped, death is also like this, the present skandha is about to end, with a similar mind, birth is also similar, because of the causal power of the mind like a monkey, enduring all kinds of birth and death.』
『Furthermore, the practitioner contemplates the body within the body. Observing at the time of death, how does the imbalance of the water element cause me and all ignorant ordinary people to lose our lives? He observes with the wisdom of hearing or with...』
天眼見水大不調：舉身筋脈，一切皮肉骨血、脂髓精氣，我及眾生臨命終時，一切皆爛，膿血流出，互相逼迫，一切皆動，如兩山壓，亦如前說，以生酥摶置於海中，黑風所吹，洪波相擊，不可止住，無堅無牢。如是水大破壞其身亦復如是，不能復唸佛法僧寶，余念之心，相續不斷。一切愚癡凡夫緣心相似而受生身，如印所印，于命終時，現陰既盡，受相似生，亦復如是，以心獼猴而受生死，引入生死。
「複次，修行者內身循身觀。云何火大不調而斷人命？彼以聞慧或以天眼見：命終時，火大不調，一切身脈、一切諸筋、一切輔筋、皮肉骨血、脂髓及精，一切燒煮，熱炎熾然。譬如燒于佉陀羅炭，火聚如山，投以生酥，燒之炎起，如是身者猶如酥摶投之。死苦亦復如是，不能復唸佛法僧寶。現陰將盡，心念相續，一切愚癡凡夫以心緣念，相似受生，如印所印。于命終時，現陰既盡而心受生，亦復如是，以心獼猴因緣力故，而受生死。
「複次，修行者內身循身觀。云何死時，風大不調而斷人命？彼以聞慧或以天眼見：臨終時，風大不調，一切身份、一切筋脈、一切身界，所謂皮肉骨血、脂髓精氣，皆悉散壞，乾燥無膩，互相割裂，從足至頂分散如沙。譬如酥摶黑風所吹，散壞失膩，于虛空中分散如沙，
【現代漢語翻譯】 現代漢語譯本 天眼所見，水大（水的元素）不調：全身的筋脈，所有的皮肉骨血、脂肪骨髓精氣，我和眾生在臨命終時，一切都會腐爛，膿血流出，互相逼迫，一切都在動搖，就像兩座大山壓下來，也像之前所說的那樣，把生酥捏成的團放在海中，被黑風吹動，巨大的波浪互相沖擊，無法停止，沒有堅固可靠之處。像這樣水大破壞身體也是如此，不能再憶念佛法僧三寶，其他的念頭卻相續不斷。一切愚癡的凡夫憑藉相似的緣心而承受生身，就像印章所印一樣，在命終時，現陰（五陰中的識陰）消盡，承受相似的生，也是這樣，因為心像獼猴一樣而承受生死，被引入生死之中。
『再者，修行者在內身進行循身觀。怎樣火大（火的元素）不調而斷送人的性命？他通過聽聞佛法的智慧或者通過天眼看到：命終時，火大不調，全身的脈絡、所有的筋、所有的輔助筋、皮肉骨血、脂肪骨髓以及精，一切都被燒煮，熱烈的火焰熾盛燃燒。譬如燃燒佉陀羅炭，火堆像山一樣，投入生酥，燃燒起來火焰升騰，像這樣身體就像酥油團被投入其中。死亡的痛苦也是這樣，不能再憶念佛法僧三寶。現陰將要消盡，心念相續不斷，一切愚癡的凡夫用心緣念，相似地承受生，就像印章所印一樣。在命終時，現陰消盡而心承受生，也是這樣，因為心像獼猴一樣的因緣力量，而承受生死。
『再者，修行者在內身進行循身觀。怎樣死亡時，風大（風的元素）不調而斷送人的性命？他通過聽聞佛法的智慧或者通過天眼看到：臨終時，風大不調，全身的各個部分、所有的筋脈、全身的各個界限，所謂的皮肉骨血、脂肪骨髓精氣，全都散壞，乾燥沒有滋潤，互相割裂，從腳到頭分散得像沙子一樣。譬如酥油團被黑風吹動，散壞失去滋潤，在虛空中分散得像沙子一樣。
【English Translation】 English version With the divine eye, one sees the water element (water element) imbalanced: the body's sinews and veins, all skin, flesh, bones, blood, fat, marrow, essence, and vital energy. When I and all sentient beings are about to die, everything will rot, pus and blood will flow out, pressing against each other, everything will be shaking, like two mountains pressing down, just as described before. Imagine a ball of fresh ghee placed in the ocean, blown by a black wind, with huge waves crashing against it, impossible to stop, with nothing solid or reliable. The destruction of the body by the water element is also like this, unable to remember the Buddha, Dharma, and Sangha (Three Jewels), while other thoughts continue incessantly. All ignorant ordinary beings rely on similar conditioned minds to receive a body, just like a seal imprinting something. At the moment of death, when the present skandha (form, feeling, perception, mental formations, consciousness) is exhausted, they receive a similar birth, just like that. Because the mind is like a monkey, they undergo birth and death, and are led into birth and death.
'Furthermore, the practitioner observes the body within the body. How does the fire element (fire element) imbalance lead to death? He sees with wisdom gained from hearing the Dharma or with the divine eye: at the moment of death, the fire element is imbalanced, all the body's channels, all the tendons, all the supporting tendons, skin, flesh, bones, blood, fat, marrow, and essence, all are burned and cooked, with intense flames blazing. For example, burning Khadira charcoal, a pile of fire like a mountain, throwing fresh ghee into it, the flames rise up. Likewise, this body is like a ball of ghee thrown into it. The suffering of death is also like this, unable to remember the Buddha, Dharma, and Sangha (Three Jewels). The present skandha is about to be exhausted, thoughts continue incessantly, all ignorant ordinary beings use their minds to contemplate, similarly receiving birth, just like a seal imprinting something. At the moment of death, when the present skandha is exhausted, the mind receives birth, also like that, because of the causal power of the mind being like a monkey, they undergo birth and death.'
'Furthermore, the practitioner observes the body within the body. How does the wind element (wind element) imbalance at the time of death lead to death? He sees with wisdom gained from hearing the Dharma or with the divine eye: at the moment of death, the wind element is imbalanced, all the body's parts, all the channels, all the body's boundaries, the so-called skin, flesh, bones, blood, fat, marrow, and essence, all are scattered and destroyed, dry and without moisture, cutting each other apart, scattered like sand from foot to head. For example, a ball of ghee is blown by a black wind, scattered and losing its moisture, scattered like sand in the empty space.'
人命終時，風大不調，死苦所逼，亦復如是，不能復唸佛法僧寶。一切凡夫盡有緣心相續而生，如印所印，于命終時，有盡心生，亦復如是。以心獼猴因緣力故，而受生老病死之身。
「是名四大不調，有四種死，行者見已，觀察無常、苦、空、無我。如是見已，不近魔境，近涅槃道，于染愛色聲香味觸不樂不著，不起愛心，離於塵垢，離於曠野，不著色聲香味觸，不起色慢，不恃少年，不恃命慢，不喜多語，不入城邑，無所偏著，常念死畏，于微細罪心生怖畏，如實知身，知生滅法，於一切染欲心得厭離，樂行正法心不懈怠。如是那羅帝婆羅門長者聚落修行比丘觀察修行。
「複次，修行者內身循身觀。云何修行觀內外身，所謂觀外法已，觀于內身循身觀。觀察種子，如種生芽，從芽生莖，從莖生葉，從葉生花，從花生實，是名外觀。
「複次，修行者觀于內身，前識種子共業煩惱入不凈中，名安浮陀，從安浮陀，名歌羅啰，從歌羅啰，名曰伽那，從伽那時，名為肉摶，從於肉摶生於五胞，所謂兩手、兩足及頭，從於五胞生於五根，如是次第乃至老死。
「複次，修行者外身隨順觀。云何草木前見青綠，后漸變黃，終時墮落？身亦如是，初見嬰兒，次至中年，漸至於老則歸於死。
【現代漢語翻譯】 現代漢語譯本：人在臨終時，四大（地、水、火、風）不調，被死亡的痛苦所逼迫，也是這樣，不能再憶念佛法僧三寶。一切凡夫都有緣心相續而生，就像印章蓋在物體上一樣，在臨終時，有盡心產生，也是這樣。因為心如獼猴般攀緣的因緣力，而承受生老病死的身體。
這叫做四大不調，有四種死亡，修行人見到這些后，觀察無常、苦、空、無我。這樣觀察后，不接近魔境，接近涅槃之道，對於染著的色聲香味觸不貪戀不執著，不生起愛心，遠離塵垢，遠離曠野，不執著色聲香味觸，不生起色的傲慢，不依仗少年，不依仗壽命的傲慢，不喜歡多說話，不進入城邑，沒有偏頗的執著，常常憶念死亡的恐懼，對於微小的罪過也心生怖畏，如實地瞭解身體，瞭解生滅之法，對於一切染污的慾望心生厭離，喜歡奉行正法，內心不懈怠。就像那羅帝婆羅門（Naradeva Brahmana）、長者、聚落中修行的比丘那樣觀察修行。
其次，修行人在內身中隨順觀察。怎樣修行觀察內外身呢？就是說，觀察外法之後，觀察內身，隨順觀察。觀察種子，就像種子生出芽，從芽生出莖，從莖生出葉，從葉生出花，從花生出果實，這叫做外觀。
其次，修行人觀察內身，前世的識種子、共業和煩惱進入不凈之中，叫做安浮陀（Arbuda），從安浮陀，叫做歌羅啰（Kalala），從歌羅啰，叫做伽那（Ghana），從伽那時，叫做肉摶（Pesi），從肉摶生出五胞，就是兩手、兩足和頭，從五胞生出五根，這樣依次乃至老死。
其次，修行人對外身隨順觀察。為什麼草木先前看見是青綠色的，後來漸漸變成黃色，最終凋落呢？身體也是這樣，最初看見是嬰兒，其次到中年，漸漸到老年就歸於死亡。
【English Translation】 English version: When a person's life is about to end, the four great elements (earth, water, fire, and wind) become imbalanced, and they are oppressed by the suffering of death. It is like this, and they can no longer remember the Three Jewels of Buddha, Dharma, and Sangha. All ordinary beings are born with a continuous stream of conditioned mind, just like a seal imprinting on an object. At the time of death, an exhausted mind arises, and it is also like this. Because of the causal power of the mind, which is like a clinging monkey, they receive a body subject to birth, old age, sickness, and death.
This is called the imbalance of the four great elements, and there are four kinds of death. When practitioners see these, they contemplate impermanence, suffering, emptiness, and non-self. Having seen this, they do not approach the realm of demons but approach the path of Nirvana. They do not crave or cling to defiled forms, sounds, smells, tastes, and textures. They do not give rise to loving thoughts, stay away from defilement, stay away from wilderness, do not cling to forms, sounds, smells, tastes, and textures, do not give rise to pride in form, do not rely on youth, do not rely on pride in life, do not like to talk too much, do not enter cities, have no biased attachments, constantly remember the fear of death, and feel fear even for subtle transgressions. They truly understand the body, understand the law of arising and ceasing, and feel disgust and detachment from all defiled desires, delight in practicing the Dharma, and their minds are not lazy. This is how Naradeva Brahmana, elders, and monks practicing in villages observe and practice.
Furthermore, practitioners observe the inner body in accordance with the body. How do practitioners observe the inner and outer body? That is to say, after observing external phenomena, they observe the inner body, observing in accordance with the body. Observe the seed, just as a seed produces a sprout, from the sprout grows a stem, from the stem grows a leaf, from the leaf grows a flower, from the flower grows a fruit. This is called external observation.
Furthermore, practitioners observe the inner body. The seed of consciousness from the previous life, along with shared karma and afflictions, enters into impurity, which is called Arbuda. From Arbuda, it is called Kalala. From Kalala, it is called Ghana. From Ghana, it is called Pesi. From Pesi, the five buds are born, which are the two hands, two feet, and head. From the five buds, the five roots are born, and so on, in sequence, until old age and death.
Furthermore, practitioners observe the external body in accordance with it. Why do plants and trees initially appear green, then gradually turn yellow, and eventually wither and fall? The body is also like this, initially seen as an infant, then reaching middle age, and gradually reaching old age, it returns to death.
「複次，修行者外身隨順觀。外諸種子云何生耶？從地生於一切藥草及以叢林而得增長。彼以聞慧或以天眼見：是諸法各各因緣，各各力生，若內若外一切有為，除三種法，所謂數緣無為、非數緣無為、虛空無為。云何諸法各各力轉？所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是一切大苦聚集。若無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱大苦聚滅，如是唯有大苦聚滅。如是諸法，若內若外，互相因緣而得生長。
「如是修行者內身循身觀，三種外身界隨順觀，觀內如外，觀外如內，如實觀察。如是修行者觀內外法，先觀閻浮提，為增長正法，修內法觀，分別觀察，一一觀察、人天合觀，別觀無覺，內因於外一切四大，外因於內心心數法，有內法、外法增長。若有內法，內法正了，若內法增長，見外則了。云何內法因外增長？床褥臥具、病瘦醫藥所須之物皆悉具足，比丘則能增長善法；若無臥具病瘦醫藥，不能增長一切善法，無心悕求。如是內外互共相因而得增長，非有作者、非常不變、非無因生。
「複次，修行者觀于外身。云何一切三界眾生，外法因緣而得增長？有一法增長，一切有為所攝眾生有四種食。何等為四？一名摶食；二名思食；三名觸食；四名愛識食。欲界之食，四大種子因於外食而得增長，內善禪樂，是名初觀外法增長內法。云何外法增長內法？彼以聞慧或以天眼觀：劫初時眾生所食，何因何緣八分具足。何等八分？所謂愛味色聲，愛聲樂濡，堅固色貌。外法者，謂床褥臥具湯藥能增長身，樂修善法。如是修行者外身隨順觀。若蚊虻蟻等不惱觸身，內法增長，若風雨寒熱若不妨礙，得求內法。若聞不愛不樂醜惡之聲，聞之無礙，名增內法。若聞臭氣不可愛樂，不以為礙，名增內法。若聞愛香無所障礙，名益內法。五根皆悉內因外入，有五內入，是名外身觀。賢聖弟子如實知身。
「複次，修行者觀于外身。云何六識而取於法？彼以聞慧或以天眼見於外法無所障礙，則能知法。何等六識？所謂眼識、耳識、鼻識、舌識、身識、意識。是名內法了知外法，是內外法互相因緣。譬如飛鳥游于虛空，隨其所至，影常隨身，內外諸入亦復如是。若一切身、一切內法增長，心亦增長。心為一切法之因緣，各各相因而有諸法。如是修行者不見一法是常、不變、不破壞者。
「複次，修行者外身
【現代漢語翻譯】 現代漢語譯本 『再者，修行者觀察外在的身體。一切三界（指欲界、色界、無色界）的眾生，是依靠什麼樣的外在因緣而得以增長的呢？有一種法可以使之增長，一切被有為法所包含的眾生有四種食物。是哪四種呢？第一種叫做摶食（用手抓取的食物）；第二種叫做思食（精神食糧）；第三種叫做觸食（感官接觸帶來的滋養）；第四種叫做愛識食（由愛和意識產生的滋養）。欲界的食物，四大種子（地、水、火、風）依靠外在的食物而得以增長，內在的善良禪定之樂，這叫做初步觀察外法增長內法。』 『什麼樣的外法增長內法呢？修行者通過聽聞的智慧或者通過天眼觀察：劫初（宇宙形成之初）時眾生所食之物，是依靠什麼原因和條件而具備八種成分的。哪八種成分呢？就是所喜愛的味道、顏色、聲音，所喜愛的聲音帶來的快樂和柔潤，以及堅固的色相和容貌。所謂外法，指的是床鋪、臥具、湯藥等能夠增長身體，使人樂於修習善法。像這樣，修行者對外在身體進行隨順的觀察。如果蚊子、飛蛾、螞蟻等不騷擾觸碰身體，內在的法就能增長；如果風雨寒冷暑熱不妨礙修行，就能尋求內在的法。如果聽到不喜愛、不悅耳、醜惡的聲音，聽了也沒有妨礙，這叫做增長內法。如果聞到臭氣，不可喜愛，但不以為妨礙，這叫做增長內法。如果聞到喜愛的香味，沒有絲毫障礙，這叫做增益內法。五根（眼、耳、鼻、舌、身）都由內在的原因通過外在的途徑進入，有五種內在的進入，這叫做觀察外在的身體。賢聖的弟子能夠如實地瞭解身體。』 『再者，修行者觀察外在的身體。六識（眼識、耳識、鼻識、舌識、身識、意識）是如何獲取法的呢？修行者通過聽聞的智慧或者通過天眼看到外在的法沒有絲毫障礙，就能了解法。哪六識呢？就是眼識、耳識、鼻識、舌識、身識、意識。這叫做內在的法瞭解外在的法，這是內外之法互相依存的因緣。譬如飛鳥在虛空中飛翔，無論飛到哪裡，影子總是跟隨身體，內外諸入（六根和六塵）也是如此。如果一切身體、一切內在的法增長，心也隨之增長。心是一切法的因緣，各種法互相依存而產生。像這樣，修行者看不到有一種法是恒常、不變、不壞滅的。』 『再者，修行者觀察外在的身體。』
【English Translation】 English version 『Furthermore, the practitioner contemplates the external body. By what external causes and conditions do all beings in the three realms (desire realm, form realm, formless realm) grow? There is one dharma that causes growth; all beings encompassed by conditioned dharmas have four kinds of food. What are the four? The first is called gross material food (food taken by hand); the second is called contactual food (sensory impressions); the third is called volitional food (mental nourishment); and the fourth is called consciousness-food (sustenance derived from love and consciousness). The food of the desire realm, the four great elements (earth, water, fire, wind), grow due to external food, and inner virtuous meditative joy; this is called the initial contemplation of external dharma increasing internal dharma.』 『How does external dharma increase internal dharma? They, through the wisdom of hearing or through divine vision, observe: at the beginning of the kalpa (the beginning of the universe), what beings eat, by what causes and conditions are the eight qualities complete? What are the eight? They are the beloved taste, color, sound, the joy and smoothness of beloved sound, and the firm color and appearance. External dharmas refer to beds, bedding, medicine that can increase the body, and the joy of cultivating virtuous dharmas. Thus, the practitioner contemplates the external body in accordance. If mosquitoes, moths, ants, etc., do not disturb or touch the body, internal dharma increases; if wind, rain, cold, and heat do not hinder, one can seek internal dharma. If one hears unpleasant, unjoyful, ugly sounds, and hearing them is not an obstacle, this is called increasing internal dharma. If one smells foul odors, which are not beloved, but does not consider them an obstacle, this is called increasing internal dharma. If one smells beloved fragrances without any hindrance, this is called benefiting internal dharma. The five roots (eye, ear, nose, tongue, body) all enter internally through external means; there are five internal entrances; this is called contemplating the external body. Wise and noble disciples truly know the body.』 『Furthermore, the practitioner contemplates the external body. How do the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) grasp dharmas? They, through the wisdom of hearing or through divine vision, see that there are no obstacles to external dharmas, and thus can know dharmas. What are the six consciousnesses? They are eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. This is called internal dharma understanding external dharma; these are internal and external dharmas mutually dependent causes and conditions. Just as a bird flies in the sky, wherever it goes, its shadow always follows its body, so too are the internal and external entrances (the six senses and the six sense objects). If all bodies, all internal dharmas increase, the mind also increases. The mind is the cause and condition of all dharmas, and various dharmas arise due to mutual dependence. Thus, the practitioner does not see a single dharma that is constant, unchanging, or indestructible.』 『Furthermore, the practitioner contemplates the external body.』
隨順觀。觀閻浮提人壽命云何減損？云何增長？彼以聞慧或以天眼見：劫初時，光音諸天下閻浮提，食于地皮，如三十三天須陀之味。以劫初時，人善心故，地皮好色、好香、善觸，離一切過，眾人食之，壽命八萬四千歲，唯有三病：一者饑；二者渴；三者悕望。至第二時，如是人等，以不善心取于地皮，遂令地皮穢濁不凈，所謂飢渴及以悕望，欲命終時，熱病而死。如是觀閻浮提人因於外食而得壽命，無病無惱。
「複次，修行者外身隨順觀。云何閻浮提人于第三時，一切因食而得色命？彼以聞慧或以天眼觀第三時：地皮皆滅，以食過故，風冷熱等皆不調順，無量病起，一切有為行聚，外食因緣內入增長，由內因緣外法增長。觀外身因內，內法緣外。
「複次，修行者隨順觀外身。云何第四斗時，閻浮提人食何等食？彼以聞慧或以天眼見：閻浮提人于鬥戰時，食于莠子，或食鵲豆或食魚肉，或食菜根，一切好味皆悉滅沒，多有病苦，非時而老。于鬥戰時，人無氣力。
「複次，修行者外身隨順觀。云何劫初時，閻浮提人壽命長短？彼以聞慧或以天眼見：劫初時，閻浮提人壽命八萬四千歲，身長五百弓(今人身等一弓)。
「複次，修行者外身隨順觀。云何閻浮提人于第二時，壽命色量？彼
【現代漢語翻譯】 現代漢語譯本 隨順觀。觀察閻浮提人（Jambudvipa，我們所居住的這個世界的人）的壽命如何減少？如何增長？他們通過聽聞的智慧或者天眼看到：在劫初的時候，光音天的眾生來到閻浮提，食用地皮，那味道就像三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）的須陀（Sudha，天界的食物）一樣美味。因為劫初的時候，人們心存善念，所以地皮顏色鮮艷、氣味芬芳、觸感美好，沒有任何瑕疵，人們食用它，壽命長達八萬四千歲，只有三種疾病：一是飢餓；二是口渴；三是慾望。到了第二個時期，這些人因為心懷不善而獲取地皮，導致地皮變得污穢不凈，出現了飢餓、口渴和慾望，臨終時因熱病而死。由此可見，閻浮提人因為食用外物而獲得壽命，原本是無病無惱的。
『其次，修行者對外身進行隨順觀。閻浮提人在第三個時期，如何因為飲食而獲得色身和壽命？他們通過聽聞的智慧或者天眼觀察到第三個時期：地皮全部消失，因為飲食的過失，風、冷、熱等因素都不調和順暢，產生了無數的疾病，一切有為法的聚合，外在飲食的因緣導致內在的增長，由於內在的因緣導致外在的法增長。觀察外身依賴於內在，內在的法依賴於外在。』
『其次，修行者隨順觀察外身。在第四個鬥爭時期，閻浮提人吃什麼食物？他們通過聽聞的智慧或者天眼看到：閻浮提人在鬥爭時期，食用莠子，或者食用鵲豆，或者食用魚肉，或者食用菜根，一切美好的味道都消失了，多有疾病痛苦，不到時候就衰老。在鬥爭時期，人們沒有力氣。』
『其次，修行者對外身進行隨順觀。在劫初的時候，閻浮提人的壽命有多長？他們通過聽聞的智慧或者天眼看到：在劫初的時候，閻浮提人的壽命是八萬四千歲，身高五百弓（相當於現在人的身高一弓）。』
『其次，修行者對外身進行隨順觀。在第二個時期，閻浮提人的壽命和身高是多少？』
【English Translation】 English version Contemplation in Accordance. Observing how the lifespan of people in Jambudvipa (the world we live in) decreases and increases? They see through the wisdom of hearing or through divine eyes: At the beginning of the kalpa (aeon), beings from the Abhasvara heavens descend to Jambudvipa and eat the earth's crust, which tastes like Sudha (celestial food) of the Trayastrimsa heavens (a celestial realm in Buddhist cosmology). Because people have good intentions at the beginning of the kalpa, the earth's crust is beautiful in color, fragrant, and pleasant to the touch, free from all imperfections. People eat it and live for eighty-four thousand years, with only three ailments: hunger, thirst, and desire. By the second period, these people, with unkind intentions, take the earth's crust, causing it to become filthy and impure, with hunger, thirst, and desire arising, and they die of fever at the end of their lives. Thus, it is seen that the people of Jambudvipa obtain their lifespan by consuming external food, originally without illness or distress.
'Furthermore, the practitioner contemplates the external body in accordance. How do the people of Jambudvipa in the third period obtain their form and lifespan through food? They observe through the wisdom of hearing or through divine eyes the third period: the earth's crust completely disappears, and due to the fault of food, wind, cold, heat, and other factors are not harmonious, countless diseases arise, and the aggregation of all conditioned phenomena, the external condition of food causes internal growth, and due to internal conditions, external phenomena grow. Observe the external body relying on the internal, and the internal phenomena relying on the external.'
'Furthermore, the practitioner contemplates the external body in accordance. What food do the people of Jambudvipa eat during the fourth period of strife? They see through the wisdom of hearing or through divine eyes: During the period of strife, the people of Jambudvipa eat darnel, or eat cowpeas, or eat fish and meat, or eat vegetable roots, and all good flavors disappear, with much suffering from illness, and aging prematurely. During the period of strife, people have no strength.'
'Furthermore, the practitioner contemplates the external body in accordance. How long is the lifespan of the people of Jambudvipa at the beginning of the kalpa? They see through the wisdom of hearing or through divine eyes: At the beginning of the kalpa, the lifespan of the people of Jambudvipa is eighty-four thousand years, and their height is five hundred bows (one bow being equivalent to the height of a person today).'
'Furthermore, the practitioner contemplates the external body in accordance. What is the lifespan and height of the people of Jambudvipa in the second period?'
以聞慧或以天眼見：閻浮提人于第二時，壽命四萬歲，人之身量，長二百弓。
「複次，修行者外身隨順觀。云何觀于閻浮提人于第三時，壽命色量？彼以聞慧或以天眼見：閻浮提人于第三時，其人壽命一萬歲，人之身量，長一百弓。
「複次，修行者外身隨順觀。觀閻浮提人壽命色量，彼以聞慧或以天眼見：閻浮提人于鬥戰時，其人壽命，受一百歲，身長一弓。
「複次，修行者隨順觀外身。觀末劫時，無十善時，一切人民但自擁護，無福德時，云何壽命，壽幾許命？彼以聞慧或以天眼見於惡劫無法之時：一切好味皆悉磨滅，所謂鹽酥及安石榴、蜜與石蜜、苷蔗稻糧、六十日稻，如是等味世間勝者一切皆滅。一名赤稻，次名鳥將來稻，次名飛蟲稻，次名迦吒波稻，次名赤芒黃米稻，次名易洛稻，次名斑稻，次名白真珠稻，次名速稻，次名鐵芒稻，次名垂穗稻，次名赤色稻，次名朱吒迦稻，次名樹稻，次名水陸稻，次名陸地稻，次名正意稻，次名海生稻，次名雙穗稻，次名等𠸍稻，次名焦熱稻，次名鸚鵡不食稻，次名日堅稻，次名命稻，次名一切處生稻，次名師子稻，次名無垢稻，次名大輕稻，次名一切生稻，次名大力稻，次名生香稻，次名割蛇稻，次名罽賓稻，次名山中稻，次名近雪山生稻，次
【現代漢語翻譯】 現代漢語譯本：以聽聞的智慧或者以天眼觀察：閻浮提（Jambudvipa，我們所居住的這個世界）的人在第二個時期，壽命是四萬歲，人的身高，長二百弓。
『再者，修行者對外在身體進行隨順觀察。如何觀察閻浮提（Jambudvipa，我們所居住的這個世界）的人在第三個時期，壽命和身量？他們以聽聞的智慧或者以天眼觀察：閻浮提（Jambudvipa，我們所居住的這個世界）的人在第三個時期，他們的壽命是一萬歲，人的身高，長一百弓。』
『再者，修行者對外在身體進行隨順觀察。觀察閻浮提（Jambudvipa，我們所居住的這個世界）的人的壽命和身量，他們以聽聞的智慧或者以天眼觀察：閻浮提（Jambudvipa，我們所居住的這個世界）的人在鬥戰時期，他們的壽命，只有一百歲，身高一弓。』
『再者，修行者隨順觀察外在身體。觀察末劫時期，沒有十善業的時候，所有人民只懂得自我保護，沒有福德的時候，壽命會是怎樣，壽命會有多長？他們以聽聞的智慧或者以天眼觀察到惡劫沒有佛法的時候：一切美好的味道都將消失殆盡，所謂的鹽、酥油以及安石榴、蜂蜜與石蜜、甘蔗稻米、六十日成熟的稻米，像這些味道世間最好的東西都會消失。一種叫做赤稻，一種叫做鳥將來稻，一種叫做飛蟲稻，一種叫做迦吒波稻，一種叫做赤芒黃米稻，一種叫做易洛稻，一種叫做斑稻，一種叫做白真珠稻，一種叫做速稻，一種叫做鐵芒稻，一種叫做垂穗稻，一種叫做赤色稻，一種叫做朱吒迦稻，一種叫做樹稻，一種叫做水陸稻，一種叫做陸地稻，一種叫做正意稻，一種叫做海生稻，一種叫做雙穗稻，一種叫做等𠸍稻，一種叫做焦熱稻，一種叫做鸚鵡不食稻，一種叫做日堅稻，一種叫做命稻，一種叫做一切處生稻，一種叫做師子稻，一種叫做無垢稻，一種叫做大輕稻，一種叫做一切生稻，一種叫做大力稻，一種叫做生香稻，一種叫做割蛇稻，一種叫做罽賓稻，一種叫做山中稻，一種叫做近雪山生稻，還』
【English Translation】 English version: Through heard wisdom or through divine eye, it is seen that: the people of Jambudvipa (the world we live in) in the second period have a lifespan of forty thousand years, and the height of a person is two hundred bows.
'Furthermore, the practitioner observes the external body in accordance. How does one observe the lifespan and stature of the people of Jambudvipa (the world we live in) in the third period? They see through heard wisdom or through divine eye: the people of Jambudvipa (the world we live in) in the third period have a lifespan of ten thousand years, and the height of a person is one hundred bows.'
'Furthermore, the practitioner observes the external body in accordance. Observing the lifespan and stature of the people of Jambudvipa (the world we live in), they see through heard wisdom or through divine eye: the people of Jambudvipa (the world we live in) during times of battle have a lifespan of one hundred years, and a height of one bow.'
'Furthermore, the practitioner observes the external body in accordance. Observing the final kalpa, when there are no ten wholesome deeds, all people only know how to protect themselves, and there is no merit, what will the lifespan be like, how long will the lifespan be? They see through heard wisdom or through divine eye that during the evil kalpa when there is no Dharma: all good tastes will be completely destroyed, such as salt, ghee, pomegranates, honey and rock candy, sugarcane rice, sixty-day rice, and all such tastes that are the best in the world will disappear. One is called Red Rice, another is called Bird-Coming Rice, another is called Flying Insect Rice, another is called Kata-pa Rice, another is called Red-awn Yellow Rice, another is called Yi-luo Rice, another is called Mottled Rice, another is called White Pearl Rice, another is called Quick Rice, another is called Iron-awn Rice, another is called Drooping-ear Rice, another is called Red Rice, another is called Zhu-zha-ka Rice, another is called Tree Rice, another is called Aquatic Rice, another is called Land Rice, another is called Right-Intention Rice, another is called Sea-born Rice, another is called Double-ear Rice, another is called Equal-𠸍 Rice, another is called Scorched Rice, another is called Parrot-Un-eaten Rice, another is called Sun-Hardened Rice, another is called Life Rice, another is called All-Place-born Rice, another is called Lion Rice, another is called Immaculate Rice, another is called Great-Light Rice, another is called All-Born Rice, another is called Great-Strength Rice, another is called Fragrant Rice, another is called Snake-Cutting Rice, another is called Kipin Rice, another is called Mountain Rice, another is called Rice-born-near-Snowy-Mountains, and'
名離縛稻，次名迦陵稻，次名大迦陵伽稻，次名如雪稻，次名大貝稻，次名善德稻，次名流稻，次名不學稻，次名不曲新陀稻，次名員黑稻，次名波斯主稻，次名多得稻，次名鴦伽梨稻，次名量稻，次名長稻，次名雜稻，次名非人稻，次名惠稻，次名日種稻，次名摩伽陀稻，次名水沫稻，次名時生稻，次名無康稻，次名第一稻，次名暖稻，次名漢稻，次名黃色稻，次名婆薩羅稻，次名縛相稻，次名舌愛稻，次名澀稻，次名堅稻，次名須陀稻，次名麥色稻(七十)，次名少稻，次名六種藏稻，次名無皮稻，次名甜稻，次名黑色稻，次名青色稻。如是稻中有二種子：一者自生，二者種殖；及餘一切香花，于惡世時，盡皆滅沒。以滅沒故，閻浮提人皮肉脂骨悉皆減少，一切身骨矬陋短小，食味薄故，一切內外互相因緣，皆悉耗減。
「是修行者如是外觀，一切無常、無樂、無凈、無我亦無作者，非無因生，非異因生，非是一作亦非二作、非三非四、非五非六、邪見外道之所造作。如是觀外境界隨順身觀。如是修行者觀初后時，如上廣說，如實隨順觀于外身。
「複次，修行者隨順觀外身。云何觀四天下山河、城邑國土、海魚由旬之身、須彌山王、四面大洲，謂閻浮提國、郁單越國、弗婆提國、瞿陀尼國，有八大
【現代漢語翻譯】 現代漢語譯本： 名為名離縛稻（Ming Li Fu Dao），其次名為迦陵稻（Jialing Dao），其次名為大迦陵伽稻（Da Jialingjia Dao），其次名為如雪稻（Ru Xue Dao），其次名為大貝稻（Da Bei Dao），其次名為善德稻（Shande Dao），其次名為流稻（Liu Dao），其次名為不學稻（Buxue Dao），其次名為不曲新陀稻（Bu Qu Xintuo Dao），其次名為員黑稻（Yuan Hei Dao），其次名為波斯主稻（Bosi Zhu Dao），其次名為多得稻（Duode Dao），其次名為鴦伽梨稻（Angjiali Dao），其次名為量稻（Liang Dao），其次名為長稻（Chang Dao），其次名為雜稻（Za Dao），其次名為非人稻（Feiren Dao），其次名為惠稻（Hui Dao），其次名為日種稻（Rizhong Dao），其次名為摩伽陀稻（Mojiatuo Dao），其次名為水沫稻（Shuimo Dao），其次名為時生稻（Shisheng Dao），其次名為無康稻（Wukang Dao），其次名為第一稻（Diyi Dao），其次名為暖稻（Nuan Dao），其次名為漢稻（Han Dao），其次名為黃色稻（Huangse Dao），其次名為婆薩羅稻（Posaluo Dao），其次名為縛相稻（Fu Xiang Dao），其次名為舌愛稻（She Ai Dao），其次名為澀稻（Se Dao），其次名為堅稻（Jian Dao），其次名為須陀稻（Xutuo Dao），其次名為麥色稻（Maise Dao）（七十），其次名為少稻（Shao Dao），其次名為六種藏稻（Liu Zhong Zang Dao），其次名為無皮稻（Wu Pi Dao），其次名為甜稻（Tian Dao），其次名為黑色稻（Heise Dao），其次名為青色稻（Qingse Dao）。像這樣的稻米中有兩種種子：一種是自然生長的，另一種是種植的；以及其餘所有的香花，在惡世的時候，全部都會滅絕消失。因為滅絕消失的緣故，閻浮提（Yanfuti，地球）的人的皮肉脂肪骨骼都會減少，一切的身骨都會變得矮小丑陋，因為食物的味道變得淡薄，一切內外互相因緣的事物，都會全部耗損減少。
『這位修行者這樣向外觀看，一切都是無常的、無樂的、不乾淨的、無我的，也沒有造作者，不是沒有原因產生的，也不是由不同的原因產生的，不是一個造作，也不是兩個造作、不是三個四個、不是五個六個，不是邪見外道所造作的。這樣觀察外在境界，是隨順於對身體的觀察。像這樣修行的人觀察最初和最後的時間，像上面廣泛所說的那樣，如實地隨順觀察外在的身體。
『再次，修行者隨順觀察外在的身體。如何觀察四天下（Si Tianxia，四大部洲）的山河、城邑國土、海魚由旬（Youxun，古印度長度單位）的身軀、須彌山王（Xumi Shan Wang，宇宙中心）、四面大洲，也就是閻浮提國（Yanfuti Guo，南贍部洲）、郁單越國（Yudanyue Guo，北俱盧洲）、弗婆提國（Fupoti Guo，東勝身洲）、瞿陀尼國（Qutuo Ni Guo，西牛賀洲），有八大
【English Translation】 English version: They are called Ming Li Fu Dao rice, then Jialing Dao rice, then Da Jialingjia Dao rice, then Ru Xue Dao rice, then Da Bei Dao rice, then Shande Dao rice, then Liu Dao rice, then Buxue Dao rice, then Bu Qu Xintuo Dao rice, then Yuan Hei Dao rice, then Bosi Zhu Dao rice, then Duode Dao rice, then Angjiali Dao rice, then Liang Dao rice, then Chang Dao rice, then Za Dao rice, then Feiren Dao rice, then Hui Dao rice, then Rizhong Dao rice, then Mojiatuo Dao rice, then Shuimo Dao rice, then Shisheng Dao rice, then Wukang Dao rice, then Diyi Dao rice, then Nuan Dao rice, then Han Dao rice, then Huangse Dao rice, then Posaluo Dao rice, then Fu Xiang Dao rice, then She Ai Dao rice, then Se Dao rice, then Jian Dao rice, then Xutuo Dao rice, then Maise Dao rice (seventy), then Shao Dao rice, then Liu Zhong Zang Dao rice, then Wu Pi Dao rice, then Tian Dao rice, then Heise Dao rice, then Qingse Dao rice. Among these types of rice, there are two kinds of seeds: one that grows naturally and one that is planted; and all other fragrant flowers, in the evil age, will all be extinguished and disappear. Because of this extinction, the skin, flesh, fat, and bones of the people of Jambudvipa (Yanfuti, the Earth) will all decrease, all the bones of the body will become short and ugly, and because the taste of food becomes weak, all internal and external causes and conditions will be exhausted and reduced.
'This practitioner observes outwardly in this way, that everything is impermanent, without joy, without purity, without self, and without a creator; it is not produced without a cause, nor is it produced by different causes; it is not one creation, nor two creations, nor three, four, five, or six; it is not created by heretical external paths. Observing external realms in this way is in accordance with the observation of the body. A practitioner who cultivates in this way observes the beginning and the end, as described extensively above, and truthfully observes the external body in accordance with reality.'
'Furthermore, the practitioner observes the external body in accordance with reality. How does one observe the mountains, rivers, cities, countries, and lands of the four continents (Si Tianxia, the four great continents), the bodies of sea creatures measured in yojanas (Youxun, an ancient Indian unit of length), Mount Sumeru (Xumi Shan Wang, the center of the universe), and the four great continents, namely Jambudvipa (Yanfuti Guo, Southern Jambudvipa), Uttarakuru (Yudanyue Guo, Northern Kuru), Purvavideha (Fupoti Guo, Eastern Videha), and Aparagodaniya (Qutuo Ni Guo, Western Godaniya), which have eight great
地獄、餓鬼、畜生、六慾諸天？如是隨順觀于外身。
「複次，修行者初觀閻浮提東方大海、山河國土。彼以聞慧或以天眼見：有大山名曰無減，高十由旬，縱廣三十由旬。於此山中有恒伽河，有國名迦尸。復有二河：一名安輸摩河；二名毗提醯河。憍薩羅國有六國土：名他鴦伽國，名毗提醯國，廣百由旬；安輸國廣三百由旬；迦尸國一萬四千聚落，城廣二由旬；金蒲羅國人民眾多，林樹具足，那梨吱樹、多羅樹、多摩羅樹莊嚴其城，佉殊羅樹、波那婆樹多有眾果。是修行者復觀異人，謂：取衣人、賒婆羅人穿其唇口，以珠莊嚴；駱駝麵人，其國縱廣一百三十由旬。觀彼國土，隨順觀外身，復觀閻浮提山河聚落。彼以聞慧或以天眼見：盧醯河出佉羅山，廣三由旬，長百由旬，入于東海，多有人民城邑莊嚴。
「複次，修行者隨順觀外身。閻浮提中何等山河？彼以聞慧或以天眼見：有大山名彌斫迦，高一由旬，長一百由旬。復有一山，名為高山，高五由旬，長百由旬，山上有池，池有大力，廣半由旬，其池有河長二百由旬，入于大海。「複次，修行者隨順觀外身。閻浮提中何等異河？彼以聞慧或以天眼見：閻浮提中有一大河名迦毗梨，多有大花莊嚴其河，謂迦多吱花、般遮花、阿殊那花、迦陀摩花、南摩梨
【現代漢語翻譯】 現代漢語譯本：地獄、餓鬼、畜生、六慾諸天（指欲界六重天）。像這樣隨順地觀察外在的身體。
『再者，修行者首先觀察閻浮提（Jambudvipa，我們所居住的這個世界）的東方大海、山河國土。他憑藉聽聞的智慧或者天眼看到：有一座大山名叫無減（Wujian），高十由旬（Yojana，古印度長度單位），縱橫三十由旬。在這座山中有恒伽河（Ganga River，即恒河），有一個國家名叫迦尸（Kashi）。還有兩條河：一條名叫安輸摩河（Anshumo River）；一條名叫毗提醯河（Videhi River）。憍薩羅國（Kosala）有六個國土：名叫他鴦伽國（Ta'angjia），名叫毗提醯國（Videhi），廣闊百由旬；安輸國廣闊三百由旬；迦尸國有一萬四千個聚落，城池廣闊二由旬；金蒲羅國（Jinpuluo）人民眾多，林木茂盛，那梨吱樹（Nalizhi tree）、多羅樹（Tala tree）、多摩羅樹（Tamala tree）裝飾著城池，佉殊羅樹（Qieshuluo tree）、波那婆樹（Bonapuo tree）有很多果實。這位修行者又觀察不同的人，比如：取衣人、賒婆羅人（Shepoluo）穿透他們的嘴唇，用珠寶裝飾；駱駝麵人，他們的國家縱橫一百三十由旬。觀察那些國土，隨順地觀察外在的身體，又觀察閻浮提的山河聚落。他憑藉聽聞的智慧或者天眼看到：盧醯河（Luhi River）從佉羅山（Qieluo Mountain）流出，寬三由旬，長一百由旬，流入東海，有很多人民和城邑裝飾。
『再者，修行者隨順地觀察外在的身體。閻浮提中有哪些山河？他憑藉聽聞的智慧或者天眼看到：有一座大山名叫彌斫迦（Mizhuojia），高一由旬，長一百由旬。又有一座山，名叫高山，高五由旬，長一百由旬，山上有池塘，池塘有很大的力量，寬半由旬，這個池塘有河流長二百由旬，流入大海。
『再者，修行者隨順地觀察外在的身體。閻浮提中有哪些不同的河流？他憑藉聽聞的智慧或者天眼看到：閻浮提中有一條大河名叫迦毗梨（Jiapili），有很多大花裝飾著這條河，比如迦多吱花（Jiaduoqi flower）、般遮花（Banzhe flower）、阿殊那花（Ashuna flower）、迦陀摩花（Jiatuomo flower）、南摩梨
【English Translation】 English version: Hell, hungry ghosts, animals, the six desire heavens (referring to the six heavens of the desire realm). Thus, observe the external body in accordance with these.
『Furthermore, the practitioner first observes the eastern great sea, mountains, rivers, lands of Jambudvipa (the world we live in). He sees with the wisdom of hearing or with the divine eye: there is a great mountain named Wujian (No Decrease), ten yojanas (Yojana, an ancient Indian unit of length) high, thirty yojanas in length and width. In this mountain is the Ganga River (Ganges River), and there is a country named Kashi. There are also two rivers: one named Anshumo River; the other named Videhi River. The Kosala country has six lands: named Ta'angjia, named Videhi, a hundred yojanas wide; Anshu country is three hundred yojanas wide; Kashi country has fourteen thousand settlements, the city is two yojanas wide; Jinpuluo country has many people, abundant forests, decorated with Nalizhi trees, Tala trees, Tamala trees, Qieshuluo trees, and Bonapuo trees with many fruits. This practitioner also observes different people, such as: clothes-taking people, Shepoluo people piercing their lips and decorating them with jewels; camel-faced people, their country is one hundred and thirty yojanas in length and width. Observing those lands, observing the external body accordingly, and observing the mountains, rivers, and settlements of Jambudvipa. He sees with the wisdom of hearing or with the divine eye: the Luhi River flows out of Qieluo Mountain, three yojanas wide, one hundred yojanas long, flowing into the Eastern Sea, decorated with many people and cities.
『Furthermore, the practitioner observes the external body accordingly. What mountains and rivers are there in Jambudvipa? He sees with the wisdom of hearing or with the divine eye: there is a great mountain named Mizhuojia, one yojana high, one hundred yojanas long. There is also a mountain named High Mountain, five yojanas high, one hundred yojanas long, with a pond on the mountain, the pond has great power, half a yojana wide, this pond has a river two hundred yojanas long, flowing into the great sea.
『Furthermore, the practitioner observes the external body accordingly. What different rivers are there in Jambudvipa? He sees with the wisdom of hearing or with the divine eye: in Jambudvipa there is a great river named Jiapili, decorated with many large flowers, such as Jiaduoqi flower, Banzhe flower, Ashuna flower, Jiatuomo flower, Namoli
迦花、阿提目多迦花以為莊嚴。復有第二河，名瞿摩帝，以多饒牛故名牛河。如是二河，廣半由旬，長三百由旬，入于大海(瞿摩帝者名牛)。
「複次，修行者隨順觀外身。閻浮提中復有何等山河？彼以聞慧或以天眼見：閻浮提有山，名曰生念，其山有河，名娑羅娑帝，河邊有城，名俱尸那，其河不駛洋洋而流，其山方圓三十由旬，山中有人，名吱羅陀。邊地惡人，心無慈愍。其山復有取衣之人住在其中，善能水行於大海水，能過能度山水饒魚，以宿習故，唯食血肉以自存活。
「複次，修行者隨順觀外身。過閻浮提，復有何等山海渚耶？彼以聞慧或以天眼見：有寶山住于海邊，高千由旬，種種眾寶之所成就，所謂青寶、大青寶王、金剛車𤦲、赤蓮花寶以為莊嚴。往昔有諸法行商人入于大海，為大風力，將至寶山。其大海水廣萬由旬，海中多有提彌魚、堤彌鯢羅魚、失收摩羅魚，捉影魚，不為其難。得度大海至金壁渚，真金為地，諸羅剎等住在此渚，其形可畏，有大勢力。過此渚已，復有一海，廣二千由旬，過此海已，復有一山，名曰二一，其山三峰，高七由旬，縱廣三百由旬，七寶莊嚴，青寶、金剛、青毗琉璃、車𤦲諸寶、赤蓮花寶莊嚴其山。
「複次，修行者隨順觀外身。過此山已，復有何
【現代漢語翻譯】 現代漢語譯本：用迦花（一種花）和阿提目多迦花（一種花）來裝飾。還有第二條河，名叫瞿摩帝（Gomatī，意為牛河），因為它有很多牛而得名。這兩條河寬半由旬（Yojana，古印度長度單位），長三百由旬，流入大海。（瞿摩帝的意思是牛）。
『再者，修行者隨順地觀察外在的身體。閻浮提（Jambudvīpa，我們所居住的大陸）中還有什麼樣的山河？他通過聽聞的智慧或者天眼看到：閻浮提有一座山，名叫生念山，這座山有一條河，名叫娑羅娑帝河（Sarasvatī），河邊有一座城市，名叫俱尸那（Kushinagar）。這條河水流平緩。這座山方圓三十由旬，山中住著一些人，名叫吱羅陀（Jirata）。他們是邊地的惡人，心中沒有慈悲。這座山中還有一些取衣人住在那裡，他們擅長在海水中行走，能夠渡過大海，山水中有豐富的魚類，因為宿世的習氣，他們只吃血肉來維持生存。
『再者，修行者隨順地觀察外在的身體。過了閻浮提，還有什麼樣的山、海、洲渚呢？他通過聽聞的智慧或者天眼看到：有一座寶山位於海邊，高一千由旬，由各種各樣的寶物構成，包括青寶、大青寶王、金剛車𤦲、赤蓮花寶來裝飾。過去有一些從事法行（Dharma）的商人進入大海，因為大風的力量，被吹到了這座寶山。這片海水寬一萬由旬，海中有很多提彌魚（Timī，一種巨大的魚）、堤彌鯢羅魚（Timinigila，比提彌魚更大的魚）、失收摩羅魚（Shishumara，海豚或鱷魚）、捉影魚。他們不畏懼這些危險，渡過大海到達金壁洲渚，那裡地面是真金，諸羅剎（Rakshasa，惡鬼）等住在這個洲渚上，他們的形狀可怕，有強大的力量。過了這個洲渚，還有一片海，寬二千由旬，過了這片海，還有一座山，名叫二一山，這座山有三個山峰，高七由旬，縱橫三百由旬，用七寶裝飾，包括青寶、金剛、青毗琉璃、車𤦲等寶物、赤蓮花寶來裝飾這座山。
『再者，修行者隨順地觀察外在的身體。過了這座山，還有什麼？』
【English Translation】 English version: It is adorned with Kaha flowers (a type of flower) and Atimuttaka flowers (a type of flower). There is also a second river, named Gomatī (meaning 'cow river' because it has many cows). These two rivers are half a Yojana (ancient Indian unit of length) wide and three hundred Yojanas long, flowing into the great ocean. (Gomatī means 'cow').
'Furthermore, the practitioner observes the external body in accordance with reality. What mountains and rivers are there in Jambudvīpa (the continent we inhabit)? He sees through the wisdom of hearing or through divine vision: In Jambudvīpa, there is a mountain called the Mountain of Arising Thoughts, and on this mountain is a river called the Sarasvatī River. Beside the river is a city called Kushinagar. This river flows gently. The mountain is thirty Yojanas in circumference, and in the mountain live people called Jirata. They are evil people from the borderlands, without compassion in their hearts. On this mountain, there are also people who take clothes, living there. They are skilled at traveling in the ocean water, able to cross the great ocean. The mountain waters abound with fish, and due to past habits, they only eat blood and flesh to sustain themselves.'
'Furthermore, the practitioner observes the external body in accordance with reality. Beyond Jambudvīpa, what mountains, seas, and islands are there? He sees through the wisdom of hearing or through divine vision: There is a treasure mountain located by the sea, a thousand Yojanas high, made of various treasures, including blue jewels, great blue jewel kings, diamond chariot spokes, and red lotus jewels for adornment. In the past, there were Dharma-practicing merchants who entered the great ocean, and due to the force of a great wind, they were blown to this treasure mountain. This ocean water is ten thousand Yojanas wide, and in the sea, there are many Timī fish (a type of huge fish), Timinigila fish (an even larger fish than Timī), Shishumara fish (dolphin or crocodile), and shadow-catching fish. They do not fear these dangers, and they cross the great ocean to reach the Golden Wall Island, where the ground is made of pure gold. Rakshasas (evil spirits) and others live on this island, their forms are frightening, and they have great power. Beyond this island, there is another sea, two thousand Yojanas wide. Beyond this sea, there is another mountain, called the Two-One Mountain. This mountain has three peaks, seven Yojanas high, three hundred Yojanas in length and width, adorned with seven treasures, including blue jewels, diamonds, blue beryl, chariot spokes, and red lotus jewels to adorn the mountain.'
'Furthermore, the practitioner observes the external body in accordance with reality. Beyond this mountain, what is there?'
等山海渚耶？彼以聞慧或以天眼見：有大海名曰黑水，廣一萬由旬，諸阿修羅遊戲其中，龍及龍女亦游其中。其黑水海，觀之可畏，有羅剎鬼，名曰捉影，攝阿修羅，令其劣弱，退入水下。其黑水海，水下無山，水如黑雲，多有諸龍住在其中。是修行者既觀察已，如實外觀。
「行者復觀，過黑水海有何山海？彼以聞慧或以天眼見：有大海名赤寶水，充滿其中，海岸有樹，名閻浮樹，一切樹中最為高勝，樹高九十由旬，迦樓羅鳥王，金剛為嘴，住在其上。去閻浮樹一百由旬，名青水海，於此海中有諸羅剎，名曼頭呵，身長十里，水中有山，此諸羅剎住在山中。
正法念處經卷第六十七 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十八
元魏婆羅門瞿曇般若流支譯身念處品之五
「複次，修行者外身隨順觀。過青水海，復有何等山海渚耶？彼以聞慧或以天眼見：有大海名曰清凈，縱廣五百由旬，海中有山，名光明鬘，高一百由旬，縱廣三百由旬，白銀所成，金華莊嚴，有蓮華池，名曰善意，長三十由旬，廣十由旬，鬘持諸天、樓迦足天諸天鵝鴨鴛鴦莊嚴。
「複次，修行者隨順觀外身。過清凈海，復有何等山河海渚？彼以聞慧或以天眼見：有大海
【現代漢語翻譯】 現代漢語譯本 等山海邊嗎？他以聽聞的智慧或以天眼看到：有一片大海名叫黑水（Heishui，指黑色的水），寬一萬由旬（Yujun，古印度長度單位），眾多的阿修羅（Asura，一種神道生物）在其中嬉戲，龍和龍女也在其中游玩。那黑水海，觀看起來令人畏懼，有羅剎鬼（Rakshasa，一種惡鬼），名叫捉影（Zhuoying，捕捉影子），攝取阿修羅，使他們變得劣弱，退入水下。那黑水海，水下沒有山，水像黑雲一樣，有很多龍住在其中。這位修行者已經觀察完畢，如實地向外觀看。
『修行者又觀察，過了黑水海有什麼山海？他以聽聞的智慧或以天眼看到：有一片大海名叫赤寶水（Chibaoshui，指紅色的寶水），其中充滿水，海岸邊有樹，名叫閻浮樹（Yanfushu，一種樹名），一切樹中最為高大殊勝，樹高九十由旬，迦樓羅（Garuda，一種神鳥）鳥王，用金剛做嘴，住在樹上。距離閻浮樹一百由旬，名叫青水海（Qingshuihai，指青色的水海），在這片海中有眾多的羅剎，名叫曼頭呵（Mantouhe），身長十里，水中有山，這些羅剎住在山中。』
《正法念處經》卷第六十七 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第六十八
元魏婆羅門瞿曇般若流支（Gotama Prajnaruchi）譯《身念處品》之五
『再次，修行者向外觀看身體的隨順變化。過了青水海，又有什麼樣的山海邊呢？他以聽聞的智慧或以天眼看到：有一片大海名叫清凈（Qingjing，指清澈乾淨），縱橫五百由旬，海中有山，名叫光明鬘（Guangmingman，指光明的花鬘），高一百由旬，縱橫三百由旬，由白銀構成，用金色的花朵裝飾，有蓮花池，名叫善意（Shanyi，指善良的意念），長三十由旬，寬十由旬，鬘持諸天（Manachi Deva，持花鬘的天人）、樓迦足天（Lokapada Deva，地位較低的天人）以及天鵝、鴨子、鴛鴦等裝飾。
『再次，修行者隨順地觀察外在的身體。過了清凈海，又有什麼樣的山河海邊呢？他以聽聞的智慧或以天眼看到：有一片大海
【English Translation】 English version Is it the shore of mountains and seas? He sees with his wisdom of hearing or with his heavenly eye: There is a great sea called Heishui (Black Water), which is 10,000 Yujun (an ancient Indian unit of length) wide, in which many Asuras (a type of divine being) play, and dragons and dragon daughters also play in it. That Black Water Sea is fearful to behold, and there are Rakshasa (a type of demon) ghosts, called Zhuoying (Shadow Catcher), who capture Asuras, making them inferior and weak, and causing them to retreat into the water. In that Black Water Sea, there are no mountains under the water, and the water is like black clouds, and many dragons live in it. This practitioner has finished observing and looks outward truthfully.
'The practitioner observes again, what mountains and seas are there beyond the Black Water Sea? He sees with his wisdom of hearing or with his heavenly eye: There is a great sea called Chibaoshui (Red Treasure Water), which is full of water, and on the shore there are trees called Yanfushu (Jambudvipa Tree), which are the tallest and most excellent of all trees, and the trees are ninety Yujun high, and the Garuda (a mythical bird) bird king, with a vajra beak, lives on them. One hundred Yujun away from the Yanfushu tree is a sea called Qingshuihai (Blue Water Sea), in which there are many Rakshasas, called Mantouhe, who are ten li long, and there are mountains in the water, and these Rakshasas live in the mountains.'
The Sutra of Right Mindfulness, Volume 67 Taisho Tripitaka Volume 17, No. 0721 The Sutra of Right Mindfulness
The Sutra of Right Mindfulness, Volume 68
Translated by Gotama Prajnaruchi, a Brahmin of the Yuan Wei Dynasty, Chapter 5 of the Section on Mindfulness of the Body
'Furthermore, the practitioner observes the external body in accordance with its changes. Beyond the Blue Water Sea, what kind of mountain and sea shores are there? He sees with his wisdom of hearing or with his heavenly eye: There is a great sea called Qingjing (Pure), which is 500 Yujun in length and breadth, and in the sea there is a mountain called Guangmingman (Garland of Light), which is 100 Yujun high and 300 Yujun in length and breadth, made of silver and decorated with golden flowers, and there is a lotus pond called Shanyi (Good Intention), which is 30 Yujun long and 10 Yujun wide, decorated with Manachi Devas (Garland-holding Devas), Lokapada Devas (Lower-ranking Devas), swans, ducks, and mandarin ducks.
'Furthermore, the practitioner observes the external body in accordance with its changes. Beyond the Pure Sea, what kind of mountains, rivers, and sea shores are there? He sees with his wisdom of hearing or with his heavenly eye: There is a great sea
名曰大波，廣五千由旬，水下風起，眾生因緣，一切大海及以洲渚，諸海波出，過二由旬，閻浮提人說名海潮。大波海中有大魚住，首如狗頭。
「複次，修行者外身隨順觀。過大波海，復有何等大山海耶？彼以聞慧或以天眼見：大波海北，有一大山，名阿奴摩那，廣十四由旬，白銀莊嚴如第二日天，曼陀華、拘賒耶舍花、毗琉璃華及天園林以為莊嚴。
「複次，修行者隨順觀外身。過阿奴摩山，復有何等大山海耶？彼以聞慧或以天眼見：阿奴摩那山東有一大海，名曰澄凈，去水不遠，須彌山側毗琉璃面，有山名優陀延，向弗婆提，金色生光；閻浮提國，毗琉璃故，其影青色。
「複次，修行者隨順觀外身。過優陀延山，更有何山？彼以聞慧或以天眼見：有大山，名曰善意，一切閻浮檀金廣大金華以為莊嚴，廣十由旬，高五百由旬，多有金樹，真金禽獸，紫磨金色波羅賒樹。多有諸天乾闥婆王——鬘持天、三箜篌天，如其業相上中下業，自業果故，至善意山見閻浮提。是名閻浮提東方山海。
「複次，修行者隨順觀外身。云何閻浮提南方山海？彼以聞慧或以天眼見：民陀山，廣八百由旬，有河名曰南摩多，廣半由旬，長二百由旬，有大毒龍住在河中，河中多有失收摩羅、龜、伽羅摩。復有大
【現代漢語翻譯】 現代漢語譯本： 名曰（名稱待補充），寬五千由旬（古印度長度單位），水下有風升起，由於眾生的因緣，所有的大海以及洲渚，海浪涌出，超過二由旬，閻浮提（Jambudvipa，我們所居住的這個世界）的人們稱之為海潮。 海中居住著巨大的魚，頭部像狗頭。 『再者，修行者向外觀看外在世界。過了海（名稱待補充），還有什麼樣的大山和海洋呢？他通過聽聞佛法獲得的智慧或者通過天眼看到：海（名稱待補充）的北面，有一座大山，名叫阿奴摩那（Anumana），寬十四由旬，用白銀裝飾，像第二個太陽一樣，用曼陀華（Mandhara）、拘賒耶舍花（Kusayasas）、毗琉璃華（Vaidurya）以及天上的園林來裝飾。』 『再者，修行者繼續向外觀看外在世界。過了阿奴摩那山（Anumana），還有什麼樣的大山和海洋呢？他通過聽聞佛法獲得的智慧或者通過天眼看到：阿奴摩那山（Anumana）的東面有一片大海，名叫澄凈，距離水面不遠，在須彌山（Sumeru）毗琉璃（Vaidurya）的一面，有一座山名叫優陀延（Udayana），朝向弗婆提（Purva-videha），發出金色的光芒；由於閻浮提國（Jambudvipa）毗琉璃（Vaidurya）的緣故，它的影子是青色的。』 『再者，修行者繼續向外觀看外在世界。過了優陀延山（Udayana），還有什麼山呢？他通過聽聞佛法獲得的智慧或者通過天眼看到：有一座大山，名叫善意，用一切閻浮檀金（Jambudana，一種黃金）和廣大的金花來裝飾，寬十由旬，高五百由旬，有很多金樹，純金的禽獸，紫磨金色的波羅賒樹（Palasa）。有很多諸天和乾闥婆王（Gandharva）——鬘持天（Mala-dhara）、三箜篌天（Tri-kangkura），根據他們各自的業力，上等、中等、下等的業，因為各自業力的果報，到達善意山（Sudarsana）觀看閻浮提（Jambudvipa）。這就是閻浮提（Jambudvipa）東方的山海。』 『再者，修行者繼續向外觀看外在世界。閻浮提（Jambudvipa）南方的山海是什麼樣的呢？他通過聽聞佛法獲得的智慧或者通過天眼看到：民陀山（Mandaraka），寬八百由旬，有一條河名叫南摩多（Narmada），寬半由旬，長二百由旬，有一條大毒龍住在河中，河中有很多失收摩羅（Sisumara）、龜、伽羅摩（Grahama）。還有大……'
【English Translation】 English version: Named (name to be supplemented), five thousand yojanas (ancient Indian unit of length) in width, wind rises from under the water, due to the karmic conditions of sentient beings, all the great seas and islands, the sea waves surge out, exceeding two yojanas, the people of Jambudvipa (the world we live in) call it the tide. In the sea dwells a great fish, with a head like a dog's head. 'Furthermore, the practitioner observes the external world in accordance. After passing the sea (name to be supplemented), what great mountains and seas are there? He sees through the wisdom gained from hearing the Dharma or through the divine eye: North of the sea (name to be supplemented), there is a great mountain, named Anumana, fourteen yojanas in width, adorned with silver, like a second sun, adorned with Mandhara flowers, Kusayasas flowers, Vaidurya flowers, and heavenly gardens.' 'Furthermore, the practitioner continues to observe the external world in accordance. After passing Mount Anumana, what great mountains and seas are there? He sees through the wisdom gained from hearing the Dharma or through the divine eye: East of Mount Anumana, there is a great sea, named Pure, not far from the water surface, on the Vaidurya side of Mount Sumeru, there is a mountain named Udayana, facing Purva-videha, emitting golden light; because of the Vaidurya of Jambudvipa, its shadow is blue.' 'Furthermore, the practitioner continues to observe the external world in accordance. After passing Mount Udayana, what other mountains are there? He sees through the wisdom gained from hearing the Dharma or through the divine eye: There is a great mountain, named Sudarsana, adorned with all Jambudana gold and vast golden flowers, ten yojanas in width, five hundred yojanas in height, with many golden trees, pure gold birds and beasts, and Palasa trees of purple-gold color. There are many Devas and Gandharva kings—Mala-dhara, Tri-kangkura, according to their respective karmic forces, superior, middle, and inferior karma, because of the fruits of their respective karma, they arrive at Mount Sudarsana to view Jambudvipa. This is the mountains and seas of the east of Jambudvipa.' 'Furthermore, the practitioner continues to observe the external world in accordance. What are the mountains and seas of the south of Jambudvipa like? He sees through the wisdom gained from hearing the Dharma or through the divine eye: Mount Mandaraka, eight hundred yojanas in width, there is a river named Narmada, half a yojana in width, two hundred yojanas in length, a great poisonous dragon dwells in the river, in the river there are many Sisumara, turtles, and Grahama. And great...'
河名曰濤波，復有大河名曰鞞伽，於此河邊多有林樹。復有大河名黑賓拏，廣三由旬，長三百由旬，入于大海。復有大河名曰大盧陀，有大毒龍住在其中。摩羅耶山多有栴檀，其山廣長五百由旬，高三由旬，有一大河名登祇尼，出摩羅耶山，廣一由旬，長一百由旬，入于大海。復有一河名質多羅，種種林樹、種種眾鳥以為莊嚴，廣一由旬，長五十由旬，入于大海。
「複次，修行者隨順外身，觀閻浮提。彼以聞慧或以天眼見：有國土名彌佉羅，種種樂處，其國縱廣四十由旬。復有一國，名諸迦羅，廣五十由旬，多有種種美果之樹，吱那迦果、波那婆果、無遮樹果、毗邏樹果、迦卑他果、不樓迦果、婆陀羅果，阿殊那花、栴吒迦華莊嚴其國。次名迦陵伽國，其土縱廣九十由旬，多有林樹，多有稻田。次名耽婆婆帝國，其土縱廣一百由旬，多有樹林，多有稻田。復有一國，名檀荼迦，其土縱廣二十由旬，空曠無人(昔仙人瞋故令國空也)。
「複次，修行者隨順觀外身。觀閻浮提中，于南方面復有何等山河大海？彼以聞慧或以天眼見：有大河，名瞿陀婆利，其水清凈，廣一拘賒，長二百由旬。復有一國，名曰烏荼，其土縱廣二十由旬。復有一國，名安陀羅，其土縱廣四十由旬。復有一國，名曰雞羅，其土縱廣
【現代漢語翻譯】 現代漢語譯本： 河流的名字叫濤波（Tāobō），還有一條大河名叫鞞伽（Píqié），這條河邊有很多樹林。還有一條大河名叫黑賓拏（Hēibīn ná），寬三由旬（yóuxún，古印度長度單位），長三百由旬，流入大海。還有一條大河名叫大盧陀（Dàlút陀），有大毒龍住在其中。摩羅耶山（Móluóyé shān）有很多栴檀（zhāntán，檀香），這座山寬長五百由旬，高三由旬，有一條大河名叫登祇尼（Dēngqíní），從摩羅耶山流出，寬一由旬，長一百由旬，流入大海。還有一條河名叫質多羅（Zhìduōluó），用各種各樣的樹林、各種各樣的鳥類來裝飾，寬一由旬，長五十由旬，流入大海。
『再者，修行者順應外在的身體，觀察閻浮提（Yánfútí，佛教用語，指我們所居住的這個世界）。他們憑藉聽聞的智慧或者天眼看到：有一個國家名叫彌佉羅（Míqiéluó），有很多快樂的地方，這個國家縱橫四十由旬。還有一個國家，名叫諸迦羅（Zhūjiāluó），寬五十由旬，有很多各種各樣的美味果樹，吱那迦果（Zhīnàjiā guǒ）、波那婆果（Bō nà pó guǒ）、無遮樹果（Wúzhē shù guǒ）、毗邏樹果（Píluó shù guǒ）、迦卑他果（Jiābēitā guǒ）、不樓迦果（Bùlóujiā guǒ）、婆陀羅果（Pótuóluó guǒ），阿殊那花（Āshūnà huā）、栴吒迦華（Zhāntàjiā huá）裝飾著這個國家。其次名叫迦陵伽國（Jiālíngqié guó），這片土地縱橫九十由旬，有很多樹林，有很多稻田。其次名叫耽婆婆帝國（Dānbópó dìguó），這片土地縱橫一百由旬，有很多樹林，有很多稻田。還有一個國家，名叫檀荼迦（Tántújiā），這片土地縱橫二十由旬，空曠無人（過去仙人嗔怒的緣故，使這個國家空無一人）。』
『再者，修行者順應觀察外在的身體。觀察閻浮提中，在南方面還有什麼樣的山河大海？他們憑藉聽聞的智慧或者天眼看到：有一條大河，名叫瞿陀婆利（Qútú pó lì），河水清澈乾淨，寬一拘賒（jūshē，古印度長度單位），長二百由旬。還有一個國家，名叫烏荼（Wūchá），這片土地縱橫二十由旬。還有一個國家，名叫安陀羅（Āntuóluó），這片土地縱橫四十由旬。還有一個國家，名叫雞羅（Jīluó），這片土地縱橫』
【English Translation】 English version: The name of the river is Tāobō, and there is another great river named Píqié, with many forests and trees along its banks. There is also a great river named Hēibīn ná, which is three yóuxún (an ancient Indian unit of distance) wide and three hundred yóuxún long, flowing into the great sea. There is also a great river named Dàlút陀, inhabited by a great poisonous dragon. Mount Móluóyé has many zhāntán (sandalwood trees), the mountain being five hundred yóuxún in width and length, and three yóuxún in height. There is a great river named Dēngqíní, originating from Mount Móluóyé, one yóuxún wide and one hundred yóuxún long, flowing into the great sea. There is also a river named Zhìduōluó, adorned with various forests and various birds, one yóuxún wide and fifty yóuxún long, flowing into the great sea.
'Furthermore, practitioners, in accordance with the external body, observe Jambudvīpa (Yánfútí, a Buddhist term referring to the world we live in). They, through the wisdom of hearing or through divine vision, see: there is a country named Míqiéluó, with various places of pleasure, the country being forty yóuxún in length and width. There is also a country named Zhūjiāluó, fifty yóuxún wide, with many various kinds of beautiful fruit trees, such as Zhīnàjiā fruits, Bō nà pó fruits, Wúzhē tree fruits, Píluó tree fruits, Jiābēitā fruits, Bùlóujiā fruits, Pótuóluó fruits, and adorned with Āshūnà flowers and Zhāntàjiā flowers. Next is the country named Jiālíngqié, the land being ninety yóuxún in length and width, with many forests and many rice fields. Next is the empire named Dānbópó, the land being one hundred yóuxún in length and width, with many forests and many rice fields. There is also a country named Tántújiā, the land being twenty yóuxún in length and width, desolate and uninhabited (formerly, due to the anger of a sage, the country was made desolate).'
'Furthermore, practitioners observe the external body in accordance. Observing Jambudvīpa, what mountains, rivers, and seas are there in the southern direction? They, through the wisdom of hearing or through divine vision, see: there is a great river named Qútú pó lì, its water clear and pure, one jūshē (an ancient Indian unit of distance) wide and two hundred yóuxún long. There is also a country named Wūchá, the land being twenty yóuxún in length and width. There is also a country named Āntuóluó, the land being forty yóuxún in length and width. There is also a country named Jīluó, the land being'
五十由旬，其國多有牛及水牛，多有稻田、林樹花果。近南海濱，有國名迦俱羅摩，一切林樹皆悉具足，其土長三百由旬，廣五十由旬，有一大河，名迦毗梨，種種樹林以為莊嚴，其水清凈，廣一由旬，長五由旬，多有可愛迦俱羅樹、雞多迦樹莊嚴其河，甚可愛樂。
「複次，修行者隨順觀外身。過閻浮提，復有何等山海洲渚？彼以聞慧或以天眼見：有大海，名不梨那，蓮華葉覆，縱廣一萬由旬，風吹不動，以蓮華葉遍覆水故。過此海已，復有一渚，縱廣五百由旬，有諸羅剎住在其中，其形醜惡，甚可怖畏。過羅剎渚，有一大山，名摩醯陀，縱廣四十由旬，高十由旬，多有眾樹，謂多羅樹、娑羅樹，諸阿修羅、諸龍、龍女遊戲其中，或覆在于園林遊戲。
「于閻浮提六齋之日，四天王天住此山上，觀閻浮提何等眾生孝養父母、隨順法行？何人齋日受持齋戒？有何等人信佛法僧？有何等人與魔共戰？誰行直心？誰行佈施？何人不慳？誰不惱他？何人知恩？何人信業？誰行十善？誰近善友？何人信于邪見外道？如是四天王于摩醯陀羅山觀閻浮提，若閻浮提順法修行，四天王天至帝釋所，白如是言：『天王應生歡喜。破壞魔軍，增長正法及諸天眾，一切閻浮提人行於善法。』時，釋迦天王及諸天眾聞其所說，皆
【現代漢語翻譯】 現代漢語譯本 五十由旬（yojana，古印度長度單位），那個國家有很多牛和水牛，也有很多稻田、樹林和花果。靠近南海邊，有一個國家叫做迦俱羅摩（Kakulama），各種樹林都非常完備，那片土地長三百由旬，寬五十由旬，有一條大河，叫做迦毗梨（Kapila），用各種樹林來裝飾，河水清澈，寬一由旬，長五由旬，有很多可愛的迦俱羅樹（Kakula）和雞多迦樹（Kitaka）裝飾著那條河，非常可愛。
『再者，修行者隨順地觀察外在的身體。越過閻浮提（Jambudvipa，我們所居住的娑婆世界），還有什麼樣的山、海和洲渚？他們憑藉聽聞的智慧或者天眼看到：有一片大海，叫做不梨那（Bhrina），被蓮花葉覆蓋，縱橫一萬由旬，風吹不動，因為蓮花葉遍佈水面。越過這片海，還有一片洲渚，縱橫五百由旬，有一些羅剎（Rakshasa，惡鬼）住在其中，它們的形狀醜陋，非常可怕。越過羅剎洲渚，有一座大山，叫做摩醯陀（Mahendra），縱橫四十由旬，高十由旬，有很多樹木，比如多羅樹（Tala）和娑羅樹（Sala），諸位阿修羅（Asura）、諸龍（Naga）、龍女在其中嬉戲，或者在園林中嬉戲。
『在閻浮提六齋日（uposatha，佛教齋戒日）的時候，四天王天（Caturmaharajika）住在摩醯陀山上，觀察閻浮提什麼樣的眾生孝順父母、隨順佛法修行？什麼人在齋日受持齋戒？有哪些人信仰佛法僧三寶？有哪些人與魔（Mara）共同戰鬥？誰行持正直的心？誰行持佈施？什麼人不吝嗇？誰不惱害他人？什麼人知道感恩？什麼人相信業力？誰行持十善業？誰親近善友？什麼人相信邪見外道？像這樣，四天王在摩醯陀羅山觀察閻浮提，如果閻浮提的人們順應佛法修行，四天王天就到帝釋天（Indra）那裡，稟告說：『天王應該感到歡喜。因為（閻浮提的修行）能破壞魔軍，增長正法和諸天眾，一切閻浮提的人們都在行持善法。』這時，釋迦天王（Sakka）和諸天眾聽到他們所說，都感到非常高興。
【English Translation】 English version Fifty yojanas (yojana, an ancient Indian unit of distance), that country has many cows and buffaloes, and also many rice fields, forests, flowers, and fruits. Near the South Sea coast, there is a country called Kakulama, where all kinds of trees are complete. That land is three hundred yojanas long and fifty yojanas wide. There is a large river called Kapila, adorned with various trees. The water is clear, one yojana wide and five yojanas long, and many lovely Kakula trees and Kitaka trees adorn the river, making it very delightful.
'Furthermore, the practitioner observes the external body in accordance. Beyond Jambudvipa (the world we live in), what mountains, seas, and continents are there? They see with the wisdom of hearing or with heavenly eyes: there is a great sea called Bhrina, covered with lotus leaves, ten thousand yojanas in length and width, unmoved by the wind, because the lotus leaves cover the water. Beyond this sea, there is a continent, five hundred yojanas in length and width, where Rakshasas (demons) live, their forms ugly and very frightening. Beyond the Rakshasa continent, there is a great mountain called Mahendra, forty yojanas in length and width, and ten yojanas high, with many trees, such as Tala trees and Sala trees. The Asuras (demigods), Nagas (dragons), and Naga maidens play there, or play in the gardens.
'On the six uposatha (Buddhist Sabbath) days of Jambudvipa, the Four Heavenly Kings (Caturmaharajika) reside on Mount Mahendra, observing what beings in Jambudvipa are filial to their parents and practice the Dharma accordingly? Who observes the precepts on the uposatha days? Who believes in the Buddha, Dharma, and Sangha (Three Jewels)? Who fights together with Mara (demon)? Who practices an upright mind? Who practices giving? Who is not stingy? Who does not harm others? Who knows gratitude? Who believes in karma? Who practices the ten wholesome deeds? Who associates with good friends? Who believes in heretical views and external paths? Thus, the Four Heavenly Kings observe Jambudvipa on Mount Mahendra. If the people of Jambudvipa practice the Dharma accordingly, the Four Heavenly Kings go to Indra (Sakka) and report: 'The Heavenly King should rejoice. Because (the practice in Jambudvipa) can destroy the army of Mara, increase the righteous Dharma and the heavenly hosts, and all the people of Jambudvipa are practicing good deeds.' At this time, Sakka (Indra) and the heavenly hosts, hearing what they said, are all very pleased.'
大歡喜。若閻浮提人不順法行，時，四天王天則皆愁惱，向三十三天作如是說：『閻浮提人不順法行，增長魔軍，減損天眾。』
「複次，修行者隨順觀外身。過摩醯陀羅山，復有何等山海渚耶？彼以聞慧或以天眼見：過摩醯陀羅山，見有一渚，縱廣一百由旬，有一足人住在此渚，飲食根果，以自存生，壽命五十歲，樹葉為衣，不為屋宅，住在樹下，於此國中多有師子猛惡之獸，其師子身皆有兩翼，土田調適，無寒無熱，一切女人皆如狗面，口出妙音。過此洲已，有一大海縱廣二萬由旬，海中有山，名摩利那羅，金銀頗梨、毗琉璃寶之所成就，多有種種金色之鳥，曼陀羅華、俱賒耶金花六時常具，有神通力大阿修羅於此山中游戲受樂，受愛色聲香味觸等，山長五千由旬，高一百由旬，有十五峰皆是白銀，諸天女等在中受樂，為阿修羅之所惱亂。以此因緣，諸天初共阿修羅鬥，一切天人、愚癡凡夫皆為女人之所使役。
「複次，修行者隨順觀外身。過多梨那羅山，復有何等山海渚耶？彼以聞慧或以天眼：過彼山已，見有大海，縱廣五千由旬，水中有魚，長一由旬，於此海中有諸水人，身長五由旬，或作牛頭或作豬頭，或水牛頭或駱駝頭，或師子頭或作虎頭，或作豹頭或獼猴頭，遍似一切畜生之面，如印所印
【現代漢語翻譯】 現代漢語譯本 大歡喜。如果閻浮提（Jambudvipa，我們所居住的這個世界）的人不遵循佛法修行，那麼，四天王天（Cāturmahārājakāyikas，佛教神話中的四位天王所居住的天界）都會感到憂愁惱怒，並向三十三天（Trāyastriṃśa，忉利天，帝釋天所居住的天界）這樣稟告：『閻浮提的人不遵循佛法修行，增長了魔軍的力量，減少了天人的數量。』
『再者，修行者應當隨順觀察外在的世界。』過了摩醯陀羅山（Mahendra，山名），還有什麼樣的山、海、洲呢？他憑藉聽聞佛法所獲得的智慧，或者憑藉天眼通看到：過了摩醯陀羅山，看到有一片洲，縱橫一百由旬（yojana，古印度長度單位），有一個單足人住在這片洲上，以植物的根莖果實為食物，以此來維持生命，壽命有五十年，用樹葉做衣服，不建造房屋，住在樹下。在這個國家裡，有很多獅子等兇猛的野獸，這些獅子的身上都長著兩隻翅膀，土地肥沃，氣候適宜，沒有寒冷也沒有炎熱，所有的女人都長著狗一樣的面孔，口中卻能發出美妙的聲音。過了這片洲之後，有一片大海，縱橫兩萬由旬，海中有一座山，名叫摩利那羅（Marinala，山名），由金、銀、頗梨（sphatika，水晶）、毗琉璃（vaiḍūrya，青金石）等寶物構成，生長著各種各樣的金色鳥類，曼陀羅華（mandarava，天界的鮮花）、俱賒耶金花（kusuma，花名）一年四季都有。有神通力的大阿修羅（Asura，一種神道生物）在這座山中游戲享樂，享受美好的色、聲、香、味、觸等。山長五千由旬，高一百由旬，有十五個山峰都是白銀做的，諸天女等在山中享樂，卻被阿修羅所擾亂。因為這個緣故，諸天最初與阿修羅爭鬥。一切天人、愚癡的凡夫，都被女人所驅使。
『再者，修行者應當隨順觀察外在的世界。』過了多梨那羅山（Tarinala，山名），還有什麼樣的山、海、洲呢？他憑藉聽聞佛法所獲得的智慧，或者憑藉天眼通看到：過了那座山之後，看到有一片大海，縱橫五千由旬，水中有一種魚，身長一由旬。在這片海中，生活著一些水人，身長五由旬，有的長著牛頭，有的長著豬頭，有的長著水牛頭，有的長著駱駝頭，有的長著獅子頭，有的長著老虎頭，有的長著豹子頭，有的長著獼猴頭，他們的面貌就像被印章蓋上一樣，遍佈各種畜生的面孔。
【English Translation】 English version Great joy. If the people of Jambudvipa (the world we live in) do not follow the Dharma, then the Four Heavenly Kings (Cāturmahārājakāyikas, the celestial realm where the four heavenly kings reside in Buddhist mythology) will all be worried and annoyed, and will say to the Thirty-three Heavens (Trāyastriṃśa, the Heaven of Thirty-three, where Indra resides): 'The people of Jambudvipa do not follow the Dharma, increasing the power of the demon army and decreasing the number of devas.'
'Furthermore, the practitioner should observe the external world accordingly.' After passing Mount Mahendra (Mahendra, a mountain name), what other mountains, seas, and continents are there? He sees with the wisdom gained from hearing the Dharma, or with the divine eye: After passing Mount Mahendra, he sees a continent, one hundred yojanas (yojana, an ancient Indian unit of length) in length and width, where a one-legged person lives. He eats the roots and fruits of plants to sustain his life, lives for fifty years, uses leaves as clothing, does not build houses, and lives under trees. In this country, there are many fierce beasts such as lions, and these lions all have two wings. The land is fertile, and the climate is suitable, with neither cold nor heat. All the women have dog-like faces, but they can utter beautiful sounds. After passing this continent, there is a sea, twenty thousand yojanas in length and width, and in the sea there is a mountain called Marinala (Marinala, a mountain name), made of treasures such as gold, silver, sphatika (crystal), and vaiḍūrya (lapis lazuli). Various kinds of golden birds grow there, and mandarava (celestial flowers) and kusuma (a flower name) are always available in all seasons. Great Asuras (Asura, a type of divine being) with supernatural powers play and enjoy themselves in this mountain, enjoying beautiful sights, sounds, smells, tastes, and touches. The mountain is five thousand yojanas long and one hundred yojanas high, with fifteen peaks all made of silver. The celestial women enjoy themselves in the mountain, but are disturbed by the Asuras. Because of this, the devas initially fought with the Asuras. All the devas and foolish ordinary people are driven by women.
'Furthermore, the practitioner should observe the external world accordingly.' After passing Mount Tarinala (Tarinala, a mountain name), what other mountains, seas, and continents are there? He sees with the wisdom gained from hearing the Dharma, or with the divine eye: After passing that mountain, he sees a sea, five thousand yojanas in length and width, and in the water there is a fish, one yojana long. In this sea, there live some water people, five yojanas long, some with ox heads, some with pig heads, some with buffalo heads, some with camel heads, some with lion heads, some with tiger heads, some with leopard heads, and some with monkey heads. Their faces are like being stamped with the faces of all kinds of animals.
。過此海已，有一大山名曰輪山，一切諸欲皆悉具足，天蓮花池，上味之果，若食其果，生樂七日，緊那羅王住此山中，以自業故，心常歡喜，上中下業，互相娛樂遊戲受樂。其日輪山縱廣二千由旬，過此山已，復有一山名軍阇摩，其山皆以白銀成就，毗琉璃石如天莊嚴，其山有樹名曰女樹，於此山中遍山諸樹，天欲明時，皆生嬰兒，日出能行，至於食時，皆成年少，至日中時，身色盛壯，至日晡時，年已朽老，拄杖而行，頭髮皓白如霜著樹，至日沒時，一切皆死。一切眾生共業而行，隨所作業，隨業受報。
「複次，修行者隨順觀外身。過軍阇羅山，復有何等山海渚耶？彼以聞慧或以天眼見於南方：過此山已，有一大海，于海水下五百由旬，有龍王宮，種種眾寶以為莊嚴，毗琉璃寶、因陀青寶、頗梨欄楯，七寶莊嚴，光明摩尼種種眾寶莊嚴殿堂，重閣之殿猶如日光，有如是等無量宮殿。德叉迦龍王以自業故，住此宮殿，是德叉迦龍王，日夜常修唸佛、念法、念僧。過此寶堂五百由旬有大惡海，一切眾生見者惶怖，多瞋惡龍以為圍繞。過此海已，復有一山名曰牛王，其山具有一切眾生，於此山中出於牛頭栴檀之香。第二旃檀名曰黃色，其旃檀相如日光明，一切凡人不能得見；若人順法，轉輪聖王出現於世，或有
【現代漢語翻譯】 現代漢語譯本： 過了這片海之後，有一座大山名叫輪山，一切諸欲都完全具備，有天蓮花池，上等美味的果實，如果吃了那果實，會享受七天的快樂。緊那羅王（Kinnara-king，一種半人半鳥的神）居住在這座山中，因為自己的業力，內心常常歡喜，以上中下三種業力，互相娛樂遊戲享受快樂。那日輪山縱橫廣闊二千由旬（Yojana，古印度長度單位），過了這座山之後，又有一座山名叫軍阇摩，那座山全部由白銀構成，毗琉璃石（Beryl，一種寶石）像天上的裝飾一樣。那座山有一種樹名叫女樹，在這座山中遍佈各種樹木，天快亮的時候，都生長出嬰兒，太陽出來后就能行走，到了吃飯的時候，都長成青少年，到中午的時候，身色強壯，到了傍晚的時候，年紀已經衰老，拄著枴杖行走，頭髮像霜一樣白附著在樹上，到太陽落山的時候，一切都死去。一切眾生共同造業而行，隨著所造的業，隨著業力接受報應。 『再次，修行者隨順觀察外身。過了軍阇羅山，還有什麼樣的山、海、洲渚呢？他憑藉聽聞的智慧或者憑藉天眼看到南方：過了這座山之後，有一片大海，在海水下面五百由旬，有龍王宮，用各種眾多的寶物來裝飾，毗琉璃寶、因陀青寶（Indranila，藍色寶石）、頗梨欄楯（Crystal railing，水晶欄桿），用七寶裝飾，光明摩尼（Mani，寶珠）各種眾多的寶物裝飾殿堂，重重樓閣的殿堂像日光一樣，有像這樣的無量宮殿。德叉迦龍王（Takshaka-nagaraja，龍族的首領）因為自己的業力，居住在這座宮殿，這位德叉迦龍王，日夜常常修習唸佛、念法、念僧。過了這座寶堂五百由旬，有一片大惡海，一切眾生看見都感到惶恐害怕，很多充滿嗔恨的惡龍圍繞在那裡。過了這片海之後，又有一座山名叫牛王，那座山具有一切眾生，在這座山中產出牛頭旃檀（Go-shirsha-chandana，一種珍貴的檀香）的香味。第二種旃檀名叫黃色，那種旃檀的形狀像太陽的光明，一切凡人都不能看見；如果有人順應佛法，轉輪聖王（Chakravartin，統治世界的理想君王）就會出現於世，或者有…』
【English Translation】 English version: Beyond this sea, there is a great mountain named Chakra Mountain (Wheel Mountain), where all desires are fully satisfied. There are celestial lotus ponds and fruits of supreme flavor. If one eats these fruits, they will experience joy for seven days. The Kinnara King (Kinnara-king, a deity that is half-human and half-bird) dwells in this mountain, constantly rejoicing in his heart due to his own karma, enjoying and playing with the upper, middle, and lower karmas. This Chakra Mountain extends two thousand yojanas (Yojana, an ancient Indian unit of distance) in length and breadth. Beyond this mountain, there is another mountain named Kunjama, entirely made of silver, adorned with beryl stones (Beryl, a gemstone) like celestial decorations. On this mountain, there is a tree called the Woman Tree. Throughout the mountain, when dawn approaches, infants are born on all the trees. At sunrise, they can walk; by mealtime, they have grown into youths; at noon, their bodies are strong and vibrant; by sunset, they are old and decaying, walking with canes, their hair as white as frost on the trees; and at sunset, they all die. All beings act according to their collective karma, and according to their actions, they receive their retribution. 『Furthermore, the practitioner observes the external body accordingly. Beyond Kunjara Mountain, what mountains, seas, or shores are there? Through the wisdom of hearing or through divine vision, he sees to the south: Beyond this mountain, there is a great sea, and five hundred yojanas beneath the sea, there is a Dragon King's palace, adorned with various precious treasures, beryl jewels, Indranila gems (Indranila, a blue gemstone), crystal railings (Crystal railing, a crystal railing), decorated with the seven treasures, radiant mani jewels (Mani, a jewel), and various precious treasures adorning the halls. The multi-storied pavilions are like sunlight, with countless palaces like these. The Takshaka Dragon King (Takshaka-nagaraja, leader of the dragon clan) dwells in this palace due to his own karma. This Takshaka Dragon King constantly cultivates mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha day and night. Five hundred yojanas beyond this treasure hall, there is a great evil sea, which all beings fear and dread, surrounded by many wrathful and evil dragons. Beyond this sea, there is another mountain named Cow King Mountain, which possesses all beings. From this mountain comes the fragrance of Go-shirsha-chandana (Go-shirsha-chandana, a precious sandalwood). The second type of sandalwood is called yellow, and its appearance is like the light of the sun, which ordinary people cannot see; if someone follows the Dharma, the Chakravartin (Chakravartin, an ideal king who rules the world) will appear in the world, or there may be…』
如法小王出現於世，如轉輪王，則能得之。乾闥婆王住此山中，歌舞喜戲以自娛樂。過牛王山五百由旬，有一大海名大水沫，大風音聲。過此海已，有一大山名曰三峰：一曰金峰；二曰銀峰；三曰頗梨峰。其峰有池，名曰沫輪，金沙布底，天華莊嚴，鵝鴨鴛鴦充滿池中，風吹海水擊三山峰，多殺大魚。以自業故，被打而死。
「複次，修行者隨順觀外身。過大海已，復有何等山河渚耶？彼以聞慧或以天眼：過前大海，見閻羅王決罪福處，一切眾生證業果處，是閻羅王所住境界。閻羅王法治諸罪人，是諸眾生自心所誑，住黑闇處。過此住處一百由旬但有虛空，過百由旬至閻羅王所住宮殿。其王宮殿，閻浮那提金之所成就，一切眾寶以為莊嚴，河泉流水蓮花嚴飾，縱廣一百由旬，其殿光明如第二日。過此住處，無日月光一切黑闇，海廣大故日光不現。以地獄眾生惡業因故，一切黑闇，目無所見，不知東西。
「複次，修行者隨順觀外身。遍觀眾生所住之處，若地獄處、若河若山、若樹若海、若諸天處、若畜生道、若餓鬼道，八方上下，頗有眾生不生不死、不生不滅？頗有恩愛而不別離？無有一處不壞不變，無常恩愛要當別離。如是比丘不見一處非愛別離，於五道中無一指地非愛別離，隨諸眾生所住之處，無非
【現代漢語翻譯】 現代漢語譯本： 如法小王（按照正法行事的國王）出現於世間，就像轉輪王（擁有輪寶的理想國王）一樣，就能得到他所擁有的一切。乾闥婆王（天界的樂神）住在這座山中，以歌舞嬉戲來娛樂自己。越過牛王山五百由旬（古印度長度單位），有一片大海名叫大水沫，那裡有大風的聲音。越過這片海之後，有一座大山名叫三峰：一座叫金峰，一座叫銀峰，一座叫頗梨峰（水晶峰）。山峰上有個池子，名叫沫輪，池底鋪著金沙，用天上的花朵裝飾，鵝、鴨、鴛鴦充滿其中。風吹動海水拍擊三座山峰，殺死許多大魚。因為它們自身的業力，所以被打而死。 『再者，修行者隨順地觀察外在的身體。越過大海之後，還有什麼樣的山河洲渚呢？』他憑藉聽聞的智慧或者天眼：越過之前的大海，看見閻羅王（掌管地獄的冥王）判決罪福的地方，一切眾生驗證業果的地方，這就是閻羅王所居住的境界。閻羅王用法來懲治各種罪人，這些眾生是被自己的心所欺騙，住在黑暗的地方。越過這個住處一百由旬只有虛空，越過一百由旬到達閻羅王所居住的宮殿。閻羅王的宮殿，是用閻浮那提金（一種黃金）建成的，用各種珍寶來裝飾，河流泉水和蓮花點綴，縱橫一百由旬，宮殿的光明如同第二個太陽。越過這個住處，沒有日月的光芒，一片黑暗，因為大海廣闊，所以日光無法顯現。因為地獄眾生的惡業，所以一片黑暗，眼睛什麼也看不見，不知道東西方向。 『再者，修行者隨順地觀察外在的身體。普遍地觀察眾生所居住的地方，無論是地獄、河流、山脈、樹木、海洋、諸天之處、畜生道、餓鬼道，八方上下，有沒有眾生不生不死、不生不滅？有沒有恩愛而不分離？沒有一個地方是不壞不變的，無常的恩愛終究要分離。』像這樣的比丘看不見一個地方不是愛別離的，在五道（地獄、餓鬼、畜生、人、天）中沒有一指之地不是愛別離的，隨著眾生所居住的地方，沒有不是...
【English Translation】 English version: If a Righteous Minor King (a king who acts according to Dharma) appears in the world, like a Chakravartin King (an ideal king possessing a wheel jewel), then he can obtain all that the Chakravartin King possesses. The Gandharva King (a celestial musician) dwells in this mountain, entertaining himself with singing, dancing, and joyful play. Beyond Niuwang Mountain for five hundred yojanas (an ancient Indian unit of distance), there is a great sea called Great Water Foam, where there is the sound of great winds. Beyond this sea, there is a great mountain called Three Peaks: one is called Gold Peak, one is called Silver Peak, and one is called Crystal Peak (Phoria Peak). On the peaks, there is a pond called Foam Wheel, with a bottom covered in golden sand, adorned with celestial flowers, and filled with geese, ducks, and mandarin ducks. The wind blows the seawater, striking the three mountain peaks, killing many large fish. Because of their own karma, they are beaten to death. 『Furthermore, the practitioner observes the external body in accordance. After crossing the great sea, what mountains, rivers, and shores are there?』 With wisdom gained from hearing or with divine eyes: beyond the previous great sea, he sees the place where Yama (the King of the Underworld) judges blessings and sins, the place where all beings experience the results of their karma, which is the realm where Yama dwells. Yama uses the law to punish various sinners; these beings are deceived by their own minds, dwelling in a place of darkness. Beyond this dwelling for one hundred yojanas, there is only emptiness; beyond one hundred yojanas, one reaches the palace where Yama dwells. The palace of the king is made of Jāmbūnada gold (a type of gold), adorned with all kinds of precious jewels, with rivers, springs, and lotus flowers embellishing it, spanning one hundred yojanas in length and width, and the light of the palace is like a second sun. Beyond this dwelling, there is no light from the sun or moon, all is darkness, because the sea is vast, so the sunlight cannot appear. Because of the evil karma of the beings in hell, all is darkness, the eyes cannot see anything, and they do not know east or west. 『Furthermore, the practitioner observes the external body in accordance. Universally observing the places where beings dwell, whether it be hell, rivers, mountains, trees, seas, the abodes of the gods, the animal realm, or the realm of hungry ghosts, in the eight directions, above and below, are there any beings who are not born and do not die, who are not born and do not perish? Is there any love and affection that does not end in separation? There is no place that is not impermanent and unchanging; impermanent love and affection must eventually lead to separation.』 Such a Bhikkhu (Buddhist monk) does not see a single place that is not subject to the separation from loved ones; in the five realms (hell, hungry ghosts, animals, humans, gods), there is not a finger's width of land that is not subject to the separation from loved ones; wherever beings dwell, there is nothing that is not...
生死，生滅無常。是故於此有為生死諸行之中應生厭離，此是誑惑躁動障礙，多有憂悲速疾不停，破壞磨滅，得已還失，如幻如夢，得之還失。此恩愛處誑惑愚癡，無始流轉，欲瞋癡處猶如怨家，詐為親友愛慾住處，是故應離有為，起厭離心，舍于亂心，于無常境界勿生喜樂，莫與愚癡而共遊戲。如是修行者教諸眾生如實隨順，觀于外身四十住處，無一眾生不依業生，無一眾生非業流轉，無一眾生不為業縛，如所作業，或善不善，而得果報。彼比丘如是觀時，不見一眾生非業故生，無一眾生非業藏者，無一眾生非業流轉，如所業作，或善不善，而得果報。彼比丘觀察業已，如實外身隨順正觀。
「複次，修行者隨順觀外身。云何觀于閻浮提中西方國土山河海渚？彼以聞慧或以天眼見：有大河名曰富那，有諸花樹——婆鳩羅樹、婆籌迦樹、佉殊羅果、吱多迦花、那梨吱羅樹、多摩羅樹，有如是等種種眾樹莊嚴其河，多有山谷。河邊有國，名吱迦移，過此國界，名辛頭河，河邊有國，名蘇毗羅，人民豐樂，食赤稻米，其國安樂，山林流水。過此國界，復有一國，名蘇羅沙吒。過此國界，復有一國，名波羅多，其土縱廣二十由旬，國中多有石榴蒲桃，其國有城，名彌多羅蒲迦，過此大城有五大河，共合而流。從此以西
【現代漢語翻譯】 現代漢語譯本：生死，是產生和消滅的無常過程。因此，對於這有為的生死諸行，我們應該生起厭離之心，因為它們是虛假的迷惑、躁動不安的障礙，充滿了憂愁和悲傷，快速流逝不停留，破壞和磨滅一切，得到后又會失去，如同幻覺和夢境一般。這種恩愛之處是虛假的迷惑和愚癡，從無始以來就不斷流轉，貪慾、嗔恨、愚癡就像怨家一樣，偽裝成親友，成為愛慾的住所。所以，我們應該遠離有為法，生起厭離之心，捨棄散亂的心，不要在無常的境界中產生喜悅和快樂，不要與愚癡一同嬉戲。像這樣修行的比丘，教導眾生如實地隨順正法，觀察外在身體的四十種不凈之處，沒有一個眾生不是因為業力而生，沒有一個眾生不是隨著業力而流轉，沒有一個眾生不是被業力所束縛，根據所造的業，或是善業或是惡業，而得到相應的果報。當這位比丘這樣觀察時，他不會看到一個眾生不是因為業力而生，沒有一個眾生不是業力的儲藏者，沒有一個眾生不是隨著業力而流轉，根據所造的業，或是善業或是惡業，而得到相應的果報。這位比丘觀察業力之後，如實地對外在身體進行隨順正觀。
『再者，修行者隨順觀察外在身體。如何觀察閻浮提（Jambudvipa，我們所居住的這個世界）中西方國土的山河海渚呢？他通過聽聞的智慧或者通過天眼看到：有一條大河名叫富那（Purna，意為滿溢），有各種花樹——婆鳩羅樹（Bakula，音譯，一種樹名）、婆籌迦樹（Bandhuka，音譯，一種樹名）、佉殊羅果（Kharjura，音譯，棗椰樹）、吱多迦花（Jitaka，音譯，一種花名）、那梨吱羅樹（Narikelara，音譯，椰子樹）、多摩羅樹（Tamala，音譯，一種樹名），有像這樣的各種樹木來莊嚴這條河流，還有許多山谷。河邊有一個國家，名叫吱迦移（Jikayi，音譯，國名），過了這個國界，是辛頭河（Sindhu，印度河），河邊有一個國家，名叫蘇毗羅（Sauvira，音譯，國名），那裡的人民富足快樂，吃紅色的稻米，國家安樂，有山林和流水。過了這個國界，又有一個國家，名叫蘇羅沙吒（Surashtra，音譯，古印度地區名）。過了這個國界，又有一個國家，名叫波羅多（Bharata，印度），那裡的土地縱橫二十由旬（Yojana，古印度長度單位），國中有很多石榴和葡萄，這個國家有一座城市，名叫彌多羅蒲迦（Mitrapura，音譯，城市名），過了這座大城，有五條大河匯合在一起流淌。從這裡向西……』
【English Translation】 English version: Birth and death are impermanent processes of arising and ceasing. Therefore, one should develop aversion towards these conditioned activities of birth and death, as they are deceptive illusions, restless obstacles, full of sorrow and grief, rapidly passing without pause, destroying and obliterating everything, gained and then lost, like illusions and dreams. This place of love and attachment is false delusion and ignorance, constantly revolving since beginningless time. Greed, hatred, and delusion are like enemies, disguised as friends, becoming the dwelling place of desire. Therefore, one should abandon conditioned existence, generate aversion, relinquish the distracted mind, and not find joy or pleasure in impermanent realms, nor play with ignorance. A Bhikkhu (Buddhist monk) who practices in this way teaches beings to truly accord with the Dharma, observing the forty impure aspects of the external body. There is no being who is not born from karma, no being who does not transmigrate according to karma, no being who is not bound by karma, and according to the karma they have created, whether good or bad, they receive the corresponding results. When that Bhikkhu observes in this way, he does not see a single being who is not born from karma, no being who is not a storehouse of karma, no being who does not transmigrate according to karma, and according to the karma they have created, whether good or bad, they receive the corresponding results. Having observed karma, that Bhikkhu truly and rightly observes the external body in accordance with the Dharma.
'Furthermore, the practitioner observes the external body in accordance with the Dharma. How does one observe the mountains, rivers, and seashores in the western lands of Jambudvipa (the world we live in)? Through the wisdom of hearing or through divine vision, he sees: There is a great river called Purna (meaning 'full' or 'overflowing'), and there are various flowering trees—Bakula (a type of tree), Bandhuka (a type of tree), Kharjura (date palm), Jitaka (a type of flower), Narikelara (coconut tree), Tamala (a type of tree)—such various trees adorn the river, and there are many valleys. Beside the river is a country called Jikayi, and beyond this country is the Sindhu (Indus) River. Beside the river is a country called Sauvira, where the people are prosperous and happy, eating red rice, and the country is peaceful, with forests and flowing water. Beyond this country is another country called Surashtra. Beyond this country is another country called Bharata (India), its land extending twenty Yojana (an ancient Indian unit of distance) in length and breadth, and there are many pomegranates and grapes in the country. There is a city in this country called Mitrapura, and beyond this great city, five great rivers converge and flow together. West of here...'
，乃有大海，多饒種種惡魚惡獸，甚可怖畏。是修行者，見西海中有一大洲，名曰迦羅，縱廣一百由旬，種種眾鳥住在此洲，種種園林甚可愛樂，是毗荼他之所住止，遊戲受樂，城名缽利多，第二住處名曰長髮，其處可愛。此迦羅渚，重閣殿堂，多有流水。過此住處，有辛頭河，入西海口，有一大山，名曰蘇棄，住在海中，於此山中多有珊瑚，若有商人至此寶山，多獲珍寶，富樂無窮。
「複次，修行者隨順觀外身。過此山已，復有何等山海渚耶？諸羅剎等，住何等處？彼以聞慧或以天眼見：有大海多有大魚，五千由旬，多有螺貝、摩伽羅魚、提彌魚、提彌鯢羅魚撓攪海水，風鼓大海令魚亂行。行者復觀，過此海已，有一大洲，名曰周遍可愛眾師子國，其國有蛇，身長十里，飛空而行，無所障礙，壽命千歲，不相憎嫉。行者復觀，過此洲已，復有一海，名曰可愛，縱廣五由旬，於此水中多有蓮華，眾蜂莊嚴，花臺廣大，有諸羅剎，名鳩迦羅，住此海中，食蓮花臺，恣意充足。行者復觀，過此住處，有一大山，名曰曠野，縱廣一百由旬，於此山中多有白象及迦陵頻伽鳥出妙音聲。如是美音，若天若人、若緊那羅、若阿修羅，無能及者唯除如來。
「複次，修行者隨順觀外身。過此大山，復有何等山河海渚？
【現代漢語翻譯】 現代漢語譯本：又有大海，其中充斥著各種兇猛的魚類和野獸，非常可怕。這位修行者看到西海中有一座大洲，名叫迦羅（Kala），縱橫一百由旬（yojana，古印度長度單位），各種鳥類棲息在這個洲上，各種園林非常可愛，是毗荼他（Vitatha）居住和遊樂的地方，城名叫缽利多（Parita），第二個住處名叫長髮，那裡非常可愛。這個迦羅洲，重樓疊閣，有很多流水。過了這個住處，有辛頭河（Sindhu River），流入西海的入海口，有一座大山，名叫蘇棄（Sukti），位於海中，這座山中有很多珊瑚，如果有商人來到這座寶山，就能獲得很多珍寶，變得非常富有。
『再者，修行者繼續觀察外身。過了這座山之後，又有什麼樣的山、海、洲呢？那些羅剎（Rakshasa，惡鬼）等，住在什麼地方呢？他通過聽聞的智慧或者天眼看到：有一片大海，其中有很多大魚，長達五千由旬，有很多海螺、貝殼、摩伽羅魚（Makara，一種海怪）、提彌魚（Timi，一種巨魚）、提彌鯢羅魚（Timinigila，更大的巨魚）攪動海水，風吹動大海，使魚類四處亂竄。修行者繼續觀察，過了這片海之後，有一座大洲，名叫周遍可愛眾師子國（Sarvatasdarshaniya Simhala），這個國家有蛇，身長十里，在空中飛行，沒有任何阻礙，壽命長達千年，彼此之間不相憎恨。修行者繼續觀察，過了這個洲之後，又有一片海，名叫可愛（Darshaniya），縱橫五由旬，這片水中有很多蓮花，被眾多的蜜蜂點綴，花臺非常寬廣，有各種羅剎，名叫鳩迦羅（Kukala），住在這片海中，以蓮花臺為食，非常滿足。修行者繼續觀察，過了這個住處，有一座大山，名叫曠野（Atavi），縱橫一百由旬，這座山中有很多白象和迦陵頻伽鳥（Kalavinka，一種美妙的鳥）發出美妙的聲音。這樣的美妙聲音，無論是天人、人類、緊那羅（Kinnara，一種天神）、還是阿修羅（Asura，一種惡神），都無法相比，只有如來（Tathagata，佛）才能超越。
『再者，修行者繼續觀察外身。過了這座大山，又有什麼樣的山、河、海、洲呢？』
【English Translation】 English version: Furthermore, there is a great ocean, abundant with various fierce fish and beasts, which is very frightening. This practitioner sees a large continent in the western sea, named Kala (Kala, meaning 'black' or 'time'), spanning one hundred yojanas (yojana, an ancient Indian unit of distance) in length and breadth. Various birds dwell on this continent, and various gardens are very delightful. It is the dwelling place of Vitatha (Vitatha, meaning 'false' or 'unreal'), where he enjoys himself. The city is named Parita (Parita, meaning 'protected' or 'surrounded'), and the second dwelling place is named Long Hair, which is very lovely. This Kala continent has multi-storied pavilions and many flowing streams. Beyond this dwelling place is the Sindhu River (Sindhu River), which flows into the mouth of the western sea. There is a great mountain named Sukti (Sukti, meaning 'pearl' or 'oyster'), located in the sea. This mountain has many corals. If merchants come to this treasure mountain, they will obtain many treasures and become infinitely wealthy.
『Furthermore, the practitioner continues to observe the external body. After passing this mountain, what kind of mountains, seas, and continents are there? Where do the Rakshasas (Rakshasa, a demon or ogre) and others dwell? He sees, through the wisdom of hearing or through divine vision, that there is a great ocean, abundant with large fish, five thousand yojanas in length. There are many conches, shells, Makara fish (Makara, a sea monster), Timi fish (Timi, a giant fish), and Timinigila fish (Timinigila, an even larger giant fish) churning the seawater. The wind stirs the great ocean, causing the fish to scatter in disarray. The practitioner further observes that, after passing this sea, there is a large continent named Sarvatasdarshaniya Simhala (Sarvatasdarshaniya Simhala, meaning 'everywhere visible Lion Country'). This country has snakes, ten miles in length, flying in the sky without any obstruction, living for a thousand years, without hating each other. The practitioner further observes that, after passing this continent, there is another sea named Darshaniya (Darshaniya, meaning 'beautiful' or 'pleasant'), five yojanas in length and breadth. This water has many lotuses, adorned with many bees, and the lotus platforms are vast. There are various Rakshasas named Kukala (Kukala), dwelling in this sea, feeding on the lotus platforms, and being fully satisfied. The practitioner further observes that, after passing this dwelling place, there is a great mountain named Atavi (Atavi, meaning 'wilderness' or 'forest'), one hundred yojanas in length and breadth. This mountain has many white elephants and Kalavinka birds (Kalavinka, a melodious bird) emitting wonderful sounds. Such beautiful sounds cannot be matched by gods, humans, Kinnaras (Kinnara, a celestial musician), or Asuras (Asura, a demon), except for the Tathagata (Tathagata, the Buddha).』
『Furthermore, the practitioner continues to observe the external body. After passing this great mountain, what kind of mountains, rivers, seas, and continents are there?』
彼以聞慧或以天眼見：有大山高五十由旬，其山多有毗琉璃林，有諸師子，羽翼具足，守護寶林，恐曼提呵羅剎來奪其處。
「複次，修行者隨順觀外身。過閻浮提，復有何等山河海渚？彼以聞慧或以天眼復見：西海縱廣一萬二千由旬，于彼大海無山無城，水中唯有象頭魚身、豬頭魚身。行者復觀，過此海已，有一大山，名曰金山，其山光明照大海水，令大海水猶如金色，莊嚴其山，山高三百由旬，廣五十由旬，有乾闥婆，名閻浮摩利，住在其上，心常悅樂，壽命二千歲，亦有中夭。無量百千乾闥婆眾住此山中，身如金色，一切色相與天相類，食于樹果，其性勇健，一切阿修羅住於水下，無能奪此乾闥婆眾所有根果。
「複次，修行者隨順觀外身。過此海已，復有何等山海渚耶？彼以聞慧或以天眼見：此大海過五分已，有大輪山，真金所成，高千由旬，廣五百由旬，金剛為頂，於此山中有緊那羅及阿修羅住在此山。是甄那羅園林可愛，河流泉池，多有花果，獼猴遊戲，河名金水，廣半由旬，於此河中多有金魚游洋曜鱗。行者復觀，過輪山已，有一大海，縱廣一萬由旬，其海有渚，名曰寶渚，於此渚中種種眾寶，無有土石，遍於渚上皆是珍寶。行者復觀，過此海渚，復有何等山河海渚？彼以聞慧或以天眼見
【現代漢語翻譯】 現代漢語譯本：他通過聽聞的智慧或者天眼看到：有一座大山，高五十由旬（yóuxún，古印度長度單位），山上有很多毗琉璃（píliúlí，一種寶石）樹林，有許多獅子，羽翼豐滿，守護著寶貴的樹林，害怕曼提呵（Màntíhē）羅剎（Lu剎，惡鬼）來搶奪這個地方。
『再者，修行者順著觀察外在的身體。過了閻浮提（Yánfútí，佛教中的一個大洲），還有什麼樣的山河海渚（hǎizhǔ，水中的陸地）？他通過聽聞的智慧或者天眼又看到：西海縱橫一萬二千由旬，在那大海中沒有山也沒有城，水中只有象頭魚身、豬頭魚身的生物。修行者又觀察，過了這片海之後，有一座大山，名叫金山，那座山的光明照耀著大海的水，使大海的水好像金色一樣，莊嚴著那座山，山高三百由旬，寬五十由旬，有乾闥婆（Qiántápó，一種天神），名叫閻浮摩利（Yánfúmólì），住在山上，心中常常喜悅快樂，壽命二千歲，也有中途夭折的。無數百千的乾闥婆眾住在這座山中，身體像金色一樣，一切色相與天人相似，吃樹上的果實，性格勇猛強健，一切阿修羅（Āxiūluó，一種惡神）住在水下，沒有能力奪取這些乾闥婆眾所有的根和果實。
『再者，修行者順著觀察外在的身體。過了這片海之後，還有什麼樣的山海渚呢？他通過聽聞的智慧或者天眼看到：這大海過了五分之一，有一座大輪山，是真金做成的，高一千由旬，寬五百由旬，山頂是金剛（jīngāng，一種堅硬的物質）做的，在這座山中有緊那羅（Jǐnnàluó，一種天神）和阿修羅住在這座山上。這緊那羅的園林可愛，河流泉水池塘，有很多花果，獼猴嬉戲，河的名字叫金水，寬半由旬，在這條河中有很多金色的魚遊動，鱗片閃耀。修行者又觀察，過了輪山之後，有一片大海，縱橫一萬由旬，那片海有一個水中的陸地，名叫寶渚，在這片陸地中，有各種各樣的寶物，沒有土石，遍佈在陸地上都是珍寶。修行者又觀察，過了這片海渚，還有什麼樣的山河海渚？他通過聽聞的智慧或者天眼看到
【English Translation】 English version: He sees, through wisdom gained from hearing or through his divine eye, that there is a great mountain, fifty yojanas (yóuxún, an ancient Indian unit of distance) in height. This mountain has many forests of vairocana (píliúlí, a type of gemstone), and there are many lions, fully winged, guarding the precious forests, fearing that the Māntika (Màntíhē) Rakshasas (Lu剎, demons) will come to seize the place.
'Furthermore, the practitioner observes the external body in accordance. Beyond Jambudvipa (Yánfútí, one of the great continents in Buddhism), what mountains, rivers, and shores (hǎizhǔ, land in the water) are there? He sees again, through wisdom gained from hearing or through his divine eye, that the Western Sea is twelve thousand yojanas in length and breadth. In that great sea, there are no mountains or cities; in the water, there are only creatures with elephant heads and fish bodies, and pig heads and fish bodies. The practitioner observes further that, beyond this sea, there is a great mountain called Golden Mountain. The light of that mountain illuminates the water of the great sea, making the water of the great sea appear like gold, adorning the mountain. The mountain is three hundred yojanas high and fifty yojanas wide. There are Gandharvas (Qiántápó, a type of celestial being) named Jambhumāli (Yánfúmólì) living on it, their hearts constantly joyful and happy, with a lifespan of two thousand years, though some die prematurely. Countless hundreds and thousands of Gandharvas live in this mountain, their bodies like gold, all their appearances similar to those of devas (heavenly beings), eating the fruits of trees, their nature brave and strong. All the Asuras (Āxiūluó, a type of evil spirit) live under the water, unable to seize all the roots and fruits belonging to these Gandharvas.
'Furthermore, the practitioner observes the external body in accordance. Beyond this sea, what mountains, seas, and shores are there? He sees, through wisdom gained from hearing or through his divine eye, that beyond one-fifth of this great sea, there is a great Wheel Mountain, made of pure gold, one thousand yojanas high and five hundred yojanas wide, with a vajra (jīngāng, a hard substance) as its peak. On this mountain, there live Kinnaras (Jǐnnàluó, a type of celestial being) and Asuras. The gardens of these Kinnaras are lovely, with rivers, springs, and ponds, many flowers and fruits, and monkeys playing. The river is named Golden Water, half a yojana wide, and in this river, there are many golden fish swimming, their scales shimmering. The practitioner observes further that, beyond Wheel Mountain, there is a great sea, ten thousand yojanas in length and breadth. That sea has a shore called Treasure Shore. On this shore, there are various kinds of treasures, without soil or stones, covering the shore with jewels. The practitioner observes further that, beyond this sea and shore, what mountains, rivers, and shores are there? He sees, through wisdom gained from hearing or through his divine eye,
：有大山，名曰白山，多有林樹，其色白凈，水沫圍繞，高一千由旬，縱廣五百由旬。行者復觀，過此山已，見有大山，名曰善云，高百由旬，廣六十四由旬，空無人住，若夜叉、若緊那羅畏阿修羅，悉無住者。過此山已，有頗梨山，高三千由旬，縱廣千由旬，河池林果一切具足，如天之山。過此山已，有大清水，縱廣百由旬，多有螺貝，其水難行。過此水已，有仙光山，諸阿修羅住此山中，常畏天眾，多有婇女，種種莊嚴，酒河流溢，甄波迦果及粘那果生仙光山，其味甚美，食之殺人。
「複次，修行者隨順觀外身。復有何等山河海渚？彼以聞慧或以天眼見：六萬金山，紫磨金樹周遍山中，禽獸充滿，於此山中處處多有金蓮花池，出大光明，一切金山，須彌山王住在其中，諸鬘持天、樓迦足天、三箜篌天、四天王天住此山上。於此山上有如意樹，隨天所念皆從樹生，一切禽獸身皆金色，多有眾花——曼陀羅花、拘賒耶花，于山四陲有四大林：一名歡喜林；二名雜殿林；三名鮮明林；四名波利耶多林。歡喜園中有大樹王，名波利耶多，於此樹下，夏四月時，受五欲樂，遊戲自娛。四天王天于歡喜園遊戲受樂。四天王天於此園中歡娛受樂，故名歡喜園。鮮明林者，眾彩莊嚴，故名鮮明林。雜殿林者，種種雜殿，天
【現代漢語翻譯】 現代漢語譯本：有一座大山，名叫白山（White Mountain），山上有很多樹木，顏色潔白，雲霧繚繞，高一千由旬（yojana，古印度長度單位），縱橫五百由旬。修行者繼續觀察，過了這座山，看到一座大山，名叫善雲山（Good Cloud Mountain），高一百由旬，寬六十四由旬，空無一人居住，夜叉（yaksha，一種鬼神）、緊那羅（kinnara，一種天神）和阿修羅（asura，一種惡神）都不住在這裡。過了這座山，有一座頗梨山（Crystal Mountain），高三千由旬，縱橫一千由旬，河流、池塘、樹林、果實一應俱全，如同天上的山一樣。過了這座山，有一片大清水域，縱橫一百由旬，有很多螺和貝，水流湍急難以通行。過了這片水域，有一座仙光山（Immortal Light Mountain），阿修羅居住在這座山中，常常畏懼天眾，山上有很多美麗的女子，用各種飾品打扮，酒河氾濫，甄波迦果（Champaka fruit）和粘那果（Jambunada fruit）生長在仙光山上，味道非常鮮美，但吃了會死人。
『此外，修行者應當隨順觀察外在的身體。還有哪些山河海渚呢？他們通過聽聞佛法獲得的智慧或者通過天眼看到：六萬座金山，紫磨金樹遍佈山中，禽獸充滿其間，在這座山中，到處都有金蓮花池，發出巨大的光明，所有的金山和須彌山王（Mount Sumeru，佛教宇宙觀中的聖山）都位於其中，諸鬘持天（Garland-bearing Devas）、樓迦足天（Lokapala Devas）、三箜篌天（Three Harps Devas）、四天王天（Four Heavenly Kings）都居住在這座山上。在這座山上，有如意樹（Wish-fulfilling Tree），隨著天人的意念，一切所需之物都從樹上生出，所有的禽獸身體都是金色的，有很多花——曼陀羅花（Mandala flower）、拘賒耶花（Kusaya flower），在山的四周有四大林：第一座叫做歡喜林（Joyful Grove）；第二座叫做雜殿林（Mixed Palace Grove）；第三座叫做鮮明林（Bright Grove）；第四座叫做波利耶多林（Parijata Grove）。歡喜園（Joyful Garden）中有一棵巨大的樹王，名叫波利耶多（Parijata），在這棵樹下，夏季四個月的時間裡，享受五欲之樂，遊戲自娛。四天王天在歡喜園中游戲享樂。四天王天在這座園林中歡快地享樂，所以叫做歡喜園。鮮明林，用各種色彩裝飾，所以叫做鮮明林。雜殿林，有各種各樣的宮殿，天
【English Translation】 English version: There is a great mountain, named White Mountain, with many trees, white in color, surrounded by water vapor, one thousand yojanas (yojana, an ancient Indian unit of length) in height, and five hundred yojanas in length and width. The practitioner further observes, passing this mountain, and sees a great mountain, named Good Cloud Mountain, one hundred yojanas in height and sixty-four yojanas in width, empty and uninhabited, with no yakshas (yaksha, a type of spirit), kinnaras (kinnara, a type of celestial being), or asuras (asura, a type of demon) dwelling there. Passing this mountain, there is a Crystal Mountain, three thousand yojanas in height and one thousand yojanas in length and width, complete with rivers, ponds, forests, and fruits, like a mountain in the heavens. Passing this mountain, there is a large clear water area, one hundred yojanas in length and width, with many snails and shells, and the water is difficult to traverse. Passing this water, there is an Immortal Light Mountain, where asuras dwell, constantly fearing the heavenly beings, with many beautiful women, adorned with various ornaments, rivers of wine overflowing, and Champaka fruits and Jambunada fruits growing on Immortal Light Mountain, which taste very delicious but kill those who eat them.
『Furthermore, the practitioner should observe the external body in accordance. What other mountains, rivers, seas, and islets are there? They see through wisdom gained from hearing the Dharma or through divine eyes: sixty thousand gold mountains, with trees of purple-tinged gold covering the mountains, filled with birds and beasts. In these mountains, there are gold lotus ponds everywhere, emitting great light. All the gold mountains and Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) are located within them. The Garland-bearing Devas, Lokapala Devas, Three Harps Devas, and Four Heavenly Kings dwell on these mountains. On these mountains, there are Wish-fulfilling Trees, and whatever the devas think of, it arises from the trees. All the birds and beasts have golden bodies, and there are many flowers—Mandala flowers and Kusaya flowers. On the four sides of the mountain, there are four great groves: the first is called Joyful Grove; the second is called Mixed Palace Grove; the third is called Bright Grove; and the fourth is called Parijata Grove. In the Joyful Garden, there is a great tree king, named Parijata, and under this tree, during the four months of summer, they enjoy the pleasures of the five desires, playing and amusing themselves. The Four Heavenly Kings play and enjoy themselves in the Joyful Garden. The Four Heavenly Kings joyfully enjoy themselves in this garden, hence it is called Joyful Garden. Bright Grove is adorned with various colors, hence it is called Bright Grove. Mixed Palace Grove has various mixed palaces, the devas
子乘之遊戲，受于可愛色聲香味觸等，故名雜殿林。波利耶多林、歡喜林中，一切天眾受五欲樂。須彌山王向閻浮提一方之面，毗琉璃寶，以毗琉璃光照力故，令閻浮提仰觀虛空，皆作青色。第三方面，鮮明林中，諸天欲共阿修羅鬥，於此林中集共議論。須彌山王向瞿陀尼一方之面，真金所成，令瞿陀尼仰觀虛空，皆作赤色。第二方面有雜殿林，於此殿中盛天斗具。須彌山王向弗婆提一方之面，白銀所成，令弗婆提仰觀虛空，皆作白色。須彌山王向郁單越一方之面，頗梨所成，令郁單越見空清凈，白光明色。行者復觀，四天王天壽命幾歲？以閻浮提中五十年，為一日一夜，如是壽命滿五百歲，亦有中夭。
「複次，修行者隨順觀外身。須彌山上覆有何等異天止住？彼以聞慧或以天眼見：須彌山王有三十三天住在山頂，所受樂行不可具說，城名善見，縱廣十千由旬，七寶莊嚴，因陀青寶、金剛車𤦲、赤蓮花寶、柔軟大寶以為莊嚴。有善法堂，廣五百由旬，毗琉璃珠以為欄楯，真金為壁，一切門戶亦復如是，以一切莊嚴嚴飾殿堂。釋迦天王住善法堂，以善業力，受相似樂。人中百歲為第二天一日一夜，如是壽命滿一千歲，亦有中夭。須彌西面，名日沒山，日至此山，閻浮提人謂之日沒，故名沒山。
「複次，
【現代漢語翻譯】 現代漢語譯本 他們沉溺於嬉戲，貪戀于可愛的色、聲、香、味、觸等感官享受，因此叫做雜殿林（各種殿宇的樹林）。在波利耶多林（歡喜園林）、歡喜林中，所有的天眾都享受著五欲之樂（色、聲、香、味、觸）。須彌山王（世界的中心）朝向閻浮提（我們所居住的南贍部洲）的那一面是毗琉璃寶（一種青色的寶石），由於毗琉璃寶的光照力量，使得閻浮提的人們仰望天空，都覺得是青色的。在第三個方面，鮮明林中，諸天（眾神）想要和阿修羅（一種好戰的神）戰鬥，就在這個樹林中聚集共同商議。須彌山王朝向瞿陀尼（西牛賀洲）的那一面，是用真金做成的，使得瞿陀尼的人們仰望天空，都覺得是紅色的。第二個方面有雜殿林，在這個殿中存放著天界的戰鬥工具。須彌山王朝向弗婆提（東勝身洲）的那一面，是用白銀做成的，使得弗婆提的人們仰望天空，都覺得是白色的。須彌山王朝向郁單越（北俱盧洲）的那一面，是用頗梨（水晶）做成的，使得郁單越的人們看到天空清凈，呈現出白光明色。修行者進一步觀察，四天王天（第一層天）的壽命是多少歲呢？以閻浮提的五十年，作為他們的一日一夜，他們的壽命是五百歲，也有中途夭折的。
『再者，修行者隨順地觀察外在的身體。須彌山上還有什麼樣的其他天人居住呢？他們通過聽聞佛法獲得的智慧或者通過天眼看到：須彌山王的山頂有三十三天（第二層天）居住，他們所享受的快樂無法完全描述，他們的城市叫做善見城，縱橫有十千由旬（古印度長度單位），用七寶（金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙）莊嚴，用因陀青寶（一種青色的寶石）、金剛車𤦲（一種堅硬的車軸）、赤蓮花寶、柔軟大寶來作為裝飾。有善法堂，寬五百由旬，用毗琉璃珠作為欄桿，用真金作為墻壁，所有的門戶也是這樣，用一切莊嚴來裝飾殿堂。釋迦天王（三十三天的統治者）住在善法堂，憑藉著善業的力量，享受著相似的快樂。人間一百年是第二天的一日一夜，他們的壽命是一千歲，也有中途夭折的。須彌山的西面，叫做日沒山，太陽到達這座山的時候，閻浮提的人們就認為太陽落山了，所以叫做沒山（日落山）。』
『再者，』
【English Translation】 English version They indulge in games, captivated by delightful sights, sounds, smells, tastes, and tactile sensations, hence the name 'Mixed Hall Grove' (a grove of various palaces). In Pāriyattra Grove (Joyful Garden) and Joyful Grove, all the gods enjoy the pleasures of the five desires (form, sound, smell, taste, and touch). The side of Mount Sumeru (the center of the world) facing Jambudvipa (the continent we inhabit, also known as South Jambudvipa) is made of beryl (a bluish-green gemstone), and due to the illuminating power of the beryl, the people of Jambudvipa perceive the sky as blue when they look up. On the third side, in the Bright Grove, the gods, wanting to fight with the Asuras (a race of warring deities), gather in this grove to discuss and plan. The side of Mount Sumeru facing Godānīya (Western Godānīya) is made of pure gold, causing the people of Godānīya to perceive the sky as red when they look up. The second side has the Mixed Hall Grove, where the celestial battle tools are stored. The side of Mount Sumeru facing Pūrvavideha (Eastern Pūrvavideha) is made of white silver, causing the people of Pūrvavideha to perceive the sky as white when they look up. The side of Mount Sumeru facing Uttarakuru (Northern Uttarakuru) is made of crystal, causing the people of Uttarakuru to see the sky as clear and bright white. The practitioner further contemplates, what is the lifespan of the Four Heavenly Kings (the first level of heaven)? Fifty years in Jambudvipa is one day and night for them, and their lifespan is five hundred years, though some may die prematurely.
'Furthermore, the practitioner observes the external body accordingly. What other kinds of deities reside on Mount Sumeru? They see, through wisdom gained from hearing the Dharma or through divine vision, that the Thirty-three Heavens (the second level of heaven) reside on the summit of Mount Sumeru. The pleasures they experience cannot be fully described. Their city is called Sudarśana (Good View), measuring ten thousand yojanas (an ancient Indian unit of distance) in length and breadth, adorned with the seven treasures (gold, silver, lapis lazuli, crystal, tridacna, red pearl, and carnelian), and decorated with Indra's blue jewel (a blue gemstone), vajra axles, red lotus jewels, and soft, great jewels. There is the Good Dharma Hall, five hundred yojanas wide, with beryl railings and walls of pure gold, and all the doors are likewise adorned with all kinds of decorations. Śakra (the ruler of the Thirty-three Heavens) resides in the Good Dharma Hall, enjoying similar pleasures through the power of good karma. One hundred years in the human realm is one day and night for the gods of the second heaven, and their lifespan is one thousand years, though some may die prematurely. The western side of Mount Sumeru is called Sunset Mountain. When the sun reaches this mountain, the people of Jambudvipa consider it to be sunset, hence the name Sunset Mountain.'
'Furthermore,'
修行者隨順觀外身。觀須彌山王其量高下？彼以聞慧或以天眼觀：須彌山高廣八萬四千由旬，阿修羅王住在其側，居此水下，以眾生業之所住持，令日旋轉。有大尊神，名曰健疾，常在前導，于眴目頃，能行十千一百五十由旬，周匝旋轉，以日為度，知諸眾生壽命長短。
「複次，修行者隨順觀外身。觀四天下人所住之處，閻浮提國、弗婆提國、瞿陀尼國、郁單越國幾許量耶？彼見：閻浮提國七千由旬，弗婆提國八千由旬，瞿陀尼國九千由旬，郁單越國十千由旬。隨四天下地之形相，人面亦爾，像其地形。閻浮提人面之形相，上廣下狹，像其地形。其餘三方：弗婆提人，面像地形，猶如半月；瞿陀尼人，面像地形，猶如滿月；郁單越人，面像地形，其面正方。如是外觀，觀四天下人之形相，如實了知。
「複次，修行者隨順觀外身。云何觀于閻浮提國北方國界山河海渚？彼以聞慧或以天眼見：閻浮提北方有國，名曰婆嗟，其土縱廣滿十由旬。次第二國，名民陀羅，其土縱廣二十由旬。次第三國，名首羅斯那，其土縱廣一百由旬。次第四國，名阿梯梨，其土縱廣一百由旬。次第五國，名曰陀羅，其土縱廣一百由旬。次第六國，名曰鳩留，其土縱廣一百由旬。次第七國，名摩陀羅，其土縱廣五十由旬。次第八
【現代漢語翻譯】 現代漢語譯本 修行者隨順地觀察外在世界。觀察須彌山王（Sumeru, mountain of the gods）的高度和廣度是多少？他通過聽聞的智慧或者天眼觀察到：須彌山高廣八萬四千由旬（yojana, ancient Indian unit of distance），阿修羅王（Asura, a type of demigod）住在它的旁邊，位於水下，依靠眾生的業力來維持，使太陽旋轉。有一位偉大的尊神，名叫健疾（Jianji, name of a deity），經常在前面引導，在眨眼之間，能夠行走十千一百五十由旬，環繞旋轉，以太陽為尺度，知道各種眾生的壽命長短。
『其次，修行者隨順地觀察外在世界。觀察四大天下的人所居住的地方，閻浮提國（Jambudvipa, the continent where humans live）、弗婆提國（Purvavideha, one of the four continents）、瞿陀尼國（Aparagodaniya, one of the four continents）、郁單越國（Uttarakuru, one of the four continents）的面積有多大？他看到：閻浮提國七千由旬，弗婆提國八千由旬，瞿陀尼國九千由旬，郁單越國一萬由旬。隨著四大天下土地的形狀，人的面貌也是如此，像土地的形狀。閻浮提人的面貌形狀，上寬下窄，像土地的形狀。其餘三方：弗婆提人，面貌像土地的形狀，猶如半月；瞿陀尼人，面貌像土地的形狀，猶如滿月；郁單越人，面貌像土地的形狀，他們的面貌是正方形。像這樣外觀，觀察四大天下人的形狀，如實地瞭解。』
『其次，修行者隨順地觀察外在世界。如何觀察閻浮提國的北方國界山河海渚？他通過聽聞的智慧或者天眼看到：閻浮提北方有一個國家，名叫婆嗟（Bojja, name of a country），它的土地縱橫滿十由旬。第二個國家，名叫民陀羅（Mindala, name of a country），它的土地縱橫二十由旬。第三個國家，名叫首羅斯那（Surasena, name of a country），它的土地縱橫一百由旬。第四個國家，名叫阿梯梨（Atari, name of a country），它的土地縱橫一百由旬。第五個國家，名叫陀羅（Dara, name of a country），它的土地縱橫一百由旬。第六個國家，名叫鳩留（Kuru, name of a country），它的土地縱橫一百由旬。第七個國家，名叫摩陀羅（Madara, name of a country），它的土地縱橫五十由旬。第八個國家』
【English Translation】 English version A practitioner observes the external body in accordance with the way. What is the height and breadth of Mount Sumeru (Sumeru, mountain of the gods)? He observes with wisdom gained from hearing or with his divine eye: Mount Sumeru is eighty-four thousand yojanas (yojana, ancient Indian unit of distance) in height and breadth. The Asura King (Asura, a type of demigod) dwells beside it, residing beneath the water, sustained by the karma of sentient beings, causing the sun to rotate. There is a great and venerable deity named Jianji (Jianji, name of a deity), who constantly leads the way, and in the blink of an eye, can travel ten thousand one hundred and fifty yojanas, rotating in a circle, using the sun as a measure, knowing the length of the lives of all beings.
'Furthermore, a practitioner observes the external body in accordance with the way. Observing the places where the people of the four great continents dwell, what are the dimensions of Jambudvipa (Jambudvipa, the continent where humans live), Purvavideha (Purvavideha, one of the four continents), Aparagodaniya (Aparagodaniya, one of the four continents), and Uttarakuru (Uttarakuru, one of the four continents)? He sees: Jambudvipa is seven thousand yojanas, Purvavideha is eight thousand yojanas, Aparagodaniya is nine thousand yojanas, and Uttarakuru is ten thousand yojanas. Corresponding to the shape of the land of the four great continents, the faces of the people are also like that shape. The shape of the faces of the people of Jambudvipa is wide at the top and narrow at the bottom, like the shape of the land. For the other three regions: the people of Purvavideha have faces like the shape of the land, resembling a half-moon; the people of Aparagodaniya have faces like the shape of the land, resembling a full moon; the people of Uttarakuru have faces like the shape of the land, their faces are square. Observing the external appearance in this way, he truly understands the shapes of the people of the four great continents.'
'Furthermore, a practitioner observes the external body in accordance with the way. How does one observe the northern borders, mountains, rivers, and shores of Jambudvipa? He sees with wisdom gained from hearing or with his divine eye: To the north of Jambudvipa there is a country named Bojja (Bojja, name of a country), its land is ten yojanas in length and breadth. The second country, named Mindala (Mindala, name of a country), its land is twenty yojanas in length and breadth. The third country, named Surasena (Surasena, name of a country), its land is one hundred yojanas in length and breadth. The fourth country, named Atari (Atari, name of a country), its land is one hundred yojanas in length and breadth. The fifth country, named Dara (Dara, name of a country), its land is one hundred yojanas in length and breadth. The sixth country, named Kuru (Kuru, name of a country), its land is one hundred yojanas in length and breadth. The seventh country, named Madara (Madara, name of a country), its land is fifty yojanas in length and breadth. The eighth country'
國，名乾陀羅，其土縱廣一百由旬。次第九國，名曰賒迦，其土縱廣一百由旬。次第十國，名婆陀羅迦，其土縱廣二百由旬。次第十一國，名陀羅陀，其土縱廣一百由旬，於此國中多有山險。次第十二，名婆佉邏國，其土縱廣一千由旬。次第十三，名毗師迦國，其土縱廣二百由旬。次第十四，名摩醯沙國，其土縱廣二百由旬。次第十五，名曰漢國，其土縱廣一千由旬，官屬都合一千由旬，真漢唯有二百由旬。次第十六，名都佉國，其土縱廣五百由旬。次第十七，名跋跋羅國，其土縱廣二百由旬。次第十八，名究頗羅國，其土縱廣五十由旬。次第十九，名鳩留摩國，其土縱廣滿五由旬。次第二十，名甘滿阇國，其土縱廣一百由旬。自余小國及以空地悉不在數。
「複次，修行者隨順觀外身。觀閻浮提北方國界，復有何等山王？彼以聞慧或以天眼見：有大山，名曰雪山，種種山峰，其山眷屬廣千由旬，山中多有盧陀羅樹、松樹、柏樹、天木之樹、娑羅樹、多摩羅樹，多有夜叉，多緊那羅，多毗舍遮夜叉之屬。其山可愛，修學禪者多依此山，河流甘美，大力龍等，住在山中，多有吱羅多人住在此山。
「複次，修行者隨順觀外身。觀閻浮提北方國界，復有何等山河海渚？彼以聞慧或以天眼見：雪山東名懸雪山，
【現代漢語翻譯】 現代漢語譯本 乾陀羅國，它的土地縱橫一百由旬（Yojana，古印度長度單位）。接下來是第九個國家，名叫賒迦，它的土地縱橫一百由旬。接下來是第十個國家，名叫婆陀羅迦，它的土地縱橫二百由旬。接下來是第十一個國家，名叫陀羅陀，它的土地縱橫一百由旬，這個國家中有很多險峻的山地。接下來是第十二個國家，名叫婆佉邏國，它的土地縱橫一千由旬。接下來是第十三個國家，名叫毗師迦國，它的土地縱橫二百由旬。接下來是第十四個國家，名叫摩醯沙國，它的土地縱橫二百由旬。接下來是第十五個國家，名叫漢國，它的土地縱橫一千由旬，官屬的轄區總共一千由旬，真正的漢地只有二百由旬。接下來是第十六個國家，名叫都佉國，它的土地縱橫五百由旬。接下來是第十七個國家，名叫跋跋羅國，它的土地縱橫二百由旬。接下來是第十八個國家，名叫究頗羅國，它的土地縱橫五十由旬。接下來是第十九個國家，名叫鳩留摩國，它的土地縱橫只有五由旬。接下來是第二十個國家，名叫甘滿阇國，它的土地縱橫一百由旬。其餘的小國以及空地都不計算在內。
『再者，修行者隨順地觀察外在的身體。觀察閻浮提（Jambudvipa，佛教宇宙觀中的一個大陸）北方的國界，還有什麼樣的山王？他憑藉聽聞的智慧或者天眼看到：有一座大山，名叫雪山（Himavat，喜馬拉雅山脈），有各種各樣的山峰，這座山的眷屬廣達千由旬，山中有很多盧陀羅樹、松樹、柏樹、天木之樹、娑羅樹、多摩羅樹，有很多夜叉（Yaksa，一種守護神）、很多緊那羅（Kinnara，一種半人半鳥的神）、很多毗舍遮（Pisaca，一種食人鬼）夜叉之類。這座山很可愛，修習禪定的人大多依靠這座山，河流甘甜美好，大力龍等住在山中，有很多吱羅多人住在這座山中。』
『再者，修行者隨順地觀察外在的身體。觀察閻浮提北方的國界，還有什麼樣的山河海渚？他憑藉聽聞的智慧或者天眼看到：雪山的東面名叫懸雪山，'
【English Translation】 English version The country named Gandhara, its land is 100 Yojana (Yojana, an ancient Indian unit of length) in length and width. Next is the ninth country, named Shaka, its land is 100 Yojana in length and width. Next is the tenth country, named Bhadrakara, its land is 200 Yojana in length and width. Next is the eleventh country, named Dharada, its land is 100 Yojana in length and width, and there are many dangerous mountains in this country. Next is the twelfth country, named Bhakara, its land is 1000 Yojana in length and width. Next is the thirteenth country, named Vishika, its land is 200 Yojana in length and width. Next is the fourteenth country, named Mahesha, its land is 200 Yojana in length and width. Next is the fifteenth country, named Han, its land is 1000 Yojana in length and width, the officials' jurisdiction is a total of 1000 Yojana, and the real Han land is only 200 Yojana. Next is the sixteenth country, named Tukha, its land is 500 Yojana in length and width. Next is the seventeenth country, named Babala, its land is 200 Yojana in length and width. Next is the eighteenth country, named Kuphala, its land is 50 Yojana in length and width. Next is the nineteenth country, named Kuruma, its land is only 5 Yojana in length and width. Next is the twentieth country, named Ganmanja, its land is 100 Yojana in length and width. The remaining small countries and empty lands are not counted.
'Furthermore, the practitioner observes the external body in accordance. Observing the northern borders of Jambudvipa (Jambudvipa, one of the continents in the Buddhist cosmology), what kind of mountain king is there? He sees with the wisdom of hearing or with the divine eye: there is a great mountain, named Himavat (Himavat, the Himalayas), with various mountain peaks, the dependents of this mountain are thousands of Yojana wide, and there are many Lodhra trees, pine trees, cypress trees, heavenly trees, Sala trees, Tamala trees, many Yakshas (Yaksa, a type of guardian deity), many Kinnaras (Kinnara, a type of half-human half-bird deity), many Pisacas (Pisaca, a type of man-eating ghost) and other Yakshas. This mountain is lovely, and most practitioners of meditation rely on this mountain, the rivers are sweet and beautiful, powerful dragons and others live in the mountain, and many Chilas live in this mountain.'
'Furthermore, the practitioner observes the external body in accordance. Observing the northern borders of Jambudvipa, what kind of mountains, rivers, and seashores are there? He sees with the wisdom of hearing or with the divine eye: the east of Himavat is named Suspended Snow Mountain,'
多有可愛禽獸，滿中松柏之樹及天木樹、那迷流林、婆鳩流樹、阇摩迦樹。過此山已，復有一山，名多摩伽羅，縱廣二十由旬，有一千窟。過此山已，有百由旬空曠之地，多有河池，無有藥草及以樹木。過此處已，有白銀山，名雞羅娑，金峰圍繞，毗留勒天王住在其上。于山峰中河池清涼，多有蓮花、青優缽羅花，池中多有鵝鴨鴛鴦而以莊嚴。過雞羅娑山，有一大山，名曰峰山，緊那羅王在其山下，歌舞遊戲。於此山上有五金峰、三頗梨峰、十白銀峰，無量天花，香氣可愛。山中有河，名鳩摩羅，從山流出，多有鵝鴨鴛鴦充遍河中。過此山已，復有大山，名彌那迦，縱廣五十由旬，多饒阿修羅住此山中，常樂歌詠。
「複次，修行者隨順觀外身。觀閻浮提復有何等山河海渚？彼以聞慧或以天眼：過此山已，見有大海，縱廣一萬由旬，多有大龍及堤彌魚、那迦羅魚、螺貝之類。過此海已，有一大山，名曰善意，山中有池，名曰凝酥，縱廣一由旬，其池可愛，於此池中多有鵝鴨鴛鴦、迦陵頻伽鳥。其山縱廣五十由旬，山中有河，名憍尸迦，多有水鳥莊嚴其河。過此山已，有一大海，縱廣二萬由旬，甚可怖畏，雷聲常吼，惡龍瞋恚，互相攻戰，或雨刀火、放大熾電。以瞋心故，吐毒相殺。
「複次，修行者隨順
【現代漢語翻譯】 現代漢語譯本： 有許多可愛的禽獸，到處都是松柏樹以及天木樹、那迷流林（一種樹林）、婆鳩流樹（一種樹）、阇摩迦樹（一種樹）。過了這座山，又有一座山，名叫多摩伽羅，縱橫二十由旬（古印度長度單位），有一千個洞窟。過了這座山，有一百由旬空曠之地，有很多河流池塘，沒有藥草和樹木。過了這裡，有一座白銀山，名叫雞羅娑（即凱拉什山，岡仁波齊峰），周圍環繞著金色的山峰，毗留勒天王（四大天王之一，增長天王）住在山上。山峰中的河流池塘清涼，有很多蓮花、青優缽羅花（藍色蓮花），池塘中有很多鵝、鴨、鴛鴦來裝飾點綴。過了雞羅娑山，有一座大山，名叫峰山，緊那羅王（天龍八部之一，一種非人）在那座山下歌舞遊戲。這座山上有五個金色的山峰、三個頗梨（水晶）山峰、十個白銀山峰，無數的天花，香氣可愛。山中有一條河，名叫鳩摩羅，從山上流出，有很多鵝、鴨、鴛鴦遍佈河中。過了這座山，又有一座大山，名叫彌那迦，縱橫五十由旬，有很多阿修羅（一種神道生物，常與天神作戰）住在這座山中，常常喜歡唱歌。
『此外，修行者隨順地觀察外身。觀察閻浮提（我們所居住的這個世界）還有什麼樣的山河海渚？他憑藉聽聞佛法獲得的智慧或者憑藉天眼：過了這座山，看見有一片大海，縱橫一萬由旬，有很多大龍以及堤彌魚（一種巨大的魚）、那迦羅魚（一種魚）、螺貝之類的生物。過了這片海，有一座大山，名叫善意，山中有一個池塘，名叫凝酥，縱橫一由旬，這個池塘很可愛，在這個池塘中有很多鵝、鴨、鴛鴦、迦陵頻伽鳥（一種美妙的鳥）。這座山縱橫五十由旬，山中有一條河，名叫憍尸迦，有很多水鳥裝飾著這條河。過了這座山，有一片大海，縱橫二萬由旬，非常可怕，雷聲經常轟鳴，惡龍憤怒，互相攻戰，或者降下刀火、放出巨大的閃電。因為嗔恨心，互相吐毒相殺。』
『此外，修行者隨順地』
【English Translation】 English version: There are many lovely birds and beasts, full of pine and cypress trees, as well as heavenly trees, Namilu forests (a type of forest), Pojuli trees (a type of tree), and Jiamojia trees (a type of tree). After passing this mountain, there is another mountain called Duomojialuo, which is twenty yojanas (an ancient Indian unit of length) in length and breadth, with a thousand caves. After passing this mountain, there is a hundred yojanas of open space, with many rivers and ponds, but no medicinal herbs or trees. After passing this place, there is a silver mountain called Jiluosuo (Mount Kailash), surrounded by golden peaks, where Virudhaka (one of the Four Heavenly Kings, the King of Growth) dwells. In the mountain peaks, the rivers and ponds are cool and clear, with many lotuses and blue utpala flowers (blue lotuses), and the ponds are adorned with many geese, ducks, and mandarin ducks. After passing Mount Jiluosuo, there is a great mountain called Fengshan, where the Kinnara King (one of the eight classes of non-human beings) sings and dances and plays beneath the mountain. On this mountain, there are five golden peaks, three crystal peaks, and ten silver peaks, with countless heavenly flowers and a lovely fragrance. In the mountain, there is a river called Kumara, flowing from the mountain, filled with many geese, ducks, and mandarin ducks. After passing this mountain, there is another great mountain called Minajia, which is fifty yojanas in length and breadth, where many Asuras (a type of divine being, often at war with the gods) dwell, constantly enjoying singing.
'Furthermore, the practitioner observes the external body in accordance. Observing what mountains, rivers, seas, and islands are there in Jambudvipa (the world we live in)? He, with the wisdom gained from hearing the Dharma or with divine vision, sees: After passing this mountain, there is a great sea, one hundred thousand yojanas in length and breadth, with many great dragons, as well as Timi fish (a huge fish), Nagaraja fish (a type of fish), conches, and shells. After passing this sea, there is a great mountain called Shanyi (Good Intention), with a pond in the mountain called Ningsu (Condensed Ghee), one yojana in length and breadth, which is a lovely pond, with many geese, ducks, mandarin ducks, and Kalavinka birds (a beautiful bird). This mountain is fifty yojanas in length and breadth, with a river in the mountain called Kausika, adorned with many water birds. After passing this mountain, there is a great sea, two hundred thousand yojanas in length and breadth, which is very frightening, with constant thunder, and angry dragons attacking each other, or raining down swords and fire, and releasing great lightning. Because of anger, they spit poison and kill each other.'
'Furthermore, the practitioner in accordance with'
觀外身。觀閻浮提，過海龍已，有一大洲，名耽婆迦，縱廣一百由旬，多有諸大惡羅剎等，食魚自活。彼有地獄，名耽婆迦，焚燒眾生。有一大河，名憍尸迦，滿河流血，頭髮骸骨隨河而流。地獄縱廣五百由旬，受大劇苦。過地獄已，有一大海狀如地獄，縱廣一萬由旬，其水青黑，無龍夜叉，無乾闥婆。過此海已，北方有海，名曰寶滿，眾山圍繞，林樹無量，松柏栴檀，如意之樹，山中復有無量果樹。過此山已，有一大山，名曰彼岸，縱廣五千由旬，於此山中多梨那羅果、吱羅樹果，一切時果，六時具足，河池充滿鵝鴨鴛鴦，諸大仙人住在山中。山有千峰，種種眾寶莊嚴其山，山有種種毗多羅樹，皆是金樹，種種眾香。過此山已，有一大河，名曰石水，於此河中一切眾生，若草、若木、若人、非人、若禽、若獸入者如石，其河兩岸生諸竹林，名曰吱遮，風吹相揩，自然生火，燒殺無量百千眾生。行者復觀，過此河已，有一大河，名曰斯陀，廣十由旬，長三百由旬，無人能度，以水咸故，若有入者，身即碎裂。過此河已，有渚名閻浮摩，有乾闥婆，名曰常樂，住此渚上，多行佈施，凈持禁戒，心常歡喜，離於憂惱，欲果具足。於此渚上金樹具足，毗琉璃花充滿池中，近須彌山，以山勢力，一切河水及諸禽獸皆作金色，多
【現代漢語翻譯】 現代漢語譯本 觀想外在之身。觀想閻浮提（Jambudvipa，我們所居住的大陸），越過海龍之後，有一大洲，名為耽婆迦（Tambaka），縱橫一百由旬（Yojana，古印度長度單位），多有各種大的惡羅剎（Rakshasa，食人鬼）等，靠吃魚為生。那裡有一個地獄，名為耽婆迦（Tambaka），焚燒眾生。有一條大河，名為憍尸迦（Kausika），河中充滿血液，頭髮和骸骨隨著河流漂流。地獄縱橫五百由旬，承受巨大的痛苦。越過地獄之後，有一片大海，形狀像地獄，縱橫一萬由旬，海水呈青黑色，沒有龍、夜叉（Yaksa，一種守護神），也沒有乾闥婆（Gandharva，天上的樂神）。 越過這片大海之後，北方有一片海，名叫寶滿（Bao Man），被群山環繞，有無量的樹林，松樹、柏樹、栴檀樹（Chandana，一種香木），如意之樹，山中還有無量的果樹。 越過這座山之後，有一座大山，名叫彼岸（Bi An），縱橫五千由旬，這座山中有很多梨那羅果（Li Na Luo fruit）、吱羅樹果（Zhi Luo Shu fruit），一切時節的果實，六時都具備，河流池塘充滿鵝、鴨、鴛鴦，許多大仙人居住在山中。山有千座山峰，各種珍寶莊嚴著這座山，山上有各種毗多羅樹（Bi Duo Luo tree），都是金樹，有各種各樣的香氣。 越過這座山之後，有一條大河，名叫石水（Shi Shui），在這條河中，一切眾生，無論是草、是木、是人、非人、是禽、是獸，進入其中都會變成石頭。這條河的兩岸生長著竹林，名叫吱遮（Zhi Zhe），風吹動它們互相摩擦，自然產生火，燒死無數百千眾生。修行者再次觀想，越過這條河之後，有一條大河，名叫斯陀（Si Tuo），寬十由旬，長三百由旬，沒有人能夠渡過，因為水是鹹的，如果有人進入其中，身體就會碎裂。 越過這條河之後，有一個小島名叫閻浮摩（Yan Fu Mo），有乾闥婆（Gandharva），名叫常樂（Chang Le），居住在這個小島上，經常行佈施，清凈地持守戒律，心中常常歡喜，遠離憂愁煩惱，慾望的果實都具備。在這個小島上，金樹充足，毗琉璃花（Bi Liu Li flower）充滿池中，靠近須彌山（Sumeru，佛教宇宙觀中的聖山），憑藉須彌山的力量，一切河水以及各種禽獸都變成金色，很多。
【English Translation】 English version Observe the external body. Observe Jambudvipa (the continent we live on), beyond the sea dragon, there is a large continent named Tambaka, one hundred yojanas (an ancient Indian unit of distance) in length and width, with many large and evil Rakshasas (man-eating demons) and others, who live by eating fish. There is a hell there, named Tambaka, which burns sentient beings. There is a large river named Kausika, full of blood, with hair and bones flowing along the river. The hell is five hundred yojanas in length and width, enduring great suffering. Beyond the hell, there is a great sea, shaped like hell, ten thousand yojanas in length and width, its water is blue-black, without dragons, Yakshas (a type of guardian deity), or Gandharvas (celestial musicians). Beyond this sea, to the north, there is a sea named Bao Man, surrounded by mountains, with immeasurable forests, pine trees, cypress trees, Chandana trees (a type of fragrant wood), wish-fulfilling trees, and countless fruit trees in the mountains. Beyond this mountain, there is a great mountain named Bi An, five thousand yojanas in length and width. In this mountain, there are many Li Na Luo fruits, Zhi Luo Shu fruits, fruits of all seasons, complete in all six seasons, rivers and ponds are full of geese, ducks, and mandarin ducks, and many great immortals live in the mountains. The mountain has a thousand peaks, adorned with various treasures, and the mountain has various Bi Duo Luo trees, all of which are golden trees, with various fragrances. Beyond this mountain, there is a great river named Shi Shui. In this river, all sentient beings, whether grass, wood, humans, non-humans, birds, or beasts, will turn into stone if they enter it. On both banks of this river grow bamboo forests, named Zhi Zhe, which rub against each other when the wind blows, naturally producing fire, burning and killing countless hundreds of thousands of sentient beings. The practitioner observes again, beyond this river, there is a great river named Si Tuo, ten yojanas wide and three hundred yojanas long, which no one can cross, because the water is salty, and if anyone enters it, their body will be shattered. Beyond this river, there is an island named Yan Fu Mo, with Gandharvas named Chang Le, living on this island, often practicing generosity, purely upholding precepts, with constant joy in their hearts, free from sorrow and affliction, and possessing the fruits of desire. On this island, golden trees are abundant, Bi Liu Li flowers fill the ponds, close to Mount Sumeru (the sacred mountain in Buddhist cosmology), and by the power of Mount Sumeru, all river water and various birds and beasts turn golden, many.
有無量優缽羅花、拘物陀花，處處酒河，洋洋溢流，自然稻米，不須種殖。其渚縱廣二千由旬，過此渚已，無有一切山河樹林。有一大海，名水沫輪，海中多有火毒惡龍，名曰電光。過此海已，有一大山，名涅蜜沙，山中有窟，名堤彌沙，黑暗之窟，窟中多有化生龍女，初夜化生，端正具足，莊嚴其身，壽命一夜，于日出時，則皆老死。殺生餘業，故受斯報。過此山已，復有一山，名曰蘇摩祇利，縱廣五百由旬。過此山已，有一大山，名須彌等，縱廣五百由旬，於此山北，有一大林，名吱多迦林，有羅剎名曰惡夢，住在此林，其行速疾，于眴目頃，能行至於百千由旬，為諸眾生作不利益、作不安樂。
「複次，修行者隨順觀外身。觀閻浮提、郁單越二國中間，復有何等山河海渚？何處頗有不生不死、非退非滅、非業因緣、非愛別離、非怨憎會？是故於生死中得生厭離，應離縛著者，以求解脫，厭于生死，于生死中勿生貪樂，莫與愛心而共遊戲，勿以愛網而自纏縛，莫樂生死。一切生死熾然大苦，憂悲苦惱、愛別離苦、怨憎會苦大火熾然，于地獄、餓鬼、畜生、天、人之中無常變壞，癡人貪著，謂之為樂，應生厭離，莫住魔境，勿與煩惱而共遊戲，後生悔心。如是修行者隨順觀外身，如實見於生死，不住魔境，離
【現代漢語翻譯】 現代漢語譯本 有無量優缽羅花（Utpala，青蓮花）、拘物陀花（Kumuda，白睡蓮），處處都有酒河，洋洋地溢流，還有自然生長的稻米，不需要種植。那片陸地縱橫二千由旬（Yojana，古印度長度單位），過了這片陸地，就沒有一切山河樹林。有一片大海，名叫水沫輪，海中有很多帶有火毒的惡龍，名叫電光。過了這片海，有一座大山，名叫涅蜜沙（Nimiśha），山中有個洞窟，名叫堤彌沙（Timisha），是個黑暗的洞窟，窟中有很多化生的龍女，初夜化生，端正具足，莊嚴其身，壽命只有一夜，到日出時，就都衰老死去。這是因為殺生的殘餘業力，所以承受這樣的果報。過了這座山，又有一座山，名叫蘇摩祇利（Soma Giri），縱橫五百由旬。過了這座山，有一座大山，名叫須彌等（Sumeru），縱橫五百由旬，在這座山的北面，有一片大森林，名叫吱多迦林（Chitaka林），有個羅剎（Rakshasa，惡鬼）名叫惡夢，住在這片森林裡，他行動非常迅速，在眨眼之間，就能行走百千由旬，為各種眾生製造不利，製造不安樂。
『再者，修行者應當隨順地觀察外在的身體。觀察閻浮提（Jambudvipa，我們所居住的南贍部洲）、郁單越（Uttarakuru，北俱盧洲）兩國中間，還有什麼樣的山河海渚？哪裡會有不生不死、非退非滅、非業因緣、非愛別離、非怨憎會的地方呢？因此，在生死輪迴中應當生起厭離之心，應當離開束縛執著，以求解脫，厭惡生死，不要在生死中生起貪戀，不要與愛心共同嬉戲，不要用愛慾之網來纏縛自己，不要樂於生死。一切生死都像熾熱的大火一樣充滿痛苦，憂愁悲傷苦惱、愛別離的痛苦、怨憎相會的痛苦，大火熾烈燃燒，在地獄、餓鬼、畜生、天、人之中，一切都是無常變壞的，愚癡的人貪戀執著，認為那是快樂，應當生起厭離之心，不要住在魔境之中，不要與煩惱共同嬉戲，以免將來後悔。』像這樣，修行者隨順地觀察外在的身體，如實地見到生死的真相，不住在魔境之中，遠離（煩惱）。
【English Translation】 English version There are immeasurable Utpala (blue lotus) and Kumuda (white water lily) flowers, and rivers of wine flowing everywhere, overflowing. There is also naturally growing rice that does not need to be planted. The land is two thousand Yojanas (ancient Indian unit of distance) in length and width. Beyond this land, there are no mountains, rivers, forests, or trees. There is a great ocean called Water Bubble Wheel, and in the ocean, there are many evil dragons with fiery poison, named Electric Light. Beyond this ocean, there is a great mountain called Nimisha. In the mountain, there is a cave called Timisha, a dark cave. In the cave, there are many dragon girls born by transformation. They are born in the early night, with perfect features and adorned bodies. Their lifespan is only one night, and they all age and die at sunrise. This is because of the remaining karma of killing, so they receive such retribution. Beyond this mountain, there is another mountain called Soma Giri, five hundred Yojanas in length and width. Beyond this mountain, there is a great mountain called Sumeru, five hundred Yojanas in length and width. To the north of this mountain, there is a great forest called Chitaka Forest. There is a Rakshasa (demon) named Nightmare living in this forest. He moves very quickly, and in the blink of an eye, he can travel hundreds of thousands of Yojanas, creating disadvantage and unease for all beings.
'Furthermore, the practitioner should observe the external body in accordance with the Dharma. Observe what mountains, rivers, and lands exist between Jambudvipa (the continent we inhabit) and Uttarakuru (the Northern Kurus continent). Where is there a place that is not subject to birth and death, not subject to decline and destruction, not caused by karma, not subject to separation from loved ones, and not subject to encounters with those we hate? Therefore, one should develop a sense of revulsion towards samsara (the cycle of birth and death), and one should abandon attachments in order to seek liberation, detesting samsara, not developing attachment to samsara, not playing with love, not binding oneself with the net of desire, and not delighting in samsara. All of samsara is like a blazing fire of great suffering, filled with sorrow, grief, pain, separation from loved ones, and encounters with those we hate. The great fire blazes fiercely, and in the realms of hell, hungry ghosts, animals, gods, and humans, everything is impermanent and subject to change and decay. Foolish people cling to it, thinking it is happiness. One should develop a sense of revulsion and not dwell in the realm of Mara (the demon), and not play with afflictions, lest one regrets it later.' In this way, the practitioner observes the external body in accordance with the Dharma, truly seeing the nature of samsara, not dwelling in the realm of Mara, and being free (from afflictions).
于垢濁，離疑曠野。
「複次，修行者隨順觀外身。觀閻浮提北方，復有何等山河海渚？彼以聞慧或以天眼見：有大山，名俱翅羅吱羅，縱廣三十由旬，高十由旬，于彼山中無量百千俱翅羅鳥。青無憂樹、赤無憂樹、七葉花樹、軍陀羅樹、賢迦曇婆婆花、那摩利花、金余提迦花、蘇摩那花、深婆羅花、多羅花、卑陵伽花、鳩迦華、瞻婆花、軍陀親命花、婆利師迦花，隨其時節皆自敷榮。或於異時，鬘持天眾離本住處，遊戲此山；有諸夜叉住此山中歡喜受樂，不惱天眾。於此山中多有俱翅羅鳥。過此山已，有大海濱，名曰鵝住，其中多有百千鵝群，無量蓮花，如是海濱鵝鴨鴛鴦、珠嘴之鳥、民那羅鳥、咽喉鳥等，其蓮花色如融金聚，十千由旬，諸蜂圍繞遍覆其上。過此以北，有郁單越，有一大海縱廣千由旬，多有大魚，堤彌鯢魚、那迦羅魚、失收摩羅甕魚、龜等，滿大海中，其水青色猶如虛空，深十千由旬，螺貝之母住此水中，身廣十里，水下有山。螺有大力，敵千象力，墮山峰上，則皆破碎。過此海已，有一大海，名曰乳海，縱廣五千由旬，洪波常起，大惡毒龍，常如雷聲。
「複次，修行者隨順觀外身。觀閻浮提北，復有何等山河海渚？彼以聞慧或以天眼見：諸大山其數五百，金銀頗梨一千由旬，近郁
【現代漢語翻譯】 遠離污濁，脫離疑惑的曠野。
『再者，修行者隨順觀察外在的身體。觀察閻浮提（Jambudvipa，我們所居住的大陸）的北方，還有什麼樣的山河海渚？他們憑藉聽聞的智慧或者天眼看到：有一座大山，名叫俱翅羅吱羅（Kukutakhila），縱橫三十由旬（Yojana，古印度長度單位），高十由旬，在那座山中有無數百千的俱翅羅鳥（Kukuta bird）。有青無憂樹（Asoka tree）、赤無憂樹、七葉花樹、軍陀羅樹（Kundala tree）、賢迦曇婆婆花（Bhadrakadamba flower）、那摩利花（Nameru flower）、金余提迦花（Kimsuka flower）、蘇摩那花（Sumana flower）、深婆羅花（Simbala flower）、多羅花（Tala flower）、卑陵伽花（Priyangu flower）、鳩迦華（Kukkuta flower）、瞻婆花（Campaka flower）、軍陀親命花（Kundaksinma flower）、婆利師迦花（Varshika flower），隨著時節的變化都各自開放榮盛。或者在其他時候，鬘持天眾（Maladhari devas）離開他們原本居住的地方，到這座山中游玩；也有諸多的夜叉（Yaksa，一種鬼神）住在這座山中歡喜地享受快樂，不惱亂天眾。在這座山中有很多的俱翅羅鳥。過了這座山，有一片海濱，名叫鵝住（Hamsavatika），其中有很多成百上千的鵝群，無數的蓮花，像這樣的海濱有鵝、鴨、鴛鴦、珠嘴之鳥、民那羅鳥（Minara bird）、咽喉鳥等，那些蓮花的顏色像熔化的金子聚集在一起，有十千由旬那麼大，諸多的蜜蜂圍繞著它，遍佈覆蓋在上面。過了這裡向北，有郁單越（Uttarakuru，四大部洲之一），有一片大海縱橫一千由旬，有很多的大魚，堤彌鯢魚（Timitimingala fish）、那迦羅魚（Nagara fish）、失收摩羅甕魚（Sisumara fish）、烏龜等，充滿在大海中，那裡的水是青色的，就像虛空一樣，深十千由旬，螺貝的母親住在這水中，身體寬廣十里，水下有山。螺有很大的力量，能抵擋一千頭大象的力量，如果掉落在山峰上，山峰都會破碎。 過了這片海，有一片大海，名叫乳海（Kshirasagara），縱橫五千由旬，巨大的波濤經常涌起，大而惡毒的龍，經常發出雷鳴般的聲音。
『再者，修行者隨順觀察外在的身體。觀察閻浮提（Jambudvipa，我們所居住的大陸）的北方，還有什麼樣的山河海渚？他們憑藉聽聞的智慧或者天眼看到：有五百座大山，金銀和頗梨（Sphatika，水晶）構成，高一千由旬，靠近郁
【English Translation】 Away from defilement and turbidity, away from the wilderness of doubt.
『Furthermore, the practitioner observes the external body in accordance. Observing what mountains, rivers, and seashores are north of Jambudvipa (the continent we live on)? They see with the wisdom of hearing or with divine eyes: There is a great mountain named Kukutakhila, thirty yojanas (an ancient Indian unit of length) in length and breadth, and ten yojanas in height. In that mountain, there are countless hundreds of thousands of Kukuta birds. There are Asoka trees, red Asoka trees, seven-leaf flower trees, Kundala trees, Bhadrakadamba flowers, Nameru flowers, Kimsuka flowers, Sumana flowers, Simbala flowers, Tala flowers, Priyangu flowers, Kukkuta flowers, Campaka flowers, Kundaksinma flowers, and Varshika flowers, all blooming and flourishing according to the seasons. Or at other times, the Maladhari devas (garland-bearing deities) leave their original dwellings and play in this mountain; there are also many Yaksas (a type of spirit) living in this mountain, joyfully enjoying happiness, without disturbing the devas. In this mountain, there are many Kukuta birds. Beyond this mountain, there is a seashore called Hamsavatika, in which there are many hundreds of thousands of geese, and countless lotus flowers. Such seashores have geese, ducks, mandarin ducks, birds with pearl beaks, Minara birds, throat birds, etc. The color of the lotus flowers is like molten gold gathered together, ten thousand yojanas in size, with many bees surrounding and covering it. Beyond this to the north, there is Uttarakuru (one of the four great continents), with a great sea one thousand yojanas in length and breadth, with many large fish, Timitimingala fish, Nagara fish, Sisumara fish, turtles, etc., filling the sea. The water there is blue, like the sky, ten thousand yojanas deep. The mother of snails and shells lives in this water, with a body ten miles wide, and there is a mountain under the water. The snail has great power, capable of resisting the strength of a thousand elephants. If it falls on a mountain peak, the peak will be shattered. Beyond this sea, there is a sea called Kshirasagara (the Milk Ocean), five thousand yojanas in length and breadth, with huge waves constantly rising, and large, venomous dragons constantly making thunderous sounds.
『Furthermore, the practitioner observes the external body in accordance. Observing what mountains, rivers, and seashores are north of Jambudvipa (the continent we live on)? They see with the wisdom of hearing or with divine eyes: There are five hundred great mountains, made of gold, silver, and Sphatika (crystal), one thousand yojanas high, close to Uttara
單越，多有蓮花，如日初出。過此山已，有一大國，名曰乳旋，山河園林多有鳥獸，夜叉止住，心常歡喜，多有花樹，眾物具足。
「複次，修行者隨順觀外身。觀閻浮提北，復有何等山河海渚？彼以聞慧或以天眼觀：閻浮提及郁單越二國中間，更無有國。郁單越國縱廣十千由旬，三十六億聚落可愛，三十六億所受之樂，少減四天王天。天無骨肉垢汗，天亦不眴，郁單越人有骨肉垢汗，目有視眴，無我、我所亦無我慢，死則決定生於天上，離慢諂曲，不起姤嫉，心常歡喜，不畏夜叉羅剎、毗舍遮鬼、鳩槃荼鬼、師子虎豹、夜叉惡龍惡蟲之類，亦無荒儉、寒熱飢渴疾病，遠離一切怨家恐怖，互相愛敬，不為妨礙，無有王賊水火刀兵之畏。金樹光明，晝夜不別。金鳥銀鳥、珊瑚之鳥，若樹若鳥種種雜色，歡喜如人，雖無心識亦如人法。
「複次，修行者隨順觀外身。觀郁單越復有何等可愛味耶？彼以聞慧或以天眼見：郁單越有十大山，何等為十？一名僧迦賒山；二名等峰山；三名陀摩勿力伽山；四名白雲持山；五名高聚山；六名普鬘山；七名時節樂山；八名持歡喜山；九名如意山；十名俱賒耶舍山。是名十大山。郁單越國大海周匝，如閻浮提有四大山。何等為四？一名雪山；二名民陀山；三名摩羅耶山；四名
【現代漢語翻譯】 現代漢語譯本 郁單越（Uttarakuru，北俱盧洲）有很多蓮花，像剛升起的太陽一樣。過了這座山，有一個大國，名叫乳旋。那裡的山河園林有很多鳥獸，夜叉（Yaksa，一種守護神）居住在那裡，內心常常歡喜，有很多花樹，各種事物都很完備。 『再者，修行者隨順地觀察外在的身體。觀察閻浮提（Jambudvipa，我們所居住的南贍部洲）的北方，還有什麼樣的山河海渚？他憑藉聽聞的智慧或者天眼觀察到：在閻浮提和郁單越兩國中間，沒有其他的國家。郁單越國東西南北各有十千由旬（Yojana，一種長度單位），有三十六億個聚落，非常可愛，享受著三十六億種快樂，比四天王天（Catummaharajika，佛教六慾天之一）稍微少一些。天人沒有骨肉污垢汗水，眼睛也不會眨動。而郁單越人有骨肉污垢汗水，眼睛會眨動，但他們沒有我、我所（認為事物屬於我的概念），也沒有我慢（傲慢自大）。死後必定會生到天上，遠離傲慢諂媚，不起嫉妒之心，內心常常歡喜，不害怕夜叉、羅剎（Rakshasa，惡鬼）、毗舍遮鬼（Pisaca，食人鬼）、鳩槃荼鬼（Kumbhanda，守門鬼）、獅子虎豹、夜叉惡龍惡蟲之類，也沒有荒年饑荒、寒冷炎熱、飢餓乾渴疾病，遠離一切怨家恐怖，互相愛敬，不會互相妨礙，沒有國王盜賊水火刀兵的畏懼。金樹光明，晝夜沒有區別。金鳥銀鳥、珊瑚之鳥，樹和鳥都有各種各樣的顏色，歡喜的樣子像人一樣，雖然沒有心識，但也像人的法則。』 『再者，修行者隨順地觀察外在的身體。觀察郁單越還有什麼可愛之處？他憑藉聽聞的智慧或者天眼看到：郁單越有十大山，是哪十大山呢？第一座山名叫僧迦賒山（Sankasa）；第二座山名叫等峰山；第三座山名叫陀摩勿力伽山；第四座山名叫白雲持山；第五座山名叫高聚山；第六座山名叫普鬘山；第七座山名叫時節樂山；第八座山名叫持歡喜山；第九座山名叫如意山；第十座山名叫俱賒耶舍山。這就是十大山。郁單越國被大海環繞，像閻浮提一樣有四大山。是哪四大山呢？第一座山名叫雪山；第二座山名叫民陀山；第三座山名叫摩羅耶山；第四座山名叫……』
【English Translation】 English version In Uttarakuru (Uttarakuru, the Northern Kurus), there are many lotus flowers, like the newly rising sun. After passing this mountain, there is a large country called Milk Whirl. The mountains, rivers, gardens, and forests there have many birds and beasts. Yakshas (Yaksa, a type of guardian deity) reside there, and their hearts are always joyful. There are many flowering trees, and all things are complete. 'Furthermore, the practitioner observes the external body in accordance with the flow. Observing the north of Jambudvipa (Jambudvipa, the continent we live on), what mountains, rivers, and seashores are there? He observes with the wisdom of hearing or with the divine eye: Between the two countries of Jambudvipa and Uttarakuru, there are no other countries. The Uttarakuru country is ten thousand yojanas (Yojana, a unit of length) in length and breadth, with thirty-six billion lovely settlements, enjoying thirty-six billion kinds of pleasures, slightly less than the Heaven of the Four Heavenly Kings (Catummaharajika, one of the six desire heavens in Buddhism). The devas have no bones, flesh, dirt, or sweat, and their eyes do not blink. The people of Uttarakuru have bones, flesh, dirt, and sweat, and their eyes blink, but they have no 'I,' no 'mine' (the concept of things belonging to me), and no conceit (arrogance). After death, they are certain to be born in the heavens, far from arrogance and flattery, without jealousy, and their hearts are always joyful. They are not afraid of Yakshas, Rakshasas (Rakshasa, demons), Pisacas (Pisaca, flesh-eating ghosts), Kumbhandas (Kumbhanda, gatekeeper ghosts), lions, tigers, leopards, Yaksha evil dragons, or evil insects. There is no famine, drought, cold, heat, hunger, thirst, or disease. They are far from all enemies and terrors, loving and respecting each other, without hindering each other, and without fear of kings, thieves, water, fire, or weapons. The golden trees are bright, and there is no difference between day and night. Golden birds, silver birds, and coral birds, both trees and birds have various colors, and their joyful appearance is like that of humans. Although they have no consciousness, they are like the laws of humans.' 'Furthermore, the practitioner observes the external body in accordance with the flow. Observing what other lovely things are in Uttarakuru? He sees with the wisdom of hearing or with the divine eye: There are ten great mountains in Uttarakuru. What are the ten? The first mountain is called Sankasa; the second mountain is called Equal Peak Mountain; the third mountain is called Dhammavilika Mountain; the fourth mountain is called White Cloud Holding Mountain; the fifth mountain is called High Gathering Mountain; the sixth mountain is called Universal Garland Mountain; the seventh mountain is called Seasonal Joy Mountain; the eighth mountain is called Holding Joy Mountain; the ninth mountain is called Wish-Fulfilling Mountain; the tenth mountain is called Kushayesha Mountain. These are the ten great mountains. The country of Uttarakuru is surrounded by the great sea, like Jambudvipa has four great mountains. What are the four? The first mountain is called Snow Mountain; the second mountain is called Mindha Mountain; the third mountain is called Malaya Mountain; the fourth mountain is called...'
雞羅娑山。郁單越國十種大山亦復如是。
正法念處經卷第六十八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六十九
元魏婆羅門瞿曇般若流支譯身念處品之六
「複次，修行者隨順觀外身。十大山中復有何等河池流水、華果、鳥獸？彼以聞慧或以天眼見：僧迦賒山，僧迦賒樹六時之華，其樹晝夜光明不斷，如閻浮提燃大炬火，其香普熏滿一由旬。如閻浮提所有林樹少分相類，如是僧迦賒山有四大林：一名青影林；二名鳥音林；三名溫涼林；四名鋡毗羅林。若至此林，其花如雲從空而下，合和聚集，故名僧迦賒山(僧迦賒言聚集)。青影林者，隨有一切白色眾鳥住在此林，以林力故，如琉璃色故，名青影林。鳥音林者，若入此林，如意所念，鳥出妙音，郁單越人見之，生大歡喜，故名鳥音林。溫涼林者，若人有寒，入則溫暖，若有熱者，入此林中即得清涼。林中有鳥，名曰風行，是命命鳥，以鳥力故，一念能行一千由旬。若人見鳥，憶念欲行，即乘此鳥，一念能至一千由旬。其命命鳥能解四天下人所有語言，亦能宣說，如人受樂，如人慾樂，其身七寶莊嚴，兩翼青寶、車𤦲頗梨、赤蓮華寶莊嚴其身，見者歡喜。觀僧迦賒山，有第二林，名曰鸚鵡，林鳥歡喜，
【現代漢語翻譯】 現代漢語譯本 雞羅娑山（山名）。郁單越國（北俱盧洲）的十種大山也是如此。
《正法念處經》卷第六十八 大正藏第17冊 No. 0721 《正法念處經》
《正法念處經》卷第六十九
元魏婆羅門瞿曇般若流支譯《身念處品》之六
『再者，修行者隨順觀察外身。十大山中又有何種河池流水、華果、鳥獸？他們以聽聞的智慧或以天眼見到：僧迦賒山（山名），僧迦賒樹六時開花，那樹晝夜光明不斷，如同閻浮提（南贍部洲）燃燒的大火炬，它的香氣普遍熏滿一由旬（長度單位）。如同閻浮提所有林樹少部分相似，這樣僧迦賒山有四大林：一名青影林；二名鳥音林；三名溫涼林；四名鋡毗羅林。如果到達此林，那花如同雲彩從空中落下，合和聚集，所以名叫僧迦賒山（僧迦賒意為聚集）。青影林，凡有一切白色眾鳥住在此林，因為林的力量，如同琉璃色，所以名叫青影林。鳥音林，如果進入此林，如意所念，鳥發出美妙的聲音，郁單越人見到它，生起大歡喜，所以名叫鳥音林。溫涼林，如果人感到寒冷，進入則溫暖，如果感到炎熱，進入此林中立即得到清涼。林中有一種鳥，名叫風行，是命命鳥，以鳥的力量，一念之間能行一千由旬。如果人見到此鳥，憶念想要行走，立即乘坐此鳥，一念之間能到達一千由旬。那命命鳥能理解四天下人所有的語言，也能宣說，如同人享受快樂，如同人想要快樂，它的身體用七寶莊嚴，兩翼是青寶、車渠、頗梨、赤蓮華寶莊嚴它的身體，見到的人都歡喜。觀察僧迦賒山，有第二林，名叫鸚鵡，林中鳥兒歡喜，』
【English Translation】 English version Jīluōsuō Mountain (mountain name). The ten great mountains of Uttarakuru (Northern Kurus) are also like this.
The Sutra on the Establishment of Right Mindfulness, Volume 68 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 69
Translated by the Brahman Gautama Prajñāruci of the Northern Wei Dynasty, Chapter Six on Mindfulness of the Body
'Furthermore, the practitioner observes the external body in accordance with conditions. What kind of rivers, ponds, flowing water, flowers, fruits, birds, and beasts are there in the ten great mountains? They see with the wisdom of hearing or with heavenly eyes: Saṃghāṭa Mountain (mountain name), the Saṃghāṭa tree blooms six times a day, and that tree's light shines continuously day and night, like a great torch burning in Jambudvīpa (Southern Jambudvipa), its fragrance pervades and fills one yojana (unit of length). Like a small portion of all the forests and trees in Jambudvīpa, so Saṃghāṭa Mountain has four great forests: the first is named Blue Shadow Forest; the second is named Bird Sound Forest; the third is named Warm Cool Forest; the fourth is named Khaṃbhila Forest. If one reaches this forest, the flowers fall from the sky like clouds, gathering together, so it is named Saṃghāṭa Mountain (Saṃghāṭa means gathering). Blue Shadow Forest, wherever there are all kinds of white birds living in this forest, because of the power of the forest, like the color of lapis lazuli, it is named Blue Shadow Forest. Bird Sound Forest, if one enters this forest, as one wishes, the birds emit wonderful sounds, the people of Uttarakuru see it and generate great joy, so it is named Bird Sound Forest. Warm Cool Forest, if a person feels cold, entering it becomes warm, if one feels hot, entering this forest immediately obtains coolness. In the forest there is a bird named Wind Walker, it is a Jīvaṃjīvaka bird, with the power of the bird, in one thought it can travel one thousand yojanas. If a person sees this bird, remembering that they want to travel, immediately riding this bird, in one thought they can reach one thousand yojanas. That Jīvaṃjīvaka bird can understand all the languages of the people of the four continents, and can also speak them, like a person enjoying happiness, like a person desiring happiness, its body is adorned with the seven treasures, its two wings are adorned with blue jewels, conch shells, crystal, and red lotus jewels, those who see it are delighted. Observing Saṃghāṭa Mountain, there is a second forest, named Parrot, the birds in the forest are joyful,'
有蓮華池涌覆其上，若閻浮提鵝王中熱而死，生此池中。如閻浮提鵝王住阿那婆達多池中，種種眾鳥住在此林中。鵝鴨鴛鴦、鵁鶄之鳥、怛荼摩那婆鳥、黃鳥鳩鴿、屯頭醯鳥、香鳥、三婆阇鳥、瞿耶沙吒鳥、聲歡喜鳥、六時行鳥、喜月明鳥、月出歡喜鳥、日色孔雀鳥，若見雷時，歡喜出聲。生樂鳥、少黃色鳥、俱羅婆鳥、那提背鳥、泥均侖陀鳥、陀婆迦鳥、雜身鳥、眾蜂旋鳥，其音能滿至一由旬，如閻浮提蜂住于樹林。烏鳥、山舞鳥、第一音鳥、雞鳥、婆羅羅鳥、華覆身鳥、住蓮華鳥、青優缽羅鳥、遮沙鳥、頻伽項鳥、般舟吒鳥、樂娑羅鳥、常音聲鳥、箜篌音鳥、見云歡喜鳥、僧迦摩鳥、見斗歡喜鳥、白雲鳥。復有異鳥，觀之可愛。離瞋恚鳥住林樹間，郁單曰人見之歡喜。觀彼眾鳥住林中，如實知外身。
「複次，修行者隨順觀外身。僧迦賒山有何等林？彼以聞慧或以天眼見：第三林，名鋡毗羅林，枝葉相覆，蔭影涼厚，郁單越人為遊戲故，入此林中。林名斑葉樹，次名龍華樹，次名庵婆羅，次名拘鞞陀羅樹，次名娑羅樹，次名喜愛樹，次名鳥息樹，次名婆羅多羅樹，次名賒摩樹，次名尼沙迦毗陀樹，次名周多樹，次名迦羅樹，次名毗羅迦樹，次名旗鄰陀樹，次名婆鳩羅樹，次名喜香樹，次名憍樂樹，次名奚多
【現代漢語翻譯】 現代漢語譯本： 有一個蓮花池涌現在上面，如果閻浮提（Jambudvipa，我們所居住的這個世界）的鵝王因為炎熱而死去，就會轉生到這個池中。如同閻浮提的鵝王居住在阿那婆達多池（Anavatapta，無熱惱池）中一樣，各種各樣的鳥類也居住在這片林中。有鵝、鴨、鴛鴦、鵁鶄（jiāo jīng，一種水鳥）之鳥、怛荼摩那婆鳥（Tardamanavaka，鳥名）、黃鳥、鳩、鴿、屯頭醯鳥（Tundila，鳥名）、香鳥、三婆阇鳥（Sambhoja，鳥名）、瞿耶沙吒鳥（Goyasataka，鳥名）、聲歡喜鳥、六時行鳥、喜月明鳥、月出歡喜鳥、日色孔雀鳥，如果見到雷聲，就會歡喜地發出叫聲。還有生樂鳥、少黃色鳥、俱羅婆鳥（Kurava，鳥名）、那提背鳥（Natiprstha，鳥名）、泥均侖陀鳥（Nikunja，鳥名）、陀婆迦鳥（Dravaka，鳥名）、雜身鳥、眾蜂旋鳥，它們的叫聲能夠傳到一由旬（Yojana，古代印度長度單位）遠，如同閻浮提的蜜蜂居住在樹林中一樣。還有烏鳥、山舞鳥、第一音鳥、雞鳥、婆羅羅鳥（Bhararava，鳥名）、華覆身鳥、住蓮華鳥、青優缽羅鳥（Nilotpala，青蓮花）、遮沙鳥（Chasa，鳥名）、頻伽項鳥（Kalavinka，妙音鳥）、般舟吒鳥（Pancata，鳥名）、樂娑羅鳥（Ravasvara，鳥名）、常音聲鳥、箜篌音鳥、見云歡喜鳥、僧迦摩鳥（Sangama，鳥名）、見斗歡喜鳥、白雲鳥。還有各種各樣的鳥，觀看起來令人喜愛。遠離嗔恚的鳥居住在林樹之間，郁單曰（Uttarakuru，北俱盧洲）的人們見到它們會感到歡喜。觀察這些居住在林中的鳥，如實地瞭解外在的身體。
『再者，修行者隨順地觀察外在的身體。僧迦賒山（Sankasa，山名）有什麼樣的樹林呢？他們通過聽聞的智慧或者通過天眼看到：第三個樹林，名叫鋡毗羅林（Kimpila，林名），枝葉相互覆蓋，蔭影涼爽濃厚，郁單越人爲了遊戲，進入這片樹林中。樹林的名字有斑葉樹、龍華樹、庵婆羅（Amra，芒果樹）、拘鞞陀羅樹（Kovidara，羊蹄甲樹）、娑羅樹（Sala，娑羅雙樹）、喜愛樹、鳥息樹、婆羅多羅樹（Palasa，紫檀樹）、賒摩樹（Syama，黑樹）、尼沙迦毗陀樹（Nisaka，樹名）、周多樹（Cuta，芒果樹）、迦羅樹（Kara，樹名）、毗羅迦樹（Vilva，木橘樹）、旗鄰陀樹（Kimsuka，紫礦樹）、婆鳩羅樹（Bakula，鐵冬青樹）、喜香樹、憍樂樹、奚多
【English Translation】 English version: A lotus pond emerges above it. If the king of geese in Jambudvipa (the world we live in) dies from the heat, he is reborn in this pond. Just as the king of geese in Jambudvipa dwells in Anavatapta (the lake without heat), various kinds of birds dwell in this forest. There are geese, ducks, mandarin ducks, jiaojing (a type of water bird), Tardamanavaka (bird name), yellow birds, doves, pigeons, Tundila (bird name), fragrant birds, Sambhoja (bird name), Goyasataka (bird name), sound-joy birds, six-season birds, joy-moon-bright birds, moon-rise-joy birds, sun-colored peacock birds, which, when they see lightning, joyfully make sounds. There are also joy-born birds, slightly yellow birds, Kurava (bird name), Natiprstha (bird name), Nikunja (bird name), Dravaka (bird name), mixed-body birds, swarming-bee birds, whose sounds can reach up to one Yojana (ancient Indian unit of length), just as the bees of Jambudvipa dwell in the forest. There are also crow birds, mountain-dance birds, first-sound birds, chicken birds, Bhararava (bird name), flower-covered-body birds, lotus-dwelling birds, blue Nilotpala (blue lotus) birds, Chasa (bird name), Kalavinka (bird with melodious voice) birds, Pancata (bird name), Ravasvara (bird name), constant-sound birds, harp-sound birds, cloud-seeing-joy birds, Sangama (bird name), fight-seeing-joy birds, white-cloud birds. There are also various other birds, lovely to behold. Birds free from anger dwell among the forest trees, and the people of Uttarakuru (Northern Kurus) rejoice when they see them. Observing these birds dwelling in the forest, one truly understands the external body.
'Furthermore, the practitioner observes the external body accordingly. What kind of forests are there on Mount Sankasa (mountain name)? They see through the wisdom of hearing or through divine vision: the third forest, named Kimpila (forest name), with branches and leaves covering each other, providing cool and thick shade, the people of Uttarakuru enter this forest for recreation. The names of the trees in the forest are spotted-leaf trees, dragon-flower trees, Amra (mango trees), Kovidara (orchid trees), Sala (Sal trees), beloved trees, bird-resting trees, Palasa (Butea monosperma trees), Syama (black trees), Nisaka (tree name), Cuta (mango trees), Kara (tree name), Vilva (Aegle marmelos trees), Kimsuka (flame-of-the-forest trees), Bakula (Mimusops elengi trees), fragrant-joy trees, pleasure-joy trees, Xi Duo
羅樹，次名多摩羅樹，次名鳩羅迦樹，次名青荊香樹，次名月輪樹，次名曜行樹，次名常開敷樹，次名尼均輪樹，次名開樹，次名阿濕波他樹，次名甄叔迦樹，次名賒摩梨樹，次名楊柳樹，次名毗邏樹，次名迦卑樹，次名那梨吱羅樹，次名波那娑樹，次名無遮果樹，次名阿殊那花樹，次名迦曇婆羅樹，次名泥周羅樹，次名天木香樹，次名乘攝樹，次名水生樹華，次名曼陀羅樹華，次名俱賒耶舍樹花，次名金色華，次名銀色花，次名毗琉璃樹，次名孔雀止息樹，次名異處行樹，次名洲生樹，次名迦離賒合樹，次名婆迦賒樹，次名互相映厚樹，次名滑樹，次名肩生樹，次名因陀羅長樹，次名岸生樹，次名巷生樹，次名珊瑚色樹，次名鳩摩須樹，次名悚樹，次名應時生樹，次名煙色樹，次名燈明樹，次名風動樹，次名芭蕉樹，次名俱翅羅樂樹，次名散華樹，次名花未覆樹，次名開烏彌羅樹，次名憶念樹，次名如飯樹，次名優曇缽羅樹，次名頭頭摩樹，次名蜂旋樹，次名負峰樹，次名涼風樹，次名動搖樹，次名無憂樹，有如是等六十種樹，勝過余樹，不說中下。鋡毗羅林，流水華池甚可愛樂。郁單越人無有怖畏、憂悲病苦，無有君王亦無熱惱，離於怨對姤嫉之患，于僧迦賒山鋡毗羅林歡喜受樂。觀僧迦賒山已，如實知外身。
【現代漢語翻譯】 現代漢語譯本 羅樹（Ró shù，一種樹名），又名多摩羅樹（Duō mó luó shù），又名鳩羅迦樹（Jiū luó jiā shù），又名青荊香樹（Qīng jīng xiāng shù），又名月輪樹（Yuè lún shù），又名曜行樹（Yào xíng shù），又名常開敷樹（Cháng kāi fū shù），又名尼均輪樹（Ní jūn lún shù），又名開樹（Kāi shù），又名阿濕波他樹（Ā shī bō tā shù），又名甄叔迦樹（Zhēn shū jiā shù），又名賒摩梨樹（Shē mó lí shù），又名楊柳樹（Yáng liǔ shù），又名毗邏樹（Pí luó shù），又名迦卑樹（Jiā bēi shù），又名那梨吱羅樹（Nà lí zhī luó shù），又名波那娑樹（Bō nà suō shù），又名無遮果樹（Wú zhē guǒ shù），又名阿殊那花樹（Ā shū nà huā shù），又名迦曇婆羅樹（Jiā tán pó luó shù），又名泥周羅樹（Ní zhōu luó shù），又名天木香樹（Tiān mù xiāng shù），又名乘攝樹（Chéng shè shù），又名水生樹華（Shuǐ shēng shù huá），又名曼陀羅樹華（Màn tuó luó shù huá），又名俱賒耶舍樹花（Jù shē yé shè shù huā），又名金色華（Jīn sè huá），又名銀色花（Yín sè huā），又名毗琉璃樹（Pí liú lí shù），又名孔雀止息樹（Kǒng què zhǐ xī shù），又名異處行樹（Yì chù xíng shù），又名洲生樹（Zhōu shēng shù），又名迦離賒合樹（Jiā lí shē hé shù），又名婆迦賒樹（Pó jiā shē shù），又名互相映厚樹（Hù xiāng yìng hòu shù），又名滑樹（Huá shù），又名肩生樹（Jiān shēng shù），又名因陀羅長樹（Yīn tuó luó cháng shù），又名岸生樹（Àn shēng shù），又名巷生樹（Xiàng shēng shù），又名珊瑚色樹（Shān hú sè shù），又名鳩摩須樹（Jiū mó xū shù），又名悚樹（Sǒng shù），又名應時生樹（Yīng shí shēng shù），又名煙色樹（Yān sè shù），又名燈明樹（Dēng míng shù），又名風動樹（Fēng dòng shù），又名芭蕉樹（Bā jiāo shù），又名俱翅羅樂樹（Jù chì luó lè shù），又名散華樹（Sàn huá shù），又名花未覆樹（Huā wèi fù shù），又名開烏彌羅樹（Kāi wū mí luó shù），又名憶念樹（Yì niàn shù），又名如飯樹（Rú fàn shù），又名優曇缽羅樹（Yōu tán bō luó shù），又名頭頭摩樹（Tóu tóu mó shù），又名蜂旋樹（Fēng xuán shù），又名負峰樹（Fù fēng shù），又名涼風樹（Liáng fēng shù），又名動搖樹（Dòng yáo shù），又名無憂樹（Wú yōu shù），有如是等六十種樹，勝過其餘的樹，這裡不說中等和下等的樹。鋡毗羅林（Hán pí luó lín，樹林名），流水和華池非常可愛。郁單越（Yù dān yuè，北俱盧洲）的人民沒有怖畏、憂悲病苦，沒有君王也沒有熱惱，遠離怨恨、對立和嫉妒的禍患，在僧迦賒山（Sēng qié shē shān，山名）的鋡毗羅林中歡喜地享受快樂。觀看僧迦賒山之後，如實地瞭解外在的身體。
【English Translation】 English version The Rora tree (Rora tree, a type of tree), also known as the Tamala tree (Tamala tree), also known as the Kuraka tree (Kuraka tree), also known as the Qingjingxiang tree (Qingjingxiang tree), also known as the Moon Wheel tree (Moon Wheel tree), also known as the Yaoxing tree (Yaoxing tree), also known as the Changkaifu tree (Changkaifu tree), also known as the Nijunlun tree (Nijunlun tree), also known as the Kai tree (Kai tree), also known as the Ashvattha tree (Ashvattha tree), also known as the Zhenshujia tree (Zhenshujia tree), also known as the Shemali tree (Shemali tree), also known as the Willow tree (Willow tree), also known as the Piluo tree (Piluo tree), also known as the Kapi tree (Kapi tree), also known as the Narizhiluo tree (Narizhiluo tree), also known as the Panasa tree (Panasa tree), also known as the Wuzheguo tree (Wuzheguo tree), also known as the Ashuna flower tree (Ashuna flower tree), also known as the Kadambala tree (Kadambala tree), also known as the Nizhouluo tree (Nizhouluo tree), also known as the Tianmuxiang tree (Tianmuxiang tree), also known as the Chengshe tree (Chengshe tree), also known as the Water-born tree flower (Water-born tree flower), also known as the Mandaluo tree flower (Mandaluo tree flower), also known as the Jushayeshe tree flower (Jushayeshe tree flower), also known as the Golden flower (Golden flower), also known as the Silver flower (Silver flower), also known as the Biliuli tree (Biliuli tree), also known as the Peacock resting tree (Peacock resting tree), also known as the Different place walking tree (Different place walking tree), also known as the Island-born tree (Island-born tree), also known as the Kalishehe tree (Kalishehe tree), also known as the Bakashe tree (Bakashe tree), also known as the Mutually reflecting thick tree (Mutually reflecting thick tree), also known as the Slippery tree (Slippery tree), also known as the Shoulder-born tree (Shoulder-born tree), also known as the Indra long tree (Indra long tree), also known as the Shore-born tree (Shore-born tree), also known as the Alley-born tree (Alley-born tree), also known as the Coral-colored tree (Coral-colored tree), also known as the Kumaxu tree (Kumaxu tree), also known as the Sǒng tree (Sǒng tree), also known as the Timely-born tree (Timely-born tree), also known as the Smoke-colored tree (Smoke-colored tree), also known as the Lamp-bright tree (Lamp-bright tree), also known as the Wind-moving tree (Wind-moving tree), also known as the Banana tree (Banana tree), also known as the Kuchiluo music tree (Kuchiluo music tree), also known as the Scattered flower tree (Scattered flower tree), also known as the Flower not covered tree (Flower not covered tree), also known as the Open Umilo tree (Open Umilo tree), also known as the Remembrance tree (Remembrance tree), also known as the Like rice tree (Like rice tree), also known as the Udumbara tree (Udumbara tree), also known as the Toutoumo tree (Toutoumo tree), also known as the Bee-swirling tree (Bee-swirling tree), also known as the Carrying peak tree (Carrying peak tree), also known as the Cool breeze tree (Cool breeze tree), also known as the Shaking tree (Shaking tree), also known as the Sorrowless tree (Sorrowless tree), there are sixty kinds of trees like these, which are superior to the other trees; the middle and lower ones are not mentioned here. The Kampila Forest (Kampila Forest, name of a forest), with its flowing water and flower ponds, is extremely lovely. The people of Uttarakuru (Uttarakuru, the Northern Kurus) have no fear, sorrow, illness, or suffering; they have no kings and no vexations; they are free from the calamities of hatred, opposition, and jealousy, and they joyfully enjoy happiness in the Kampila Forest on Mount Samkasya (Mount Samkasya, name of a mountain). Having observed Mount Samkasya, one truly understands the external body.
「複次，修行者隨順觀外身觀。郁單越國僧迦賒山第四林，名曰溫涼。彼以聞慧或以天眼見：溫涼林種種涼池，亦如上說，花葉果樹、河流具足，謂清涼河，廣一由旬，其水甚深。一名清凈河，次名無濁河，次名乳水河，次名蒲桃汁河，次名蘇摩河，次名美乳泥白水河，次名憶念河，次名鵝王河，次名鴨河，次名鴛鴦河，次名妙音聲河，次名花流河，次名弱楊河，次名濤波流河，次名駃流水樂河，次名迦曇婆翅河，次名珠嘴河，次名饒龜河，次名赤魚旋行河，次名軍毗羅河，次名魚旋河，次名華流河，次名沫輪河，次名水笑河，次名平岸河，次名雨聲河，次名音曲流河，次名隨時轉河，次名無力河，次名山峰河，次名金色水河，次名銀色水河，次名銀石河，次名真珠沙河，次名山流河，次名云轉河，次名車𤦲莊嚴河，次名珊瑚樹河，次名春歡喜河，次名秋清水河，次名山谷流河，次名峰輪笑河，次名雪水河，次名日不照河，次名速流河，次名洄澓河，次名尼均輪陀流河，次名香水河，次名雞多迦香薰河，次名雨歡喜河，次名屯頭摩河，次名周遍旋轉河，次名無量流河，次名濽水澆岸河，次名婆鳩羅河，次名減水河，次名歡喜旋流河，次名壞山河，次名云行河，次名歌音河，次名鼓音河，次名雷音河，次名龍女喜
【現代漢語翻譯】 現代漢語譯本： 『再者，修行者隨順地觀察外在的身體。在郁單越國（Uttarakuru，北俱盧洲）僧迦賒山（Sankassa，意譯為正勝）的第四個樹林，名字叫做溫涼。他憑藉聽聞的智慧或者天眼看到：溫涼林中有各種各樣的涼池，也如上面所說，花、葉、果樹、河流都具備，叫做清涼河，寬一由旬（Yojana，古印度長度單位，約合7-9英里），水非常深。第一條叫做清凈河，第二條叫做無濁河，第三條叫做乳水河，第四條叫做蒲桃汁河，第五條叫做蘇摩河（Soma，一種祭祀用的飲料），第六條叫做**泥白水河，第七條叫做憶念河，第八條叫做鵝王河，第九條叫做鴨河，第十條叫做鴛鴦河，第十一條叫做妙音聲河，第十二條叫做花流河，第十三條叫做弱楊河，第十四條叫做濤波流河，第十五條叫做駃流水樂河，第十六條叫做迦曇婆翅河，第十七條叫做珠嘴河，第十八條叫做饒龜河，第十九條叫做赤魚旋行河，第二十條叫做軍毗羅河，第二十一條叫做魚旋河，第二十二條叫做華流河，第二十三條叫做沫輪河，第二十四條叫做水笑河，第二十五條叫做平岸河，第二十六條叫做雨聲河，第二十七條叫做音曲流河，第二十八條叫做隨時轉河，第二十九條叫做無力河，第三十條叫做山峰河，第三十一條叫做金色水河，第三十二條叫做銀色水河，第三十三條叫做銀石河，第三十四條叫做真珠沙河，第三十五條叫做山流河，第三十六條叫做云轉河，第三十七條叫做車𤦲莊嚴河，第三十八條叫做珊瑚樹河，第三十九條叫做春歡喜河，第四十條叫做秋清水河，第四十一條叫做山谷流河，第四十二條叫做峰輪笑河，第四十三條叫做雪水河，第四十四條叫做日不照河，第四十五條叫做速流河，第四十六條叫做洄澓河，第四十七條叫做尼均輪陀流河，第四十八條叫做香水河，第四十九條叫做雞多迦香薰河，第五十條叫做雨歡喜河，第五十一條叫做屯頭摩河，第五十二條叫做周遍旋轉河，第五十三條叫做無量流河，第五十四條叫做濽水澆岸河，第五十五條叫做婆鳩羅河，第五十六條叫做減水河，第五十七條叫做歡喜旋流河，第五十八條叫做壞山河，第五十九條叫做云行河，第六十條叫做歌音河，第六十一條叫做鼓音河，第六十二條叫做雷音河，第六十三條叫做龍女喜』
【English Translation】 English version: 『Furthermore, the practitioner observes the external body in accordance with the contemplation. In the Uttarakuru (Uttarakuru, a northern continent in Buddhist cosmology) country, on Mount Sankassa (Sankassa, meaning 'victorious') in the fourth forest, there is a place called Warm and Cool. He sees with his wisdom of hearing or with his divine eye: in the Warm and Cool forest, there are various cool ponds, as described above, complete with flowers, leaves, fruit trees, and rivers, called the Cooling River, which is one Yojana (Yojana, an ancient Indian unit of distance, approximately 7-9 miles) wide and very deep. The first is called the Pure River, the second is called the Untroubled River, the third is called the Milk Water River, the fourth is called the Grape Juice River, the fifth is called the Soma River (Soma, a ritual drink), the sixth is called the ** Mud White Water River, the seventh is called the Remembrance River, the eighth is called the Swan King River, the ninth is called the Duck River, the tenth is called the Mandarin Duck River, the eleventh is called the Wonderful Sound River, the twelfth is called the Flower Flow River, the thirteenth is called the Weak Willow River, the fourteenth is called the Billowing Wave River, the fifteenth is called the Swift Flowing Joyful River, the sixteenth is called the Kadamba Wing River, the seventeenth is called the Pearl Mouth River, the eighteenth is called the Abundant Turtle River, the nineteenth is called the Red Fish Circling River, the twentieth is called the Kumbhira River, the twenty-first is called the Fish Circling River, the twenty-second is called the Flower Flow River, the twenty-third is called the Foam Wheel River, the twenty-fourth is called the Water Smile River, the twenty-fifth is called the Flat Bank River, the twenty-sixth is called the Rain Sound River, the twenty-seventh is called the Melodious Flow River, the twenty-eighth is called the River that Turns with the Times, the twenty-ninth is called the Weak River, the thirtieth is called the Mountain Peak River, the thirty-first is called the Golden Water River, the thirty-second is called the Silver Water River, the thirty-third is called the Silver Stone River, the thirty-fourth is called the Pearl Sand River, the thirty-fifth is called the Mountain Flow River, the thirty-sixth is called the Cloud Turning River, the thirty-seventh is called the Car Ornamented River, the thirty-eighth is called the Coral Tree River, the thirty-ninth is called the Spring Joy River, the fortieth is called the Autumn Clear Water River, the forty-first is called the Mountain Valley Flow River, the forty-second is called the Peak Wheel Smile River, the forty-third is called the Snow Water River, the forty-fourth is called the River Unlit by the Sun, the forty-fifth is called the Swift Flow River, the forty-sixth is called the Eddy River, the forty-seventh is called the Nikunlun陀 Flow River, the forty-eighth is called the Fragrant Water River, the forty-ninth is called the Chicken 多迦 Fragrant River, the fiftieth is called the Rain Joy River, the fifty-first is called the Tuntou摩 River, the fifty-second is called the Universally Revolving River, the fifty-third is called the Immeasurable Flow River, the fifty-fourth is called the Water Splashing Bank River, the fifty-fifth is called the Bakula River, the fifty-sixth is called the Decreasing Water River, the fifty-seventh is called the Joyful Circling Flow River, the fifty-eighth is called the Broken Mountain River, the fifty-ninth is called the Cloud Walking River, the sixtieth is called the Song Sound River, the sixty-first is called the Drum Sound River, the sixty-second is called the Thunder Sound River, the sixty-third is called the Dragon Girl's Delight.』
樂河，次名夜叉所愛河，次名仙人所愛河。是名僧迦賒山第四溫涼林，有如是等七十大河，不說其餘無量小河，林樹華果功德具足。觀清涼林已，如實知外身。
「僧迦賒山第五名震雷雲鬘龍遊戲云鬘，所謂離瞋婆修吉龍王、德叉迦龍王、齒毒龍耀大電光，興云普覆，隨順法行。有如是等七千大龍，于郁單越以時降雨，澍于平地。郁單越人猶如諸天。
「複次，修行者隨順觀外身。如前所說，若樹若花、若果若實、若河、若石窟、若地方處、若草若山谷、若山窟，如是等處，無針鋒許眾生所住，不生不死、不退不出，百返千返一切愛樂。種種眾生無不破壞、恩愛別離、惱亂心悔，無不曾為怨親中人，無不合和，無量生處，百生千生，或在水性或生陸地，或行虛空，于畜生中無一眾生不相啖食、不相殘害，無一眾生不作怨結，如我此身無處不生。如是比丘不見針鋒之地非生死處，如前所說。觀僧迦賒山已，如實知外身。
「複次，修行者隨順觀外身。復有何等勝妙山林？彼以聞慧或以天眼見：第二山，名平等峰，猶如天上歡喜之園。平等山峰所有河池、花果林樹，如前僧迦賒山中，廣說復有何勝？其等山峰，三百金峰光明如日，五百銀峰亦如前說，功德勝前。郁單越人其身光明猶如滿月，名離怖畏，
【現代漢語翻譯】 現代漢語譯本 樂河，又名夜叉所愛河，又名仙人所愛河。這就是僧迦賒山（Saṃkāśa Mountain，山名）第四個溫涼林，有這樣七十條大河，更不用說其餘無數的小河，林中的樹木、花朵、果實都具備種種功德。觀察清涼林之後，如實地瞭解外在的身體。
『僧迦賒山（Saṃkāśa Mountain，山名）第五個名叫震雷雲鬘龍遊戲云鬘，這裡有離瞋婆修吉龍王（Vasuki，龍王名）、德叉迦龍王（Takshaka，龍王名）、齒毒龍耀大電光等七千條大龍，它們在郁單越（Uttarakuru，北俱盧洲）按時降雨，灑在平地上。郁單越（Uttarakuru，北俱盧洲）的人民就像諸天一樣。』
『再次，修行者隨順地觀察外在的身體。就像前面所說的，無論是樹木、花朵、果實、河流、石窟、地方、草地、山谷、山洞，在這些地方，沒有針尖大小的地方沒有眾生居住，沒有不生不死的，沒有不退出的，百次千次地愛戀這些地方。各種各樣的眾生沒有不被破壞的，恩愛別離，惱亂心生後悔，沒有不曾是怨親之人的，沒有不合和的，在無量的生命中，百次千次地，或者在水中，或者在陸地上，或者在空中飛行，在畜生中沒有一個眾生不互相吞食、不互相殘害，沒有一個眾生不結下怨仇，就像我的這個身體沒有一處不曾出生。像這樣，比丘找不到針尖大小的地方不是生死之處，就像前面所說的。觀察僧迦賒山（Saṃkāśa Mountain，山名）之後，如實地瞭解外在的身體。』
『再次，修行者隨順地觀察外在的身體。還有什麼殊勝美妙的山林呢？通過聽聞的智慧或者通過天眼看到：第二座山，名叫平等峰，就像天上的歡喜園。平等山峰上所有的河流、池塘、花果、樹林，就像前面僧迦賒山（Saṃkāśa Mountain，山名）中所說的那樣，廣泛地描述。還有什麼殊勝之處呢？這座平等山峰，有三百座金色的山峰，光明如同太陽，五百座銀色的山峰也像前面所說的那樣，功德勝過前面。郁單越（Uttarakuru，北俱盧洲）的人民，他們的身體光明如同滿月，名叫離怖畏，'
【English Translation】 English version The River of Joy, also named the River Beloved by Yakshas, also named the River Beloved by Immortals. This is the fourth cool and pleasant grove of Mount Saṃkāśa (Saṃkāśa Mountain, mountain name), with seventy such great rivers, not to mention the countless smaller rivers. The trees, flowers, and fruits in the grove are complete with merits. Having observed the cool and pleasant grove, one truly knows the external body.
'The fifth of Mount Saṃkāśa (Saṃkāśa Mountain, mountain name) is named Thundering Cloud Garland Dragon Playing Cloud Garland. Here are seven thousand great dragons, such as Vasuki (Vasuki, dragon king name), the Dragon King Free from Anger, Takshaka (Takshaka, dragon king name), the Dragon King, Tooth Poison Dragon, Great Electric Light, raising clouds to universally cover, following the Dharma. These dragons rain in Uttarakuru (Uttarakuru, Northern Kurus) at the appropriate time, showering the plains. The people of Uttarakuru (Uttarakuru, Northern Kurus) are like the devas.'
'Furthermore, the practitioner observes the external body in accordance. As previously stated, whether it be trees, flowers, fruits, seeds, rivers, stone caves, places, grass, valleys, or mountain caves, in such places, there is not a needlepoint's worth of space where sentient beings do not reside, where there is no birth and death, no retreat and no exit, loving these places hundreds and thousands of times. Various sentient beings are invariably destroyed, separated from love and affection, disturbed and regretful in mind, invariably having been enemies, relatives, or neutral people, invariably uniting and harmonizing, in countless lives, hundreds and thousands of lives, either in water, on land, or flying in the sky. Among animals, there is not a single sentient being that does not devour or harm each other, not a single sentient being that does not create enmity, just as there is no place on this body of mine where I have not been born. Thus, a bhikshu cannot find a needlepoint's worth of space that is not a place of birth and death, as previously stated. Having observed Mount Saṃkāśa (Saṃkāśa Mountain, mountain name), one truly knows the external body.'
'Furthermore, the practitioner observes the external body in accordance. What other excellent and wonderful mountains and forests are there? Through the wisdom of hearing or through the divine eye, one sees: the second mountain, named Equality Peak, is like the Garden of Delight in the heavens. All the rivers, ponds, flowers, fruits, and trees on Equality Peak are as described in Mount Saṃkāśa (Saṃkāśa Mountain, mountain name) previously, described extensively. What other excellence is there? This Equality Peak has three hundred golden peaks, their light like the sun, and five hundred silver peaks, also as described previously, their merits surpassing the former. The people of Uttarakuru (Uttarakuru, Northern Kurus), their bodies are as bright as the full moon, named Free from Fear,'
實無怖畏，故名無畏。郁單越人住此山中，歡娛受樂如四天王，夏四月時，于歡喜園受五欲樂。有何等勝？四天王天無骨無肉，無有汗垢，郁單越人所不能及。郁單越人遠離怖畏，勝四天處。四天王天住高山頂宮殿而居，猶懷恐畏，郁單越人無有宮宅，無我所心，是故無畏。郁單越人命終之時，一切上生，是故無畏，四天王天則不如是。郁單越人復有勝法離怖畏故勝四天處。平等山中所有樹林如第二日，離怖畏人隨心所念，皆從樹出，衣無線縷，瓔珞莊嚴，或念飲食，于百千河飲食盈流，鳥音可愛如前所說，金翅青毗琉璃，無量百千鵝鴨鴛鴦，無量眾鹿真金為身，珊瑚為角，車𤦲為目，青玉為甲，及余異獸，無量種類住在山中，樹枝相蔭互動而生，如真珠網。俱翅羅鳥，孔雀妙音。百千流水，無量河岸以為莊嚴，一切河流，八功德水。何等為八？一者具味；二者清凈；三者香潔；四者除渴；五者涼冷；六者飲之無厭；七者無垢；八者飲之無患。無惡魚過。於此山中有種種花池，所謂有名廣博山花池，次名眾沙花池，次名五樹花池，次名鴛鴦岸花池，次名鵝水花池，次名扇翅花池，次名饒百鳥花池，次名大珊瑚花池，次名竹樹花池，次名深花池，次名月愛花池，次名上月花池，次名雜水花池，次名洄澓花池，次名竹林花
【現代漢語翻譯】 現代漢語譯本： 因為實際上沒有恐懼和畏懼，所以叫做『無畏』。 郁單越（Uttarakuru，北俱盧洲）的人住在這山中，歡快地享受快樂，就像四天王（Cāturmahārājika，四大天王所居住的天界）一樣，在夏季四個月的時候，于歡喜園享受五欲之樂。有什麼勝過四天王天的地方呢？四天王天沒有骨頭和肉，沒有汗水和污垢，這是郁單越人所不能及的。郁單越人遠離恐懼和畏懼，勝過四天王天。四天王天住在高山頂上的宮殿里，仍然懷有恐懼和畏懼，而郁單越人沒有宮殿住宅，沒有『我所有』的心，因此沒有恐懼。郁單越人在壽命終結的時候，全部都向上升，因此沒有恐懼，四天王天則不是這樣。郁單越人還有勝過四天王天的殊勝之處，因為遠離恐懼和畏懼。平等山中的所有樹林，像第二個太陽一樣光明，遠離恐懼的人們隨心所想，都從樹中出現，衣服沒有線縫，瓔珞莊嚴，或者想到飲食，在成百上千的河流中，飲食充盈流動，鳥的聲音可愛，就像前面所說的那樣，金翅鳥、青毗鳥、琉璃鳥，無數的鵝、鴨、鴛鴦，無數的鹿，身體是真金，角是珊瑚，車𤦲是眼睛，青玉是甲，以及其他的奇異野獸，無數的種類住在山中，樹枝互相遮蔽，交錯生長，就像真珠網一樣。俱翅羅鳥，孔雀發出美妙的聲音。成百上千的流水，無數的河岸用來作為莊嚴，一切河流，都具有八功德水。哪八種功德呢？第一是具有滋味；第二是清凈；第三是香潔；第四是消除乾渴；第五是涼冷；第六是飲用不會厭倦；第七是沒有污垢；第八是飲用沒有禍患。沒有惡魚經過。在這山中，有種種的花池，所謂有名的是廣博山花池，其次是眾沙花池，其次是五樹花池，其次是鴛鴦岸花池，其次是鵝水花池，其次是扇翅花池，其次是饒百鳥花池，其次是大珊瑚花池，其次是竹樹花池，其次是深花池，其次是月愛花池，其次是上月花池，其次是雜水花池，其次是洄澓花池，其次是竹林花池。
【English Translation】 English version: Because there is actually no fear or dread, it is called 'Fearless'. The people of Uttarakuru (Northern Kurus) live in this mountain, joyfully enjoying pleasure like the Four Heavenly Kings (Cāturmahārājika, the heaven where the Four Heavenly Kings reside), enjoying the pleasures of the five desires in the Joyful Garden during the four months of summer. What advantages do they have over the Heaven of the Four Heavenly Kings? The Heaven of the Four Heavenly Kings has no bones or flesh, no sweat or grime, which the people of Uttarakuru cannot match. The people of Uttarakuru are free from fear and dread, surpassing the Heaven of the Four Heavenly Kings. The Heaven of the Four Heavenly Kings dwells in palaces on the tops of high mountains, still harboring fear and dread, while the people of Uttarakuru have no palaces or dwellings, no sense of 'mine', therefore they are fearless. When the people of Uttarakuru reach the end of their lives, they all ascend upwards, therefore they are fearless, which is not the case for the Heaven of the Four Heavenly Kings. The people of Uttarakuru also have superior qualities that surpass the Heaven of the Four Heavenly Kings because they are free from fear and dread. All the forests in Equality Mountain are as bright as a second sun, and whatever the fearless people think of, it all comes from the trees, clothes without seams, adorned with necklaces, or thinking of food and drink, food and drink flow abundantly in hundreds and thousands of rivers, the sounds of birds are lovely, as mentioned before, Garuda birds, blue-winged birds, lapis lazuli birds, countless geese, ducks, and mandarin ducks, countless deer with bodies of pure gold, horns of coral, carnelian eyes, sapphire armor, and other strange beasts, countless species living in the mountain, branches shading each other, growing intertwined like a pearl net. The sounds of the Kokila bird and the peacock are wonderful. Hundreds and thousands of flowing waters, countless riverbanks used as adornments, all rivers have water with eight merits. What are the eight merits? First, it has flavor; second, it is pure; third, it is fragrant and clean; fourth, it quenches thirst; fifth, it is cool; sixth, drinking it is never tiring; seventh, it is without impurities; eighth, drinking it is without harm. No evil fish pass through. In this mountain, there are various flower ponds, namely the Broad Mountain Flower Pond, then the Multitude of Sand Flower Pond, then the Five Tree Flower Pond, then the Mandarin Duck Shore Flower Pond, then the Goose Water Flower Pond, then the Fan Wing Flower Pond, then the Abundant Hundred Bird Flower Pond, then the Great Coral Flower Pond, then the Bamboo Tree Flower Pond, then the Deep Flower Pond, then the Moon Love Flower Pond, then the Upper Moon Flower Pond, then the Mixed Water Flower Pond, then the Whirlpool Flower Pond, then the Bamboo Forest Flower Pond.
池，次名仙愛華池，次名魚旋華池，次名三波陀魚迮華池，次名峰中花池，次名池鬘花池，次名旋轉花池，次名凈水花池，次名月光花池，次名月輪花池，次名離垢花池，次名乳水莊嚴花池，次名清涼花池，次名月愛花池，次名頗梨旋花池，次名速旋花池，次名澄靜花池，次名不動花池，次名天愛花池，次名歡喜花池，次名善味花池，次名如意味花池，次名樂花池，次名雞珠婆花池，次名甘露上流花池，次名龍花池，次名樂花池，次名阿殊那花池。平等山峰有如是等四十七池，于平等山中最為殊勝，其池皆是八功德水，如前所說。其山高勝如破空出，以山高故，有勝園林，功德具足，所謂清涼之林，色白如月，廣百由旬，多有銀樹，色白如雪，於此林中有蓮花池，名離水衣花池，次名蜂覆華池，次名貝色花池，次名常水花池，次名半見花池，次名歡喜花池，次名迦耽婆菩提迦花池，次名鵝翅花池，次名遊戲花池，次名可愛花池，次名見峰花池，次名樂遊戲花池，次名常樂花池，次名常蓮花池，次名常歡喜花池，次名云花池。是名第一最勝十六花池，除其中下無量百千無名者，一切清凈無有泥濁亦無水衣。鵝鴨鴛鴦可愛音聲令郁單越人常得歡喜，命命孔雀于園林中出妙音聲。修行者觀平等山峰已，如實知外身。
【現代漢語翻譯】 現代漢語譯本 在平等山峰上，有仙愛華池（Xian'aihua Pool），魚旋華池（Yuxuanhua Pool），三波陀魚迮華池（Sanbotayuzehua Pool），峰中花池（Fengzhonghua Pool），池鬘花池（Chiman Pool），旋轉花池（Xuanzhuanhua Pool），凈水花池（Jingshuihua Pool），月光花池（Yueguanghua Pool），月輪花池（Yuelunhua Pool），離垢花池（Ligouhua Pool），乳水莊嚴花池（Rushuizhuangyanhua Pool），清涼花池（Qinglianghua Pool），月愛花池（Yueaihua Pool），頗梨旋花池（Poli Xuanhua Pool），速旋花池（Suxuanhua Pool），澄靜花池（Chengjinghua Pool），不動花池（Budonghua Pool），天愛花池（Tianaihua Pool），歡喜花池（Huanxihua Pool），善味花池（Shanweihua Pool），如意味花池（Ruyiweihua Pool），樂花池（Lehua Pool），雞珠婆花池（Jizhupohua Pool），甘露上流花池（Ganlushangliu Pool），龍花池（Longhua Pool），樂花池（Lehua Pool），阿殊那花池（Ashuna Pool）。 平等山峰有如上四十七個水池，在平等山中最為殊勝，這些水池都具有八功德水的特性，如前文所說。這座山高聳入雲，因此擁有優美的園林，功德圓滿，其中有清涼之林，顏色潔白如月，廣闊達百由旬（Youshun，古印度長度單位），生長著許多銀樹，顏色潔白如雪。在這片林中，有蓮花池，名為離水衣花池（Lishuiyihua Pool），蜂覆華池（Fengfuhua Pool），貝色花池（Beisehua Pool），常水花池（Changshuihua Pool），半見花池（Banjianhua Pool），歡喜花池（Huanxihua Pool），迦耽婆菩提迦花池（Jiadampu Putijia Pool），鵝翅花池（Echihua Pool），遊戲花池（Youxihua Pool），可愛花池（Keaihua Pool），見峰花池（Jianfenghua Pool），樂遊戲花池（Leyouxihua Pool），常樂花池（Changlehua Pool），常蓮花池（Changlianhua Pool），常歡喜花池（Changhuanxihua Pool），云花池（Yunhua Pool）。 以上是最殊勝的十六個花池，此外還有無數不知名的中等和下等水池，都非常清澈乾淨，沒有泥濘和水藻。鵝、鴨、鴛鴦發出悅耳的聲音，使郁單越（Uttarakuru，北俱盧洲）的人們常常感到歡喜，命命鳥（Jivajiva，鳥名）和孔雀在園林中發出美妙的聲音。修行者觀察平等山峰后，如實地瞭解外在世界。
【English Translation】 English version On the Equal Mountain Peak, there are the Xian'aihua Pool (Pool of Immortal Love Flowers), the Yuxuanhua Pool (Pool of Fish Swirling Flowers), the Sanbotayuzehua Pool (Pool of Sampota Fish Crowded Flowers), the Fengzhonghua Pool (Pool of Flowers in the Peak), the Chiman Pool (Pool of Garland Flowers), the Xuanzhuanhua Pool (Pool of Rotating Flowers), the Jingshuihua Pool (Pool of Pure Water Flowers), the Yueguanghua Pool (Pool of Moonlight Flowers), the Yuelunhua Pool (Pool of Moon Wheel Flowers), the Ligouhua Pool (Pool of Detached Filth Flowers), the Rushuizhuangyanhua Pool (Pool of Milk Water Adorned Flowers), the Qinglianghua Pool (Pool of Cool Flowers), the Yueaihua Pool (Pool of Moon Love Flowers), the Poli Xuanhua Pool (Pool of Crystal Swirling Flowers), the Suxuanhua Pool (Pool of Fast Swirling Flowers), the Chengjinghua Pool (Pool of Clear and Still Flowers), the Budonghua Pool (Pool of Immovable Flowers), the Tianaihua Pool (Pool of Heavenly Love Flowers), the Huanxihua Pool (Pool of Joyful Flowers), the Shanweihua Pool (Pool of Good Taste Flowers), the Ruyiweihua Pool (Pool of As-You-Wish Taste Flowers), the Lehua Pool (Pool of Happy Flowers), the Jizhupohua Pool (Pool of Chicken Pearl Woman Flowers), the Ganlushangliu Pool (Pool of Ambrosia Upstream Flowers), the Longhua Pool (Pool of Dragon Flowers), the Lehua Pool (Pool of Happy Flowers), and the Ashuna Pool (Pool of Ashuna Flowers). The Equal Mountain Peak has these forty-seven pools, which are the most outstanding in the Equal Mountain. These pools all possess the characteristics of the Eight Meritorious Waters, as mentioned earlier. This mountain is so high that it seems to pierce the sky, and therefore it has beautiful gardens, complete with merits. Among them is the Forest of Coolness, which is as white as the moon, and spans a hundred yojanas (Yojana, an ancient Indian unit of distance). There are many silver trees, which are as white as snow. In this forest, there are lotus ponds, named the Lishuiyihua Pool (Pool of Detached Water Garment Flowers), the Fengfuhua Pool (Pool of Bee Covered Flowers), the Beisehua Pool (Pool of Shell Color Flowers), the Changshuihua Pool (Pool of Constant Water Flowers), the Banjianhua Pool (Pool of Half Seen Flowers), the Huanxihua Pool (Pool of Joyful Flowers), the Jiadampu Putijia Pool (Pool of Kadamba Bodhi Flowers), the Echihua Pool (Pool of Goose Wing Flowers), the Youxihua Pool (Pool of Playful Flowers), the Keaihua Pool (Pool of Lovely Flowers), the Jianfenghua Pool (Pool of Peak Viewing Flowers), the Leyouxihua Pool (Pool of Happy Play Flowers), the Changlehua Pool (Pool of Constant Happiness Flowers), the Changlianhua Pool (Pool of Constant Lotus Flowers), the Changhuanxihua Pool (Pool of Constant Joyful Flowers), and the Yunhua Pool (Pool of Cloud Flowers). These are the sixteen most supreme flower pools. In addition, there are countless unnamed middle and lower pools, all of which are very clear and clean, without mud or algae. Geese, ducks, and mandarin ducks make pleasant sounds, which make the people of Uttarakuru (the Northern Kurus) often feel happy. The Jivajiva birds (a type of bird) and peacocks make wonderful sounds in the gardens. Practitioners, after observing the Equal Mountain Peak, truly understand the external world.
「複次，修行者隨順觀外身，信解四聖諦。觀平等山峰，頗有一處，是常不變、若樂、若我而不空者。如前所說，一切生死所攝眾生，頗有不死不生，一切所愛不離不別、不破壞耶？彼修行者觀：平等山峰不見一處是常不動、若樂、若我、若不空者，一切眾生所住之處，無不生死、為愛別離之所、破壞如是，一切生死無常，眾生無針鋒處不生不死、不生不滅。念四聖諦，觀郁單越平等山峰已，如實知外身。
「複次，修行者觀郁單越更有何等可愛之處？彼以聞慧或以天眼見：第三山，名曰勿力伽，具足莊嚴，如前所說僧迦賒山及平等山峰具足莊嚴，此山轉勝。勿力伽山流水具足，石蜜河水意樹具足，所謂金樹，六時花果，敷榮蔚茂，光明如日。勿力伽山有光明林，所謂金光旋林，次名銀聚林，次名普山林，次名柔軟林，次名金光旋林，廣百由旬，真金林樹，多有眾蜂。次名銀聚林，縱廣三百由旬，無量銀樹，其林光明如百千月，多有師子，無量眾鳥，心常歡悅如前所說。勿力伽山有第三林，謂常樂林，林中有鳥，名常遊戲，受樂歡喜。其國有人，名曰解脫，常樂林中歡喜自在隨意遊樂，無人遮礙，如諸天眾而受悅樂。勿力伽山有第四林，名曰柔軟，金樹銀樹、珊瑚之樹，多有眾鳥，名曰解脫，其林縱廣五百由旬
【現代漢語翻譯】 現代漢語譯本： 『再者，修行者隨順地觀察外在的身體，信解四聖諦（苦、集、滅、道）。觀察平等山峰，是否有一處是恒常不變、快樂、自我的、不空虛的？如同之前所說，一切被生死所包含的眾生，是否有不生不死的，一切所愛不分離不別離、不破壞的？那位修行者觀察：平等山峰沒有一處是恒常不動、快樂、自我、不空虛的，一切眾生所居住的地方，沒有不是生死的，為愛別離的地方，破壞就是這樣。一切生死都是無常的，眾生沒有針尖大小的地方不是生不死的、不是生不滅的。唸誦四聖諦，觀察郁單越（Uttarakuru）平等山峰后，如實地瞭解外在的身體。
『再者，修行者觀察郁單越還有什麼可愛之處？他以聽聞的智慧或者以天眼看見：第三座山，名叫勿力伽（Balika），具足莊嚴，如同之前所說的僧迦賒山（Samkasya）及平等山峰一樣具足莊嚴，這座山更加殊勝。勿力伽山流水具足，石蜜河水意樹具足，就是金樹，六時都有花果，繁榮茂盛，光明如太陽。勿力伽山有光明林，就是金光旋林，其次名叫銀聚林，其次名叫普山林，其次名叫柔軟林，其次名叫金光旋林，廣闊百由旬（Yojana），都是真金的林樹，有很多的蜂。其次名叫銀聚林，縱橫三百由旬，無量的銀樹，那片林子的光明如同百千個月亮，有很多的獅子，無量的鳥，內心常常歡悅如同之前所說。勿力伽山有第三片林子，叫做常樂林，林中有鳥，名叫常遊戲，享受快樂歡喜。那個國家有人，名叫解脫，常常在常樂林中歡喜自在隨意遊樂，沒有人阻礙，如同諸天眾一樣享受喜悅。 勿力伽山有第四片林子，名叫柔軟，有金樹銀樹、珊瑚樹，有很多的鳥，名叫解脫，那片林子縱橫五百由旬』
【English Translation】 English version: 『Furthermore, a practitioner observes the external body in accordance with the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), with faith and understanding. Observing the Samata Mountain Peak (Equal Mountain Peak), is there any place that is constant, unchanging, blissful, self-like, and not empty? As previously stated, among all beings encompassed by birth and death, is there any that does not experience birth and death, where all that is loved is not separated, not different, and not destroyed? That practitioner observes: on the Samata Mountain Peak, there is no place that is constant, unmoving, blissful, self-like, or not empty. In all places where beings reside, there is nothing that is not subject to birth and death, a place of separation from loved ones, and destruction is such. All of birth and death is impermanent; there is no place on beings, even the size of a needlepoint, that is not subject to birth and death, not subject to arising and ceasing. Reciting the Four Noble Truths, having observed the Samata Mountain Peak of Uttarakuru (Uttarakuru), one truly understands the external body.
『Furthermore, what other delightful aspects does the practitioner observe in Uttarakuru? Through learned wisdom or divine eye, they see: the third mountain, named Balika (Balika), is fully adorned, just as the Samkasya Mountain (Samkasya) and the Samata Mountain Peak previously described are fully adorned, but this mountain is even more excellent. Balika Mountain is replete with flowing water, the waters of the Rock Candy River, and wish-fulfilling trees, namely golden trees, bearing flowers and fruits in all six seasons, flourishing and luxuriant, with light like the sun. Balika Mountain has a luminous forest, namely the Golden Light Swirl Forest, followed by the Silver Cluster Forest, then the Universal Mountain Forest, then the Soft Forest, then the Golden Light Swirl Forest, spanning a hundred Yojana (Yojana), filled with true golden trees and many bees. Next is the Silver Cluster Forest, three hundred Yojana in length and breadth, with countless silver trees, its light like a hundred thousand moons, with many lions and countless birds, their hearts constantly joyful as previously described. Balika Mountain has a third forest, called the Constant Joy Forest, with birds in the forest named Constant Play, enjoying pleasure and joy. In that country, there are people named Liberation, who constantly rejoice freely and playfully in the Constant Joy Forest, without hindrance, enjoying pleasure like the celestial beings. Balika Mountain has a fourth forest, called Soft, with golden trees, silver trees, and coral trees, with many birds named Liberation, the forest spanning five hundred Yojana』
，常多欲人住在此林，其地柔軟如兜羅綿，花果之樹及蓮花池，無量百千眾蜂圍繞。修行者觀勿力伽第三山已，如實知外身，如前所說。
「複次，修行者隨順觀外身。觀郁單越更有何等可愛之處？彼以聞慧或以天眼見：第四山，名白雲持，縱廣千由旬，純凈白銀之所成就，光明逾月，如閻浮提滿月出現，眾星失光，白雲持山亦復如是。郁單越人住此林者，名常發欲，常樂遊戲白雲持山，蓮花嚴身，離於怖畏、憂悲疲極、寒熱飢渴，常愛歌戲，于蓮華間遊戲受樂，于山峰中共眾婇女遊戲娛樂，常行愛慾，常離憂悲。白雲持山有諸園林，謂鼓音聲林，次名鴨音林，次名憶念林，次名水聲林。鼓音林者，鬘持天眾擊于天鼓，出美妙音，譬如箜篌笙笛和合出聲，擊天鼓音復過於此，閻浮提音十六分中不及其一。鳥獸園林、華池地界、金銀流水，功德如是。天鼓音聲如前所說，常欲之人聞天鼓音，常受愛色聲香味觸，如迦樓足天于歡喜園受天之樂。有第二林，名鴨音聲，其林花池有百千種，不可具說。鴨音聲林有眾寶鹿，次名鞞那娑鹿，次名寶莊嚴鹿，次名調伏鹿，次名樂音聲鹿，次名火色鹿，次名賒羅鹿，次名能投巖鹿，次名山峰行鹿，次名遮波羅鹿，次名普眼鹿，次名迦吱多那寶鹿，次名金角鹿，次名銀側鹿，次名
【現代漢語翻譯】 現代漢語譯本：經常有貪慾之人居住在這片森林裡，這裡的土地柔軟如兜羅綿（一種柔軟的棉花），到處是花果樹木和蓮花池，成千上萬的蜜蜂圍繞著它們。修行者觀察完勿力伽（Malaya）第三山後，如實地瞭解外身，就像之前所說的那樣。
『此外，修行者應順應地觀察外身。觀察郁單越（Uttarakuru）還有什麼可愛之處？他們通過聽聞的智慧或天眼看到：第四座山，名為白雲持（White Cloud Holder），縱橫一千由旬（Yojana，古印度長度單位），完全由純凈的白銀構成，光明勝過月亮，就像閻浮提（Jambudvipa，我們所居住的大陸）滿月出現時，眾星都失去了光芒，白雲持山也是如此。郁單越人居住在這片森林裡，被稱為常發欲（Always Desiring），他們經常快樂地在白雲持山上嬉戲，用蓮花裝飾身體，遠離恐懼、憂愁、疲憊、寒冷、飢餓和口渴，經常喜愛唱歌和玩耍，在蓮花之間嬉戲享樂，在山峰上與眾多婇女（Celestial women）一起嬉戲娛樂，經常沉溺於愛慾，經常遠離憂愁。白雲持山有許多園林，分別是鼓音聲林、鴨音林、憶念林和水聲林。鼓音林中，鬘持（Mala-dhara）天眾敲擊天鼓，發出美妙的聲音，就像箜篌、笙和笛子合奏的聲音，敲擊天鼓的聲音甚至勝過這些，閻浮提的聲音連它的十六分之一都比不上。鳥獸園林、華池地界、金銀流水，功德就是這樣。天鼓的聲音就像之前所說的那樣，常欲之人聽到天鼓的聲音，經常享受愛色聲香味觸，就像迦樓足（Garuda-pada）天在歡喜園（Nandana）享受天上的快樂一樣。有第二片林子，名叫鴨音聲林，這片林子的花池有成百上千種，無法一一述說。鴨音聲林里有各種寶鹿，分別是鞞那娑（Vinasaka）鹿、寶莊嚴（Jewel-adorned）鹿、調伏（Tamed）鹿、樂音聲（Pleasant-sound）鹿、火色（Fire-colored）鹿、賒羅（Sarala）鹿、能投巖（Able-to-throw-rocks）鹿、山峰行（Mountain-peak-walking）鹿、遮波羅（Chapala）鹿、普眼（All-seeing-eyed）鹿、迦吱多那寶（Kachitana-jewel）鹿、金角（Golden-horned）鹿、銀側（Silver-sided）鹿。
【English Translation】 English version: Often, people with much desire dwell in this forest, where the ground is as soft as duo luo mian (Kapok), with trees bearing flowers and fruits, and lotus ponds surrounded by countless hundreds of thousands of bees. After the practitioner observes the third mountain, Wu Li Jia (Malaya), he truly understands the external body, as previously described.
『Furthermore, the practitioner should observe the external body accordingly. What other delightful aspects are there to observe in Yu Dan Yue (Uttarakuru)? Through the wisdom of hearing or through divine vision, they see: the fourth mountain, named Bai Yun Chi (White Cloud Holder), a thousand you xun (Yojana) in length and breadth, made entirely of pure white silver, its light surpassing the moon, like the full moon appearing in Yan Fu Ti (Jambudvipa), causing the stars to lose their light; the Bai Yun Chi mountain is also like this. The people of Yu Dan Yue who dwell in this forest are called Chang Fa Yu (Always Desiring); they constantly delight in playing on the Bai Yun Chi mountain, adorning their bodies with lotuses, free from fear, sorrow, fatigue, cold, heat, hunger, and thirst; they constantly love singing and playing, enjoying pleasure while playing among the lotuses, and playing and enjoying themselves with many cai nu (celestial women) on the mountain peaks; they constantly indulge in love and desire, and are constantly free from sorrow. The Bai Yun Chi mountain has many gardens and forests, namely the Gu Yin Sheng Lin (Drum Sound Forest), followed by the Ya Yin Lin (Duck Sound Forest), followed by the Yi Nian Lin (Remembrance Forest), followed by the Shui Sheng Lin (Water Sound Forest). In the Gu Yin Lin, the Man Chi (Mala-dhara) heavenly beings strike the heavenly drums, producing beautiful sounds, like the combined sounds of the kong hou (harp), sheng (mouth organ), and flute; the sound of striking the heavenly drums even surpasses these, and the sounds of Yan Fu Ti are not even one-sixteenth of it. The bird and animal gardens, flower pond lands, and flowing gold and silver waters have such merits. The sound of the heavenly drums is as previously described; the Chang Yu (Always Desiring) people, hearing the sound of the heavenly drums, constantly enjoy the sights, sounds, smells, tastes, and touches of love, just as the Jia Lou Zu (Garuda-pada) heavenly being enjoys heavenly pleasures in the Huan Xi Yuan (Nandana) garden. There is a second forest, named Ya Yin Sheng Lin; this forest's flower ponds have hundreds of thousands of varieties, which cannot all be described. The Ya Yin Sheng Lin has various precious deer, namely the Pi Na Suo (Vinasaka) deer, the Bao Zhuang Yan (Jewel-adorned) deer, the Tiao Fu (Tamed) deer, the Le Yin Sheng (Pleasant-sound) deer, the Huo Se (Fire-colored) deer, the She Luo (Sarala) deer, the Neng Tou Yan (Able-to-throw-rocks) deer, the Shan Feng Xing (Mountain-peak-walking) deer, the Zhe Bo Luo (Chapala) deer, the Pu Yan (All-seeing-eyed) deer, the Jia Zhi Duo Na Bao (Kachitana-jewel) deer, the Jin Jiao (Golden-horned) deer, the Yin Ce (Silver-sided) deer.
風力鹿，次名食樹葉鹿，次名住水音聲鹿，次名行林鹿，次名珊瑚鹿，次名凹𥦃鹿，次名細腰鹿，次名黑皮鹿，次名賒輸多那鹿，次名日光明鹿，次名柔軟鹿，次名白鹿，有如是等二十五種鹿。常欲樂人與鹿遊戲，種種自業，于白雲持山中受相似樂。復有第三憶念之林，人名樂欲，若有所念，從樹而得，一切園林莊嚴可愛亦如前說。白雲持山有第四林，名水音聲，種種仙人住此林中游戲受樂，若有汗熱，入池水中游戲受樂。有諸仙人，一名無礙仙人，次名力仙人，次名徐行仙人，次名虛空行力仙人，次名穿云行仙人，次名行日道仙人，次名行量仙人，次名白色仙人，次名刪那多仙人，次名鳩尸迦仙人，次名山無礙仙人，次名常樂仙人，次名乾陀羅仙人，次名行虛空仙人，次名富物仙人，次名內住仙人，次名阇窟仙人，次名常力仙人，次名鵝殿仙人，次名龍殿仙人，次名放電光仙人，次名住摩羅耶仙人，次名雞多迦鬘仙人，次名樂婇女仙人，次名樂酒仙人，次名住彌樓山仙人，次名三車那仙人，次名常遊戲仙人，次名常歡喜仙人，次名垂莊嚴仙人，次名飛行仙人，次名咒藏仙人。是名三十仙人，止住在於白雲持山，種種莊嚴遊戲，在於水音聲池歌舞戲笑，自業受樂，自業力故，共相似婇女遊戲受樂。
「如是遍觀
【現代漢語翻譯】 現代漢語譯本 風力鹿（Vayu-mriga，以風為食的鹿），又名食樹葉鹿（Patra-bhaksha-mriga，以樹葉為食的鹿），又名住水音聲鹿（Jala-shabda-nivasi-mriga，棲息於水聲附近的鹿），又名行林鹿（Vana-gami-mriga，在森林中行走的鹿），又名珊瑚鹿（Pravala-mriga，像珊瑚一樣顏色的鹿），又名凹𥦃鹿（Avata-kakud-mriga，背部凹陷的鹿），又名細腰鹿（Tanu-madhya-mriga，腰部纖細的鹿），又名黑皮鹿（Krishna-tvak-mriga，黑色面板的鹿），又名賒輸多那鹿（Shesha-dana-mriga，含義不明），又名日光明鹿（Surya-prabha-mriga，像日光一樣明亮的鹿），又名柔軟鹿（Mridu-mriga，性情溫順的鹿），又名白鹿（Shveta-mriga，白色的鹿），有如是等二十五種鹿。它們常常喜歡人與鹿一起遊戲，各自因其業力，在白雲持山（Shveta-megha-dhara-parvata）中享受相似的快樂。 復有第三憶念之林，人名樂欲（Rati-iccha），若有所念，從樹而得，一切園林莊嚴可愛亦如前說。白雲持山有第四林，名水音聲（Jala-shabda），種種仙人住此林中游戲受樂，若有汗熱，入池水中游戲受樂。 有諸仙人，一名無礙仙人（Apratihata-rishi），次名力仙人（Bala-rishi），次名徐行仙人（Manda-gami-rishi），次名虛空行力仙人（Akasha-gami-bala-rishi），次名穿云行仙人（Megha-chidra-gami-rishi），次名行日道仙人（Surya-patha-gami-rishi），次名行量仙人（Mana-gami-rishi），次名白色仙人（Shveta-rishi），次名刪那多仙人（Shanada-rishi），次名鳩尸迦仙人（Kaushika-rishi），次名山無礙仙人（Parvata-apratighata-rishi），次名常樂仙人（Nitya-rati-rishi），次名乾陀羅仙人（Gandhara-rishi），次名行虛空仙人（Gagana-gami-rishi），次名富物仙人（Dhana-sampanna-rishi），次名內住仙人（Antar-nivasi-rishi），次名阇窟仙人（Jatakuta-rishi），次名常力仙人（Nitya-bala-rishi），次名鵝殿仙人（Hamsa-vimana-rishi），次名龍殿仙人（Naga-vimana-rishi），次名放電光仙人（Vidyut-prabha-mukta-rishi），次名住摩羅耶仙人（Malaya-nivasi-rishi），次名雞多迦鬘仙人（Ketaka-mala-rishi），次名樂婇女仙人（Apsara-rati-rishi），次名樂酒仙人（Madya-rati-rishi），次名住彌樓山仙人（Meru-nivasi-rishi），次名三車那仙人（Trichana-rishi），次名常遊戲仙人（Nitya-krida-rishi），次名常歡喜仙人（Nitya-harsha-rishi），次名垂莊嚴仙人（Lambita-alankara-rishi），次名飛行仙人（Uddiyana-rishi），次名咒藏仙人（Mantra-nidhi-rishi）。是名三十仙人，止住在於白雲持山，種種莊嚴遊戲，在於水音聲池歌舞戲笑，自業受樂，自業力故，共相似婇女遊戲受樂。 『如是遍觀』
【English Translation】 English version Vayu-mriga (Wind-deer, deer that feeds on wind), also known as Patra-bhaksha-mriga (Leaf-eating deer, deer that feeds on leaves), also known as Jala-shabda-nivasi-mriga (Water-sound-dwelling deer, deer that dwells near the sound of water), also known as Vana-gami-mriga (Forest-walking deer, deer that walks in the forest), also known as Pravala-mriga (Coral-deer, deer that is the color of coral), also known as Avata-kakud-mriga (Depressed-hump deer, deer with a sunken back), also known as Tanu-madhya-mriga (Slender-waist deer, deer with a thin waist), also known as Krishna-tvak-mriga (Black-skinned deer, deer with black skin), also known as Shesha-dana-mriga (Shesha-dana deer, meaning unclear), also known as Surya-prabha-mriga (Sun-light deer, deer that is bright like sunlight), also known as Mridu-mriga (Gentle deer, deer with a gentle nature), also known as Shveta-mriga (White deer, white deer), there are twenty-five kinds of deer like these. They often desire people to play with the deer, and according to their respective karma, they enjoy similar pleasures in Shveta-megha-dhara-parvata (White Cloud Holding Mountain). There is also a third forest of recollection, named Rati-iccha (Desire for pleasure), if there is something thought of, it is obtained from the trees, and all the gardens are adorned and lovely as described before. Shveta-megha-dhara-parvata (White Cloud Holding Mountain) has a fourth forest, named Jala-shabda (Water Sound), various sages dwell in this forest, playing and enjoying themselves, and if they are hot and sweaty, they enter the pond to play and enjoy themselves. There are various sages, one named Apratihata-rishi (Unobstructed Sage), the next named Bala-rishi (Strength Sage), the next named Manda-gami-rishi (Slow-walking Sage), the next named Akasha-gami-bala-rishi (Sky-walking Strength Sage), the next named Megha-chidra-gami-rishi (Cloud-piercing Sage), the next named Surya-patha-gami-rishi (Sun-path-walking Sage), the next named Mana-gami-rishi (Measure-walking Sage), the next named Shveta-rishi (White Sage), the next named Shanada-rishi (Shanada Sage), the next named Kaushika-rishi (Kaushika Sage), the next named Parvata-apratighata-rishi (Mountain-unobstructed Sage), the next named Nitya-rati-rishi (Constant-pleasure Sage), the next named Gandhara-rishi (Gandhara Sage), the next named Gagana-gami-rishi (Sky-walking Sage), the next named Dhana-sampanna-rishi (Wealth-rich Sage), the next named Antar-nivasi-rishi (Inner-dwelling Sage), the next named Jatakuta-rishi (Jatakuta Sage), the next named Nitya-bala-rishi (Constant-strength Sage), the next named Hamsa-vimana-rishi (Goose-palace Sage), the next named Naga-vimana-rishi (Dragon-palace Sage), the next named Vidyut-prabha-mukta-rishi (Lightning-light-releasing Sage), the next named Malaya-nivasi-rishi (Malaya-dwelling Sage), the next named Ketaka-mala-rishi (Ketaka-garland Sage), the next named Apsara-rati-rishi (Apsara-pleasure Sage), the next named Madya-rati-rishi (Wine-pleasure Sage), the next named Meru-nivasi-rishi (Meru-dwelling Sage), the next named Trichana-rishi (Trichana Sage), the next named Nitya-krida-rishi (Constant-play Sage), the next named Nitya-harsha-rishi (Constant-joy Sage), the next named Lambita-alankara-rishi (Hanging-adornment Sage), the next named Uddiyana-rishi (Flying Sage), the next named Mantra-nidhi-rishi (Mantra-treasure Sage). These are the thirty sages, dwelling on Shveta-megha-dhara-parvata (White Cloud Holding Mountain), with various adornments and games, singing, dancing, laughing in the Jala-shabda (Water Sound) pond, enjoying themselves according to their karma, and by the power of their karma, they enjoy themselves playing with similar celestial maidens. 'Thus, contemplate everywhere.'
白雲持山諸林樹已，如實知外身觀。白雲山中，頗有一法，是常不動、不變不壞、涅槃所攝？如是比丘不見一法，是常是樂、不動不變、不破壞者，一切諸法皆悉無常、破壞磨滅，猶如日光破諸闇冥。無常世間，初味后苦，深流不出，愛果無樂，如甄波迦果、如毒如刀，得時甚樂，悅目須臾，如電不住，如水駃流，無常不住，如乾闥婆城誑惑於人。一切人貪，如果必墮，如雜毒食，消時大苦，如蜜涂刀，亦如利戟，誑惑無量百千眾生，猶如河岸臨峻大樹，諸欲無常亦復如是。是修行者如實觀欲，生厭離心，正念觀察，滅除塵垢。
「複次，修行者隨順觀外身。郁單越國更有何等可愛山河？彼以聞慧或以天眼見：第五山，名曰高山，縱廣一千由旬，光明普照，有真金樹，毗琉璃葉，白銀為樹，珊瑚為葉，毗琉璃樹，真金為葉，光明如燈。復有異樹，無量種樹，蓮花林池園林遊戲，種種獐鹿、種種山峰亦如前說。住須彌山鬘持天眾、三箜篌天，從須彌山至此高山遊戲受樂。其高山峰皆是眾寶之所成就，有五大峰，一一山峰高五十由旬，縱廣二百由旬。第一金峰于山谷中生一切寶，謂毗琉璃、珊瑚車𤦲、頗梨迦寶、赤蓮花寶、柔軟寶、青因陀寶、大青寶王、自然天衣。第二銀峰，銀樹具足，峰中多有牛頭栴檀，若諸天
【現代漢語翻譯】 現代漢語譯本： 白雲籠罩著山巒和樹林，如實地觀察外在的身體。白雲山中，是否有一法，是恒常不動、不變不壞、為涅槃所包含的呢？如此，比丘找不到任何一法是恒常是樂、不動不變、不破壞的，一切諸法都是無常的、破壞磨滅的，猶如日光破除一切黑暗。 無常的世間，開始時覺得美好，最終卻是苦澀的，像湍急的河流無法停止，愛慾的結果沒有真正的快樂，如同甄波迦果（一種果實），如同毒藥如同刀刃，得到時覺得快樂，悅目只是短暫的，如同閃電般不住留，如同水流迅速，無常不能停留，如同乾闥婆城（海市蜃樓）迷惑人們。一切人貪戀，如果必定會墮落，如同混合了毒藥的食物，消化時會帶來巨大的痛苦，如同塗了蜜的刀，也像鋒利的戟，迷惑了無量百千的眾生，猶如河岸邊臨近懸崖的大樹，諸欲的無常也是如此。修行者如實地觀察慾望，生起厭離之心，以正念觀察，滅除塵垢。 『再次，修行者隨順地觀察外在的身體。在郁單越國（北俱盧洲）還有什麼可愛的山河？他們以聽聞的智慧或者以天眼看到：第五座山，名叫高山，縱橫廣闊一千由旬（長度單位），光明普照，有真金樹，毗琉璃（一種寶石）葉，白銀為樹，珊瑚為葉，毗琉璃樹，真金為葉，光明如同燈。還有其他的樹，無量種類的樹，蓮花林池園林遊戲，各種獐鹿、各種山峰也如前面所說。居住在須彌山（Mount Sumeru）的鬘持天眾（Manasvin Devas）、三箜篌天（Trikinkara Devas），從須彌山到這座高山遊戲享樂。那高山的山峰都是各種寶物所成就的，有五大山峰，每一座山峰高五十由旬，縱橫廣闊二百由旬。第一座金峰在山谷中生長一切寶物，包括毗琉璃、珊瑚車𤦲（硨磲）、頗梨迦寶（水晶）、赤蓮花寶、柔軟寶、青因陀寶（青色寶石）、大青寶王、自然天衣。第二座銀峰，銀樹具足，峰中多有牛頭栴檀（一種香木），如果諸天
【English Translation】 English version: The white clouds cover the mountains and forests, truly observing the external body. In the White Cloud Mountain, is there a single dharma that is constant, unmoving, unchanging, indestructible, and encompassed by Nirvana? Thus, the Bhikshu does not find a single dharma that is constant, joyful, unmoving, unchanging, and indestructible; all dharmas are impermanent, destructive, and perishable, like sunlight dispelling all darkness. The impermanent world, sweet at first but bitter in the end, like a rapid river that cannot be stopped, the result of desire has no true joy, like the Jambu fruit (a type of fruit), like poison, like a blade, pleasurable when obtained, pleasing to the eye only briefly, like lightning that does not stay, like rapidly flowing water, impermanence cannot be stopped, like the city of Gandharvas (mirage) deceiving people. All people are greedy, if the fruit is certain to fall, like food mixed with poison, causing great suffering when digested, like a knife smeared with honey, also like a sharp halberd, deceiving countless hundreds of thousands of beings, like a large tree near a cliff on the riverbank, the impermanence of desires is also like this. The practitioner truly observes desires, generating a sense of revulsion and detachment, observing with right mindfulness, eliminating defilements. 『Furthermore, the practitioner observes the external body accordingly. In Uttarakuru (Northern Kurus), what other lovely mountains and rivers are there? They see with the wisdom of hearing or with divine eyes: the fifth mountain, named High Mountain, is one thousand yojanas (unit of length) in length and breadth, its light shines everywhere, there are true gold trees, Vaidurya (a gem) leaves, silver as trees, coral as leaves, Vaidurya trees, true gold as leaves, the light is like a lamp. There are also other trees, countless kinds of trees, lotus groves, ponds, gardens, and games, various deer, various mountain peaks are also as previously described. The Manasvin Devas (鬘持天眾) and Trikinkara Devas (三箜篌天) who dwell on Mount Sumeru (須彌山), go from Mount Sumeru to this High Mountain to play and enjoy themselves. The peaks of that High Mountain are all made of various treasures, there are five great peaks, each peak is fifty yojanas high and two hundred yojanas in length and breadth. The first gold peak grows all treasures in the valleys, including Vaidurya, coral Tridacna gigas (車𤦲), crystal (頗梨迦寶), red lotus treasure, soft treasure, blue Indra treasure (青因陀寶), great blue treasure king, and naturally occurring heavenly garments. The second silver peak, with silver trees complete, has much sandalwood (牛頭栴檀) in the peak, if the Devas
眾與阿修羅共鬥戰時，為刀所傷，以此牛頭栴檀涂之即愈。以此山峰狀似牛頭，於此峰中生栴檀樹，故名牛頭。第三山峰，名天女樂，金銀、毗琉璃以為園林，其地柔軟，歡喜遊戲，愚癡凡夫為愛所誑，離聞正法，常愛慾樂。第四山峰，名曰生色，四大天王于蒲桃園遊戲受樂，一切禽獸、夜叉仙人、郁單越人皆悉受樂。蒲桃酒河盈滿而流，其味如蜜，有如石蜜，或有辛味或有雜味。其峰河岸多諸生色，所謂水牛牛羊、豬狗野狐、象馬駝驢、龍虎熊羆、師子兕豹，如是種種無量寶色。峰名生色，生諸生色，故名生色。第五山峰，毗琉璃林有蓮花池，毗琉璃莖，其花柔軟，所謂少滿蓮花池，次名眾多蓮花池，次名轉行蓮花池，次名花覆蓮花池，次名日照蓮花池，次名柔軟岸蓮花池，次名無比蓮花池，次名蜜林蓮花池，次名香風蓮花池，次名常水蓮花池。是名十種花池，住此峰中。復有大河處處而流，六味具足，一切意樹而以莊嚴，眾樹花果、河池具足，亦如前說。彼比丘觀第五山第五峰已，如實知外身。
「複次，修行者隨順復觀高山。知業法果報，知眾生業法果報。眾生自業，住自業流轉，以自業故，而生此山，善業盡故，不善業故，墮于地獄、餓鬼、畜生。若有善業生天人中，高山四面所住之人，名樂善樂，常
【現代漢語翻譯】 現代漢語譯本：當衆生與阿修羅（Asura，一種神祇）共同戰鬥時，被刀所傷，用這種牛頭栴檀（Gośīrṣa-candana，一種珍貴的檀香）塗抹就能痊癒。因為這座山峰的形狀像牛頭，而且這座山峰中生長著栴檀樹，所以叫做牛頭。第三座山峰，叫做天女樂（Devakrīḍā），用金銀、毗琉璃（Vaiḍūrya，一種寶石）來裝飾園林，那裡的土地柔軟，可以歡喜地遊戲，愚癡的凡夫被愛慾所迷惑，遠離聽聞正法，常常貪愛享樂。第四座山峰，名叫生色（Varṇa-janana），四大天王（Cāturmahārājakāyika-deva，佛教的護法神）在蒲桃（Badara，一種水果）園中游戲享樂，一切禽獸、夜叉（Yakṣa，一種鬼神）仙人、郁單越（Uttarakuru，四大部洲之一）人都盡情享樂。蒲桃酒河盈滿流淌，味道像蜂蜜，又像石蜜，或者有辛辣味，或者有各種混合的味道。這座山峰的河岸邊有很多生色，也就是各種各樣的水牛、牛羊、豬狗、野狐、象馬、駱駝、驢子、龍、虎、熊、羆、獅子、兕牛、豹子，像這樣種種無量的寶色。山峰的名字叫生色，因為它能生出各種各樣的生色，所以叫做生色。第五座山峰，毗琉璃（Vaiḍūrya，一種寶石）林中有蓮花池，蓮花的莖是毗琉璃做的，花朵柔軟，有少滿蓮花池、眾多蓮花池、轉行蓮花池、花覆蓮花池、日照蓮花池、柔軟岸蓮花池、無比蓮花池、蜜林蓮花池、香風蓮花池、常水蓮花池。這十種蓮花池都位於這座山峰中。還有大河到處流淌，具備六種味道，用各種各樣的如意樹來裝飾，各種樹木的花果、河流池塘都具備，也像前面所說的那樣。那位比丘觀察了第五座山第五個山峰之後，如實地瞭解了外身。 『再次，修行者順著觀察高山。瞭解業法果報，瞭解眾生的業法果報。眾生依自己的業，住在自己的業流中流轉，因為自己的業，而生於此山，因為善業耗盡，因為不善業，而墮入地獄、餓鬼、畜生。如果有善業，就生於天人之中，高山四面所居住的人，名叫樂善樂，常常』
【English Translation】 English version: When beings and Asuras (a type of deity) are fighting together and are wounded by swords, applying this Gośīrṣa-candana (a precious sandalwood) will heal them. Because this mountain peak resembles a bull's head, and sandalwood trees grow in this peak, it is called Gośīrṣa. The third mountain peak is called Devakrīḍā (Celestial Play), adorned with gold, silver, and Vaiḍūrya (a type of gemstone) as gardens. The land there is soft, allowing for joyful play. Foolish ordinary people are deceived by love and desire, turning away from hearing the true Dharma, and constantly craving pleasure. The fourth mountain peak is called Varṇa-janana (Color-producing), where the Four Great Heavenly Kings (Cāturmahārājakāyika-deva, guardian deities in Buddhism) play and enjoy themselves in the Badara (a type of fruit) garden. All birds and beasts, Yakṣas (a type of spirit), immortals, and Uttarakuru (one of the four great continents) people fully enjoy themselves. The Badara wine river flows abundantly, its taste like honey, or like rock candy, sometimes with a spicy flavor, or with various mixed flavors. The riverbanks of this peak are abundant with various colors, namely various water buffaloes, cattle, sheep, pigs, dogs, wild foxes, elephants, horses, camels, donkeys, dragons, tigers, bears, brown bears, lions, rhinoceroses, and leopards, like this, all kinds of immeasurable precious colors. The peak is named Varṇa-janana because it produces all kinds of colors, hence the name Varṇa-janana. The fifth mountain peak, in the Vaiḍūrya (a type of gemstone) forest, has lotus ponds, with Vaiḍūrya stems and soft flowers, namely the Śalpa-māna lotus pond, then the Bahu-māna lotus pond, then the Saṃcāra lotus pond, then the Puṣpa-cchanna lotus pond, then the Divākara-dṛṣṭa lotus pond, then the Mṛdu-tīra lotus pond, then the Anupama lotus pond, then the Madhu-vana lotus pond, then the Sugandha-vāyu lotus pond, then the Nitya-jala lotus pond. These ten types of lotus ponds are located in this peak. There are also great rivers flowing everywhere, possessing six flavors, adorned with all kinds of wish-fulfilling trees, with flowers and fruits of various trees, rivers and ponds complete, just as described before. That Bhikṣu, having observed the fifth mountain and the fifth peak, truly understands the external body. 『Furthermore, the practitioner observes the high mountains accordingly. Knowing the karmic law of retribution, knowing the karmic law of retribution of sentient beings. Sentient beings rely on their own karma, dwell in the flow of their own karma, and because of their own karma, are born on this mountain. Because good karma is exhausted, and because of unwholesome karma, they fall into hell, the realm of hungry ghosts, and the realm of animals. If there is good karma, they are born among gods and humans. The people living on all sides of the high mountain are called those who delight in goodness and joy, and they often』
悕望欲，常不知足。
「如是比丘以偈頌曰：
「『譬如火得薪， 如海受眾流， 愛慾難厭足， 是故應舍離。』
「如是修行比丘以清凈眼見：此眾生於大憂悲愁毒之中猶復歡笑，眾生不知一切皆苦、無我、無常、一切法空、一切闇冥，一切生死無有常樂，非寂靜、非寂滅，一切資具要當破壞，此法不實，終墮地獄、餓鬼、畜生。譬如日出必當有沒，一切眾生亦復如是，有生之類，必歸於死。譬如春時，一切大地、山樹藥草、叢林平地，至於秋時，大地山樹、藥草叢林、陂澤花池一切衰變。少如春時，老如秋時，郁單越人不能覺知，一切少壯皆歸衰老。譬如夏時，天降洪雨，河有崖岸，諸水臻集盈溢充滿，至於孟冬，一切減少；富樂具足猶如夏時，富樂破壞猶如孟冬。譬如水泛蓮花池中，眾蜂所樂，歡喜受樂，霜雪既降，蓮花萎爛，眾蜂舍離；人亦如是，若無病惱，如花新開，衰病既至，如花萎爛。眾蜂圍繞猶如富樂親友臻集，眾生如是為愛所誑，不覺自壞。如是比丘觀于高山園林、花樹河泉陂池、仙人禽獸、山谷已，如實知外身。
「複次，修行者隨順觀外身。彼以聞慧或以天眼見郁單越國，復有何等可愛山耶？彼以聞慧或以天眼見：第六山，名鬘莊嚴，于其山中有種種莊嚴，其
【現代漢語翻譯】 貪求和慾望，永遠沒有滿足的時候。
『正如火需要柴薪，大海容納眾多的河流， 愛慾難以滿足，所以應當捨棄。』
如此修行的比丘以清凈的眼睛看到：這些眾生在大憂愁悲傷痛苦之中仍然歡笑，眾生不知道一切都是苦、無我、無常、一切法空、一切都是黑暗，一切生死沒有常樂，不是寂靜、不是寂滅，一切資財器具終將破壞，此法不真實，最終墮入地獄、餓鬼、畜生道。譬如太陽升起必定會有落下的時候，一切眾生也是這樣，有生命的種類，必定歸於死亡。譬如春天的時候，一切大地、山樹藥草、叢林平地，到了秋天的時候，大地山樹、藥草叢林、水池花池一切衰敗改變。年輕如春天，衰老如秋天，郁單越(Uttarakuru)人也不能覺察，一切少壯都會歸於衰老。譬如夏天的時候，天降大雨，河流有河岸，各種水流彙集盈滿，到了初冬，一切減少；富裕快樂具足猶如夏天，富裕快樂破壞猶如初冬。譬如水氾濫在蓮花池中，眾多的蜜蜂喜歡，歡喜地享受快樂，霜雪降臨之後，蓮花枯萎腐爛，眾多的蜜蜂捨棄離去；人也是這樣，如果沒有疾病煩惱，就像花朵新開，衰老疾病到來，就像花朵枯萎腐爛。眾蜂圍繞就像富裕快樂時親友聚集，眾生就這樣被愛慾所欺騙，不覺察自己的敗壞。如此比丘觀察高山園林、花樹河泉水池、仙人禽獸、山谷之後，如實地瞭解外在的身體。
更進一步，修行者隨順觀察外在的身體。他以聽聞的智慧或者以天眼看到郁單越國(Uttarakuru)，還有什麼可愛的高山呢？他以聽聞的智慧或者以天眼看到：第六座山，名叫鬘莊嚴(Mālālaṃkāra)，在那座山中有種種的莊嚴，那
【English Translation】 Greed and desire are never satisfied.
『Just as fire needs fuel, and the ocean receives many rivers, Desire is difficult to satisfy, therefore it should be abandoned.』
Thus, a practicing Bhikkhu (Buddhist monk) sees with a pure eye: these beings still laugh amidst great sorrow, grief, and suffering. Beings do not know that everything is suffering, non-self (anatta), impermanent (anicca), all dharmas (teachings) are empty, everything is darkness, all birth and death have no constant joy, are not tranquil, not extinguished. All possessions will eventually be destroyed, this dharma is not real, and will eventually fall into hell, the realm of hungry ghosts, and the animal realm. Just as the sunrise must have a sunset, all beings are the same; those who are born must die. For example, in springtime, all the earth, mountain trees, medicinal herbs, forests, and plains, by autumn, the earth, mountain trees, medicinal herbs, forests, ponds, and flower ponds all decay and change. Youth is like spring, old age is like autumn. Even the people of Uttarakuru (a mythical northern continent) cannot perceive that all youth will return to old age. For example, in summer, heavy rain falls, rivers have banks, and all waters gather and overflow; by early winter, everything decreases. Abundant wealth and happiness are like summer, the destruction of wealth and happiness is like early winter. For example, water floods in a lotus pond, enjoyed by many bees, who happily enjoy the pleasure; when frost and snow fall, the lotus withers and rots, and the bees abandon it. People are also like this: if there is no sickness or trouble, it is like a newly opened flower; when decay and sickness arrive, it is like a withered and rotten flower. Bees surrounding it are like relatives and friends gathering in wealth and happiness; beings are thus deceived by desire, unaware of their own decay. Thus, the Bhikkhu observes high mountains, gardens, flower trees, rivers, springs, ponds, immortals, birds and beasts, and valleys, and truly understands the external body.
Furthermore, the practitioner observes the external body accordingly. With the wisdom of hearing or with the divine eye, what other lovely mountains does he see in Uttarakuru (a mythical northern continent)? With the wisdom of hearing or with the divine eye, he sees: the sixth mountain, named Mālālaṃkāra (Garland Adornment), in which there are various adornments, that
山朱綠青黃種種色樹，所謂雜花林樹。復有花樹，名曰無憂。復有花樹，名曰金葉。復有花樹，名曰枝覆。復有花樹，名阿提目多迦，金莖金葉，風吹動搖水中。復有尼均輪陀樹，毗琉璃葉。有芭蕉，珊瑚為葉，見日則起。復有提羅迦樹，若見月光即便開敷。復有花樹，名拘牟陀，無日則開。復有花樹，名半月喜。復有花樹，名那羅迦羅。復有花樹，名三歡喜。復有花樹，名槃頭時婆。復有花樹，得煙增長。復有花樹，名曰無憂，女人觸之，花即為出。復有花樹，名曰軍陀，其性柔軟。復有花樹，名尸利沙，得人足蹈，即便增長。復有花樹，名鞞多婆，暖則有香。復有花樹，名鳩鳩摩，流轉異國。復有花樹，名曰見吉。復有蓮花，名曰善意，天人所愛。復有蓮花，名青優缽羅，生在水中。復有蓮花，名常開敷。復有花樹，名曰師子迦曇缽羅。復有蓮花，名曰水笑，足躡則生。復有花樹，名赤無憂，女人足躡，以得女人色香味觸，花則為出。復有花樹，名阿吒迦。如是花樹，二十有二，周遍花鬘以為莊嚴，或有金色、毗琉璃色或白銀色，或有黃色，或有綠色或有雜色，或在池中，或在樹下，或在榛林，或有周遍行一切處。復有眾鳥，真金為身，白銀為翅，或白銀身，黃金為翅，或珊瑚身，毗琉璃翅，毗琉璃身，青寶王翅
{ "translations": [ "現代漢語譯本：", "山上有硃紅、翠綠、青色、黃色等各種顏色的樹木，被稱為雜花林樹。還有一種花樹，名叫無憂（Asoka，意為無憂樹）。還有一種花樹，名叫金葉（Golden Leaf Tree，意為金葉樹）。還有一種花樹，名叫枝覆（Branch Covering Tree，意為枝條覆蓋的樹）。還有一種花樹，名叫阿提目多迦（Atimuttaka，一種香花），有著金色的莖和葉子，在風中搖曳於水中。", "還有尼均輪陀樹（Nikunja Tree，意為尼均輪陀樹），葉子像毗琉璃（beryl，一種寶石）一樣。還有芭蕉樹，葉子是珊瑚做的，見到陽光就會舒展開。還有提羅迦樹（Tilaka Tree，一種香樹），如果見到月光就會開放。還有一種花樹，名叫拘牟陀（Kumuda，白色睡蓮），沒有陽光就會開放。還有一種花樹，名叫半月喜（Half-Moon Joy Tree，意為半月喜樹）。還有一種花樹，名叫那羅迦羅（Narrakara Tree，意為那羅迦羅樹）。還有一種花樹，名叫三歡喜（Three Joys Tree，意為三種歡喜樹）。還有一種花樹，名叫槃頭時婆（Pandu-Siva Tree，意為槃頭時婆樹）。還有一種花樹，得到煙的滋養就會生長。還有一種花樹，名叫無憂（Asoka，意為無憂樹），女人觸控它，花就會綻放。", "還有一種花樹，名叫軍陀（Kundaka Tree，意為軍陀樹），其性質柔軟。還有一種花樹，名叫尸利沙（Sirisa Tree，意為尸利沙樹），被人踩踏就會生長。還有一種花樹，名叫鞞多婆（Vetasa Tree，意為鞞多婆樹），溫暖時就會散發香味。還有一種花樹，名叫鳩鳩摩（Kukkuma Tree，意為鳩鳩摩樹），會流轉到異國他鄉。還有一種花樹，名叫見吉（Seeing Good Tree，意為看見吉祥的樹）。還有一種蓮花，名叫善意（Good Intention Lotus，意為善意蓮花），是天人和阿修羅所喜愛的。還有一種蓮花，名叫青優缽羅（Blue Utpala Lotus，意為藍色優缽羅蓮花），生長在水中。還有一種蓮花，名叫常開敷（Always Blooming Lotus，意為總是盛開的蓮花）。還有一種花樹，名叫師子迦曇缽羅（Simha Kadamba Tree，意為獅子迦曇缽羅樹）。還有一種蓮花，名叫水笑（Water Laugh Lotus，意為水笑蓮花），被腳踩到就會生長。", "還有一種花樹，名叫赤無憂（Red Asoka Tree，意為紅色無憂樹），女人踩踏它，就能得到女人的色、香、味、觸，花就會綻放。還有一種花樹，名叫阿吒迦（Ataka Tree，意為阿吒迦樹）。像這樣的花樹，共有二十二種，它們的花朵環繞四周，形成花鬘，用以莊嚴。有的花是金色、毗琉璃色，有的是白銀色，有的是黃色，有的是綠色，有的是雜色，有的在池塘中，有的在樹下，有的在榛樹林中，有的周遍生長在一切地方。還有各種鳥類，身體是真金做的，翅膀是白銀做的，或者身體是白銀做的，翅膀是黃金做的，或者身體是珊瑚做的，翅膀是毗琉璃做的，身體是毗琉璃做的，翅膀是青寶王做的。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "There are trees on the mountain with various colors such as vermillion, emerald green, cyan, and yellow, known as mixed flower forest trees. There is also a flowering tree called Asoka (meaning 'without sorrow'). There is also a flowering tree called Golden Leaf Tree. There is also a flowering tree called Branch Covering Tree. There is also a flowering tree called Atimuttaka (a fragrant flower), with golden stems and leaves, swaying in the water in the wind.", "There is also the Nikunja Tree (Nikunja Tree), with leaves like beryl. There are banana trees with coral leaves that unfold when they see the sun. There is also the Tilaka Tree (a fragrant tree), which blooms when it sees moonlight. There is also a flowering tree called Kumuda (white water lily), which blooms without sunlight. There is also a flowering tree called Half-Moon Joy Tree. There is also a flowering tree called Narrakara Tree. There is also a flowering tree called Three Joys Tree. There is also a flowering tree called Pandu-Siva Tree. There is also a flowering tree that grows when nourished by smoke. There is also a flowering tree called Asoka, which blooms when touched by a woman.", "There is also a flowering tree called Kundaka Tree, which is soft in nature. There is also a flowering tree called Sirisa Tree, which grows when stepped on by people. There is also a flowering tree called Vetasa Tree, which emits fragrance when it is warm. There is also a flowering tree called Kukkuma Tree, which travels to foreign lands. There is also a flowering tree called Seeing Good Tree. There is also a lotus flower called Good Intention Lotus, which is loved by gods and humans. There is also a lotus flower called Blue Utpala Lotus, which grows in water. There is also a lotus flower called Always Blooming Lotus. There is also a flowering tree called Simha Kadamba Tree. There is also a lotus flower called Water Laugh Lotus, which grows when stepped on.", "There is also a flowering tree called Red Asoka Tree, which blooms when a woman steps on it, obtaining the color, fragrance, taste, and touch of a woman. There is also a flowering tree called Ataka Tree. There are twenty-two such flowering trees, and their flowers surround them, forming garlands for adornment. Some flowers are golden, beryl-colored, or silver, while others are yellow, green, or mixed colors, some in ponds, some under trees, some in hazel forests, and some grow everywhere. There are also various birds, with bodies made of pure gold and wings made of silver, or bodies made of silver and wings made of gold, or bodies made of coral and wings made of beryl, or bodies made of beryl and wings made of sapphire." ] }
，或頗梨身，真金為翅。或有眾鳥，真金為腹，白銀為翅，毗琉璃背。或有眾鳥，七寶為身，謂青寶、王摩伽羅寶、頗梨迦寶、車𤦲、珊瑚、摩蘇鳩留摩利寶、赤蓮花寶。如是自業，種種雜色、種種音聲、無量種身。郁單越人自業力故，有無量種雜色樹林、山河花池，甚可愛樂，如心所念，種種眾寶之所莊嚴。先世善業，所化飲食，河池林樹周遍莊嚴。郁單越人于鬘莊嚴山處受樂。住此山人，名常遊戲，于鬘莊嚴山，常遊戲人猶如諸天，于夏四月，在波梨耶多拘鞞陀樹下，歡娛受樂，唯除親眴，身有骨肉及有垢汗，自余悉等。
「複次，修行者觀業果法。眾生三種憍慢放逸，不作善業。何等為三？一者恃色而生憍慢；二者恃少而生憍慢；三者恃命而生憍慢。不作身善業、不作口善業、不作意善業，以勝善業上生天中，從天還退，墮于地獄、餓鬼、畜生。人中之愛，如蜜雜毒，受第一苦、第一系縛、第一惡處。愛縛眾生，不知生從何來，去至何所。一切諸欲如甄波迦果，初雖少甜，后致大苦，猶如覆網眾生，不覺墮于險岸。愛別大苦，如火自焚。壯色不停，如山峻水，無常不住，變易衰壞。於五道中無有一處不為惡業風之所吹，流轉諸有，然諸眾生於生死中猶不生厭。觀鬘莊嚴山常遊戲人已，如實知外身。
【現代漢語翻譯】 現代漢語譯本 或者身體是頗梨（Sphatika，水晶）做的，翅膀是真金做的。或者有些鳥，腹部是真金做的，翅膀是白銀做的，背部是毗琉璃（Vaidurya，青色寶石）做的。或者有些鳥，身體是七寶做的，包括青寶、王摩伽羅寶（Mahāmakara，大摩羯魚寶）、頗梨迦寶（Sphatika，水晶寶）、車𤦲（Cakravāka，赤雁）、珊瑚、摩蘇鳩留摩利寶（Masūrakulya-mani，一種紅色寶石）、赤蓮花寶。這些都是因為各自的業力，呈現出種種雜色、種種音聲、無量種身。郁單越（Uttarakuru，北俱盧洲）的人因為自身業力的緣故，擁有無量種雜色的樹林、山河花池，非常可愛，如心中所想，用種種眾寶來莊嚴。前世的善業化現出飲食，河池林樹周遍莊嚴。郁單越的人在鬘莊嚴山處享受快樂。住在這座山的人，名叫常遊戲，在鬘莊嚴山，常遊戲的人猶如諸天，在夏季四個月，在波梨耶多拘鞞陀樹（Pāriyatraka-kovidāra，一種樹名）下，歡娛享受快樂，只有親眴（眼睛的眨動），身體有骨肉以及有垢汗，其餘都和天人一樣。
『再者，修行者觀察業果之法。眾生有三種憍慢放逸，不作善業。哪三種呢？一是仗恃美色而生憍慢；二是仗恃年輕而生憍慢；三是仗恃壽命而生憍慢。不作身善業、不作口善業、不作意善業，憑藉殊勝的善業上生到天界，從天界退下來后，墮入地獄、餓鬼、畜生。人間的愛，如同蜜中摻雜毒藥，感受第一苦、第一束縛、第一惡處。被愛束縛的眾生，不知道從何處來，要到哪裡去。一切諸欲如同甄波迦果（Campaka，黃玉蘭果），開始時稍微有點甜，後來導致巨大的痛苦，猶如被網覆蓋的眾生，不覺察地墮入危險的岸邊。愛別離是巨大的痛苦，如同火在焚燒自己。美好的容顏不會停留，如同高山上的急流，無常不住，變易衰敗。在五道之中沒有一處不被惡業之風所吹動，流轉于諸有之中，然而眾生在生死之中仍然不生厭離。觀察鬘莊嚴山常遊戲人之後，如實地了知外在的身體。』
【English Translation】 English version Or their bodies are made of Sphatika (crystal), and their wings are made of true gold. Or there are birds with bellies of true gold and wings of silver, with backs of Vaidurya (lapis lazuli). Or there are birds with bodies made of seven treasures, namely blue jewels, Mahāmakara jewels (great Makara fish jewels), Sphatika jewels (crystal jewels), Cakravāka (ruddy goose), coral, Masūrakulya-mani jewels (a type of red jewel), and red lotus jewels. Such are their various colors, various sounds, and countless forms, all due to their own karma. The people of Uttarakuru (Northern Kurus) possess countless varieties of colorful forests, rivers, flower ponds, which are exceedingly delightful and adorned with various treasures, just as they imagine in their minds, all due to the power of their own karma. Food transformed by past good deeds, rivers, ponds, forests, and trees adorn the land everywhere. The people of Uttarakuru enjoy pleasure in the Garland Adorned Mountain. The people who live on this mountain are named 'Always Playing'. On the Garland Adorned Mountain, these 'Always Playing' people are like the gods. During the four months of summer, they enjoy themselves under the Pāriyatraka-kovidāra tree (coral tree), except for the blinking of their eyes, their bodies having flesh and bones, and having dirt and sweat, they are otherwise equal to the gods.
『Furthermore, the practitioner contemplates the law of karmic results. Sentient beings have three kinds of arrogance and heedlessness, and do not perform good deeds. What are the three? First, arrogance arises from reliance on beauty; second, arrogance arises from reliance on youth; third, arrogance arises from reliance on life. They do not perform good deeds with their bodies, do not perform good deeds with their speech, and do not perform good deeds with their minds. Relying on superior good deeds, they are born in the heavens, but after falling from the heavens, they fall into hell, the realm of hungry ghosts, and the realm of animals. Love in the human realm is like honey mixed with poison, experiencing the first suffering, the first bondage, and the first evil place. Bound by love, sentient beings do not know where they come from or where they are going. All desires are like Campaka fruits (Magnolia champaca), initially slightly sweet, but later leading to great suffering, like sentient beings covered by a net, unknowingly falling into a dangerous shore. Separation from loved ones is great suffering, like a fire burning oneself. Beautiful appearance does not last, like a rushing stream on a mountain, impermanent and unstable, changing and decaying. In the five paths, there is no place that is not blown by the wind of evil karma, transmigrating through all existences, yet sentient beings still do not generate aversion to birth and death. Having observed the 'Always Playing' people on the Garland Adorned Mountain, one truly knows the external body.』
「複次，修行者隨順觀外身。郁單越國復有何等可愛山河花池？彼以聞慧或以天眼見：郁單越有一大山，名曰時樂，廣千由旬，高三十由旬，六時常鮮。一者孟冬；二者季冬；三者孟春；四者季春；五者孟夏；六者季夏。于第一時，有何等花？于孟冬時，有常開樹，名不合華，次名堅花，次名凍花，次名蜂覆花，次名婆佉羅花，次名善香花，次名無芽花，次名鴨音花，次名第一花，次名可愛花，次名涼冷具足花，次名深生花，次名夜開花，次名第一堅花，次名日花。是為孟冬寒時十五種花，生時樂山。第二季冬，復有蓮花生郁單越時樂山中，以善業故，阿提目迦花，隨念墮落，所謂鳩羅婆迦花，次名缽頭摩花，次名缽摩迦花，次名究羅婆迦花，次名多香花，次名蜂旋花，次名三摩柘花，次名無憂花，次名甄叔迦花，次名青無憂花，次名不合花，次名香拘物陀花，次名阿彌荼迦花，次名窟生花，次名河岸生花，次名尼支藍花，次名赤花，次名婆那帝花，次名鳥愛花，次名常開花，次名百葉花。有如是等二十種花，生於季冬及孟春時，阿提目迦花等，經於二時。郁單越國時樂山中，復有諸花生於季春，謂瞻卜花，次名蘇摩那花，次名善色集花，次名徒摩羅花，次名香花，次名蜂蓮花，次名除饑香花，次名尸利沙花，次名
【現代漢語翻譯】 現代漢語譯本： 『再者，修行者隨順觀察外在的身體。在郁單越國（Uttarakuru，北俱盧洲，傳說中的北方勝地）又有什麼可愛之處，比如山河花池呢？他通過聽聞的智慧或者天眼看到：郁單越有一座大山，名叫時樂山（Sukhakara Mountain，意為快樂之山），廣闊一千由旬（Yojana，古印度長度單位），高三十由旬，六個時節都常開鮮花。這六個時節分別是：一者孟冬（初冬）；二者季冬（冬季末）；三者孟春（初春）；四者季春（春季末）；五者孟夏（初夏）；六者季夏（夏季末）。在第一個時節，有什麼樣的花呢？在孟冬時節，有時常開放的樹，花的名字有不合華（不合之花），其次是堅花（堅固之花），其次是凍花（冰凍之花），其次是蜂覆花（蜜蜂覆蓋之花），其次是婆佉羅花（Bakula flower，音譯），其次是善香花（香味美好的花），其次是無芽花（沒有花芽的花），其次是鴨音花（鴨子叫聲般的花），其次是第一花（最好的花），其次是可愛花（可愛的花），其次是涼冷具足花（具備涼爽的花），其次是深生花（在深處生長的花），其次是夜開花（夜晚開放的花），其次是第一堅花（最好的堅固之花），其次是日花（在陽光下開放的花）。這些就是在孟冬寒冷時節，時樂山上生長的十五種花。第二個時節季冬，又有蓮花生在郁單越的時樂山中，因為善業的緣故，阿提目迦花（Atimuktaka flower，音譯）隨著意念而凋落，所謂鳩羅婆迦花（Kuravaka flower，音譯），其次是缽頭摩花（Padma flower，蓮花），其次是缽摩迦花（Padmaka flower，音譯），其次是究羅婆迦花（Kuravaka flower，音譯），其次是多香花（香味濃郁的花），其次是蜂旋花（蜜蜂圍繞的花），其次是三摩柘花（Samantaka flower，音譯），其次是無憂花（Asoka flower，音譯），其次是甄叔迦花（Kimsuka flower，音譯），其次是青無憂花（藍色無憂花），其次是不合花（不合之花），其次是香拘物陀花（香味的拘物陀花），其次是阿彌荼迦花（Amrtaka flower，音譯），其次是窟生花（在洞穴中生長的花），其次是河岸生花（在河岸邊生長的花），其次是尼支藍花（Nicula flower，音譯），其次是赤花（紅色的花），其次是婆那帝花（Bandhati flower，音譯），其次是鳥愛花（鳥類喜愛的花），其次是常開花（經常開放的花），其次是百葉花（百葉的花）。有像這樣等二十種花，生長在季冬和孟春時節，阿提目迦花等，經過這兩個時節。在郁單越國的時樂山中，又有各種花在季春時節開放，叫做瞻卜花（Campaka flower，音譯），其次是蘇摩那花（Sumana flower，音譯），其次是善色集花（聚集美好顏色的花），其次是徒摩羅花（Tumula flower，音譯），其次是香花（香味的花），其次是蜂蓮花（蜜蜂圍繞的蓮花），其次是除饑香花（去除飢餓的香味花），其次是尸利沙花（Sirisa flower，音譯）。』
【English Translation】 English version: 『Furthermore, the practitioner contemplates the external body in accordance. In Uttarakuru (a legendary northern continent) what are the lovely aspects such as mountains, rivers, and flower ponds? He sees through heard wisdom or divine eye: In Uttarakuru there is a great mountain called Sukhakara Mountain (Mountain of Happiness), which is a thousand yojanas (ancient Indian unit of distance) in breadth and thirty yojanas in height, and is always fresh with flowers in six seasons. The six seasons are: first, early winter; second, late winter; third, early spring; fourth, late spring; fifth, early summer; sixth, late summer. In the first season, what kind of flowers are there? In early winter, there are trees that always bloom, named Abaddha flower (Unbound Flower), then Drdha flower (Firm Flower), then Sita flower (Frozen Flower), then Bhramara-acchanna flower (Bee-Covered Flower), then Bakula flower, then Sugandha flower (Good-Smelling Flower), then Nirankura flower (Sproutless Flower), then Hamsa-rava flower (Duck-Sound Flower), then Prathama flower (First Flower), then Manorama flower (Lovely Flower), then Sitala-samyukta flower (Coolness-Complete Flower), then Gambhira-jata flower (Deep-Grown Flower), then Ratri-vikasa flower (Night-Blooming Flower), then Prathama-drdha flower (First Firm Flower), then Divasa flower (Day Flower). These are the fifteen kinds of flowers that grow on Sukhakara Mountain during the cold season of early winter. In the second season, late winter, there are also lotuses growing on Sukhakara Mountain in Uttarakuru, due to good karma, the Atimuktaka flower (Atimuktaka Flower) falls according to thought, namely Kuravaka flower (Kuravaka Flower), then Padma flower (Lotus Flower), then Padmaka flower (Padmaka Flower), then Kuravaka flower (Kuravaka Flower), then Bahugandha flower (Many-Fragrance Flower), then Bhramara-vrtta flower (Bee-Circling Flower), then Samantaka flower (Samantaka Flower), then Asoka flower (Asoka Flower), then Kimsuka flower (Kimsuka Flower), then Nila-asoka flower (Blue Asoka Flower), then Abaddha flower (Unbound Flower), then Sugandha-kumuda flower (Fragrant Kumuda Flower), then Amrtaka flower (Amrtaka Flower), then Guha-jata flower (Cave-Grown Flower), then Nadi-tira-jata flower (Riverbank-Grown Flower), then Nicula flower (Nicula Flower), then Rakta flower (Red Flower), then Bandhati flower (Bandhati Flower), then Paksi-priya flower (Bird-Loved Flower), then Nitya-vikasa flower (Always-Blooming Flower), then Satapatra flower (Hundred-Petal Flower). There are twenty kinds of flowers like these, growing in late winter and early spring, Atimuktaka flowers and others, passing through these two seasons. On Sukhakara Mountain in Uttarakuru, there are also various flowers blooming in late spring, called Campaka flower (Campaka Flower), then Sumana flower (Sumana Flower), then Subharna-samgraha flower (Good-Color-Gathering Flower), then Tumula flower (Tumula Flower), then Sugandha flower (Fragrant Flower), then Bhramara-padma flower (Bee-Lotus Flower), then Ksut-apahara-gandha flower (Hunger-Removing Fragrance Flower), then Sirisa flower (Sirisa Flower).』
赤花，次名等香花，次名常香花，次名耽婆羅味花，次名風萎花，次名百葉花，次名畏日花，次名諸蘭帝花，次名護色花，次名阇智羅花。時樂山中，有如是等二十種花生於季春，以郁單越人善業力故。時樂山中於孟夏時，復有諸花，名吱多迦花，次名鳩吒阇花，次名賒多婆熙膩花，次名迦曇婆花，次名尼朱羅花，次名由提迦花，次名蘇摩那花，次名龍舌花，次名無間愛樂花，次名善味花，次名善香花，次名普葉花，次名一切攝取花，次名轉花，次名鼻境界花，次名五葉花，次名愛雨花，次名愛觀花，次名涂摩花，次名水流花，次名雪色花。有如是等二十種花，於時樂山，生孟夏時，以郁單越人善業報故。時樂山中於季夏時，復有異花，所謂笑花，次名蘇摩那花，次名常瞻卜花，次名林生花，次名虛空轉花，次名夜可愛花，次名一切方花，次名流花，次名遊戲地花，次名樂花，次名山谷花，次名陸生花，次名迦曇婆花，次名卑陽伽花，次名鵝旋花，次名修留毗花，次名多摩羅婆花，次名水花，次名月花，次名險岸上花。有如是等二十種花，生於季夏，郁單越國時樂山中。樹林花果、蓮花河池，時轉普遍此時樂山，如余山中一切花果，此山常有。時樂山中所住之人，名曰陀利支摩(魏言間游)。
「複次，修行者
【現代漢語翻譯】 現代漢語譯本 赤花，又名等香花，又名常香花，又名耽婆羅味花，又名風萎花，又名百葉花，又名畏日花，又名諸蘭帝花，又名護色花，又名阇智羅花。當時樂山中，有像這樣的二十種花在季春時節開放，這是由於郁單越（Uttarakuru，北俱盧洲）的人們有良好的業力所致。 當時樂山中在孟夏時節，又有各種花，名為吱多迦花，又名鳩吒阇花，又名賒多婆熙膩花，又名迦曇婆花，又名尼朱羅花，又名由提迦花，又名蘇摩那花，又名龍舌花，又名無間愛樂花，又名善味花，又名善香花，又名普葉花，又名一切攝取花，又名轉花，又名鼻境界花，又名五葉花，又名愛雨花，又名愛觀花，又名涂摩花，又名水流花，又名雪色花。有像這樣的二十種花，在樂山中，于孟夏時節開放，這是由於郁單越的人們有良好的業報所致。 當時樂山中在季夏時節，又有不同的花，名為笑花，又名蘇摩那花，又名常瞻卜花，又名林生花，又名虛空轉花，又名夜可愛花，又名一切方花，又名流花，又名遊戲地花，又名樂花，又名山谷花，又名陸生花，又名迦曇婆花，又名卑陽伽花，又名鵝旋花，又名修留毗花，又名多摩羅婆花，又名水花，又名月花，又名險岸上花。有像這樣的二十種花，在季夏時節，于郁單越國的樂山中開放。樹林花果、蓮花河池，隨著時節變化普遍存在於樂山中，如同其他山中一樣，一切花果，此山常有。當時樂山中所居住的人，名叫陀利支摩（陀利支摩 (Dharicima)，魏譯為間游）。 『複次，修行者』
【English Translation】 English version Red flower, also named Dengxiang flower, also named Changxiang flower, also named Tanpoluo Wei flower, also named Fengwei flower, also named Baiye flower, also named Weiri flower, also named Zhulandhi flower, also named Huse flower, also named Shezhiluo flower. At that time, in Mount Lè, there were twenty kinds of flowers like these blooming in the late spring, due to the good karma of the people of Uttarakuru (Uttarakuru, the Northern Kurus). At that time, in Mount Lè, in early summer, there were also various flowers, named Zhiduojia flower, also named Jiuzhata flower, also named Sheduopo Xini flower, also named Jiandamba flower, also named Nizhuluo flower, also named Youdijia flower, also named Suomona flower, also named Longshe flower, also named Wujian Aile flower, also named Shanwei flower, also named Shanxiang flower, also named Puye flower, also named Yiqie Shequ flower, also named Zhuan flower, also named Bi Jingjie flower, also named Wuye flower, also named Aiyu flower, also named Aiguan flower, also named Tuomo flower, also named Shuiliu flower, also named Xuese flower. There were twenty kinds of flowers like these, in Mount Lè, blooming in early summer, due to the good karmic rewards of the people of Uttarakuru. At that time, in Mount Lè, in late summer, there were also different flowers, named Xiao flower, also named Suomona flower, also named Chang Zhanbu flower, also named Linsheng flower, also named Xukong Zhuan flower, also named Ye Ke'ai flower, also named Yiqie Fang flower, also named Liu flower, also named Youxi Di flower, also named Lè flower, also named Shangu flower, also named Lusheng flower, also named Jiandamba flower, also named Beiyangjia flower, also named E Xuan flower, also named Xiuliupi flower, also named Duomoluopo flower, also named Shui flower, also named Yue flower, also named Xian'an Shang flower. There were twenty kinds of flowers like these, blooming in late summer, in Mount Lè in the country of Uttarakuru. The trees, flowers, fruits, lotus flowers, rivers, and ponds, change with the seasons and are universally present in Mount Lè, just like in other mountains, all flowers and fruits are always present in this mountain. At that time, the people living in Mount Lè were named Dharicima (Dharicima, translated as Jianyou by the Wei dynasty). 'Furthermore, the practitioner'
知業果報。云何眾生先業既盡，不作新業而不知於時節輪轉？眾生食命，時如大火焚燒命薪，時如惡雹摧壞命夭，時如師子啖害人獸，時如駃河拔人樹根，漂至異處，一切死法不可逃避。云何眾生而不覺知，不見老病死戲弄破壞一切少壯，及一切欲，破一切力？一切眾人之所輕笑，羸瘦之本，能滅眼耳鼻舌身意，涎涕流溢，身曲不端，牙齒髑髏骨節筋脈皆悉慢緩，不能去來、洗沐清池，為諸年少之所輕毀，欲入死城，失於氣力，不安隱處、不善之地，數大小便，多樂眠臥。眾生云何不見此老而行放逸？以放逸故，不見決定當有疾病。以疾病故，四大不調，諸根失樂，一切筋肉皮血脂膚及以精髓皆悉干竭，憎一切味，不能坐起，憶念醫師以求安隱，一切飲食，入口皆惡，頓乏疲極，不能起止，欲多睡眠，身體羸瘦，唯有皮骨，一切親族及其妻子不能為伴，如死怖畏，而此眾生不知不覺。是修行者觀放逸行眾生已，起悲愍心。以悲愍故，修四梵行，謂慈、悲、喜、舍。是修行者如是觀郁單越人，起悲愍心，觀身威儀如賊無異，身如水沫，諸識如幻，富樂如夢，作是觀已，生厭離心。
「複次，修行者隨順觀外身。觀郁單越，復有何等殊勝可愛山林河池？彼以聞慧或以天眼見：郁單越有一大山，名歡喜持，其山有林，
【現代漢語翻譯】 現代漢語譯本 瞭解業力果報。為什麼眾生過去的業力已經 खत्म हो गया，沒有造作新的業力，卻不知道時間季節的輪轉變化？眾生以食物為生命，時間就像大火焚燒生命的柴薪，時間就像兇猛的冰雹摧毀生命的幼苗，時間就像獅子吞噬**，時間就像湍急的河流拔起人的樹根，漂流到其他地方，一切死亡的法則都無法逃避。 為什麼眾生不能覺察，看不見衰老、疾病、死亡戲弄破壞一切少壯，以及一切慾望，摧毀一切力量？被所有的人輕視嘲笑，身體虛弱消瘦，能夠消滅眼、耳、鼻、舌、身、意，口水鼻涕流淌，身體彎曲不正，牙齒暴露，骨節筋脈都鬆弛緩慢，不能自由行動、洗浴，被年輕的人輕視侮辱，將要進入死亡的城堡，失去氣力，處在不安穩、不吉祥的地方，頻繁大小便，喜歡睡眠。眾生為什麼看不見這種衰老還要放縱自己？因為放縱的緣故，看不見必定會有的疾病。因為疾病的緣故，四大不調和，各種感官失去快樂，一切筋肉、面板、血液、脂肪以及精髓都乾枯衰竭，厭惡一切味道，不能坐立，回憶醫生以求得安穩，一切飲食，入口都覺得噁心，突然感到疲乏困頓，不能起身停止，想要多多睡眠，身體虛弱消瘦，只剩下皮包骨頭，一切親族以及妻子都不能陪伴，如同面對死亡的恐懼，而這些眾生卻不知道不覺察。修行者觀察放縱行為的眾生后，生起悲憫之心。因為悲憫的緣故，修習四梵行，即慈、悲、喜、舍。修行者像這樣觀察郁單越人，生起悲憫之心，觀察身體的威儀如同盜賊沒有區別，身體如同水泡，諸識如同幻象，富裕快樂如同夢境，這樣觀察后，生起厭惡和遠離之心。
『此外，修行者隨順觀察外在的身體。觀察郁單越，還有什麼殊勝可愛的山林河池？他們憑藉聽聞的智慧或者憑藉天眼看見：郁單越有一座大山，名叫歡喜持（意為持有喜樂），那座山有樹林，'
【English Translation】 English version Understanding the retribution of karma. Why is it that when sentient beings' past karma is exhausted, they do not create new karma, yet they are unaware of the turning of the seasons? Sentient beings take food as life, and time is like a great fire burning the firewood of life, time is like fierce hail destroying the seedlings of life, time is like a lion devouring **, time is like a rushing river uprooting people's trees, drifting to other places, and all the laws of death are inescapable. Why are sentient beings unable to perceive, unable to see old age, sickness, and death mocking and destroying all youth and strength, as well as all desires, and destroying all power? They are despised and ridiculed by all, their bodies are weak and emaciated, able to extinguish the eyes, ears, nose, tongue, body, and mind, saliva and mucus flow, their bodies are bent and crooked, their teeth are exposed, and their joints, tendons, and veins are all loose and slow, unable to move freely or bathe, they are despised and humiliated by young people, they are about to enter the city of death, losing their strength, in unsafe and inauspicious places, frequently urinating and defecating, and enjoying sleep. Why do sentient beings not see this old age and still indulge themselves? Because of indulgence, they do not see the inevitable illness. Because of illness, the four elements are not in harmony, all senses lose pleasure, all muscles, skin, blood, fat, and marrow are exhausted, they hate all tastes, cannot sit or stand, recall doctors to seek peace, all food tastes disgusting, they suddenly feel tired and exhausted, unable to get up and stop, wanting to sleep more, their bodies are weak and emaciated, only skin and bones remain, all relatives and wives cannot accompany them, like facing the fear of death, yet these sentient beings do not know or perceive. After observing sentient beings who indulge in behavior, practitioners develop compassion. Because of compassion, they cultivate the four Brahmaviharas, namely loving-kindness, compassion, joy, and equanimity. Practitioners observe the Uttarakuru people in this way, developing compassion, observing the demeanor of the body as no different from thieves, the body is like a bubble, the consciousnesses are like illusions, wealth and happiness are like dreams, and after observing this, they develop disgust and detachment.
'Furthermore, practitioners observe the external body accordingly. Observing Uttarakuru, what other excellent and lovely mountains, forests, rivers, and ponds are there? They see with the wisdom of hearing or with the divine eye: In Uttarakuru there is a great mountain called Nandana-dhara (meaning 'Holder of Joy'), and that mountain has forests,'
名曰周遍，縱廣五百由旬，一切寶性之所莊嚴，所謂金性、銀性、銅性、寶性、酒性、蜜性，六味之性及余異性。其林普遍毗琉璃花蔓鬘纏繞，金葉蓮花，白銀為莖，金銀葉花，毗琉璃莖，蓮花充滿如日初出。有種種鳥莊嚴其池，所謂鵝鴨，次名鴻鳥，次名婆伽鳥，次名金鳥，次名白咽鳥，次名遮沙鳥，次名摩頭求鳥，次名鴛鴦鳥，次名波婆鳥，次名鶴鳥，次名阿嗟鳥，次名娑羅娑鳥，次名堤彌羅鳥，次名婆求鳥，次名時鳥，次名畏熱鳥，次名夜行鳥，次名樂缽頭摩花坌鳥，次名辛頭波鳥，次名住水波鳥。有如是等二十種鳥住蓮花池，過普遍林歡喜持山，半山之中五百由旬。復有五百由旬，名竹岸，人住在此山，其山有樹，名曰軍持，出妙歌音，天女聞之，住空而聽，園林河池、蓮花皆悉具足，如前所說。
正法念處經卷第六十九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第七十
元魏婆羅門瞿曇般若流支譯身念處品之七
「複次，修行者觀諸眾生業之果報。如此眾生應當啼哭，如何乃作歌舞戲笑，而不觀于放逸？眾生地獄受苦啼哭悲哀，不知眾生愛網所縛，以身口意作惡業故，墮于地獄、餓鬼、畜生，受大苦報，憂悲啼哭，受種種苦，如其業行，墮活地獄、
【現代漢語翻譯】 現代漢語譯本
名為『周遍』的（地方），縱橫五百由旬（印度長度單位，一說四十里，一說八十里），一切寶物所莊嚴，包括金、銀、銅、寶物、酒、蜜六種味道以及其他不同的性質。那裡的樹林普遍被毗琉璃（一種寶石）花蔓纏繞，有金葉蓮花，白銀為莖，也有金銀葉花，毗琉璃莖，蓮花盛開如同初升的太陽。有各種各樣的鳥裝飾著池塘，包括鵝、鴨，還有鴻鳥、婆伽鳥、金鳥、白咽鳥、遮沙鳥、摩頭求鳥、鴛鴦鳥、波婆鳥、鶴鳥、阿嗟鳥、娑羅娑鳥、堤彌羅鳥、婆求鳥、時鳥、畏熱鳥、夜行鳥、樂缽頭摩花坌鳥、辛頭波鳥、住水波鳥。有這樣二十種鳥棲息在蓮花池中，穿過周遍林，到達歡喜持山，佔據了半山腰的五百由旬範圍。再往上五百由旬，叫做『竹岸』，人們居住在這座山上。山上有樹，名叫『軍持』，發出美妙的歌聲，天女聽到后，停留在空中傾聽。園林、河流、池塘、蓮花都具備，和前面描述的一樣。 『修行者，進一步觀察眾生的業報。為什麼這些眾生本應啼哭，卻還在歌舞嬉笑，而不去觀察放逸的後果呢？眾生在地獄中受苦啼哭悲哀，卻不知道自己被愛慾之網束縛，因為身口意造作惡業的緣故，墮入地獄、餓鬼、畜生道，遭受巨大的苦報，憂愁悲傷地啼哭，承受各種各樣的痛苦，根據他們所造的業行，墮入活地獄、……』
【English Translation】 English version
It is called 'Universally Extensive', spanning five hundred yojanas (an ancient Indian unit of distance, estimated to be either 40 or 80 miles), adorned with all kinds of treasures, including gold, silver, copper, gems, wine, honey of six flavors, and other diverse properties. The forests there are universally entwined with vaiḍūrya (a type of gem) flower vines, with golden-leafed lotuses, silver stems, and gold and silver leaf flowers, vaiḍūrya stems, lotuses blooming like the rising sun. Various birds adorn the ponds, including geese, ducks, also haṃsa birds, bakā birds, golden birds, white-throated birds, cakora birds, madhukara birds, mandarin ducks, pāva birds, cranes, āja birds, sārasa birds, timira birds, bhārgava birds, seasonal birds, heat-fearing birds, nocturnal birds, padma flower-loving birds, sindhuvāra birds, and water-dwelling pāva birds. There are twenty kinds of birds dwelling in the lotus ponds, passing through the Universally Extensive Forest, reaching the Joyful Holding Mountain, occupying five hundred yojanas of the mountainside. Further up five hundred yojanas is called 'Bamboo Shore', where people live on this mountain. On the mountain, there are trees called 'Kuṇḍī', emitting wonderful singing sounds, which the celestial women hear and stop in the sky to listen. Gardens, rivers, ponds, and lotuses are all complete, as described before. Furthermore, the practitioner observes the karmic consequences of sentient beings. Why should these beings, who ought to be weeping, instead be singing, dancing, and laughing, without observing the consequences of heedlessness? Sentient beings suffer and weep in hell, not knowing that they are bound by the net of desire. Because of the evil deeds committed by body, speech, and mind, they fall into hell, the realm of hungry ghosts, and the animal realm, enduring great suffering, sorrowfully weeping, and undergoing various kinds of suffering. According to their karmic actions, they fall into the hell of living beings, ...
黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄，五種愛故，愛於色聲香味觸故，為之所縛，流轉在於生死大海。如是修行者觀行岸住人已，如實知外身。
「複次，修行者隨順觀外身。觀郁單越，復有何等可愛山林？彼以聞慧或以天眼見：郁單越有一大山，名曰心順，縱廣一千由旬，於此山中常有緊那羅女，于山峰中歌眾妙音，河岸園林、平處山谷，多有華池，有諸林園，所謂吱多吱林，次名龍林，次名那梨吱羅林，次名婆那娑林，次名佉羅林，次名庵婆林，次名無遮林，次名金毗羅林，次名迦卑他林，次名孔雀林，次名俱翅羅林，次名鸚鵡林，次名河池林，次名蓮華林，次名優缽羅林，次名辛頭波利多林，次名鳩羅婆迦林，次名命命鳥林，次名多羅林。如是林中，一切珍寶、美妙之音，一切人間歡喜受樂，癡愛所覆，轉增愛火，若有聞此緊那羅女歌頌之音，百倍增長。若有饑鹿，食草在口，聞此歌音，不覺遺墮；飛鳥在樹，雙鳥遊戲，啄食美果，聞此音聲，皆悉止住；眾蜂聞聲，不飲美味；若有仙人在虛空中聞其歌音，即住不行。如是心順山中緊那羅女歌頌之音，甚可愛樂。其山皆是毗琉璃寶，金銀為石，珊瑚為樹，真珠為沙，缽婆羅池以頗梨寶為憂缽羅，多有白鵝，其色如貝；復有諸鹿，七寶莊
【現代漢語翻譯】 現代漢語譯本：黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄，這五種地獄都是因為貪愛所致，因為貪愛色、聲、香、味、觸這五種感官享受，所以被束縛，在生死輪迴的大海中流轉。像這樣，修行者觀察修行，安住于彼岸，如實地瞭解外在的身體。
『再者，修行者隨順地觀察外在的身體。觀察郁單越（Uttarakuru，北俱盧洲），那裡有什麼可愛之處的山林？他們通過聽聞的智慧或者通過天眼看到：在郁單越有一座大山，名叫心順（name of a mountain），縱橫一千由旬（yojana，古印度長度單位），在這座山中常常有緊那羅女（Kinnara, 半人半鳥的神），在山峰中歌唱各種美妙的音樂，河岸園林、平坦的山谷，有很多華麗的水池，有各種林園，分別是吱多吱林（name of a forest）、龍林（name of a forest）、那梨吱羅林（name of a forest）、婆那娑林（name of a forest）、佉羅林（name of a forest）、庵婆林（name of a forest）、無遮林（name of a forest）、金毗羅林（name of a forest）、迦卑他林（name of a forest）、孔雀林（name of a forest）、俱翅羅林（name of a forest）、鸚鵡林（name of a forest）、河池林（name of a forest）、蓮華林（name of a forest）、優缽羅林（name of a forest）、辛頭波利多林（name of a forest）、鳩羅婆迦林（name of a forest）、命命鳥林（name of a forest）、多羅林（name of a forest）。在這些林中，充滿了各種珍寶、美妙的音樂，一切人間歡喜享受的快樂，被癡愛所覆蓋，反而更加增長了愛慾之火。如果有人聽到這些緊那羅女歌唱的聲音，愛慾會增長百倍。如果有飢餓的鹿，口中正在吃草，聽到這歌聲，會不自覺地把草遺落；飛鳥在樹上，成雙成對地嬉戲，啄食美味的果實，聽到這聲音，都會停下來；眾多的蜜蜂聽到歌聲，也不去飲用美味的花蜜；如果有仙人在虛空中，聽到這歌聲，也會停住腳步。像這樣，心順山中緊那羅女歌唱的聲音，非常可愛。那座山都是毗琉璃寶（vaidurya，一種寶石），用金銀做石頭，用珊瑚做樹，用珍珠做沙子，缽婆羅池（name of a pond）用頗梨寶（sphatika，水晶）做優缽羅花（utpala，藍色蓮花），有很多白色的鵝，顏色像貝殼一樣；還有各種鹿，用七寶裝飾。
【English Translation】 English version: The Black Rope Hell, the Combined Hell, the Crying Hell, the Great Crying Hell, and the Burning Hell – these five are due to love, because of love for form, sound, smell, taste, and touch, they are bound by them, drifting in the great ocean of birth and death. Thus, the practitioner observes and practices, dwells on the shore, and truly knows the external body.
『Furthermore, the practitioner observes the external body accordingly. Observing Uttarakuru (Uttarakuru, the Northern Kurus), what kind of lovely mountains and forests are there? They see through the wisdom of hearing or through divine eyes: in Uttarakuru there is a great mountain called Citta-anuvarti (name of a mountain), a thousand yojanas (yojana, an ancient Indian unit of length) in length and breadth. In this mountain, there are always Kinnara women (Kinnara, a mythical creature, half-human and half-bird) singing various wonderful sounds on the mountain peaks. The riverbank gardens, the flat valleys, have many splendid ponds, and various forests, namely, the Chichika Forest (name of a forest), then the Dragon Forest (name of a forest), then the Narikelikara Forest (name of a forest), then the Panasa Forest (name of a forest), then the Khara Forest (name of a forest), then the Amra Forest (name of a forest), then the Niravarana Forest (name of a forest), then the Kimpila Forest (name of a forest), then the Kapittha Forest (name of a forest), then the Peacock Forest (name of a forest), then the Krauncha Forest (name of a forest), then the Parrot Forest (name of a forest), then the River Pond Forest (name of a forest), then the Lotus Forest (name of a forest), then the Utpala Forest (name of a forest), then the Sindhuvarnika Forest (name of a forest), then the Kuruvaka Forest (name of a forest), then the Jivanjivaka Forest (name of a forest), then the Tala Forest (name of a forest). In these forests, there are all kinds of treasures, wonderful sounds, and all the joys and pleasures of the human world, covered by delusion and love, which further increases the fire of desire. If anyone hears the songs of these Kinnara women, their desire will increase a hundredfold. If there is a hungry deer, eating grass in its mouth, it will unconsciously drop the grass when it hears this song; birds in the trees, playing in pairs, pecking at delicious fruits, will all stop when they hear this sound; many bees will not drink delicious nectar when they hear the sound; if there are immortals in the sky, they will stop walking when they hear the song. Thus, the songs of the Kinnara women in Citta-anuvarti Mountain are very lovely. The mountain is all made of vaidurya (vaidurya, a type of gemstone), with gold and silver as stones, coral as trees, pearls as sand, and the Patravara Pond (name of a pond) has utpala flowers (utpala, blue lotus) made of sphatika (sphatika, crystal), and there are many white geese, whose color is like shells; and there are various deer, decorated with seven treasures.
嚴。于園林中有俱翅羅、孔雀命命，其音可愛；復有池水，眾蜂莊嚴。如是心順山中一切眾人若見若聞，心生愛樂，遍於山上一切男女，歡喜戲笑，心生悅樂。此心順林復有第二可愛之事，如須彌山所出光明，上照二百由旬，心順山中光明，上照二千由旬，其光白凈，金樹光明，以毗琉璃山光力故，皆作白色。如須彌山王金色光明，草來近之，皆作金色，如是心順山光令一切禽獸、河池華樹皆作白色，以心順山光明力故。山有人住，名曰白人，光明亦白，住在此山，大力端嚴，心常歡喜，第一清凈，妙香涂身，華鬘莊嚴，歌舞戲笑，愛樂音聲，不生嫉姤，無我所心亦無我慢，一切光明皆作白色，種種末香以散其身，種種歌音聞之悅樂。如意之樹出香美酒，飲之無患，隨其所念，衣從樹出，衣無線縷經緯之別，種種飲食種種莊嚴，種種眾鳥出妙音聲令人睡息；復有妙音，種種眾鳥令其覺寤，種種花池生種種華。如是白光明人受業果相，如其所作上中下善業，受樂成就。
「複次，修行者隨順觀外身。觀此眾生，云何現見他善業盡而就死苦，云何不覺？初不生苦，于受生時，父母精血于尿道中，識生受胎，業風所集，和合動之，七日一變，名阿浮陀。阿浮陀中，以于先世不殺生故，識心不滅不爛。第二七日，名伽那
【現代漢語翻譯】 現代漢語譯本：嚴。在園林中，有俱翅羅（Kalavinka，妙音鳥）、孔雀、命命鳥，它們的鳴叫聲非常悅耳。還有池水，被眾多的蜜蜂點綴得十分美麗。這樣，心順山中的所有人在看到或聽到這些景象時，心中都會充滿喜愛和快樂，山上的男女老少都歡欣鼓舞，嬉戲玩耍，內心感到無比的愉悅。心順林還有第二個可愛之處，就像須彌山（Sumeru，佛教宇宙觀中的聖山）所發出的光明，能夠照耀到二百由旬（Yojana，古印度長度單位）的範圍。而心順山的光明，能夠照耀到二千由旬的範圍，其光芒潔白明亮。金樹的光芒，因為毗琉璃山（Vaidurya，一種寶石山）的光芒的緣故，都呈現出白色。就像須彌山王金色的光芒，草木靠近它，都會變成金色一樣，心順山的光芒也使得一切禽獸、河流池塘、花草樹木都呈現出白色，這是心順山光明力量的作用。山中居住著一種人，名叫白人，他們的光芒也是白色的。他們居住在這座山上，擁有強大的力量和端正的容貌，內心常常充滿歡喜，極其清凈，用美妙的香料塗抹身體，用花鬘裝飾自己，唱歌跳舞，嬉戲玩耍，喜愛各種美妙的聲音，不生嫉妒之心，沒有『我所有』的執念，也沒有傲慢之心。一切光明都呈現出白色，他們用各種末香灑在身上，各種美妙的歌聲聽起來令人愉悅。如意樹（Kalpavriksha，能滿足人們願望的神樹）能產出香甜的美酒，飲用后不會有任何疾病。隨心所想，衣服就會從樹上長出來，這些衣服沒有線頭和經緯之分。還有各種各樣的飲食，各種各樣的裝飾品，各種各樣的鳥兒發出美妙的聲音，讓人容易入睡；也有各種美妙的聲音，各種各樣的鳥兒叫人醒來。各種各樣的花池中生長著各種各樣的花朵。這些白光明人就是這樣承受著業果的顯現，根據他們所做的上、中、下等善業，享受著快樂的成就。
『再者，修行者應當隨順地觀察外在的身體。觀察這些眾生，為什麼會親眼看到他人善業耗盡而遭受死亡的痛苦，卻不覺悟呢？最初沒有出生的痛苦，在受生的時候，父母的精血在尿道中，識（Vijnana，佛教中的意識）產生並受胎，被業風聚集，和合攪動，每七天發生一次變化，稱為阿浮陀（Arbuda，胎兒形成的第一週）。在阿浮陀中，因為前世不殺生的緣故，識心不會消滅或腐爛。第二個七天，稱為伽那（Ghana，胎兒形成的第二週）。』
【English Translation】 English version: 'Yan. In the gardens, there are Kalavinka (birds with beautiful voices), peacocks, and Jivamjivaka birds, whose sounds are delightful. There are also ponds adorned with numerous bees. Thus, all the people in Mount Xinshun, upon seeing or hearing these scenes, will have their hearts filled with love and joy. All the men and women on the mountain rejoice, play, and laugh, feeling immense pleasure in their hearts. Mount Xinshun also has a second lovely aspect, like the light emitted from Mount Sumeru (the sacred mountain in Buddhist cosmology), which can illuminate a range of two hundred Yojanas (an ancient Indian unit of length). The light of Mount Xinshun can illuminate a range of two thousand Yojanas, and its radiance is pure white. The light of the golden trees, due to the light of Mount Vaidurya (a mountain of lapis lazuli), all appears white. Just as the golden light of Mount Sumeru King causes the grass and trees that approach it to turn golden, the light of Mount Xinshun also causes all birds and beasts, rivers and ponds, flowers and trees to appear white, due to the power of the light of Mount Xinshun. There are people living on the mountain called the White People, and their light is also white. They live on this mountain, possessing great strength and dignified appearances, their hearts constantly filled with joy, extremely pure, anointing their bodies with exquisite fragrances, adorning themselves with flower garlands, singing, dancing, playing, and laughing, delighting in various beautiful sounds, without generating jealousy, without the attachment of 'what is mine,' and without arrogance. All the light appears white, and they scatter various powdered incenses on their bodies, and various beautiful songs are delightful to hear. The wish-fulfilling trees (Kalpavriksha) produce fragrant and delicious wine, which can be drunk without any illness. As they wish, clothes will grow from the trees, and these clothes have no threads or warp and weft. There are also various kinds of food, various kinds of ornaments, and various kinds of birds that emit beautiful sounds, making it easy for people to fall asleep; there are also various beautiful sounds, and various kinds of birds that awaken people. Various kinds of flower ponds grow various kinds of flowers. These White Light People thus receive the manifestations of their karmic results, enjoying the achievements of happiness according to the superior, middle, and inferior good deeds they have performed.'
『Furthermore, the practitioner should observe the external body in accordance. Observe these sentient beings, why do they witness others' good karma being exhausted and suffering the pain of death, yet remain unaware? Initially, there is no suffering of birth. At the time of conception, the parents' sperm and egg are in the urethra, and consciousness (Vijnana) arises and enters the womb, gathered by the winds of karma, combining and stirring, changing every seven days, called Arbuda (the first week of fetal formation). In the Arbuda, because of not killing in previous lives, the mind of consciousness will not perish or rot. The second seven days is called Ghana (the second week of fetal formation).』
身，煩惱癡識，不壞不滅，如是七七日，名曰肉團，住在胎中屎尿之間，若母動身、若母飲食被壓辛苦，如壓蒲桃。復以業風吹動肉團，肉團增長，生於五皰，所謂兩手、兩足及頭。復以業風所動增長，生於膜衣，從膜衣中有脈如筒，上衝生藏。若其母食冷食、熱食，或美不美，從筒孔中入其臍中，為胎中命，令其不死。如是胎中受大苦惱。若於胎中不死不壞，為尿月水之所穢污，十月住胎如在牢獄，苦惱逼迫，一切身份猶如山壓，從胎中出。既生之後，風日所觸，受大苦惱，棄之於地，隨意舍行，自嗽其指，指中生乳，以自增長而得壽命。增長嬰兒，轉成盛年，漸至衰老，時風所滅，眾生業故，業藏流轉，如業所作，或善不善，諸業成就。如此眾生現見業法果報苦惱而猶放逸，于生死中苦受之本，所謂生也，寒熱飢渴、疲極病瘦、愛別離苦、怨憎會苦。于生死中，生為大苦，破壞生具，生死流轉，無常苦空，生滅無我，云何郁單越人而不覺知？如此山谷園林、花果河池蓮花，一切皆當無常破壞，歸於虛空。如是眾生，一切皆死，生於天上，天上命終，隨其本業，墮于地獄、餓鬼、畜生。是修行者如是觀于業法果報，見生死過，于白光明人生悲愍心。
「複次，修行者隨順觀外身。郁單越國復有何等可愛山林？
【現代漢語翻譯】 現代漢語譯本 身體，煩惱，愚癡的意識，不壞不滅，這樣經過七個七天，叫做『肉團』，住在胎兒的糞便尿液之間，如果母親動身、或者母親飲食，胎兒就會被壓迫感到辛苦，就像壓葡萄一樣。又因為業力的風吹動肉團，肉團增長，生出五個『皰』（bāo，這裡指突起），就是兩手、兩足和頭。又因為業力的風吹動增長，生出膜衣，從膜衣中有脈像管子一樣，向上通到內臟。如果母親吃冷的食物、熱的食物，或者美味不美味的食物，都從管子的孔中進入胎兒的臍帶中，作為胎兒的生命來源，使胎兒不死。這樣胎兒在胎中承受巨大的苦惱。如果在胎中不死不壞，就會被尿液和月經水所污染，十個月住在胎中就像在監獄裡一樣，苦惱逼迫，全身的各個部分就像被山壓著一樣，從胎中出來。出生之後，被風和陽光觸碰，承受巨大的苦惱，被丟棄在地上，隨意捨棄，自己吮吸手指，手指中生出乳汁，用來讓自己增長而得到壽命。嬰兒增長，轉變成壯年，漸漸衰老，被時間的風所滅，因為眾生的業力，業力的種子流轉，就像業力所做的那樣，或者善或者不善，各種業力成就。像這樣眾生親眼看見業力的法則和果報的苦惱，卻仍然放縱自己，在生死輪迴中，苦受的根本，就是出生啊，寒冷炎熱飢餓口渴、疲憊困頓疾病瘦弱、愛人離別的痛苦、怨恨的人相遇的痛苦。在生死輪迴中，出生是最大的痛苦，破壞了生存的工具，生死流轉，無常苦空，生滅無我，為什麼郁單越（Uttarakuru，北俱盧洲，四大部洲之一，以享樂為主）的人卻不覺悟呢？像這樣的山谷園林、花果河流池塘蓮花，一切都將無常而破壞，歸於虛空。像這樣眾生，一切都會死亡，生到天上，天上壽命終結，隨著他們原本的業力，墮入地獄、餓鬼、畜生。修行者這樣觀察業力的法則和果報，看見生死的過患，對白光明（Avalokiteśvara，觀世音菩薩）的人產生悲憫之心。
『再次，修行者隨順觀察外在的身體。郁單越國還有什麼可以愛的山林呢？』
【English Translation】 English version The body, afflictions, and ignorant consciousness, neither decaying nor perishing, thus for seven times seven days, it is called a 'lump of flesh,' dwelling in the midst of the fetus's excrement and urine. If the mother moves, or if the mother eats, the fetus is pressed and suffers, like being pressed like a grape. Moreover, the karmic wind blows the lump of flesh, and the lump of flesh grows, producing five 'bubbles' (pāu, here refers to protrusions), namely the two hands, two feet, and the head. Again, moved by the karmic wind, it grows, producing a membrane, and from the membrane there are vessels like tubes, ascending to the internal organs. If the mother eats cold food, hot food, or delicious or not delicious food, it enters the navel of the fetus through the holes in the tubes, as the life source of the fetus, preventing it from dying. Thus, the fetus suffers great distress in the womb. If it does not die or decay in the womb, it will be defiled by urine and menstrual water. Living in the womb for ten months is like being in prison, with distress pressing down, and every part of the body is like being pressed by a mountain, emerging from the womb. After being born, being touched by wind and sun, it suffers great distress, being abandoned on the ground, left to wander at will, sucking its own fingers, from which milk is produced, to grow and obtain life. The infant grows, transforms into adulthood, gradually ages, and is destroyed by the wind of time. Because of the karma of sentient beings, the seeds of karma flow, just as karma has done, whether good or bad, all kinds of karma are accomplished. Thus, sentient beings see with their own eyes the suffering of the law of karma and its retribution, yet still indulge themselves. In the cycle of birth and death, the root of suffering is birth, cold, heat, hunger, thirst, fatigue, exhaustion, sickness, weakness, the pain of separation from loved ones, the pain of meeting those who are hated. In the cycle of birth and death, birth is the greatest suffering, destroying the tools of survival, the cycle of birth and death, impermanent, suffering, empty, arising and ceasing without self, why do the people of Uttarakuru (Uttarakuru, one of the four great continents, mainly for enjoyment) not realize this? Like these valleys, gardens, flowers, fruits, rivers, ponds, and lotuses, all will be impermanent and destroyed, returning to emptiness. Thus, all sentient beings will die, be born in the heavens, and when their lifespan in the heavens ends, according to their original karma, they will fall into hell, the realm of hungry ghosts, and the realm of animals. The practitioner thus observes the law of karma and its retribution, sees the faults of birth and death, and develops compassion for the people of Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion).
'Furthermore, the practitioner observes the external body in accordance. What lovable mountains and forests are there in the country of Uttarakuru?'
彼以聞慧或以天眼見：郁單越有一大山，名俱賒耶舍，縱廣千由旬，有蓮花池，名曰清涼，縱廣五百由旬，金色蓮花充滿其中，無有泥濁，於此池中多有眾蜂，鵝鴨鴛鴦以為莊嚴。蓮花池中有天俱賒耶舍之花、曼陀羅華，林樹華果、河谷園林、清涼之池，如前所說。于俱賒耶舍山半山之中五百由旬，有八萬四千殿，奇特可愛，真金為殿，白銀欄楯，白銀為殿，真金欄楯，頗梨為殿，毗琉璃寶以為欄楯；毗琉璃殿，頗梨欄楯，青寶玉殿，車𤦲欄楯，車𤦲寶殿，青因陀寶以為欄楯。如是諸寶欄楯互相間錯，鈴網彌覆，歌舞戲笑，伎樂音聲，心常歡喜，葡萄蔓覆，猶如天中善見大城、天善法堂，俱賒耶舍莊嚴大山亦復如是，八萬四千殿、園林河池、樹林花果一切具足。俱賒耶舍山中所住之人，名曰雜色，心常歡喜，歌舞戲笑，飲食樂故。
「複次，修行者觀業果報。如是眾生何故不見愛別離苦？一切眾生恩愛別離，行於異處，不知一切皆當死滅，隨業受報。若有善業生人天中，若不善業，墮于地獄、餓鬼、畜生。此雜色人心懷放逸，不知厭足，愛著色聲香味觸樂，為愛所縛，愛河所漂、慾火所燒而不覺知，無常死滅，入大黑闇，不見老苦破壞少壯，不見死火欲來燒人，能令永離一切親愛。死如大火，燒人命樹，焚眾生
【現代漢語翻譯】 現代漢語譯本 他通過聽聞的智慧或者天眼看到：在郁單越（Uttarakuru，北俱盧洲）有一座大山，名叫俱賒耶舍（Kusasayasa），縱橫廣闊達千由旬（yojana，古印度長度單位），那裡有一個蓮花池，名叫清涼，縱橫廣闊五百由旬，金色的蓮花充滿其中，沒有泥土污濁。在這個池中有很多蜜蜂，鵝、鴨、鴛鴦等鳥類作為點綴。蓮花池中有天界的俱賒耶舍之花、曼陀羅華（Mandala flower），還有林木花果、河谷園林、清涼的池水，如同前面所描述的那樣。在俱賒耶舍山半山腰五百由旬的範圍內，有八萬四千座宮殿，奇特可愛，有的是真金為殿，白銀為欄桿；有的是白銀為殿，真金為欄桿；有的是水晶（Sphatika）為殿，毗琉璃寶（Vaidurya）為欄桿；有的是毗琉璃殿，水晶欄桿；有的是青寶玉殿，車𤦲（Musaragalva）為欄桿；有的是車𤦲寶殿，青因陀寶（Indranila）為欄桿。像這樣各種寶物欄桿互相交錯，鈴鐺和網覆蓋其上，歌舞嬉戲，奏樂的聲音，心中常常充滿歡喜，葡萄藤蔓覆蓋，就像天界的善見大城（Sudarsana-nagara）、天善法堂（Sudharma-sabha），俱賒耶舍莊嚴的大山也是如此，八萬四千座宮殿、園林河池、樹林花果一切都具備。住在俱賒耶舍山中的人，名叫雜色（Samkirna-varna），心中常常充滿歡喜，歌舞嬉戲，因為飲食和快樂的緣故。
『此外，修行者觀察業的果報。為什麼這些眾生看不到愛別離的痛苦呢？一切眾生恩愛別離，前往不同的地方，不知道一切終將死亡，隨著業力接受果報。如果有善業，就出生在人天之中；如果有不善業，就墮入地獄、餓鬼、畜生道。這些雜色人心中充滿放逸，不知滿足，貪愛色、聲、香、味、觸的快樂，被愛所束縛，被愛河所漂流，被**（Raga，貪慾）所焚燒而不覺知，無常的死亡降臨，進入大黑暗之中，看不到衰老帶來的痛苦摧毀了少壯，看不到死亡的火焰即將燒身，死亡能夠讓人永遠離開一切親愛。死亡就像大火，焚燒人的生命之樹，焚燒眾生。』
【English Translation】 English version He sees with wisdom from hearing or with divine eye: In Uttarakuru (Uttarakuru, Northern Kurus) there is a great mountain named Kusasayasa, a thousand yojanas (yojana, an ancient Indian unit of length) in length and breadth. There is a lotus pond there, named Clear and Cool, five hundred yojanas in length and breadth, filled with golden lotuses, without mud or turbidity. In this pond there are many bees, geese, ducks, and mandarin ducks as adornments. In the lotus pond there are heavenly Kusasayasa flowers, Mandala flowers, as well as forest trees, flowers, fruits, river valleys, gardens, and clear and cool ponds, as described before. In the middle of Mount Kusasayasa, within five hundred yojanas, there are eighty-four thousand palaces, wonderfully lovely, some with palaces of pure gold and railings of silver; some with palaces of silver and railings of pure gold; some with palaces of crystal (Sphatika) and railings of Vaidurya gem (Vaidurya); some with Vaidurya palaces and crystal railings; some with palaces of blue jade and railings of Musaragalva gem (Musaragalva); and some with palaces of Musaragalva gem and railings of blue Indranila gem (Indranila). Thus, the railings of various jewels are intertwined, covered with nets of bells, with singing, dancing, laughter, and the sounds of music, their hearts constantly filled with joy, covered with grape vines, like the Sudarsana-nagara (Sudarsana-nagara) in the heavens, the Sudharma-sabha (Sudharma-sabha). Mount Kusasayasa, adorned in this way, also has eighty-four thousand palaces, gardens, rivers, ponds, forests, flowers, and fruits, complete in every way. The people who live on Mount Kusasayasa are called Samkirna-varna, their hearts constantly filled with joy, singing, dancing, and laughter, because of food and pleasure.
『Furthermore, the practitioner observes the karmic consequences. Why do these beings not see the suffering of separation from loved ones? All beings are separated from their loved ones, going to different places, not knowing that all will eventually die, receiving the consequences according to their karma. If there is good karma, they are born in the human or heavenly realms; if there is bad karma, they fall into the hells, the realms of hungry ghosts, or the animal realm. These Samkirna-varna people are filled with negligence, never satisfied, craving the pleasures of form, sound, smell, taste, and touch, bound by love, drifting in the river of love, burned by Raga (Raga, lust) without realizing it. Impermanent death arrives, entering into great darkness, not seeing the suffering brought by old age destroying youth, not seeing the fire of death about to burn them. Death is like a great fire, burning the tree of life, burning sentient beings.』
林。
「複次，修行者隨順觀外身。郁單越人以何業故，生十山中？何等十山？一名僧迦賒山；二名平等峰山；三名勿力伽山；四名白雲持山；五名高聚山；六名鬘莊嚴山；七名因陀羅樂山；八名歡喜持山；九名心順山；十名俱賒耶舍莊嚴山。彼以聞慧或以天眼見此眾生前世善業生此山中：不殺、不盜、不邪淫、不飲酒，行十善業，生此山中。
「複次，修行者觀業果報。以何業故，彼諸眾生色力形相勝餘眾生？彼以聞慧或以天眼見：此眾生正見行施，心不諂曲，不惱眾生，直心憐愍，順法修行，親近正法。以是因緣，身壞命終，生於善道四天王天、三十三天，于彼命終，生於此間，此間命終，生於彼處。
「複次，修行者觀業果報。此諸眾生以何業故，而受勝報？彼以聞慧或以天眼見：此眾生以前世時，于怖畏者施以無畏，見人就死，出於右門，反縛而出，將至冢間，打惡聲鼓，遣旃陀羅，欲斷其命，贖之令脫。以是因緣，身壞命終生於善道，若四天王天、三十三天、若夜摩天。
「複次，修行者隨順觀外身。此諸眾生以何業故，于勝天中勝於余天色相可愛、眾人供養？彼以聞慧或以天眼見：此眾生於前世時，樂聞正法，聽佛正法，聖法毗尼，讀誦佛法乃至一偈，讀誦思惟，以聞一句正法
【現代漢語翻譯】 現代漢語譯本 林。
『再者，修行者隨順觀察外在的身體。郁單越人（Uttarakuru，北俱盧洲的人）因為什麼業力，而生在十山之中？是哪十座山？第一座名叫僧迦賒山（Sankasa Mountain）；第二座名叫平等峰山（Equal Peak Mountain）；第三座名叫勿力伽山（Vriksha Mountain）；第四座名叫白雲持山（White Cloud Holding Mountain）；第五座名叫高聚山（High Gathering Mountain）；第六座名叫鬘莊嚴山（Garland Adorned Mountain）；第七座名叫因陀羅樂山（Indra's Delight Mountain）；第八座名叫歡喜持山（Joy Holding Mountain）；第九座名叫心順山（Heart Obedient Mountain）；第十座名叫俱賒耶舍莊嚴山（Kushayasha Adorned Mountain）。他們以聽聞的智慧或者以天眼見到這些眾生前世的善業而生於這些山中：不殺生、不偷盜、不邪淫、不飲酒，奉行十善業，因此生於這些山中。』
『再者，修行者觀察業的果報。因為什麼業力，那些眾生的容貌、力量、形體相貌勝過其他眾生？他們以聽聞的智慧或者以天眼見到：這些眾生具有正見，樂於佈施，內心不虛偽諂媚，不惱害眾生，心地正直而憐憫，順應佛法修行，親近正法。因為這樣的因緣，身壞命終之後，生於善道，即四天王天（Heaven of the Four Heavenly Kings）、三十三天（Heaven of the Thirty-three），在那裡命終之後，又生於此世間，在此世間命終之後，又生於彼處。』
『再者，修行者觀察業的果報。這些眾生因為什麼業力，而受到殊勝的果報？他們以聽聞的智慧或者以天眼見到：這些眾生在前世的時候，對於處於怖畏中的人施予無畏，看見有人將被處死，從右邊的門拖出來，反綁著雙手被帶到墳地，敲打著令人厭惡的鼓聲，派遣旃陀羅（Chandalas，賤民）想要斷其性命，（有人）贖回了他，使他脫離了危險。因為這樣的因緣，身壞命終之後生於善道，比如四天王天、三十三天、或者夜摩天（Yama Heaven）。』
『再者，修行者隨順觀察外在的身體。這些眾生因為什麼業力，在殊勝的天界中勝過其他天人，容貌可愛，受到眾人供養？他們以聽聞的智慧或者以天眼見到：這些眾生在前世的時候，樂於聽聞正法，聽聞佛陀的正法，聖法毗尼（Vinaya，戒律），讀誦佛法乃至一句偈語，讀誦思惟，因為聽聞一句正法』
【English Translation】 English version Lin.
『Furthermore, the practitioner observes the external body in accordance. Due to what karma do the people of Uttarakuru (Uttarakuru, the Northern Kurus) get reborn in the ten mountains? What are the ten mountains? The first is called Sankasa Mountain; the second is called Equal Peak Mountain; the third is called Vriksha Mountain; the fourth is called White Cloud Holding Mountain; the fifth is called High Gathering Mountain; the sixth is called Garland Adorned Mountain; the seventh is called Indra's Delight Mountain; the eighth is called Joy Holding Mountain; the ninth is called Heart Obedient Mountain; the tenth is called Kushayasha Adorned Mountain. They see with the wisdom of hearing or with divine eye that these beings are born in these mountains due to the good deeds of their previous lives: not killing, not stealing, not engaging in sexual misconduct, not drinking alcohol, practicing the ten virtuous deeds, and therefore being born in these mountains.』
『Furthermore, the practitioner observes the retribution of karma. Due to what karma are the appearance, strength, and physical features of those beings superior to other beings? They see with the wisdom of hearing or with divine eye that these beings have right view, are happy to give alms, are not deceitful in their hearts, do not harm sentient beings, are upright and compassionate, practice in accordance with the Dharma, and are close to the True Dharma. Because of this cause, after the destruction of the body and the end of life, they are born in the good realms, namely the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-three, and after their life ends there, they are born in this world, and after their life ends in this world, they are born in that place.』
『Furthermore, the practitioner observes the retribution of karma. Due to what karma do these beings receive such excellent rewards? They see with the wisdom of hearing or with divine eye that these beings, in their previous lives, gave fearlessness to those who were in fear, saw someone about to be executed, dragged out from the right gate, bound with their hands behind their backs, taken to the graveyard, beaten with detestable drum sounds, dispatched Chandalas (Chandalas, outcastes) wanting to end their lives, (someone) redeemed them, freeing them from danger. Because of this cause, after the destruction of the body and the end of life, they are born in the good realms, such as the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-three, or the Yama Heaven.』
『Furthermore, the practitioner observes the external body in accordance. Due to what karma are these beings, in the superior heavens, superior to other devas, with lovely appearances, and worshiped by all? They see with the wisdom of hearing or with divine eye that these beings, in their previous lives, delighted in hearing the True Dharma, hearing the Buddha's True Dharma, the Holy Dharma Vinaya (Vinaya, discipline), reciting the Buddha's teachings, even a single verse, reciting and contemplating, because of hearing a single verse of the True Dharma』
因緣，作轉輪王，主四天下，從此命終生於天上，一返、二返乃至七返，於六欲天，謂四天王處、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，從天命終，來生此間。以善心故，受於色聲香味觸樂，還生天上，天上命終，先聞法故，于未來世得初禪定，生梵身天、若梵眾天、若大梵天。復以聞法種子因緣力故，于未來世得第二禪，從此命終生少光天、無量光天、光音天。復以聞法種子因緣力故，于未來世得第三禪，生遍凈天、福德生天。復以聞法修行因緣，問難思惟，于未來世得第四禪，以離著智火，燒煩惱樹，生無量善天、遍善天、廣果天。復以聞法因緣種子修行、讀誦、問難思惟，為邪見說，令住正見，盡一切有，度于險難，得緣覺道，若發阿耨多羅三藐三菩提愿，則成無上正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。以聞正法因緣力故。聞正法者，謂聞佈施、持戒以為根本。何以故？此聞法者，若在家、出家聞佈施果，既了知已，而行佈施。知佈施果，聞持戒果，而持禁戒。聞智慧果，修集智慧，聞已即得生天，終得解脫。是聞法者，生天涅槃之種子也。於一切施，若資生施、若無畏施、若以戒施，聞正法施最為第一。若聽正法，第一持戒。若聞正法，為他人說，令舍不善，
【現代漢語翻譯】 現代漢語譯本 因緣和合，可以成為轉輪聖王（cakravartin，統治四大部洲的理想君王），主宰四天下。此人命終之後，會轉生到天界，經歷一返、二返乃至七返的輪迴，在六慾天中往返，也就是四天王處天（Cāturmahārājika）、三十三天（Trāyastriṃśa）、夜摩天（Yāmadeva）、兜率陀天（Tuṣita）、化樂天（Nirmāṇarati）、他化自在天（Paranirmita-vaśavartin）。從天界命終后，又會來到人間。因為有善良的心，所以能享受美好的色、聲、香、味、觸的快樂，之後又會轉生到天界。在天界命終后，因為之前聽聞過佛法，所以在未來世能夠證得初禪定（prathama-dhyāna），轉生到梵身天（Brahma-kāyika）、梵眾天（Brahma-pāriṣadya）、或者大梵天（Mahā-brahmā）。 又因為聽聞佛法的種子因緣之力，在未來世能夠證得第二禪（dvitīya-dhyāna），從此命終後轉生到少光天（Parīttābha）、無量光天（Apramāṇābha）、光音天（Ābhāsvara）。又因為聽聞佛法的種子因緣之力，在未來世能夠證得第三禪（tṛtīya-dhyāna），轉生到遍凈天（Śubhakṛtsna）、福德生天（Puṇyaprasava）。又因為聽聞佛法、修行、問難思惟的因緣，在未來世能夠證得第四禪（caturtha-dhyāna），以遠離執著的智慧之火，焚燒煩惱之樹，轉生到無量善天（Apramāṇa-śubha）、遍善天（Śubhakṛtsna）、廣果天（Bṛhatphala）。又因為聽聞佛法的因緣種子，修行、讀誦、問難思惟，為持邪見者說法，令其安住于正見，斷盡一切有，度脫險難，證得緣覺道（pratyekabuddha-yāna）。如果發阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的願望，就能成就無上正覺，具足明行足（vidyā-caraṇa-saṃpanna）、善逝（sugata）、世間解（lokavid）、無上士（anuttara）、調御丈夫（puruṣa-damya-sārathi）、天人師（śāsta deva-manusyāṇām）、佛（buddha）、世尊（bhagavat）。這都是因為聽聞正法的因緣之力。 聽聞正法的人，以聽聞佈施（dāna）、持戒（śīla）作為根本。為什麼呢？因為聽聞佛法的人，無論是在家還是出家，聽聞佈施的果報，瞭解之後就會去行佈施。瞭解佈施的果報，聽聞持戒的果報，就會去持守禁戒。聽聞智慧的果報，就會修集智慧。聽聞之後就能轉生到天界，最終獲得解脫。所以聽聞佛法的人，擁有了轉生天界和涅槃（nirvāṇa）的種子。在一切佈施中，無論是資生施、無畏施，還是以戒施，聽聞正法之施最為第一。如果聽聞正法，並且持戒，如果聽聞正法，為他人宣說，令其捨棄不善。
【English Translation】 English version Through causes and conditions, one can become a Cakravartin (universal monarch), ruling over the four continents. After this life, one is reborn in the heavens, returning once, twice, even up to seven times, within the six desire realms, namely the Cāturmahārājika (Heaven of the Four Great Kings), Trāyastriṃśa (Heaven of the Thirty-three), Yāmadeva (Yama Heaven), Tuṣita (Contentment Heaven), Nirmāṇarati (Heaven of Enjoying Creation), and Paranirmita-vaśavartin (Heaven of Controlling What is Created by Others). After dying in the heavens, one is reborn in this world. Due to good intentions, one experiences the pleasures of form, sound, smell, taste, and touch, and is reborn in the heavens again. After dying in the heavens, having previously heard the Dharma, in a future life, one attains the first dhyāna (meditative absorption), and is born in the Brahma-kāyika (Brahma's Body Heaven), Brahma-pāriṣadya (Brahma's Retinue Heaven), or Mahā-brahmā (Great Brahma Heaven). Furthermore, due to the power of the seed-cause of hearing the Dharma, in a future life, one attains the second dhyāna, and after dying from there, is born in the Parīttābha (Minor Light Heaven), Apramāṇābha (Immeasurable Light Heaven), or Ābhāsvara (Heaven of Radiant Light). Furthermore, due to the power of the seed-cause of hearing the Dharma, in a future life, one attains the third dhyāna, and is born in the Śubhakṛtsna (Heaven of Pure Beauty), or Puṇyaprasava (Heaven Born of Merit). Furthermore, due to the cause of hearing the Dharma, practicing, questioning, and contemplating, in a future life, one attains the fourth dhyāna, and with the fire of wisdom that is detached from clinging, burns the tree of afflictions, and is born in the Apramāṇa-śubha (Immeasurable Purity Heaven), Śubhakṛtsna (Universal Purity Heaven), or Bṛhatphala (Great Fruit Heaven). Furthermore, due to the seed-cause of hearing the Dharma, practicing, reciting, questioning, and contemplating, and explaining to those with wrong views, causing them to abide in right view, exhausting all existence, crossing over dangers, one attains the path of a Pratyekabuddha (Solitary Buddha). If one makes the vow for Anuttarā-samyak-saṃbodhi (unsurpassed, perfect enlightenment), then one achieves unsurpassed perfect enlightenment, endowed with Vidyā-caraṇa-saṃpanna (clear knowledge and conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Puruṣa-damya-sārathi (Tamer of Men), Śāsta deva-manusyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavat (World-Honored One). This is all due to the power of the cause of hearing the true Dharma. Those who hear the true Dharma take hearing about dāna (generosity) and śīla (moral conduct) as their foundation. Why? Because those who hear the Dharma, whether lay or monastic, having heard about the fruits of generosity, understand and practice generosity. Knowing the fruits of generosity, hearing about the fruits of moral conduct, they uphold the precepts. Hearing about the fruits of wisdom, they cultivate wisdom. Having heard, they are reborn in the heavens and ultimately attain nirvāṇa (liberation). Therefore, those who hear the Dharma possess the seeds for rebirth in the heavens and for nirvāṇa. Among all forms of giving, whether it be giving of necessities, giving of fearlessness, or giving through moral conduct, the giving of the true Dharma is the foremost. If one hears the true Dharma and upholds the precepts, if one hears the true Dharma and explains it to others, causing them to abandon unwholesome actions.
令法增長，是正法父。
「複次，修行者隨順觀外身。過郁單越，復有何等人住？彼以聞慧或以天眼見：郁單越北，有國縱廣二千由旬。一名迦賒毗利，縱廣三百由旬，有河名迦賒毗梨，人所住處亦名迦賒毗梨，河池蓮花，花果園林枝葉相覆如前所說。過此國已，有河名阿彌多，其邊縱廣七百由旬，園林華池皆悉具足亦如前說。阿彌多河邊有五國土：一名天冠池國；二名波羅賒池國；三名鬘衣國；四名孔雀音國；五名山𡼏住國。天冠池國縱廣一百五十由旬，波羅賒池國縱廣一百五十由旬，其鬘衣國縱廣二百由旬，孔雀音國縱廣一百由旬，山𡼏住國縱廣一百由旬。復有十國，一一國土各百由旬。何等為十？一名拘登伽國；二名持香國；三名黑腹國；四名轉目國；五名山險岸國；六名順行國；七名四方國；八名圓國；九名發覆國；十名僧伽多國。復觀此國，河池園林花果具足亦如前說。彼洲四方，人面亦然，如閻浮提人面像大洲，上廣下狹，郁單越人面像大洲，亦復如是。觀郁單越國，一切洲渚、山谷園林、華果河池、禽獸具足。如是觀已，如實知外身。
「複次，修行者隨順觀外身。過郁單越國、瞿陀尼國二國中間，復有何等山林海渚？彼以聞慧或以天眼見：郁單越國、瞿陀尼國二國中間，有一大海，名曰
【現代漢語翻譯】 現代漢語譯本：使正法增長，是正法的父親。
『再者，修行者隨順地觀察外在的身體。越過郁單越（Uttarakuru，北俱盧洲），還有什麼樣的人居住在那裡？他們憑藉聽聞的智慧或者天眼看到：郁單越的北方，有一個國家，縱橫二千由旬（yojana，古印度長度單位）。這個國家名叫迦賒毗利（Kashavili），縱橫三百由旬，有一條河名叫迦賒毗梨（Kashavili），人們居住的地方也叫迦賒毗梨，那裡的河流、池塘、蓮花、花果園林，枝葉相互覆蓋，就像前面所說的那樣。越過這個國家，有一條河名叫阿彌多（Amita），它的邊沿縱橫七百由旬，園林、花池都完全具備，也像前面所說的那樣。阿彌多河邊有五個國土：第一個叫天冠池國；第二個叫波羅賒池國；第三個叫鬘衣國；第四個叫孔雀音國；第五個叫山𡼏住國。天冠池國縱橫一百五十由旬，波羅賒池國縱橫一百五十由旬，鬘衣國縱橫二百由旬，孔雀音國縱橫一百由旬，山𡼏住國縱橫一百由旬。還有十個國家，每一個國土各一百由旬。哪十個國家呢？第一個叫拘登伽國；第二個叫持香國；第三個叫黑腹國；第四個叫轉目國；第五個叫山險岸國；第六個叫順行國；第七個叫四方國；第八個叫圓國；第九個叫發覆國；第十個叫僧伽多國。再觀察這些國家，河流、池塘、園林、花果都具備，也像前面所說的那樣。那個洲的四方，人的面貌也是這樣，像閻浮提（Jambudvipa，南贍部洲）人的面貌一樣。大洲上面寬下面窄，郁單越人的面貌也像這樣的大洲。觀察郁單越國，一切洲渚、山谷園林、花果河池、禽獸都具備。這樣觀察之後，如實地瞭解外在的身體。
『再者，修行者隨順地觀察外在的身體。越過郁單越國、瞿陀尼國（Godaniya，西牛賀洲）這兩個國家中間，還有什麼樣的山林海渚？他們憑藉聽聞的智慧或者天眼看到：郁單越國、瞿陀尼國這兩個國家中間，有一片大海，名叫——』
【English Translation】 English version: Making the Dharma grow is the father of the True Dharma.
『Furthermore, the practitioner observes the external body in accordance with conditions. Beyond Uttarakuru (North Kurukshetra), what kind of people dwell there? They see with wisdom gained from hearing or with divine vision: North of Uttarakuru, there is a country two thousand yojanas (ancient Indian unit of distance) in length and breadth. It is called Kashavili, three hundred yojanas in length and breadth, and there is a river called Kashavili. The place where people live is also called Kashavili. The rivers, ponds, lotuses, flower and fruit gardens, and overlapping branches and leaves are as described before. Beyond this country, there is a river called Amita, its borders seven hundred yojanas in length and breadth, with gardens and flower ponds fully equipped, also as described before. By the Amita River, there are five countries: the first is called Tianguanchi Country; the second is called Poluoshachi Country; the third is called Manyi Country; the fourth is called Kongqueyin Country; the fifth is called Shanfu Country. Tianguanchi Country is one hundred and fifty yojanas in length and breadth, Poluoshachi Country is one hundred and fifty yojanas in length and breadth, Manyi Country is two hundred yojanas in length and breadth, Kongqueyin Country is one hundred yojanas in length and breadth, and Shanfu Country is one hundred yojanas in length and breadth. There are also ten countries, each country one hundred yojanas each. What are the ten? The first is called Judengjia Country; the second is called Chixiang Country; the third is called Heifu Country; the fourth is called Zhuanmu Country; the fifth is called Shanxianan Country; the sixth is called Shunxing Country; the seventh is called Sifang Country; the eighth is called Yuan Country; the ninth is called Fafu Country; the tenth is called Sengqieduo Country. Observing these countries again, the rivers, ponds, gardens, flowers, and fruits are fully equipped, also as described before. The faces of the people in the four directions of that continent are also like this, like the faces of the people of Jambudvipa (Southern Jambudvipa). The continent is wide at the top and narrow at the bottom, and the faces of the people of Uttarakuru are also like this continent. Observing Uttarakuru, all the islands, valleys, gardens, flowers, fruits, rivers, ponds, birds, and beasts are fully equipped. Having observed in this way, one truly knows the external body.』
『Furthermore, the practitioner observes the external body in accordance with conditions. Between Uttarakuru and Godaniya (Western Godaniya), what kind of mountains, forests, and seashores are there? They see with wisdom gained from hearing or with divine vision: Between Uttarakuru and Godaniya, there is a great sea called—』
普眼，廣一萬由旬，有一水眼，廣一由旬，龍勢力故。過此大海，有一大山，名遊戲鬘，縱廣十千由旬，色如聚墨，龍氣燒故。過此山已，有一大海，名具思彌，縱廣一千由旬，多有大魚，堤彌魚、堤彌鯢羅魚、軍毗羅魚、那迦羅魚，如是等魚充滿海中，其海甚深，見者怖畏。於此海中有樂住龍，離於瞋恚。過此大海，有一大海，名曰水云，縱廣十千由旬。於此海中，大波涌出，或十由旬、二十由旬、三十由旬。過此海已，有一大洲，名真珠蛤，多有真珠，若魚、若龍於水中死，棄於此洲，其洲縱廣一千由旬。過此洲已，有一大山，名曰寶山，縱廣正等五千由旬，七寶山峰、毗琉璃等，猶如第二須彌山王。過此山已，有甄叔迦林，縱廣二千由旬，種種園林花果具足。過此林已，有一大山，縱廣五千由旬，金蓮華池鵝鴨眾峰出衆音聲。過此山已，有一大海，縱廣十千由旬，金色之水充滿其中，出金色光，海有金山，名曰金水，高五百由旬。過此山已，有瞿陀尼，縱廣九千由旬，有十億聚落，一萬二千城，第一大城其數五百，如閻浮提有三百餘大城，所謂波吒梨弗多城，如是瞿陀尼大云聚等五百大城。其大云聚城，縱廣十二由旬，四交街巷屋宅樓閣充滿城中，住于中國第一大城，名曰百門，次名欄楯，次名泥目羅，次名光
【現代漢語翻譯】 現代漢語譯本 普眼（Puyan，菩薩名），寬廣一萬由旬（Yujun，古印度長度單位），有一水眼，寬廣一由旬，這是龍的勢力所致。穿過這大海，有一座大山，名叫遊戲鬘（Youximan），縱橫各一萬由旬，顏色像聚集的墨，是龍的氣息燒灼所致。穿過這座山後，有一片大海，名叫具思彌（Jusimi），縱橫各一千由旬，其中有很多大魚，如堤彌魚（Timi yu）、堤彌鯢羅魚（Timiniluoyu）、軍毗羅魚（Junpiluoyu）、那迦羅魚（Najialuoyu）等等，這些魚充滿了海中，這片海非常深，見到的人都會感到恐懼。在這片海中有喜歡安住的龍，遠離嗔恚。穿過這片大海，又有一片大海，名叫水云（Shuiyun），縱橫各一萬由旬。在這片海中，**涌出，或者十由旬、二十由旬、三十由旬。穿過這片海后，有一大洲，名叫真珠蛤（Zhenzhuha），有很多真珠，無論是魚還是龍，死在水中后，都會被丟棄到這個洲上，這個洲縱橫各一千由旬。穿過這個洲后，有一座大山，名叫寶山（Baoshan），縱橫相等，都是五千由旬，有七寶山峰、毗琉璃等等，就像第二座須彌山王（Xumishanwang）。穿過這座山後，有甄叔迦林（Zhenshujialin），縱橫各二千由旬，各種園林花果都具備。穿過這片林子后，有一座大山，縱橫各五千由旬，有金蓮華池，鵝鴨和各種山峰發出各種聲音。穿過這座山後，有一片大海，縱橫各一萬由旬，金色的水充滿其中，發出金色的光芒，海中有金山，名叫金水（Jinshui），高五百由旬。穿過這座山後，有瞿陀尼（Qutuoni），縱橫各九千由旬，有十億個聚落，一萬二千座城，第一等的大城有五百座，就像閻浮提（Yanfuti）有三百多座大城一樣，比如波吒梨弗多城（Botalifuoduo cheng），像這樣瞿陀尼有大云聚（Dayunju）等五百座大城。其中大云聚城，縱橫各十二由旬，四通八達的街巷和房屋樓閣充滿了城中，位於中國第一大城，名叫百門（Baimen），其次名叫欄楯（Lanshun），其次名叫泥目羅（Nimuluo），其次名叫光（Guang）。
【English Translation】 English version Puyan (Puyan, name of a Bodhisattva), is 10,000 Yujun (Yujun, ancient Indian unit of length) wide, and there is a water eye that is 1 Yujun wide, due to the power of the dragons. Beyond this great sea, there is a great mountain called Youximan (Youximan), which is 10,000 Yujun in length and width, and its color is like gathered ink, due to the burning of the dragon's breath. Beyond this mountain, there is a great sea called Jusimi (Jusimi), which is 1,000 Yujun in length and width, and it contains many large fish, such as Timi fish (Timi yu), Timiniluoyu (Timiniluoyu), Junpiluoyu (Junpiluoyu), Najialuoyu (Najialuoyu), and so on. These fish fill the sea, which is very deep, and those who see it are filled with fear. In this sea, there are dragons who enjoy dwelling, free from anger. Beyond this great sea, there is another great sea called Shuiyun (Shuiyun), which is 10,000 Yujun in length and width. In this sea, **emerges, either ten Yujun, twenty Yujun, or thirty Yujun. Beyond this sea, there is a great continent called Zhenzhuha (Zhenzhuha), which has many pearls. Whether fish or dragons die in the water, they are discarded on this continent, which is 1,000 Yujun in length and width. Beyond this continent, there is a great mountain called Baoshan (Baoshan), which is equal in length and width, both being 5,000 Yujun. It has seven-jeweled peaks, Biliuli (Biliuli) and so on, like the second Sumeru Mountain King (Xumishanwang). Beyond this mountain, there is a Zhenshujialin (Zhenshujialin) forest, which is 2,000 Yujun in length and width, with various gardens, flowers, and fruits complete. Beyond this forest, there is a great mountain, which is 5,000 Yujun in length and width, with a golden lotus pond, geese, ducks, and various peaks emitting various sounds. Beyond this mountain, there is a great sea, which is 10,000 Yujun in length and width, filled with golden water, emitting golden light. The sea has a golden mountain called Jinshui (Jinshui), which is 500 Yujun high. Beyond this mountain, there is Qutuoni (Qutuoni), which is 9,000 Yujun in length and width, with ten billion settlements, twelve thousand cities, and five hundred first-class large cities, just as Yanfuti (Yanfuti) has more than three hundred large cities, such as Botalifuoduo cheng (Botalifuoduo cheng). Like this, Qutuoni has five hundred large cities such as Dayunju (Dayunju). Among them, the city of Dayunju is 12 Yujun in length and width, with streets, alleys, houses, and pavilions filling the city. It is located in the first largest city in China, called Baimen (Baimen), followed by Lanshun (Lanshun), followed by Nimuluo (Nimuluo), followed by Guang (Guang).
明，次名山谷。有如是等第一大城攝於中城。復有大國，名伽多支，次名僧差那多國，次名摩尼國，次名銀國，次名幡國，有如是等第一大國。譬如閻浮提中第一大國謂迦尸國、憍薩羅國、摩伽陀國，瞿陀尼國第一國土，亦復如是。次有中國，謂尼棄羅國，次名單持國，次名遮都羅國，次名俱蘭荼國，次名鞞多娑國，次名窟行國。瞿陀尼界有如是等第一中國，有二十五國攝一切國，如閻浮提十八大國。瞿陀尼國有五大河：一名廣河；二名均周師波帝河；三名月力河；四名樂水河；五名僧吱那河。如閻浮提四大河，所謂恒伽河、辛頭河、婆叉河、斯陀河。瞿陀尼國有五大山，何等為五？一名龍飛山；二名三峰山；三名珠門山；四名百節山；五名堅山。如閻浮提中有四大山，何等為四？一名雪山；二名民陀山；三名摩羅耶山；四名雞羅娑山。瞿陀尼國有三大池：一名深岸池；二名無間池；三名放光池。如閻浮提阿那婆達多池及瞻波池。
「複次，修行者隨順觀外身。觀瞿陀尼何所受用？彼以聞慧或以天眼見：瞿陀尼多饒牛犢，一切女人皆有三乳，如閻浮提女人十月乃產，瞿陀尼人亦復如是。如閻浮提女人二乳流汁，瞿陀尼女人三乳流汁亦復如是。如閻浮提園林具足，花果河池一切具足，其果半味，其華半香，河水半
【現代漢語翻譯】 現代漢語譯本 明，其次叫做山谷。有像這樣的大城，是第一等的，被攝在中城之中。又有大國，叫做伽多支（Gadachi），其次叫做僧差那多國（Sengchanaduoguo），其次叫做摩尼國（Maniguo），其次叫做銀國（Yinguo），其次叫做幡國（Fanguo），有像這樣的大國，是第一等的。譬如閻浮提（Jambudvipa，我們所居住的這個世界）中第一等的大國，叫做迦尸國（Kashi）、憍薩羅國（Kosala）、摩伽陀國（Magadha），瞿陀尼國（Godaniya，四大部洲之一）第一等的國土，也是這樣。其次有中國，叫做尼棄羅國（Niqiluo），其次叫做單持國（Danchiguo），其次叫做遮都羅國（Zhatuluoguo），其次叫做俱蘭荼國（Julandaguo），其次叫做鞞多娑國（Biduosaguo），其次叫做窟行國（Kuxingguo）。瞿陀尼界有像這樣的中國，是第一等的，有二十五個國家統攝一切國家，如同閻浮提的十八大國。瞿陀尼國有五大河：第一條叫做廣河；第二條叫做均周師波帝河（Junzhoushibodihe）；第三條叫做月力河（Yuelihe）；第四條叫做樂水河（Leshuihe）；第五條叫做僧吱那河（Sengzhinahe）。如同閻浮提的四大河，就是恒伽河（Ganga River）、辛頭河（Sindhu River）、婆叉河（Vaksha River）、斯陀河（Sita River）。瞿陀尼國有五大山，是哪五個呢？第一座叫做龍飛山；第二座叫做三峰山；第三座叫做珠門山；第四座叫做百節山；第五座叫做堅山。如同閻浮提中有四大山，是哪四個呢？第一座叫做雪山；第二座叫做民陀山（Mount Mandara）；第三座叫做摩羅耶山（Mount Malaya）；第四座叫做雞羅娑山（Mount Kailash）。瞿陀尼國有三大池：第一座叫做深岸池；第二座叫做無間池；第三座叫做放光池。如同閻浮提的阿那婆達多池（Anavatapta，無熱惱池）以及瞻波池（Champa Lake）。 『再者，修行者隨順地觀察外身。觀察瞿陀尼所受用的是什麼？他們以聽聞的智慧或者以天眼看到：瞿陀尼多半是牛犢，一切女人都有三個乳房，如同閻浮提的女人十個月才生產，瞿陀尼的人也是這樣。如同閻浮提的女人兩個乳房流出乳汁，瞿陀尼的女人三個乳房流出乳汁也是這樣。如同閻浮提的園林完備，花果河池一切都完備，那裡的果實一半是味道，那裡的花一半是香味，河水一半是...
【English Translation】 English version Next is named Mountain Valley. There are such first-class great cities contained within the middle city. Furthermore, there are great countries, named Gadachi (伽多支), followed by Sengchanaduoguo (僧差那多國), then Maniguo (摩尼國), then Yinguo (銀國), then Fanguo (幡國). There are such first-class great countries. For example, the first-class great countries in Jambudvipa (閻浮提, the world we live in) are called Kashi (迦尸國), Kosala (憍薩羅國), and Magadha (摩伽陀國). The first-class land of Godaniya (瞿陀尼, one of the four continents) is also like this. Next, there are middle countries, called Niqiluo (尼棄羅國), then Danchiguo (單持國), then Zhatuluoguo (遮都羅國), then Julandaguo (俱蘭荼國), then Biduosaguo (鞞多娑國), then Kuxingguo (窟行國). In the realm of Godaniya, there are such first-class middle countries, with twenty-five countries encompassing all countries, like the eighteen great countries of Jambudvipa. In Godaniya, there are five great rivers: the first is called Guang River; the second is called Junzhoushibodihe River (均周師波帝河); the third is called Yuelihe River (月力河); the fourth is called Leshuihe River (樂水河); and the fifth is called Sengzhinahe River (僧吱那河). Like the four great rivers in Jambudvipa, namely the Ganga River (恒伽河), the Sindhu River (辛頭河), the Vaksha River (婆叉河), and the Sita River (斯陀河). In Godaniya, there are five great mountains. What are the five? The first is called Longfei Mountain; the second is called Sanfeng Mountain; the third is called Zhumen Mountain; the fourth is called Baijie Mountain; and the fifth is called Jian Mountain. Like the four great mountains in Jambudvipa, what are the four? The first is called Snow Mountain; the second is called Mount Mandara (民陀山); the third is called Mount Malaya (摩羅耶山); and the fourth is called Mount Kailash (雞羅娑山). In Godaniya, there are three great ponds: the first is called Shen'an Pond; the second is called Wujian Pond; and the third is called Fangguang Pond. Like the Anavatapta (阿那婆達多, lake without heat) and Champa Lake (瞻波池) in Jambudvipa. 'Furthermore, practitioners observe the external body in accordance. What does Godaniya use? They see with the wisdom of hearing or with divine eyes: Godaniya is mostly calves, and all women have three breasts. Just as women in Jambudvipa give birth after ten months, so do the people of Godaniya. Just as the two breasts of women in Jambudvipa flow with milk, so do the three breasts of women in Godaniya flow with milk. Just as the gardens and forests of Jambudvipa are complete, with flowers, fruits, rivers, and ponds all complete, the fruits there are half flavor, the flowers are half fragrance, and the river water is half...
味。
「複次，修行者隨順觀外身。眾生何業生瞿陀尼？以下中業生瞿陀尼，彼以聞慧或以天眼見餘生處，少戒少施、少業少順法行。云何少戒？於前生處以貧窮故，受雇持戒，或畏刑罰，以清凈心禮佛法僧，親近國王，得財佈施，以近王故，不讀誦經，施非福田，貪邪見人謂為福田，十善垢濁，行不清凈業因緣故，閻浮提死，生瞿陀尼。如是不知善不善故，食半味食，少智少慧，貪著女人先業因緣，生瞿陀尼。一切眾生以業藏故，由業故、行業故流轉，如其所作善不善業，得如是果。若作善業，生人天中；若不善業，墮于地獄、餓鬼、畜生。以業因緣，得相似果，如種種子。譬如種穀得谷，種麥得麥，稗子生稗，如以種子種于薄地，收果減少；若以種子種之良田，多收果實。如種赤稻，不生余物，種豆得豆，種苷蔗者則得苷蔗。以田勝故，得果亦勝，如三種田：一者福田施；二者福田苦施；三者苦施。福田施者，名之為上；福田苦施，名之為中；苦施為下，除思功德。譬如外三種田，一者饒石，亦多水衣，名為中田；二者其水豐足，無有草穢，又無水衣，亦無寇賊，名為上田；三者多有水衣草穢，其水不調，又多寇賊，是名下田。若諸田夫勤加功力，則得果實。此內外法，以業藏故，隨業流轉，業轉而行，各
【現代漢語翻譯】 味（tastes）。
『再者，修行者隨順觀察外身。眾生因何業而生於瞿陀尼（Kuru）？因下等和中等的業而生於瞿陀尼，他們以聽聞的智慧或以天眼見到其他生處，少持戒、少佈施、少行善業、少順從佛法修行。如何是少持戒？在前世因為貧窮，受雇而持戒，或者畏懼刑罰，以清凈心禮敬佛、法、僧，親近國王，得到財物后才佈施，因為親近國王的緣故，不讀誦經典，佈施給非福田之人，將貪婪邪見之人視為福田，十善業不清凈，所行之業不清凈，因為這些因緣，從閻浮提（Jambudvipa）死後，生於瞿陀尼。像這樣不知道善與不善，吃著味道不好的食物，少智慧，貪戀女人，都是因為前世的業力因緣，而生於瞿陀尼。一切眾生因為業的積藏，因為業、因為行業而流轉，根據他們所作的善與不善之業，得到相應的果報。如果作善業，就生於人道或天道；如果不善業，就墮入地獄、餓鬼、畜生道。因為業的因緣，得到相似的果報，就像種植種子一樣。譬如種穀子得到穀子，種麥子得到麥子，稗子生出稗子，如果將種子種在貧瘠的土地上，收穫的果實就少；如果將種子種在肥沃的良田上，就能收穫更多的果實。如種植赤稻，就不會生出其他東西，種豆子得到豆子，種甘蔗就得到甘蔗。因為田地的好壞，得到的果實也不同，如三種田地：一是福田施；二是福田苦施；三是苦施。福田施，名為上等；福田苦施，名為中等；苦施為下等，除去思惟的功德。譬如外在的三種田地，一是多石頭，也多水草，名為中田；二是水源充足，沒有雜草污穢，也沒有水草，也沒有盜賊，名為上田；三是多有水草污穢，水源不調，又多盜賊，是名下田。如果農夫勤加耕作，就能得到果實。這內外之法，因為業的積藏，隨著業力流轉，業力推動著行為，各自…』
【English Translation】 tastes.
『Furthermore, a practitioner observes the external body accordingly. What karma causes beings to be born in Kuru (Kuru, a mythical continent)? It is due to inferior and middling karma that they are born in Kuru. They, with wisdom gained from hearing or with divine eyes, see other places of birth, where there is little adherence to precepts, little giving, little performance of good deeds, and little following of the Dharma. What constitutes little adherence to precepts? In previous lives, due to poverty, they were hired to uphold precepts, or they feared punishment. With a pure heart, they paid homage to the Buddha, the Dharma, and the Sangha, and they associated with kings, receiving wealth and then giving alms. Because of their association with kings, they did not recite scriptures, and they gave alms to those who were not fields of merit, considering greedy and heretical people as fields of merit. Their ten virtuous deeds were defiled, and their actions were impure. Because of these causes and conditions, they die in Jambudvipa (Jambudvipa, the continent where humans reside) and are born in Kuru. Thus, not knowing good from bad, eating food of poor taste, having little wisdom, and being attached to women, all due to the karma from previous lives, they are born in Kuru. All beings, because of the accumulation of karma, transmigrate due to karma and karmic actions. According to the good and bad deeds they perform, they receive corresponding consequences. If they perform good deeds, they are born in the realms of humans or gods; if they perform bad deeds, they fall into the hells, the realms of hungry ghosts, or the animal realm. Because of the causes and conditions of karma, they receive similar consequences, just like planting seeds. For example, planting rice yields rice, planting wheat yields wheat, and weeds produce weeds. If seeds are planted in barren land, the harvest is small; if seeds are planted in fertile land, a greater harvest is obtained. If red rice is planted, nothing else will grow; planting beans yields beans, and planting sugarcane yields sugarcane. Because of the quality of the field, the fruit obtained is also different, like three types of fields: first, a field of merit for giving; second, a field of merit for difficult giving; and third, difficult giving. Giving to a field of merit is considered superior; difficult giving to a field of merit is considered middling; and difficult giving is inferior, excluding the merit of contemplation. For example, there are three types of external fields: one is stony and has much waterweed, called a middling field; another has abundant water, no weeds or impurities, no waterweed, and no thieves, called a superior field; and a third has much waterweed and impurities, the water is not well-regulated, and there are many thieves, called an inferior field. If farmers diligently cultivate the land, they will obtain fruit. These internal and external dharmas, because of the accumulation of karma, flow according to karma, and karma drives actions, each…
各勢力、各各因緣、各各受生。瞿陀尼人不修凈業故，生於此處，命終自業流轉生死。如是修行者觀外法業已，如實知外身。
「複次，修行者隨順觀外身。過瞿陀尼，復有何等山河海渚？彼以聞慧或以天眼見：瞿陀尼國、弗婆提國，兩洲中間有一大海，名清凈水，縱廣一萬二千由旬，清水盈滿，多有螺貝、堤彌魚、提鯢羅魚、那迦魚、摩伽羅魚、軍毗羅魚、失收摩羅魚，魚亦青色。過此海已，有珊瑚山，縱廣五千由旬，毒害眾生，住在山中。過此山已，有熱水海，多有毒蛇，毒蛇氣故，令海水熱；無有一眾生，以蛇毒故，眾生皆死，以毒熱故。過此海已，有一大海，名曰赤海，縱廣一萬五千由旬，龍、阿修羅住此海下，以飲食故，互相瞋恚，常共鬥諍。有龍名曰摩多梨那，有阿修羅名僧伽多。過此海已，有一大洲，名羅剎女國，縱廣二千由旬，有羅剎女，名曰長髮，住在此洲，啖食火燒香花及肉，一念能行二千由旬，常求人便，心常憶念。是羅剎洲，骸骨血肉、狼藉臭穢充滿其洲。過此洲已，有一大洲，名毗舍遮鬼女國，縱廣五千由旬，毗舍遮鬼，名曰發覆，住在此洲。過此洲已，有一大山，名曰饒山，縱廣五百千由旬，多饒樹林，所謂那梨吱羅樹，次名波那婆樹，次名無遮果樹，次名多羅樹，次名多摩羅樹
【現代漢語翻譯】 現代漢語譯本： 各個勢力，各種各樣的因緣，各自承受不同的生命形態。瞿陀尼（Kutadani，地名）的人因為不修習清凈的善業，所以出生在這裡，壽命終結后，隨著自身的業力流轉于生死輪迴之中。像這樣修行的人觀察外在的法和業力之後，如實地瞭解外在的世界。
『再者，修行的人順著觀察外在的世界。過了瞿陀尼（Kutadani），還有什麼樣的山河海島呢？他們通過聽聞的智慧或者通過天眼看到：瞿陀尼國（Kutadani）和弗婆提國（Purvavideha），這兩個洲的中間有一片大海，名字叫做清凈水，縱橫寬廣一萬二千由旬（yojana，長度單位），清澈的水充滿其中，有很多的螺、貝殼、堤彌魚（timi fish）、提鯢羅魚（timingila fish）、那迦魚（naga fish）、摩伽羅魚（makara fish）、軍毗羅魚（kumbhira fish）、失收摩羅魚（shishumara fish），這些魚的顏色也是青色的。過了這片海之後，有一座珊瑚山，縱橫寬廣五千由旬（yojana），對眾生有毒害，眾生居住在這座山中。過了這座山之後，有一片熱水海，有很多的毒蛇，因為毒蛇的氣息，使得海水變得很熱；沒有一個眾生能夠存活，因為蛇的毒性，眾生都會死亡，因為毒和熱的緣故。過了這片海之後，有一片大海，名字叫做赤海，縱橫寬廣一萬五千由旬（yojana），龍（naga）、阿修羅（asura）居住在這片海的下面，因為飲食的緣故，互相嗔恨，經常互相爭鬥。有一條龍名字叫做摩多梨那（Matali），有一個阿修羅名字叫做僧伽多（Sangata）。過了這片海之後，有一大洲，名字叫做羅剎女國，縱橫寬廣二千由旬（yojana），有羅剎女（rakshasi），名字叫做長髮，居住在這座洲上，吞食被火燒過的香花和肉，一念之間能夠行走二千由旬（yojana），經常尋找機會加害他人，心中常常想著這件事。這座羅剎洲上，骸骨血肉狼藉，臭氣污穢充滿整個洲。過了這座洲之後，有一大洲，名字叫做毗舍遮鬼女國，縱橫寬廣五千由旬（yojana），毗舍遮鬼（pishacha），名字叫做發覆，居住在這座洲上。過了這座洲之後，有一座大山，名字叫做饒山，縱橫寬廣五百千由旬（yojana），有很多茂盛的樹林，其中有那梨吱羅樹（narikela tree），其次是波那婆樹（panava tree），其次是無遮果樹（muchala fruit tree），其次是多羅樹（tala tree），其次是多摩羅樹（tamala tree）。』
【English Translation】 English version: Various forces, various causes and conditions, each receiving different forms of life. The people of Kutadani (a place name) are born here because they do not cultivate pure karma, and after their lives end, they revolve in the cycle of birth and death according to their own karma. Thus, practitioners, having observed external dharmas and karma, truly understand the external world.
『Furthermore, practitioners observe the external world in accordance. After Kutadani, what mountains, rivers, and islands are there? They see through the wisdom of hearing or through divine eyes: Between the countries of Kutadani and Purvavideha, there is a great sea called Pure Water, which is 12,000 yojanas (a unit of length) in length and breadth, filled with clear water, and has many snails, shells, timi fish, timingila fish, naga fish, makara fish, kumbhira fish, and shishumara fish, and these fish are also blue in color. After passing this sea, there is a coral mountain, 5,000 yojanas in length and breadth, which is poisonous to living beings, and living beings reside in this mountain. After passing this mountain, there is a hot water sea, with many poisonous snakes, and because of the breath of the poisonous snakes, the sea water becomes very hot; no living being can survive, because of the poison of the snakes, all living beings die, because of the poison and heat. After passing this sea, there is a great sea called Red Sea, 15,000 yojanas in length and breadth, where nagas (naga) and asuras (asura) live under this sea, and because of food and drink, they hate each other and often fight each other. There is a naga named Matali, and an asura named Sangata. After passing this sea, there is a great continent called the Country of Rakshasi Women, 2,000 yojanas in length and breadth, where there are rakshasi (rakshasi) women named Long Hair, living on this continent, devouring incense flowers and meat that have been burned by fire, able to travel 2,000 yojanas (yojana) in a single thought, often seeking opportunities to harm others, and constantly thinking about this matter in their minds. On this Rakshasi continent, bones, blood, and flesh are scattered, and foul odors fill the entire continent. After passing this continent, there is a great continent called the Country of Pishacha Women, 5,000 yojanas in length and breadth, where pishacha (pishacha) ghosts named Hair Covering live on this continent. After passing this continent, there is a great mountain called Abundant Mountain, 500,000 yojanas in length and breadth, with many lush forests, including the narikela tree, then the panava tree, then the muchala fruit tree, then the tala tree, then the tamala tree.』
，次名卑耶羅樹，次名俱羅迦樹，次名陀婆樹，次名佉提羅樹，次名提羅迦樹，次名阿殊那樹，次名迦曇婆樹，次名泥荼羅婆樹，次名佉殊羅樹，次名庵婆羅樹，次名卑末槃陀樹，次名婆多利樹，次名婆吒樹，次名甄叔迦樹，次名龍樹，次名無憂樹，次名騏鄰陀樹，次名吱多迦樹，次名迦尼迦羅樹，次名阿堤目多迦樹，次名那浮摩利迦樹，次名波吒迦樹，次名波吒羅樹，次名迦卑他樹，次名毗羅婆樹，次名天木香樹，次名波頭摩樹，次名瞻波迦樹，次名迦羅毗略迦樹，次名青無憂樹，次名鳩羅婆迦樹，次名軍陀樹，次名婆陀羅樹，次名鳩吒阇樹。多有如是種種果樹，處處流泉，乾闥婆王遊戲彼林。過此山已，有一大海，縱廣五百由旬，名曰乳水，其水色味如乳無異，海有大魚，長五由旬，住在海中。過此海已，有一沙山，縱廣一千由旬，無有林樹及諸藥草。過此山已，有一大海，名曰龍滿，縱廣六千由旬，海有諸龍，名栴遮羅，住此海中，自相鬥諍，樂注大雨。過此海已，有一大海，名蘇無陀羅，縱廣二千由旬，其水不動，清凈湛然，多有軍毗羅魚、那迦羅魚、失收摩羅魚、螺貝之屬。
「複次，修行者知業法果。彼以聞慧或以天眼見：如說處山河海渚、林樹之處，無有一處不生不死、不生不滅，一切恩愛無不
【現代漢語翻譯】 現代漢語譯本： 『其次是卑耶羅樹，其次是俱羅迦樹，其次是陀婆樹，其次是佉提羅樹，其次是提羅迦樹，其次是阿殊那樹，其次是迦曇婆樹，其次是泥荼羅婆樹，其次是佉殊羅樹，其次是庵婆羅樹，其次是卑末槃陀樹，其次是婆多利樹，其次是婆吒樹，其次是甄叔迦樹，其次是龍樹，其次是無憂樹，其次是騏鄰陀樹，其次是吱多迦樹，其次是迦尼迦羅樹，其次是阿堤目多迦樹，其次是那浮摩利迦樹，其次是波吒迦樹，其次是波吒羅樹，其次是迦卑他樹，其次是毗羅婆樹，其次是天木香樹，其次是波頭摩樹，其次是瞻波迦樹，其次是迦羅毗略迦樹，其次是青無憂樹，其次是鳩羅婆迦樹，其次是軍陀樹，其次是婆陀羅樹，其次是鳩吒阇樹。有很多這樣的果樹，處處都有流動的泉水，乾闥婆王（Gandharva-king，天神）在那裡面的樹林里嬉戲。過了這座山，有一片大海，縱橫五百由旬（Yojana，古印度長度單位），名叫乳水，水的顏色和味道像牛奶一樣。海里有大魚，長五由旬，住在海里。過了這片海，有一座沙山，縱橫一千由旬，沒有樹林和藥草。過了這座山，有一片大海，名叫龍滿，縱橫六千由旬，海里有龍，名叫栴遮羅（Naga name），住在這片海里，互相爭鬥，喜歡降下大雨。過了這片海，有一片大海，名叫蘇無陀羅，縱橫兩千由旬，水不動，清澈平靜，有很多軍毗羅魚（Kumbhira fish）、那迦羅魚（Nakkara fish）、失收摩羅魚（Sisumara fish）以及螺貝之類的生物。
『再者，修行者瞭解業和法的因果關係。他通過聽聞的智慧或者天眼看到：就像所說的地方，山河海島、樹林，沒有一個地方不是在生滅變化之中，一切的恩愛最終都會消散。』
【English Translation】 English version: 『Next is the Biyaro tree, then the Kura-ka tree, then the Dava tree, then the Khadira tree, then the Tilaka tree, then the Asuna tree, then the Kadamba tree, then the Nidara-va tree, then the Khasura tree, then the Ambala tree, then the Bimal-bandha tree, then the Batarie tree, then the Bata tree, then the Zhenshu-ka tree, then the Dragon tree, then the Worry-free tree, then the Qilintuo tree, then the Zhiduoka tree, then the Kanika-luo tree, then the Atimu-duoka tree, then the Nafu-moli-ka tree, then the Bozhaka tree, then the Bozhala tree, then the Kabi-ta tree, then the Piluo-po tree, then the Tianmuxiang tree, then the Potou-mo tree, then the Zhanbo-ka tree, then the Kaluo-pilue-ka tree, then the Green Worry-free tree, then the Kuluo-po-ka tree, then the Juntuo tree, then the Potuo-luo tree, then the Juta-she tree.』 There are many such fruit trees, and flowing springs everywhere. The Gandharva-king (天神) plays in that forest. After passing this mountain, there is a great sea, five hundred Yojanas (古印度長度單位) in length and width, called Milk Water. The color and taste of the water are like milk. There are large fish in the sea, five Yojanas long, living in the sea. After passing this sea, there is a sand mountain, one thousand Yojanas in length and width, without forests, trees, or herbs. After passing this mountain, there is a great sea, called Dragon Full, six thousand Yojanas in length and width. There are dragons in the sea, named Jianzhala (Naga name), living in this sea, fighting each other, and enjoying pouring down heavy rain. After passing this sea, there is a great sea, called Suwutuo-luo, two thousand Yojanas in length and width. The water is still, clear, and calm, with many Kumbhira fish (Kumbhira fish), Nakkara fish (Nakkara fish), Sisumara fish (Sisumara fish), and shellfish.
『Furthermore, the practitioner knows the karmic consequences of actions. He sees with the wisdom of hearing or with divine eyes: as it is said, in places like mountains, rivers, seas, islands, forests, and trees, there is no place that is not subject to birth and death, arising and ceasing. All love and affection will eventually dissipate.』
別離，無有一處非業故行，無有一處而非業藏，無有一處非業流轉，受自業果，或生或死，無有山河海渚非生死處，山河海渚無針鋒許非我生處，百千千億、億億百千生死之中，皆愛別離、怨憎合會，百千千億、億億百千生死之處，墮于地獄、餓鬼、畜生，無始無終，貪瞋癡網之所繫縛，流轉生死。是故應當厭離生死，勿生貪著。此生死者，甚為苦惱，久受堅牢，痛苦難忍，老死憂悲苦惱愁毒，一切有生必當墮落，歸破壞門。于生死中，無有少常，譬如日出，無有少闇，觀生死中亦復如是。如是修行者觀外身，得如實知外身。
「複次，修行者隨順觀外身。過平等海，復有何等山河海渚？彼以聞慧或以天眼見：弗婆提國，縱廣八千由旬，多有眷屬，小洲具足，聚落城邑、河池林樹、洲渚山窟、行列樹林、花果禽獸一切具足。有六大山：一名大波賒山；二名新鬘山；三名孔雀集山；四名獸峪山；五名海高山；六名真珠鬘山。遍弗婆提，如閻浮提有四大山，如前所說。大波賒山，縱廣三千由旬，於此山中有三大林，其一一林皆悉縱廣一千由旬，一名須彌林，二名流水林，三名峪鬘林，眾樹具足，所謂呵梨勒樹，次名平面樹，次名峪生樹，次名枝等樹，次名岸生樹，次名石生樹。如閻浮提樹說。住此山者，名大鬘人。
【現代漢語翻譯】 現代漢語譯本 別離，沒有一處不是由業力所推動，沒有一處不是業力的儲藏之處，沒有一處不是業力流轉的地方，承受著各自業力的果報，或生或死，沒有山河海島不是生死輪迴之處，山河海島上即使針尖般大小的地方，也曾是我出生的地方。在成百上千、千億萬億次的生死輪迴中，都經歷著愛別離、怨憎相遇的痛苦。在成百上千、千億萬億次的生死輪迴之處，墮入地獄、餓鬼、畜生道，無始無終，被貪婪、嗔恨、愚癡的羅網所束縛，在生死中流轉。因此，應當厭惡並遠離生死輪迴，不要產生貪戀執著。這生死輪迴，是極其苦惱的，長期遭受牢獄般的禁錮，痛苦難以忍受，充滿著衰老、死亡、憂愁、悲傷、苦惱和毒害。一切有生命的東西必定會墮落，最終走向毀滅。在生死輪迴中，沒有絲毫永恒不變的事物，就像太陽升起時，沒有絲毫黑暗一樣，觀察生死輪迴也是如此。這樣修行的人觀察外在的身體，就能如實地瞭解外在的身體。
『此外，修行者順著觀察外在的身體。度過平等的海洋，還有什麼樣的山河海島呢？他通過聽聞佛法的智慧或者通過天眼看到：弗婆提國（Purva-videha，東勝身洲），東西南北各有八千由旬，有很多眷屬，小洲也很完備，聚落、城邑、河流、池塘、樹林、洲渚、山洞、成行的樹林、花果、禽獸，一切都很完備。有六座大山：第一座叫做賒山；第二座叫做新鬘山；第三座叫做孔雀集山；第四座叫做獸峪山；第五座叫做海高山；第六座叫做真珠鬘山。遍佈弗婆提，就像閻浮提（Jambudvipa，南贍部洲）有四大山一樣，如前面所說。賒山，東西南北各有三千由旬，在這座山中有三大樹林，每一座樹林東西南北各有縱廣一千由旬，第一座叫做須彌林，第二座叫做流水林，第三座叫做峪鬘林，各種樹木都很完備，有所謂的訶梨勒樹（haritaki，訶子樹），其次是平面樹，其次是峪生樹，其次是枝等樹，其次是岸生樹，其次是石生樹。就像閻浮提的樹木所說的那樣。居住在這座山上的人，叫做大鬘人。』
【English Translation】 English version Separation, there is no place where actions are not driven by karma, no place where karma is not stored, no place where karma does not flow. One receives the consequences of one's own karma, whether it be birth or death. There is no mountain, river, or island that is not a place of birth and death. Even a needlepoint's worth of space on any mountain, river, or island has been a place where I have been born. In hundreds of thousands, trillions upon trillions of births and deaths, one experiences the pain of separation from loved ones and the meeting with those one hates. In hundreds of thousands, trillions upon trillions of places of birth and death, one falls into the hells, the realms of hungry ghosts, and the animal realm, without beginning or end, bound by the net of greed, hatred, and delusion, transmigrating through birth and death. Therefore, one should be disgusted with and renounce birth and death, and not generate attachment. This cycle of birth and death is extremely painful, enduring long imprisonment, with suffering that is difficult to bear, filled with old age, death, sorrow, grief, suffering, distress, and poison. All that is born must fall and return to the gate of destruction. In birth and death, there is nothing permanent. Just as when the sun rises, there is no darkness, so too is it when observing birth and death. Thus, the practitioner who observes the external body gains true knowledge of the external body.
'Furthermore, the practitioner observes the external body in accordance with the Dharma. Having crossed the ocean of equality, what mountains, rivers, and islands are there? Through the wisdom of hearing the Dharma or through divine vision, he sees: Purva-videha (Eastern Continent), is 8,000 yojanas in breadth and length, with many relatives, and complete with small islands, settlements, cities, rivers, ponds, forests, shores, mountain caves, rows of trees, flowers, fruits, birds, and beasts, all complete. There are six great mountains: the first is called Sia Mountain; the second is called New Garland Mountain; the third is called Peacock Gathering Mountain; the fourth is called Beast Valley Mountain; the fifth is called Sea High Mountain; the sixth is called True Pearl Garland Mountain. They are all over Purva-videha, just as Jambudvipa (Southern Continent) has four great mountains, as previously mentioned. Sia Mountain is 3,000 yojanas in breadth and length. In this mountain, there are three great forests, each forest being 1,000 yojanas in breadth and length. The first is called Sumeru Forest, the second is called Flowing Water Forest, and the third is called Valley Garland Forest, complete with various trees, namely the haritaki (chebulic myrobalan) tree, then the Plane Tree, then the Valley-born Tree, then the Branch-like Tree, then the Shore-born Tree, then the Stone-born Tree, as described for the trees of Jambudvipa. Those who dwell on this mountain are called Great Garland People.'
山中有河，名婆盧河，次名流沙河，次名狹流河，次名速流河，次名龍水河，次名光林河，次名征迦河。第二大山，名曰林鬘，縱廣一千由旬，此山有林，名鳩吒林，次名行林，次名天木行林，次名煙林，次名久垂林。山中有河，一名多羅覆，次名角圍河，次名愛水河，次名攝念河，次名煙笑河。林鬘山中所住之人，名俱知羅。
「複次，修行者觀第三山，名孔雀聚，縱廣千由旬，此山有四大林：一名雲林；二名百池林；三名高吼林；四名真珠輪林。復有大河，所謂泥均輪陀河，次名大喜河，次名愛林河，次名先流河，次名吉河。于孔雀聚山有住人，名曰青咽。
「複次，修行者觀弗婆提，有第四山，名獸峪，此山有林，名阇知羅林，次名可愛林，次名彌伽林，花果具足亦如前說。林中有河，名涅茂迦，次名普笑，次名歌羅羅。林中有獸，名曰調伏，次名普影，次名毛獸，次名見走，次名為馬，次名無道，次名仙獸，次名多羅頭拏，次名好耳，次名象頭，次名第一兒，次名愛影，次名兔毛，次名駝身，次名黑尾，次名白頭，次名端正，次名蛇舌，次名狗牙，次名伽婆耶，次名鉗婆，次名碓井井。如是等獸，閻浮提中，或有或無。獸峪山中，園林流池、華果樹木一切具足，亦如前說。一切華池，如閻浮提。
【現代漢語翻譯】 現代漢語譯本： 山中有一條河，名叫婆盧河（Balu River），其次名叫流沙河（Liusha River），再次名叫狹流河（Xialiu River），再次名叫速流河（Suliu River），再次名叫龍水河（Longshui River），再次名叫光林河（Guanglin River），再次名叫征迦河（Zhengjia River）。第二座大山，名叫林鬘（Linman），縱橫一千由旬（Yujun，古印度長度單位），這座山有樹林，名叫鳩吒林（Jiuzha Forest），其次名叫行林（Xing Forest），再次名叫天木行林（Tianmuxing Forest），再次名叫煙林（Yan Forest），再次名叫久垂林（Jiuchui Forest）。山中有一條河，名叫多羅覆（Duolafou River），其次名叫角圍河（Jiaowei River），再次名叫愛水河（Aishui River），再次名叫攝念河（Shenian River），再次名叫煙笑河（Yanxiao River）。住在林鬘山中的人，名叫俱知羅（Juzhiluo）。
『此外，修行者觀察第三座山，名叫孔雀聚（Kongjup），縱橫一千由旬，這座山有四大樹林：第一名叫雲林（Yun Forest）；第二名叫百池林（Baichi Forest）；第三名叫高吼林（Gaohou Forest）；第四名叫真珠輪林（Zhenzhulun Forest）。又有大河，名叫泥均輪陀河（Nijunluntuo River），其次名叫大喜河（Daxi River），再次名叫愛林河（Ailin River），再次名叫先流河（Xianliu River），再次名叫吉河（Ji River）。在孔雀聚山中居住的人，名叫青咽（Qingyan）。』
『此外，修行者觀察弗婆提（Fupoti，東勝身洲），有第四座山，名叫獸峪（Shouyu），這座山有樹林，名叫阇知羅林（Shezhiluo Forest），其次名叫可愛林（Ke'ai Forest），再次名叫彌伽林（Mijia Forest），花和果實都具備，也像前面所說的那樣。樹林中有一條河，名叫涅茂迦（Niemojia River），其次名叫普笑（Puxiao River），再次名叫歌羅羅（Geluoluo River）。樹林中有野獸，名叫調伏（Diaofu），其次名叫普影（Puying），再次名叫毛獸（Mao Shou），再次名叫見走（Jianzou），再次名叫馬（Ma），再次名叫無道（Wudao），再次名叫仙獸（Xian Shou），再次名叫多羅頭拏（Duoluotouna），再次名叫好耳（Hao Er），再次名叫象頭（Xiangtou），再次名叫第一兒（Diyi Er），再次名叫愛影（Aiying），再次名叫兔毛（Tu Mao），再次名叫駝身（Tuoshen），再次名叫黑尾（Heiwei），再次名叫白頭（Baitou），再次名叫端正（Duanzheng），再次名叫蛇舌（She She），再次名叫狗牙（Gou Ya），再次名叫伽婆耶（Jia Po Ye），再次名叫鉗婆（Qian Po），再次名叫碓井井（Dui Jing Jing）。像這些野獸，在閻浮提（Yanfuti，南贍部洲）中，有的有，有的沒有。獸峪山中，園林、水池、花果樹木一切都具備，也像前面所說的那樣。一切花池，都像閻浮提一樣。』
【English Translation】 English version: There is a river in the mountain, named Balu River, then Liusha River, then Xialiu River, then Suliu River, then Longshui River, then Guanglin River, then Zhengjia River. The second great mountain is called Linman, which is one thousand Yujun in length and width. This mountain has forests, named Jiuzha Forest, then Xing Forest, then Tianmuxing Forest, then Yan Forest, then Jiuchui Forest. There is a river in the mountain, named Duolafou, then Jiaowei River, then Aishui River, then Shenian River, then Yanxiao River. The people who live in Linman Mountain are called Juzhiluo.
'Furthermore, the practitioner observes the third mountain, named Kongjup, which is one thousand Yujun in length and width. This mountain has four great forests: the first is called Yun Forest; the second is called Baichi Forest; the third is called Gaohou Forest; the fourth is called Zhenzhulun Forest. There is also a great river, called Nijunluntuo River, then Daxi River, then Ailin River, then Xianliu River, then Ji River. The people who live in Kongjup Mountain are called Qingyan.'
'Furthermore, the practitioner observes Fupoti, there is a fourth mountain, named Shouyu. This mountain has forests, named Shezhiluo Forest, then Ke'ai Forest, then Mijia Forest, with flowers and fruits complete, as described before. There is a river in the forest, named Niemojia, then Puxiao, then Geluoluo. There are beasts in the forest, named Diaofu, then Puying, then Mao Shou, then Jianzou, then Ma, then Wudao, then Xian Shou, then Duoluotouna, then Hao Er, then Xiangtou, then Diyi Er, then Aiying, then Tu Mao, then Tuoshen, then Heiwei, then Baitou, then Duanzheng, then She She, then Gou Ya, then Jia Po Ye, then Qian Po, then Dui Jing Jing. Such beasts, in Yanfuti, some exist and some do not. In Shouyu Mountain, gardens, pools, flowering and fruit trees are all complete, as described before. All flower pools are like those in Yanfuti.'
住獸峪山人，名曰速力。
「複次，修行者觀弗婆提國，有第五山，名曰海高，縱廣一千由旬，園林流池、華果具足，亦如前說。此山有林，名曰三滴林，次名咽喉閉林，次名山林。林中有河，名曰三角，次名高喚，次名石聲。人住海高山者，名遮株羅。觀海高山已，如實知外身。
「複次，修行者隨順觀外身。觀弗婆提有何等山？彼以聞慧或以天眼見：第六山，名真珠鬘，縱廣一千由旬，園林流池周遍具足，種種花果、禽獸具足，亦如前說。真珠鬘山出一大河，名不見岸，廣一由旬。有人住于真珠鬘山，名曰普眼。如是弗婆提，六山圍繞。弗婆提國有三大城：一名善門城；二名山樂城；三名普遊戲城。一一大城廣三由旬，中下之城有六十三。有一中城，名鳩吒含，次名大波舍，次名普吼城，有如是等中城之中。第一最大下城，名一切負，次名大音城，次名曠野孔穴城。有如是等小城之中，第一最大。復有三億五十萬三千五百五十六聚落，第一聚落，名迦尸摩羅，次名水沫，次名根村，次名樹啼村，次名一切人，次名葉聚落，次名毗頭羅，次名波迦村，次名毗吒聚落，次名摩摩聚落，次名那提，次名伽吒甕，次名徒呵，次名林聚落，次名赤旋，次名阿叉，次名風吹，次名鬘村，次名頂樹，次名黑飯。有如
【現代漢語翻譯】 現代漢語譯本：居住在獸峪山的人，名叫速力（Suli）。
『再者，修行者觀察弗婆提（Fupoti，東勝身洲）國，有第五座山，名叫海高（Haigao），縱橫廣闊一千由旬（yujun，長度單位），園林水池、花卉果實完備充足，也如前面所說一樣。這座山有樹林，名叫三滴林（Sandilin），其次名叫咽喉閉林（Yanhoubilin），再次名叫山林（Shanlin）。樹林中有河流，名叫三角（Sanjiao），其次名叫高喚（Gaohuan），再次名叫石聲（Shisheng）。居住在海高山的人，名叫遮株羅（Zhezhuoluo）。觀察海高山之後，如實地瞭解外身。』
『再者，修行者隨順地觀察外身。觀察弗婆提有什麼樣的山？他們以聽聞的智慧或者以天眼看見：第六座山，名叫真珠鬘（Zhenzhuman），縱橫廣闊一千由旬，園林水池周遍完備充足，各種花果、禽獸完備充足，也如前面所說一樣。真珠鬘山流出一條大河，名叫不見岸（Bujianan），寬一由旬。有人居住在真珠鬘山，名叫普眼（Puyan）。像這樣，弗婆提，被六座山圍繞。弗婆提國有三大城市：第一座名叫善門城（Shanmencheng）；第二座名叫山樂城（Shanlecheng）；第三座名叫普遊戲城（Puyouxicheng）。每一座大城都廣闊三由旬，中等和下等的城市有六十三座。有一座中等城市，名叫鳩吒含（Jiutahan），其次名叫舍（she），再次名叫普吼城（Puhoucheng），有像這些等等的中等城市。第一座最大下等城市，名叫一切負（Yiqiefu），其次名叫大音城（Dayincheng），再次名叫曠野孔穴城（Kuangyekongxuecheng）。有像這些等等的小城市中，第一座最大。又有三億五千零五十萬三千五百五十六個聚落，第一個聚落，名叫迦尸摩羅（Jashimoluo），其次名叫水沫（Shuimo），其次名叫根村（Gencun），其次名叫樹啼村（Shuticun），其次名叫一切人（Yiqieren），其次名叫葉聚落（Yejuluo），其次名叫毗頭羅（Pituoluo），其次名叫波迦村（Bojiacun），其次名叫毗吒聚落（Pituojuluo），其次名叫摩摩聚落（Momojuluo），其次名叫那提（Nati），其次名叫伽吒甕（Gazhaweng），其次名叫徒呵（Tuhe），其次名叫林聚落（Linjuluo），其次名叫赤旋（Chixuan），其次名叫阿叉（Acha），其次名叫風吹（Fengchui），其次名叫鬘村（Manchun），其次名叫頂樹（Dingshu），其次名叫黑飯（Heifan）。有像』
【English Translation】 English version: A person living in Mount Shoushanyu was named Suli.
『Furthermore, the practitioner observes Fupoti (Purvavideha, the Eastern Continent), which has a fifth mountain named Haigao (High Peak), a thousand yojanas (yojana, a unit of distance) in length and breadth, with gardens, ponds, flowers, and fruits in abundance, as described before. This mountain has forests named Sandilin (Three Drops Forest), followed by Yanhoubilin (Throat Closing Forest), and then Shanlin (Mountain Forest). Within the forests are rivers named Sanjiao (Triangle), followed by Gaohuan (Loud Call), and then Shisheng (Stone Sound). The person living on Mount Haigao is named Zhezhuoluo. Having observed Mount Haigao, one truly understands the external body.』
『Furthermore, the practitioner observes the external body accordingly. What kind of mountains does Fupoti have? They see with the wisdom of hearing or with divine eyes: the sixth mountain, named Zhenzhuman (Pearl Garland), a thousand yojanas in length and breadth, with gardens and ponds all around, abundant with various flowers, fruits, birds, and beasts, as described before. A large river flows from Mount Zhenzhuman, named Bujianan (No Shore), a yojana wide. A person lives on Mount Zhenzhuman, named Puyan (Universal Eye). Thus, Fupoti is surrounded by six mountains. The country of Fupoti has three great cities: the first is named Shanmencheng (Good Gate City); the second is named Shanlecheng (Mountain Joy City); the third is named Puyouxicheng (Universal Play City). Each great city is three yojanas wide, and there are sixty-three middle and lower cities. There is a middle city named Jiutahan, followed by **she, and then Puhoucheng (Universal Roar City), and so on among the middle cities. The first and largest lower city is named Yiqiefu (All Defeat), followed by Dayincheng (Great Sound City), and then Kuangyekongxuecheng (Wilderness Hole City). Among these small cities, the first is the largest. There are also 350,533,556 settlements. The first settlement is named Jashimoluo, followed by Shuimo (Water Foam), then Gencun (Root Village), then Shuticun (Tree Weeping Village), then Yiqieren (All People), then Yejuluo (Leaf Settlement), then Pituoluo, then Bojiacun, then Pituojuluo, then Momojuluo, then Nati, then Gazhaweng, then Tuhe, then Linjuluo (Forest Settlement), then Chixuan (Red Whirl), then Acha, then Fengchui (Wind Blow), then Manchun (Garland Village), then Dingshu (Top Tree), then Heifan (Black Rice). There are like』
是等第一聚落。此等眾人，其面圓滿像地洲形。
「閻浮提人耳發莊嚴，郁單越人眼為莊嚴，瞿陀尼人項腹莊嚴，弗婆提人肩髀莊嚴，四天下人自身嚴好。
「複次，修行者觀業果報。眾生何業生弗婆提？有上、中、下業。彼以聞慧或以天眼見：此眾生先世不知業法果報，以不知故，施非福田，或難乞求，爾乃施與，或勤苦求，亦如前說。以此業故，名下品生。若有眾生持中品戒，若近國王法故，不殺眾生，非清凈心。以此因緣，身壞命終生於天上，從天命終生弗婆提，名中業生。上人上業，聞于正法，受持讀誦，為他人說，而生隨喜，如說修行。無有一法能度生死險道曠野如聞正法，受持讀誦，為他人說，諸施中勝，所謂法施。第一持戒，謂聞正法，聞正法智最為第一。正法者，亦如前說。觀弗婆提業果報已，如實知外身。
「複次，修行者觀弗婆提內，復有何等山河海渚？彼以聞慧或以天眼：過弗婆提八千由旬，見有大山，名曰磁石，縱廣三千由旬，此山四面一萬由旬，有微少鐵，皆悉速赴走奔此山。過此山已，有一大海，七千由旬，名曰波行，圍繞五山猶如環玔。何等為五？一名鍼口山；二名大藏山；三名多吒迦山；四名蛇多山；五名歡喜山。過此山已，有一大洲，名陀吒迦曼茶，縱廣三千
【現代漢語翻譯】 現代漢語譯本： 是閻浮提（Jambudvipa，指我們所居住的南贍部洲）第一聚落。這些眾人，他們的面容圓滿，像閻浮提洲的形狀。
閻浮提人以耳朵和頭髮為莊嚴，郁單越（Uttarakuru，北俱盧洲）人以眼睛為莊嚴，瞿陀尼（Godaniya，西牛賀洲）人以頸部和腹部為莊嚴，弗婆提（Purvavideha，東勝身洲）人以肩膀和大腿為莊嚴，四大部洲的人自身都很美好。
再次，修行者觀察業的果報。眾生以何種業而生於弗婆提？有上、中、下三種業。他們以聽聞的智慧或以天眼見到：這些眾生前世不知道業、法和果報，因為不知道的緣故，佈施給非福田之人，或者難以乞求，才施捨給予，或者勤苦求得，也如前面所說。因為這樣的業，被稱為下品生。如果有眾生持中品戒，因為接近國王的法律的緣故，不殺害眾生，但不是以清凈心。因為這樣的因緣，身壞命終後生于天上，從天上命終後生于弗婆提，被稱為中業生。上品之人行上品之業，聽聞正法，受持讀誦，為他人宣說，並且生起隨喜之心，如所說而修行。沒有一種法能夠度過生死險道的曠野，如同聽聞正法，受持讀誦，為他人宣說，在各種佈施中最為殊勝，這被稱為法施。第一持戒，是聽聞正法，聽聞正法的智慧最為第一。正法，也如前面所說。觀察弗婆提的業果報之後，如實地瞭解外在的身體。
再次，修行者觀察弗婆提內部，又有何種山河海渚？他們以聽聞的智慧或以天眼見到：越過弗婆提八千由旬，見到一座大山，名叫磁石山，縱橫三千由旬，這座山的四面共一萬由旬，有微少的鐵，都迅速地奔向這座山。越過這座山後，有一片大海，七千由旬，名叫波行海，圍繞著五座山，猶如環繞的寶釧。哪五座山？第一座名叫鍼口山；第二座名叫大藏山；第三座名叫多吒迦山；第四座名叫蛇多山；第五座名叫歡喜山。越過這些山後，有一大洲，名叫陀吒迦曼茶洲，縱橫三千由旬。
【English Translation】 English version: It is the foremost settlement of Jambudvipa (the continent where we reside, also known as the Southern Jambudvipa). These people have faces as round and full as the shape of Jambudvipa.
The people of Jambudvipa are adorned with ears and hair, the people of Uttarakuru (the Northern Kuru continent) are adorned with eyes, the people of Godaniya (the Western Godaniya continent) are adorned with necks and abdomens, and the people of Purvavideha (the Eastern Purvavideha continent) are adorned with shoulders and thighs. The people of all four continents are beautiful in themselves.
Furthermore, the practitioner observes the karmic consequences. By what karma are beings born in Purvavideha? There are superior, intermediate, and inferior karmas. They see with the wisdom of hearing or with divine eyes: These beings in their past lives did not know the laws of karma and its consequences. Because of this ignorance, they gave alms to those who were not fields of merit, or they were difficult to ask from, and then they gave, or they obtained through hardship, as described before. Because of this karma, they are called beings of inferior birth. If there are beings who uphold intermediate precepts, because they are close to the laws of the king, they do not kill living beings, but not with a pure mind. Because of this cause and condition, when their bodies break and their lives end, they are born in the heavens. From the heavens, when their lives end, they are born in Purvavideha, and are called beings of intermediate karma. Superior people perform superior karma, hear the true Dharma, receive, uphold, recite, and explain it to others, and generate joy accordingly, practicing as taught. There is no Dharma that can cross the perilous wilderness of birth and death like hearing the true Dharma, receiving, upholding, reciting, and explaining it to others. Among all kinds of giving, the most supreme is the giving of Dharma. The foremost precept is hearing the true Dharma, and the wisdom of hearing the true Dharma is the most supreme. The true Dharma is as described before. After observing the karmic consequences of Purvavideha, they truly understand the external body.
Furthermore, the practitioner observes what mountains, rivers, seas, and shores exist within Purvavideha. They see with the wisdom of hearing or with divine eyes: Beyond eight thousand yojanas from Purvavideha, there is a great mountain called Magnet Mountain, three thousand yojanas in length and breadth. The four sides of this mountain are ten thousand yojanas. Any small amount of iron quickly rushes towards this mountain. Beyond this mountain, there is a great sea, seven thousand yojanas, called Wave-Moving Sea, surrounding five mountains like a surrounding bracelet. What are the five? The first is called Needle-Mouth Mountain; the second is called Great-Treasure Mountain; the third is called Tataka Mountain; the fourth is called Serpent-Many Mountain; the fifth is called Joyful Mountain. Beyond these mountains, there is a great continent called Tataka-Manda Continent, three thousand yojanas in length and breadth.
由旬，多有夜叉、緊那羅住在此洲，河池樹林、花果具足，甚可愛樂。閻浮提中、弗婆提中所有禽獸，此洲悉有。過此洲已，有一大海，名多星宿，海中有山，名優陀延，有十三峰繞此大海，去須彌山不遠。外道說言：『與閻浮提人善不善業，為增上緣，善不善風，于優陀延山中出於星宿。』諸婆羅門外道論師失於業報，不知真諦，於人王所，說言：『星宿諸曜所作，非業果報。』是諸外道婆羅門論師，邪見倒說星曜所作，非業果報。若星曜所作非業果報，日月勝故，善不善時節流轉，一切時節而有華果，日月若勝，何故日月為余曜所覆？所謂日莎婆奴，月羅睺，一切星宿為曜所覆，曜為余覆，以是善不善故，宿曜亦有善不善業。是故善不善業，眾生自業，非星曜作。
「複次，修行者隨順外身。觀曜星宿，見業果報，非曜等作。觀多星宿海已，觀須彌山優陀延山峰已，如實知外身。
「複次，修行者觀多星海，縱廣七千由旬。過此海已，有諸神仙住在此洲，山河林樹，花果具足，如閻浮提。其洲縱廣三千由旬，仙人、夜叉之所住止，一切如意樹、花果具足。過此洲已，有大圍山及有大海，三千由旬，在閻浮提、弗婆提二國中間。如是大海，名冷暖水，縱廣三千由旬，多有螺貝、堤彌魚、堤彌鯢羅魚、那
【現代漢語翻譯】 現代漢語譯本：由旬（yóu xún，古印度長度單位），多有夜叉（yè chā，一種鬼神）、緊那羅（jǐn nà luó，一種天神）住在此洲，河池樹林、花果具足，甚可愛樂。閻浮提（yán fú tí，佛教中的四大部洲之一）中、弗婆提（fú pó tí，佛教中的四大部洲之一）中所有禽獸，此洲悉有。過此洲已，有一大海，名多星宿，海中有山，名優陀延，有十三峰繞此大海，去須彌山（xū mí shān，佛教中的聖山）不遠。外道說言：『與閻浮提人善不善業，為增上緣，善不善風，于優陀延山中出於星宿。』諸婆羅門（pó luó mén，印度教的祭司階層）外道論師失於業報，不知真諦，於人王所，說言：『星宿諸曜所作，非業果報。』是諸外道婆羅門論師，邪見倒說星曜所作，非業果報。若星曜所作非業果報，日月勝故，善不善時節流轉，一切時節而有華果，日月若勝，何故日月為余曜所覆？所謂日莎婆奴（rì shā pó nú），月羅睺（yuè luó hóu），一切星宿為曜所覆，曜為余覆，以是善不善故，宿曜亦有善不善業。是故善不善業，眾生自業，非星曜作。 「複次，修行者隨順外身。觀曜星宿，見業果報，非曜等作。觀多星宿海已，觀須彌山優陀延山峰已，如實知外身。 「複次，修行者觀多星海，縱廣七千由旬。過此海已，有諸神仙住在此洲，山河林樹，花果具足，如閻浮提。其洲縱廣三千由旬，仙人、夜叉之所住止，一切如意樹、花果具足。過此洲已，有大圍山及有大海，三千由旬，在閻浮提、弗婆提二國中間。如是大海，名冷暖水，縱廣三千由旬，多有螺貝、堤彌魚（dī mí yú）、堤彌鯢羅魚（dī mí ní luó yú）、那
【English Translation】 English version: Yojana (yóu xún, an ancient Indian unit of distance), is mostly inhabited by Yakshas (yè chā, a type of ghost or spirit) and Kinnaras (jǐn nà luó, a type of celestial being), with rivers, ponds, forests, and abundant flowers and fruits, making it very delightful. All the birds and beasts found in Jambudvipa (yán fú tí, one of the four great continents in Buddhism) and Purvavideha (fú pó tí, one of the four great continents in Buddhism) are also present on this continent. Beyond this continent, there is a great sea called Many Stars, in which there is a mountain named Utpala, with thirteen peaks surrounding this great sea, not far from Mount Sumeru (xū mí shān, the sacred mountain in Buddhism). The heretics say: 'The good and bad karma of the people of Jambudvipa serves as the primary cause, and the good and bad winds emerge from the stars in Mount Utpala.' The Brahman (pó luó mén, the priestly class in Hinduism) heretic teachers are lost in the retribution of karma, not knowing the true meaning, and say to the kings: 'The actions of the stars and planets are not the result of karma.' These heretic Brahman teachers, with their wrong views, falsely claim that the actions of the stars are not the result of karma. If the actions of the stars are not the result of karma, and the sun and moon are superior, causing the flow of good and bad seasons, and all seasons have flowers and fruits, if the sun and moon are superior, why are the sun and moon covered by other planets? So-called Rahu covering the sun and moon, all the stars are covered by planets, and the planets are covered by others. Because of this good and bad, the stars and planets also have good and bad karma. Therefore, good and bad karma is the karma of sentient beings themselves, not created by the stars and planets. Furthermore, practitioners should follow the external body. Observe the stars and planets, and see the results of karma, which are not created by the planets. After observing the Sea of Many Stars, and observing the peaks of Mount Sumeru and Mount Utpala, truly understand the external body. Furthermore, practitioners should observe the Sea of Many Stars, which is seven thousand yojanas in length and width. Beyond this sea, there are deities living on this continent, with mountains, rivers, forests, and abundant flowers and fruits, like Jambudvipa. This continent is three thousand yojanas in length and width, inhabited by immortals and Yakshas, with all kinds of wish-fulfilling trees, flowers, and fruits. Beyond this continent, there is a great surrounding mountain and a great sea, three thousand yojanas in length and width, located between the two countries of Jambudvipa and Purvavideha. This great sea is called Cold and Warm Water, three thousand yojanas in length and width, with many snails, shells, Timi fish (dī mí yú), Timi-nilas fish (dī mí ní luó yú), and Na
迦羅魚、摩伽羅魚、失收摩羅魚、龜黿之屬住大海中。過此山海，有一大海，名曰赤海，去閻浮提不遠，縱廣五千由旬。赤水滿中，多有大魚，其魚赤色，互相食啖，以魚血故，令海水赤，故名赤水。過此海已，有一大海，名曰清水，縱廣七千由旬，山河具足，多有大魚，第一極深。過此海已，有一大海，名曰寶渚，縱廣三千由旬，一切眾寶集在此渚，金沙車𤦲、真珠珊瑚、蘇摩羅寶種種具足。有摩偷果，名亂心毒，生在樹上，若閻浮提人取果食之，七日如死，若有飛鳥食之即死。過此渚已，有一大海，名曰鹽，縱廣七千由旬，多有螺貝、真珠蚌蛤、堤彌魚、堤彌鯢羅魚、軍毗羅魚、那迦羅魚充滿其中，復有諸龍、夜叉羅剎、毗舍遮鬼皆住水中，水下多有無量諸山。
「此閻浮提洲，五百小洲以為圍繞，略說勝者，所謂金地洲，次名寶石洲，次名幢鬘洲，次名迦那洲，次名螺貝洲，次名真珠洲，次名圍洲，次名光明洲，次名翳沙波陀迦洲，次名康白洲，次名普賢洲，次名心自在洲，次名黑雙洲，次名香鬘洲，次名三角洲，次名須屖拏洲，次名賒那斯都洲，次名阿藍迦洲。次名楞迦洲，有十二山，羅剎所住。次名彌留毗羅迦洲，次名山住洲，次名赤貝洲，次名赤真珠洲，次名雪旋洲，次名沙塵繞洲，次名無道洲，
【現代漢語翻譯】 現代漢語譯本： 迦羅魚（Kālarā fish，一種魚名）、摩伽羅魚（Makarā fish，一種魚名）、失收摩羅魚（Śiśumarā fish，一種魚名）、龜黿等都居住在大海中。越過這些山海，有一片大海，名叫赤海，距離閻浮提（Jambudvīpa，我們所居住的大陸）不遠，縱橫廣闊五千由旬（Yojana，古印度長度單位）。赤水充滿其中，有很多大魚，這些魚是紅色的，互相吞食，因為魚血的緣故，使得海水變成紅色，所以叫做赤水。越過這片海之後，有一片大海，名叫清水，縱橫廣闊七千由旬，山河具備，有很多大魚，極其深邃。越過這片海之後，有一片大海，名叫寶渚，縱橫廣闊三千由旬，一切眾多的寶物都聚集在這片渚上，金沙車𤦲、真珠珊瑚、蘇摩羅寶等種種寶物都具備。有摩偷果（Mathura fruit），名叫亂心毒，生長在樹上，如果閻浮提的人摘取果實食用，七天就像死去一樣，如果有飛鳥食用就會立刻死去。越過這片渚之後，有一片大海，名叫鹽，縱橫廣闊七千由旬，有很多螺貝、真珠蚌蛤、堤彌魚（Timi fish，一種魚名）、堤彌鯢羅魚（Timingila fish，一種魚名）、軍毗羅魚（Kumbhīra fish，一種魚名）、那迦羅魚（Nāga fish，一種魚名）充滿其中，還有各種龍、夜叉（Yaksa，一種鬼神）、羅剎（Rakshasa，一種惡鬼）、毗舍遮鬼（Piśāca，一種食腐鬼）都居住在水中，水下有很多無量的山。
『這閻浮提洲，被五百個小洲圍繞著，簡略地說說其中殊勝的，就是金地洲，其次名叫寶石洲，其次名叫幢鬘洲，其次名叫迦那洲，其次名叫螺貝洲，其次名叫真珠洲，其次名叫圍洲，其次名叫光明洲，其次名叫翳沙波陀迦洲，其次名叫康白洲，其次名叫普賢洲，其次名叫心自在洲，其次名叫黑雙洲，其次名叫香鬘洲，其次名叫三角洲，其次名叫須屖拏洲，其次名叫賒那斯都洲，其次名叫阿藍迦洲。其次名叫楞迦洲（Lanka，斯里蘭卡），有十二座山，羅剎居住在那裡。其次名叫彌留毗羅迦洲，其次名叫山住洲，其次名叫赤貝洲，其次名叫赤真珠洲，其次名叫雪旋洲，其次名叫沙塵繞洲，其次名叫無道洲』
【English Translation】 English version: Kālarā fish (a type of fish), Makarā fish (a type of fish), Śiśumarā fish (a type of fish), turtles, and tortoises dwell in the great ocean. Beyond these mountains and seas, there is a great ocean called the Red Sea, not far from Jambudvīpa (the continent we inhabit), extending five thousand yojanas (an ancient Indian unit of distance) in length and breadth. It is filled with red water, and there are many large fish, which are red in color, devouring each other. Because of the fish blood, the seawater is red, hence the name Red Sea. Beyond this sea, there is a great ocean called Clear Water, extending seven thousand yojanas in length and breadth, complete with mountains and rivers, and many large fish, extremely deep. Beyond this sea, there is a great ocean called Treasure Isle, extending three thousand yojanas in length and breadth, where all kinds of treasures gather, including gold sand chariots, pearls, corals, and various Sumara jewels. There is a Mathura fruit called 'mind-confusing poison,' growing on trees. If people from Jambudvīpa pick and eat the fruit, they will be as good as dead for seven days, and if birds eat it, they will die immediately. Beyond this isle, there is a great ocean called Salt, extending seven thousand yojanas in length and breadth, filled with many snails, shells, pearl oysters, Timi fish (a type of fish), Timingila fish (a type of fish), Kumbhīra fish (a type of fish), and Nāga fish (a type of fish). Furthermore, various dragons, Yakshas (a type of spirit), Rakshasas (a type of demon), and Piśācas (a type of flesh-eating ghost) dwell in the water, and beneath the water, there are countless mountains.
'This Jambudvīpa is surrounded by five hundred small islands. To briefly mention the most excellent among them: first is Golden Land Island, second is Gem Island, third is Banner Garland Island, fourth is Kana Island, fifth is Conch Shell Island, sixth is Pearl Island, seventh is Enclosure Island, eighth is Light Island, ninth is 翳沙波陀迦 Island, tenth is Kangbai Island, eleventh is Universal Virtue Island, twelfth is Mind自在 Island, thirteenth is Black Double Island, fourteenth is Fragrant Garland Island, fifteenth is Triangle Island, sixteenth is 須屖拏 Island, seventeenth is 賒那斯都 Island, eighteenth is 阿藍迦 Island. Next is Lanka (Sri Lanka), with twelve mountains, inhabited by Rakshasas. Next is 彌留毗羅迦 Island, next is Mountain Dwelling Island, next is Red Shell Island, next is Red Pearl Island, next is Snow Whirl Island, next is Sand Dust Encircled Island, next is 道less Island.'
次名五銅洲，次名覆洲，次名賒吉帝力洲，次名女國洲，次名饒樹洲，次名翳沙波陀洲，次名丈夫洲。閻浮提界，說如是等最勝小洲。此閻浮提縱廣七千由旬，周遍可愛，如前所說。
「複次，修行者隨順觀外身。觀日月光照何等處？彼以聞慧或以天眼見：日月光照須彌山王四面四天下，及照大海，照須彌山王八萬四千由旬，光照山側，但周其半。斫迦婆羅金剛之山周圍三十六億由旬，難忍業火，燒然金剛斫迦婆羅山乳海之水，近則成酪，轉近此山，則成生酥，漸漸復近，則成熟酥，漸漸近之，為地獄火，燒之磨滅，是故不滿閻浮提等。「是修行者觀于欲界，如實見之，厭離欲意，不見一處常不破壞、不變易法，於一切處無始生死，自業果報因緣力故，自業果報之所戲弄，無有一處不生不死，若百若千、若百千返，無量無邊生死無間。觀內外身，厭離欲愛，於色聲香味觸，心不愛樂。
「如是那羅帝婆羅門長者聚落修行比丘，修身念處，不住魔境。聞說如是念處已，有眾多人破我見垢，無上法中得法眼生。說身念處無上之法，若於山谷、若在山窟、若在冢間、若在露地、若草𧂐邊修學禪定，無得放逸，于命終時，致有悔恨，是我所教。」
時，諸比丘聞世尊說，皆大歡喜。於世尊說，生信樂心，歡
【現代漢語翻譯】 現代漢語譯本： 其次名為五銅洲（Pañca-tāmra-dvīpa，五個銅色島嶼），其次名為覆洲（Āvṛta-dvīpa，覆蓋之島），其次名為賒吉帝力洲（Śaṅkha-tilaka-dvīpa，海螺印記之島），其次名為女國洲（Strī-rājya-dvīpa，女人之國島），其次名為饒樹洲（Bahuvṛkṣa-dvīpa，多樹之島），其次名為翳沙波陀洲（Eṣa-pota-dvīpa，船隻之島），其次名為丈夫洲（Puruṣa-dvīpa，男人之島）。閻浮提（Jambudvīpa，人世間）的區域，是這樣描述這些最殊勝的小洲。這閻浮提縱橫七千由旬（yojana，古印度長度單位），周圍可愛，如前面所說。
『再者，修行者應當隨順地觀察外身。觀察日月的光芒照耀在何處？他們以聽聞的智慧或者以天眼看見：日月的光芒照耀須彌山王（Sumeru，宇宙中心的大山）的四面和四大天下，並且照耀大海，照耀須彌山王八萬四千由旬，光芒照耀山的一側，但只照亮其一半。斫迦婆羅金剛之山（Cakravāla，圍繞世界的金剛山）周圍三十六億由旬，難以忍受的業火，燃燒著金剛斫迦婆羅山和乳海（Kṣīra Sāgara，乳白色之海）的水，靠近則變成酪，更加靠近這座山，則變成生酥，漸漸靠近，則成熟酥，漸漸靠近，成為地獄之火，燃燒並磨滅，因此不能充滿閻浮提等。』這位修行者觀察欲界（Kāmadhātu，充滿慾望的世界），如實地看見它，厭離慾望，看不見一處是恒常不破壞、不變易的，在一切地方無始生死，因為自身業力的果報因緣，被自身業力的果報所戲弄，沒有一處是不生不死的，無論是百次、千次、百千次，無量無邊的生死沒有間斷。觀察內外之身，厭離慾望之愛，對於色聲香味觸，心中不愛戀。
『就像那羅帝婆羅門（Nārada-brāhmaṇa，那羅帝婆羅門）長者聚落的修行比丘，修習身念處（Kāya-smṛtyupasthāna，對身體的覺察），不住留在魔境（Māra，惡魔的領域）。聽聞了這樣的念處之後，有很多人破除了我見（ātma-dṛṣṭi，對自我的錯誤認知）的污垢，在無上的佛法中得到了法眼（dharma-cakṣu，對佛法的正確認知）的生起。』世尊說『身念處是無上的佛法，如果在山谷、山洞、墳墓間、露天之地、草堆旁邊修習禪定，不要放逸，在臨命終時，會導致悔恨，這是我所教導的。』
當時，眾比丘聽聞世尊所說，都非常歡喜。對於世尊所說，生起了信樂之心，歡喜奉行。
【English Translation】 English version: Next are named Pañca-tāmra-dvīpa (Five Copper Islands), Āvṛta-dvīpa (Covered Island), Śaṅkha-tilaka-dvīpa (Conch-Marked Island), Strī-rājya-dvīpa (Women's Kingdom Island), Bahuvṛkṣa-dvīpa (Many-Tree Island), Eṣa-pota-dvīpa (Ship Island), and Puruṣa-dvīpa (Men's Island). In the Jambudvīpa (the world we live in) realm, these are described as the most excellent small islands. This Jambudvīpa is seven thousand yojanas (ancient Indian unit of distance) in length and breadth, lovely all around, as previously described.
『Furthermore, the practitioner should observe the external body accordingly. Observe where the light of the sun and moon shines. They see with the wisdom of hearing or with divine vision: the light of the sun and moon shines on the four faces of Mount Sumeru (the central mountain of the universe) and the four great continents, and shines on the great ocean, shining on Mount Sumeru for eighty-four thousand yojanas, the light shining on the side of the mountain, but only illuminating half of it. The Cakravāla (the iron mountains surrounding the world) Mountain of Vajra (diamond) is thirty-six billion yojanas in circumference, and the unbearable fire of karma burns the Vajra Cakravāla Mountain and the water of the Milk Ocean (Kṣīra Sāgara), turning it into curds when near, and turning into clarified butter when closer to the mountain, gradually becoming ghee, and gradually becoming hellfire, burning and annihilating it, therefore it cannot fill Jambudvīpa, etc.』 This practitioner observes the Desire Realm (Kāmadhātu, the realm of desire), sees it as it truly is, and is disgusted with desire, not seeing a single place that is constant, indestructible, or immutable. In all places, there is beginningless birth and death, due to the power of the karmic consequences of one's own actions, being played with by the karmic consequences of one's own actions, there is no place that is not subject to birth and death, whether it be hundreds, thousands, or hundreds of thousands of times, endless and boundless birth and death without interruption. Observing the internal and external body, one is disgusted with the love of desire, and one's heart does not delight in form, sound, smell, taste, and touch.
『Just like the practicing monks in the village of Nārada-brāhmaṇa (the Brahmin Narada) elder, practicing mindfulness of the body (Kāya-smṛtyupasthāna, awareness of the body), do not dwell in the realm of Māra (the realm of demons). After hearing about such mindfulness, many people have broken the defilements of self-view (ātma-dṛṣṭi, the false perception of self), and the Dharma eye (dharma-cakṣu, the correct understanding of Dharma) has arisen in the supreme Dharma.』 The Buddha said, 『Mindfulness of the body is the supreme Dharma. If you practice meditation in valleys, caves, among tombs, in open spaces, or beside grass heaps, do not be negligent, for at the time of death, it will lead to regret, this is what I teach.』
At that time, the monks, hearing what the World Honored One said, were all very happy. They developed faith and joy in what the World Honored One said, and joyfully practiced it.
喜奉行。
正法念處經卷第七十
【現代漢語翻譯】 現代漢語譯本 歡喜地信受奉行。
《正法念處經》卷第七十
【English Translation】 English version Joyfully accept and practice.
The Śrī Saddharma Smṛtyupasthāna Sūtra, Volume 70